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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 |
PARS II. |
PART II |
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DUBIA CIRCA LITTERAM MAGISTRI. |
DOUBTS ON THE TEXT OF MASTER PETER |
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Opera Omnia S. Bonaventurae,
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Latin
text taken from Opera Omnia S. Bonaventurae,
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DUB. I. |
DOUBT I |
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In parte ista sunt dubitationes circa litteram, et primo quaeritur de hoc quod dicit: Cum me laudarent astra matutina. Dicit enim, hoc de Angelis intelligi. Sed contra hoc est quod dicit Damascenus:4 « Tradunt sibi consilia, sermone sine voce prolato »: si ergo Angeli non loquuntur, ergo non laudant. — Item, Angeli sunt substantiae spirituales: ergo non habent organa corporalia, ergo nec vocem possunt formare. — Item, vox formatur ex percussione et fractione aëris: si ergo in empyreo non est aër, ergo non videtur, quod possit ibi esse vox nec sonus, ergo nec laus, non solum ab Angelis, verum etiam nec ab hominibus beatis. Si dicas, quod intelligitur de laude mentali, non vocali; in contrarium sunt revelationes Sanctorum, qui audierunt multas animas; maxime exemplum est in beato Martino, quem audivit quidam vir sanctus5 cum laudibus ferri in caelum. — Item, in contrarium est auctoritas Isaiae sexto:6 Clamabant alter ad alterum etc.; et in Apocalypsi quarto: Requiem non habebant etc. — Item, ratio videtur illud persuadere, quia ibi erunt organa vocum, et in hoc maxima est iucunditas, et in hoc manifestatur maxime divina gloria: ergo videtur, quod laus vocalis erit in patria. |
In this part are the doubts about (Master Peter’s) text, and first there is asked concerning that which (God) says (to Job): When the stars of the morning praised Me? For (the Venerable Bede) says, that this is understood of the Angels. But against this is what (St. John) Damascene4 says: « They hand down counsels to one another [sibi], by speech pronounced without word »: if, therefore, the Angels do not speak, therefore they do not praise. — Likewise, the Angels are spiritual substances: therefore they do not have corporal organs, therefore neither can they form a spoken word [vocem]. — Likewise, a spoken word is formed out of the percussion and breaking of the air: if, therefore, there is no air in the empyrean (Heaven), therefore it does not seem, that there can be a spoken word nor a sound There, therefore neither the praise, not only from the Angels, but also neither from beatified men. If you say, that it is understood of the praise of the mind [laude mentali], not of the voice [vocali]; to the contrary are the revelations of the Saints, who heard many souls; most of all there is the example of Blessed Martin, whom a certain holy man5 heard being borne into Heaven with praises. — Likewise, to the contrary is the authority of Isaiah in (his) sixth (chapter):6 They were shouting one to another etc.; and of the Apocalypse in the fourth (chapter): Rest they had not etc.. — Likewise, reason seems to persuade this, because the organs for spoken words will be There, and in this there will be the greatest jocundity, and in this is manifested most of all the Divine Glory: therefore it seems, that there will be the praise of voice [laus vocalis] in the Fatherland. |
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RESPONDEO: Dicendum, quod super hoc non habetur certitudo, nec per auctoritates nec per rationes cogentes. Cum enim utraque pars sit probabilis, utraque tenetur a diversis. |
I RESPOND: It must be said, that on this certitude is not had, neither through authorities nor through cogent reasons. For since each side is probable, each is held by diverse (authors). |
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Quidam namque dicunt, quod in caelo empyreo non erit nisi laus mentalis tam ab Angelis quam ab hominibus beatis, tum quia non competit loco, tum quia non competit locatis, maxime Angelis; et si Angeli monstrati sunt laudare vocaliter, hoc fuit per visionem imaginariam,7 non corporalem. Nec oportet, huiusmodi corporalem laudem esse, quia tanta erit mentalis, quod haec locum non habebit. |
For indeed certain (men) say, that in the empyrean Heaven there will be naught but the praise of the mind, as much from the Angels as from beatified men, both because (a spoken word) does not suit the place, and because it does not suit (those) placed (there), most of all the Angels; and if the Angels are shown to praise vocally, this was through an imaginary7 vision, nor a corporal one. Nor it is necessary [oportet], that there be corporal praise of this kind, because (the praise) of the mind shall be so great, that the former will have no place. |
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Aliis autem magis placit, quod laus vocalis erit in patria quantum ad homines, qui habebunt organa, ut sic non solum animus laudet Deum, verum etiam lingua, et totus homo feratur in laudem . . . |
But it pleases others more, that the praise of the voice will be in the Fatherland as much as regards men, who will have organs, so that not only the soul will praise God, but also the tongue, and (so that) the whole man will be born into the Divine . . . |
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4 Libr. II. de Fide orthod. c. 3: Quibus nec lingua opus sit nec auribus, sed sine ulla prolati sermonis ope mutuo sibi sensa sua communicant et consilia (ta idia nohmata kai bouleumata). 5 In cod. K adiicitur id est Severinus, episcopus Coloniensis sanctus, cfr. S. Gregor. Episc. Turon., I. de Mirac. S. Martini, c. 4. 6 Vers. 3. — Apoc. 4, 8. — Paulo inferius Vat.: quod ibi erunt organa vocum, quia in hoc etc. 7 Codd. F cc et ed. 1 imaginativam. |
4 On the Orthodox Faith, Bk. II, ch. 3: For whom neither tongue nor ears are necessary, but without the need for pronounced speech they communicate their thoughts and counsels to one another (ta idia nohmata kai bouleumata). 5 In codex K there is added that is Severinus, the holy Bishop of Cologne [id est Severinus, episcopus Coloniensis sanctus] († A. D. 404), cf. St. Gregory, Bishop of Tours, On the Miracles of St. Martin, Bk. I, ch. 4. 6 Verse 3. — Apoc. 4:8. — A little below this the Vatican edition reads: that the organs for spoken words shall be There, because in this etc. [quod ibi erunt organa vocum, quia in hoc etc.] for because the organs . . ., and in this etc. [quia ibi erunt . . ., et in hoc etc..] 7 Codices F and cc and edition 1 have imaginative [imaginativam] for imaginary [imaginariam]. |
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divinam. — Et si quaeratur, quomodo hoc possit esse, dicunt, vel quod illa vocis formatio non erit per inspirationem et respirationem, sed per aërem; qui quasi naturaliter erit Beatis complantatus, sicut patet in quibusdam animalibus, ut in apibus;1 vel certe ita deserviet empyreum glorificatis, sicut aër corporibus non glorificatis. De Angelis vero dicunt, quod quia incorporei sunt per naturam propriam, non competit eis nisi laus mentalis. Unde Gregorius:2 « Laus Angelorum est in ipsa admiratione contemplationis ». Sed quia Angeli, dum ministrant nobis, corpora assumunt ad nostrum solatium et in illis loquuntur et voces formant ad nostram instructionem aliquando, ita etiam in illis vocaliter Deum laudant ad nostram consolationem. |
praise. — And if it be asked, in what manner this can be, they say, either that that formation of the spoken word shall not be through breathing in [inspirationem] and breathing out [respirationem], but through the air; which will be quasi naturally planted together with the Blessed, just as is clear in certain animals, such as among the bees;1 and/or (that) the empyrean (Heaven) will certainly serve zealously the glorified thus, just as air (does) non-glorified bodies. On the other hand, of the Angels they say, that because they are incorporeal through their own nature, naught suits them but the praise of the mind. Whence (Pope St.) Gregory (the Great says):2 « The praise of the Angels is the very admiration of (their) contemplation ». But because the Angels, while they minister to us, assume bodies for our solace and in them sometimes speak and form spoken words for our instruction, so also in them they praise God vocally for our consolation. |
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Quaecumque pars teneatur, satis plana est solutio obiectorum. Quaecumque istarum positionum teneatur, planum est, quod textus Iob intelligitur de Angelis beatis, qui dicuntur astra propter fulgorem matutinae cognitionis, quam habent in Verbo; et de laude mentali quantum ad exultationem, quam habent de Deo.3 |
Whatsoever side be held, the solution of the objections is sufficiently plain. Whatsoever of these positions of their be held, it is plain, that the text from Job is understood of the blessed Angels, who are said (to be) “stars” on account of the brilliance [fulgorem] of the morning cognition, which they have in the Word; and of the praise of (their) mind as much as regards the exaltation, which they have concerning God.3 |
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DUB. II. |
DOUBT II |
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Item quaeritur de hoc quod dicit lucifer: Ascendam in caelum. Cum enim esset in empyreo, videtur, quod ultra empyreum sit aliud caelum. Si tu dicas, quod non est aliud caelum corporale, sed spirituale; contra: extra ultimum caelum corporale nihil est, quia « est continentia visibilium et invisibilium »:4 ergo videtur, quod non sit aliud caelum spirituale ultra empyreum, quin etiam sit aliud corporale. — Item, Christus sedet a dextris Dei,5 et beata Virgo est exaltata super omnes choros Angelorum; et tam Christus quam beata. Virgo est in caelo corporali: ergo si Angeli sunt in empyreo, videtur, quod ultra empyreum sit aliud caelum corporale: ergo non intelligitur de spirituali. |
Likewise is asked concerning this which Lucifer says: I shall ascend into Heaven. For since he was in the empyrean (Heaven), it seems, that beyond the empyrean there is another Heaven. If you say, that there is no other corporal heaven, but (there is another) spiritual one; on the contrary: outside the ultimate corporal heaven there is nothing, because « it has a continence of (things) visible and invisible »:4 therefore it seems, that there is no other spiritual heaven beyond the empyrean, which is not also another corporal one. — Likewise, Christ sits at the Right Hand of God,5 and the Blessed Virgin has been exalted above all the Choirs of the Angels; and both Christ, and the Blessed Virgin, is in a corporal heaven: therefore if the Angels are in the empyrean (Heaven), it seems, that beyond the empyrean there is another corporal heaven: therefore (the aforesaid verse) is not understood of a spiritual (heaven). |
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Quaeritur igitur, si ultra empyreum est caelum spirituale, quid sit, quid contineat, et pro quanto dicatur caelum. |
Therefore, there is asked, if there is a spiritual heaven beyond the empyrean, “What is it?”, “What does it contain?”, and “In virtue of what [pro quanto] is it said (to be) a “heaven” ?” |
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RESPONDEO: Dicendum, quod caelum est nomen impositum corpori secundum suam primam impositionem; et corpus, quod est sursum, dicitur caelum, quia est contentivum, secretum et quietum. Et quia haec triplex proprietas reperitur in celsitudine divinitatis, ideo ipsa dicitur caelum: est enim ampla immensitate virtutis, secreta profunditate cognitionis, quieta tranquillitate delectationis. Hoc est caelum, ad quod lucifer ascendere voluit, quia ad hanc celstitudinem; hoc est superius omni caelo, non situ, sed dignitate; et maius est omni caelo, non extensione, sed sua immensitate, per quam est extra omnia, non exclusus, sicut dictum est in primo libro.6 In hoc autem caelo sunt solum tres personae, scilicet Peter et Filius et Spiritus sanctus, qui soli sunt omnino et perfecte aequales. Omnia autem creata, sive corporalia sive spiritualia, intra empyreum sunt. |
I RESPOND: It must be said, that “heaven” is the name imposed upon a body according to its first imposition; and the body, which is above, is said (to be) a “heaven”, because it is contentive, secrete and quiet. And because this threefold property is found in the loftiness of the Divinity, for that reason It is said (to be) a “heaven”: for It is ample according to the immensity of virtue, secrete according to the profundity of cognition, quiet according to the tranquility of delectation. This is the Heaven, to which Lucifer wanted to ascend, because (he wanted to ascend) to this Loftiness; this (Heaven) is superior to every heaven, not according to site, but according to dignity; and It is greater than every heaven, not according to extension, but according to Its immensity, through which It is outside of all (things), not as one excluded, just as has been said in the First Book.6 Moreover in this Heaven there are only Three Persons, namely the Father and the Son and the Holy Spirit, who alone are entirely and perfectly equal. But all created (things), whether corporal or spiritual, are within the empyrean (Heaven). |
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Quod obiicitur de Christo, quod sedet a dextris;7 dicendum, quod hoc, si dicatur secundum divinam naturam, dicitur per omnimodam aequalitatem. Si autem secundum humanam, sic dicitur sedere a dextris, quia in potioribus bonis Patris; unde in empyreo ceteros excellit, tam Angelos quam homines, et loco et dignitate. — Post ipsum credimus beatam Virginem supra omnes alios, deinde ceteri ordinantur secundum dignitatem meritorum.8 — Huius autem imaginatio faciliter potest haberi, si quis imaginetur aves in aëre secundum ordinem, et pisces in aqua; sic in empyreo intelligenda sunt collocari corpora, quia corpus illud multum habet de altitudine, sicut et alii caeli. Unde non debet quis imaginari, quod ibi sunt Beati sicut in solario, nec tamen intelligendum, quod unus sit directe super caput alterius; sed sicut, si esset mons rotundus, et aliquis esset in culmine, et aliqui circumcirca; sic potest aliquis imaginari, qui melius nescit, dispositionem Beatorum in caelo empyreo et Christi. Vix tamen potest quis taliter imaginari, quod perveniat ad cogitandam dispositionem per eum modum, per quem est; et ideo magis est desideranda, quam in imagine9 describenda. |
What is objected concerning Christ, that He sits at the Right Hand;7 it must be said, that this, if it be said according to the Divine Nature, is said through (Their) omnimodal equality. But if (it be said) according to (Christ’s) human nature, thus “to be seated at the Right Hand” is said, because (Christ is) among the greater goods of the Father; wherefore in the empyrean (Heaven Christ) excels all others [ceteros], both Angels and men, both in place and in dignity. — After Him we believe that the Blessed Virgin (has been exalted) above all others [omnes alios], then all the others [ceteri] are ordered according to the dignity of (their) merits.8 — Moreover an imagination of this can be easily had, if one imagines birds (flying) in the air according to an order, and fish in the sea; thus in the empyrean (Heaven) bodies are to be understood to be located together, because that Body has a greater (degree) of altitude, just as the other heavens (do). Wherefore one ought not imagine, that the Blessed are There as on a floor [solario], nor yet must it be understood, that one is directly over the head of another; but just as, if there were a rotund mountain, and someone were on the summit [culmine], and others round about; thus one, who knows no better (way), can imagine the disposition of the Blessed and of Christ in the empyrean Heaven. Yet scarcely can anyone imagine in such a wise, that he arrives at thinking of (their) disposition through that manner, through which (that disposition) is; and for that reason it is more to be desired, than in image9 to be described. |
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Nota tamen, quod in dispositione caelorum sive numero videntur contradicere doctores sacrae Scripturae philosophis. Nam philosophi10 sphaeras octo esse dicunt, doctores aliqui novem ponunt, aliqui octo, aliqui septem caelos; et ideo sibi ipsis videntur contrariari. Ratio autem huius diversitatis est, quia philosophi nihil de empyreo sunt locuti, nihil etiam de igne et aëre, quando loquuntur de caelis. Scriptura sacra etiam aërem caelum appellat, et aquas supra caelum et ipsum empyreum et ipsum Deus. — Ratio autem diversitatis inter doctores ex hoc venit, quod quidam numerant caelum spirituale . . . |
Yet note, that in the disposition of the heavens or in (their) number the doctors of Sacred Scripture seem to contradict the philosophers. For the philosophers10 say that there are eight spheres, the some doctors posit nine, some eight, some seven heavens; and for that reason they seem to contradict themselves. But the reason for this diversity is, because the philosophers did not speak of the empyrean (Heaven), (and they) also (say) nothing of fire and air, when they speak of the heavens. Sacred Scripture also calls the air, and the waters above the sky and the empyrean and God Himself, a “heaven”. — But the reason for the diversity among the doctors comes form this, that certain ones number the spiritual Heaven . . . |
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1 Cfr. Aristot., de Respirat. c. 11. (c. 9.), ubi ad explicandam vitam longam et sonum apum et cicadarum etc. recurrit ad spiritum innatum (sumjuton pneuma). 2 Libr. II. Moral. c. 7. n. 10: Vox namque Angelorum est in laude Conditoris ipsa admiratio intimae contemplationis. — Paulo ante cod. cc et ed. 1 post nisi laus interserunt solum. 3 Vide infra d. 10. a. 3. q. 1. et I. Sent. d. 9. dub. 4; B. Albert., hic a. 6. 4 Damasc., II. de Fide orthod. c. 6. 5 Marc. 16, 19. — Quae sequuntur de B. M. V. inveniuntur in officio Assumtionis eiusdem. 6 Dist. 37. p. II. a. 1. q. 1-3, praecipue q. 3. ad 2. 7 Cod. aa a dextris Patris. 8 Vat. ipsorum, quae et paulo inferius omittit secundum ordinem. 9 Codd. F K N cc et ed. 1 imaginatione. 10 Plato, de Legum institutione (Epinomis sive Philosophus), (ed. Serrani, tom. II. pag. 986. seq.); Aristot., XII. Metaph. text. 47 (XI. c. 8.). De sententia doctorum catholicorum vide infra d. 14. p. II. a. 1. q. 3. — Paulo inferius non pauci codd. cum ed. 1 et iterum pro et ideo. |
1 Cf. Aristotle, On Respiration, ch. 11 (ch. 9), where to explain the long life and sound of bees and cicadae etc., he has recourse to an innate spirit (sumjuton pneuma). 2 Morals, Bk. II, ch. 7, n. 10: For indeed the voice [vox] of the Angels in the praise of (their) Founder is the very admiration of (their) most interior contemplation. — A little before this codex cc and edition 1 read but only the praise [nisi laus solum] for but the praise [nisi laus]. 3 See below d. 10, a. 3, q. 1, and Sent, Bk. I, d. 9, Doubt 4; Bl. (now St.) Albertus (Magnus), here in a. 6. 4 (St. John) Damascene, On the Orthodox Faith, Bk. II, ch. 6. 5 Mk. 16:19. — What follows, concerning the Blessed Virgin Mary, is found in the Office of Her Assumption. 6 Distinction 37, p. II, a. 1, qq. 1-3, chiefly q. 3, in reply to n. 2. 7 Codex aa reads at the Right Hand of the Father [a dextris Patris]. 8 The Vatican edition reads of their (merits) [ipsorum] for of (their) merits [meritorum], which (edition) also a little below this omits according to an order [secundum ordinem]. 9 Codices F K N and cc, and edition 1, have in imagination [imaginatione] for image [imagine]. 10 Plato (perhaps the Philosopher), On the Institution of Laws, (Serrani, tome II,, p. 986 f.); Aristotle, Metaphysics, Bk. II; text 47 (Bk. XI. ch. 8). On the sentence of the Catholic doctors, see below d. 17, p. II, a. 1, q. 3. — A little below this not a few codices, together with edition 1, and again [et iterum] for and for that reason [et ideo]. |
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cum corporalibus, ut Beda;1 quidam vero omittunt ulterius; quidam dividunt firmamentum in duo, scilicet in caelum sidereum et planetarum; quidam coniungunt. Similiter quidam dividunt aëreum in duos, quidam coniungunt; similiter de igneo. Tamen secundum communiorem computationem novem ponuntur caeli, largissime accipiendo, scilicet aëreum, aethereum, igneum, olympicum, caelum planetarum, firmamentum, aequeum, empyreum et caelum Trinitatis. Horum autem sufficientia patebit infra.2 |
with the corporal ones, as (St.) Bede (does);1 but certain ones omit a further one; certain ones divide the firmament into two, namely into the sidereal heaven and (the heaven) of the planets; certain ones conjoin (them). Similarly certain ones divide the airy (heaven) into two (heavens); certain ones conjoin (them); similarly concerning the fiery (heaven). Yet according to the more common computation there are posited nine heavens, accepting (the term “heaven”) in the broadest manner, namely the (heaven) of the air, the (heaven) of ether, the (heaven) of fire, the olympian (heaven), the heaven of the planets, the firmament, the (heaven) of water, the empyrean (Heaven) and the Heaven of the Trinity. But the sufficiency of these will be clear below.2 |
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1 Super Gen. 1. Vide apud Lyranum ibid. — Mox Vat. ultimum pro ulterius, quae et paulo inferius cum pluribus mss. post primam coniungunt addit simul. 2 Dist. 14. p. II. a. 1. q. 3. — Idem dubium solvit. B. Albert., hic a. 7. seq. et S. p. II. tr. 3. q. 12. m. 4. |
1 On Genesis, ch. 1. See the same in (Nicholas) of Lyra’s work. — Next the Vatican edition has the last one [ultimum] for a further one [ulterius], which (edition) also a little below this, together with several manuscripts, after the first conjoin (them) [coniungunt] add together [simul]. 2 Distinction 14, p. II, a. 1. q. 3. — Bl. (now St.) Albertus (Magnus) solves the same (doubt), here in a. 7 f., and in (his) Summa., p. II; tr. 3, q. 12, m. 4. |
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