THE KINGSHIP OF JESUS CHRIST > ACCORDING TO SAINT BONAVENTURE AND BLESSED DUNS SCOTUS By EPHREM LONGPRÉ, O. F. M. Translated from the French by DANIEL J. BARRY, O. F. M. 1944 SAINT ANTHONY GUILD PRESS PATERSON, NEW JERSEY Copyright. 194-î, by '···.·: As." ·Ν·; - ii : p..;s. · χ hnp>;rni p,;!e;t. l·' b: ·%. f ■ : ü. Minister Provincial. ■■■■■■■■ i :.-n..■· ' Z- ·.·■■ A' . ’ TRANSLATOR’S NOTE This monograph on the Kingship of Christ by the dis­ tinguished Franciscan scholar Father Ephrem Longpré, was originally delivered in the form of an address at rhe National Congress of Milan. Its sublime doctrine, the kev to Franciscan philosophy, theology and piety, is here developed in the penetrating light of Saint Bonaventure’s and Blessed Duns Scotus' analysis, with the sources clearly indicated for further study and research. For this reason it was thought worthy of reprint in the "Pax et Bonum’’ Series, which is doing so much to interpret fundamental Franciscan spirituality fairly to the world. This is an attempt to present the work, in substantially close translation, to those not acquainted with the French language. Some defects of course, will be found in the rendering, but a sincere effort has been made to acquaint readers with the contents of the original opus. Those who are equipped may always refer to the article itself, either in the "Pax et Bonum" Series published by the Librairie Saint-François, 2107, rue Dorchester Ouest, Montreal, 1927, or in the Acta of the National Congress of Milan published under the title La Regalità di Christo. Milan. 1926. by Father Agostino Gemelli, O. F. M. If this modest work may be considered a contribution, it is humbly ottered m union with the prayer of Holy Mother Church that Christ the King may be known and "that all peoples scattered and dispersed by sin may be gathered together again under His sweet empire." Daniel J. Barry, O. F. M. ;j ■> ï ; -F WT : ·Ao : C _______________ : ’■!· - ' ■’tliltitlillti f W ■ lilKHiiJiii·1 C O N TENTS |iBi®MlliTliiiiilliiiilllT®BliliTiliJiOllf THE KINGSHIP OF JESUS CHRIST ACCORDING TO SAINT BONAVENTURE AND BLESSED DUNS SCOTI S’ RANCISCAN biographers tell us that after Francis had so nobly renounced his possessions before the Bishop of Assisi, he set forth clothed in a mantle adorned with a white cross, singing all the while the praises of the Lord. To all who sought to restrain him, Francis declared: "I am the Herald of the Great King!’’’ F Messenger of Christ, the King of Love, Who revealed that love through His Sacred Heart, His sufferings on the cross, and the supreme gift of the Eucharist — such indeed is Francis of Assisi. And that too is the historical 'and religious signification of the glowing idealism of those . many saints, martyrs and mystics who have followed in the fiery footsteps of Saint Francis. Moreover, this homage of Christ by love and deed has claimed also that of the intellect and of metaphvsical intuition. Thus it came about that, in the course of the thirteenth century, the Fran­ ciscan masters of Paris and Oxford raised to Christ the King a theological monument of very extensive- pro­ portions. We shall review these early doctrinal efforts in this brief synthesis, m me harmoniously continued development of the teaching on Christ the King rt’-m Part I SAINT BONAVENTURE Saint Bonaventure and Duns Scotus represent the two pinnacles of Franciscan theology on the Kingship oi Cnnsc. What assures to Saint Bonaventure a pre-eminent doc­ trinal importance in this matter3 is the fact that he often contemplates the royal dignity of our Lord, thereby deter..rety ! ■; .1 λ:η>. Wrh this solid beginning, Saint Bonaventure proceeds categoric.’ pi.uv ‘...i.- It’.v.\Χ'.·<· <·<_ ή:<_· ,ο-χ- · r a” .- ,:h . f ::n_- .--..ver:· ί.-..: -i'.·.· _-t>e. and of the mystical life and Christian metaphysics. He thus raises up an incomparable throne of honor to Christ by constructing a loft}’ and far-reaching synthesis. And over this synthesis Saint Bonaventure drapes like a mantle ■ >t r--}L P'-rp.e ‘he ;”..t;e ojc .elect?—■> :>f his ·;·..·■ i-'e tt ρ.-' τ’·> J'.j?» m ·,·■_< hv cvrr.L X tt-Vs '·’■ hub '-.·χ-ί .'.re tjiJx.! t .· mind ft.:m c?.e u'.·<„·. /’>.·■.·.<· die Sr.-tiTl.i:t D··.-.'.' :u-- vt „'te-.v v ;-jrv Γ'.:claiming the spiritual and temporal Kingship of our Lord.4 The plenitude of sovereign majesty resides in Christ, declares Saint Bonaventure,5 in addition to the super-eminence of His judiciary power and priestly author.ty W:t·-. ;ç· 7d.-r>.sc .-f m.i.-.ifcszmg Ch.-is-'s Jicttcv and of honoring Him,* the Trinity has constituted our Lord .ii-r-ur-a'. K-.-.c -nd 'trcited up.-n Him the rre-eminc-ir ·■>■·.·- ■--.· ;n *t. ' J _-r.it; * ir vs.-tue cf this 9 supreme dominion, the Word Incarnate will judge the world at the end of time in all the splendor of His glory.9 This royal investiture is not merely indirect, but abso­ lute.10 On Christ alone has it been undividedly con­ ferred.11 It has no limitations whatever,12 for the angels themselves are subject to the Word made flesh, and they fulfill His commands. Over all those who are placed under God Christ reigns, even in His human nature, which has been exalted above the angels.’3 In addition to being universal in its domain, this royal investiture perdures likewise for all future ages.14 Thus Christ is in complete reality the King of Kings,15 and sits on the summit of all hierarchies.16 Jesus Christ is primarily rhe eternal and supreme King in virtue of His hypostatic union with the Word. This follows as a natural right.1' Christ was not anointed with the sacred oils which in the Old Law consecrated kings and princes. Rather, the Holy Spirit Himself placed the diadem on His brow when, with the co-operation of the Virgin Mary,18 He united to the Word the human nature and reposed thereon.19 The very name of The Christ in­ dicates the natural right which He possesses to universal empire.20 "As man, the Saviour has been actually exalted above all the kings of heaven and earth. This supreme Kingship follows in virtue of the assumption of Christ’s humanity in the unity of one Divine Person, and by reason of the divine charismata which were bestowed upon Him m abundance in addition to the wisdom of His illum­ inated understanding.”21 Nevertheless, to this first title there is added a second, in virtue of the bloody oblation ■yl* a yy syy, of Calvary.22 The majesty of our Lord had to manifest itself to the world in a kingdom of love.2? Of this high dignity as well as of His divinity, Christ was always aware. Hence, at His birth He manifested I Himself to the magi as the "Prince of Nations” foretold by the prophets.24 Later on He approves of His disciples when they call Him "Master” and "Lord.”2' However, f during His mortal life our Saviour did not wish to exer­ cise often the privileges and rights inherent in His temI poral sovereignty.26 He even refused these honors when they presented themselves. His mission, which was comÏ. pletely spiritual, would have in fact suffered from presItige of this sort He had come to rule hearts by faith in His divinity.23 and He knew that "the salvation of the people rested, not upon His temporal reign, but upon His spiritual Kingship.'Only once did Christ allow the 2 multitudes to accl.um Him as King, na.nJy. ·.·:: the ί oc.'J'io:·. -.f 11.' tri’.ii 'ohal c-try in:·» Jcr..'jkm. li·..: Ίι.σ v .-.s sl·.· r Pass.···!· .nJ f..rovr::’.:h.e I Seraphic Doctor explains, that condescension had none I other than spiritual motives. These motives were: to επ­ ί LJ.x:: > '0v.y :·· i km. :· . -m,.. .! tm emI mies of God. and to add further to the ignominy of the ί Pi'S? :: ■= :.:C: f..m,v. -b.i; ’ I Or d.e ■ met i’.m J. jur L. ni .xvii l-.xi.e.··.·J H;< '.ç'.rï? tuai Kingship and exercised its sovereign power. Like a i true king, Christ promulgated the New Lavr,’2 gave com­ mands to all nature53 and to the powers of darkness,34 < forgave those who repented.’5 and snatched mankind from I the dominion of evil to lead it back to the kingdom of p f God.36 One of rhe greatest manifestations of that Kir<- I! ship was the institution of the Eucharist.57 Saint Bona­ venture, who had learned from Saint Francis devotion to the Body of Christ, could not fail to observe that the Sacred Host in the tabernacles is precisely the permanent sign of the regal glory of Christ. Moreover, it was not enough for our Lord merely to manifest Himself as King of Love. He wished to prove this Kingship. It was as a King, and with the emblems of His Kingship,38 that Christ wished to die at Jerusalem, the city of priests and kings.39 That death took place only after Christ, in the presence of the authority of Rome,40 had solemnly de­ clared Himself to be King. · The foregoing considerations are all contained in tra­ dition, and are inspired by Sacred Scripture. Therefore, if we are to find the original Bonaventurean thought on the theology of Christ the King, we must seek elsewhere. As heir to the exemplarist doctrine of Saint Augustine and Robert Grosseteste, Saint Bonaventure places the Word, the transplendent fountainhead of eternal reasons, at the center of causal relations, revealing acts and or­ dained ends which re-unite the whole world to the First Cause. But, as a distinguished medievalist, Etienne Gilson, recently observed: "That conception of the rela­ tions between the Word and the world was still too ab­ stract and too metaphysical for a disciple of Saint Francis. Above all, it could not be exclusive, for after the drama of the stigmata on Mount Alverno the religious, meta­ physical and artistic thought of the thirteenth century, without descending from its heights, was fixed upon the contemplation of the sacred humanity of Christ. It wras to be thus for centuries. Furthermore. Saint Bonaventure U had read the following text from the Gospel of Saint John (1, 26) and had been greatly moved by it: 'In the midst of you there has stood One Whom you do not know.’ By the light of this Scriptural reference, and under the double influence of Augustinianism and the Franciscan spirit, the Seraphic Doctor was led to con­ sider the Incarnate Word as the Mediator and multiform Center of all the orders of being and thought.41 Add to these considerations all the logical and mystical impucat'ons which convey so lofty a conception ■ ·*’ div primacy of Christ. 'Chris1·.’ says Saint Bor ..venture.’ :·. toe cer tral rock; a.1 thing- rcvoh.v ..- ’and Him at.J :: ·:■ Hint that a l -hir._- must -e reunite.:. :ust a- th·. from i c.rcur c.ruur te.-enc^ >.-c re·· l.ned m ti.c i.,i.·..nit? of a .eirr-d n· i'.··..' L' bis C-c h 1 ;■ . .'Mto ·.·,! ■.■ v.vr-c g:-vtr. b-A to. I':·.:·.. -A S.:nt l·· π.ι·. c:-..re .-.dns: It is vim tre à-I : tor Wia· :s Ch-.-: th.-- .,ne must of necessity begin. Christ, and He alone, stands between God and :ner He >:'e 1>. Ids the midd’e place ..nd -he .enter ( f .fl' r?.. \|·..· el ·!. spit..'·.:.J : rear -hojghr ::-.re as :* i „rocnd th? Inornate W - 1 H. » :-e ce-:·. ?.t ( : '?.€■ Iona·, l:ccntralize ail things t..i ! !·■ D :1 r..e-.τ ‘i>j rad. :: Wl. ,ei * ;hi st Whom ( nrist srrate- 44 .i"d r.e.e—. .ry ?.l...i:atc- " b. -ne ...· .ne i tv i· 6 th Him and die Holy As tie ce-ι .bstantial .-.I -, 11,y :.1 me ii he opc'ations of I God, which operations have a terminal point, "medium in officio." By His Word, God had created the world;45 by the same Word. God was to confer on it that "new cre­ ation” of which Saint Paul speaks.4*5 There you have the entire economy of Christ. The unity of His Person em­ braces the two extremes of being, divinity and humanity.4' As man, Christ is part of all creation,48 and in conse quence He realizes the highest ideal of the synthesis of being and occupies the center of the whole ontological order: the "medium essentiae.”49 Being thus constituted and illumined with the treasures of divine, angelic and human knowledge, Christ stands between God, the angels and men.59 He is the vital center of the entire super­ natural order, rhe 'medium vitale.’ Wno bv grace re­ unites under die scepter ot God in mutual love and peace all things that sin had estranged.’2 Christ’s vivifying in­ fluence, which is the flower and fruit of the cross, shines upon all mankind.” This same influence extends even to the angels, at least in an accidental and restricted man­ ner.54 As the center of that circle of diffusion, Christ, like the heart which communicates movement to the body. "in Whom God gives us life,' Yet more remains to be said. The Incarnate Word IÏ ajopjaip }0u si η .../unç pæuds aip si oqA\ usiJqj ‘J91SEJV auo Âpjo ujojj a}ruriua sæuaps asJSAip pire wioj -pjmn aqj aspwaqq os ‘sati snouiumj jo X}iugui un pA pire uns 9UO }nq si aiaip sy -aipa; -aouj} urtunq qr jo up -uo pur arunos jrdpupd aq} si auojr ajq., 89-ssauipraj jrtqadjad ui si ireip jrna}si?ruj sjspqj ..'3J3W jurqppj tpinqp aq} pire uaAvaq ui jrreqdumpx ψ»πιρ) ajoqM aip nann^su- «q aH si η j-xpraj ?.<«= -o: °T ‘^IPJ.L ···,. .’SiqsniQ isa ponb oipaui r uinpuardpup usntf) φι/Λ urâaq jsnui pnpiAipui JHip ‘uiopsiAi irepsiHQ unipr 04 saqsiM^ ‘s.rés aq JauoAtre jj., -ριοχ jno jo uiaprip aqi 03 Xjojî? pur jouoq jo urcaq sup ppr 02 ajqisaq qou saop aiipudAruog 2ureç saauaias aAqiqnaads aq} pur saisAqdttjaui jo ireaq aqi jr osjr -Jtqinpajrç psjaAïun aqi qsnq^ aaïqd ajiquaA -ruog }uir§ irqi Aressaaau Xpuapua sum 31 ‘sSuiqi jje jo rSauiQ pur rqdiy aq} sr pjoy& areureauj aq} jjunnrep -oïd }noqr paujaauoa os apsXiu pur uri.?oioatp r sy •SJH uri}sijq3 paqs.iui pur jejoui aq} jo jajuao aqi }r }sijq;) fupqd snip to sr paXojduia oaoj pur âtnujraj daap ipns uaaq aiaq} srq ‘apniag ap jruipjr^ pur sairç ap spurjj }uir§ jo amp aip ut {9.X5o{O}snq'j uraspurjj jo Suiia -MOp puoaas r jo uondaaxa aip qiiAi ‘9.~>urs jaAajq 7z.’?,’.?q pv siiuajtq tunuwuiff aq} ‘apsXui urqsuqp) aq} jo 5jooq * ; ■*-" — ί ’ - ----------- - --------------------------------- •ipjra «ν apocw <,ρ,·.ο sq L4 pxapreuw sbm ipnja ‘yy aip jo »mo .ppio» asp •wxoddsji. sq» w s»;w jiwoiauon jo »qβ snp oj :ww j.wqirai, ji^ ’Rliïïli : W If. i i ϊ 3Γ uapjoâ’ iEqi ui airuuatEuoq iutbç aqods ?n«£ ,/uorssrj Suiamq siH jo joajpj aip Aq it sajpuppa ouAa st 31 aH pus ‘jsijiq snsaf Si }j ;poO si aiy si^ suoip^B Sin -MOf? «oui aqi pire uopaun snoipuoM e ,iq poQ w auo suodsuEJi pire saurepin XnoqM ιριψκ. ajg SuimoiS irip -’aqnu inq -sajzzBp }Eip iqSq aqi iou qsy -SuipuEisiapim aiajduio? 03 ireqi JaqiEJ sauaisXtu 03 ‘ueut 03 ucqi jaijrei pof ) 03 ‘aSpajAsouq 03 ireqi »ipw aauiS 03 qooq :j3.-as -ire ppoM. i ‘paqsndtuoacre si sun .wq sin qsr 03 aasM :·..·{ π · ■ vr >s-tj >q3 ‘Xes 03 si 3«q3 ‘isnqj φίΜ qasEj aqj sa3Eiqapa pros 3iup — sson aq3 uodn SuiSireq 3sniQ snsaf ir -uoniqiqni pire aspnd ‘uoniuaim ipiM iAcrf jo S3JiodsuE33 tpiM îiapuoM luaiaAai pire uopoAap tpiM :Xji -reip pub adoq ‘iprej ψ» sjfooj pire 3uaarauo3« jo aaiqd siqj pre.wcq .qaiajdujoa siurp 3«q3 pos aqj, -saumuaa joj uappiq 3uauiBJars aqi pur ’po{) 30 qjy 3lP uodn Sur -isoj i3uamauo3B 30 aaiqd aqi ‘aja.w 3i sb ‘st apj -aauEXaA -UO3 aqi pire jappiq aqi ‘33^5 aqi pur Xea\ aq3 si 3suq^ snsaf,, -;,’iuih ui q3Bap jBapsAiu e Xq Xjuo paqsqdtuoaar aq usa 3Sijqj q3iM uoiun OAisscd y ,9'JO3Bipaj\T aq3 si isuqp> ssapin ssaiSoid ou aq ue? aiaqx O9-paypnJ2) 3Ψ jo OAOj 3uapiE ire st 3uq3 pire ‘tusrausAiu 03 Suipraj ρκοι auo mq si ajaq_L a ,'PJO^0i P3ÿP!1-O Pu- wurexq aq3 sj asiprred piqinds aq3 jo jaAioy ]ndpiiijd puB 3Sjy aqi., ■Xsiqsoa jo 3qS’iy aq3 pur uopiqdujasuoa jo a.read aip 03 jnos aqj speaj qaiqM Xauinoi aqj jo pua aqj puc Finn -uiSaq aip si ajq iajq jouaiur aqi 03 aauwiua Ajcssa.aau sj isuqp) uJajq jo aail snonaisXin aqi sy •uoijaaj ί '< S « y J I "c i is î i. I j> ; < ’ 1 i I from Aristotle or Plato that one must first seek the life of the intellect, bur rather from the Word Incarnate.70 Christ Himself, continues Saint Bonaventure, is truly the integral object of theology because He is the synthesis of divine and human being, and the mystical center of the supernatural order.7'1 In Him are found likewise the moral ideal and the living norm of justice and law. which are the foundations of ethics and the political sciences.72 Moreover, logic and metaphysics cannot be perfected outside of Christ.73 The entire universe, indeed, is a vast sacrament of the Divinity. AH beings pour our allegories and symbols as an effigy of the Trinity. Consequently, there is a correspondence between God and creation. But it is not the syllogism of Aristotle that reveals these points of analogy'. It is Christ taken as the middle term of all our reasoning.71 Christ gives to metaphysics its keystone, for, as the eternal Word and also in His sacred humanity. He is the exemplary Cause of all things. The true metaphvsician is the one who raises himself over and above the blind attempts of Aristotle. In that v. ay he rises v> rhe c-.ntemp'.r·!.:; ..f cxcm.f .ury C.··,w. rhe uncrea‘i.d Art, rhe single Cause of «ri‘ trufo '* Thu« under the pv f ÿ·.:· r b’r.ra·..■t.amir.q—-1·. re­ vealed Knowledge and human sc-.enct— is loci :./> orde.-rd .i.;d ·. Curis:. If the Incarnate Word is the center of all things, it is not surprising that the Incarnation occupies a middle place between the series of the elect who precede it and the senes of the predestined who follow it. That place of me Incarnation in die middle of the ages is exceed­ ingly fitting. But it is more than that. It emphasizes also the universal mediation of Christ. Under this aspect, the Word Incarnate is the "rational center" of history, the One Who gives meaning to both Testaments and authen­ ticates them.76 Again, if the cross of the Saviour has been planted in the middle of the world, it is because Christ, in addition to His other prerogatives, is the "natural cen­ ter of the physical universe.”77 In the principal circum­ stances of His mortal life, no less than in the splendors of heaven where the Apocalypse shows Him "in the mid­ dle of the seven golden lampstands,” Christ invariably occupies the central place.'3 In view of all these facts, nothing is more logical and more natural, according to the Bonaventurean synthesis. It is precisely the mystery of Christ that He is the Mediator in all things, "tenens medium in omnibus!”'9 Thus does Saint Bonaventure majestically develop the ό-.trine of the Kingship of Christ. First he hails the X\ . rd incarnate as the King of Kings, the great master­ piece· of God,80 the crowning of the universe,81 the su­ preme end to which the human race has been ordained,82 He Whom the Blessed Trinity loves more than the entire ■I ■ ill ■ up to Christ an incomparable throne of honor in the very center of creation/·* It is true that Saint Bonaventure — contrary to Alexander of Hales — makes the Incarnation dependent on prevision of the fall of man.85 In that respect there is still wanting to Saint Bonaventure’s coa...pit.. . ;■ afârmation, namelj, the statement of the id solute rr;>nacy of Christ in the divine plan.80 But at least after such an eflort to centralize all things around rhe Word made flesh, the theology of Christ the ■If eiWBBSSWS■ ■■'■■■■'β 81 liBii - / -IlBtlf· f' ' Bl: ·' 1 i di■ King was on the road to final intuitions and Duns Scotus I | f » IIIf ||| :||| |||l ” 111llllll^ Part II BLESSED JOHN DUNS SCOTUS With Blessed Duns Scotus, Franciscan thought of the thirteenth century attains its highest expression. The selfsame genius who places the diadem of the Immaculate Conception on the brew of the Blessed Virgin adds the final jewels of glory to the royal crown of Christ. Duns Scotus is truly the leader of that group who have per­ ceived that Christ and the Heart of Mary are foremost in the divine wishes. Because of this group’s profound in­ vestigations into the mysterious counsels of God, they have been called by the venerable Carmelite, Marie Aimée de Jésus, ' les illuminés de l’amour.’87 IT-Hr +■; r?n of the great metaphysician of Oxford, Duns Scotus. the affirmations of tradition concerning the Kingship of Christ emerge with renewed clarity and vigor. The doctrine is expressed, however, without the effusion of symbols and sentiments dear to Saint Bona­ venture. Under the supreme dominion of God, Scotus points out. Christ is King* by reason of the supreme ex­ cellence which the hvposratic union confers upon Him. Although the principal power resides in His divinity, nevertheless the dominion of the Word Incarnate is of the tughest order: ’’eminentissima quae potest esse sub principali potestate.”89 The very angels are -u ® Him.- In -addition to rhe hypostatic union. Jesus Christ lays daim to the title of King in vrntue of the bloody ■ . ' * C ..... .............. 12 ; · * : ® ΐ C - i y it; ji < oblation of Calvary, whereby He alone is the meritorious cause of redeeming grace?1 Because Christ has been freely constituted "the true Victim immolated for the human race,”92 He has acquired a new right to an empire of love: "Ideo multum tenemur ei.”93 Thus the concept of Duns Scotus, exactly as the doctrine of Same Bonaven­ ture, largely rests the Kingship ot our Lord upon the two theological bases recalled in the Encyclical Quas Primas. The inspired words of Saint Paul to the Colossians: "That in all things He may have me first place (1,18), together with the doctrinal synthesis built up around Christ bv the Seraphic Doctor and brilliantly fatten up again after him by Peter Oiivi. ’ served to urge Duns Scotus on to deeper profundities. The doctrine ot Robert Grosseteste?' who had taught the Incarnation of the r^ independently of the fall of Adam, was also in the memorabilia of the Franciscan School of Oxford. Roger’ Marston recalls with veneration96 the doctrine of Grosse­ teste. Moreover, Scotus’ own teacher, William of Ware?7 accepts the doctrine in its entirety. Besides, the meta- * ί Λ 1 •1 definitively worked out if theology had not pro­ duced the solution to certain fundamental questions. Is primary and absolute intention of the Trinity, or is He, on the other hand, à simply occasional Being? Is or is not His Kingship dependent upon the absolute and uncondi........ -.................... 1 ■■lit ■■■■ j; s': fl·; s* : « ? » Î ‘ f » ‘ is the secondary Final Cause of the universe and the Sanctifier of angels and men? Up to the time of Duns Scotus, the question of the final motive of the Incarnation had not been framed with all desirable precision. The object of previous research was to know whether the Word would have become incarnate even if Adam had not fallen.93 This question was posed with the full realization that the problem was difficult to resolve." Whether we solve the question negatively. or whether we take the affirmative opinion with Cardinal Matthew d’Aquasparta’00 and William of Ware?01 it is under that aspect that the majority of the theologians of the thirteenth century view the difficulty’. Blessed Raymond Lull was the exception, for his theol­ ogy regarding Christ the King is not unlike that of Duns Scotus.1"’ Scotus, however, will have no part in the above ■>ta-ei·. er:· of the jue-tion 03 He does not move upon that _-r< ar.i, ; At .er ; ? : ·τ h> disciples— :.he most authorit..t ■-e -f :..e c.· ti.y. His s,.;,.· concern is the ■ .i'd ::ι·_ ,!i"ii ■_ p'.m. Is Scotu- ;.sks I:·!-·. ·■■. · ■ One? ' W..- Ik· dv.rced -.r-r . 1 : a.·*· ·ι·^ .-e .-r ‘he imr.’e: H:< .'.ii te : Hi_.it·- 7 :i.-. nr-.:- _‘i·., ;■> the .e--ii ;> j.-r-. stuiiie.- at: .1 rc » Inch hegb.es a:· answer. ..s d..; <·.. se ra·' ο-her grec1 lights of the Church. Saint Rerrur.hnc if S en . “ ar i Sa-it r’r.: ris ce S..les.:j!’ \ ’·. r e Ί.· r-j...· '!-c -.'irif t.-·-.· ;heol· c’ anl ; r.■.( ■ p .. ■ : :.·:_■ - i 1 '■ ·.:. r. :-ΐς· .•·ι -.· Î:e :n he -.ffi.: ia-.vt. D.-. -i x< .s, f...·. ■·..·/- hi< v.’ t! e.':s tpr 1 the thoriughiv rra.iciscun idea mat love :s ? - .} .t. .· ·■<, Ό.’. a . ·' tir', ir.tïr.tion >f the di· ".e λ .11 God is charity?1'* He exhausts its very idea and loves Himself infinitely: "Primo diligit se.’’·1’9 But all perfect, generous and disinterested love calls forth other loves, . a· r.h c to the excellent psychology of Richard of Saint Xxr. which psychology Blessed Duns Scotus adopts I vre. < rod does not will, therefore, only Himself. He also wills other beings who will love Him, because He will i·:··.·.· Himself in then.· Vi.:: .mr.b’igemo" Γη His supremely ordered and rational will, God wills these other beings in the very order in which they may cor­ respond to His first purpose of love: "Deus diligit se propter se, et ideo magis diligit immediatum sibi in illo ordine.": 2 Any one of His wishes is consequently neither purely occasional nor determined by a circumstance ex­ trinsic to Himself. On the contrary, the divine decrees which concern Christ, and which, like an immense fresco, are unfolded in time and eternity — the predestination of ___________ 7 1 7 il IB 11 I ο ■■■ ïllll Trinity and the initial object of ail Its decrees by the very fact of the infinite love of His Sacred Heart, "qui potest eum summe diligere." To this conclusion, so glorious a tribute to Christ. Blessed John Duns Scotus clings with his whole soul, placing at its service the resources of his powerful dialec­ tic. It became a rule to exalt Christ without meas­ ure.1'21 The Word made Flesh, Whose excellence and the love of Whose Sacred Heart place Him immediately after God, must be the primary intention of the Holy Trinity. This primacy is demanded by the perfect order and rea­ sonableness of the divine will.122 Being predestined for the glory and the grace of the hypostatic union, Scotus continues, the Word Incarnate cannot come into the sys­ tem of the supernatural and natural world as it were acci­ dentally. As a general thesis, predestination to glory is in point of fact a gratuitous gift, logically anterior to complete prevision of sin and demerit. Consequently, no being could be called to glory or predestined to replace a crea­ ture who has failed in a triai: no one of the elect is able to rejoice over the loss of another. Such is the opinion of Saint Augustine and Saint Anselm. Therefore, concludes Duns Scotus123 following William of Ware,124 Christ Himself has not been decreed after the manner of occa­ sional substitution. On the contrary, God has definitely determined all things which concern the Incarnate Word, if nor rhe bloody Sacrifice of Mount Calvary.12' inde­ pendently of the tail of Adam. And God has determined these things for that one essential motive that accounts ï... ■■■... .. —.. . ■ Μ... .. . more unavoidable, then, that Christ is the Masterpiece of God and that His glory and the homage of His Sacred Heart exceed that of all mankind. That the "Summum opus Det" could be an occasional being, foreseen after the fall of man, and subordinated to the attainment of a secondary end, is something incomprehensible to reason. "Non est verisimile tam summum bonum in entibus esse occasionatum.”127 Thus argues Duns Scotus following Robert Grosseteste28 and William of Ware,'29 Christ’s, therefore, is die absolute primacy of election in the divine decrees and in the plan of creation. His also, by a necessary consequence, is the plenitude of the universal Kingship. Being the primary’ intention of the eternal decrees and the eternal love, the Sacred Heart of Christ is also, according to Duns Scotus. tie ϊήιπλ fr< :n -.-hich shine rf: . ’. : _■".···-■' ti.c : n nidi· -.c·.!, strict?,· spearing, i . •a.· .· 1’:i..-.k-.-ec th.·.· ti.tsi !e : rhe. l:ic..-n.;·· >n. wh^h is a grace absolutely gratuitous, all other gifts of the '! -ir..-y 'η <κ· *u~cr::j-i.-J · rdcr ce .·?; .= r ...··.. c?. :t h: · t?cr ■· rds. the ir.er,-·; ’t me ir arra-. W ord arc presupposed in ah other g.fts of the rnnity.· ’ J :.e ’ iso’e •. cr.d. t.ic _-.-.kc- ■ Ciir.-. Hi, :l.;· ci' di ? the tc.g·.·.' I p :·· r.-c- r.r.-.c >-f D.:r.'■ ·..' ..:tr;:.e. 1 wmj A‘e:*.i'■■?·. r of H.. .·, .. c: :>7t .o.-. :-.G refused t> --"mute : ■·:.· ’Λ re .’η..ητ.,-.χ the esseir.al sa.-..tif:.at r f the s (.· ■isc-ic.-ntl'-·. it had restricted the umcc'ial em- pire of Christ. Only Vital du Four134 and the Catalonian Raymond Lull15’ had held the opposite opinion in favor of that glorious prerogative. Duns Scotus insists strongly on this point, taking up again the clear asserof Saint Cyril of Alexandria. Although inferior1 to ‘he .mgels in His human nature considered in itself, Chr;sc is nevertheless higher than the angelic hierarchies by reason of His union with the Word: "Concedo quod anima Christi est primum in hierarchia suprema."150 Therefore, the illuminations which come from God reach the blessed spirits through Christ: "Iliae illuminationes sunt ordinatae: primo, huic animae (Christi) et ab hac illuminantur angeli."157 In the same manner there flows upon the angels supernatural grace, a grace specifically the same as that which is communicated to m-_!:. ' Duns Scotus steadfastly •.-.fuses to a.ir.dt the con:-.i.-y • ■:'î:îi« u ’’ha'- is advanced in.ivr the prerjx: that the inc.'a.-.!” .·? • a. ses prevents an r bei.:_' trom rta,t:::c up. -n a >'.:-ir: r being. Ί.- r • : ( .■.:i-t v...' <_■. f .·. sr.C .-re.r.at pr:vi\._e. :..i:-ch. ■:..r ■ f :: ixisra:.. :. Furthermore, the ; k..s : o apra.r:. ” ?'■ :hc .rder < f gra- a. There ne c.mentions ..re :■ : m ra» .red a. .ordtc ti’.e d: .:i!‘y ;r -he nature in .-.sei?, cu: tccoril.ng ’ ■ the pro­ t.··:; o; :he grace and the : :ee ..isposi ::· : ■ : God.’59 X >::: ig prevents us, therefore, tr :n ac-; ·■:.:·_· that the or ( grist ex··. .Js tc :he ..ng..ls. a:..1. :' m .--ding ;:i:< new ... ■- to ': c n va dig: :n · ' tla- t: -J- ί^ΙΙΙΙι^ΙνΙ f M :·-■ v:sibly .:.■·.·? ■.’..· it-ry inf i·.::.. < : Christ '?r<.·....: -ver Γ:? Sav: ur h.-.ve come '9 in all His glory, for from His assumption into the Word, the Beatific Vision irradiated His soul. The redemption of the human race, however, demanded the abasements of the cross.140 "Man having become the enemy of God through sin, God decided not to remit that fault, except at the price of an offering which was more agreeable to God than the offense had been displeasing to Him. Now, one can conceive of nothing which could be more agree­ able to the Trinity than the fault of the human race was odious to It except, namely, the homage of a Person more beloved by It than all mankind was or could have been even if man had not sinned. Such a Person mankind was not able to find in its bosom, because man had been en­ tirely given over to perdition. The Trinity decreed, there­ fore, to give to the human race chat beloved Person, and. to incline Him to offer His homage for all His brothers. This Person is none other than Christ, to Whom God has given grace without measure. In His homage there apChrist, grace —the primary reason for all union with Goch'- — was communicated co all mankind. By a unique privilege, grace embraced the soul of the Blessed Virgin at the first moment of her existence and preserved her from the original stain,45 dwelling therein in all its full­ ness.*” After the Blessed Virgin, the supernatural influ­ ence reached all men and especially the elect. ’’ In this manner, all beings without exception are under the sa:·.- I I» »C'u> of S gill! ■■■■■If ;1· ■II·· II·· II· til ••isGiiWCsSWO Paul, every kmc <·.- ■■ 1 ΪΙ·Ι· ι·'·»Ι·· before all else to establish the fact that the true .mie of the Incarnation is in the preordained love of God for Him­ self. Consequently, the mystery of Christ does not de­ pend upon the original fall.’·*6 "That which was occa­ sional and accidental147 was the sin of Adam, hence the redemption and the rôle of the Redeemer in the Incar­ nate Word. But the Incarnation, the very existence of the God-Man, was never willed in a merely occasional manner. To Christ, then, belongs the first place in the order of previsions and m the logical instants of the decree which established the universal plan of creation. "To Christ, God and Man, belongs the first loving thought of rhe Holy Trinity Who, wishing to create, fixes at once upon that Creature Who could render to It the great­ est glory. To Christ, before angels and men. belongs the place of honor among those predestined to glory. To Christ, finally, belongs the primacy over all the elect, since their sanctification is dependent unon the plenitude of grace which is in Hi:· h <■ .p ■_« :.-i - , ■·<.: that Christ is the secoc- w i u . ι < i>·.· <■·..·. .r ί - l· fact Duns Scotus’’9 imp a i·· _e ·. r. t:... >!- R ., - ; Lull"0 and Ubertin de » is-e .-...p·.· 1’ d ' r-s point. Truly, there is i j iI g m i. r . . of our Divine Lord. K -, 1 i-.s v „5 Such. . . . in its es . K.r_>l n i: monument erected to ''t t ■ r-.et.- t Franciscan doctors Bonaven mre has giver. :ι...ί n. > p- p. "T. ■ :C ( ..r -. ... t . y .-t. r- ■ ■ ■ I placing the Word incarnate at the center of all things, "tenens medium in omnibus.” But the edifice would have been uncrowned if Duns Scotus had not radically cor­ rected several lines of the plan.15’ It remained for Scotus to go beyond the Bonaventurean synthesis and to bring forth his two great assertions: first, the absolute primacy of the Sacred Heart in the divine plan; second, the uni­ versal sanctification of the angels and men in Christ. As history amply testifies, the drought of Blessed Duns Scotus has profoundly stirred the field of theol­ ogy.”’ Saint Francis de Sales has consecrated it forever by inscribing it in the first chapters of his golden book entitled the Treatise on the Love of God. Therein he declares that the thought of Duns Scotus is "according to the order of Providence, accordinjy ,ΐχ. exanuumg :ϊκ· Holy Scriptures and the doctrine of the early writers, we are able to discover it there." It is likewise the thought of Duns Scotus, as Goyau has observed. that has inspired the French mysticism of Monseigneur Gay. In Italy, the thought of Scotus was the basis for the eloquence and the social activity of Saint Bernardine of Siena: for the ecstatic flight of Saint Magdalen de Pazzi; in the nineteenth cen■ j -y. for die lofty philosophical conceptions of Benedetto Γ Acquisto. M< re ’■ecc the ,i:^in_-.i -hvl v. ■’.< . f WiKwa..: B-· .e' i..-..»! bv-.-zw : r ■; ■ :·. ;i · -.u-· .;. ^tr;-... : Therefore. . . ' >.. ; : ■■ l·.· i ■ λ. ■ : by expressing the view that 1 z . id r t:. th h: Jit : D>.ns Scotus more and more inij-i-c··. c ·ι temporary theology and Catholic Action, and dus ■..’Tributes co an ever-increasing glorification of Ch.Ή t i.. King. NOTES 1. This is the main body of aS address delivered by Fr. Ephrem Longpré, O. F. M., at the Milan National Congress The Αι-ιλ of this Congress were published Ac ή.' C ; . ! ■ ■ M the University of the Sacred Heart, under the title La Règj’uà di Cm: io (Milan, 1926). 2. Saint Bonaventure, L... * u ' - - . ' >>ih’ n.n:. Quaracchi. VIII, 509. 3. Cf. Barth, de Barbtius C ’* · < > ‘ ir ■ 3 .'Ϊ . ; .· '.■· ■ i. DeC ,>■ i . ■> ' ·■·■ ' ' P. Ortoleva da Mistretta, O F Μ, Γ. Vo'm. ίκ:ι: :noe.i:o. . I narentw. a > · < ί)ι ■ J· ' 1'-., -10’ i I I- ■ ·. IS, η. 6-<< VI ; - 1,:■ is Luc., c. 1, n. 57-59, VII 11, t . > i VII -li"-I·»· Li. ,k*r. r ’5. VIII. Ή : .dp' . ,’«<■> >'Λ pMtC't., tti : k ' r ' c* 'ï ' * ·.' fnn L'jî . r> T',! ί.ηκ!' . t efO' f!B iIMf Di-i rade:·· <::■ r. m. sicut ii: in. ■: t I id.ci.i u esfKit ill.·, duo j..m dicta it d a i.;r· Id- '.r a-r < ’ . ' h .Hu . it ·. p " .rd: m, ide.) jdi.r't.. OuR't.1. ot C..·'!’·, -e i. :u r L , η :.·. ·. - - ·■ . se-.un . h.· u i't;t«n .-illata per gr..tijin " u . * - ■='■ ;. Ί2-’· ■ ■'» ■ ) ■: 41 VII. 229 ...'.· . 5. i · “ s' Ί est a ’,n ir dans de isto rege quod sit rex et dominus. At quorum est dominus? crede: unir .rsi ur.‘. Ip- est, u- .: ,‘i' Ap i.. r-.. .r··.· ·..·■· : ·~<ί i ft*nr rj reo . Hrst»|g|. 14, Ili, itl||8. 14. In Luc., c. 11, n. 46, VII, 292; In Hexaëm., coll. 3, η. 18, V, 546. 15. In Luc., c. 20, η. 49, VII, 517 ; Sermo V in dominica in albis, IX, 293: "Est princeps excellens, ideo stat ad promulgandum perfectionis edicta, au decernendum judicia ur.iversa, ad largiendum sterna donativa, ad ptæstanâum tribulatis auxilia." etc. '“i ' - ,< ■ is. n .’ V, it> Iprincipalis Christus es:’, coli. 22. 4, V, 438: "In spiritualibus fundamentum est supremum . . Christus, qu: est caput, locum supremum tenet in hierarchia nostra." ... Γ...Ι L - V. • ' ■.’· 5. /*. : IX, .~-r .'I 11Λ i - ■ e-u : . ·· i >· r excekent.x m pti- icendo, Apocalypsi 19: Habet :n timento. etc. 18. Se’-ra Χ;'Χ tn S.it:.:‘ite Don:., IX. 12!. In Luc. c 4, n. 36. VII. 9": 'Nota quod rumana r.atura in Christo r-e: v.rtctcm îçir.tus Sancti fuit concepta et per ejus enitiam d Iw ♦It 1® rex et amicus, simul Verbum increatum et incarnatum, formator noster et reformator, ut alpha et omega, qui etiam summus hierarcha est.' 43. Zn Hexaêm.. coll. 1, n. 10, V, 350. 44. Ibid.. n. 14, V, 531; Sentis 11 in dom. 3 Adientus, IV, 60 a: "Dei Filius media est persona in Trinitate.” «ww«4ft Sfo # >;® » 46. Sermo I in dom. 3 Adventus, IX, 57 a: ' Certe congruum fuit ut qui medium tenebat in throno, medium teneret in officio et qui medium in via fuerat creationis medium existeret in via recreationis, ut per Verbum mundus reficeretur per quod factus fuerat.” Cf. De reductione artium ad theol.. n. 2}, V. 325. 47. Ibid,, IX, 57 b: "Christus est medium congruum mirabilis colli­ gantis in Incarnatione, qua in ipso mirabiliter duo conjunguntur extrema, videlicet primum divinitatis et ultimum humanitatis. 48. Sermo 1 in dof^r 2 is Quadragesima^ IX, 218 b; Z« Hexaem.. coii. 3. n. 13, V, 345. 49. In Hexaëm., coll. 1, η. 12, V, 331; Sermo de corpore Christi, n. 31, V, 563: "Ia Christo est thesaurus omnis essentiae." 5J. lu Hexaém.. coll. 3. η. 14-16, V. 345. 51. Sermo lin dont. 3 Adventus, IX, 57: "Christus fuit medium vitalis '8 V v '!lgg y y 52. & Joan., coll. 4, η. 4, V, 540: ‘‘Christus fuit medius inter hominem et Deum, inter hominem et angelum, inter hominem et hominem" ; Sermo II in dom. 3 Adventus, IX, 61 ; especially, III Sent., d. 9, a. 2, q. 2, Πζ 409-411. 53. Breviloq., p. 4, c. 5, V, 245-246: "Omnes justi, ubicumque sint et quandocumque fuerint, unum efficiunt corpus Christi mysticum, sensum et motum suscipiendo ab uno capite influente secundum fontalem, radicalem et originalem plenitudinem omnis grati® in Christo habitantis sicut in forte': cf. HI Seu!., d. 13, a. 2, q. 1 et 2, 111, 283-288. 54. Ill Sent., d. 13, a. 2, q. 3, ΠΙ, 288-290. In a text of later date than the Commentarium in Sententias, the _ Sermo de corpore Domini, n. 13, V, 563, Saint Bonaventure appears to give to the grace of Christ a stronger influence: ' In Christo es: thesaurus omnis gratiae; ipse enim est plenus gratia et veritate, de cujus plenitudine hauriunt angeli et homines. Ipse enim fontalem plenitudinem habet... 1rs Christo est thesaurus omnis glori*. Quidquid emm habent angeli glori® et homines, quicumque salvandi sunt usque in dietn judicii, de ipso quasi de thesauro hauriunt sive pertinear.* ad stolato corporis sive anitnse." 55. Sermo I in dom. 3 Aitentus. IX. 58 i; In Hexaëm.. coll. 3, η. 17 et 19, V, 346. ht Joan., coll. 4, η. 10, VL 541. 56. Iff Sent., prooemium, III, 2. 57. In Joan., coil. IV, n. 7, VI, 541 : "Fuit etiam Christas quasi medium morale circa quad est rectitudo virtutis''; Sermo l in dont. Adventus, IX, 5": "Christus fuir congruum medium regulans discipline in conversatione," etc.: In Hexarm.. coll. I, η. 31-33, V, 335. 58. De plantatione paradisi. n. 8-9, V, 576. 59. Ibid., n. 9, V, 57'. 60. Itinerarium mentis ad Deum, prol-, B. J, V. 296. 61. Ibià·. c. 4, a. 2, V, 306: "Quantamctunqiie sit illuminatus quis lumine aattuæ et scientiæ acquisitx, non potest intrare in se ut in se ipso zHfrteWir >n r^iminn njci mwKanf. Phrlrf^i " “f f1 fBleiiiiiiliiBliiiBiiiiBWOMi i? ' On the foundatien of Franciscan rheocentrism and i ,.<.in .·.■ -. • .* Itu amate Word, the renowned Tertiary Card: . 1< B6:u!. .·. cted in the seventeenth century a splendid metaphysit ■truitutc w shekered rhe massSsJial ^g^iriU itv that has recenti V found in M. A. Bremond :t- definitive histurir.n. Con< . -i. 1 ’ ; r, the '. eranir ionr rudes • : T. *.v rhe Bits^ed Gri^n.isn de Montfort. Bi'· ..........in . ■ ΓΑϊτ^-Λί uh*r? dv* r^>f the e'ite, the tear ' Betu’it β^βββϊΜΙίβΙβΜΙΒ’βί . - - inp'.. ■ ■ - ■ . · .: ■ M . • Be... . . 0 the Infant Issus, t ί » :■ ■ « -ar.. ·; SC tac masses. Ir. it comes to fui! Η.χμπ, without any defornratior i- r.· î : : . . . Γ ·-' - ' ’ i ‘ - ■ - 'ofiMifiJ? 1 f li ,f. ...» . c . I. .i. J. \ 'i!.:Gu. ·. Di, ' p. 105-107. o'. I i. . n ! 1. V ’»1 ' · .' ■ ·. * .s' f r.-.·. ■ -nu ,η.ι .η > .ιχ: .·< r, V. 56'-'' ·. - .7 K .. ■»/ . 2 ■: ■·. IX. -ΙΓ >3. - ' P<.r.i e. IX, ■.€■>■' t‘. j· · .· . I . ·,;. , r . . I :v, 4·. . “(■ Qu .I ■’/ ■: · u, .· <··. -ill.· ■ :χι .·> η 10. V I 5 ΐ '. ‘i·" q. 1, !. ' ' S-bj.-eum .k. quw -:n . i •.lu■ ' · ' ■ r.t< - ·: ■ -! ' Τ' ·’ e:.· In H ιΛ i. - ) -, 1. G inn. Lj p i. < :l ■ Ç />·. ια .AÉtiï-.lfc ■ ■■■l1 «irîe ’.’”»«3 ill·· *r«h' ··> ~f' hi.U^uq., p. 4, c. 4, 24:': 3..a.·.. I d I..·· C, :u.“ *· · ' ' ·■■'·■» ·..· ,r. miap f.-ifr* <ρππϊ"; .?« coil. iV. ‘/'., c4i· : i. - r ..*. '. l. î m : u.n r iti -m. . quod est certitudo veritates : '■ ■■ i <··*· ! : :u -r extr.. - ù rJr Jns. ifs<. e;uin incduii ir* - · ' -'.ir; ·· · tu„ ,· v v ,n iteifu*. t: uinusque veritatem patefecit ■ ■ -f .ε ·. .01' -, r. :i. v, 4-··.5. in Lue., c. 24, r.. 5’, VII, 601. .'·.■ c ;V. < VI. -i.; ’fuit iterum Christus quasi : ■· r -..:ι: . 1:. . ,:u J cv v.:.·’. d< '.i utis; unde in Psalmo: 2' tus est salutem in medio terræ." Cf. In Hexaëtn., coll. 1, n. 18-25, V, tf||SSIlIl|Syyy Iit tt £ e 111 e y*yy yyyyytfyyy7;^ 78. Ibid., n. 11, VI, 542: "Nota quod Christus stetit, medius jacuit, medius sedit, medius pependit, medius ambulavit," etc. Cf. Sermo II in dom. 3 Adventus, IX, 60, et Sermo II, IX, 64 b. Christ is in the midst of all in much the same way as the middle term of a chain of reasoning can be observed in the figures of the syllogism. Is Joan., coli. IV, n. 5, y tu it ; II i fit 80. Sermo in Trinitate, IX, 355 a: "Effectus potissimus descendens ab origine causante omnia fuit Incarnatio Christi.” 81. De reductione artium ad theol., n. 20, V, 324: "Appetitus qui est in materia ordinatur ad rationes intellectuales, ut nullo modo perfecta sit generatio, nisi anima rationalis uniatur materiae corporali. Per similem igitur rationem potest argui quod summa perfectio et nobilissima in uni­ verso esse non possit, nisi natura in qua sunt rationes intellectuales, et natura ia qua sunt rationes idéales simul concurrant in unitatem personae, quod factum est in Filii Dei incarnatione. Prædicat igitur tota naturalis philosophia per habitudinem proportionis, Dei Verbum, natum et incarna­ tum, ut idem sit alpha et omega, natum scilicet in principio et ante tem­ pora, incarnatum vero in fine saeculorum.” 82. Ill Sent., d. 32, a. 1, q. 5, ad 3, HI, 706: "Non enim Christus ad nos finaliter ordinatur ad ipsum quia non caput propter membra, sed mem- 85- III Sent., d. 32, a. 1, q. 5, III, 705-706: "Absque omni calumnia potest concedi et dici quod Deus magis dilexerit et diligat Christum quam ||ΐίβίΒ·?^ίΐβ1®ΐίβϊί®Γ1/Ιΐ I IJ J JJ ·ΐίίί/Κιι>ιχ^ 84. The theology of Christ the King is so closely linked with the "cen­ tral dignity” of the Incarnate Word that L Janssens, O. S. B., De DeoHomine, Fribourg in B., 1902, V, 546-552, treats of it only as a function eiyijjyjjjrjjj j XIŒ. 85. HI Sent., d. 1, a. q. HI, 21-28. On the doctrine of Alexander of Hales, see Summa theologica, p. Ill, q. 2, m. 13, Cologne, 1622, HI, 21, and F. Risi, Sul motive primario della Incarnazione del Verba, Home, 1898, 1, 2-8. Cf. Fr. Chrysostom, Doctrina et cultus Christi Regis in ordine Fratrum minorum, in the Antonianum, Rome, 1926, I, 291-293. 86. Itinerarium, c. 6, n. 7, V, 312: "Dum mens nostra contemplatur in Christo ... videndo simul in uaum primum et ultimum, summum et imum, circumferentiam et centrum, alpha et omega, causatum et causam, creatorem et creaturam, librum scilicet scriptum intus et extra, jam pervenit ad quam­ dam rem perfectam,” etc. 87. Cf. F. Godts, C. Ss. R., Jean D. Scot et l'immaculée Conception, in V.-e Fiteciscaîne, Paris, 1925, V, 739. 88. Reportata Parisiensia, 4, d. 48, q. 2, n. 9, XXIV, 607; cf. Vat, Lit. 1290. f-° 44 ' Illi humanat nature (a Chnsro obligamur sicut domina nostra:, tamen sub dominatione, quia adhuc est sub supremo Domino in quantum Deus est dominus omnium." 89. Oxoniense, 4, d. 43, q. 1, n. 9, XX, 518. Cf. Ox. i. d. 19. q. 1, n. 5, XVIH, 606-60’: "Prcmus prxsidens non potat .sse , .· De:: liliis il tiit If. BliliiOilfiflBllI® * * solus.. . . Secunda clavis, scilicet non principalis, tamen præcellens, potest intel!ij;i quantum ad duplicem praeeminendam. Unam quidem in universa■ '.· . litandarum, aliam in firmitate sententiae definitive.... Hæc clavi? cum attaque præminentia proprie est Christi qui novit omnia ■n i,f the thought of Duns Scotus is found in J. de Montefortino, Summa Scoti, nov. ed., Rome, 190J, Pars 3, q. 59, V, 540-549. 48, q. 1, n. 10, XX, 520: "Christus habet imperium icax respectu p,,restatis angelorum.- R. P. 4. d. 48, q. 2, n. 7, XXI\. •6: !n Christo est natura conjuncta cum persona Verbi et ideo isto li.'J. η. 9, XXIV, fier. Vat. Lat. 4290, t° 44 r: •'Natura humana o Ct principium cu-usdam dominii, scilicet principium reparationis «t tedcmptiotris in ratione causas meritorie, non tamen in ratione ■ ■ ls φ 5, η. Η, ΧΧΙΠ, 565. - ■ », q. 1, n. 10, XIV, 738: "De facto, sua grati», passionem rainant et obtulit Patri pro nobis et ideo multum tenemur ei. Ex quo bter potuisset homo redemi et u«a ex sua libera voluntate sic Um: by F:.’ ( finem certum, ut videlicet pateretur pro homine, sic dico quod non fuisset incarnatus, et isto modo inteliiguntur Sancti qui dicunt quod non fuisset incarnatus nisi homo peccasset.” 102. In his Qiuestiones per artem demonstrativam solubiles, q. 24, ed. Mayence, IV, 50, Lull poses the question thus: Utrum in Incarnatione Dei fuerit principalis divina Ostensio et Dilectio vel nostra Redemptio. On this subject see Mgr. Maura y Gelabert, Bishop of Oriqhuela, El optimismes del B. Raymundo Lulio, Barcelona, 1904, 29-41. Blessed Duns Scotus has some beautiful meditations on Christ the King in his Uber Contempla­ tionis, I, 2, c. <58, ed. Mayence, IX, 148-151. 105. Ft. Chrysostom, Le motif de l’incarnation, Tours ■ . ■' . 104. Ox, 3, d, 7, q. 3, XIV, 348-359: "Tertio quæritui prædestinatus fuerit esse Filius Dei"; ibid., n. 3, XIV, 55·'., - Hie sunt >>dubies«»Prieuej<«etrein· spr®testin*tio''p«Ee»gat*ne«ssari- · ' ------ —ura· humane; quod videntur sonare multæ auctoritates quæ st nunquam fuisse incarnatum si homo non cecidisset." The ■ Oxoniense is quoted from ms. 137, f.° 149 r. of the public iibrarv of ■Assisi; — R.P. 3, d. 7, q. 4, XXIII, 301-304..... . ... ... ..... 105. Sermo de universali regno et dominio Jeta Cèritii. in Opera Omnia, Venice, 1591, 1, 493-500. The thought of Sain■been very ably presented by Fr. Ludovic de Castelplanio. AGri..· nti conlixlio del I’Eierno. 1. 1. secti 7. Naples, 1 g^2, I, 29-39. ΙβΙΙΜΐϊϊΜϊΒΒίβΜ 15ϊίβΗΜϊΐ®^ΜβΜΙί IΟίΒβΜβββΙΒβΒIjglillBiBliliiBij ■■lillîiOaBKajOliipiBifeeijeilMifiiMiMfBiMSij Οχ· 2. d. 20, q. 2, n. 2, ΧΠΙ. 120; R. P. 2, d. 20, ç. 2. n. 2, XXIII, ®|ίΟ·β®ΒβββΜββ|ρ|Η0βίί|Β1Ο®ββ81β^Μ®®ί1·|ϊβ· -Ml, XXIII, 508: Vult Deus ex c^ic primc bene sibi unquûn· ®Β·®ίΒΜ···®ϊβ1β·^ΜΛ··βΛ····1®Ι β»βΜί®ί;1ΙΜΐββ^ΜΙ®ΐ!β·β®Μί®Ι β«®Ο®ί®»ΜΙ·8®Μίί®Ι»·β·ίΜρΜβ··ΐ®Μβ «ΒΜβ'ββΜβΜΜβΐβίΙ^ρ^Β^ΜΐΜίΒββββΜ ®β»»Μ®βΒΜί1^|«8Μ®ί^Ρ··βΜβ·8β1®»· an® : j' teresting to encounter in this work, written in Paris in 1289, the two chief contentions of Duns Scotus. These, as well as another argument of Scotus, namely, that Christ could not have been called forth by the fault of Adam, are indicated also by Lull in his Quæstiones per artem demonsfralitam solubiles, q. 29, ed. Mayence, IV, 50, where the; following thesis is established: "In Incarnatione Dei fuit principalis divina Ostensio et Dilectio, non autem nostra redemptio.” 120. R. P. 3, d. 7, q. 4, n. 5, XXIII, 303. In ms. F. 69 of the chapter library of the Cathedral of Worcester, which we transmit without any change or revision in the text — an echo of the Paris Lessons of Duns Scotus — the passage is as follows: "Dice ergo sic: quod primo Deus diligit se, secundo diligit se aliis et iste est amor castus, tertio vult se diligi ab Eo qui potest eum summe diligere, loquendo de amore alicujus extrinsed, et quarto praevidit unionem illius naturæ qu® debet eum summe diligere, etsi nullus cecidisset.” 121. Ox. 3, d. 13, q. 4, n. 9, XIV, 463: "In commendando enim Christum malo excedere quam deficere a laude sibi debita,” etc. 122. R. P. 3, d. 7, q. 4, n. 4, Dico tamen, XXIII, 303. In ms. F. 69 of Worcester, the text reads thus: "Dico quod lapsus non fuit causa praedestinationis Christi, immo etsi nec homo nec angelus fuisset lapsus, nec plures homines creandi quam Christus, adhuc fuisset Christus pr®destinatus sic: quia omnis ordinate volens primo vult finem, deinde itnmediatius immediatiora; sed Deus est ordinatissime volens, ergo sic vult: primo ergo vult se et post se immediate quantum ad extrinseca est anima Christi; ergo primum post velle intrinseca, voluit gloriam istam Christo; ergo ante quodcumque meritum et ante quodcumque demeritum, praevidit Chr:-turr sibi esse uniendum ir. unitate suppositi.” 123. Ibid. n. 4, Item ut declaratum, XXIII, 303. Worcester, cod. cit.: "Item, ut declaratum est in primo libro, in materia de prædestinatione, prius est præordinatio et praedestinatio circa electos quam aliquid fiat circa reprobos in acta secundo ne aliquis gaudeat ex perditione, alterium quasi sibi sit lucrum; ergo ante lapsum prævisum et ante omne demeritum fuit totas processus pra circa Christum." Ox. 3, d. 7, q. 3, n. 3, XIV, 354. Its ms. lat. 15, 3 - 18 v, of the National Library in Paris, the text is in full accord with that of this edition. It reads thus in the Assisi ms. already cited, E® 149 r: ’’Sine praejudicio potes: dici quod cum praedestinatio cujuscumque ad glonara præcedat ex parte objecti naturahter pnescienriam peccat: vel damnationis cujuscumque secundum “P'.monem uïtimam dictam. 4:*:, 45 primi libri, multo magis est hoc verum de prædestinatione ilbus Animæ· quæ prædcstinabatur ad summam glc-nam. Universaliter enim ordinate volens prius videtur velle hoc quod est fini propinquius et ita s:cu: prius vult gloriam alicui quam gratiam, ita etiam inter praedestinatos çjjPus vult gloriam, ordinate prius videtur j gloriam quam alicui alteri anim» veth I j gloriam et gratiam quam prævideat illi opposita istorum habituum. Ergo a primo, prius vult Anim® Christi glorfom quam pwvrdear Adam cl·surum.·· Cf. Ox. j. d. 19, ς. a. 6> xiv> ; , j : ! ί ( t 1 i ! j I I j I I r|. I ! I ! I I j I 1 j I j 1 » alteri 124. Cod. cit. ί.° 165 v. 125. J?. P. 3, d. q. 4, n. 5, XXIII. 505. According to the Wor­ cester ms.: "Quomodo ergo sunt intelîigendæ auctoritates Sanctorum po­ nentium quod Deus non fuisset mediator nisi aliquis fuisset peccator et multe aliæ auctoritates quæ videntur sonare in contrarium. —- Dico quod gloria est ordinata anima- Christi et carni sicut putes: «.arm Competere, e: sicut fuit collata animae ia assumptione, ideo statim fuisset collata carni, nisi quod propter majus bonum fuit illud dilatum, ut per mediatorem, qui potuit et debuit, redimeretur humanum genus a potestate diaboli, quia majus bonum fuit gloria Beatorum redimendorum per passionem carnis quam gloria carnis ; et ideo in quinto instanti vidit Deus mediatorem venientem passurum, redempturum populum suum, et non venisset, ut passurus, ut redempturus nisi aliquis prius peccasset; neque fuisset gloria carnis dilata nisi fuissent redimendi, et statim fuisset totos Christus glorihcatus." Cf. Ox. 5, d. '. q. 5, XIV, 555 a. 126. R. P. 3, d. 19. q. 1, n. 13, XXIII, 40'. 12'. R. P. 3. d. '. q. 4. n. 4, Item si lapsus, XXIII, 503. The text <4 the Worcester ms. is shorter: Item, si lapsus esset ratio prædestmationis Christi, sequeretur quod 'ummum opi·· Det es^et maxime i^casirnatum, quia gloria omnium non erit tanta intensive quanta fuit Christi." — Ox. -, a. ~. c. a. 3, XIV. 35s j- The As-isi ms . .tic ti: reads thus. Nic fuisset redemptio, nisi homo peccasset, facienda. Sed non propter istam solam causam videtur Deus prédestinasse illam Animam ad tantam gloriam, cum illa redemptio sive gloria anim» redimendae non sit tantum bonum quantum est illa gloria animæ Christi. Nec est verisimile tam summum bonum in entibus esse occasionatum propter minus bonum; nec est verisimile ipsum prius praeordinasse Adam ad tantum bonum ad quan­ tum Christum, quod tamen sequeritur; inuno, quod absurdius est, scqueritur etiam quod prædestinando Adam ad gloriam prius prævidisset casurum quam prédestinasse! Christum ad gloriam, si prædestinatio illius Animæ tantum esset pro redemptione aliorum." 128. Following R. Marston, cod. rît. ί.° 154 v, Grosseteste argues thus: "Valde videtur magnum inconveniens ut -ummum quod habemus per gratiam, videlicet quod filii Dei nominemur et simus, et creaturiF excellentissima, videlicet anima Christi, occasionnata sit tantummodo per . peccatum." ... 129. C04. r/r. f.° 103 v: "Item, summum m genere humano quantum ad bonum nature et grati» non potest esse occasionatum; sed humanitas Christi est summum in genere humane quantum ad naturam et gratiam adoptionis filiorum, quantum ad gratiam quæ non solum est propter «in­ formitatem voluntatur ir humanitas Christi et gratia non est occa­ sionatum; sed c-ccasionata tuisser r-tat:·; ergo cum in capite sit major vita et sensus, a q, · sensus et mote·· .irrnibas .411influitur, sequitur quod, si omnes angeli et beati a Christo mfluerriam suscipiunt, saltem ratione unionis, quod in ipso est. major grana quam in ti’t· dn> : >rpote mystico, etc. Cf. Fi C. "i c. < F M L ι1.:ι·ι. V. ■ la'ttque de maître Vital du Four, in F>s>tcc Ftanctscait.c. Pans. 1926, 135. Art de contemplacio. c. 7, ed. Probst, in Eeilr.i t«. us ar-d t·· the angels, a greater eft-rct if benediction from the Fruit > f thy womb than i, the splendor of the sun and of other ere ■. . 136. R- P. 3, d. 14, q. 2, n. 25, Χλ. . 137. Ox. 3, d. 14, q. 2, n. 20, XIV VS. Ox. 3, d. it. q. 4. r*. 6, XIV. .· ·., . t ■ . eiacem -peciei." et..·, R. p 3, d. 14, q >;v. 139. To seize the whole of ScotU' ' ι u. ·(. ■ .,i ;· he is meetingand his response, R. P. 3, d. 1\ q" f -. 1 ‘lnJ P -- χχϊΠ 35!, 339: Item, ordo attenditur secundum influentes 5uperiosi" ad in­ ferius et non e contra; igitur illud quod e>t nfenus in aaturjf non po­ test influere in super-us in nierarchia- *. lit, XIV, R. P. 4, d. 2, q. i. r 7-12, XXIII, 570-572. 142. R. P. 44, d. 4, q. 3, n. 6. XXIII, 601 a. 143. Ox. 3, d. 3, q. 1, n. 4-10, XIV, 161-165. Cf. Klein, lac. cit.. p. 138-139. 144. Ox. 4, d. 4, q. 6, n. 4, XVI. 454. 145 R P 4 a V, η ι „ - ΧΥΠΙ s-rn. c,a. ■’ a J- '■ :i : - ·. . . Di - _ · ■ : ; n-iT'i., r a . n . r ' net ·■. ■' 1 .· etum sol .-c . : gratum offerre Deo Patri, quia se ip'um hostiam immolandam pr<- n.'biq et noluit hoc obsequium pro se, quia non indicait. sed or..’ ticct:s e: j-i'ttnu-.» .. Dt'rtMt mm Du.' .< -< p pr.ts.<. O'imi ι· n r s -x ci g >j' bu inu n îiah- ! in.tium. ur r.unq^ .. aln.ii. ■■·'· ' ι. ■ r. :ti:.-. ■ ! ahq .·. ■. uir·. i-. amic-u-n, . u--.:c. s ’ ' .i-ι ,n phu■:< ' .u.,m offenJib. ι ■■ t un < -ι .· ■ ckctis ■ ' r ■ '· pr. : ■ )xf : < . Oe..·. f.· 5 Duns Scotus Stresses his thought very strongly; "V.detui mihi i it iri ι: ι: '·\ι- ■ ' 1 î" ?'r S qi' -.or ■■· 11 ·. ι· . ' . . . i' : ^Ok.-i-r. tu B ai : ., Ί. .’ΐ'ι. 148. Fr. Raymond. a -i .^n:um ι····.;ηι· a t’> ■ -!' <’ l.-sa propt-r .’tin, - . nihilo. ' etc. Justly has Fr. Ant. P-isqual, ! ■.<. Aiigu.-n. ’