The Certitude of Hope (Second Installment)

THE CERTITUDE OF HOPE (Second Installment) II. THOMISTIC DOCTRINE I. ExisTENCE OF THE CERTITUDE oF HoPE IN a consideration concerning the certitude of theological hope, just as in a consideration of anything, two fundamental problems immediately present themselves. The first concerns the very existence of this certitude of hope (an sit), while the second inquiries still further into its very nature (quid sit) . These two considerations, in fact, form an adequate division of this subject in the writings of St. Thomas Aquinas. For that reason we will employ the same division in this exposition of the Thomistic doctrine on the subject. It should be borne in mind from the beginning that the existence of this certitude offered no great difficulty to the mind of St. Thomas, nor indeed, to most of the great theologians. Consequently the main part of most treatments of the subject deals rather with the problem of the nature of hope. However, three distinct arguments are apparent even in the discussion of its existence. The probative force of the first is founded upon the authority of Sacred Scripture, while in the second the authority of Aristotle is cited arguing from reason concerning the nature of virtue. The third is an argument of comparison between the primary principles of hope and faith in man. From the third quarter of the twelfth century, the accepted definition of theological hope has been, " a sure expectation of future beatitude." 51 Nor was the concept of certainty added to the idea of expectation without reason. There is firm founda51 Summa Theol., II-II, q. 18, a. 4, Sed Contra, ... certa expectatio futurae beatitudinis; Petrus Lombardus, Ill Sent., d. XXVI. QQ6 THE CERTITUDE OF HOPE tion for this in Sacred Scripture: " For I know whom I have believed, and I am certain that he is able to keep that which I have committed to him, against that. day." 52 St. Paul thus expressed his firm conviction that he would not be confounded in his hope which emanated from the magnitude of God promising it, for God is able to preserve his Apostle until death. Not only did the Apostle's hope contain certainty, for this is proper to the virtue itself regardless of him who possesses it: " And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us." 53 Hope itself does not confound, that is, that by which we hope is not found wanting unless we separate ourselves from that principle of hope. Only he is said to be confounded by hope who separates himself from the omnipotent helping God in whom his hope rests. Thus " no one hath hope in the Lord, and hath been confounded." 54 And the reason why the virtue of hope does not confound is " because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us." 55 It makes no difference whether we consider here the charity by which God loves us, or that by which we love God; both are poured forth in our hearts by the Holy Ghost. Moreover, charity is understood in both ways when it is said that hope does not confound. If we consider that charity by which God loves us it is manifest that He will not deny Himself to those whom He loves; "He hath loved the people and all the saints are in His hand." 56 Likewise , if we consider that charity by which we love God, it is manifest that He has prepared eternal goods for those who love Him: " He that loveth me, shall be loved of my Father: And I will love him and will manifest myself to him." 57 Because of this charity, then, hope does not confound, that is, hope is certain. If this is not true, then, " why did Christ, when as yet we were weak, according to the time, die for the ungodly? " 58 52 II Timothy, i, 12. 53 Romans, v, 5. •• Eccl., ii, 11. •• Rom., v, 5. 56 Deut., xxxiii, 3. 57 John, xiv, 21. 58· Rom., v, 6. WALTER M. CONLON Thus St. Paul supported this reason...