Documentación de Arquitecturas de Software

94. Hope is a habit of memory with which the memory can ascend to the prime object through hoping, just as the intellect can ascend through believing. First, let us consider goodness. It is good for memory to remember God as much as it naturally can, and when it cannot go any further naturally, hope helps it morally as God presents himself as an object to memory by reason of his goodness, and memory objectifies God by hoping just as the will ascends toward God with charity by loving. This is of great benefit to the memory.

95. Memory is greater with two acts than with one act alone, i.e. it is greater with hoping and remembering than it is with remembering alone; and therefore God's greatness magnifies the human memory whenever man is greatly disposed to remember God by means of the habit of hope, so that when the memory cannot remember God, it can hope in God. This is a great thing for memory.

96. Hope lasts in its subject along with the subject's disposition to remember God for his goodness, greatness etc. However, when the memory is not disposed to remember God and when the sin of distrust is its habit, hope fails because it has no subject to abide in.

97. Memory can remember with its own power, and it can hope in God through hope by means of God's power. Thus, by analogy, the power of hope is above, and the power of memory is below so that the power that is below ascends to the object by means of the power coming from above, just as the power of understanding ascends by means of the power of belief.

98. When a sinner at the hour of death remembers his great sins and God's great justice, his understanding and remembering are on the brink of despair. Nevertheless, hope, a habit of memory, ascends toward divine mercy when God presents himself as an object to the hopeful sinner, at which time the sinner stops despairing, but he cannot do this unless hope is a habit of his memory.

99. When a man is at war, or at sea with a great fortune or in great need of something, at such a time his will is so dissipated and broken by intense fear that it cannot raise its loving aloft toward God. However, memory objectifies God through hope and arouses the will to love God with charity so that the will is comforted and consoled by memory. The same happens with the intellect in its own way, when it can find no remedy other than to hope in God.

100. Hope makes the memory virtuous, as charity makes the will virtuous. The will without charity is vicious, as is the memory without hope. As the memory and the will mutually help each other, the memory helps the will with hope and the will helps thememory with charity, so that both are virtuous.

101. Hope is true with truth and false with falsity. Here, the intellect realizes that when a sinner can avoid sin, but does not want to, and merely proposes to avoid it, at that time he believes he has hope, but has none. Now hope cannot coexist with sin in the same subject.

102. A sinner finds delight in hope, but without hope, he suffers grief and sorrow, because with faith, he can love, but without faith, he can only hate. Here, the intellect realizes that a sinner ascends to loving God through hope, but without hope, he descends to hate and despair, as loving and hoping deteriorate into hate and despair. Who can imagine the sadness and sorrow that such a sinner feels.

103. Between remembering and hoping there is a difference similar to the difference between understanding and believing, this is because hoping is above and remembering is below, since remembering is a natural act, but hoping is a moral act.

104. Hoping and remembering are in mutual agreement; remembering prepares hoping (on the condition that hoping proceeds with goodness, greatness etc.) and hoping gradually raises the level of remembering so that hoping can in turn ascend with the ascent of remembering, just as a coat goes up the hill at the same time as the man wearing it goes up.

105. Legitimate hope opposes spurious hope inasmuch as they cannot coexist in the same subject without objective contradiction. Legitimate hope is hope that stands with goodness, greatness, truth and so forth against malice and falsehood. Spurious hope stands on the side of malice and falsehood against goodness, truth etc. Here, memory feels sorrow as it remembers that so many sinners are habituated with spurious and false hope.

106. In the beginning, the man who hopes in God is the efficient cause, hope is the formal cause, the things the man remembers comprise the material cause, and the supreme object is the final cause, as in the end remembering subsists after hoping.

107. Hope is a medium between the sinner and God, and it acts as a messenger for them both, as through hope, God instils hope in the sinner and the sinner reciprocates with his good, great etc. remembering of God.

108. When a sinner or a defective man remembers God without hope, he does not find any repose in such remembering because his remembering is not at a level where he can repose; however, when hope comes into play, then remembering ascends to a level where it can repose.

109. The hope that is greater by reason of goodness, greatness etc. is a sign and the light of the true faith, or law: now a minor faith and law cannot stand with major hope, but major hope stands in major faith or law, or else there would be an opposition in the object. Here, the intellect sees which people follow the true law.

110. Hoping and remembering can be in the supreme object at the same time, but not equally because hoping is prior and remembering is posterior. Likewise, willing and loving can be together in the same subject, but loving is prior, because it is a habit, whereas willing is posterior because charity habituates it, as a mountain climber’s coat covers him.

111. With minority, memory has the act of remembering and with majority, it has the act of hoping, and so when it wants to elevate its act without hoping, its appetite deviates; now

ascent belongs to the genus of majority, and so when memory believes it is ascending, it is actually descending. Here, the intellect sees how sinners fall into despair, because a power cannot ascend with a minor act, but only with a major one.