|
Objection 1: It wold seem that one may lawfully hope in man. For
the object of hope is eternal happiness. Now we are helped to obtain
eternal happiness by the patronage of the saints, for Gregory says
(Dial. i, 8) that "predestination is furthered by the saints'
prayers." Therefore one may hope in man.
Objection 2: Further, if a man may not hope in another man, it
ought not to be reckoned a sin in a man, that one should not be able to
hope in him. Yet this is reckoned a vice in some, as appears from
Jer. 9:4: "Let every man take heed of his neighbor, and let him
not trust in any brother of his." Therefore it is lawful to trust in
a man.
Objection 3: Further, prayer is the expression of hope, as stated
above (Article 2, Objection 2). But it is lawful to pray to a
man for something. Therefore it is lawful to trust in him.
On the contrary, It is written (Jer. 17:5): "Cursed be the
man that trusteth in man."
I answer that, Hope, as stated above (Article 1; FS,
Question 40, Article 7), regards two things, viz. the good
which it intends to obtain, and the help by which that good is
obtained. Now the good which a man hopes to obtain, has the aspect of
a final cause, while the help by which one hopes to obtain that good,
has the character of an efficient cause. Now in each of these kinds of
cause we find a principal and a secondary cause. For the principal end
is the last end, while the secondary end is that which is referred to
an end. In like manner the principal efficient cause is the first
agent, while the secondary efficient cause is the secondary and
instrumental agent. Now hope regards eternal happiness as its last
end, and the Divine assistance as the first cause leading to
happiness.
Accordingly, just as it is not lawful to hope for any good save
happiness, as one's last end, but only as something referred to final
happiness, so too, it is unlawful to hope in any man, or any
creature, as though it were the first cause of movement towards
happiness. It is, however, lawful to hope in a man or a creature as
being the secondary and instrumental agent through whom one is helped to
obtain any goods that are ordained to happiness. It is in this way
that we turn to the saints, and that we ask men also for certain
things; and for this reason some are blamed in that they cannot be
trusted to give help.
This suffices for the Replies to the Objections.
|
|