Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q28. Joy
Source context
- Theme
- joy as theological passion perfecting charity
- Soul-faculty
- Intellectual Soul
Steiner
- GA 235, 1924-02-24Steiner identifies joy experienced through another person as a karmic fruit of love extended toward that person in a prior earthly life, making joy a moral-karmic indicator rather than a mere subjective feeling.
- GA 130, 1911-11-05Steiner treats joy as oriented toward future destiny rather than past causation, placing it within a developmental arc of soul cultivation.
- GA 130, 1912-02-08Steiner distinguishes joy from suffering by noting that joy yields a sense of secure rest in the divine ground, whereas suffering throws the soul back upon itself toward inner perfection.
- GA 277a, 1915-08-26Steiner locates joy within a cosmic-temporal continuum, treating present human joy as a formative force that will become light on the future Jupiter condition.
Cross-tradition
- Aristotelian eudaimoniaAquinas's treatment of joy (gaudium) as the rest of appetite in its attained good carries structural cross-tradition congruence with Aristotle's account of pleasure as the perfection supervening on virtuous activity in Nicomachean Ethics X.
- Augustinian frui / uti distinctionAugustine's distinction between enjoying (frui) God as ultimate end and using (uti) creatures as means provides the theological substrate Aquinas draws on when grounding joy specifically in charity directed toward the divine good.
- Vedanta: ānanda as Brahman-attributeAdvaita Vedanta identifies ānanda (bliss) as an intrinsic attribute of Brahman, offering a cross-tradition congruence with Aquinas's claim that perfect joy resides in the soul's rest in the infinite good itself.
Q28. Joy
Article 1
[II-II.q.28.a.1.arg.1] It would seem that joy is not effected in us by charity. For the absence of what we love causes sorrow rather than joy. But God, Whom we love by charity, is absent from us, so long as we are in this state of life, since "while we are in the body, we are absent from the Lord" (2 Corinthians 5:6). Therefore charity causes sorrow in us rather than joy.
[II-II.q.28.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod non debeat aliqua pœnitentia publicari, vel solemnizari, quia non licet sacerdoti etiam metu peccatum alicujus confiteri quantumcumque publicum. Sed per pœnitentiam solemnem publicatur peccatum. Ergo non debet solemnizari.
[II-II.q.28.a.1.arg.2] Further, it is chiefly through charity that we merit happiness. Now mourning, which pertains to sorrow, is reckoned among those things whereby we merit happiness, according to Matthew 5:5: "Blessed are they that mourn, for they shall be comforted." Therefore sorrow, rather than joy, is an effect of charity.
[II-II.q.28.a.1.arg.2] 2. Præterea, judicium debet esse secundum conditionem fori. Sed pœnitentia est quoddam judicium quod in foro occulto agitur. Ergo non debet publicari, vel solemnizari.
[II-II.q.28.a.1.arg.3] Further, charity is a virtue distinct from hope, as shown above (Question 17, Article 6). Now joy is the effect of hope, according to Romans 12:12: "Rejoicing in hope." Therefore it is not the effect of charity.
[II-II.q.28.a.1.arg.3] 3. Præterea, « omnes defectus pœnitentia revocat ad perfectum, » ut Ambrosius dicit. Sed solemnizatio facit contrarium, quia pœnitentem multis defectibus innectit: non enim laicus post post solemnem pœnitentiam ad clericatum promoveri, nec clericus ad superiorem ordinem. Ergo pœnitentia non est solemnizanda.
[II-II.q.28.a.1.sc] It is written (Romans 5:5): "The charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us." But joy is caused in us by the Holy Ghost according to Romans 14:17: "The kingdom of God is not meat and drink, but justice and peace, and joy in the Holy Ghost." Therefore charity is a cause of joy.
[II-II.q.28.a.1.sc] Sed contra, pœnitentia est quoddam sacramentum. Sed in quolibet sacramento solemnitas quædam adhibetur. Ergo et in pœnitentia adhiberi debet. Præterea, medicina debet respondere morbo. Sed peccatum quando est publicum, quod multos ad exemplum pecandi trahit. Ergo et pœnitentia quæ est medicina ejus, debet esse publica et solemnis, qua multiædificentur.
[II-II.q.28.a.1.co] As stated above (I-II, 25, 1,2,3), when we were treating of the passions, joy and sorrow proceed from love, but in contrary ways. For joy is caused by love, either through the presence of the thing loved, or because the proper good of the thing loved exists and endures in it; and the latter is the case chiefly in the love of benevolence, whereby a man rejoices in the well-being of his friend, though he be absent. On the other hand sorrow arises from love, either through the absence of the thing loved, or because the loved object to which we wish well, is deprived of its good or afflicted with some evil. Now charity is love of God, Whose good is unchangeable, since He is His goodness, and from the very fact that He is loved, He is in those who love Him by His most excellent effect, according to 1 John 4:16: "He that abideth in charity, abideth in God, and God in him." Therefore spiritual joy, which is about God, is caused by charity.
[II-II.q.28.a.1.co] Respondeo dicendum, quod aliqua pœnitentia debet esse publica et solemnis, propter quatuor: primo, ut peccatum publicum habeat medicinam; secundo quia maxima confusione in hoc mundo etiam est dignus qui gravissimum scelus commisit; tertio, ut aliis sit ad terrorem; quarto, ut sit ad exemplum pœnitendi, ne desperent qui in gravibus peccatis detinentur.
[II-II.q.28.a.1.ad.1] So long as we are in the body, we are said to be "absent from the Lord," in comparison with that presence whereby He is present to some by the vision of "sight"; wherefore the Apostle goes on to say (2 Corinthians 5:6): "For we walk by faith and not by sight." Nevertheless, even in this life, He is present to those who love Him, by the indwelling of His grace.
[II-II.q.28.a.1.ad.1] Ad primum ergo dicendum, quod sacerdos non revelat confessionem, talem pœnitentiam injungendo; quamvis suspicio oriatur illum aliquod enorme pecatum commisisse. Non enim culpa pro certo scitur ex pœna, quia quandoque ali- Olim notabatur ad marginem liber II De pœnitentia; correxit autem Nicolai. Liber Hypognost. in append. quis pœnitentiam pro alio facit, sicut legitur in Vitis Patrum, lib. V, libello v, § 27, col. 880, t. 4, de quodam, qui ut socium suum ad pœnitentiam provocaret, ipse cum eo pœnitentiam egit. Si autem sit peccatum publicum, ipse pœnitens exequendo pœnitentiam, confessionem a se factam manifestat.
[II-II.q.28.a.1.ad.2] The mourning that merits happiness, is about those things that are contrary to happiness. Wherefore it amounts to the same that charity causes this mourning, and this spiritual joy about God, since to rejoice in a certain good amounts to the same as to grieve for things that are contrary to it.
[II-II.q.28.a.1.ad.2] Ad secundum dicendum, quod pœnitentia solemnnis quantum ad injunctionem, non exit forum occultum; quia sicut occulte quis confitetur, ita occulte ei pœnitentia injungitur: sed executio exit forum occultum, et hoc non est inconveniens.
[II-II.q.28.a.1.ad.3] There can be spiritual joy about God in two ways. First, when we rejoice in the Divine good considered in itself; secondly, when we rejoice in the Divine good as participated by us. The former joy is the better, and proceeds from charity chiefly: while the latter joy proceeds from hope also, whereby we look forward to enjoy the Divine good, although this enjoyment itself, whether perfect or imperfect, is obtained according to the measure of one's charity.
[II-II.q.28.a.1.ad.3] Ad tertium dicendum, quod pœnitentia quamvis revocet omnes defectus, restituendo in pristinam gratiam, non tamen semper restituit in pristinam dignitatem. Et ideo etiam mulieres post peractam pœnitentiam de fornicatione non velantur, quia dignitatem virginitatis non recuperant. Et similiter post publicam pœnitentiam peccator non redit ad hanc dignitatem, ut possit ad clericatum assumi; et episcopus talem ordinans potestate ordinandi privari debet, nisi forte necessitas Ecclesiæ id exposcat, aut consuetudo. Tunc enim dispensative recipitur ad minores ordines, non autem ad sacros ordines: primo, propter dignitatem ordinum istorum; secundo, propter timorem recidivi: tertio, propter scandalum vitandum, quod posset in populo oriri ex memoria præcedentium pecatorum; quarto, quia non haberet frontem alios corrigendi, cum peccatum ejus fuerit publicum.
Article 2
[II-II.q.28.a.2.arg.1] It would seem that the spiritual joy that results from charity is compatible with an admixture of sorrow. For it belongs to charity to rejoice in our neighbor's good, according to 1 Corinthians 13:4-6: "Charity . . . rejoiceth not in iniquity, but rejoiceth with the truth." But this joy is compatible with an admixture of sorrow, according to Romans 12:15: "Rejoice with them that rejoice, weep with them that weep." Therefore the spiritual joy of charity is compatible with an admixture of sorrow.
[II-II.q.28.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod solemnis pœnitentia iterari possit. Sacramenta enim quæ characterem non imprimunt, cum sua solemnitate iterari possunt, sicut eucharistia, et extrema unctio, et hujusmodi. Sed pœnitentia non imprimit characterem. Ergo cum solemnitate iterari potest. operum August., utpote spurius, rejectus est, apud quem videas cap. 1x, § 17, col. 1634, t. 10 Op. Aug.
[II-II.q.28.a.2.arg.2] Further, according to Gregory (Hom. in Evang. xxxiv), "penance consists in deploring past sins, and in not committing again those we have deplored." But there is no true penance without charity. Therefore the joy of charity has an admixture of sorrow.
[II-II.q.28.a.2.arg.2] 2. Præterea, pœnitentia solemnizatur propter gravitatem et manifestationem peccati. Sed post peractam pœnitentiam contingit similia peccata committere, vel etiam graviora. Ergo solemnis pœnitentia iterum debet adhiberi.
[II-II.q.28.a.2.arg.3] Further, it is through charity that man desires to be with Christ according to Philippians 1:23: "Having a desire to be dissolved and to be with Christ." Now this desire gives rise, in man, to a certain sadness, according to Psalm 119:5: "Woe is me that my sojourning is prolonged!" Therefore the joy of charity admits of a seasoning of sorrow.
[II-II.q.28.a.2.arg.3] 3. Præterea, sicut Gregorius dicit in Homil. octavarum Paschæ, xxvi in Evang., § 1, col. 1198, t. 2, per hoc quod januis clausis ad discipulos post resurrectionem intravit Dominus « ostendit corpus suum esse ejusdem naturæ et alterius gloriæ. » et sic per clausa transire videtur ad gloriam corporis pertinere. Sed corpus Christi in sua conceptione non fuit gloriosum, sed passibile habens similitudinem carnis peccati, ut Apostolus dicit ad Rom., viii. Non ergo exivit per virginis uterum clausum.
[II-II.q.28.a.2.sc] The joy of charity is joy about the Divine wisdom. Now such like joy has no admixture of sorrow, according to Wisdom 8:16: "Her conversation hath no bitterness." Therefore the joy of charity is incompatible with an admixture of sorrow.
[II-II.q.28.a.2.sc] Sed contra, solemnis pœnitentia significat ejectionem primi hominis de paradiso. Sed hæc tantum semel est facta. Ergo et pœnitentia solemnis tantum semel debet fieri.
[II-II.q.28.a.2.co] As stated above (1, ad 3), a twofold joy in God arises from charity. One, the more excellent, is proper to charity; and with this joy we rejoice in the Divine good considered in itself. This joy of charity is incompatible with an admixture of sorrow, even as the good which is its object is incompatible with any admixture of evil: hence the Apostle says (Philippians 4:4): "Rejoice in the Lord always."
The other is the joy of charity whereby we rejoice in the Divine good as participated by us. This participation can be hindered by anything contrary to it, wherefore, in this respect, the joy of charity is compatible with an admixture of sorrow, in so far as a man grieves for that which hinders the participation of the Divine good, either in us or in our neighbor, whom we love as ourselves.
[II-II.q.28.a.2.co] Respondeo dicendum, quod solemnis pœnitentia iterari non debet, propter tria: primo, ne iteratione vilescat: secundo, propter significationem, quia significat expulsionem primi hominis de paradiso, quæ semel tantum est facta; tertio quia solemnizatio est quasi quædam professio perpetuo pœnitentiam conservandi. Et ideo iteratio solemnitati repugnat. Si tamen postmodum peccavit, non clauditur ei locus pœnitentia, sed pœnitentia solemnis iterum ei injungenda non est.
[II-II.q.28.a.2.ad.1] Our neighbor does not weep save on account of some evil. Now every evil implies lack of participation in the sovereign good: hence charity makes us weep with our neighbor in so far as he is hindered from participating in the Divine good.
[II-II.q.28.a.2.ad.1] Ad primum ergo dicendum, quod in illis sacramentis in quibus solemnitas iteratur, iteratio solemnitati non repugnat, ut est in proposito. Et ideo non est simile.
[II-II.q.28.a.2.ad.2] Our sins divide between us and God, according to Isaiah 59:2; wherefore this is the reason why we grieve for our past sins, or for those of others, in so far as they hinder us from participating in the Divine good.
[II-II.q.28.a.2.ad.2] Ad secundum dicendum, quod quamvis ratione criminis deberetur ei eadem pœnitentia; tamen solemnitatis iteratio non competit, propter causas prædictas.
[II-II.q.28.a.2.ad.3] Although in this unhappy abode we participate, after a fashion, in the Divine good, by knowledge and love, yet the unhappiness of this life is an obstacle to a perfect participation in the Divine good: hence this very sorrow, whereby a man grieves for the delay of glory, is connected with the hindrance to a participation of the Divine good.
[II-II.q.28.a.2.ad.3] Ad tertium dicendum, quod quidam dixerunt Christum in sua nativitate dotem subtilitatis assumpsisse; sicut quando ambulavit siccis pedibus super mare, dicunt eum assumpsisse dotem agilitatis. Sed hoc non convenit his quæ supra determinata sunt. Hujusmodi enim dotes corporis gloriosi provenient ex redundantia gloriæ animæ ad corpus, ut infra dicetur, cum tractabitur de corporibus gloriosis. Dictum est autem supra quod Christus ante passionem permittebat carni suæ agere et pati quæ propria; nec fiebat talis redundantia gloriæ ab anima ad corpus. Et ideo dicendum est quod omnia ista facta sunt miraculose per virtutem divinam. Unde Augustinus dicit Super Joann., tract. cxxi, § 4, col. 1958, t. 3: « Moli corporis, ubi Divinitas erat, ostia clausa non obstiterunt; ille quippe non eis apertis intrare potuit, quo nascente virginitas matris inviolata permansit. » Et Dionysius dicit in quadam Epist. ad Cajum, col. 1071, t. 1, quod « Christus super hominem operabatur ea quæ sunt hominis: et hoc monstrat virgo supernaturaliter concipiens, et aqua instabilis terrenorum pedum sustinens gravitatem. »
Article 3
[II-II.q.28.a.3.arg.1] It would seem that the spiritual joy which proceeds from charity cannot be filled. For the more we rejoice in God, the more is our joy in Him filled. But we can never rejoice in Him as much as it is meet that we should rejoice in God, since His goodness which is infinite, surpasses the creature's joy which is finite. Therefore joy in God can never be filled.
[II-II.q.28.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod solemnis pœnitentia non sit imponenda mulieribus. Quia vir cui imponitur solemnis pœnitentia, debet comam abjicere. Sed hoc non competit mulieri, ut patet I ad Corinth., xi. Ergo non debet agere solemnem pœnitentiam. 2. Item, videtur quod clericis sit imponenda, quia imponitur propter gravitatem delicti; sed idem peccatum gravius est in clerico quam in laico. Ergo magis debet imponi clerico quam laico. 3. Item videtur quod a quolibet sacerdote possit imponi, quia absolvere in foro pœnitentiali est ejus qui habet claves. Sed simplex sacerdos habet claves. Ergo potest esse minister hujus pœnitentiæ.
[II-II.q.28.a.3.arg.2] Further, that which is filled cannot be increased. But the joy, even of the blessed, can be increased, since one's joy is greater than another's. Therefore joy in God cannot be filled in a creature.
[II-II.q.28.a.3.arg.2] 2. Præterea, ibidem subditur ex verbis angeli loquentis ad Joseph: Noli timere accipere Mariam conjugem tuam. Conjugium autem consummatur per carnalem copulam. Ergo videtur quod quandoque carnalis copula intervenerit inter Mariam et Joseph; et ita videtur quod non permanserit virgo post partum.
[II-II.q.28.a.3.arg.3] Further, comprehension seems to be nothing else than the fulness of knowledge. Now, just as the cognitive power of a creature is finite, so is its appetitive power. Since therefore God cannot be comprehended by any creature, it seems that no creature's joy in God can be filled.
[II-II.q.28.a.3.arg.3] 3. Præterea, ibidem post pauca subditur: Et accepit conjugem suam, et non cognoscebat eam, donec peperit filium suum primogenitum. Hoc autem adverbium, donec, consuevit determinatum tempus significare, quo impleto fiat id quod usque ad illud tempus non fiebat: verbum autem cognoscendi ibi ad coitum refertur, sicut et Genes., iv, 1, dicitur quod Adam cognovit uxorem suam. Ergo videtur quod post partum Beata Virgo fuerit 2 a Joseph cognita. Ergo videtur quod non permanserit virgo post partum.
[II-II.q.28.a.3.sc] Our Lord said to His disciples (John 15:11): "That My joy may be in you, and your joy may be filled."
[II-II.q.28.a.3.sc] Sed contra est quod dicitur Ezech., xliv, 2: Porta hæc clausa erit, non 1 In aperietur, et vir non transibit per eam, quoniam Dominus Deus Israel ingressus est per eam: quod exponens 1 Augustinus in quodam sermone, col. 2107, t. 5, dicit: « Quid est porta in domo Domini clausa nisi quod Maria semper erit intacta? Et quid est: Homo non transibit per eam, nisi, Joseph non cognosce t eam? Et quid est: Dominus solus intrabit et egredietur per eam, nisi, Spiritus sanctus imprægnabiteam et angelorum Dominus nascetur per eam? Et quid est: Clausa erit in æternum, nisi quia erit Maria virgo ante partum, virgo in partu, virgo post partum? »
[II-II.q.28.a.3.co] Fulness of joy can be understood in two ways; first, on the part of the thing rejoiced in, so that one rejoice in it as much as it is meet that one should rejoice in it, and thus God's joy alone in Himself is filled, because it is infinite; and this is condignly due to the infinite goodness of God: but the joy of any creature must needs be finite. Secondly, fulness of joy may be understood on the part of the one who rejoices. Now joy is compared to desire, as rest to movement, as stated above (I-II, 25, 1,2), when we were treating of the passions: and rest is full when there is no more movement. Hence joy is full, when there remains nothing to be desired. But as long as we are in this world, the movement of desire does not cease in us, because it still remains possible for us to approach nearer to God by grace, as was shown above (24, 4,7). When once, however, perfect happiness has been attained, nothing will remain to be desired, because then there will be full enjoyment of God, wherein man will obtain whatever he had desired, even with regard to other goods, according to Psalm 102:5: "Who satisfieth thy desire with good things." Hence desire will be at rest, not only our desire for God, but all our desires: so that the joy of the blessed is full to perfection--indeed over-full, since they will obtain more than they were capable of desiring: for "neither hath it entered into the heart of man, what things God hath prepared for them that love Him" (1 Corinthians 2:9). This is what is meant by the words of Luke 6:38: "Good measure and pressed down, and shaken together, and running over shall they give into your bosom." Yet, since no creature is capable of the joy condignly due to God, it follows that this perfectly full joy is not taken into man, but, on the contrary, man enters into it, according to Matthew 25:21: "Enter into the joy of thy Lord."
[II-II.q.28.a.3.co] Respondeo dicendum, quod solemnis pœnitentia est publica; sed non convertitur. Pœnitentia etiam solemnis hoc modo fit Decr., L, c. Lxiv, col. 284: «In capite Quadragesimæ tales pœnitentes præsentant se cum presbyteris suis episcopo civitatis ante fores ecclesiæ sacco induti, nudis pedibus, vultibus in terram demissis, coma deposita: et eis in ecclesiam introductis, episcopus cum omni clero septem psalmos pœnitentiales dicit, et postmodum eis manum imponit, aquam benedictam super eos spargit, et cinerem capitibus superponit, cilicio colla eorum operit, et denuntiat eis lacrymabiliter, quod sicut Adam ejectus est de paradiso, ita ipsi de ecclesia ejiciuntur. Postea jubet ministris ut eos ab ecclesia pellant, clero eos prosequente cum hoc responsorio, «In sudore vultus tui, » etc. In cœna autem Domini quolibet anno a suis presbyteris in ecclesiam reducuntur; et erunt ibi usque ad octavas Paschæ, ita tamen quod non communicabunt, nec panem accipient. Et sic fiet quolibet anno, quousque aditus ecclesiæ est eis interdictus. Ultima autem reconciliatio reservature episcopo, ad quem solum spectat solemnis pœnitentia impositio.» Potest autem imponi viris, et mulieribus, sed non clericis, propter scandalum. Non autem talis pœnitentia debet imponi nisi pro peccato, quod totam commoverit urbem. Publica autem et non solemnis pœnitentia est quæ in facie Ecclesiæ fit, sed non cum solemnitate prædicta: sicut peregninatio per mundum cum baculo cubitali. Et hæc potest iterari, et a simplici sacerdote injungi; et potest etiam clericico imponi. Tamen quando solemnis pœnitentia accipitur pro publica. Et secundum hoc auctoritates quædam varie loquuntur de solemnii.
[II-II.q.28.a.3.ad.1] This argument takes the fulness of joy in reference to the thing in which we rejoice.
[II-II.q.28.a.3.ad.1] Ad primum ergo dicendum, quod mulier habet comam in signum subjectionis, non autem vir. Et ideo competit ut in pœnitentia mulieri coma deponatur, sicut viro. Sic vocati, ut mihi videtur, quia longiores erant aliis baculis, ita ut cubitus peregrini am-bulantis baculum tangere poterat istum, quem manus peregrini supra cubitum elevata tenebat.
[II-II.q.28.a.3.ad.2] When each one attains to happiness he will reach the term appointed to him by Divine predestination, and nothing further will remain to which he may tend, although by reaching that term, some will approach nearer to God than others. Hence each one's joy will be full with regard to himself, because his desire will be fully set at rest; yet one's joy will be greater than another's, on account of a fuller participation of the Divine happiness.
[II-II.q.28.a.3.ad.2] Ad secundum dicendum, quod quam vis in eodem genere peccati clericus plus peccet quam laicus, tamen non injungi-tur ei pœnitentia solemnis, ne ordo veniat in contemptum: unde non defertur personæ, sed ordini.
[II-II.q.28.a.3.ad.3] Comprehension denotes fulness of knowledge in respect of the thing known, so that it is known as much as it can be. There is however a fulness of knowledge in respect of the knower, just as we have said of joy. Wherefore the Apostle says (Colossians 1:9): "That you may be filled with the knowledge of His will, in all wisdom and spiritual understanding."
[II-II.q.28.a.3.ad.3] Ad tertium dicendum, quod magna peccata indigent magna cautela ad sui curationem. Et ideo injunctio pœniten-tiæ solemnis, quæ nonnisi pro gravissimi peccatis fit, soli episcopo reservatur.
Article 4
[II-II.q.28.a.4.arg.1] It would seem that joy is a virtue. For vice is contrary to virtue. Now sorrow is set down as a vice, as in the case of sloth and envy. Therefore joy also should be accounted a virtue.
[II-II.q.28.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quodmater Dei virginitatem non voverit. Dicitur enim Deuter., vii, 14: Non erit apud te sterilis utriusque sexus. Sterilitas autem sequitur virginitatem. Ergo servatio virginitatis erat contra præceptum veteris legis. Sed adhuc lex vetus habebat statum, antequam Christus nascere tur. Ergo non potuit licite B. Virgo vovere virginitatem pro tempore illo.
[II-II.q.28.a.4.arg.2] Further, as love and hope are passions, the object of which is "good," so also is joy. Now love and hope are reckoned to be virtues. Therefore joy also should be reckoned a virtue.
[II-II.q.28.a.4.arg.2] 2. Præterea, Apostolus, I ad Cor., vii, 25, dicit: De virginibus autem præceptum Domini non habeo, consilium autem do. Sed perfectio consilii a Christo debuit inchoari, qui est finis legis, ut Apostolus dicit Rom., x. Non ergo conveniens fuit quod Virgo votum virginitatis emitteret.
[II-II.q.28.a.4.arg.3] Further, the precepts of the Law are about acts of virtue. But we are commanded to rejoice in the Lord, according to Philippians 4:4: "Rejoice in the Lord always." Therefore joy is a virtue.
[II-II.q.28.a.4.arg.3] 3. Præterea, Glossa ord., Hieronymi. dicit I ad Tim., v, sup. illud; Habentes damnationem, col. 630, t. 2, quod « voventibus castitatem non solum nubere, sed etiam velle nubere damnabile est. » Sed mater Christi nullum peccatum damnabile commisit, ut supra habitum est. Cum ergo desponsata fuerit, ut habetur Luc., 1, videtur quod ipsa virginitatis votum non emiserit.
[II-II.q.28.a.4.sc] It is not numbered among the theological virtues, nor among the moral, nor among the intellectual virtues, as is evident from what has been said above (I-II, 57,60,62).
[II-II.q.28.a.4.sc] Sed contra est quod Augustinus dicit in lib. De sancta virginitate, cap. iv, col. 398, t. 6: « Annuntianti angelo Maria respondit: « Quomodo fiet istud, quoniam virum non cognosco? » quod profecto non diceret, nisi virginem Deo se ante voisset.
[II-II.q.28.a.4.co] As stated above (I-II, 55, 2,4), virtue is an operative habit, wherefore by its very nature it has an inclination to a certain act. Now it may happen that from the same habit there proceed several ordinate and homogeneous acts, each of which follows from another. And since the subsequent acts do not proceed from the virtuous habit except through the preceding act, hence it is that the virtue is defined and named in reference to that preceding act, although those other acts also proceed from the virtue. Now it is evident from what we have said about the passions (I-II, 25, 2,4) that love is the first affection of the appetitive power, and that desire and joy follow from it. Hence the same virtuous habit inclines us to love and desire the beloved good, and to rejoice in it. But in as much as love is the first of these acts, that virtue takes its name, not from joy, nor from desire, but from love, and is called charity. Hence joy is not a virtue distinct from charity, but an act, or effect, of charity: for which reason it is numbered among the Fruits (Galatians 5:22).
[II-II.q.28.a.4.co] Respondeo dicendum, quod, sicut in secunda parte habitum est, perfectionis opera magis sunt laudabilia, si ex voto celebrentur. Virginitas autem in matre Dei præcipue debuit pollere, ut ex supra Vide num. 48, 46. 5 Cod. Camer., Alcan., Paris., habent « Glossa Hieronymi, » ut habetur in Decreto, cap. « Voven-tibus; » sed apud Hieronymum non inveniri notant Decreti editores. Editi veteres: « Apostolus dicit; » Recentiores: ex Augustino; ex quo Glossa vere, desumpta est, lib. De bono viduitatis, c ix, col. 437, t. 6. dictis rationibus patet. Et ideo conveniens fuit ut virginitas ejus ex voto esset Deo consecrata. Verum quia tempore legis oportebat generationi insistere tam mulieres quam viros, quia secundum carnis originem cultus Dei propagabatur, antequam ex illo populo Christus nasceretur; mater Dei non creditur, antequam desponsaretur Joseph, absolute virginitatem vovisse; sed licet eam in desiderio habuerit, super hoc tamen voluntatem suam divino commisit arbitrio. Postmodum vero, accepto sponso secundum quod mores illius temporis exigebant, simul cum eo votum virginitatis emisit.
[II-II.q.28.a.4.ad.1] The sorrow which is a vice is caused by inordinate self-love, and this is not a special vice, but a general source of the vices, as stated above (I-II, 77, 4); so that it was necessary to account certain particular sorrows as special vices, because they do not arise from a special, but from a general vice. On the other hand love of God is accounted a special virtue, namely charity, to which joy must be referred, as its proper act, as stated above (here andk22).
[II-II.q.28.a.4.ad.1] Ad primum ergo dicendum, quod quia videbatur esse lege prohibitum non dare operam ad relinquendum semen super terram, ideo non simpliciter virginitatem vovit Dei genitrix, sed sub conditione, si Deo placeret; postquam autem $^1$ innotuit hoc esse acceptum, absolute vovit, antequam ab angelo denuntiaretur $^2$.
[II-II.q.28.a.4.ad.2] Hope proceeds from love even as joy does, but hope adds, on the part of the object, a special character, viz. "difficult," and "possible to obtain"; for which reason it is accounted a special virtue. On the other hand joy does not add to love any special aspect, that might cause a special virtue.
[II-II.q.28.a.4.ad.2] Ad secundum dicendum, quod, sicut gratiae plenitudo perfecte quidem fuit in Christo, et tamen aliqua ejus inchoatio pracessit in matre; ita etiam observatio consiliorum, quae per gratiam Dei fit, perfecte quidem inccepit in Christo, sed aliquo modo fuit inchoata in Virgine matre ejus.
[II-II.q.28.a.4.ad.3] The Law prescribes joy, as being an act of charity, albeit not its first act.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.28.a.4.ad.3] Ad tertium dicendum, quod verbum illud Apostoli est intelligendum de illis quae absolute castitatem vovent, quod quidem mater Dei non fecit, antequam Joseph desponsaretur; sed post desponsationem ex communi voluntate simul cum sponso suo votum virginitatis emisit.
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