Distinctio 34
Distinction 34
On the gifts
Divisio textus
Division of the text
Postquam determinavit Magister de virtutibus, hic incipit determinare de donis.
Having considered the virtues, here the Master begins to consider the gifts.
Dividitur autem haec pars in partes tres:
Now, this part is divided into three parts.
in prima determinat de donis in communi;
In the first, he considers the gifts in common;
in secunda de quodam donorum, scilicet de timore, quod specialem difficultatem habet propter sui multiplicitatem, ibi: et quia de timore tractandi nobis occurrit locus, sciendum est, quatuor esse timores;
second, he considers a certain gift—namely, fear—that carries a special difficulty on account of its multiplicity, at and because we have been given an occasion to treat fear, it ought to be known that there are four fears;
in tertia ostendit differentiam aliquorum donorum ad invicem propter maximam eorum convenientiam, 35 distinct., ibi: post praemissa diligenter considerandum est in quo differat sapientia a scientia.
third, he manifests the difference between some of the gifts on account of their greatest agreement, in Distinction 35, at after the above matters, it is to be diligently considered in what wisdom differs from knowledge.
Prima dividitur in duas:
The first part is divided into two:
primo determinat de donis secundum veritatem;
first, he considers the gifts according to the truth;
in secunda movet quamdam dubitationem contra veritatem praedeterminatam, ibi: his autem videtur obviare quod Beda de timore Domini dicit.
second, he proposes a certain difficulty opposed to the truth just determined, at but this seems to be contradicted by what Bede says about fear of the Lord.
Circa primum duo facit:
As regards the first, he does two things:
primo ostendit dona virtutes esse, et in patria permanere;
first, he shows that the gifts are virtues, and that they remain in heaven;
secundo ostendit quod in Christo plenissime fuerunt, ibi: in Christo etiam haec eadem fuisse Isaias ostendit.
second, he shows that they were in Christ most fully, at that these same gifts were also in Christ is shown by Isaias.
His autem videtur obviare quod Beda de timore Domini dicit. Hic movet dubitationem contra determinata:
But this seems to be contradicted by what Bede says about fear of the Lord. Here he states the difficulty opposed to what was determined;
et primo objicit;
first, he makes the objection;
secundo solvit, ibi: ad quod dicimus et cetera.
second, he solves it, at to which we say.
Quaestio 1
Question 1
On the gifts in general
Hic quaeruntur sex:
Here six questions are asked:
primo utrum dona sint virtutes;
first, whether the gifts are virtues;
secundo de numero donorum;
second, what is their number;
tertio utrum maneant in patria;
third, whether they will remain in heaven;
quarto quomodo se habeant ad beatitudinem;
fourth, how they are related to beatitude;
quinto quomodo se habeant ad fructus;
fifth, how they are related to the fruits [of the Holy Spirit];
sexto quomodo se habeant ad petitiones.
sixth, how they are related to the petitions.
Articulus 1
Article 1
Utrum dona sint virtutes
Whether the gifts are virtues
Ad primum sic proceditur. Videtur quod dona sint virtutes.
To the first we proceed thus. It appears that the gifts are virtues.
Gregorius enim dicit in moralibus, quod per septem filios Job, septem virtutes intelliguntur, scilicet sapientia, intellectus, scientia, consilium et cetera. Haec autem dicuntur septem dona Spiritus Sancti. Ergo dona sunt virtutes.
Obj. 1: For Gregory says in the Morals on the Book of Job that by Job’s seven sons are understood seven virtues—namely, wisdom, understanding, knowledge, counsel, and the rest. Now, these are called the seven gifts of the Holy Spirit. Therefore the gifts are virtues.
Praeterea, Jacob. 1 dicit Glossa, quod per donum perfectum, quod dicitur esse desursum descendens a Patre luminum, intelliguntur dona gratuita. Sed virtutes inter bona gratuita continentur, cum Deus sine meritis praecedentibus eas nobis infundat, ut Augustinus dicit. Ergo virtutes sunt dona.
Obj. 2: Furthermore, the Gloss on James 1:17 says that by the perfect gift, which he says is from above, coming down from the Father of lights, is understood the gratuitous gifts. But virtues are contained among the gratuitous gifts, since God pours them into us without any previous merits, as Augustine says. Therefore the gifts are virtues.
Praeterea, per nomina in proprietates rerum spiritualium oportet devenire. Sed fere omnia nomina donorum ad aliquas virtutes pertinent: quia pietas ad justitiam pertinet; fortitudo autem una de quatuor cardinalibus est; consilium autem pertinet ad prudentiam, ut dicit Philosophus, in 6 Ethic.; scientia autem et intellectus et sapientia ponuntur a Philosopho virtutes intellectuales. Ergo dona a virtutibus non distinguuntur.
Obj. 3: Furthermore, to get to the properties of spiritual realities, one must go through their names. But nearly all the names of the gifts pertain to certain virtues, since piety pertains to justice, fortitude is one of the four cardinal virtues, counsel pertains to prudence, as the Philosopher says in the Ethics 6, and the Philosopher asserts that knowledge, understanding, and wisdom are intellectual virtues. Therefore the gifts are not distinct from the virtues.
Praeterea, cuicumque convenit definitio, et definitum. Sed definitio virtutis, quam ponit Augustinus: virtus est bona qualitas mentis, qua recte vivitur, qua nullus male utitur, quam Deus in nobis operatur sine nobis, convenit donis; et similiter etiam quaecumque aliae definitiones quae de virtutibus communiter assignantur. Ergo dona sunt virtutes.
Obj. 4: Furthermore, the definition belongs to the thing it defines. But the definition of virtue that Augustine states—virtue is the good quality of the mind by which one lives rightly, by which one uses nothing bad, [and] which God works in us without us—befits the gifts. And so do all other commonly assigned definitions of the virtues. Therefore the gifts are virtues.
Si dicatur quod dona differunt a virtutibus quia donum est aliquid perfectius virtute;
Obj. 5: One might say that the gifts differ from the virtues in that a gift is something more perfect than virtue.
contra. Secundum Apostolum, et Augustinum, inter omnia alia dona Dei excellentius donum est caritas. Sed caritas ponitur virtus. Ergo donum non est perfectius virtute.
On the contrary, according to the Apostle, and Augustine, among all the other gifts of God the more excellent gift is charity. But charity is asserted to be a virtue. Therefore a gift is not more perfect than a virtue.
Praeterea, Macrobius distinguit quatuor gradus virtutum, scilicet politicas, purgatorias, purgati animi, et exemplares, et unus gradus est super alium. In omnibus tamen gradibus nomen virtutis servatur. Ergo dona non possunt differre a virtutibus pro eo quod sunt supra virtutes.
Obj. 6: Furthermore, Macrobius distinguishes four grades of virtues—namely, the political, the purgative, and that of the purified soul, and the exemplar, and each subsequent grade is above the other. Yet in all these grades the name “virtue” is retained. Therefore the gifts cannot differ from the virtues as being above virtues.