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

PROOEMIUM
IN SECUNDUM LIBRUM SENTIENTIARUM.

FOREWORD
TO THE SECOND BOOK OF SENTENCES 

 

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1885, Vol. 2, pag. 3-6.
Cum Notitiis Originalibus

 

 

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1885, Vol. 2, pp. 3-6.
Notes by the Quaracchi Editors.

 

Solummodo hoc inveni, quod Deus fecit hominem rectum, et ipse se infinitis immiscuit quaestionibus.4

Only this I have found, that God made man upright, and he has intermingled himself in endless questionings.4

Sollicite consideranti praesentis libri, scilicet secundi Sententiarum principalem intentionem et totalem continentiam,5 illud occurit, ad quod suam inquisitionem dicit Sapiens esse perductam, Ecclesiastis septimo, in verbo proposito.  Cum enim cuncta tentasset in sapientia et plus deficisset, quam profecisset; tandem hoc se invenisse fatetur, quod Deus fecerit hominem rectum etc. In quo verbo duo clauduntur, scilicet quod hominis recta formatio et rectitudo est a Deo; et hoc tangitur, cum dicitur:  Deus fecit hominem rectum.  Aliud est, quod hominis misera obliquatio6 est a se ipso; et hoc tangitur, cum dicitur:  et ipse se infinitis immiscuit quaestionibus. — In his autem duobus clauditur ter- / -minus

Having solicitously considered the principal intention and entire contents5 [continentiam] of the present book, that is, of the Second (Book) of Sentences, there occurs that, to which the Wise Man says his investigation was lead, in the seventh (chapter) of Ecclesiastes, in the verse [verbum] proposed (above).  For when he had tried all other (things) in wisdom and had failed more, than he had progressed; he at length confessed [fatetur] to have found this, that God had made man upright etc.  In which verse two (things) are enclosed, namely, that man's right formation and rectitude is from God; and this is touched upon, when there is said:  God made man upright.  The other is, that the wretched turning-aside [misera obliquatio] of man is from his very self [a se ipso]; and this is touched upon, when there is said:  and he has intermingled himself in endless [infinitis] questionings.  —  In these two, however, there is enclosed the terminus / of the entire human comprehension,

4  Eccl. 7, 30. ubi Vulgata: Solummodo...quod fecerit Deus...se infinitis miscuerit quaestionibus.  Licet lectioni Vulgata hic suffragentur multi codd. cum ed. 1, quia tamen codd. in sequentibus, ubi idem textus recurrit, sibi non constant et S. Doctor in Commentario in Ecclesiasten hunc textum iisdem verbis, sicut hic, exhibet, nihil mutavimus.
5  Non pauci codd. et ed. 1 continuationem; minus bene.  Paulo inferius fide codd. A K Y  et ed. 1 et contextu exigente substituimus perductam pro productam.
6 Vat. cum uno alteroque tantum cod. hominis miseria et obliquatio.

4  Eccl. 7:30 where the Vulgate has the subordinate verbs in the subjunctive.  Though many codices, together with edition 1, favor the reading of the Vulgate here, nevertheless, because the codices in the following (sentences), where the same text recurs, are not consistent with themselves and the Holy Doctor in his Commentary on Ecclesiastes exhibits this text in the same words, just as (he does) here, we have changed nothing.
5  Not a few codices and edition 1 read continuation; less well.  A little below this, trusting in codices A K Y and edition 1 and as the context requires, we have substituted was lead [esse perductam] for was brought forth [esse productam].
6  The Vatican edition with only one other codex reads the misery of man and his deviation [hominis miseria et obliquatio].


p. 4

 

ter- / -minus totius humanae comprehensionis, ut cognoscat originem boni et cognoscendo requirat et ad illam perveniat et ibi requiescat; et ut cognoscat originem et principium mali, et illud vitet et caveat.  In his etiam clauditur tota intentio tractatus libri praesentis, qui1 circa duo versatur, scilicet circa hominis conditionem, et eius deviationem.

the end / of the entire comprehension of man, so that he might cognize the origin of the good and by knowing (it) enquire after it [requirat] and arrive at it and rest there; and so that he might cognize the origin and principle of evil, and avoid and beware of it.  In these also there is enclosed the entire intention of the treatment of the present book, which1 revolves [versatur] about two (things), that is, about the condition of man, and his deviation [deviationem].

Hominis autem conditio tangitur, cum dicitur: Deus fecit hominem rectum.  Qualiter autem illud intelligitur, quod Deus fecerit hominem rectum, explicat Ecclesiasticus, decimo septimo capitulo,2 ubi dicit:  Deus creavit hominem de terra — hoc dicit quantum ad corpus — et secundum imaginem suam fecit illum — hoc dicit quantum ad animae naturam — et iterum convertit illum in ipsam — hoc dicit quantum ad gratiam superadditam, quae animam convertit ad Deum per vitutum habitus; et ideo subiungit:  et secundum se vestivit illum virtute.  In hoc verbo ostenditur, quod Deus non tantum fecit hominem possibilem ad rectitudinem, suam ei imaginem conferendo,3 sed etiam fecit hominem rectum, ipsum ad se convertendo.  Tunc enim homo rectus est, quando intelligentia adaequatur summae veritati in cognoscendo, voluntas conformatur summae bonitati in diligendo, et virtus continuatur summae potestati in operando.  Hoc autem est, quando homo ad Deum convertitur ex se toto.

 

Moreover, the condition of man is touched upon, when there is said:  God made man upright. But, in what kind of manner one is to understand this, that God had made man upright, Ecclesiasticus explains, in (its) seventeenth chapter,2 where he says:  God created man from the earth — this he says as much as regards the body — and according to His own image He made him — this he says as much as regards the nature of the soul — and again He converted him into it — this he says as much as regards the superadded grace, which converts the soul to God through the virtue of a habit; and for that reason he subjoins:  and according to Himself he clothed him with virtue.  In this verse there is shown, that God not only made man able for rectitude, by conferring upon him His own Image,3 but He also made man upright, by converting him to Himself.  For man is then upright, when (his) intelligence is adequated to Most High Truth in cognizing, (when his) will is conformed to Most High Goodness in loving [in diligendo], and (when his) virtue is connected to Most High Power [potestati] in working.  But this is, when man is converted to God with his whole self [ex se toto].

Primo igitur homo rectus est, cum intelligentia summae veritati aequatur; aequari autem dico non per omnimodam impletionem, sed per quandam imitationem.  Si enim « veritas, ut dicit Anselmus,4 est rectitudo sola mente perceptibilis », et rectitudini non potest aequari nisi rectum; cum intellectus noster aequatur veritati, necessario rectificatur.  Tunc autem aequatur, quando actualiter se convertit ad veritatem.  Veritas enim in actu definitur, quod  « est adaequatio rei et intellectus ».5  Intelligentia autem nostra ad veritatem conversa verificatur, ac per hoc veritati aequatur, et dum aequatur rectitudini, rectificatur; unde « sine veritate nullus recte iudicat », ut dicitur in libro de Vera Religione,6 et qui aspicit ad veritatem iudicat recte, secundum quod Dominus dicit Simoni, Lucae septimo: Recte iudicasti, id est recte decrevisti.

 

Therefore, a man is first upright, when (his) intelligence is made equal [aequatur] to Most High Truth; however I say “to be made equal” not through an omnimodal in-filling [omnimodam impletionem], but through a certain imitation.  For if  « truth », just as (St.) Anselm (of Canterbury) says,4 « is the rectitude perceptible by the mind alone », and none but the upright can be made equal to rectitude; since our intellect is made equal to truth, it is necessarily made upright [rectificatur].  But it is then made equal, when it actually converts itself to the truth.  For truth in act is defined as, that which « is an adequation of thing and intellect ».5  But our intelligence, having been converted to the truth, is made true [verificatur], and through this is made equal to the truth, and while it is made equal to rectitude, it is made upright; whence « without truth no one judges rightly », just as is said in the book On True Religion,6 and he who looks at the truth judges rightly, according to what the Lord says to Simon (Peter), in the seventh (chapter of the Gospel of St.) Luke:  Thou has judged rightly, that is, “Thou has decreed rightly.”

Similiter homo rectificatur, dum voluntas summae bonitati conformatur.  Summa enim bonitas est summa aequitas sive iustitia; tanto enim quis melior, quanto iustior.  Sed, sicut dicit Anselmus,7 « iustitia est rectitudo voluntatis »:  nihil autem conformatur rectitudini nisi rectum.  Dum ergo voluntas bonitati summae et aequitati conformatur, necessario rectificatur.  Tunc autem conformatur, cum ad ipsam convertitur diligendo.  Unde Hugo:8  « Scio, anima mea, quod, dum aliquid diligis, in eius similitudinem transformaris ».  Qui enim diligit bonitatem rectus est.  Et hoc est quod dicitur Canticorum primo:9  Recti diligunt te; recti enim ad tuam bonitatem sunt conversi, et tua bonitas ad eos inclinatur.  Unde anima experta clamat et dicit:  Quam bonus Israel Deus his qui recto sunt corde.10  Et quia soli recti experiuntur, ideo rectos decet collaudatio.

Similarly man is made upright, while (his) will is conformed to Most High Goodness.  For Most Hhigh Goodness is a most high equity or justice; for one is as much better, as (he is) more just.  But, just as (St.) Anselm says,7 « justice is the rectitude of the will »:  moreover, nothing is conformed to rectitude unless (it be) upright.  Therefore while the will is conformed to Most High Goodness and (Most High) Equity, it is necessarily made upright.  But it is then conformed, when it is converted to it by loving.  Whence Hugo (of St. Victor says):8  « I know, my soul, that, while you love anything, you are transformed into its similitude ».  For he who loves goodness is upright.  And this is what is said in the first (chapter of the Canticles) of Canticles:9  The upright love Thee; for the upright have been converted to Thy Goodness, and Thy Goodness is inclined to them.  Whence the soul that has experienced This [experta] shouts and says:  How good the God of Israel to those who are upright in heart [recto sunt corde].  And because the upright alone experience Him [experiuntur], for that reason strong praise [collaudatio] is fitting for the upright.

Nihilominus homo rectificatur, dum virtus summae potestati continuatur.  « Rectum enim est cuius medium non exit ab extremis ».11  Extrema sunt primum et ultimum, alpha et omega, principium et finis.  Medium inter haec est operatio, per quam efficiens pervenit in finem.  Illa ergo virtus recta est, cuius operatio est a principio primo et ad finem ultimum.  Quoniam ergo divina virtus omnia operatur12 et propter Deum, hinc est, quod rectissima est in operando.  Nihil autem continuatur recto nisi rectum; cum ergo virtus nostra summae potestati continuatur, absque dubio rectificatur:  et ex hoc homo non solum rectus, sed etiam rector et rex efficitur, Deuteronomii penultimo:13  Et erit apud rectissimum rex congregatis principibus populi cum tribubus Israel.  Hoc erit in gloria, quando virtus nostra continuabitur divinae virtuti; tunc erimus omnipotentes voluntatis nostrae, sicut et Deus suae, et ideo omnes reges; et ideo omnibus promittitur regnum caelorum.

Nevertheless man is made upright, while virtue is connected to Most High Power. « For the upright is (that) whose mean does not exceed [exit ab] the extremes ».11  The extremes are the first and the last, the Alpha and the Omega, the Beginning and the End.  The mean between these is the operation, through which an efficient (cause) arrives at (its) end.  Therefore that virtue is upright, whose operation is from the First Principle and towards the Last End.  Since, therefore, the Divine Virtue works all things12 and (these) for the sake of God, hence it is, that is it most upright in working.  Moreover, nothing is connected to the upright unless (it is) upright; therefore since our virtue is connected to a most high Power, without doubt it is made upright:  and from this man is not only upright, but also is made a ruler and a king, (as is said) in the penultimate (chapter of the Book) of Deuteronomy:13  And there will be among the Most Upright One a King, with the princes of the people gathered together with the tribes of Israel.  This will be in glory, when our virtue will be connected to the Divine Virtue; then we shall be omnipotent in our will, just as even God (is) in His own (Will), and for that reason all (shall be) kings; and for that reason the kingdom of Heaven is promised to all.

1  Plures codd. ut C K L O R S T aa cum ed. 1 quae.
2  Vers. 1. et 2.
3  In cod. V additur id est imprimendo.
4  Dialog. de Veritate, c. 11.  —  Cod. U in praecedente propositione, sicut et in sequentibus, utitur verbis adaequari et adaequatur pro aequari et aequatur.  Vat. paulo superius post per omnimodam adiicit perfectionem vel, sed contra fere omnes codd. et edd. 1, 3.
5  De hac definitione veritatis plura invenies tom. I. pag. 707, nota 5.
6 Cap. 31. n. 57. seqq., ubi August. ostendit, veritatem esse legem aeternam, secundum quam iudicamus, et de qua iudicare nobis non fas est.  Idem ait II. de Liber. Arb. c. 14. n. 38:  Nullus de illa (veritate) iudicat, nullus sine illa iudicat bene.  —  Verba, quae paulo inferius ex s. Script. allegantur, inveniuntur Luc. 7, 43.  Dein Vat. post id est recte inserit dixisti vel, pro quo cod. Q exhibet discernisti vel.
7  Dialog. de Veritate, c. 12.  Cfr. tom. I. pag. 853, nota 4.  —  Paulo superius post Similiter ex fere omnibus codd. et ed. 1 supplevimus homo, et dein substituimus bonitati pro beatitudini.  Aliquanto inferius fide plurium mss. et ed. 1 ac contextu suffragante posuimus cum ad ipsam pro cum ad ipsum.
8  Soliloq. de arrha animae:  Scis quod amor ignis est... et qui per affectum coniungeris, in ipsius similitudinem ipsa quodammodo dilectionis societate transformaris.
9  Vers. 3.
10  Psalm. 72, 1.  —  Sequens locus citatus invenitur Ps. 32, 1 , in cuius enarratione secunda n. 2. seqq. Augustinus simile argumentum proponit.
11  Plato in Parmen. ait: Kai men euqu ge, ou an to meson amjoin toin escatoin epiprosqen h, i.e. Rectum vero illud, cuius medium extremis utrisque e regione est. (ed. Ioan. Serrani, an. 1578, tom. III. pag. 137).  —  In seq. propos. respicitur Apoc. 22, 13.
12 Vat. cum aliquibus tantum codd. hic addit a Deo.
13 Vers. 5.  —  Post hunc textum Vat. cum uno alteroque cod. prosequitur: Hoc autem erit etc.

1  Very many of the codices, such as C K L O R S T and aa, together with edition 1, read which (intention) [quae] for which (treatment or book) [qui].

2  Verse 1 and 2.
3  In codex V there is added that is, by impressing It [id est imprimendo]
4  In his dialogue On Truth, chapter 11.  —  Codex U in the preceding proposition, just as in the following ones, uses the words be adequated [adequari]and is adequated [adaequatur] for be made equal [aequari] and is made equal [aequatur].  The Vatican edition, a little above this, after through an omnimodal [per omnimodam] inserts perfection and/or [perfectionem vel], but contrary to nearly all the codices and editions 1 and 3.
5  On this definition of truth you will find more in St. Bonaventure’s Commentary, Bk. I, d. 40, a. 2, q. 1, p. 707 , footnote 5.
6 Chapter 31, n 57 ff., where (St.) Augustine shows, that truth is the eternal law, according to which we judge, and about which it is not licit for us to judge. He says the same thing in On Free Will, Bk. II, ch. 14, n. 38:  No one judges about that (truth), no one without that judges well.  —  The words, which a little below this are cited from the Sacred Scriptures, are found in Lk. 7:43.  Then the Vatican edition, after that is [id est], reads Though has spoken and/or decreed rightly [recte dixisti vel decrevisti] in place of which codex Q exhibits Thou has discerned and/or decreed rightly [recte discernisti vel decrevisti].
7  In his dialogue On Truth, chapter 12.  Cf. St. Bonaventure’s Commentary, Bk. I, d. 48, a. 1, q. 2,  p. 853, footnote 4.  —  A little above this after Similarly [Similiter] from nearly all the codices and edition 1, we have supplied the word man [homo], and then we substituted goodness [bonitati] for beatitude [beatitudini].  Somewhat below this, trusting in very many manuscripts and edition 1, and with the support of the context, we have put to it (i.e. most high goodness) [ad ipsam] for to Him [ad ipsum].
8  In his Soliloquy On the Pledge of the Soul:  You know that love [amor] is a fire... and you who are joined together through affection, are transformed in a certain manner into its similitude by society itself with love [dilectionis].
9  Verse 3.
10  Psalm 72:1.  —  The following passage cited is found in Psalm 32:1, in whose Enarrations, II, n. 2 ff.,  (St.) Augustine proposes a similar argument.
11  Plato, in his Parmenides, says:  Kai men euqu ge, ou an to meson amjoin toin escatoin epiprosqen h,  i.e. But that (is) upright, whose mean is out of the region of both extremes. (edition of John Serranus, A.D. 1578, Tome III, p. 137).  —  Apoc. 22:13 is referred to in the following sentence.
12 The Vatican edition with only some codices here adds by God [a Deo].
13 Verse 5.  —  After this text the Vatican edition, with one or another codex, proceeds thus: Moreover by this there will be etc. [Hoc autem erit etc.].


p. 5

 

Fecit igitur Deus hominem rectum, dum ipsum fecit ad se conversum.1  In conversione enim hominis ad Deum non tantum rectificabatur ad id quod sursum, sed etiam ad id quod deorsum.  Homo enim in medio constitutus, dum factus est ad Deum conversus et subiectus, cetera sunt ei subiecta, ita quod Deus omnem veritatem creatam subiecerat eius intellectui ad diiudicandum, omnem bonitatem eius affectui ad utendum, omnem virtutem eius potestati ad gubernandum.

Therefore, God made man upright, while He caused him (to be) converted to Himself.1  For in the conversion of man to God he was not only made upright according to [ad] that which (is) above, but also according to that which (is) below.  For while man, constituted in the midst (of creation), was caused to be converted and subjected to God, all other things were subjected to him, so that God has subjected all created truth to his intellect to be judged [ad diiudicandum], all goodness to his affection to be used, all virtue to his power to be governed.

Ex hoc namque, quod intelligentia conversa est ad divinam veritatem, vindicat sapientiam, per quam omnia diiudicat, secundum quod dicitur Sapientiae septimo:2 Ipsa dedit mihi omnium quae sunt scientiam, ut sciam dispositionem orbis terrarum et virtutes elementorum: initium, et consummationem, et medietatem temporum, vicissitudinum permutationes et commutationes temporum, anni cursus et stellarum dispositiones, naturas animalium et iras bestiarum, vim ventorum et cogitationes hominum, differentias virgultorum, et virtutes radicum, et quaecumque sunt absconsa et improvisa. Unde et Adam omnibus nomina imposuit.3

For from this, that (his) intelligence has been converted to the Divine Truth, he claims the wisdom [vindicate sapientiam], through which he judges of [diiudicat] all (things), according to that which is said in the seventh (chapter of the Book) of Wisdom:2  She gave me the science of all (things) which are, so that I may know the disposition of the orb of the lands and the virtues of the elements:  the beginning, and the consummation, and the midst of seasons, the permutations of the alterations [vicissitudinem] and the changes [commutationes] of the seasons, the course of the year and the dispositions of the stars, the natures of animals and the wraths of beasts, the strength of the winds and the thoughts [cogitationes] of men, the differences of plant-cuttings [virgultorum], and the virtues of roots, and whatsoever has been hidden away and unforeseen. Wherefore even Adam imposed3 names upon all (things).

Subiecit nihilominus voluntati omnia ad utendum, ut possit omnia in usum et utilitatem suam convertere.  Unde in Psalmo:4  Omnia subiecisti sub pedibus eius.  Unde Apostolus ad Deum conversis, primae ad Corinthios tertio:  Omnia vestra sunt.

Nevertheless, He subjected all to (his) will to be used, so that he could convert all to his use and utility.  Whence in the Psalm (there is chanted):4  Thou has subjected all (things) under his feet.  Whence the Apostle (says) to those converted to God, in the third (chapter) of the First (Letter) to the Corinthians:  All (things) are yours.

Subiecit etiam virtuti omnia ad gubernandum, Genesis primo:5  Subiicite eam, et dominamini piscibus maris et volatilibus caeli.

He also subjected all things to (his) virtue to be governed, (as is said) in the first (chapter) of Genesis:5  Subject them, and dominate the fishes of the sea and the birds of the sky.

Ista autem recta hominis conditio quantum ad superius et inferius simul tangitur in illo verbo: Faciamus hominem ad imaginem et similitudinem nostram, et praesit6 etc.  —  Fecit igitur Deus hominem rectum, dum ad se convertendo sibi eum assimilavit, et per hoc omnibus praeposuit; et sic patet recta hominis7 conditio.

Moreover, this upright condition of man, as much as it regards the superior and the inferior together, is touched upon in that verse:  Let us make man to Our Image and similitude, and let him preside6 etc.  —  Therefore God made man upright, while, when converting (him) to Himself, He likened [assimilavit] him to Himself, and through this set (him) over all (things); and thus is clear the upright condition of man.7

Et sequitur miserabilis deviatio in hoc quod subiicitur:  Et ipse se infinitis immiscuit quaestionibus.  In quo potest notare et modus labendi, et status, in quem cecidit.  Modus labendi in his tribus, quae dicit secundum tria, quae in peccato considerantur, et tria, quae in hoc verbo proponuntur.  In peccato namque est aversio, est conversio, est bonorum amissio sive exspoliatio. Conversio intelligitur per immixtionem, aversio per finis privationem, sed exspoliatio per quaestionem.  Nam conversio facit impurum,8 aversio infirmum, exspoliatio mendicum: et hoc totum tangitur, cum dicitur: Immiscuit se infinitis quaestionibus.

And there follows the wretched deviation in this (verse) which is subjoined:  And he intermingled himself in endless questionings.  In which one can note both the manner of falling [modus labendi], and the state, into which he fell [cecidit].  The manner of falling in the three things, which one speaks of according to the three things, which are considered in a sin, and the three things, which are proposed in this verse.  For in a sin there is an aversion, there is a conversion, (and) there is a letting-go of goods or despoliation. Conversion is understood through “intermingling”, aversion through privation of an “end”, but despoliation through “questioning”.  For conversion (to evil) makes one impure,8 aversion (from the good makes one) infirm, (and) despoliation (of goods makes one) beggarly [mendicum]:  and this is touched upon as a whole, when there is said:  He has intermingled himself in endless questionings.

Potest etiam notari status, in quem cecidit.9  Sic enim cecidit a rectitudine, ut perderet ipsam rectitudinem, non rectitudinis aptitudinem, perderet habitum, non appetitum:  quia sic amisit similitudinem, ut tamen pertranseat in imagine.10  Quoniam igitur remansit appetitus sine habitu, ideo factus est homo quaerendo sollicitus.  Et quia nihil creatum recompensare potest bonum amissum, cum sit infinitum, ideo appetit, quaerit et nunquam quiescit; et ideo declinando a rectitudine infinitis quaestionibus se immiscuit.

There can even be noted the state, into which he fell:9  For he so fell from rectitude, that he lost rectitude itself, not the aptitude for rectitude, he lost the habit, not the appetite:  because he so let go of the similitude (of God), that he nevertheless passed over entirely in the image [pertranseat in imagine].10  Since, therefore, there remained an appetite without a habit, for that reason man became solicitous in questioning.  And because nothing created can recompense for the Good that he let go of [bonum amissum], since It was infinite, for that reason he desired [appetit], sought, and is never quiet; and for that reason by turning aside [declinando] from rectitude he intermingled himself in endless questionings.

Unde intelligentia, avertendo se a summa veritate ignara effecta, infinitis quaestionibus se immiscuit per curiositatem, Ecclesiastis octavo:11  Est homo, qui diebus et noctibus somnum non capit oculis, et intellexi, quod omnium operum Dei nullam possit homo invenire rationem, supple, quae finiat appetitum sive inquisitionem; immo generat aliam quaestionem, et parit novam contentionem, et immiscet inextricabilem dubitationem.  Propter quod Proverbiorum vigesimo:12  Honor est homini, qui separat se a contentionibus; omnes autem stulti miscentur contumeliis.  Tales sunt miseri homines, qui intendunt fabulis et genealogiis interminatis etc., secundum quod dicitur primae ad Timotheum primo.13  Tales miscent se contumeliis, quia sicut dicitur secundae ad Timotheum tertio, semper sunt discentes, et nunquam ad scientiam veritatis pervenientes.

Whence (his) intelligence, made ignorant by turning itself away from most high truth, has intermingled itself in endless questionings through curiosity, (as is said) in the eighth (chapter of the Book) of Ecclesiastes:11  There is a man, who days and nights does not take sleep for his eyes, and I understood, that of all the works of God a man can find no reckoning, add, “which brings an end [finiat] to the appetite or investigation”; nay (rather) it generates other questioning, and it begets new contention, and it intermingles (one in) inextricable doubting.  On account of which (there is said) in the twentieth (chapter of the Book) of Proverbs: 12  Honor belongs to the man, who separates himself from contentions; but all the stupid are mixed up in contumelies.  Such are wretched men, who try to prove [intendunt] fables and interminable [interminatis] genealogies etc., according to that which is said in the first (chapter) of the First (Letter of St. Paul) to Timothy.13  Such men mix themselves up in contumelies, because as is said in the third (chapter) of the Second (Letter of St. Paul) to Timothy, they are always learning, as never arriving at the science of the truth.

Voluntas, discordando a summa bonitate egena effecta, immiscuit se infinitis quaestionibus per concupiscentiam et cupiditatem; quia, sicut dicitur Proverbiorum trigesimo,14 ignis nunquam dicit:

The will, made destitute by disagreeing with most high goodness, intermingled itself in endless questionings through concupiscence and cupidity; because, just as is said in the thirtieth (chapter of the Book) of Proverbs,14 a fire never says:

1 Cod. V:  dum ipsum ad se conversum sibi assimilavit.  Mox aliqui codd. ut D F V rectificatur pro rectificabatur.  Paulo inferius codd. W bb post potestati legunt ad utendum et etiam (cod. bb omittit etiam) gubernandum. 
2  Vers. 17-21, ubi Vulgata:  Ipse enim dedit mihi horum quae sunt scientiam veram, ut sciam dispositiones orbis etc.  —  Verba vicissitudinum permutationes et commutationes temporum, a codd. (exc. K P V) et edd. indebite propter repetitionem verbi temporum omittuntur.
3  Gen. 2, 20:  Appellavitque Adam nominibus suis cuncta animantia et universa volatilia caeli et omnes bestias terrae.
4  Psalm. 8, 8.  —  Verbum Apostoli est I. Cor. 3, 22.  —  Paulo superius Vat. cum pluribus mss. ut posset pro ut possit.
5  Vers. 28.
6 Gen. 1, 26.
7  Vat. humanae naturae.
8  Pauci codd. cum Vat. pravium vel impurum.
9  Codd. W bb addunt a rectitudine.
10  Psalm. 38, 7.  —  De iis quae sequuntur cfr. tom. I. d. 1. a. 3. q. 2.
11  Vers. 16. et 17, in quo textu codd. et edd. 1, 2 omittunt omnium.  —  Paulo superius post a summa veritate Vat. subnectit et gratia.
12 Vers. 3, in quo textu codd. F H I commiscentur, codd. aa bb immiscentur pro miscentur.
13 Vers. 4, ubi Vat. infinitis pro interminatis.  Eadem Vat. omittit etiam secundum quod dicitur I. ad Tim. 1. Tales miscent se contumeliis.  —  Textus sequens est loc. cit. v. 7, in quo Vulgata omittit sunt.
14 Vers. 16.  —  Aliquanto superius in Vat. praeter fidem fere omnium mss. et ed. 1 habetur discendo pro discordando, deinde in cod. F (a 2. manu) malitiosa, in cod. I  mala pro egena, cui codd. X Z praemittunt mala et.

1  Codex V reads: while He likened to Himself him, (whom He had) converted him to Himself [dum ipsum ad se conversum sibi assimilavit].  Next some codices, such as D F and V, read he is ... made upright [rectificatur] for he was ... made upright [rectificabatur].  A little below this codices W and bb after power [potestati] read to be used and even (codex bb omits even [etiam]) to be governed [ad utendum et etiam gubernandum].
2  Verses 17-21, where the Vulgate reads: For he gave me of those things which are true science, so that I may know the dispositions of the orb etc. [Ipse enim dedit mihi horum quae sunt scientiam veram, ut sciam dispositiones orbis].  —  The words the permutations of alterations and the changes of the times [vicissitudinum permutations et commutations temporum], have been unduly omitted from the codices (excepting K P and V) and the editions on account of (their) repetition.
3  Genesis 2:20:  And Adam called all the living things and all the flying things of the sky and all the beasts of the earth by their own names [Appellavitque Adam nominibus suis cuncta animantia et universa volatilia caeli et omnes bestias terrae]
.4  Psalm 8:8.  —  The verse of the Apostle is from 1 Cor. 3:22.  —  A little above this the Vatican edition with very many manuscripts read so that he could have [ut posset] for so that he could [ut possit].
5 Verse 28.
6 Genesis 1:26.
7  The Vatican edition reads of human nature [humanae naturae].
8  A few codices together with the Vatican edition read perverse or impure [pravium vel impurum].
9  Codices W and bb add from rectitude [a rectitudine].

10  Psalm 38:7  —  Concerning these things which follow cf. St. Bonaventure’s, Commentary, Bk. I, d. 1, a. 3, q. 2.
11  Verses 16 and 17, in which text the codices and editions 1 and 2 omit all [omnium].  —  A little above this after from most high truth [a summa veritate] the Vatican subjoins and grace [et gratia].
12 Verse 3, in which text codices F H and I read are mixed together with [commiscentur], codices aa and bb read are intermingled [immiscentur] for are mixed up [miscentur].
13 Verse 4, where the Vatican edition read endless [infinitis] for interminable [interminatis].  In the same place the Vatican edition omits even according to that which is said in the first (chapter) of the First (Letter of St. Paul) to Timothy: Such men mix themselves up in contumelies [secundum quod dicitur I. ad Tim. 1. Tales miscent se contumeliis].  —  The following text is found loc. cit, v. 7, wherein the Vulgate omits they are [sunt].
14 Verse 16.  —  Somewhat above this in the Vatican edition, contrary to nearly all the manuscripts and edition 1, there is had by learning [discendo] for by disagreeing [discordando], and before this [in the English translation] in codex F (by a second hand) there appears malicious [malitiosa] and in codex I wicked [mala] for destitute [egena], for which codices X and Z preface with wicked and [mala et].

p. 6

sufficit.  Unde et avarus non implebitur pecunia, sicut dicitur Ecclesiastis quinto.1  Ideo semper quaerit et mendicat. Similiter concupiscentia nunquam satiatur, immo infinitis voluptatum quaestionibus implicatur, Sapientiae decimo quarto:2  Omnia commixta sunt, sanguis, homicidium, furtum, fictio, corruptio, infidelitas, turbatio, periurium, tumultus, bonorum Domini immemoratio, animarum inquinatio, nativitatis immutatio, nuptiarum inconstantia, inordinatio moechiae et impudicitiae.  Hae sunt quaestiones infinitae, quae commixtae sunt, quibus immiscuit se homo, dum voluntatem deformavit a summa bonitate.

it is sufficient.  Whence even the avaricious is not filled with money, just as is said in the fifth (chapter of the Book) of Ecclesiates.1  For that reason it is always seeking and begging.  Similarly concupiscence is never satiated, nay, it is enfolded in endless quests [quaestionibus] for pleasures, (as is said) in the fourteenth (chapter of the Book) of Wisdom:2  All are mixed together, blood, homicide, theft, deceit [fictio], corruption, infidelity, disruption [turbatio], perjury, tumult, unmindfulness of the good things of the Lord, the pollution of souls, the alteration of birth, the inconstancy of marriage, the disorder of the adulteress and of lewdness [impudicitiae].  These are the endless questionings, which have been mixed together, in which man has intermingled himself, while deforming (his) will from most high goodness.

Virtus autem, discontinuando se a summa potestate facta infirma, immiscuit se infinitis quaestionibus per instabilitatem, unde semper quaerit quietem et non invenit.  Unde Isaiae decimo nono:3  Dominus immiscuit in medio Aegypti spiritum vertiginis.  Iste est spiritus instabilitatis, pro eo quod nihil potest stabilire.  Unde homo peccator est sicut pulvis, quem proiicit ventus a facie terrae.4  Unde in Psalmo: Avertente te faciem, turbabuntur, auferes spiritum etc., et ideo erit tanquam pulvis, quem proiicit ventus a facie terrae.  Sicut igitur pulvis non potest quiescere, quamdiu est ventus vertiginis, sic nec nostra virtus stabilis permanere; et ideo infinita loca quaerit et mutat, et mendicat suffragia.5

Moreover, virtue, made infirm by detaching [discontinuando] itself from most high power, intermingled itself in endless questionings through instability, whence it is always seeking quiet and does not find it.  Whence (there is said) in the ninth (chapter of the Book) of Isaiah:3  The Lord intermingled in the midst of Egypt a spirit of whirling-about [vertiginis].  That is the spirit of instability, in virtue of which nothing can be made stable [stabilire].  Whence man the sinner is like the dust, which the wind has blown [proiicit] forth from the face of the earth.4  Whence (there is chanted) in the Psalm:  When Thou dost turn away Thy face, they will be thrown into confusion, Thou shall take away Thy spirit etc., and for that reason he will be as the dust, which the wind has blown forth from the face of the earth.  Therefore, just as dust cannot be at rest, so long as there is a wind whirling around [ventus veritiginis], so nether (can) our virtue remain [permanere] stable; and for that reason (man) seeks and changes endless places, and begs suffrages.5

Immiscuit igitur se homo infinitis quaestionibus per curiositatem, dum cecidit a veritate in ignorantiam; per cupiditatem, dum cecidit a bonitate in malitiam; per instabilitatem, dum cecidit a potestate in impotentiam. Sic igitur in verbo proposito notatur hominis conditio et eius deviatio; et hoc solum invenio determinatum in hoc libro. Unde liber iste secundus6 etc.

Therefore, man has intermingled himself in endless questionings through curiosity, while he fell from truth into ignorance; through cupidity, while he fell from goodness into malice; through instability, while he fell from power into impotence.  In this manner, therefore, there is noted in the proposed the condition of man and his deviation; and this alone I find to have been determined in this book.  Whence this (is) second book6 etc.

1  Vers. 9.
2  Vers. 25. et 26, ubi Vulgata: furtum et fictio... turbatio et periurium... bonorum Dei immemoratio etc.  —  Paulo inferius codd. cum ed. 1 difformavit pro deformavit.
3  Vers. 14; Vulgata:  Dominus miscuit in medio eius spiritum vertiginis.
4  Psalm. 1, 4.  Cfr. August. in hunc locum. —  Sequens textus est Ps. 103, 29; Vulgata:  Avertente autem te etc.
5  Cod. Z loca quaerit et mutat, suffragia quaerit et mendicat.
6 Codd. hic continuant propositionem et incipiunt divisionem textus, ut infra pag. 13, col. 2. nota 1.  Nobis autem cum Vat. interiiciendus erat textus Magistri.

 

1  Verse 9.
2  Verse 25 and 26, where the Vulgate reads:  theft and deceit... confusion and perjury...unmindfulness of the good things of God etc [furtum et fictio... turbatio et periurium... bonorum Dei immemoratio etc].  —  A little below this the codices with edition 1 read difformed [difformavit] for deformed [deformavit].
3  Verse 14: in the Vulgate:  The Lord mixed in his midst a spirit of whirling-about [Dominus miscuit in medio eius spiritum vertiginis].
4  Psalm. 1:4.  Cf. (St.) Augustine on this passage.  —  The following text is Ps. 103:29; in the Vulgate there is read:  However when Thou turns away etc. [Avertente autem te etc.].
5  Codex Z reads he seeks places and changes, and he seeks support and begs [loca quaerit et mutat, suffragia quaerit et mendicat].
6 The codices here continue and begin The Division of the Text, as is found below on page 13, col. 2, note 1.  However in our edition, along with the Vatican edition, there has been inserted (before this) the text of the Master of the Sentences.

NOTA. Quicumque attenta mente meditabitur hoc proœmium, non satis admirari poterit doctrinam uberrimam et vere seraphicam, quam S. Doctor ex brevi s. Scripturae sententia elicuit, atque mirabilem artem, qua verbis paucis, sed gravissimis argumenta pro integro libro conficiendo praebuit. Quam dilucide ante oculos proponit miserum statum animae a Deo aversae et ad transitoria incurvatae! Quam vere et efficaciter exprimit imaginem horrendam praesentis societatis humanae, quatenus per apostasiam est aliena a Christo!

NOTE (from the Quaracchi Editors). Whosoever will meditate with an attentive mind on this Foreword, will not be able to admire enough the most abundant and truly seraphic doctrine, which the Seraphic Doctor has elicited from the brief sentence of Sacred Scripture, and at the wonderful art, with which in a few, but most grave words, he has provided arguments for the whole book.  How clear as the dawn has he placed before one's eyes the wretched state of the soul turned away from God and bent towards the transitory things (of this world)!  How truly and effectively he has expressed the horrendous image of the present human society, in so far as through apostasy it is estranged from Christ!

This English Translation and the digitization of the Latin and English texts, the HTML markup,  all emendations and corrections of the Latin text, and all notes by the Translator, are © 2007, 2008 by Br. Alexis Bugnolo.  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.
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