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 XVIII.

COMMENTARY ON DISTINCTION XVIII

ARTICULUS UNICUS.

 

Quaestio III.

ARTICLE SOLE

 

Question 3

 

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol 1, pp. 326-327.
Cum Notitiis Originalibus

 

 

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol. 1, pp. 326-327.
Notes by the Quaracchi Editors.

 

QUAESTIO III.

 

Utrum convenientius de Spiritu sancto dicatur donum quam datum.

QUESTION 3

 

Whether there is more fittingly said of the Holy Spirit “gift” than “given”.

TERTIO QUAERITUR, utrum convenientius de Spiritu sancto dicatur donum quam datum.  Et quod tam convenienter dicatur datum ut4 donum, videtur:

THIRD THERE IS ASKED, whether there is more fittingly said of the Holy Spirit “gift” than “given”.  And it seems that “given” is said as fittingly as4 “gift”:

1. Quia Iacobi primo:5  Omne datum optimum et omne donum perfectum desursum est; ergo a Spiritu sancto ita sunt data, sicut et dona:  ergo sicut ad ipsum transfertur ratio doni, ita et dati.

1. Because in the first (chapter of the Letter of St.) James (there is written):5  Every best given and every perfect gift is from above; therefore by the Holy Spirit there are thus “givens”, just as “gifts”:  therefore just as to Him there is transferred the reckoning of a gift, so also of a given.

2. Item, mobilis et moti est eadem ratio,6 ergo similiter dati et donabilis:  ergo si donum dicitur in ratione donabilis, datum vero in ratione actualiter dati, ergo eadem est ratio doni et dati, ergo etc.

2. Likewise, of the mobile and the moved there is the same reckoning,6 therefore similarly of the given and the grantable:  therefore if “gift” is said in the reckoning of the grantable, but “given” in the reckoning of the actually “given”, therefore the same is the reckoning of “gift” and of “given”, ergo etc..

3. Item, in quolibet genere perfectior est actus quam potentia:7  ergo cum datum dicat in actu, donum in potentia, perfectius exprimitur aliquid cum dicitur datum quam donum; sed quod maioris est perfectionis magis proprie convenit Deo:  ergo etc.

3. Likewise, in every genus act is more perfect than potency:7  therefore, since “given” means “in act”, “gift” “in potency”, something is more perfectly expressed when there is said “given” than “gift”; but what is of a greater perfection more properly befits God:  ergo etc..

4. Item, quando aliqua duo dicuntur de aliquo, quorum unum est ratio dicendi alterum de eodem, illud convenientius dicitur, quod est ratio dicendi;8 sed datum et donum dicuntur de Spiritu sancto, et ut vult Augustinus,9 « eo donum dicitur, quia datur »: ergo magis proprie dicitur datum.

4. Likewise, when any two are said of something, the one of which is the reason for saying the other of the same, that is more fittingly said, which is the reason for saying;8 but “given” and “gift” are said of the Holy Spirit, and as (St.) Augustine would have it [vult],9 « He is said (to be) a “gift” for this, that He is given »:  therefore He is more properly said (to be) a “given”.

CONTRA:  1. Datum convenit Spiritui sancto solum . . .

ON THE CONTRARY:  1. “Given” befits the Holy Spirit only . . .

4  Cod. X quam loco ut.

5  Vers. 17.   —  Paulo infra post sancto ex antiquioribus mss. et ed. 1 supplevimus ita, quod Vat. cum cod. cc minus bene omittit.

6  B. Albert., hic a. 2 eandem propos. ita exhibet:  Mobilis et moti una ratio substantiae est, non differens nisi per actum et potentiam.  —  Paulo post nonnulli codd. ut T V dicit pro dicitur.  Dein Vat. cum cod. cc minus apte et praeter fidem aliorum codd. cum ed. 1 actualitatis pro actualiter.

7  Cfr. Aristot., IX. Metaph. text. 15. (VIII. c. 8.), ubi probatur, actum esse priorem substantia (i. e. perfectione) quam potentia.

8  Simile est dictum Aristot., I. Poster. c. 2:  Propter quod est unumquodque, et illud magis.  Et II. Metaph. text. 4. (I. brev. c. 1.):  Unumquodque vero idipsum maxime aliorum est, secundum quod aliis univocatio inest.  —  Mox fide et ed. 4 substituimus dicuntur loco dicitur.

9  Libr. XV. de Trin. c. 19. n. 36; vide hic lit. Magistri, c. 2.

4  Codex X has as [quam] in place of as [ut].

5  Verse 17.  —  A little below this after Holy Spirit [Spiritu sancto], we have supplied from the more ancient manuscripts and edition 1, thus [ita], which the Vatican edition, together with codex cc, has less well omitted.

6  Bl. (now St.) Albertus (Magnus), here in a. 2 exhibits the same proposition, thus:  Of the mobile and the moved there is one reckoning of substance, not differing except through act and potency.  —  A little after this not a few codices, such as T and V, have means [dicit] for is said [dicitur].  Then the Vatican edition, together with codex cc, less aptly, and not trusting in the other codices together with edition 1, has of the actuality of the “given” [actualitatis dati].

7  Cf. Aristotle, Metaphyiscs, Bk. IX, text 15 (Bk. VIII, ch. 8), where there is proven, that act is according to substance (i. e. according to perfection) before potency.

8  Similar is the saying of Aristotle, Posterior Analytics., Bk. II, ch. 2:  That on account of which each one is, (is itself) also more.  And Metaphysics, Bk. II, text 4 (Bk. I in the shorter version, ch. 1):  But each one itself most of all belongs to the others, according to which there is a univocity in the others.  Next, trusting in edition 4, we have also substituted are said [dicunutr] for is said [dicitur].

9  On the Trinity, Bk. XV, ch. 19, n. 36; see the text of Master (Peter) here in ch. 2.

 

p. 327

ex tempore, sed donum aeternaliter:  ergo magis proprie dicitur donum.

in time, but “gift” eternally:  therefore He is more properly said (to be) a “gift”.

2. Item, si nunquam actu daretur, donum esset et spiritus esset:  ergo videtur, quod magis proprie convenit ei donum.1

2. Likewise, even if He were never given by an act, He would be “gift” and “spirit”:  therefore it seems, that “gift” more properly befits Him.

3. Item, Glossa super illud Iacobi primo:2  Omne datum optimum etc. dicit, quod « datum dicitur quoad naturalia, donum quoad gratuita ».  Si ergo gratuita aptius appropriantur Spiritui sancto, qui sanctificat, quam naturalia:  ergo melius in divinis dicitur de Spiritu sancto donum quam datum.

3. Likewise, the Gloss on that (verse) in the first (chapter of the Letter of St.) James:2 Every best given etc., says that « “given” is said in regard to natural (gifts), “gift” in regard to gratuitous ones ».  If, therefore, the gratuitous are more aptly appropriated to the Holy Spirit, who sanctifies, than the natural ones:  therefore among the divine “gift” is better said of the Holy Spirit than “given”.

4. Item, « donum est datio irreddibilis »;3 sed quiquid Deus dat, irreddibiliter dat, quia cum det, nihil potest recipere:  ergo in divinis datum rationem habet doni et induit eius rationem:  ergo convenientius ibi dicitur donum quam datum.

4. Likewise, « a gift is an un-returnable giving »;3 but whatever God gives, He gives in an un-returnable manner, because though He gives, He can receive nothing:  therefore among the divine a “given” has the reckoning of a “gift” and puts on its reckoning:  therefore more fittingly is He said (to be) a “gift” There than a “given”.

CONCLUSIO.

 

Spiritus sanctus convenientius dicitur donum quam datum, quod duplici ratione probatur.

CONCLUSION

 

The Holy Spirit is more fittingly said (to be) a “gift” than a “given”, which is proved by a twofold reckoning.

RESPONDEO:  Dicendum, quod quamvis in divinis utrumque dicatur, et datum et donum, tamen convenientius dicitur donum.  Et huius duplex est ratio.  Una quidem est, quia datum, cum sit vel4 participium vel nomen verbale, concernit tempus; donum autem a tempore subtrahit; et ideo, quia omnia divina5 supra tempus sunt, convenientius dicitur in divinis donum quam datum.  Alia ratio est, quia donum supra rationem dati addit conditionem liberalitatis sive irreddibilitatis, quae est conditio magnae nobilitatis, et ideo maxime competit6 divinis.  Et haec est ratio, quare donum appropriatur gratuitis donis, non tantum ipsi Spiritui sancto, qui est principium gratuitorum donorum.

I RESPOND:  It must be said, that although among the divine each is said, both “given” and “gift”, yet “gift” is more fittingly said.  And the reason for this is twofold.  One indeed is, because “given”, since it is either4 a participle and/or a verbal noun, concerns time; but a “gift” subtracts from time; and for that reason, because all divine (things)5 are above time, more fittingly is there said among the divine “gift”, than “given”.  The other reason is, because “gift” adds upon the reckoning of “given” the condition of liberality or un-returnability, which is a condition of great nobility; and for that reason it is most suitable [maxime competit]6 to the divine.  And this is the reason, why “gift” is appropriated to gratuitous gifts, not only to the Holy Spirit Himself, who is the Principle of gratuitous gifts.

1. Et ex hoc patet responsio ad illud de auctoritate beati Iacobi.

1. And from this the response is clear to that (objection) concerning the authority of blessed James.

2. Ad illud quod obiicitur, quod7 mobilis et moti eadem est ratio; dicendum, quod non est simile de mobili et moto, et de dono et dato:  quia motum esse addit supra mobile actum8 et dicit totum, quod dicit mobile.  Sed datum non dicit totum, quod dicit donum, quantum est de generali intellectu9 nominis, nisi approprietur; « donum enim est datio irreddibilis », et hoc melius patebit in quarto problemate.

2. To that which is objected, that7 of the mobile and the moved there is the same reckoning; it must be said, that it is not similar concerning the mobile and the moved, and concerning “gift” and “given”:  because that “it has been moved” adds above “the mobile” an act8 and means the whole, which “mobile” means.  But “given” does not mean the whole, which “gift” means, as much as it concerns the general understanding9 of the noun, unless it is appropriated, « for a “gift” is an un-returnable giving », and this will be more clear in the fourth problem.

3. Ad illud quod obiicitur, quod actus est perfectio potentiae; dicendum, quod aliquid est in potentia ad actum dupliciter:  aut propter imperfectionem agentis, aut propter defectum suscipientis.  Si sit potentia primo modo, tunc actus est perfectio potentiae, si autem secundo modo, non est perfectio.10  Unde si dicatur, quod sol actu lucens potest domum illuminare, quae non est aperta, et donum apertam illuminat, nulla omnino maior notatur perfectio11 quam ante.  Sic intelligendum est de donabilitate et actuali donatione.

3. To that which is objected, that an act is the perfection of potency; it must be said, that something is in potency as regards act in a twofold manner:  either on account of the imperfection of the agent, or on account of the defect of the one taking it up.  If there is a potency in the first manner, then the act is the perfection of the potency, but if in the second manner, it is not (its) perfection.10  Whence if there is said, that the shining Sun by act can illumine the house, which has is not open, and does illumine the house opened, there is noted entirely no greater perfection11 than before.  In this manner it must be understood concerning donability and actual donation.

4. Ad illud quod obiicitur, quod12 datum est ratio dicendi donum, quia ideo donum, quia datur; dicendum, quod non est tota ratio, sicut dicitur in littera,13 sed solum in comparatione ad eum cui datur.  —   Vel potest dici quantum a parte nostri intellectus:  ideo donum dicitur, quia datur; sed tamen a parte veritatis14 rei est e converso, quia ideo datur, quia donum est.

4. To that which is objected, that12 “given” is the reason for saying “gift”, because (it is) for that reason a “gift”, because it is given; it must be said, that it is not the entire reason, just as is said in the text (of Master Peter),13 but only in comparison to him to whom it is given.  —  And/or it can be said on the part of our intellect:  for this reason is He said (to be) a “gift”, because He is given; but yet on the part of the truth14 of the thing it is the other way around, because for this reason is He given, because He is a “gift”.

SCHOLION.

SCHOLIUM

I. Solutio ad ult. servire potest ad magis illustrandam solutionem ad 3.  Nos quidem res creatas ex donato seu actu donationis nominamus donum, sed hoc non valet de infinito et aeterno dono, quod est Spiritus sanctus, qui minime unquam est in potentia, ut sit donum, et dum donatur, non reducitur ad actum doni, sed tantum donati.  Donatum autem, cum donatio fiat in tempore, est ratio tantum extrinseca doni aeterni.

I. The solution to the last objection can serve to illustrate better the solution to n. 3.  We indeed name created things from the grant or act of donation a “gift”, but this is not valid concerning the infinite and eternal Gift, which is the Holy Spirit, who is not at all in potency ever, as a gift is, and when He is granted, is not reduced to the act of a gift, but only (to that) of a granted.  But having been granted, since the donation comes to be in a time, there is only the extrinsic reckoning of an eternal gift.

II. In conclusione omnes conveniunt Alex. Hal., S. p. I. q. 64. n. 2. ad 3.  —  S. Thom., hic q. 1. a. 2; S. I. q. 38. a. 2.  —  B. Albert., hic a. 2.  —  Petr. a Tar., hic q. 2. a. 2 quaestiunc. 2.  —  Richard. a Med., hic q. 1. ad. 2.  —  Henr. Gand., de hac et duabus seqq. S. a. 61. q. 3. n. 19. 20, et q. 8. n. 5. seqq.

II. In the conclusion all agree:  Alexander of Hales, Summa., p. I, q. 64, n. 2, in reply to n. 3.   —  St. Thomas, here in q. 1, a. 2; Summa., I, q. 38, a. 2.  —  Bl. (now St.) Albertus (Magnus), here in a. 2.  —  (Bl.) Peter of Tarentaise, here in q. 2, a. 2, quaestiunc. 2.  —  Richard of Middleton, here in q. 1, in reply to n. 2.   —  Henry of Ghent, on this and the following 2 questions, Summa., a. 61, q. 3, nn. 19 and 20, and q. 8, n. 5 ff.

1  In cod. I additur hic aliud argumentum:  Idem (donum) dicit comparationem personae ad personam, datam vero personae ad creaturam; sed magis proprie comparatur persona ad personam quam persona ad creaturam:  ergo convenientius dicitur donum de Spiritu sancto quam donum (datum).

2  Vers. 17, apud Lyranum:  Datum refertur ad naturam, donum ad gratiam.

3  Aristot., IV. Top. c. 4.  Vide supra q. 2. arg. 4. ad opp.  —  Mox cod. S. cum dat loco cum det.

4  Ex multis mss. ut A F G I S T X etc. et ed. 1 adiecimus vel.  Haec ratio explicatur verbis B. Alberti, hic a. 2:  Datum, quod est participium et consignificat tempus, similiter datio et donatio nomina sunt verbalia et ita actus temporales consignificantia, licet non consignificant tempus.

5  Multi codd. cum edd. 2, 3, 4, 5, 6 dona pro divina, et ed. 1 dona loco omnia, sed minus apte, ut per se patet; error codicum forsan ex abbreviatione verbi divina ortus est.  S. Thomas eandem rationem hic a. 2 afferens ait:  Inde est, quod donum competit magis divinis, quae sine tempore sunt, quam datum.  —  Paulo ante codd. L O cum ed. 1 abstrahit loco subtrahit, quae lectio communi loquendi modomagis congruit.

6  Nonnulli codd. ut I W convenit.

7  In pluribus mss. ut A T V et ed. 4 deest quod.  Paulo infra plurimi mss. cum sex primis edd. donato pro dato, quod minus congruit subnexis.

8  Multi codd. cum ed. 1 omittunt actum, pluresque ut A C S V W aa bb dein cum edd. 3, 6 ponunt motum loco mobile; cod. cc vero cum ed. 2 habet mobile motum.

9  Cod. V intentione.  Paulo infra cod. Z sed pro et.

10  In cod. V additur potentiae.

11  Aliqui codd. ut L O Z addunt bene in sole.

12  Ex plurimis mss. et ed. 1 supplevimus quod.

13  Cap. 2.

14  Vat. praeter fidem fere omnium mss. et ed. 1 omittit veritatis.

1  In codex I there added this other argument:  The same (“gift”) means a comparison of Person to Person, but “given” of the Person to a creature; but more properly is the Person compared to a Person than the Person to a creature:  therefore more fittingly is there said “gift” of the Holy Spirit, than “gift” (given).

2  Verse 17, in Nicolas of Lyra:  “Given” is referred to nature, “gift” to grace.

3  Aristotle, Topics, Bk. IV, ch. 4.  See above q. 2, 4th opposing argument .  —  Next codex S has when He gives [dum dat] for though He gives [cum det].

4  From many manuscripts, such as A F G I S T X etc. and edition 1, we have inserted either [vel].  This reckoning is explained by the words of Bl. (now St.) Albertus (Magnus) here in a. 2:  “Given”, which is a particle and signifies a time, similarly giving and granting are verbal nouns and thus signify temporal acts, though they do not signify a time.

5  Many codices, together with editions 2, 3, 4, 5, and 6, have gifts [dona] for divine (things) [divina], and edition 1 reads divine gifts [dona divina] in place of all gifts [omnia divina], but less aptly, as is it is clear; the error of the codices perhaps has arisen from the abbreviation of the word divine [divina].  St. Thomas offers the same reckoning here in a. 2:  Hence it is, that “gift” is very suitable to divine (things), which are without time, than (is) “given”.  —  A little before this codices L and O, together with edition 1, have abstracts [abstrahit] in place of substracts [subtrahit], which reading is more congruous with the common manner of speaking.

6  Not a few codices, such as I and W, read it is most fitting [maxime convenit].

7  In very many manuscripts, such as A T V, and edition 4, there is lacking that [quod].  A little below this very many manuscripts, together with six first editions, have “granted” [donato] for “given” [dato], which is less congruous with what follows.

8  Many codices, together with edition 1, omit an act [actum], and very many, such as A C S V W aa and bb, then, together with editions 3 and 6, put “moved” [motum] in place of “mobile” [mobile]; but codex cc, together with edition 2, has “the mobile” a movement [mobile motum].

9  Codex V has intention [intentione].  A little below this codex Z has but [sed] for and [et].

10  In codex V there is added of potency [potentiae].

11  Some codices, such as L O and Z, add well in the Sun [in sole].

12  From very many manuscripts and edition 1, we have supplied that [quod].

13  Chapter 2.

14  The Vatican edition, not trusting in nearly all the manuscripts and edition 1, omits of the truth [veritatis].

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.