S. Bonaventurae Bagnoregis
S. R. E. Episc. Card. Albae
atque Doctor Ecclesiae Universalis

St. Bonaventure of Bagnoregio
Cardinal Bishop of Alba
& Doctor of the Church

Commentaria in Quatuor Libros Sententiarum

Commentaries on the Four Books of Sentences

Magistri Petri Lombardi, Episc. Parisiensis

of Master Peter Lombard, Archbishop of Paris

PRIMI LIBRI

BOOK ONE

COMMENTARIUS IN DISTINCTIONEM III

COMMENTARY ON DISTINCTION III

PARS. II.

PART II

ARTICULUS I.

 

Quaestio II.

ARTICLE I

 

Question 2

 

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol 1, pp. 82-84.
Cum Notitiis Originalibus

 

 

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol. 1, pp. 82-84.
Notes by the Quaracchi Editors.

 

 

QUAESTIO II.

 

Utrum imago attendatur in his potentiis per comparationem ipsarum ad Deum.

 

QUESTION 2

 

Whether the image is attained in these powers through their comparison to God.

SECONDO QUAERITUR de potentiis in comparatione ad obiectum, utrum videlicet imago in eis per comparationem ipsarum ad Deum.7  Et quod sic, videtur.

SECOND THRE IS ASKED concerning the powers in comparison to (their) object, whether namely (there is) an image in them through their comparison to God.7  And it seems that (this is) so:

1. « Eo est anima imago, quo capax Dei est et particeps esse potest », ut dicit Augustinus decimo quarto de Trinitate;8 sed est capax quantum ad partem superiorem:  ergo etc.

1. « For this reason the soul is the image, whereby one can be able to seize God and be a partaker (in Him) », as (St.) Augustine says in the fourteenth chapter of On the Trinity;8 but one is able to seize as much as regards one's superior part:  ergo etc..

2. Item, in eodem:9  « Imago illius, quo nihil melius est, ibi quaerenda est et invenienda, quo mens nostra nihil melius habet »; sed hoc est superior pars:  ergo etc.

2. Likewise in the same (book):9  « The image of Him, than which nothing is better, is to be sought and found there, where our mind has nothing better »; but this is the superior part:  ergo etc..

3. Item, hoc idem videtur ratione, quia imago dicitur eo quod ducit in prototypum:10  ergo cum illud sit Deus, non attenditur imago in his potentiis, . . .

3. Likewise, this seems to be the same by reason, because “image” is said by this that it leads unto a prototype:10  therefore since That is God, there is not attained in these powers an image, . . .

7  Cod. X addit tantum vel etiam attendatur in eis per conversionem animae supra se vel etiam per conversionem ipsius super inferiora. Et videtur primo per comparationem ad Deum.  Deinde post videtur expunximus quia ope plurimorum codd. et ed. 1.
8  Cap. 8. n. 11; vide hic in lit. Magistri, cap. 2.
9  Libr. XIV. de Trin. c. 8. n. 11:  Imago tamen naturae eius, qua natura melior nulla est, ibi quaerenda et invenienda est in nobis, quo etiam natura nostra nihil habet melius.  —  In his verbis Vat. contra mss. et ed. 1 ponit inquirenda loco ibi quaerenda.  Plures codd. cum ed. 1 paulo post haec loco hoc.
10  Ian. Damasc., Orat. 1. de Imag. ait:  Imago itaque est similitudo exemplar ( prototypon ) ita exprimens, ut aliqua ratione tamen ab eo differat.  Et ibid. Orat. 3:  Imago itaque est similitudo, exemplum et effigies cuiuspiam, in qua ille cuius est ostenditur.

7  Codex X adds only and/or also attained in them through conversion of the soul upon itself and/or also through conversion of itself upon inferiors. And it seems first through a comparison to God [tantum vel etiam attendatur in eis per conversionem animae supra se vel etiam per conversionem ipsius super inferiora. Et videtur primo per comparationem ad Deum].  Then after it seems we have expunged that [quia] with the help of very many of the codices and edition 1.
8  Chapter 8, n. 11; see the text of Master (Peter), here in chapter 2.
9  On the Trinity, Bk. XIV, ch. 8, n. 11:  However the image of His nature, than which no nature is better, is to be sought and found there in us, where even our nature has nothing better.  —  In these words the Vatican edition contrary to the manuscripts and edition 1 puts to be found [inquirenda] in place of to be sought . . . there [ibi quaerenda].  Very many codices together with edition 1 have a little after this have this [haec] in place of this [hoc].
10  (St.) John Damascene, On Images, Oration 1, says:  And so the image is a similitude expressing the exemplar ( prototypon ) in such a manner [ita], however, that it differs from it in some reckoning.  And ibid., Oration 3:  And so the image is a similitude, example and effigy of something, in which that of which it is, is shown.

p. 83

 nisi secundum quod ducunt in Deum; sed per has potentias homo ducitur in Deum, dum per eas convertitur in eum:  ergo etc.

except according to which they lead into God; but through these powers man is lead into God, so long as through them he is converted unto Him:  ergo etc..

4. Item, Deus est obiectum virtutum theologicarum, in quibus consistit imago reformationis:  ergo, cum idem sit obiectum utriusque imaginis, quia una est ductiva1 alterius et perfectiva, si Deus est obiectum unius, et alterius.

4. Likewise, God is the object of the theological virtues, in which consist the image of reformation:  therefore, since the same is the object of each image, because one is ductive1 of the other and perfective, if God is the object of one, (He is) also of the other.

CONTRA:  1. Augustinus nono de Trinitate2 assignat imaginem in mente, notitia et amore, secundum quod anima meminit sui, intelligit se, diligit se:  ergo videtur, quod imago attendatur per conversionem sui supra se.

ON THE CONTRARY:  1. (St.) Augustine in the ninth (book) of On the Trinity2 assigns the image in mind, knowledge [notitia] and love, according to which the soul remembers itself, understands itself, loves itself:  therefore it seems, that the image is attained through conversion of itself upon itself.

2. Item, Augustinus duodecimo de Trinitate, capitulo quarto:3  « Cum in natura mentis humanae quaerimus trinitatem, in tota quaerimus, non separantes actionem temporalium a contemplatione aeternorum, ut tertium aliquid iam quaeramus »:  ergo trinitas imaginis attenditur secundum actionem temporalium, et ita per conversionem ad inferiora.

2. Likewise, (St.) Augustine in the twelfth (book) of On the Trinity, in the fourth chapter:3  « Since we seek a trinity in the nature of the human mind, let us seek in the whole, not separating the action of temporals from the contemplation of eternals, so that we might still seek a third something »:  therefore the trinity of the image is attained according to the action of temporals, and thus through a conversion toward inferiors.

3. Item, secundum quod anima convertitur supra inferiora vel supra se, in ipsa4 est aequalitas et ordo et origo et omnia, quae concurrunt ad rationem imaginis.

3. Likewise, according to which the soul is converted upon inferiors and/or upon itself, in that4 there is an equality and order and origin and all things, which concur for the reckoning of the image.

4. Item, imago est in peccatoribus a Deo aversis, et in illis etiam qui nullo modo possunt reverti, ut sunt damnati:  ergo ratio imaginis non attenditur penes conversionem ad Deum.

4. Likewise, the image is in sinners turned away from God, and in them also who in no manner can be turned back (to Him), as are the damned:  therefore the reckoning of the image is not attained from within [penes] conversion to God.

5. Item, necesse est, quantum ad perfectam rationem imaginis aequari cognoscentem et cognitum, sive dicentem et dictum; nam ista duo Patrem et Filium repraesentant; sed in conversione ad Deum non est talis aequatio:  ergo etc.

5. Likewise, it is necessary, as much as regards the perfect reckoning of the image that the one cognizing and the one cognized be equal, or the one saying and the one said; for those two represent the Father and the Son; but in conversion to God there is not such an equation [aequatio]:  ergo etc..

 

CONCLUSIO.

 

Imago primo et principaliter est in potentiis animae, quatenus convertuntur in Deum; secundario vero in eis, quatenus convertuntur ad ipsam animam; quatenus vero convertuntur ad inferiora, non est in eis imago, sed tantum vestigium Trinitatis.

 

CONCLUSION

 

The image first and principally is in the powers of the soul, to the extent that they are converted unto God; but secondarily in them, to the extent they are converted toward the soul itself; but to the extent they are converted to inferiors, there is not in them an image, but only a vestige of the Trinity.

RESPONDEO:  Ad intelligentiam praedictorum tria oportet in imaginis ratione praesupponere:  primo enim imago attenditur secundum expressam conformitatem ad imaginatum; secundo, quod illud quod conformatur imagini, per consequens conformetur5 imaginato; unde qui videt imaginem Petri, per consequens videt et Petrum; tertio, quod anima secundum suas potentias conformis reddatur his ad quae convertitur, sive secundum cognitionem, sive secundum amorem.

I RESPOND:  For an understanding of the aforesaid it is proper to presuppose three (things) in the reckoning of an image:  for first an image is attained according to an express conformity to the one imaged; second, that that which is conformed to the image, consequently is conformed5 to the one imaged; whence he who sees the image of Peter, consequently sees also Peter; third, that the souls according to its powers is rendered conform [conformis] to these to which it is converted, either according to (its) cognition, or according to (its) love.

Quoniam igitur, cum anima convertitur ad Deum, sibi conformatur, et imago attenditur secundum conformitatem:  ideo imago Dei consistit in his potentiis, secundum quod6 habent obiectum Deum.

Therefore since, when the soul is converted to God, it is conformed to itself, and the image is attained according to the conformity:  for that reason the image of God consists in this powers, according to which6 they have (as their) object God.

Rursum, quoniam anima est imago Dei, et quod convertitur et conformatur imagini, et imaginato,7 ideo anima, secundum quod convertitur supra se, non recedit a conformitate; et ideo imago consistit in his potentiis, secundum quod habent animam pro obiecto.

Again, since the soul is the image of God, and because it is converted and conformed to the image, and to the one imaged,7 for that reason the soul, according to which it is converted upon itself, does not recede from conformity; and for that reason the image does consist in these powers, according to this that they have the soul for an object.

Sed cum convertitur ad creaturas inferiores, illis conformatur, in quibus non est imago Dei, sed vestigium.  Ideo8 potentiae animae, secundum quod habent inferiora pro obiectis, recedunt a ratione imaginis, quia recedunt a conformitate expressa.

But when it is converted to inferior creatures, it is conformed to them, in which there is not an image of God, but (rather) a vestige.  For that reason8 the powers of the soul, according to which they have inferiors for objects, recede from the reckoning of the image, because they recede from (their) express conformity.

Licet itaque in huiusmodi potentiis, secundum quod convertuntur ad inferiora, sit reperire trinitatem et aliquam conformitatem, similiter et in potentiis sensitivis, sicut ostendit Augustinus;9 quia tamen deficiunt ab expressa conformitate, non reperitur ratio imaginis in eis.  Unde Augustinus investigat in omnibus potentiis animae trinitatem, non quia in eis sit imago, sed ut a ratione imaginis excludat.  Unde quaerens totam10 trinitatem in tota anima, quaerit eam in superiori et inferiori parte rationis et in sensu. Et hoc est quod dicit in illa auctoritate:  « Cum in natura mentis humane quaerimus trinitatem, in tota quaerimus »; non dicit quaerimus imaginem.  Unde Augustinus duodecimo de Trinitate, capitulo quarto:11  « Quamvis in inferiori parte rationis inveniri trinitas possit, imago tamen inveniri non potest ».

And so though in powers of this kind, according to which they are converted toward inferiors, there is a discovering of a trinity and some conformity, similarly also in the sensitive powers, as (St.) Augustine shows;9 however because they lack [deficiunt ab] an express conformity, the reckoning of the image is not found in them.  Whence (St.) Augustine investigates among all the powers of the soul for a trinity, not because the image is in them, but to exclude (them) from the reckoning of the image.  Whence seeking the whole10 trinity in the whole soul, he seeks it in the superior and inferior part of the reason and in the sense. And this is what he says in that authority:  « When in the nature of the human mind we seek a trinity, we seek it in the whole »; he does not say “we seek the image.”  Whence (St.) Augustine in the twelfth (book of) On the Trinity, in the fourth chapter:11  « Although in the inferior part of reason a trinity can be found, however the image cannot be found ».

Concedendum est ergo, quod imago consistit in his potentiis, secundum quod ad animam convertuntur, primo tamen et principaliter, ut ostendunt primae rationes, secundum quod convertuntur ad Deum.  Unde Augustinus his duobus modis assignat imaginem:  prima est in mente, notitia et amore, . . .

It must be conceded therefore, that the image consists in these powers, according to which they are converted toward the soul, however first and principally, as they show the first reasons, according to which they are converted toward God.  Whence (St.) Augustine in these two manners assigns the image:  first it is in mind, knowledge and love, . . .

1  Aliqui codd. ut F M Y cum ed. 1 directiva loco ductiva. Cod. K (a secunda manu) ductiva vel directiva in cognitionem alterius. Mox Vat. praeter fidem mss. et ed. 1 post perfectiva addit propterea et post unius adiungit ergo.
2  Cap. 4. n. 4, in cuius imaginis assignatione Vat. tum contra textum Augustini tum contra mss. et ed. 1 loco notitia ponit intellectu.
3  Num. 4, in quo textu loco temporalium in originali legitur rationalem in temporalibus.
4  Sequimur codd. D F T adiungendo manifest supplendum in ipsa.
5  Vat. conformatur et paulo post redditur.
6  Restituimus meliorem lectionem mss. et ed. 1 loco quae ponendo secundum quod. Paulo ante in multis codd., ut A F G H K T etc. post imago abest Dei.
7  Ita maior pars codd. B D E H I K V W etc. cum ed. 1; alii omittunt vel convertitur et vel et conformatur. Vat. autem contra omnes codd. ponit et secundum quod conformatur imagini; codd. L O Y elipsim explendo post imagini addunt conformatur
8  Aliqui codd. ut A T bb cum ed. 1 addunt ergo.
9  Augustini opinionem de trinitate in potentiis animae ad inferiora conversis vide XII. de Trin., et de trinitate in potentiis sensitivis ibid. libr. XI.  —  Paulo ante post similiter a Vat. indebite omissam particulam et revocavimus ex mss. et ed. 1.
10  Supplevimus ex mss. totam.
11  Num. 4:  In hoc autem quod derivatum est in actione temporalium, etiamsi trinitas possit, non tamen imago Dei pssit inveniari.

1  Some codices as F M Y together with edition 1 have directive [directiva] in place of ductive [ductiva]. Codex K (by a second hand) has ductive and/or directive in the cognition of the other [ductiva vel directive in cognitionem alterius]. Then the Vatican edition not trusting in the manuscripts and edition 1 after perfective [perfectiva] adds moreover [praeterea] and after of one [unius] adjoins therefore [ergo].
2  Chapter 4, n. 4, in the assignment of which image the Vatican edition both contrary to the text of (St.) Augustine and contrary to the manuscripts and edition 1 puts understanding [intellectu] in place of knowledge [notitia].
3  Number 4, in which text in place of action of temporals [temporalium] there is read in the original rational action among temporals [rationalem in temporalibus].
4  We follow codices D F T by adjoining the manifestly to be supplied in that [in ipsa].
5  The Vatican edition has the indicative conformed [conformatur] and a little after this the indicative rendered [redditur].
6  We have restored the better reading of the manuscripts and edition 1 by putting according to which [secundum quod] in place of which [quae]. A little before this in many codices, as A F G H K T etc. after image [imago] there is absent of God [Dei].
7  Thus the greater part of the codices B D E H I K V W etc. together with edition 1; the others omit converted and and/or and conformed [convertitur et]. But the Vatican edition against all the codices has and according to which it is conformed to the image [et secundum quod conformatur imagini]; codices L O Y by filling the ellipsis after to the image [imagini] add it is conformed [conformatur].
8  Some codices as A T bb together with edition 1 add therefore [ergo].
9  For (St.) Augustine's opinion concerning the trinity in the powers of the soul turned toward inferiors, see On the Trinity, Bk. XII, and on the trinity in the sensitive powers ibid., Bk. XI.  —  A little before this after similarly [similiter] the particle and [et], unduly omitted from the Vatican edition, we have recalled from the manuscripts and edition 1.
10  We have supplied from the manuscripts the whole [totam].
11  Number 4:  But in this that it has been derived in the action of temporals, even if there can be a trinity, the image of God, however, cannot be found.

p. 84

 secundum quod mens novit et amat se; secunda est in memoria, intelligentia et voluntate.  Et in fine libri ostendit, completissimam rationem imaginis esse in comparatione ad Deum.1

according to which the mind knows and loves itself; the second is in the memory, intelligence and will.  And at the end of the book he shows, that the most complete reckoning of the image is in (their) comparison to God.1

1. 2. 3. Ex his patet responsio ad primum et secundum et tertium:  quia primum argumentum concedendum est, secundum vero concludit, quod in inferiori parte sit trinitas, et tertium, quod conformitas; sed haec soluta sunt, quia non est expressa.

1. 2. 3. From these the response to the first and second and third is clear:  because the first argument must be conceded, but the second concludes, that in the inferior part there is a trinity, and the third, that (there is) a conformity; but these have been explained [soluta], because it is not an express (image).

4. Ad illud quod obiicitur de aversione peccatorum, solvendum,2 quod non dicimus imaginem in his potentiis secundum conversionem actualem, sed aptitudinalem quae nunquam reliquit potentias:  sicut gressibilis etiam dicitur homo, qui habet pedes truncatos, quamvis non gradiatur.

4. To that which is objected concerning the aversion of sinners, it must be explained [solvendum],2 that we do not speak of an image in these powers according to (their) actual conversion, but (rather according to their) aptitudinal (conversion), which never leaves the powers:  just as a man is also said to be able to take steps [gressibilis], who has truncated feet, even though he does not take steps.

5. Ad illud quod obiicitur, quod necesse est, in imagine cognoscens et cognitum adaequari; dicendum, quod non oportet, cognitum adaequari cognoscenti adaequatione rei ad rem, sed sub ratione cognoscibilis.  Unde tantum est cognitum in intelligentia, quantum repraesentatur a memoria.  Quod autem simpliciter adaequetur non oportet; adaequatur tamen, secundum quod anima convertitur supra se.  Unde ratio imaginis quoad quid est plus in conversione animae supra se.  In conversione ad Deum est plus, quia plus habet de ratione venustatis et conformitatis; in conversione ad se plus habet de ratione consubstantialitatis et aequalitatis.

5. To that which is objected, that is it necessary, in an image that the one cognizing and the one cognized be equal; it must be said, that it is not proper, that the one cognized be equal to the one cognizing by an adequation of thing to thing, but (rather) under a reckoning of the cognizable.  Whence there is only a cognized in intelligence, as much as it is represented by memory.  But it is not proper that it be simply adequated; however it is adequated, according to which the soul is converted upon itself.  Whence the reckoning of the image in regard to that is more in the conversion of the soul upon itself.  In the conversion toward God it is more, because it has more of the reckoning of loveliness [venustatis] and of conformity; in conversion toward itself it has more a reckoning of consubstantiality and equality.

 

SCHOLION.

 

SCHOLIUM

I. Distintio rationis in partem superiorem et inferiorem in corp. accipitur non ex parte ipsius potentiae, sed ex parte obiecti, quatenus anima attingit vel obiecta exteriora et inferiora, vel interiora et superiora, sive ut dicit S. Doctor:  « Non est differentia nisi secundum aspectum », II. Sent. d. 24. p. I. a. 2. q. 2., cfr. etiam ibidem p. II. a. 1. q. 1; Breviloq. p. I. c. 12; Itinerar. mentis., c. 1.  —  Alex. Hal., S. p. I. q. 2. m. 3. a. 3.  —  S. Thom., S. I. q. 79. a. 9. et 10; de Verit., q. 15. a. 1 et 2.

I. The distinction of reckoning among the superior and inferior part, in the body (of the question), is accepted not on the part of the power, but on the part of the object, to the extent that the soul attains the exterior and inferior object, and/or the interior and superior, or as the Seraphic Doctor says:  « There is no difference except according to aspect », Sent., d. 24, p. I, a. 2, q. 2, cf. also ibid. p. II, a. 1, q. 1; Breviloquium., p. I. ch. 12; Itinerarium mentis, ch. 1.  —  Alexander of Hales, Summa., p. I. q. 2. m. 3, a. 3.  —  St. Thomas, Summa., I. q. 79, a. 9 and 10; De Veritate., q. 15, a. 1 and 2.

II. Quoad ipsam quaestionem:  Alex. Hal., S. p. II. q. 62. m. 5. a. 5. §. 2.  —  B. Albert., hic a. 22; S. p. I. tr. 3. q. 15. m. 2. a. 2. subp.  —  Petr. a Tar., hic q. 5. a. 4.  —  Richard. a Med., hic a. 1. q. 2.  —  Aegid. R., hic 2. princ. q. 3.  —  Ceteros vide in Scholio praecedenti.

II. In regard to the question itself:  Alexander of Hales, Summa., p. II, q. 62, m. 5, a. 5 §. 2.  —  Bl. (now St.) Albertus (Magnus), here in a. 22; Summa., p. I, tr. 3, q. 15, m. 2, a. 2 subp.  —  (Bl.) Peter of Tarentaise, here in q. 5, a. 4.  —  Richard of Middleton, here in a. 1. q. 2.  —  Giles the Roman, here at 2nd princ., q. 3.  —  See the others in the Scholium of the preceding (question).

1  De prima assignatione vide IX. de Trin. per totum; de secunda ibid. X. c. 11. et 12; de completissima imaginis ratione ibid. XIV. c. 8. ac 12. seqq.
2 Vat. contra mss. respondeo.

1  Concerning the first impression see On the Trinity, Bk. IX throughout; concerning the second ibid., Bk. X, ch. 11 and 12; concerning the most complete reckoning of the image ibid., Bk. XIV, ch. 8 and 12 ff..

The English translation here has been released to the public domain by its author. The / symbol is used to indicate that the text which follows appears on the subsequent page of the Quaracchi Edition. The translation of the notes in English corresponds to the context of the English text, not that of the Latin text; likewise they are a freer translation than that which is necessitated by the body of the text. Items in square [ ] brackets contain Latin terms corresponding to the previous English word(s), or notes added by the English translator. Items in round ( ) brackets are terms implicit in the Latin syntax or which are required for clarity in English.