Dicendum est autem quod, sicut Chrysostomus dicit, non habebant adventus Dei firmam et certam notitiam, sed quasdam coniecturas. Unde Augustinus dicit in IX de Civitate Dei quod innotuit daemonibus, non per id quod est vita aeterna, sed per quaedam temporalia sua virtute effecta. Consequently, it must be said with Chrysostom that they did not have firm and sure knowledge of God’s coming, but only conjectures; hence Augustine says in The City of God that he was recognized by the devils not by that which is eternal life, but by certain temporal things effected by his power. 96. Deinde cum dicit sed sicut scriptum est, probat per auctoritatem quod principes huius saeculi Dei sapientiam non cognoverunt, quantum ad hoc quod praedestinata est in gloriam fidelium, dicens: sed sicut scriptum est Is. LXIV, 4, ubi littera nostra habet: oculus non vidit, Deus, absque te, quae praeparasti his qui diligunt te. 96. Then when he says, but, as it is written, he proves by Scripture that the rulers of this world did not know God’s wisdom as to what it prepared for the glory of believers, saying, but, as it is written, where our version has: the eye has not seen, O God, besides you, what things you have prepared for those who wait for you (Isa 64:4). Ostenditur autem illa gloria visionis aperte ab hominibus ignorari dupliciter. Primo quidem quod non subiacet humanis sensibus, a quibus omnis humana cognitio initium sumit. Et ponit duos sensus. Primo visionis quae deservit inventioni, cum dicit quod oculus non vidit, Iob XXVIII, 7: semitam eius ignoravit avis, nec intuitus est eam oculus vulturis. Et hoc ideo, quia non est aliquid coloratum et visibile. Secundo ponit sensum auditus, qui deservit disciplinae, dicens nec auris audivit, scilicet ipsam gloriam, quia non est sonus aut vox sensibilis. Io. V, v. 37: neque speciem eius vidistis, neque vocem eius audistis. That this glorious vision is unknown to man is shown in two ways: first, because it is not within the range of the human senses, from which all human knowledge begins. And he mentions two senses: first, vision, which is employed when a person finds things out for himself: hence he says: that eye has not seen: the bird has not known the path, neither has the eye of the vulture beheld it (Job 28:7). The eye is of no use, because the object of inquiry is not something colored and visible. Second, he mentions the sense of hearing, which is employed when a person learns from someone else; hence he says: nor ear heard that glory, because it is not a sound or an audible world: his voice you have never heard, his form you have never seen (John 5:37). 97. Deinde excludit notitiam eius intellectualem, cum dicit neque in cor hominis ascendit. Quod quidem potest intelligi: uno modo ut ascendere in cor hominis dicatur quidquid quocumque modo cognoscitur ab homine, secundum illud Ier. II, v. 50: Ierusalem ascendat super cor vestrum: et sic oporteat, quod cor hominis accipiatur pro corde hominis carnalis, secundum illud quod dicitur infra III, 3: cum sint inter vos zelus et contentio, nonne carnales estis, et secundum hominem ambulatis? 97. Then he excludes intellectual discovery of this glory when he says: neither has it entered into the heart of man. In one sense, whatever is known by men in any manner whatsoever is said to enter into the heart of man: let Jerusalem come into your mind (Jer 51:50). In this way, the heart of man refers to the heart of a carnal man in the sense of his statement below: while there is among you envying and contention, are you not carnal and walk according to man? (1 Cor 3:3). Est ergo sensus quod illa gloria non solum sensu non percipitur, sed nec corde hominis carnalis, secundum illud Io. XIV, 17: quem mundus non potest accipere, quia non videt eum, nec scit eum. The meaning, therefore, is that such glory is not only not known by the senses, but not even by the heart, of a carnal man: even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him (John 14:17). 98. Alio modo potest exponi secundum quod proprie dicitur in cor hominis ascendere id quod ab inferiori pervenit ad hominis intellectum, puta a sensibilibus, de quibus prius fecerat mentionem. 98. In another sense, something is said to ascend into the heart of man, when from a lower state, for example, from existing in sense perceptible things, it reaches man’s understanding. Res enim sunt in intellectu secundum modum eius; res igitur inferiores sunt in intellectu altiori modo quam in seipsis. Et ideo quando ab intellectu capiuntur, quodammodo in cor ascendunt. Unde dicitur Is. LXV, 17: non erunt in memoria priora, nec ascendent super cor. Illa vero quae sunt in intellectu superiora, altiori modo sunt in seipsis quam in intellectu. Et ideo quando ab intellectu capiuntur, quodammodo descendunt. Iac. I, v. 17: omne donum perfectum desursum est descendens a Patre luminum. For things exist in the understanding according to its mode; therefore, lower things exist in the intellect in a higher state than they exist in themselves. Consequently, when they are grasped by the intellect, they ascend into the heart of man. The former things shall not be in remembrance, and they shall not come upon the heart (Isa 65:17). But things which are more excellent than the intellect exist in a higher state in themselves than in the intellect; therefore, when they are grasped by the intellect they somehow descend: every perfect gift is from above, descending from the Father of lights (Jas 1:17). Quia igitur illius gloriae notitia non accipitur a sensibilibus, sed ex revelatione divina, ideo signanter dicit nec in cor hominis ascendit, sed descendit, id scilicet quod praeparavit Deus, id est, praedestinavit, diligentibus se, quia essentiale praemium aeternae gloriae caritati debetur, secundum illud Io. c. XIV, 21: si quis diligit me diligetur a Patre meo, et ego diligam eum et manifestabo ei meipsum, in quo perfectio aeternae gloriae consistit; et Iob XXXVI, 33: annuntiat de ea, id est de luce gloriae, amico suo quod possessio eius sit. Caeterae autem virtutes accipiunt efficaciam merendi vitam aeternam, inquantum informantur caritate. Therefore, since the knowledge of that glory is not obtained from sense perceptible things but by divine revelation, he says quite significantly: neither has it entered into the heart of man, but it comes down, namely, that which God has prepared, i.e., predestined, for those who love him, because the essential reward of eternal glory is due to charity: if anyone loves me, he will be loved by my Father; and I will love him and will manifest myself to him (John 14:21), for it is in this that the perfection of eternal glory consists; and Job says: he shows his friend concerning it, i.e., concerning the light of glory, that it is his possession (Job 36:33). The other virtues, however, play a role in meriting eternal life, insofar as they are enlivened by charity. 99. Deinde cum dicit nobis autem, etc., probat praedictam expositionem de sapientia divina per comparationem ad fideles. Et 99. Then when he says, but to us, he proves the above explanation of divine wisdom in relation to the faithful: primo proponit quod intendit; first, he states his proposition; secundo probat propositum, ibi Spiritus enim. second, he proves it, at for the Spirit searches. 100. Dicit ergo primo: dictum est quod sapientiam Dei nemo principum huius saeculi cognovit, nobis autem Deus revelavit per Spiritum suum, quem scilicet nobis misit, secundum illud Io. XIV, 26: Paracletus autem Spiritus Sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, Iob c. XXXII, 8: inspiratio Omnipotentis dat intelligentiam. 100. He says, therefore: I have stated that none of the rulers of this world knew God’s wisdom, but to us God has revealed them by his Spirit, whom he sent to us: but the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things (John 14:26); the breath of the Almighty gives me understanding (Job 33:4). Quia enim Spiritus Sanctus est Spiritus veritatis, utpote a Filio procedens, qui est veritas Patris, his quibus mittitur inspirat veritatem, sicut et Filius a Patre missus notificat Patrem, secundum illud Matth. XI, 27: nemo novit Patrem nisi Filius, et cui voluerit Filius revelare. For since the Holy Spirit is the Spirit of truth, inasmuch as he proceeds from the Son, who is the truth of the Father, he inspires truth in those to whom he is sent, just as the Son, sent by the Father, also makes the Father known, as Matthew says: no one knows the Father except the Son and anyone to whom the Son chooses to reveal him (Matt 11:27). 101. Deinde cum dicit Spiritus enim, probat quod dixerat, scilicet quod per Spiritum Sanctum sit sapientia fidelibus revelata. Et 101. Then when he says, for the Spirit searches, he proves what he had said, namely, that wisdom has been revealed to believers by the Holy Spirit. primo ostendit quod Spiritus Sanctus ad hoc sit efficax; First, he shows that the Holy Spirit effects this; secundo probat quod hoc in discipulis Christi fecerat, ibi nos autem. second, he proves that he effected this in Christ’s disciples, at now, we have not received. Circa primum duo facit. As to the first he does two things. Primo proponit quod intendit; First, he states his proposition; secundo manifestat propositum, ibi quis enim scit hominum, et cetera. second, he proves it, at for what man knows. 102. Dicit ergo primo: dictum est quod per Spiritum Sanctum revelavit nobis Deus suam sapientiam, et hoc fieri potuit: Spiritus enim Sanctus omnia scrutatur. Quod non est sic intelligendum, quasi inquirendo quomodo fiant, sed quia perfecte et etiam intima quarumlibet rerum novit, sicut homo quod aliquando diligenter scrutatur. Unde dicitur Sap. VII, 22 s. quod Spiritus intelligentiae Sanctus est, omnia prospiciens, et qui capiat omnes spiritus intelligibiles, mundos, subtiles, et non solum res creatas, sed etiam profunda Dei perfecte cognoscit. Dicuntur autem profunda ea quae in ipso latent, et non ea quae de ipso per creaturas cognoscuntur, quae quasi superficie tenus videntur esse, secundum illud Sap. XIII, 5: a magnitudine speciei et creaturae cognoscibiliter poterit Creator eorum videri. 102. He says, therefore: I have stated that God reveals his wisdom through the Holy Spirit. This was possible, for the Holy Spirit searches all things, not as though he learns them by searching them out, but because he knows fully even the most intimate details of all things. Hence, it is stated in Wisdom that the wisdom of understanding is holy, overseeing all things, containing all spirits, intelligible, pure, subtle (Wis 7:2), and knowing not only created things perfectly but even the deep things of God. The deep things are those which are hidden in him and not those which are known about him through creatures, which are, as it were, on the surface, as Wisdom says: for from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5). 103. Deinde, cum dicit quis enim scit hominum, probat quod dixerat de Spiritu Dei per similitudinem humani spiritus, dicens quis enim scit hominum ea quae sunt hominis, id est, ea quae latent in corde, nisi spiritus hominis, qui in eo est, id est, intellectus? Et ideo quae interius latent, videri non possunt. 103. Then when he says, for what man knows, he proves what he had said of the Spirit of God by a comparison with man’s spirit, saying, for what man knows the things of a man, i.e., which are hidden in his heart, except the spirit of a man which is in him, i.e., the intellect? Hence the things which lie within cannot be seen. Signanter autem dicit quis hominum, ne ab horum cognitione etiam Deus videatur excludi; dicitur enim Ier. XVII, 9: pravum est cor hominis, et quis cognoscet illud? Ego Deus probans corda et scrutans renes, quia scilicet secretorum cordis solus Deus est cognitor. But he says significantly, what man, lest he seem to exclude God as knowing them. For it is said: the heart of man is deceitful above all things, and desperately corrupt; who can understand it? I the Lord search the mind and try the heart (Jer 17:9), because God alone knows what lies in another’s heart. 104. Manifesta autem est ratio quare homo ea quae in corde alterius latent scire non potest, quia cognitio hominis a sensu accipitur, et ideo ea quae sunt in corde alterius, homo cognoscere non potest, nisi quatenus per signa sensibilia manifestantur, secundum illud I Reg. XVI, 7: homo videt quae foris patent, Deus autem intuetur cor. 104. The reason man cannot know what lies in another’s heart is obvious, because man’s knowledge begins with the senses. Consequently, a man cannot know the things in another’s heart, unless they are manifested by certain sense perceptible signs: man looks on the outward appearance, but the Lord looks on the heart (1 Sam 16:7). Sed nec angelus bonus, nec malus ea quae in corde hominis latent scire potest, nisi inquantum per aliquos effectus manifestantur, cuius ratio accipi potest ex ipso verbo Apostoli, qui dicit ea ratione spiritum hominis cognoscere quae in corde hominis latent quia in ipso homine est; angelus autem, neque bonus neque malus, illabitur menti humanae, ut in ipso corde hominis sit et intrinsecus operetur, sed hoc solius Dei proprium est. Unde solus Deus est conscius secretorum cordis hominis, secundum illud Iob XVI, 20: ecce in caelo testis meus, et in excelsis conscius meus. Furthermore, not even a good or an evil angel can know the things which lie in a man’s heart, unless they are manifested by special effects. The reason can be taken from the Apostle’s statement that man’s spirit knows what lies in man’s heart, because it is in him. But no angel, good or evil, can enter the human mind to exist in a man’s heart or work from within it. God alone can do this; hence, he alone is aware of the secrets of a man’s heart: my witness is in heaven and he who vouches for me is on high (Job 16:20). 105. Secundo similitudinem adaptat ad Spiritum Dei, dicens ita et quae Dei sunt, id est, quae in ipso Deo latent, nemo cognoscit, nisi Spiritus Dei, secundum illud Iob c. XXXVI, 26: ecce Deus magnus vincens scientiam nostram. 105. Then he adapts this comparison to the Spirit of God, saying, so the things also that are of God, i.e., the hidden things of God, no one knows, except the Spirit of God: behold, God is great, and we know him not (Job 36:26). Sed sicut ea quae sunt in corde unius hominis alteri manifestantur per sensibilia signa, ita ea quae sunt Dei possunt esse nota homini per sensibiles effectus, secundum illud Sap. XIII, 5: a magnitudine speciei et creaturae, et cetera. Sed Spiritus Sanctus, qui est in ipso Deo, utpote Patri et Filio consubstantialis, secreta divinitatis per seipsum videt, secundum illud Sap. VII, 22: est enim in illa, scilicet Dei sapientia, et Spiritus intelligentiae Sanctus, omnem habens virtutem, omnia prospiciens. But just as the things in one man’s heart are made known to another by sense perceptible signs, so the things of God can be made known to man by sensible effects: from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5). However, the Holy Spirit who is in God himself, being consubstantial with the Father and the Son, sees the secrets of the godhead by himself, for in her, i.e., in God’s wisdom, is the Spirit of understanding, holy, having all power, overseeing all things (Wis 7:22). 106. Deinde, cum dicit nos autem, etc., ostendit quomodo cognitio Spiritus Sancti percipiatur, dicens: licet nullus hominum per se possit scire quae sunt Dei, nos autem, Spiritu Sancto scilicet repleti, non accepimus spiritum huius mundi, sed Spiritum qui a Deo est. 106. Then when he says, now, we have not received, he shows how knowledge of the Holy Spirit is obtained, saying, now, we, filled with the Holy Spirit, have not received the spirit of this world, but the Spirit that is of God. Nomine autem spiritus vis quaedam vitalis et cognitiva et motiva intelligitur. Spiritus ergo huius mundi potest dici sapientia huius mundi, et amor mundi, quo impellitur homo ad agendum ea quae mundi sunt; hunc autem Spiritum Sancti apostoli non receperunt, mundum abiicientes et contemnentes, sed receperunt Spiritum Sanctum, quo corda eorum illuminata sunt et inflammata ad amorem Dei, secundum illud Io. XIV, 26: Paracletus autem Spiritus Sanctus, quem mittet Pater in nomine meo, etc., et Num. XIV, 24: servum meum Caleb, qui plenus est alio spiritu, et secutus est me, introducam in terram hanc. By the word spirit is understood a definite vital power, both cognitive and dynamic. Therefore, the spirit of this world can mean the wisdom of this world and the love of this world, by which a man is impelled to do the things of this world. This is not the spirit received by the holy apostles, who rejected and despised the world; rather, they receive the Holy Spirit, by whom their hearts were enlightened and inflamed with the love of God: the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things (John 14:26); but my servant Caleb, because he has a different spirit and has followed me fully, I will bring into the land into which he went (Num 14:24). Spiritus autem huius mundi errare facit, secundum illud Is. XIX, 3: dirumpetur spiritus Aegypti in visceribus eius, et consilium eius praecipitabo. Ex divino autem Spiritu eius consecuti sumus, ut sciamus quae a Deo data sunt nobis, ut sciamus de rebus divinis quantum unicuique Deus donavit: quia, sicut dicitur Eph. IV, 7, unicuique data est gratia secundum mensuram donationis Christi. But the spirit of this world can err as Isaiah attests: the spirit of the Egyptians within them will be emptied out, and I will confound their plans (Isa 19:3). However, we received his divine Spirit, that we may know the things that are given us from God, i.e., that we may know to what extent God has given divine things to each of us: grace was given to each of us according to the measure of Christ’s gift (Eph 4:7). 107. Vel potest intelligi Spiritum Dei donatum sanctis, ut dona spiritualia cognoscant, quae, non habentes, eumdem Spiritum ignorant, secundum illud Apoc. II, 17: vincenti dabo manna absconditum, quod nemo scit, nisi qui accipit. 107. Or gifts, which are unknown to those not possessing the same Spirit, for to him who conquers I will give some of the hidden manna, which no one knows except him who receives it (Rev 2:17). Ex hoc autem accipi potest, quod sicut nemo novit Patrem nisi Filius, et cui voluerit Filius revelare, ut dicitur Matth. XI, 27: ita nemo novit quae sunt Dei Patris et Filii, nisi Spiritus Sanctus et qui ipsum acceperunt: et hoc ideo, quia sicut Filius consubstantialis est Patri, ita Spiritus Sanctus Patri et Filio. From this it can be gathered that just as no one knows the Father but the Son and he to whom it has pleased the Son to reveal him, so no one knows the things of the Father and of the Son but the Holy Spirit and he who has received him (Matt 11:27). This is so, because just as the Son is consubstantial with the Father, so the Holy Spirit with the Father and the Son. Lectio 3 Lecture 3 Sapientia sanctorum Wisdom of the saints ^2:13 quae et loquimur non in doctis humanae sapientiae verbis, sed in doctrina Spiritus, spiritualibus spiritualia comparantes. [n. 109] ^2:13 Which things also we speak: not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual. [n. 109] ^2:14 Animalis autem homo non percipit ea quae sunt Spiritus Dei: stultitia enim est illi, et non potest intelligere: quia spiritualiter examinatur. [n. 110] ^2:14 But the sensual man perceives not these things that are of the Spirit of God. For it is foolishness to him: and he cannot understand, because it is spiritually examined. [n. 110] ^2:15 Spiritualis autem judicat omnia: et ipse a nemine judicatur. [n. 116] ^2:15 But the spiritual man judges all things: and he himself is judged of no man. [n. 116]