Non est autem aestimandum quod soli Iudaei qui ad duodecim tribus Israel pertinent per apostolos iudicentur, sed per duodecim tribus Israel omnes fideles intelliguntur qui in fidem Patriarcharum sunt assumpti; nam infideles non iudicantur, sed iam iudicati sunt. We are not to conclude from this that only the Jews who belong to the twelve tribes of Israel will be judged by the apostles, for by the twelve tribes of Israel are understood all the faithful who have been admitted to the faith of the patriarchs. As for infidels, they will not be judged, but have already been judged. Similiter etiam non soli duodecim Apostoli qui tunc erant cum Christo iudicabunt, nam neque Iudas iudicabit; neque Paulus, qui plus aliis laboravit, carebit iudiciaria dignitate, praesertim cum ipse dicat Nescitis quoniam angelos iudicabimus? Sed ad illos proprie haec dignitas pertinet qui omnibus relictis Christum sunt secuti; hoc enim premiserat Petrus quaerens Ecce nos reliquimus omnia et secuti sumus te quid ergo erit nobis? unde Iob XXXVI dicitur Iudicium pauperibus tribuet. Et hoc rationabiliter: ut enim dictum est, iudicii discussio erit de actibus hominum qui rebus terrenis bene vel male sunt usi; requiritur autem ad rectitudinem iudicii ut animus iudicis sit liber ab his de quibus habet iudicare: et ideo per hoc quod aliqui animum suum a rebus terrenis totaliter abstrahunt, dignitatem iudiciariam merentur. Similarly, the twelve apostles who walked with Christ during his earthly life are not the only ones who will judge. Judas assuredly will not judge, nor shall Paul, who labored more than the rest, lack judicial power, especially as he himself says: Do you not know that we are to judge angels? (1 Cor 6:3). This dignity pertains properly to those who have left all to follow Christ, for such was the promise made to Peter in answer to his question in Matthew 19:27: Lo, we have left everything and followed you. What then shall we have? The same thought occurs in Job 36:6: He gives judgment to the poor. And this is reasonable, because, as we said, the investigation will deal with the actions of men who have used earthly things well or ill. Correctness of judgment requires that the mind of the judge should be unswayed by those matters about which he has to judge; and so the fact that some have their minds completely detached from earthly things gives them a title to judicial authority. Facit etiam ad meritum huius dignitatis praeceptorum divinorum annuntiatio: unde Matth. XXV Christus cum angelis ad iudicandum dicitur esse venturus, per quos praedicatores intelliguntur, ut Augustinus in libro De poenitentia dicit; decet enim ut illi discutiant actus hominum circa observantiam divinorum praeceptorum qui praecepta vitae annuntiaverunt. The announcing of the divine commandments also contributes to the meriting of this dignity. In Matthew 25:31 we read that Christ will come to judge accompanied by angels, that is, by preachers, as Augustine suggests in a work on penance. For they who have made known the precepts of life ought to have a part in examining the actions of men regarding the observance of the divine precepts. Iudicabunt autem praedicti inquantum cooperabuntur ad hoc quod unicuique appareat causa salvationis et damnationis, tam sui quam aliorum, eo modo quo superiores angeli inferiores vel etiam homines illuminare dicuntur. The persons mentioned will judge by cooperating in the task of revealing to each individual the cause of the salvation or damnation both of himself and of others, in the way that higher angels are said to illuminate the lower angels and also men. Hanc igitur potestatem iudiciariam confitemur in Christo, in Symbolo Apostolorum dicentes inde venturus est iudicare vivos et mortuos. We profess that this judicial power belongs to Christ when we say, in the Apostles’ Creed, from thence he shall come to judge the living and the dead. Capitulum 246 Chapter 246 De distinctione articulorum fidei On the distinction of the articles of faith His igitur consideratis quae pertinent ad christianae fidei veritatem, sciendum est quod omnia praemissa ad certos articulos reducuntur: secundum quosdam quidem ad duodecim, secundum alios autem ad quatuordecim. Having reviewed the doctrines pertaining to the truth of the Christian faith, we should know that all the teachings thus set forth are reduced to certain articles: twelve in number, as some think, or fourteen, according to others. Cum enim fides sit de his quae sunt incomprehensibilia rationi, ubi aliquid novum occurrit rationi incomprehensibile, ibi oportet esse novum articulum. Est igitur unus articulus pertinens ad divinitatis unitatem: quamvis enim Deum esse unum ratione probetur, tamen eum sic praeesse immediate omnibus ut singulariter sit colendus, fidei subiacet. De tribus autem personis ponuntur tres articuli. De tribus autem effectibus Dei, scilicet creationis quae pertinet ad naturam, iustificationis quae pertinet ad gratiam, remunerationis quae pertinet ad gloriam, ponuntur tres alii: et sic de divinitate in universo ponuntur septem articuli. Faith has to do with truths incomprehensible to reason. Hence, whenever a new truth incomprehensible to reason is proposed, a new article is required. One article pertains to the divine unity. For, even though we prove by reason that God is one, the fact that he governs all things directly or that he wishes to be worshiped in some particular way, is a matter relating to faith. Three articles are reserved for the three divine persons. Three other articles are formulated about the effects produced by God: creation, which pertains to nature; justification, which pertains to grace; and reward, which pertains to glory. Thus seven articles altogether are devoted to the divinity. Circa humanitatem vero Christi ponuntur septem alii, ut primus sit de Incarnatione et conceptione, secundus de nativitate quae habet specialem difficultatem propter exitum a clauso Virginis utero, tertius de passione, morte et sepultura, quartus de descensu ad inferos, quintus de resurrectione, sextus de ascensione, septimus de adventu ad iudicium: et sic in universo sunt quatuordecim articuli. Concerning the humanity of Christ, seven more are proposed. The first is on the Incarnation and conception of Christ. The second deals with the nativity, which involves a special difficulty because of our Lord’s coming forth from the closed womb of the Virgin. The third article is on the death, Passion, and burial; the fourth on the descent into hell; the fifth on the resurrection; the sixth on the ascension; and the seventh treats of Christ’s coming for the judgment. And so there are fourteen articles in all. Alii vero satis rationabiliter fidem trium personarum sub uno articulo comprehendunt, eo quod non potest credi Pater quin credatur et Filius et amor nectens utrumque, qui est Spiritus Sanctus; sed distinguunt articulum resurrectionis ab articulo remunerationis: et sic duo articuli sunt de Deo, unus de unitate, alius de Trinitate; quatuor de effectibus, unus de creatione, alius de iustificatione, tertius de communi resurrectione, quartus de remuneratione. Similiter circa fidem humanitatis Christi, conceptionem et nativitatem sub uno articulo comprehendunt, sicut passionem et mortem. Fiunt igitur in universo secundum istam computationem duodecim articuli. Other authorities, reasonably enough, include faith in the three persons under one article, on the ground that we cannot believe in the Father without believing in the Son and also in the Holy Spirit, the bond of love uniting the first two persons. However, they distinguish the article on the resurrection from the article on eternal reward. Accordingly, there are two articles about God, one on the unity, the other on the Trinity. Four articles deal with God’s effects: one with creation, the second with justification, the third with the general resurrection, and the fourth with reward. Similarly, as regards belief in the humanity of Christ, these authors comprise the conception and the nativity under one article, and they also include the Passion and death under one article. According to this way of reckoning, therefore, we have twelve articles in all. Et haec de fide sufficiant. And this should be enough on faith. Liber II Book II De Spe On Hope Caput 1 Chapter 1 In quo ostenditur quod ad perfectionem christiane vite necessaria est virtus spei In which it is shown that the virtue of hope is necessary for the perfection of Christian life Quia secundum principis apostolorum sententiam admonemur ut non solum rationem reddamus de fide, sed etiam de ea quae in nobis est spe, post praemissa, in quibus fidei Christianae sententiam breviter prosecuti sumus, restat ut de iis quae ad spem pertinent, compendiosam tibi expositionem faciamus. The Prince of the Apostles has left us an admonition urging us to render an account not only of our faith, but also of the hope that is in us (1 Pet 3:15). In the first part of the present work we have briefly set forth the teaching of Christian faith. We now turn to the task of undertaking, in compendious fashion, an exposition of the truths pertaining to hope. Est autem considerandum, quod in aliqua cognitione desiderium hominis requiescere potest, cum homo naturaliter scire desideret veritatem, qua cognita eius desiderium quietatur. Sed in cognitione fidei desiderium hominis non quiescit: fides enim imperfecta est cognitio, ea enim creduntur quae non videntur, unde apostolus eam vocat argumentum non apparentium, ad Hebr. XI, 1. We should recall that in one kind of knowledge, man’s desire can come to rest. We naturally desire to know truth, and when we do know it, our craving in this direction is satisfied. But in the knowledge of faith man’s desire never comes to rest. For faith is imperfect knowledge: the truths we accept on faith are not seen. This is why the Apostle calls faith the evidence of things that appear not (Heb 11:1). Habita igitur fide, adhuc remanet animae motus ad aliud, scilicet ad videndum perfecte veritatem quam credit et assequendum ea per quae ad veritatem huiusmodi poterit introduci. Sed quia inter cetera fidei documenta unum esse diximus ut credatur Deus providentiam de rebus humanis habere, insurgit ex hoc in animo credentis motus spei, ut scilicet bona quae naturaliter desiderat, ut edoctus ex fide, per eius auxilium consequatur. Unde post fidem ad perfectionem Christianae vitae spes necessaria est, sicut supra iam diximus. Accordingly, even when we have faith, there still remains in the soul an impulse toward something else: namely, the perfect vision of the truth assented to by faith, and the attainment of whatever can lead to such truth. Now, we have said that among faith’s other teachings, there is one by which we believe in God’s providence over human affairs. From this, stirrings of hope arise in the believer’s soul that by God’s help he may gain possession of the goods he naturally desires, once he learns of them through faith. Therefore, as we mentioned at the very beginning, next after faith, the virtue of hope is necessary for the perfection of Christian living. Caput 2 Chapter 2 Quod hominibus convenienter indicitur oratio, per quam obtineant quae a Deo sperant, et de diversitate orationis ad Deum et ad hominem That prayer is recommended to men to obtain what they hope from God, and on the diversity of prayers to God and man Quia vero secundum divinae providentiae ordinem unicuique attribuitur modus perveniendi ad finem secundum convenientiam suae naturae, est etiam hominibus concessus congruus modus obtinendi quae sperat a Deo secundum humanae conditionis tenorem. Habet enim hoc humana conditio ut aliquis interponat deprecationem ad obtinendum ab aliquo, praesertim superiori, quod per eum se sperat adipisci: et ideo indicta est hominibus oratio per quam homines a Deo obtineant quod ab ipso consequi sperant. In the order of divine providence, each being has assigned to it a way of reaching its end in keeping with its nature. To men, too, is appointed a suitable way, that befits the conditions of human nature, of obtaining what they hope for from God. Human nature inclines us to have recourse to petition for the purpose of obtaining from another, especially from a person of higher rank, what we hope to receive from him. And so prayer is recommended to men that by it they may obtain from God what they hope to secure from him. Aliter tamen necessaria est oratio ad obtinendum aliquid ab homine, aliter a Deo. Interponitur enim ad hominem primum quidem, ut desiderium orantis et necessitas exprimatur, secundo ut deprecati animus ad concedendum flectatur: sed haec in oratione quae ad Deum funditur, locum non habent. Non enim in orando intendimus necessitates nostras aut desideria Deo manifestare, qui omnium est cognitor, unde et Psal. XXXVII, 10 dicit ei: Domine, ante te omne desiderium meum, et in Evangelio dicitur Matth. VI, 32: Scit pater vester quia his omnibus indigetis. Nec etiam divina voluntas verbis humanis flectitur ad volendum quod prius noluerat, quia, ut dicitur Num. XXIII, 19: non est Deus quasi homo ut mentiatur, nec ut filius hominis, ut mutetur. Nec poenitudine flectitur, ut dicitur I Reg. XV, 29. But the reason why prayer is necessary for obtaining something from a man is not the same as the reason for obtaining a favor from God. Prayer is addressed to man first to lay bare the desire and the need of the petitioner, and second, to incline the mind of him to whom the prayer is addressed to grant the petition. These purposes have no place in the prayer that is sent up to God. When we pray we do not intend to manifest our needs or desires to God, for he knows all things. The Psalmist says to God: Lord, all my longing is known to thee (Psalm 38 [37]:10); and in the Gospel we are told: Your heavenly Father knows that you need them all (Matt 6:32). Again, the will of God is not influenced by human words to will what he had previously not willed. For, as we read in Numbers 23:19, God is not man, that he should lie, or a son of man, that he should be changed; nor is God moved to repentance (1 Sam 15:29). Sed oratio ad obtinendum a Deo est homini necessaria propter seipsum qui orat, ut scilicet ipsemet suos defectus consideret, et animum suum flectat ad ferventer et pie desiderandum quod orando sperat obtinere: per hoc enim ad recipiendum idoneus redditur. Est autem et alia differentia consideranda orationis quae ad Deum et hominem fit. Nam ad orationem quae fit ad hominem, praeexigitur familiaritas, per quam sibi deprecandi aditus pateat; sed ipsa oratio quae ad Deum emittitur, familiares nos Deo facit, dum mens nostra elevatur ad ipsum, et quodam spirituali affectu Deo colloquitur, in spiritu et veritate ipsum adorans, et sic familiaris effectus orando aditum sibi parat ut iterum fiducialius oret. Unde dicitur in Psal. XVI, 6: ego clamavi, scilicet fiducialiter orando, quoniam exaudisti me Deus, quasi per primam orationem in familiaritatem receptus, secundo fiducialius clamet. Prayer, then, for obtaining something from God is necessary for man on account of the very one who prays, that he may reflect on his shortcomings and may turn his mind to desiring fervently and piously what he hopes to gain by his petition. In this way he is rendered fit to receive the favor. Yet a further difference between the prayer offered to God and that addressed to man is to be marked. Prayer addressed to a man presupposes a certain intimacy that may afford the petitioner an opportunity to present his request. But when we pray to God, the very prayer we send forth makes us intimate with him, inasmuch as our soul is raised up to God and converses with him in spiritual affection, and adores him in spirit and truth. The familiar affection thus experienced in prayer begets an inducement in the petitioner to pray again with yet greater confidence. And so we read in Psalm 17 [16]:6: I have cried to you, that is, in trusting prayer, for you, O God, have heard me; as though, after being admitted to intimacy in the first prayer, the Psalmist cries out with all the greater confidence in the second. Et propter hoc in oratione divina assiduitas vel petitionum frequentia non est importuna, sed reputatur Deo accepta. Oportet enim semper orare et non deficere, ut dicitur Luc. XVIII, 1. Unde et dominus ad petendum invitat, dicens Matth. VII, 7, petite, et dabitur vobis . . . pulsate, et aperietur vobis. In oratione vero quae ad hominem fit, petitionum assiduitas redditur importuna. For this reason, in prayer to God, perseverance or repetition of our supplication is not unseemly, but is regarded as acceptable to God. Indeed, we ought always to pray and not lose heart, as we learn from Luke 18:1. Our Lord, too, invites us to pray, for he said: Ask, and it will be given you . . . knock, and it will be opened to you (Matt 7:7). But in prayer addressed to man, persistence in begging becomes irritating. Caput 3 Chapter 3 Quod conveniens fuit ad consummationem spei, ut nobis forma orandi traderetur a Christo That Christ fittingly gave us a form of prayer for hope’s consummation Quia igitur ad salutem nostram post fidem etiam spes requiritur, opportunum fuit ut salvator noster sicut auctor et consummator nobis factus est fidei reservando caelestia sacramenta; ita etiam nos in spem vivam induceret, nobis formam orandi tradens, per quam maxime spes nostra in Deum erigitur, dum ab ipso Deo edocemur quid ab ipso petendum sit. Non enim ad petendum induceret nisi proponeret exaudire, nullusque ab alio petit nisi de quo sperat, et ea ipse petit quae sperat. Sic igitur dum nos docet a Deo aliqua petere, in Deo nos sperare admonet, et quid ab ipso sperare debeamus ostendit per ea quae petenda esse demonstrat. Since, in addition to faith, hope is also necessary for our salvation, our Savior, who inaugurated and perfected our faith by instituting the heavenly sacraments, thought it well to carry us on to a living hope by giving us a form of prayer that mightily raises up our hope to God. Thus we are taught by God himself what we ought to request from him. He would not urge us to pray unless he were determined to hear us; no one asks another for a favor unless he has hope in him, and he asks only what he hopes for. Therefore, in teaching us to ask God for benefits, Christ exhorts us to hope in God, and he shows us what we ought to hope for from him by making known to us what to request. Sic igitur prosequentes ea quae in oratione dominica continentur, demonstrabimus quidquid ad spem Christianorum pertinere potest: scilicet in quo spem ponere debeamus, et propter quam causam, et quae ab eo sperare debeamus. Spes quidem nostra debet esse in Deo, quem etiam orare debemus, secundum illud Psal. LXI, v. 9: sperate in eo, scilicet Deo, omnis congregatio populi; effundite coram illo, scilicet orando, corda vestra. Accordingly, we shall go through the petitions contained in the Lord’s Prayer, and shall point out all that may relate to the hope of Christians. We shall indicate the person in whom we ought to place our hope, and why, and what we should expect from him. Our hope ought to be anchored in God to whom we are to pray, as we are told in Psalm 62 [61]:8: Trust in him, namely, in God, at all times, O people; pour out your heart before him, that is, by praying. Caput 4 Chapter 4 Causa quare quae speramus, debemus ab ipso Deo orando petere Why we ought to pray to God himself for what we hope Causa autem quare in eo sperandum est, haec praecipua est, quia pertinemus ad ipsum sicut effectus ad causam. Nihil autem in vanum operatur, sed propter aliquem finem certum. Pertinet igitur ad unumquodque agens sic effectum producere ut ei non desint per quae possit pervenire ad finem: et inde est quod in his quae naturalibus agentibus fiunt, natura deficere in necessariis non invenitur, sed attribuit unicuique generato quae sunt ad consistentiam sui esse, et ad perficiendum operationem qua pertingat ad finem, nisi forte hoc impediatur per defectum agentis, qui sit insufficiens ad haec exhibenda. The chief reason why we must hope in God is that we belong to him as effect belongs to cause. God does nothing in vain, but always acts for a definite purpose. Every active cause has the power of producing its effect in such a way that the effect will not be wanting in whatever can advance it toward its end. This is why, in effects produced by natural causes, nature is not found to be deficient in anything that is necessary, but confers on every effect whatever goes into its composition and is required to carry through the action whereby it may reach its end. Of course, some impediment may arise from a defect in the cause, which then may be unable to furnish all this. Agens autem per intellectum non solum in ipsa effectus productione ea confert suo effectui quae sunt necessaria ad finem intentum, sed etiam opere iam perfecto disponit de usu ipsius, qui est operis finis, sicut faber non solum cultellum fabricat, sed etiam disponit de incisione ipsius. Homo autem a Deo est productus ut artificiatum ab artifice, unde dicitur Isai. LXIV, 8: Et nunc, domine, fictor noster es tu, nos vero lutum: et ideo sicut vas fictile, si sensum haberet, sperare de figulo posset ut bene disponeretur, ita etiam homo debet habere spem de Deo, ut recte gubernetur ab eo, unde dicitur Ier. XVIII, 6: sicut lutum in manu figuli, sic vos, domus Israel, in manu mea. A cause that operates intellectually not only confers on the effect, in the act of producing it, all that is required for the result intended, but also, when the product is finished, controls its use, which is the end of the object. Thus a smith, in addition to forging a knife, orders its cutting efficiency. Man is made by God somewhat as an article is made by an artificer. Something of this sort is said in Isaiah 64:8: And now, Lord, you are our Father and we are clay, and you are our Maker. Accordingly, just as an earthen vessel, if it were endowed with sense, might hope to be put to good use by the potter, so man ought to cherish the hope of being rightly provided for by God. Thus we are told in Jeremiah 18:6: Behold, like the clay in the potter’s hand, so are you in my hand, O house of Israel. Haec autem fiducia quam homo habet de Deo, debet esse certissima. Dictum enim est quod agens a recta sui operis dispositione non recedit nisi propter aliquem eius defectum. In Deo autem nullus defectus cadere potest neque ignorantia, quia omnia nuda et aperta sunt oculis eius, ut dicitur Hebr. IV, 13, neque impotentia, quia: non est abbreviata manus eius ut salvare non possit, ut dicitur Isai. LIX, 1, neque iterum defectus bonae voluntatis, quia bonus est dominus sperantibus in eum, animae quaerenti illum, ut dicitur Thren. III, 25. Et ideo spes qua aliquis de Deo confidit, sperantem non confundit, ut dicitur Rom. V, 5. The confidence which man has in God ought to be most certain. As we just intimated, a cause does not refrain from rightly controlling its product unless it labors under some defect. But no defect or ignorance can occur in God, because all things are naked and open to his eyes, as is said in Hebrews 4:13. Nor does he lack power, for the hand of the Lord is not shortened that it cannot save, as we read in Isaiah 59:1. Nor is he wanting in good will, for the Lord is good to those who hope in him, to the soul that seeks him, as we are reminded in Lamentations 3:25. Therefore, the hope with which a person trusts in God does not confound him that hopes, as is said in Romans 5:5. Est autem considerandum ulterius, quod etsi respectu omnium creaturarum providentia dispositionis invigilet, speciali tamen ratione curam habet de rationabilibus, quae scilicet dignitate imaginis ipsius sunt insignitae, et ad eum cognoscendum et amandum possunt pertingere, et suorum actuum dominium habent, ut boni et mali discretionem habentes: unde competit eis fiduciam habere de Deo, non solum ut conserventur in esse secundum conditionem suae naturae, quod competit ceteris creaturis, sed etiam ut recedendo a malo et operando bonum, aliquid promereantur ab ipso. Unde in Psal. XXXV, v. 7, dicitur: homines et iumenta salvabis, inquantum scilicet hominibus simul cum irrationabilibus creaturis confert ea quae pertinent ad subsidium vitae; sed postea subdit: filii autem hominum in tegmine alarum tuarum sperabunt, quasi speciali quadam cura protecti ab ipso. We should also bear in mind that, while providence watches solicitously over all creatures, God exercises special care over rational beings. For the latter are exalted to the dignity of God’s image, and can rise to the knowledge and love of him, and have dominion over their actions, since they are able to discriminate between good and evil. Hence they should have confidence in God not only that they may be preserved in existence in keeping with the condition of their nature—for this pertains also to other creatures—but that, by avoiding evil and doing good, they may merit some reward from him. We are taught a salutary lesson in Psalm 36 [35]:6: Man and beast thou savest, O Lord, that is, God bestows on men and irrational creatures alike whatever pertains to the sustaining of life. And then the Psalmist adds, in the next verse: The children of men take refuge in the shadow of thy wings, indicating that they will be protected by God with special care. Ulterius autem considerare oportet, quod perfectione quacumque accedente, superadditur facultas aliquid faciendi vel adipiscendi, sicut aer illuminatus a sole facultatem habet ut possit esse medium visionis, et aqua calefacta ab igne facultatem habet decoquendi, et hoc sperare posset si sensum haberet. Homini autem supra animae naturam additur perfectio gratiae, per quam efficitur divinae consors naturae, ut dicitur II Pet. I, 4: unde et secundum hoc dicimur regenerari in filios Dei, secundum illud Ioan. I, 12: dedit eis potestatem filios Dei fieri. Filii autem effecti convenienter possunt hereditatem sperare, secundum illum Rom. VIII, v. 17: si filii et heredes. Et ideo secundum hanc spiritualem regenerationem competit homini quandam altiorem spem de Deo habere, hereditatis scilicet aeternae consequendae, secundum illud I Pet. I, 3: regeneravit nos in spem vivam per resurrectionem Christi ex mortuis, in hereditatem incorruptibilem et incontaminatam et immarcescibilem, conservatam in caelis. We should observe, further, that when any perfection is conferred, an ability to do or acquire something is also added. For example, when the air is illuminated by the sun, it has the capacity to serve as a medium for sight, and when water is heated by fire it can be used to cook, and it could hope for this if it had a mind. To man is given, over and above the nature of his soul, the perfection of grace, by which he is made a partaker in the divine nature, as we are taught in 2 Peter 1:4. As a result of this, we are said to be regenerated and to become sons of God, according to John 1:12: He gave power to become children of God. Thus raised to be sons, men may reasonably hope for an inheritance, as we learn from Romans 8:17: if sons, then heirs. In keeping with this spiritual regeneration, man should have a yet higher hope in God, namely, the hope of receiving an eternal inheritance, according to 1 Peter 1:3–4: We have been born anew to a living hope through the resurrection of Jesus Christ from the dead, and to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you.