Lecture 2 Lectio 2 The Beatitudes Beatitudines ^5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. [n. 405] ^5:3 Beati pauperes spiritu, quoniam ipsorum est regnum caelorum. [n. 405] ^5:4 Blessed are the meek: for they will possess the land. [n. 406] ^5:4 Beati mites, quoniam ipsi possidebunt terram. [n. 406] ^5:5 Blessed are they who mourn: for they will be comforted. [n. 406] ^5:5 Beati qui lugent, quoniam ipsi consolabuntur. [n. 406] ^5:6 Blessed are they who hunger and thirst after justice: for they will have their fill. [n. 406] ^5:6 Beati qui esuriunt et sitiunt iustitiam, quoniam ipsi saturabuntur. [n. 406] ^5:7 Blessed are the merciful: for they will obtain mercy. [n. 406] ^5:7 Beati misericordes, quoniam ipsi misericordiam consequentur. [n. 406] ^5:8 Blessed are the clean of heart: for they will see God. [n. 407] ^5:8 Beati mundo corde, quoniam ipsi Deum videbunt. [n. 407] ^5:9 Blessed are the peacemakers: for they will be called children of God. [n. 407] ^5:9 Beati pacifici, quoniam filii Dei vocabuntur. [n. 407] ^5:10 Blessed are they who suffer persecution for justice’s sake: for theirs is the kingdom of heaven. [n. 437] ^5:10 Beati qui persecutionem patiuntur propter iustitiam, quoniam ipsorum est regnum caelorum. [n. 437] 403. Above, the Evangelist set down a brief title, as it were, of the teaching of Christ; now he sets down the teaching itself, and its effect, namely, the wonder of the crowds. 403. Posuit supra Evangelista quasi brevem titulum doctrinae Christi, nunc ponit ipsam doctrinam, et effectum eius, scilicet admirationem turbarum. Now it should be considered that, according to Augustine, the whole perfection of our life is contained in this sermon of the Lord. And he proves it by the fact that the Lord includes the end to which he leads us, that is, a promise. But that which man desires most of all is beatitude. Hence the Lord does three things. Considerandum autem, quod secundum Augustinum in isto sermone Domini tota perfectio vitae nostrae continetur. Et probat per id quod Dominus subiungit finem ad quem ducit, scilicet repromissionem aliquam. Id autem quod maxime homo desiderat, est beatitudo. Unde Dominus hic tria facit. First, he promises a reward, which those who accept this teaching will obtain; Primo praemittit praemium quod consequitur istos qui istam doctrinam accipiunt; second, he sets down the precepts, at do not think that I have come to destroy the law (Matt 5:17); secundo ponit praecepta, ibi nolite putare quoniam veni solvere legem etc.; third, he teaches how someone can succeed in observing them, at ask, and it will be given to you (Matt 7:7). tertio docet quomodo aliquis potest pervenire ad observandum ea, ibi petite et accipietis. Concerning the first, he does two things, because some are only observers of this teaching, others ministers. Circa primum duo facit, quia huius doctrinae aliqui sunt observatores tantum, aliqui ministri. First, therefore, he describes the beatitude of the one who observes the precepts; Primo ergo describit beatitudinem observantium; second, the beatitude of the ministers, at blessed are you when they will revile you (Matt 5:11). secundo ministrantium, ibi beati estis cum maledixerint vobis. 404. Now, one should note that many things are set down here about the beatitudes; but never could anyone speak so skillfully about the Lord’s words that he could attain to the Lord’s purpose. Yet one should know that all complete happiness is included in these words: for all men desire happiness, but they differ in their judgments about happiness, and for this reason some men desire this, others desire that. 404. Notandum autem quod hic ponuntur plura de beatitudinibus; sed numquam aliquis in verbis Domini posset ita subtiliter loqui, quod pertingeret ad propositum Domini. Sciendum tamen quod in istis verbis includitur omnis plena beatitudo: omnes enim homines appetunt beatitudinem, sed differunt in iudicando de beatitudine; et ideo quidam istud, quidam illud appetunt. But we find four opinions about happiness. For some believe that it consists only in exterior things: namely, in an abundance of temporal things; they have called the people happy, that have these things (Ps 144:15). Others, that perfect beatitude consists in the fact that a man fulfills his own will; hence we say, blessed is he who lives as he wants. And I have known that there was no better thing than to rejoice, and to do well in this life (Eccl 3:12). Others say that perfect beatitude consists in the virtues of the active life. Others, that it consists in the virtues of the contemplative life, namely of divine and intelligible things, as Aristotle says. Invenimus autem quadruplicem opinionem de beatitudine. Quidam enim credunt, quod in exterioribus tantum consistat, scilicet in affluentia istorum temporalium; Ps. CXLIII, v. 15: beatum dixerunt populum cui haec sunt. Alii quod perfecta beatitudo consistit in hoc quod homo satisfaciat voluntati suae; unde dicimus: beatus est qui vivit ut vult. Eccle. III, 12: et cognovi quod non esset melius nisi laetari et cetera. Alii dicunt quod perfecta beatitudo consistit in virtutibus activae vitae. Alii quod in virtutibus contemplativae vitae, scilicet divinorum et intelligibilium, sicut Aristoteles. But all these opinions are false, although not in the same way. Hence the Lord condemns all these. Omnes autem istae opiniones falsae sunt: quamvis non eodem modo. Unde Dominus omnes reprobat. 405. He condemns the opinion of those who say that it consists in the abundance of exterior things: hence, he says, blessed are the poor, as though to say, the wealthy are not happy. 405. Opinionem illorum qui dixerunt quod consistit in affluentia exteriorum, reprobat: unde dicit beati pauperes, scilicet quasi, non beati affluentes. 406. And he condemns the opinion of those who place beatitude in the satisfaction of appetite when he says, blessed are the merciful. 406. Opinionem vero eorum qui ponebant beatitudinem in satisfactione appetitus, reprobat cum dicit beati misericordes. But one should know that there are three appetites in man. The irascible, which desires vengeance on enemies, and he condemns this when he says, blessed are the meek. The concupiscible, whose good is to rejoice and be delighted; he condemns this when he says, blessed are they who mourn. The will, which is twofold, according as it seeks two things: first, that the will be forced by no higher law; second, that it be able to bind others as subjects: hence it desires to command, and not to be under another. But the Lord shows the contrary regarding both. And regarding the first, he says, blessed are they who hunger and thirst after justice. Regarding the second, he says, blessed are the merciful. Therefore both those who place beatitude in the abundance of exterior things and those who place it in the satisfaction of appetite are wrong. Sed sciendum quod triplex est appetitus in homine: irascibilis, qui appetit vindictam de inimicis, et hoc reprobat, cum dicit beati mites. Concupiscibilis, cuius bonum est gaudere et delectari: hoc reprobat cum dicit beati qui lugent. Voluntatis, qui est duplex, secundum quod duo quaerit. Primo quod voluntas nulla superiori lege coerceatur; secundo quod possit restringere alios ut subditos: unde desiderat praeesse, et non subesse. Dominus autem contrarium ostendit quantum ad utrumque. Et quantum ad primum dicit beati qui esuriunt et sitiunt iustitiam. Quantum autem ad secundum dicit beati misericordes. Ergo et illi qui ponunt beatitudinem in exteriori affluentia, et qui in satisfactione appetitus, errant. 407. Those, however, who place beatitude in the actions of the active life, namely, in moral acts, are wrong, but less so, because that is the way to beatitude. Hence the Lord does not condemn them as though evil, but shows the ordering to beatitude. Because the virtues of the active life are either ordered to oneself, such as temperance and others of this kind, and their end is cleanness of heart, because they enable one to conquer the passions; or they are ordered to another, and so their end is peace, and of this kind: the work of justice will be peace (Isa 32:17). And therefore these virtues are ways to beatitude, and not beatitude itself; and this is blessed are the clean of heart: for they will see God. He does not say, they see, because this would be beatitude itself. And similarly, blessed are the peacemakers, not because they make peace, but because they tend toward something else: for they will be called children of God. 407. Illi autem qui ponunt beatitudinem in actibus activae vitae, scilicet moralibus, errant; sed minus, quia illud est via ad beatitudinem. Unde Dominus non reprobat tamquam malum, sed ostendit ordinatum ad beatitudinem: quia vel ordinantur ad seipsum, sicut temperantia et huiusmodi, et finis eorum est munditia cordis, quia faciunt vincere passiones; vel ordinantur ad alterum, et sic finis eorum est pax, et huiusmodi: opus enim iustitiae est pax. Et ideo istae virtutes sunt viae in beatitudinem, et non ipsa beatitudo; et hoc est beati mundo corde quoniam ipsi Deum videbunt. Non dicit vident, quia hoc esset ipsa beatitudo. Et iterum beati pacifici, non quia pacifici, sed quia in aliud tendunt, quoniam filii Dei vocabuntur. 408. Now, the opinion of those who say that beatitude consists in the contemplation of divine things is condemned by the Lord only as to the timing, for otherwise it is true; because the last happiness does consist in the vision of the best intelligible, namely God; hence he says, they will see. 408. Illorum autem opinio qui dicunt quod beatitudo consistit in contemplatione divinorum, reprobat Dominus quantum ad tempus, quia alias vera est, quia ultima felicitas consistit in visione optimi intelligibilis, scilicet Dei: unde dicit videbunt. And one should note that, according to the Philosopher, two things are required for the contemplative act to make one happy: one has to do with the substance, namely, that it be the act of the highest intelligible, which is God; the other has to do with form, namely love and delight, for delight perfects happiness just as beauty perfects youth. And therefore the Lord sets down two things, they will see God and they will be called children of God, for this pertains to the union of love. Behold what manner of charity the Father has bestowed upon us, that we should be called, and should be the sons of God (1 John 3:1). Et notandum quod, secundum Philosophum, ad hoc quod actus contemplativi faciant beatum, duo requiruntur: unum substantialiter, scilicet quod sit actus altissimi intelligibilis, quod est Deus; aliud formaliter, scilicet amor et delectatio: delectatio enim perficit felicitatem, sicut pulchritudo iuventutem. Et ideo Dominus duo ponit Deum videbunt et filii Dei vocabuntur: hoc enim pertinet ad unionem amoris; I Io. cap. III, v. 1: videte qualem caritatem dedit nobis Pater, ut filii Dei nominemur et simus. 409. Likewise, one should note that in these beatitudes, certain things are set down as merits, and certain things as rewards: and this is clear in each case. Blessed are the poor in spirit: here is a merit; for theirs is the kingdom of heaven: here is the reward; and so on in the others. 409. Item notandum quod in istis beatitudinibus quaedam ponuntur ut merita, et quaedam ut praemia: et hoc in singulis. Beati pauperes spiritu: ecce meritum; quoniam ipsorum est regnum caelorum: ecce praemium, et sic in aliis. 410. And one should note also something about merit in general, and something about reward in general. About merit, one should know that the Philosopher distinguishes two kinds of virtue: one common, which perfects a man in a human manner; the other special, which he calls heroic, which perfects above the human manner. For when a brave man fears where there is something to be feared, that is a virtue; but if he did not fear, it would be a vice. But if he feared nothing, trusting in the help of God, that would be a virtue above the human manner; and these virtues are called divine. Therefore, these acts are perfect, and virtue also is a perfect operation, according to the Philosopher. So these merits are either acts of the gifts, or acts of the virtues according as they are perfected by the gifts. 410. Et notandum est etiam aliquid circa meritum in communi, et aliquid circa praemium in communi. Circa meritum sciendum, quod Philosophus distinguit duplex genus virtutis: unum communis, quae perficit hominem humano modo; aliud specialis, quam vocat heroicam, quae perficit supra humanum modum. Quando enim fortis timet ubi est timendum, istud est virtus; sed si non timeret, esset vitium. Si autem in nullo timeret confisus Dei auxilio, ista virtus esset supra humanum modum: et istae virtutes vocantur divinae. Isti ergo actus sunt perfecti, et virtus etiam, secundum Philosophum, est operatio perfecta. Ergo ista merita vel sunt actus donorum, vel actus virtutum secundum quod perficiuntur a donis. 411. Likewise, note that the acts of the virtues are those about which the law commands; moreover, the merits of the beatitudes are acts of the virtues; and therefore all those things which are commanded and are contained below are referred back to these beatitudes. Hence just as Moses first set down the commandments, and afterwards said many things which were all referred back to the commandments given, so Christ in his teaching first sets forth these beatitudes, to which all the others are reduced. 411. Item nota quod actus virtutum sunt illi de quibus lex praecipit; merita autem beatitudinis sunt actus virtutum; et ideo omnia quae praecipiuntur et infra continentur, referuntur ad istas beatitudines. Unde sicut Moyses primo proposuit praecepta, et post multa dixit, quae omnia referebantur ad praecepta proposita: ita Christus in doctrina sua, primo praemisit istas beatitudines, ad quas omnia alia reducuntur. 412. Concerning the first, one should note that God is the reward of those who serve him; the Lord is my portion, said my soul: therefore will I wait for him (Lam 3:24); the Lord is the portion of my inheritance and of my cup (Ps 16:5); I am the Lord who brought you out from Ur of the Chaldees, to give you this land, and that you might possess it (Gen 15:7). And as Augustine says in Book II of the Confessions: when a soul turns away from you, it seeks goods outside of you. Now, men seek diverse things; but anything that can be found in any life, the Lord promises in its entirety in God. For some place the highest good in the abundance of riches, through which they can attain the greatest dignity; the Lord promises a kingdom which embraces both, but he says that one must arrive at this kingdom by the way of poverty, not of riches. Hence, blessed are the poor. Others arrive at this honor through war; but the Lord says, blessed are the meek. Others seek consolations through pleasure; the Lord says, blessed are they who mourn. Some are unwilling to be subject to another; but the Lord says, blessed are they who hunger and thirst after justice. Some wish to avoid evil by oppressing those subject to them; the Lord says, blessed are the merciful. Some place the vision of God in the contemplation of truth in this life; but the Lord promises this vision in the homeland; hence, blessed are the clean of heart. 412. Circa primum autem notandum, quod Deus est praemium eorum qui ei serviunt; Thren. III, 24: pars mea Dominus, dixit anima mea, propterea expectabo eum; Ps. XV, 5: Dominus pars haereditatis meae et calicis mei; Gen. XV, 7: ego Dominus qui eduxi te de Ur Chaldaeorum, ut darem tibi terram istam, et possideres eam. Et sicut Augustinus dicit in II Confessionum, anima cum recedit a te, bona quaerit extra te. Homines autem diversa quaerunt; sed quidquid inveniri potest in qualibet vita, totum Dominus repromisit in Deo. Aliqui enim ponunt summum bonum affluentiam divitiarum, per quam possunt pervenire ad maximas dignitates; Dominus promittit regnum quod complectitur utrumque; sed ad hoc regnum dicit perveniri per viam paupertatis, non divitiarum. Unde beati pauperes. Alii perveniunt ad istos honores per bella; Dominus autem dicit beati mites et cetera. Alii consolationes quaerunt per voluptates; Dominus dicit beati qui lugent. Aliqui nolunt subdi; Dominus autem dicit, beati qui esuriunt et sitiunt iustitiam. Aliqui volunt vitare malum opprimendo subditos; Dominus dicit beati misericordes et cetera. Aliqui ponunt visionem Dei in contemplatione veritatis in via; Dominus autem promittit in patria; unde beati mundo corde et cetera. 413. And one should notice that these rewards, which the Lord touches upon here, can be had in two ways, namely perfectly and completely, and they are had in this way only in the homeland; or as a beginning and imperfectly, and they are had in this way in this life. Hence the saints have a certain beginning of that beatitude. And because these things cannot be explained in this life as they will be in the homeland, therefore Augustine explains them according as they are in this life; therefore, blessed are the poor in spirit: not in hope only, but also in actuality. For lo, the kingdom of God is within you (Luke 17:21). 413. Et notandum quod ista praemia, quae Dominus hic tangit, possunt dupliciter haberi, scilicet perfecte et consummate, et sic in patria tantum: et secundum inchoationem et imperfecte, et sic in via. Unde sancti habent quamdam inchoationem illius beatitudinis. Et quia in hac vita non possunt explicari illa sicut erunt in patria; ideo Augustinus exponit secundum quod sunt in hac vita beati ergo pauperes spiritu: non spe tantum, sed etiam re. Lc. XVII, v. 21: regnum Dei intra vos est. Hence, these things having been prefaced, let us proceed to the text. Unde istis praemissis, accedamus ad litteram. 414. The Evangelist does two things in these beatitudes. 414. In istis beatitudinibus duo facit Evangelista. First, the beatitudes themselves are set down; Primo ponuntur ipsae beatitudines; second, a manifestation of the beatitudes, at blessed are they who suffer persecution for justice’s sake: for theirs is the kingdom of heaven; for this expresses all the beatitudes. secundo manifestatio beatitudinum, ibi beati qui persecutionem patiuntur propter iustitiam; quoniam ipsorum est regnum caelorum; hoc enim est declarativum omnium beatitudinum.