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S. Bonaventurae Bagnoregis |
St. Bonaventure of Bagnoregio |
Commentaria in Quatuor Libros Sententiarum |
Commentaries on the Four Books of Sentences |
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Magistri Petri Lombardi, Episc. Parisiensis |
of Master Peter Lombard, Archbishop of Paris |
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SECUNDI LIBRI |
BOOK TWO |
COMMENTARIUS IN DISTINCTIONEM II. |
COMMENTARY ON DISTINCTION II |
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PARS I. |
PART I |
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ARTICULUS II.
Quaestio III. |
ARTICLE II
Question 3 |
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Opera Omnia S. Bonaventurae,
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Latin
text taken from Opera Omnia S. Bonaventurae,
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QUAESTIO III.
Utrum spirituales et corporales substantiae simul creatae sint. |
QUESTION 3
Whether spiritual and corporal substances were created together? |
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TERTIO QUAERITUR, utrum spirituales substantiae et corporales simul sint creatae. Et videtur, quod sic. |
THIRD THERE IS ASKED, whether spiritual and corporal substances were created together. And it seems, that (it is) so. |
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1. In Genesi:1 In principio creavit Deus etc; Glossa: « id est spiritualem et corporalem naturam ». |
1. In Genesis (there is written):1 « In the beginning God created etc.; the Gloss (on this verse says): « that is, the spiritual and corporal nature ». |
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2. Item, duodecimo Confessionum:2 « Duo invenio, quae fecisti carentia temporibus: unum, quod tua immutabilitate perfruitur, alterum, quod ita informe erat, ut ex forma in quam formam mutaretur, non haberet ». |
2. Likewise, in the twelfth (book) of the Confessions (St. Augustine says):2 « Two do I find, which Thou hast made lacking time: one, which thoroughly enjoys Thy Immutability, the other, which was so formless, that it did not have (anything) of a form into which form it might be changed ». |
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3. Item, ratione videtur. Constat, quod Angeli non sunt creati sine loco, quia tunc unus non haberet ordinem ad alium secundum existentiam: oportuit ergo quod fieret empyreum; et iterum, illius concavitas non poterat esse vacua: ergo etc. |
3. Likewise, it seems by reason. It is established, that the Angels were not created without a place, because then one would not have an order to another according to existence: therefore it was necessary [oportuit] that the empyrean (Heaven) be made; and again, the concavity of that (Heaven) could not be empty: ergo etc.. |
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4. Item, distinctio dierum attenditur secundum distinctionem rerum,3 ergo productio ex nihilo praecedit omnem diem: ergo cum materia rerum corporalium sit ex nihilo producta, sicut et natura angelica, quemadmodum natura angelica est ante tempus, similiter videtur, quod materia: et si hoc, ergo in principio durationis: ergo simul. |
4. Likewise, the distinction of the (Six) Days (of creation) is attained according to the distinction of the things (created),3 therefore a production out of nothing precedes every Day: therefore since the matter of corporal things was produced out of nothing, just as the nature of the Angels [natura angelica] (was) also, according to the manner that the nature of the Angels is before time, it seems similarly, that matter (is also before time): and if this, therefore (they are both) at the beginning of (times) duration: therefore (they were created) together. |
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CONTRA: 1. Ecclesiastici primo:4 Prior omnium creata est sapientia; constat, quod loquitur de sapientia non divina, sed quae est creata; haec autem est Angelus, ut dicit Glossa. Si tu dicas, quod prius est dignitate; obiicitur de Hilario duodecimo de Trinitate:5 « Quid magnum, ut ante omnem creaturam Deus Dominum nostrum Iesum Christum genuerit, cum et Angelorum origo terrae creatione reperiatur antiquior ». |
ON THE CONTRARY: 1. In the first (chapter) of Ecclesiasticus (there is written):4 Prior to all, wisdom was created; it is established, that he is speaking of the wisdom (which is) not divine, but which has been created; but this is the Angel, as the Gloss says. If you say, that it is prior in dignity; there is objected from (St.) Hilary (of Poitiers) On the Trinity:5 « What a great (thing it is), that God begot Our Lord Jesus Christ before every creature, though the origin of the Angels also is found (to be) more ancient than the creation of the Earth ». |
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2. Item, hoc videtur ratione, quam facit Isidorus:6 « In rerum conditione primaria conditus est locus poenarum »; sed Deus non praeparavit poenam innocenti: ergo diabolus peccavit ante productionem rerum. |
2. Likewise, this seems by the reckoning, which (St.) Isidore (of Seville)6 makes: « In the primary foundation of things there was founded a place of punishments »; but God did not prepare punishment for the innocent: therefore the Devil sinned before the production of things. |
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3. Item, videtur, quod non simul potuerint,7 quia nulla virtus maior est infinita; sed ad productionem unius creaturae necesse est virtutem infinitam exponi: ergo si ad hunc effectum requiritur virtus infinita, et infinito nihil plus potest, ergo virtus illa non potest pro tempore illo alium effectum producere. |
3. Likewise, it seems, that they could not (be produced)7 together, because no virtue is greater than infinite (virtue); but for the production of one creature it was necessary that there be put forth [exponi] an infinite virtue: therefore if for this effect an infinite virtue was required, and there can be nothing more than the infinite, therefore that virtue cannot produce in that time [pro tempore illo] another effect. |
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4. Item, simplex ad quod se convertit, totaliter se convertit:8 ergo si divina virtus est simplicissima, cum se convertit ad aliquem effectum producendum, impossibile est, quod ad aliud se convertat, et ita quod aliud producat: ergo impossibile est, quod simul plura producat. |
4. Likewise, to that which a simple converts* itself, it converts itself totally:8 therefore, if the Divine Virtue is most simple, when It converts Itself to produce some effect, it is impossible, that It convert Itself to another (effect), and thus that It produce another: therefore it is impossible, that It produce more (things) together. |
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1 Cap. 1, 1. Glossa, quae mox allegatur, est interlinearis apud Lyranum. 2 Cap. 12. n. 15. Vide supra pag. 60, nota 1. In hoc verbo aliqui codd. ut F K cum textu originali ut ex qua forma pro ut ex forma. 3 Vat. adiungit corporalium. 4 Vers. 4. Glossa paulo inferius citata sumta est ex Isidor., I. Sententiarum seu de Summo bono, c. 10. n. 3. Idem docet August., de Gen. ad lit. (liber imperf.) c. 5. n. 21; I. de Gen. ad lit. c. 9. n. 17; XI. de Civ. Dei, c. 9, et 33. Plures codd. sed quae est creatura pro sed quae est creata. 5 Num. 37: Quid enim magnum est, ut ante terram Deus etc. 6 Libr. de Ordine creaturarum, c. 8. n. 7: Qui vivit in aeternum, creavit omnia simul (Eccli. 18, 1). In quibus omnibus etiam infernalis ille ignis aeternus, de quo Dominus dicit: Ite in ignem aeternum, quem praeparavit Pater meus diabolo et angelis eius (Matth. 25, 41.), simul factus fuisse minime dubitatur . . . Cui ergo carcer in illa creaturarum conditione praeparatus est etc. Idem habetur I. de Mirabil. Script. c. 2. (inter opera August.). 7 Subaudi: produci. Cod. cc et ed. 1 potuerit scil. Deus producere. Aliquanto inferius non pauci codd. pro et infinito nihil plus potest ponunt et infinita nihil plus potest. 8 Cfr. Aristot., III. de Anima, text. 36. (c. 7.). |
1 Gen. 1:1. The Gloss, which is next cited, is the Glossa interlinearis, which is found in (Nicholas) of Lyra. 2 Chapter 12, n. 15. See above d. 2, p. I, a. 1, q. 2, p. 60, footnote 1. In this verse some codices, such as F and K, together with the original text, have (that) out of which form [ex qua forma] for (anything) of a form [ex forma]. 3 The Vatican edition has of corporal (things) [rerum corporalium] for of the things (created) [rerum]. 4 Verse 4. The Gloss cited a little below this has been taken from (St.) Isidore (of Seville), Sentences, (or On the Most High Good), Bk. I, ch. 10, n. 3. (St.) Augustine teaches the same in On a Literal Exposition of Genesis , the unfinished Book, ch. 5, n. 21; On a Literal Exposition of Genesis, Bk. I, ch. 9, n. 17; On the City of God, Bk. XI, chs. 9 and 33. Several codices have but which is a creature [sed quae est creatura] for but which has been created [sed quae est creata]. 5 Number 37: For what a great (thing) it is, that . . . before the earth etc.. 6 In the book On the Order of Creatures, ch. 8, n. 7: He who lives unto eternity, created all (things) together (Ecclesiasticus 18:1). Among which all, even that infernal, eternal fire, of which the Lord says: Go into the eternal fire, which My Father prepared for the Devil and his Angels (Mt. 25:41), is least of all doubted to have been made together (with the rest) . . . Therefore, whose prison was prepared in that foundation of creatures etc.. The same is had in de Mirabil. Script., Bk. I, ch. 2 (among the works of St. Augustine). 7 Understand: be produced [produci]. Codex cc and edition 1 read that He could not (produce them) together [quod non simul potuerit] for that they could not (be produced) together [quod non simul potuerint]. Somewhat below this not a few codices read infinite (virtue) [infinita] for the infinite [infinito]. 8 Cf. Aristotle, On the Soul, Bk. III, text 36 (ch. 7). |
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* [Trans. note: Here converts itself is used in the sense of turns itself toward.] |
p. 68
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5. Item, quaeritur: quare tantum ista quatuor dicuntur primo esse creata? |
5. Likewise, there is asked: For what reason are only those four said to be created first? |
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CONCLUSIO.
Quatuor fuerunt primo creata, scilicet caelum empyreum, angelica natura, materia et tempus. |
CONCLUSION
Four (things) were created first, namely the empyrean Heaven, the nature of the Angels, matter and time. |
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RESPONDEO: Ad praedictorum intelligentiam notandum, quod, sicut extrahitur a Glossa,1 quatuor fuerunt primo creata, scilicet caelum empyreum, angelica natura, materia et tempus. |
I RESPOND: For an understanding of the aforesaid it must be noted, that, just as is extracted from the Gloss,1 four (things) were created first, namely, the empyrean Heaven, the nature of the Angels, matter and time. |
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Huius autem ratio duplex potest assignari: una, quia in principio debuerunt prima in omni genere creari, scilicet in rebus et mensuris, et in rebus corporalibus et spiritualibus, et in corporalibus activis et passivis. Quoniam igitur prima inter substantias spirituales est Angelus, prima inter substantias corporales activas est empyreum, et prima inter passivas est materia elementorum, et prima inter mensuras est tempus, quia non tantum dicit mensuram durationis, sed etiam egressionis: ideo haec quatuor dicuntur primo creata. |
Moreover a twofold reason for this can be assigned: one, because at the beginning the first (things) in every genus ought to have been created, namely (the first) among things, and measures, and among things corporal and spiritual, and among active and passive corporals. Therefore, since the first (thing) among spiritual substances is the Angel, the first (thing) among active corporal substances is the empyrean (Heaven), and the first (thing) among passive (corporal substances) is the matter of the elements, and the first (thing) among measures is time, because it means not only the measure of a duration, but also of an egression [egressionis]: for that reason these four are said (to have been) created first. |
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Alia ratio potest reddi, quod substantia spiritualis angelica primum debuit fieri tanquam caput et minus dependens, et cum facta fuit, simul habuit distinctionem et ordinem;2 sed ordinem existentiae non habuit nisi in aliquo continente: ergo simul factum est caelum empyreum supremum corporum, et ideo capacissimum. Et rursus, cum non posset esse vacuum, necesse fuit, fieri materiam corporalem sive molem; et quia omnis productio est in aliqua mensura, haec tria de necessitate consequitur tempus. |
Another reason can be rendered, (namely) that the spiritual substance of the Angels ought to be made first as the head and as one less dependent, and when it had been made, (creation) had at once a distinction and an order;2 but it did not have an order of existence except in something containing (it): therefore there was made together (with it) the empyrean Heaven, the supreme of (all) bodies, and for that reason the most encompassing [capacissimum]. And again, since there could not be a vacuum, it was necessary, that corporal matter or mass be made, and because every production is in some measure, time of necessity is consequent to these three. |
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Concedendum igitur, quod quatuor sunt primo creata, et quod angelica natura et corporea simul sunt creatae quantum ad mensurarum concomitantiam, quia simul incepit3 duratio materiae et intelligentiae, sicut probatum est. |
Therefore it must be conceded, that the four were created first, and that the angelic and corporeal nature were created together as much as regards the concomitance of measures, because the duration of matter and of intelligence started3 together, just as has been proven. |
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1. 2. Quod ergo obiicitur, quod prior omnium etc.; dicendum, quod, sicut dicit Augustinus in fine duodecimi Confessionum,4 prius dicitur quatuor modis, scilicet aeternitate, tempore, electione, origine. Aeternitate Deus praecedit omnia, tempore flos fructum, electione fructus florem, origine sonus cantum. Prioritate ergo durationis5 nec corporalis natura ante angelicam, nec e converso; prioritate autem electionis sive dignitatis prior omnium creata est sapientia. Ad auctoritates Hilarii et Isidori, dicendum, quod ipsi loquuntur secundum illam positionem, quae posuit, creationem tempore praecedere distinctionem. Unde in principio temporis Angelus et materia sunt creata; sed res non fuerunt distinctae usque ad tertium diem. Vel potest dici, quod Hilarius loquitur secundum opinionem,6 et Isidorus de prioritate secundum praevisionem. |
1. 2. What, therefore, is objected, that prior to all etc.; it must be said, that, just as (St.) Augustine says at the end of the twelfth (book) of (his) Confessions,4 prior [prius] is said in four manners, namely according to eternity, according to time, according to election, according to origin. According to eternity God precedes all (things), according to time the flower (precedes) the fruit, according to election the fruit (precedes) the flower, (and) according to origin the sound (precedes) the chant. Therefore according to the priority of duration5 neither the corporal nature (is) before [ante] the angelic, nor vice versa; but according to the priority of election or of dignity prior to all, wisdom was created. Regarding the authorities of (Sts.) Hilary and Isidore, it must be said, that they are speaking according to that position, which posited, that the creation (of things) precedes (their) distinction according to time. Wherefore at the beginning of time Angel and matter were created; but things were not distinguished until the Third Day. And/or it can be said, that (St.) Hilary speaks according to opinion,6 and (St.) Isidore of a priority according to prevision. |
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3. Quod obiicitur, quod Deus totam potentiam exponit ad productionem unius rei; dicendum, quod quamvis totam exponat, non tamen dicitur infinita, quia possit de non-ente facere ens, sed etiam quia non potest tot, quin plura; unde nunquam tot simul producit, quin adhuc potest plura; unde potest, quantum est de se, in infinitum intensione et extensione.7 Et ideo non valet illud. |
3. What is objected, that God puts forth (His) whole Power for the production of one thing; it must be said, that though He does put forth the whole, yet (the power He does put forth) is not said (to be) infinite, because He can made of a non-being a being, but also because He cannot (make) so many, that (He can)not (make) more; wherefore He never produces as many together, that He cannot still (make) more; whence He is able, as much as He is of Himself, unto an infinite (degree) according to intension and extension.7 And for that reason that (objection) is not valid. |
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4. Quod obiicitur de simplici, dicendum, quod illud habet locum in illo simplici, in quo simul est simplicitas et finitas; sed de illo, quod simplex est et infinitum simul et semel, veritatem non habet. Illud enim etsi ratione simplicitatis totum se convertat ad id, ad quod se convertit, tamen ratione immensitatis nunquam se totaliter ad effectum producendum convertit. |
4. What is objected about the simple, it must be said that that has a place in that simple (being), in which there is simplicity and finity; but concerning That, which is Simple and Infinite together and at once, it does not have truth. For That, even if It converts Its whole self [se totum] according to a reckoning of simplicity towards that, to which It converts Itself, yet according to a reckoning of immensity It never converts Itself totally to produce an effect. |
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SCHOLION. |
SCHOLIUM |
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I. Inter doctores Latinos ad quaestionem communiter affirmative respondetur, praesertim post Concil. Lateranense IV., in quo (Cap. Firmiter) definitus, quod Deus « simul ab initio temporis utramque de nihilo condidit creaturam spiritualem et corporalem ». Sed inter Patres, praecipue Graecos, non desunt, qui contrarium sententiam tenent; unde multi opinantur, per dicta verba Concilii contrariam sententiam non esse reprobatam. Etiam S. Thom. in Summa theolog. (loc. cit.) dicit: « Quamvis contrarium non sit reputandum erroneum, praecipue propter sententiam Gregorii Nazianzeni, cuius tanta est in doctrina christiana auctoritas, ut nullus unquam eius dictis calumniam inferre praesumserit, sicut nec Athanasii documentis, ut Hieronymus dicit ». |
I. Among the Latin doctors the Question is commonly responded to in the affirmative, especially after the Fourth Lateran Council, in which (in the chapter Firmiter) it was defined, that God « together at the start of time founded each, the spiritual and corporal creature, from nothing ». But among the Fathers, chiefly the Greeks, there are not lacking, those who hold the contrary sentence; wherefore many are of the opinion, that through the words of the said Council the contrary sentence was not reproved. Even St. Thomas in the Summa Theologiae., (loc. cit) says: « Though the contrary was not repudiated as erroneous, chiefly on account of the sentence of (St.) Gregory Nazianzen, whose authority in Christian doctrine is so great, that no one ever has presumed to bring a calumny against his sayings, just as neither (have they) against the writings of (St.) Athanasius, as (St.) Jerome says ». |
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II. Alex. Hal., S. p. II. q. 19. m. 1. Loci Scoti collecti a Montefortino, S. tom. II. p. I. q. 61. a. 3. S. Thom., hic q. 1. a. 3; S. I. q. 61. a. 3; de Potent. q. 3. a. 18. 19. B. Albert., hic a. 1; S. p. II. tr. 3. q. 11. Petr. a Tar., hic q. 2. a. 3. quaestiunc. 2. Richard. a Med., hic a. 2. q. 1. Aegid. R., hic q. 1. a. 1. Dionys. Carth. hic q. 1. |
II. Alexander of Hales, Summa., p. II, q. 19, m. 1. For the passages of (Bl. John Duns) Scotus, see Montefortino (commentary on St. Thomas) Summa., tom. II, p. I, q. 61, a. 3. St. Thom as, here in q. 1, a. 3; Summa., I, q. 61, a. 3; de Potentia., q. 3, aa. 18 and 19. Bl. (now St.) Albertus (Magnus), here in a. 1; Summa., p. II, tr. 3, q. 11. (Bl.) Peter of Tarentaise, here in q. 2, a. 3, quaestiunc. 2. Richard of Middleton, here in a. 2, q. 1. Giles the Roman, here in q. 1, a. 1. (Bl.) Dionysius the Carthusian, here in q. 1. |
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1 Quae sumta est ex Bedae Exposit. in Gen. 1, et ex Quaestionibus super Gen. (cfr. August., I. de Gen. contra Manich. c. 2.). Vat. post materia adiungit prima. 2 In cod. I adiungitur existentiae. Cfr. p. II. a. 2. q. 1. 3 Plurimi codd. cum Vat. coepit, cod. cc autem et ed. 1 incepit. 4 Cap. 29. n. 40. 5 Cod. A durationis sive temporis. 6 Id est, non asserendo. Vat. adiungit aliorum. 7 Cfr. I. Sent. d. 43. q. 1. 3. 4. Vat. omittit in ante infinitum, quae etiam paulo superius post potest [codd. F T potest facere] tot, quin supplet possit. |
1 Which is taken from (St.) Bedes Exposition on Genesis, ch. 1, and from (his) Questions on Genesis, (cf. St. Augustines, On Genesis against the Manichees, Bk. I, ch. 2). The Vatican edition reads prime matter [material prima] for matter [materia]. 2 In codex I there is adjoined of existence [existentiae]. Cf. (here in) p. II, a. 2, q. 1. 3 Very many codices, together with the Vatican edition, have began [coepit] but codex cc and edition one have started [incepit]. 4 Chapter 29, n. 40. 5 Codex A reads of duration or of time [durationis sive temporis]. 6 That is, not by asserting. The Vatican edition reads the opinion of others [opinionem aliorum]. 7 Cf. Sent., Bk. I, d. 43, qq. 1, 3 and 4. The Vatican edition reads (to make) an infinite [infinitum] for unto an infinite (degree) [in infinitum], which (edition) also a little above this after so many, that [tot, quin] supplies the He can [possit]; codices F and T supply the previous make [facere] before so many [tot]. |
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