St. Bonaventure of Bagnoregio's
Cardinal-Bishop of Alba & Doctor
of the Church
of Peter Lombard, Bishop of Paris
Latin text taken from Opera
Omnia S. Bonaventurae, Ad Claras Aquas, 1887, Vol. 3, p.542-5.
Scholium by the Quaracchi Editors
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Quaestio III: Utrum omnes teneantur credere omnes articulos explicite post adventum Christi. |
Question III: Whether all are bound to believe explicitly all the articles [of the Faith] after Christ's coming? |
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Tertio quaeritur, de fufficientia fidei quantum ad eos qui adventum Chrsti sunt subsecuti, et est quaestio, utrum omnes teneantur crederre omnes articulos explicite post adventurm Christi. Et quod sic, videatur. 1. Deuternonomii vigesimo septimo1 praecipitur, quod Lex lucide et aperte scribatur super lapides; et ibi dicit Glossa, quod « laici et simplices sunt lapides »: ergo si Scriptura illa est per cognitionem, videtur, quod laici tenerentur Legem cognoscere lucide et aperte: ergo multo fortius videtur, quod in Novo tenentur cognoscere doctrinam fidei catholicae. 2. Item, Levitici decimo quarto2 dicitur de leproso, ut offerat sextarium pro emundatione; ibi Glossa: « Sextarius est verissima fidei confessio, ubi si plus est, effunditur, si minus est, deficit »: ergo videtur ad hoc, quod aliquis possit a peccatis purificari, quod necesse est habere plenam mensuram fidei: ergo videtur, quod omnibus sit necessarium nosse omnes articulos explicite et distincte. |
Third there is asked concerning sufficiency of faith, as much as it regards those who have come after Christ's coming, and the question is, whether all are bound to believe explicitly all the articles [of the Faith] after Christ's coming. And that it is so, it seen (from the following): 1. The twenty-seventh1 [chapter] of Deuteronomy precepts, that the Law be written clearly and openly upon stones; and there the Gloss says, that "laymen and simple [folk] are stones": therefore if that is Scripture through knowing, it seems, that laymen would be bound to know the Law clearly and openly: therefore much more strongly does it seem, that in the New [Testament] they are bound to know the doctrine of the Catholic Faith. 2. Likewise, in the fourteenth2 [chapter] of Leviticus there is said concerning the leper, that he offer a pint [of oil] for [his] purification; there the Gloss [says]: "A pint [of oil] is the truest confession of the Faith, where there is more, it is poured out, if there is less, it is deficient": therefore in this regard it seems, to the extent that anyone might be purified from [their] sins, what is necessary is having a full measure of faith: therefore it seems, that for all it is necessary to know all the articles [of the Faith] explicitly and distinctly. |
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1 Vers. 8: Et scribes super lapides omnia verba Legis huius plane
et lucide. Verba Glossae, quae ordinaria est et sumta ex Isidori
exposit. in Iosue, c. 9. secundum Rabanum sic sonant: « Omnes ergo, qui in
Christum Iesum credunt, lapides dicunt vivi. De quibus ait
Apostolus (I. Petr. 2, 5.): Vos estis lapides vivi aedificanti, domus
spiritualis ». Fere eadem verba habentur apud Lyranum in Glossa interlineari
super Iosue 8, 31. seq. (ubi ad locum illum e Deuteronomio allegatum
spectatur). Paulo inferius pro tenerentur codd. Z bb teneantur,
edd. tenentur. Mox post in Novo edd. cum paucis codd. supplent Testamento. |
1 Verse 9: "And write upon
the stones all the words of this Law openly and clearly. The words of the
Gloss, which is the ordinary reading and taken from Isidore's Exposit.
in Joshua, ch. 9, according to Rabanus Maurus mean this: "Therefore all,
who believe in Christ Jesus, are called living stones. Concerning
which the Apostle said (1 Pt 2:5): "You are living stones for building,
a spiritual house ». Nearly the same words are had in Nicholas of Lyra's Interlinear
Gloss on Joshua 8:31ff. (where it refers to that place implied from
Deuteronomy). A little below this for would be bound codices Z bb
have may be bound, the editions have are bound. Immediately
after in the New the editions along with a few codices supply Testament. |
p. 543
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3. Item, sicut se habet obedientia respectu praeceptorum, ita fides respectu articulorum; sed non est vera obedientia, nisi obediat omnibus praeceptis: ergo nec vera fides, nisi distincte et explicite assentiat omnibus articulis. Minor probatur per illud quod dicitur ad Galatas quinto1: Testificor omni homini circumcidenti se, quod sit debitor omnis Legis faciendae; et Iacobi secundo: Si totam Legem servaverit, offendat autem in uno, factus est omnium reus. 4. Item, sicut se habet caritas ad diligibilia, sic se habet fides ad credibilia; sed caritas, quantumcumque sit parva et in quocumque sit, facit amare omne quod est amabile necessarium est enim cuilibet ad salutem, quod diligat Deum, proximum et se ipsum2 ergo pari ratione necessarium est fidei quantumcumque parvae, omnes articulos credere distincte. 5. Item, non vitatur malum nisis cognitum; sed quilibet quantumcumque simplex tenetur vitare errorem contra quemlibet articulum: ergo tenetur scire et credere quemlibet articulum. Quod autem teneatur quilibet vitare errorem contra quemlibet articulum, manifestum est, quoniam, si ignorantia non excusat in agendis, pari ratione videtur, quod nec excusare debeat in credendis.3 Esto etiam, quod aliqua simplex et vetula audiat sacerdotem praedicantem errorem et contra aliquem articulum fidei et credat ei; constat, quod ista non excusatur, quia si ad praedicationem sui sacerdotis committeret adulterium, vel homicidium, nequaquam excusaretur; sed constat, quod illum errorem, quem praedicat sacerdos, vitare non potest, nisis cognoscat, oppositum illius erroris esse verum: redit igitur illud quod prius inferebatur, scilicet quod omnes articulos fidei distincte credere cuilibet sit necessarium. 6. Item, omnes articuli aequaliter arctant ad assentiendum, omnes etiam indifferenter se habent ad hoc, ut per auditum manifestentur4: si ergo aequaliter obligant quantum ad assensum et aequaliter obligant quantum ad auditum, videtur, quod eodem modo omnes articuli se habeant ad fidem credentis: ergo vel omnes tenetur credere, vel nullum. Sed non nullum credere tenetur, quia tenetur credere aliquem: ergo tenetur credere omnes et singulos. |
3. Likewise, just as obedience is had in respect of the precepts, so faith in respect of the articles [of the Faith]; but there is no true obedience, unless one obeys all the precepts; therefore neither [is there] true faith, unless one assents distinctly and explicitly to all the articles [of the Faith]. The minor is proved through that which is said in the fifth1 [chapter of the Letter] to the Galatians: I bear witness to every man circumcising himself, that he is a debtor in the fulfillment of all the Law; and in the second [chapter of the Letter] of James: If one observes the whole Law, but offends in one thing, he becomes accused of [offending] all. 4. Likewise, just as charity is had toward loveable things [diligibilia], so faith is has toward believable things; but charity, however much it be small and in whatever manner it be, makes one love what is loveable [amabile] for it is necessary for anyone as regards his salvation [ad salutem], that he love [diligat] God, [his] neighbor and his very self2 therefore for an equal reason it is necessary for faith, however mall [it be], to believe all the articles [of the Faith] distinctly. 5. Likewise, evil is not avoided unless recognized [cognitum]; but anyone, however simple, is bound to avoid an error against any article [of the Faith]: therefore he is bound to know [scire] and believe any article [of the Faith]. However that anyone is bound to avoid an error against any article, is manifest, since, if ignorance does not excuse in things to be done, by an equal reason it seems, that neither ought it excuse in things to be believed.3 Also it will [happen], that some simple and little old woman [vetula] hears a priest preaching error even against some article of the Faith and believes him; it is established, that this [woman] is not excused, because if upon the preaching of her priest she would commit adultery, or homicide, she would by no means be excused; but it is established, that that error, which the priest preaches, cannot be avoided, except one recognizes [cognoscat], that the opposite of this error be true: therefore one returns to that which was inferred before, that is, that it is necessary for anyone to believe distinctly all the articles of the Faith. 6. Likewise, all the articles [of the Faith] equally are directed [arctant] to what is to be assented to [ad assentiendum], all besides are indifferently held to this, that they are manifested4 by being heard: if therefore they equally oblige as much as regards (their) being assented to, and [if] they equally oblige as much as regards (their) being heard, it seems, that in the same manner all the articles [of the Faith] pertain [se habeant] to the faith of the believer: therefore either all are bound to believe, or none. But none are not bound to believe, because someone is bound to believe: therefore all and each are bound to believe. |
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SED CONTRA: 1. Super illud Ioannis sexto5: Colligite quae superaverunt fragmenta, ne pereant; ibi Glossa dicit: « Fragmenta sunt secreta mysteria, quae populus communis capere non potest »: ergo si ista secreta mysteria sunt maxime ea quae spectant ad articulos fidei christianae, videtur, quod populus non teneatur ad ea cognoscenda. 2. Item, ad hoc quod aliquid sciatur scientia demonstrativa, sufficit, quod sciatur in universali,et non oportet, quod sciatur in particulari6: si ergo cognitio fidei contenta est minori certitudine, quam sit certitudo scientiae demonstrativae, videtur, quod non teneatur quis per fidem credere omnes articulos explicite. 3. Item, pauci sunt, nisi sint bene periti in theologia, qui sciant articulos Symbolorum bene distinquere et numerare: si ergo omnes tenerentur omnes7 articulos fidei scire distincte et explicite, pauci salverentur; quod est valde crudele dicere. 4. Item, si omnes tenerentur nunc scire omnes articulos fidei explicite, cum in veteri Testamento non tenerentur, sicut supra8 probatum est; videtur, quod multo gravior sit Lex evangelica quam Mosaica: si ergo inconveniens est hoc dicere, restat, quod non tenentur omnes ad credendum singulos articulos explicite et distincte. |
ON THE CONTRARY: 1. On that [verse] in the sixth5 [chapter of the Gospel] of John: Collect the fragments which are left over, lest they perish; there the Gloss says: "The fragments are the hidden mysteries, which the common people cannot understand [capere]": therefore if those hidden mysteries are mostly [maxime] those which pertain [spectant] to the articles of the Christian Faith, it seems, that the people are not bound to know [cognoscenda] them. 2. Likewise, in order that [ad hoc quod] something be known by demonstrative science [scientia demonstrativa], it suffices, that it be known in the univsersal, and it is not proper, that it be known in the particular6: if therefore the knowledge [cognitio] of the Faith is asserted [contenta est] with less certitude, than is the certitude of demonstrative science, it seems, that no one is bound by faith to believe all the articles [of the Faith] explicitly. 3. Likewise, there are few, except those [who] are well practised in theology, who know [sciant] the articles of the Creeds well [enough] to distinquish and ennumerate them: if therefore all are bound to know [scire] all7 the articles of the Faith distinctly and explicitly, few would be saved, which is certainly very cruel to say. 4. Likewise, if all are bound to know [scire] now all the articles of the Faith explicitly, when they were not bound [to know them] in the Old Testament, as has been proved above8; it seems, that the evangelical Law is much heavier than the Mosaic: if therefore it is unfitting [inconveniens] to say this, it stands, that all are not bound to believe each article explicitly and distinctly. |
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CONCLUSIO Omnes Christianti tenentur credere omnes articulos, et quidem quosdam explicite, quosdam saltem implicite, quod sufficere potest simplicibus. |
CONCLUSION All Christians are bound to believe all the articles [of the Faith], and indeed some explicitly, some at least implicitly, to the extent that this can suffice for the simple. |
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RESPONDEO: Dicendum, quod omnes Christiani post adventum Christi tenentur credere omnes articulos. Hoc autem tripliciter potest esse: aut omnes credere implicite, aut omnes credere explicite, aut quosdam explicite, quosdam implicite. Credere omnes implicite est fidei diminutae. Non enim suf / ficit modo alicui, .. |
I RESPOND: It must be said, that all Christians after Christ's coming are bound to believe all the articles [of the Faith]. This however can be [understood] in a threefold manner: either to believe all implicitly, or to believe all explicitly, or some explicitly, some implicitly. To believe all implicitly belongs to a diminished faith. For it is not suf / ficient in [this] measure for anyone, ... |
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1 Vers. 3: Testificor autem rursus omni homini circumcidenti se,
quoniam debitor est universae Legi faciendae. Seq. Script. locus est Iac.
2,10: Quicumque autem totam Legem etc. |
1 Verse 3: But again I bear
witness that every man circumcising himself, since he is a debtor, is
obliged to the whole Law. The following place in the Scriptures is from
James 2:10: Whoever however observe the whole Law etc.. |
p. 544
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Non enim suf / ficit modo alicui, qui habet usum rationis, in generali credere Redemptorem et Remuneratorem; adeo enim notitia quorundam articulorum manifesta est, quod nullus habens usum rationis illos1 ignoret, nisi omnino negligat et contemnat Dei cultum et salutem suam. Credere autem quosdam implicite, quosdam explicite, hoc est fidei ad salutem necessariae; potest enim fidei simplicium sufficere. Ad illos enim tenentur explicite credendos, quod manifestat eis non solum praedicatio, sed etiam ecclesiaticus usus et consuetudo: sicut est de Unitate et Trinitate, quam possunt nosse ex ipso actu consignationis, consignat enim se in nomine Patris et Filii et Spiritus sancti; sicut est de nativitate, passione, resurrectione et peccatorum remissione, quos cognoscere possunt ex ipsis solemnitatibus, quas Ecclesia celebrat, et actibus sacerdotum. Ideo ab horum cognitione et notitiae nullus ratione utens excipitur; nec ignorantia excusatur, quia non potest esse talis ignorantia sine negligentia et contemptu. Alios etiam articulos non ita manifestos tenentur utique credere implicite. Implicite autem voco credere, ut in generali credant universaliter omne quod credit sacrosancta mater Ecclesia, ita quod in particulari a nullo illorum dissentiant nec aliquem articulorum discredant.
Credere autem omnes articulos explicite et distincte est fidei iam provectae. Hoc enim non est de generali fidei necessitate; sed, si necessarium est alicui, illis est necessarium, qui in cognitione fidei profecerunt, et illis potissime, qui fidem aliis explicare et manifestare tenentur, vel etiam qui officium docendi et praedicandi assumunt, sicut sunt habentes curam animarum et praedicatores verbi Dei et doctores sacrae Scripturae et alii, quorum conversatio2 versatur circa fidei veritatem. Hoc tamen non credo esse opportunum omnibus qui salvantur. Multi enim sunt boni simplices, qui, quamvis sint parvae cognitionis, sunt tamen magnae devotionis; et tales pium est credere ad salutem pervenire. Et propterea concedendum est, quod licet opportunum sit omnibus non solum credere omnes articulos implicite, sed etiam quosdam explicite post adventum Christi; non tamen est necessarium omnibus, maxime simplicibus, credere omnes explicite. Unde concedendae sunt rationes, quae sunt ad istam partem. |
For it is not suf / ficient in [this] measure for anyone, who has the use of reason, to believe in general a Redeemer and a Remunerator; for what is more, the fame of certain articles [of the Faith] is manifest, to the extent that no one having the use of reason would be ignorant of them1, unless he entirely neglects and contemns the worship of God and his own salvation. However to believe certain ones implicitly, certain ones explicitly, this belongs to the faith necessary for salvation; for it can suffice for the faith of the simple. For they are bound to believe those things explicitly, which not only preaching manifests to them, but also ecclesiastical usage and custom: for example [that which] concerns the Unity and Trinity [of God], which can be known [nosse] from the act of signing oneself, for one signs oneself in the Name of the Father and of the Son and of the Holy Spirit; for example [that which] concerns the Nativity, Passion, Resurrection [of Our Lord] and the remission of sins, which can be recognized [cognoscere] from the Solemnities themselves, which the Church celebrates, and from the acts of the priests. For that reason from the knowledge [cognitione] of these things and [their] fame no one using reason is excepted; nor is he excused by ignorance, because there cannot be such ignorance without negligence and contempt. They are even bound to believe the other articles [that are] not so manifest at least implicitly. Implicitly however I say to believe, so that in general they believe universally all that which the [our] sacrosanct Mother, the Church, believes, to the extent that in particular they dissent from none of these nor disbelieve any of the articles [of the Faith]. However to believe all the articles [of the Faith] explicitly and distinctly belongs to an already advanced faith. For this does not concern the general necessity of faith; but, if it is necessary for anyone, it is necessary for those, who advance [profecerunt] in the knowledge [cognitione] of the Faith, and chiefly those, who are bound to explain and manifest it to others, or even those who assume the office of teaching and preaching, as are those [who] have the care of souls and the preachers of the word of God and the teachers [doctores] of Sacred Scripture and others, whose activities2 [conversatio] revolve about the truth of the Faith. Nevertheless I do not believe this is opportune for all who are to be saved. For many are good simple [folk], who, although they be of little knowledge [cognitionis], are nevertheless of great devotion; and it is pious to believe that such attain to salvation. And on that account it must be conceded, that though it be opportune for all not only to believe all the articles implicitly, but also some explicitly after Christ's coming; however it is not necessary for all, most of all for the simple, to believe all explicitly. Whence the reasons, which pertain to this side, are to be conceded. |
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1. Ad illud vero quod primo obiicitur in contrarium, quod super lapides debebat scribi Lex lucide; dicendum, quod illud mandatam non erat datam laicis, sed illis qui debebant eos Legem docere. Unde ex hoc non potest concludi, quod simplices teneantur credere omnes articulos fidei, sed quod illi qui habent curam animarum ipsorum, tenentur fidem manifestare3 lucide et aperte. 2. Ad illud quod obiicitur, quod sextarius fidei consistit in plena confessione ipsius; dicendum, quod sextarius ille, qui significat confessionem fidei, impleri habet plentitudine sufficentiae et plentitudine4 copiae. Tunc impletur plenitudine sufficientiae, quando quis omnes articulos credit, ita quod nullum discredit; aliquos tamen credit implicite et aliquos explicite, ita quod in credulitate sua, sive in istis quos credit implite, sive in his quos credit explicite, nihil addit nec minuit de his quae credit sancta Ecclesia et dicit sancta Scriptura; et hunc sextarium sic impletum debent omnes offerere. Tunc autem est plenitudo copiae, quando quis distincte et explicite novit et credit ea quae spectant ad articulos fidei, et ea quae ad ipsos consequuntur; et haec mensura non est omnium, sed magis capacium. 3.4. Ad illud quod obiicitur tertio et quarto, quod sicut se habet obedientia respectu praeceptorum, et caritas respectu diligendorum, sic et fides respectu credendorum; responderi potest dupliciter: primo dicendo, quod non est simile: quia, cum fides consistat in cognitione,5 et cognitio potest scire aliquid in universali, ita tamen quod non sciat in particulari, et ita scire uno modo et ignorare alio modo; potest et ipsa fides aliquid credere implicite, quamvis non credat explicite. Non sic autem est de obedientia, quae consistit in mandatorum exsecutione; non enim potest mandatum implere in universali, quin impleatur in particulari. Similiter ea quae caritas diligit, ita sunt manifesta, quod non possunt latere. Aliter potest respondere, quod quodam modo sit simile: quia obedientia non tenetur omnia mandata exsequi in opere nisis pro loco et tempore, sed sufficit, quod promptum reddat6 et voluntarium ad exsequendum omnia, cum fuerit locus et tempus. Similiter nec caritas specialiter diligit unumquemque, sed omnes communiter amplectitur, illum autem specialiter diligt, quem specialiter cognoscit. Ideo ex hoc non potest concludi, quod aliquis per fidem teneatur omnes articulos explicite credere, sed implicite; explicite autem, cum se offert opportunitas, utpote quando aliquis articulus illi praedicatur et explicatur ab eo cui debet credere. |
1. To that indeed which is objected first to the contrary, that the Law ought to be written upon stones clearly; it must be said, that that mandate was not given to laymen, but to those who ought to teach them the Law. Whence from this it cannot be concluded, that the simple [folk] are bound to believe all the articles of the Faith, but that those who have the care of them, are bound to manifest3 the faith clearly and openly. 2. To that which is objected, that the pint of faith consists in its full confession; it must be said, that that pint, which signifies the confession of the Faith, has to be filled with the plenitude of sufficiency and the plentitude4 of abundance. It is then filled with a plenitude of sufficiency, when anyone who believes all the articles [of the Faith], to the extent that one disbelieves none [of them]. Nevertheless one does believe some implicitly and some explicitly, to the extent that in one's credulity, both in those things which one believes implicitly, and in those things which one believes explicitly, one adds nor lessens anything of those thing which Holy Church believes and Sacred Scripture says; and all ought to offer a this pint thus filled. However it is then a plenitude of abundance, when anyone knows distinctly and explicitly and believes those things which pertain [spectant] to the articles of the Faith, and those things which follow upon them; and this measure is not for all, but the more capable. 3.4. To that which is objected in the third and fourth [point to the contrary], that just as obedience is held in respect of the precepts, and charity in respect of those to be loved [diligendorum], so also faith [is to be held] in respect of those (things) to be believed [credendorum]; [this] can be answered in a twofold manner: first by saying, that it is not similar: because, since faith consists in knowing5 [cognitione], and knowing [cognitio] can know [scire] something in the universal, however to the extent that it does not know [sciat] in the particular, it [can] thus know [scire] in one manner and not know [ignorare] in the another manner; faith itself can also believe something implicitly, although not believe it explicitly. However not so is it concerning obedience, which consists in the execution of mandates; for it cannot fulfill a mandate in the universal, and not fulfill it in the particular. Similarly those things which charity loves [diligit], as are manifest, which cannot lie hidden. One can otherwise respond, that in a certain manner it is similar: because obedience is not bound to execute all the mandates in work except according to time and place, but it suffices, that it renders6 [what is] prompt and willing to execute all things, when it will be the time and place [to do so]. Similarly neither does charity especially love [diligit] anyone whomsoever, but it embraces all in general [communiter], but it especially loves [diligit] the one, whom it especially knows [cognoscit]. For that reason it cannot be concluded from this, that anyone is bound by faith to believes explicitly all the articles [of the Faith], seeing that when any article is preached to him and is explained to him by another he ought to believe. |
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1 Ex. Vat. retinuimus illos, quam voculam codd. nec non
edd. 1 , 2 male omittunt. Paulo inferius pro hoc est fidei ad salutem
necessariae edd. hoc est fidei salutem necessarium et subinde Ad
illos quem pro Ad illos enim. Mox pro credendos codd. L aa credentes. |
1 From the Vatican Edition we retain
them, which word the codices and also editions 1 and 2 badly omit. A
little below this in place of this belongs to the faith necessary for
salvation the editions have this the faith's necessary salvation
and immediately afterwards Which in place of For. Then in place
of to believe codices L and aa have as believers to. |
p. 545
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5. Ad illud quod obiicitur, quod non vitatur malum nisi cognitum; dicendum, quod verum est. Sed cognitum potest esse aliquid dupliciter: vel in se, vel in alio1; et secundum hunc duplicem modum potest aliquis vitare malum, vel per notitiam propriam, vel per notitiam alienam. Ille autem, qui habet fidem implicitam de aliquo articulo, quamvis errorem contra illum articulum non possit omnino vitare per notitiam propriam potest tamen vitare per notitiam alienam; innititur enim his qui credunt articulos explicite. Unde aliquis simplex homo vel vetula, cum audit aliquid novum praedicari, non debet statim assentire, quousdque noverit, illud universaliter ab Ecclesia teneri. Unde praeter remedium divinae inspirationis et orationis, ad quod semper recurrendum est, habent simplices remedium humanae instructionis, ad quod possunt confugere,2 ut errores valeant declinare. Semper enim Deus habuit et habebit aliquos iustos et famosos, qui veritatem fidei non solum in se, sed etiam in simplicibus conservarent, dum simplices innituntur eis et credunt.
6. Ad illud quod obiicitur ultimo, quod omnes articuli se habent aequaliter ad assensum et auditum; dicendum, quod etsi indifferenter se habeant omnes articuli ad ipsam fidem quantum ad assentiendi promptitudinem, non tamen aequaliter se habent quantum ad instructionem. Quod etiam frequentius versatur ante oculos et in auribus rudium et simplicum melius ab illis capitur et retinetur; et aliqui articuli sunt huiusmodi, qui ita frequentantur, sicut est de nativitate Christi et passione et similibus, quod non possunt ignorari sine culpa negligentiae.3 Non sic autem est de omnibus aliis, et ideo non oportet, omnes aequaliter explicite credi. Quamvis enim habitus fidei sit per infusionem, explicatio tamen est per doctrinam et instructionem, ad quam non omnes articuli se habent uniformiter.4 |
5. To that which is objected, that no evil is avoided unless recognied [cognitum]; it must be said, that this is true. But anything can be recognized in a twofold manner: either in itself [in se], or in another1 [in alio]; and acccording to this twofold manner anyone can avoid evil, either by means of his own acquaintence [notitiam propriam], or by means of another's acquaintence [notitiam alienam]. However he, who has implicit faith concerning any article [of the Faith], although he may not be able to entirely avoid an error against that article by means of his own acquaintence [with it], he can nevertheless avoid it by means of another's acquaintence [with it]; for one is supported by those who believe the articles explicitly. Whence any simple man or little old woman, when he hears anything new being preached, ought not to assent to it immediately, as long as he knows, that it is universally held by the Church. Whence besides the remedy of divine inspiration and prayer, to which there always must be recourse, simple [folk] have the remedy of human instruction, to which they can take refuge,2 so that they can prevail in deflecting the errors. For God always has had and will have some just and famous men, who not only conserved the truth of the Faith in themselves, but even in simple [folk], while the simple [folk] were supported by them and believed. 6. To that which is objected in the last [point], that all the articles [of the Faith] pertain [se habent] equally to being assented to and to being heard; it must be said, that even if all the articles [of the Faith] pertain indifferently to that faith as much as regards a promptitude of assenting, they nevertheless pertain equally in respect to instruction [quantum ad instructionem]. Because even as it more frequently is dealt with [versatur] before the eyes and ears of the rude and simple [folk] the better is it understood [capitur] and retained by them; and some articles [of the Faith] are of this kind, which are repeated [frequentantur] in this manner, for example concerning the Nativity and Passion of Christ and similar things, because they cannot not know [ignorare] them without the fault of negligence.3 However not so is this concerning all other [articles], and on for that reason it is not fitting, that all equally are believed explicitly. For although the habit of faith be by infusion, nevertheless the explanation is by teaching and instruction, to which not all the articles [of the Faith] pertain uniformally.4 |
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1 Vide II. Sent. d. 23. a. 2. q. 3. circa finem corp., ubi de
diversis modis cognoscendi Deum agitur. |
1 See the Second Book of the
Sentences d. 23. a. 2. d. 3. near the end of the body of the text, where the
diverse manner of knowing God are dealt with. |
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 appeared on the subsequent page of the Quaracchi Edition. Items in [ ] brackets in the English translation are notes added by trans. or the Latin term which is the equivalent of the immediately preceding English word or phrase. N.B. that 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 that that which is necessitated by the body of the text.