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 V.

COMMENTARY ON DISTINCTION V

 

ARTICULUS II.

 

Quaestio I.

 

ARTICLE II

 

Question 1

 

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol 1, pp. 116-118.
Cum Notitiis Originalibus

 

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol. 1, pp. 116-118.
Notes by the Quaracchi Editors.

 

ARTICULUS II.

 

De comparatione generationis ad essentiam in ratione termini.

ARTICLE II

 

On the comparison of generation to essence in the reckoning of a term.

Consequenter circa secundum articulum huius quaestionis, qui est per comparationem generationis ad essentiam in ratione termini, duo quaeruntur.

Consequently about the second article of this question, which is through the comparison of generation to essence in the reckoning of a term, two (questions) are asked.

Primo quaeritur, utrum substantia sive essentia generetur.

Secundo, utrum per generationem communicetur.

First there is asked, whether a substance or an essence is generated.

Secondly, whether it is communicated through generation.

QUAESTIO I.

 

Utrum substantia sive essentia generetur.

QUAESTIO 1

 

Whether a substance or an essence is generated.

QUOD AUTEM substantia generetur, sic obiicitur.4

MOREOVER THAT a substance is generated, is objected in this manner.4

1. Generatio in inferioribus est motus ad substantiam;5 quod motus est, hoc est imperfectionis, quod ad substantiam est, hoc est perfectionis; si ergo quod est perfectionis est transferendum ad divina:  ergo et generatio terminatur ad essentiam.

1. Generation among inferiors is a movement [motus] towards substance;5 because what is movement, belongs to imperfection, what is towards substance, belongs to perfection; therefore if what belongs to perfection must be transferred to the divine:  therefore even generation is terminated at an essence.

2. Item, generatio in divinis terminatur:  aut ergo ad substantiam, aut ad accidens, quia omne ens est substantia, vel accidens;6 sed in divinis non terminatur ad accidens, cum non sit ibi:  ergo ad substantiam.  Si dicas, quod in divinis, quamvis non sit accidens, est tamen relatio, quae distinguitur ad substantia; tunc arguitur sic:  aut generatio terminabitur ad substantiam, aut ad relationem; sed non ad relationem, quia in ad aliquid per se non est origo, nec terminatur productio:7 ergo terminatur ad substantiam:  ergo substantia generatur.

2. Likewise, generation among the divine is terminated:  therefore either at a substance, or at an accident, because every being [ens] is a substance, and/or an accident;6 but among the divine it is not terminated at an accident, since (this) is not There:  therefore at a substance.  If you say, that among the divine, although there is not an accident, there is however a relation, which is distinguished regarding the Substance; then it is argued thus:  either generation will be terminated at a substance, or at a relation, because at something per se is not an origin, nor is the production terminated:7 therefore it is terminated at a substance:  therefore a substance is generated.

3. Item, sicut dicit Philosophus:8 « Motis nobis, moventur ea quae in nobis sunt, et corruptis nobis, corrumpuntur ea quae in nobis sunt »; et hoc est,

3. Likewise, as the Philosopher says:8 « With us moved, there are moved those things which are in us, and with us corrupted, there are corrupted those thing which are in us »; and this is,

4  Cod. H ostenditur.
5  Propositio haec quoad sensum invenitur in Aristot., V. Phys. text. 7. (c. 1.):  Quae (mutatio) vero ex non esse simpliciter in substantiam est, generatio simpliciter est.  Cfr. etiam I. de Gener. et corrupt. text. 11-18. (c. 3.).
6  Cfr. Aristot., de Praedicam. c. de Complexis et de Substantia; I. Phys. text. 26-30 (c. 3.); V. Metaph. text. seqq. (IV. c. 7.).
7  Aristot., V. Phys. text. 10 (c. 2.):  Neque etiam in ad aliquid (est motus).  —  Paulo ante aliqui codd. ut A I T bb arguetur loco arguitur. In fine argumenti post substantiam cod. I addit sed illud, ad quod terminatur generatio, illud generatur.
8  Aristot., II. Topic. c. 3. (c. 7), in quo textu mss. cum sex primis edd. moventibus pro motis (cinoumenwn); idem recurrit infra d. 8. p. I. a. 2. q. 2. ad 3. et d. 37. p. II. a. 1. obiect. 3.   Alteram propositionis partem invenies in Aristot., de Longit. et brevit. vitae, c. 2 his verbis:  Corruptis (fqeiroumenwn) enim animalibus, corrumpuntur et scientia et sanitas, quae in animalibus.  —  Rationem huic propositioni additam innuit Arist., II. Topic. loc. cit. et fusius probat VII. Metaph. text. 35. et 45. seqq. (VI. 10. et 13.).  Post corrumpuntur codd. V X addunt omnia et cod. K idem esse adiungit et eandem essentiam.

4  Codex H reads shown [ostenditur].
5  This proposition according to its sense is found in Aristotle, Physics, Bk. V, text 7 (ch. 1):  That (change), however, which is from  one simply not being [ex non esse] into a substance, is simply generation.  Cf. also On Generation and Corruption, Bk. I, texts 11-18 (ch. 3).
6  Cf. Aristotle, On Predicaments, ch. “On Composites and on Substance”; Physics, Bk. I, texts 26-30 (ch. 3); Metaphysics, Bk. V, text 13 ff. (Bk. IV, ch. 7).
7  Aristotle, Physics, Bk. V, text 10 (ch. 2):  Nor (is) there even (a movement) unto “toward something”.  —  A little before this some codices, such as A I T and bb, have it would be argued [arguetur] in place of it is argued [arguitur].  At the end of the argument after at a substance [substantiam] codex I adds but that, at which generation is terminated, that is generated [sed ilud, ad quod terminator generation, illud generatur].
8  Aristotle, Topics, Bk. II, ch. 3 (ch. 7), in which text the manuscripts together with the six first editions have being moved [moventibus] in place of moved [motis] (cinoumenwn); the same recurs below in d. 8, p. I, a. 2, q. 2, at n. 3, and in d. 37, p. II, a. 1, objection 3.  You will find the other part of the proposition in Aristotle, On the Longevity and Brevity of Life, ch. 2, in these words:  For with animals corrupted (fqeiroumenwn), there is corrupted both the knowledge and health, which (was) in the animals.  —  Aristotle hints at an additional reason for this proposition in Topics, Bk. II, loc. cit. and he proves it more fully in Metaphysics, Bk. VII, texts 35 and 45 ff (Bk. VI, 10 and 13).  After there are corrupted [corrumpuntuer] codices V and X adds all [omnia] and codex K after to be the same [idem esse:  on the following page] adjoins and the same essence [et eandem essentiam].

p. 117

quia universale habet idem esse cum singulari:  ergo cum multo magis sit eadem substantia cum persona, et substantia sit in persona, si persona generatur, et substantia.

because a universal has to be the same with the singular:  therefore since much more is the Substance the same with a Person, and the Substance is in a Person, if a Person is generated, (so) also the Substance.

4. Item, generare tam in divinis quam in creaturis est simile sibi producere;1 sed non est similitudo in persona, sed in substantia et in natura:  ergo cum terminetur ad simile, in quantum est simile, ergo ad substantiam, secundum quam attenditur similitudo.

4. Likewise, ‘to generate’ both among the divine and among creatures is ‘to produce a (something) similar to one's self’;1 but there is not similitude in person, but in substance and in nature:  therefore since (generation) is terminated at (something) similar, inasmuch as it is (something) similar, therefore at a substance, according to which the similitude is attained.

CONTRA:  1. Omne quod generatur ab alio generatur, quia nihil se ipsum gignit;2 sed substantia divina non habet alium, nec aliud est in divinis:  ergo non generatur.

ON THE CONTRARY:  1. Everything which is generated is generated by an other, because nothing begets its very self;2 but the Divine Substance does not have an Other, nor is there an other (being) among the divine:  therefore It is not generated.

2. Item, omne quod generatur habet principium a quo;3 sed omne quod habet principium, est principiatum; sed principium et principiatum distinguuntur:  si ergo substantia generatur, distinguitur:  aut ergo a substantia, aut a persona; sed utrumque est impossibile:  ergo etc.

2. Likewise, everything which is generated has a principle from which;3 but everything which has a beginning [principium], has been begun [est principiatum]; but the beginning and the begun are distinguished:  therefore if a substance is generated, it is distinguished:  therefore either (it is distinguished) from [a] the Substance, or from a Person; but each is impossible:  ergo etc..

3. Item, omne quod generatur est de substantia generantis;4 si ergo substantia generatur, substantia vel essentia est de substantia generantis; sed non est nisi una omnino substantia:  ergo idem est de se ipso, quod est impossibile.

3. Likewise, everything which is generated is from the substance of the one generating;4 therefore if a substance is generated, the substance and/or essence is from the substance of the one generating; but there is not but entirely one Substance:  therefore the Same is from its very Self, which is impossible.

4. Item, generatio est productio;5 sed productio est quaedam actio, et omnis actio creaturae terminatur ad singularia:  ergo cum generatio sit quaedam actio, in divinis terminabitur ad singulare sive suppositum; sed tale non est substantia:  ergo non terminabitur ad ipsam.

4. Likewise, generation is a production;5 but production is a certain action, and every action of a creature is terminated at singulars:  therefore since generation is a certain action, in divine (things) it will be terminated at a singular or at a supposit; but such is not the Substance; therefore it will not be terminated at It.

CONCLUSIO.

 

Cum in divinis generatio terminetur solum ad substantiam primam, quae est persona, non ad substantiam secundam sive essentiam, minime recipitur, quod substantia generetur.

CONCLUSION

 

Since generation among the divine is terminated solely at the first substance, which is a Person, not at a second substance or essence, it is not in the least [minime] received, that a substance is generated.

RESPONDEO:  Dicendum, quod generatio de sua communi ratione ad substantiam terminatur.  Sed attendendum, quod substantia dicitur dupliciter:  prima, quae est individuum et hypostasis sive persona, et secunda, quae est commune.6  Dico ergo, quod est loqui de termino generantis dupliciter:  aut quantum ad productionem, aut quantum ad intentionem.  Quantum ad productionem, cum sit circa singulare, terminatur ad substantiam primam, et7 quantum ad intentionem ad naturam communem, quia natura producens hunc hominem intendit formam communem dare ei.

I RESPOND:  It must be said, that generation from its own common reckoning is terminated at a substance.  But it must be attended to, that “substance” is said in a twofold manner:  the first, (that substance) which is an individual and a hypostasis or person, and the second, (that) which is (something) common.6  Therefore I say, that it is to be said of the terminus of one generating in a twofold manner:  either as much as regards the production, or as much as regards the intention.  As much as regards the production, since it is about a singular, it is terminated at the first substance, and7 as much as regards the intention (it is terminated) at a common nature, because the nature producing this man intends to give him a common form.

Sed quoniam in creaturis forma communis numeratur in suppositis, ideo in illis forma communis producitur et corrumpitur; et ideo in creaturis generatio non tantum secundum intentionem, sed etiam secundum productionem ad substantiam communem terminatur; et ideo universale in singulari generatur, quia numeratur.8  Sed quoniam in divinis substantia non numeratur nec advenit ei novum esse:  ideo generatio secundum productionem terminatur solum ad substantiam primam, quae est persona, quia persona secundum Boethium9 « est rationalis naturae individua substantia ».  Et quoniam illud solum dicitur proprie generari, ad quod terminatur generatio secundum rationem producendi:  ideo persona generatur, non substantia vel essentia. Et ideo haec non recipitur:  essentia generatur.

But since among creatures the common form is numbered among supposits, for that reason among those a common form is produced and corrupted; and for that reason among creatures generation not only according to intention, but also according to production, is terminated at a common substance; and for that reason a universal is generated in the singular, because it is numbered.8  But since in the Divine Substance there is not numbered nor does  something new come upon it [advenit ei novum esse]:  for that reason generation according to production is terminated solely at the first substance, which is a Person, because “a person” according to (St. Severinus) Boethius9 « is an individual substance of a rational nature ».  And since that alone is said properly to be generated, generation according to a reckoning of producing is terminated at that.  And for that reason this is not received:  “an essence is generated”.

Et sic patent omnia obiecta ad utramque partem; procedunt enim10 diversis viis.

And thus is clear all the objections on each side; for they proceed10 by diverse ways.

3. Patet etiam, quare in divinis non sequitur, quod, generata persona, generetur substantia, sicut in creaturis. Posset tamen aliter dici, quod non generetur commune nisi in hoc;11 et non tantum in creaturis hoc verum est, sed etiam in divinis. Commune autem ut in hoc non significatur in abstractione, sed in concretione; et ideo, quia hoc nomen Deus significat substantiam in concretione,12 Deus generatur et Deus generat Deum. Quia vero substantia vel essentia significat in abstractione, ideo nec generat nec generatur; et ita procedunt rationes ad partes oppositas.

3. It is also clear, why among the divine it does not follow, that, with a Person generated, a substance is generated, just as among creatures.  However it can be otherwise said, that (something) common is not generated except in this one;11 and not only among creatures is this true, but also among the divine.  Moreover (something) common as “in this one” is not signified in abstraction, but in concretion; and for that reason, because this noun “God” signifies a substance in concretion,12 “God is generated” and “God generates God”. However because “substance” and/or “essence” signifies in abstraction, for that reason it neither generates nor is generated; and thus proceed the reasons on the opposite sides.

1  Cfr. Aristot., II. de Anima, text. 34. (c. 4.), ubi dicit, quod naturalissimum operum viventium est facere quale ipsum, id est generare; et text. 49:  Finis est generare quale ipsum, id est simile.  —  Mox plerique codd. ut A C F G H I T etc. cum ed 1. ad similem loco ad simile ac dein similis pro simile.
2  Aristot., II. de Anima, text. 47. (c. 4.):  Generat autem nihil ipsum se ipsum.  —  Paulo infra post aliud aliqui codd. ut A T V Z cc omittunt est, cuius loco cod. X ponit a quo generetur.
3  Aristot., IV. Metaph. text 22. (ed. Venet. 1489), ubi secundum translationem arabico-latinam sic habetur:  Et si generetur, necesse est, ut habeat esse illud ex quo generatur, illud quod ex eo generatur, et illud per quod generatur.  Iuxta ed. Paris. (Firmin-Didot) III. c. 5:  Si fit, necesse est esse, ex quo fit, et a quo generatur.
4  Cfr. Aristot., II. de Anima, text. 34-50. (c. 4.), ubi de nutritione et generatione agit.  —  Circa finem arugmenti post una Vat. minus bene omittit omnino et post idem omittit est, sed contra mss. et ed. 1.
5  Sub hoc respectu Aristot., II. de Anima, text. 34. (c. 4) actum generandi viventis definiens ait:  est facere quale ipsum.  De termino actionis ait Aristot., I. Metaph. c. 1:  Actiones autem ac generationes omnes circa singulare sunt.  —  In fine argumenti aliqui codd. ut A I T cum ed. 1 terminatur loco terminabitur.
6  Vide Aristot., de Praedicam. c. de Substantia.
7  Codd. omittunt vero a Vat. post quantum additum, cuius loco voci quantum praemittunt plures codd. ut A F G I K S T V X Z, quos sequimur, particulam et, alii H P Q Y sed.  Paulo infra fide mss. et ed. 1 post quia expunximus haec.
8  Cfr. Aristot., VII. Metaph. text. 28. (VI. c. 8.).
9  Libr. de Persons et duabus naturis c. 3 in initio (ed. Migne).  —  Immediate post Vat. contra mss. et ed. 1 Sed quia loco Et quoniam.  —  De termino generationis cfr. Aristot., VII. Metaph. text. 26. seqq. (VI. c. 8.).
10  Fide mss. expunximus hic a Vat. additum de.
11  Hoc est, in individuo sive supposito.  De quo cfr. Aristot., VII. Metaph. loc. cit.  —  Vat. praeter fidem mss. ut in hoc.
12  Vat. incongrue et contra antiquiores codd. et ed. 1 addit ideo in concretione.

1 Cf. Aristotle, On the Son, Bk. II, text 34 (ch. 4), where he says, that the most natural of the works of living (things) is to make a “such as itself” [facere quale ipsum], that is to generate; and text 49:  The end is to generate a “such as itself”, that is a similar.  —  Then very many codices, such as A C F G H I T etc., together with edition 1 have at a similar one [ad similem] in place of at (something) similar [ad simile] and then one is similar [est similis] in place of it is (something) similar [est simile].
2 Aristotle, On the Soul, Bk. II, text 47 (ch. 4):  Moreover nothing itself generates its very self.  —  A little below this after an other (thing) [aliud] some codices, such as A T V Z and cc, omit is there [est], in place of which codex X puts by which it is generated [a quo generetur].
3 Aristotle, Metaphysics, Bk. IV, text 22 (Venetian edition, 1489), where according to the arabic-latin translation it is had thus:  And if it is generated, it is necessary, that (its) ‘being’ have a “that out of which it is generated”, a “that which is generated out of it”, and “a that through which it is generated”.  According to the Parisian edition (Firmin-Didot), Bk. III, ch. 5:  If it is made, it is necessary that there is, a “out of which it is made”, and a “from which there is generated”.
4 Cf. Aristotle, On the Soul, Bk. II, texts 34-50 (ch. 4), where he deals with nutrition and generation.  —  Near the end of the argument at one [una] the Vatican edition less well omits entirely [omnino] and after the same [idem] it omits is [est], but contrary to the manuscripts and edition 1.
5 Under this respect Aristotle, On the Soul, Bk. II, text 34 (ch. 4), defining the act of generating of a living (thing) says:  it is a “to make a such as itself”.  Concerning the term of action Aristotle says, Metaphysics, Bk. I, ch. 1:  Moreover actions and generations are all about a singular (thing).  —  At the end of the argument some codices, such as A I and T, together with edition 1 read is terminated [terminatur] in place of will be terminated [terminabitur].
6 See Aristotle, On Predicaments, ch. “On Substance”.
7 The codices omit the however [vero] added by the Vatican edition here after as much as, in place of which to the word as much as [quantum] very many codices, such as A F G I K S T V X and Z, which we follow, preface the particle and [et], others, such as H P Q and Y, have but [sed].  A little below this trusting in the manuscripts and edition 1 we have expunged this [haec] after because [quia].
8 Cf. Aristotle, Metaphysics, Bk. VII, text 28 (Bk. VI, ch. 8).
9 The book On the Person and the two Natures. ch. 3 at the beginning (Migne's edition).  —  Immediately after this the Vatican edition, contrary to the manuscripts and edition 1, has But because [Sed quia] in place of And since [Et quoaniam].  —  Concerning the term of generation cf. Aristotle, Metaphysics, Bk. VII, text 26 ff (Bk. VI, ch. 8).
10 Trusting the manuscripts we have expunged the down from [de] added by the Vatican edition.
11 That is, in an individual or a supposit. Concerning which cf. Aristotle, Metaphysics, Bk. VII, loc. cit..  —  The Vatican edition not trusting in the manuscripts as as in this [ut in hoc].
12 The Vatican edition incongruously and contrary to the more ancient codices and edition 1 adds for that reason in concretion [ideo in concretione].

 

p. 118

 

SCHOLION.

SCHOLIUM

I. Haec conclusio est iterum contra abbatem Ioachim (cfr. Schol. hic a. 4. q. 1.).  Ut recte intelligatur conclusio, notandum, quod non est sermo de subiecto generationis, quod in generatione creaturarum est materia prima, quae praesupponitur generationi, sed de termino generationis, qui incipit esse.

I. Again, this conclusion is against Abbot Joachim (cf. the Scholium, here at a. 4, q. 1). To understand the conclusion rightly, it must be noted, that it is not a discourse concerning the subject of generation, which in the generation of creatures is the prime matter, which is presupposed to generation, but rather concerning the terminus of generation, which begins to be.

Perfecta generatio terminatur ad substantiam, non ad accidens; sed S. Doctor cum communi sententia distinguit duplicem substantiam:  altera dicitur substantia prima, quae est omne individuum in genere substantiae; altera vero secunda, quae est aliquid « commune » in genere substantiae.  Substantia prima est terminus totalis generationis quantum ad productionem; substantia vero secunda est terminus formalis (at partialis) quantum ad intentionem.  In creaturis uterque terminus incipit esse de novo, non vero in Deo.  « Unde generatio divina terminatur ad primam substantiam, non ad essentiam, neque ad relatione, in quantum est relatio, sed in quantum est persona subsistens. ».  Ita hic Richard. a Med.

Perfect generation is terminated at a substance, not at an accident; but the Seraphic Doctor with the common sentence distinguished a twofold substance:  one of the two is called the first substance, which is every individual in the genus of substance; but the other of the two is the second (substance), which is anything « common » in the genus of substance.  The first substance is the total terminus of the generation as much as regards production; but the second substance is the formal (but partial) terminus as much as regards intention.  Among creatures each term begins to be from (something) new, but not (so) in God. « Whence divine generation is terminated at the first substance, not at an essence, nor at a relation, inasmuch as it is a relation, but rather as much as it is a subsistent Person ». Thus Richard of Middleton on this distinction.

II. In conclusione et principalibus argumentis doctores conveniunt. Alex. Hal., S. p. I. q. 42. m. 3. a. 1; p. IV. q. 10. m. 1.  —  Scot., hic q. 1.  —  S. Thom., hic q. 3; S. I. q. 39. a. 5.  —  B. Albert., hic a. 2; S. p. I. tr. 7. q. 30. m. 3. a. 1.  —  Petr. a Tar., hic q. 2. a. 1.  —  Richard. a Med., hic q. 2.  —  Aegid. R., hic 1. princ. q. 2. secundae quaest.  —  Henr. Gand., S. a. 59. q. 1. n. 4.  —  Durand., hic q. 1.  —  Dionys. Carth., hic q. 2.  —  Biel, hic q. 1.

II. In the conclusion and the principle arguments the doctors agree. Alexander of Hales, Summa., p. I, q. 42, m. 3, a. 1; p. IV, q. 10, m. 1.  —  (Bl. John Duns) Scotus, here in q. 1.  —  St. Thomas, here in q. 3; Summa., I, q. 39, a. 5.  —  Bl. (now St.) Albertus (Magnus), here in a. 2; Summa., p. I, tr. 7, q. 30, m. 3, a. 1.  —  (Bl.) Peter of Tarentaise, here in q. 2, a. 1.  —  Richard of Middleton, here in q. 2.  —  Giles the Roman, here in the 1st princ. of q. 2, second quaest..  —  Henry of Ghent, Summa., a. 59, q. 1, n. 4.  —  Durandus, here in q. 1.  —  (Bl.) Dionysius the Carthusian, here in q. 2.  —  (Gabriel) Biel, here in q. 1.

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.