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

QUARTI LIBRI

BOOK FOUR

COMMENTARIUS IN DISTINCTIONEM I.

COMMENTARY ON DISTINCTION I

PARS I.

PART I

ARTICULUS UNICUS.

Quaestio II.

ARTICLE SOLE

Question 2

 

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1889, Vol 4, pp. 13-15.
Cum Notitiis Originalibus

 

 

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1889, Vol. 4, pp. 13-15.
Notes by the Quaracchi Editors.

 

 

Quaestio II.

De Sacramentorum significatione.

 

Question 2

On the signification of the Sacraments.

SECUNDO QUAERITUR de Sacramentis quantum ad significationem; et quod significatio sit de essentia sive integritate Sacramenti, ostenditur:

SECOND THERE IS ASKED concerning the Sacraments as much as regards (their) signification; and that the signification concerns the essence or integrity of a Sacrament, is shown:

1. Primo per definitionem sive notificationem, quam Magister ponit in littera:1 « Sacramentum est sacrae rei signum ».

1. First through the definition or notification, which Master (Peter) posits in the text:1 « A Sacrament is a sign of a sacred thing ».

2. Item, Hugo in libro de Sacramentis:2 « Sacramentum est materiale elementum ex similitudine repraesentans, ex institutione significans »: ergo si Sacramentum esse suum habet ex institutione et est institutum ad significandum: ergo significare est ei essentiale.

2. Likewise, Hugo (of St. Victor) in the book On Sacraments:2 « A Sacrament is material element representing out of a similitude, signifying out of an institution »: therefore if a Sacrament has its own to be out of an institution and has been instituted to signify: therefore to signify is essential to it.

3. Item, Sacramenta instituta sunt « ad nostram eruditionem », secundum quod Hugo3 dicit, et Magister tangit in littera; sed non ad eruditionem corporalium: ergo ad eruditionem spiritualium. Sed Sacramenta sunt corporalia et non ducunt in spiritualia nisi in ratione significandi, quia offerendo se sensibus aliud faciunt in cognitionem venire: ergo etc.

3. Likewise, the Sacraments have been instituted « for our erudition », according to what Hugo3 says, and Master (Peter) touches upon in the text; but not for the erudition of corporal (things): therefore for the erudition of spiritual ones. But the Sacraments are corporal and they do not lead unto spiritual (things) except in the reckoning of signifying, because by offering themselves to the senses they cause (something) else to come into cognition: ergo etc..

1 Hic c. 2.
2 Libr. I. p. IX. c. 2. — Cod. B cum textu originali post materiale addit vel corporale foris visibiliter [textus originalis sensibiliter] propositum, et in fine ex sanctificatione continens aliquam invisibilem et spiritualem gratiam. In fine arg. pro essentiale cod. H naturale. Notamus hic semel pro seqq., quod codd. passim inter se dissentiunt in usu verborum signare, signatum, signatio et significare, significatum, significatio. Nos pro opportunitate has formas eligemus.
3 Sum. Sent. tr. 4. c. 1. et I. de Sacram. p. IX. c. 3. — De Magistro vide hic c. 5. — In fine arg. respicitur definitio signi ab August. data et a Magistro hic in lit. c. 3. allata.

1 Here in ch. 2.
2 Book I, p. IX, ch. 2. — Codex B together with the original text after material [materiale] reads and/or corporal element visibly proposed from without [vel corporale foris visibiliter propositum elementum], the original text has sensibly [sensibiliter] in place of visibly, and at the end containing out of a sanctification some invisible and spiritual grace [ex sanctificatione continens aliquam invisibilem et spiritualem gratiam]. At the end of the argument in place of essential [essentiale] codex H has natural [naturale]. Here we note once and for all which follows, that the codices passim disagree among themselves in the use of the words to sign [signare], signed [signatum], signing [signatio] and to signify [significare], signified [significatum], signification [significatio]. We will chose among them as the opportunity suits.
3 Summa of Sentences, tr. 4, ch. 1, and On Sacraments, Bk. I, p. IX, ch. 3. — Concerning what Master (Peter) says, see above in ch. 5. — At the end of the argument the definition of sign refers to that given by (St.) Augustine and quoted by Master (Peter) here in the text, ch. 3.

 

p. 14

4. Item, Sacramentum est elementum; aut ergo purum elementum corporale, aut etiam simul cum hoc dicit aliquid spirituale. Non purum corporale, hoc constat: ergo cum hoc dicit aliquid spirituale. Illud ergo spirituale aut unitur ei secundum veritatem, aut secundum intentionem; sed non secundum veritatem — illud constat, cum non sit capax, sicut infra1 probabitur — ergo secundum intentionem. Sed uniri secundum intentionem est uniri, sicut signatum unitur signo: ergo de Sacramentorum integritate est ipsa significatio.

4. Likewise, a Sacrament is an element; therefore either it means a pure corporal element, or together [simul] with this something spiritual. Not a pure corporal, this is established: therefore it means something spiritual with this. Therefore that spiritual either is united to it according to truth, or according to intention; but not according to truth — that is established, since it is not capable, just as shall be proven below1 — therefore according to intention. But to be united according to intention is to be united, just as the signed is united with the sign: therefore signification itself concerns the integrity of the Sacraments.

CONTRA: 1. Sacramenta principaliter sunt instituta ad curandum; sed ad hoc, quod aliqua medicina sit curativa, nihil facit, quod curationem significet, sed sufficit solum, quod curet: ergo Sacramentum potest esse perfecta medicina etiam sine significatione: ergo significatio non est de integritate Sacramenti.

ON THE CONTRARY: 1. The Sacraments have been instituted principally to cure; but for this, that any medicine [medicina] be curative, what signifies curing does nothing, but that alone which cures suffices: therefore a Sacrament can be a perfect medicine even without signification: therefore signification does not concern the integrity of the Sacrament.

2. Item, si Sacramentum est medicina, Sacramentum aliquo modo est causa; sed causa non est signum effectus, immo magis signatum:2 ergo Sacramenti potius est significari quam significare.

2. Likewise, if a Sacrament is a medicine, the Sacrament is in some manner a cause; but a cause is not a sign of an effect, nay rather the (thing) signed (is) [signatum]:2 therefore it belongs rather to the Sacrament to be signified than to signify.

3. Item, si signum est de integritate Sacramenti; ergo quod non significat non est Sacramentum, et quod non significat huic, ei cui non significat, non est Sacramentum; sed Sacramentum baptismi nihil sigificat parvulo: ergo parvulo non est Sacramentum: ergo dum parvulus recipit baptismum, non recipit Sacramentum. Sed hoc est absurdum:3 ergo signum non est de integritate Sacramenti.

3. Likewise, if a sign concerns the integrity of the Sacrament; therefore what does not signify is not the Sacrament, and what does not signify to this one, to the one to whom it does not signify, is not a Sacrament; but the Sacrament of Baptism signifies nothing to a little one: therefore to a little one there is not a Sacrament: therefore while a little one receives Baptism, he does not receive the Sacrament. But this is absurd:3 therefore a sign does not concern the integrity of a Sacrament.

4. Item, si signum, aut ergo demonstrativum, aut prognosticum, aut rememorativum; non potest esse nisi demonstrativum, quoniam efficit quod figurat, vel saltem, si non efficit, cum signum et signatum sint relativa, sunt simul natura: ergo si signum est praesens, et signatum.4 Sed demonstrativum non est, ut videtur, quia, si hoc — cum demonstret, inesse gratiam, et non insit, — tunc videtur esse falsum signum: ergo et falsum Sacramentum.

4. Likewise, if (it is) a sign, therefore (it is) either demonstrative, or prognostic, or rememorative [rememorativum]; it cannot be but demonstrative, since it effects what it figures, and/or at least, if it does not effect, since sign and signed are relative, they are together the nature: therefore if the sign is present, the signed (is) also.4 But a demonstrative is not, as is seen, because, if this — since it demonstrates, that grace is within, and it is not within, — then it seems to be a false sign: therefore also a false Sacrament.

5. Item, si signum est, aut est naturale, aut voluntarium.5 Si naturale: ergo Sacramenta sunt a natura; et si hoc — cum illud quod est naturale, sit idem apud omnes — tunc ergo et Sacramentum; quod certum est esse falsum. Si voluntarium: ergo cum voluntaria augeantur et minuatur tota die, sicut patet in dictionibus, ergo pari ratione videtur, quod Sacramenta possint mutari pro voto. — Si tu dicas, quod sunt signa voluntaria, quia6 a voluntate divina; sed talia sunt cetera creata, et omne quod est sub caelo: ergo non debent dici propter hoc signa voluntaria; aut si hoc, tunc pari ratione cetera alia creata.

5. Likewise, if it is a sign, either it is natural, or voluntary.5 If natural: therefore the Sacraments are from Nature; and if this — since that which is natural, is the same among all — then therefore also a Sacrament; which it is certain is false. If voluntary: therefore since voluntaries are increased and decreased all day long [tota die], just as is clear in conversations [in dictionibus], therefore for an equal reason it seems, that the Sacraments can be changed at will [pro voto]. — If you say, that they are voluntary signs, because (they are)6 from the Divine Will; but such are all other created (things), and everything which is under Heaven: therefore they ought not be said on this account (to be) voluntary signs; or if (they are) this, then for an equal reason all other created (things).

 

CONCLUSIO.

Significatio est de essentia Sacramentorum.

 

CONCLUSION

Signification does concern the essence of the Sacraments.

RESPONDEO: Ad praedictorum intelligentiam est notandum, quod sacramentalis medicina de sua integritate habet significationem, et haec communis est et essentialis omnibus Sacramentis.

I RESPOND: For an understanding of the aforesaid it must be noted, that sacramental medicine from its integrity has a signification, and this is common and essential to all Sacraments.

Ratio autem huius, ut credo, haec est: quoniam sacramentalis medicina est sufficiens7 medicamen; quoniam igitur homo lapsus non tantum lapsus est in pronitatem concupiscentiae, sed etiam in caecitatem ignorantiae: ideo, ut in utroque curetur per Sacramentum, non tantum debet habere Sacramentum quid gratuitum, sed etiam mysticum,8 et ita figurativum et significativum. — Rursus, quia est sufficiens medicina de se, fert secum suum praeparatorium. Unde sicut medicina corporalis non prodest, nisi praeparetur suscipiens, sic necesse est fieri spiritualiter; et quoniam fides disponit hominem, ut ei sint salutifera Sacramenta; et motus fidei excitatur per exhibitionem signi, ut requirat signatum; et per hoc homo disponitur ad curationem: ideo tanquam medicina efficax et sufficiens sacramentalis medicina habet significationem de sua integritate; et ita, essentialiter loquendo, Sacramentum est signum.

Moreover the reason for this, as I believe, is this: since sacramental medicine is a sufficient7 medicine [medicamen]; therefore since lapsed man has not only lapsed into the downward descent [pronitatem] of concupiscence, but even into the blindness of ignorance: for that reason, so that he be cured in both through a Sacrament, a Sacrament not only ought to have something gratuitous, but also (something) mystical,8 and thus figurative and significative. — Again, because it is sufficient medicine of itself [de se], it bears with itself its own preparatory [praeparatorium]. Whence just as corporal medicine is not beneficial [prodest], unless the suscipient be prepared, in the same manner it is necessary that one be (prepared) spiritually; and since faith disposes a man, so that the Sacraments are health-bearing for him; and the movement of faith excites through the exhibition of sign, so that it requires a signed; and through this a man is disposed for being cured [ad curationem]: for that reason as an efficacious and sufficient medicine sacramental medicine has signification from its integrity; and thus, essentially speaking, a Sacrament is a sign.

1. Et per hoc patet responsio ad primum argumentum, quod obiicit de medicina corporali: quoniam non est simile, ut iam patet.

1. And through this is clear the response to the first argument, which objects concerning corporal medicine: since it is not similar, as is already clear.

2. Ad illud quod obiicitur, quod causa non est signum effectus; dicendum, quod illud verum est, quando habitudo signandi consequitur habitudinem causandi; in Sacramentis autem antecedit. — Vel dicendum, quod hoc verum est in his quae habent vere ac proprie rationem causae et effectus; vera / enim causa natura prior est . . .

2. To that which is objected, that a cause is not a sign of an effect; it must be said, that that is true, when the habitude of the one signing is consequent to the habitude of the one causing; but in the Sacraments it is antecedent. — And/or it must be said, that this is true in those which truly and properly have the reckoning of a cause and of an effect; for / a true cause is prior by nature, . . .

1 Quaest. 4. — Inferius post est codd. omittunt uniri.
2 Aristot., de Divinat per somnum c. 1: Dico autem causam quidam, ut lunam defectus solis, et laborem febris; signum vero defectus stellam subintrare, asperitatem vero linguae febriendi.
3 Cfr. infra d. 4. p. II. a. 2. q. 1. seqq. — Superius pro huic cod. aa hoc.
4 Boeth., V. de Consol. prosa 4: Omne etenim signum tantum quid sit ostendit, non vero efficit quod designat. — Aristot., de Praedicam. c. De his quae ad aliquid (relativis) ait: Videntur autem ipsa ad aliquid simul esse natura etc. — In principio arg. post Item, si edd. supplent Sacramentum est, codd. K aa est.
5 Cfr. hic lit. Magistri, c. 4. — Infra respicuntur verba Boeth., de Divisione: Nam quod apud omnes idem est naturae est etc. Cfr. tom. III. pag. 818, nota 1. — Aliquanto inferius post in dictionibus, pro quo ed. 1 inductionibus, Vat. addit vel terminis.
6 Edd. supplent sunt, et subinde pro sed talia sunt substituunt sed cum talia sint, cod. 1 contra, sed talia sunt.
7 Cod. X bene efficax et sufficiens.
8 Cfr. infra d. 3. p. I. a. 1. q. 3. in corp.

1 Question 4. — Below after is [est] the codices omit to be united [uniri].
2 Aristotle, On Divination through sleep, ch. 1: But I say that (it is) indeed a cause, as the moon (is) of the eclipsed sun, and labor of a fever; however (I say) that the sign of an eclipse (is) the occultation of a star [stellam subintrare], the roughness of the tongue, on the other hand, of the one with a fever.
3 Cf. below d. 4, p. II, a. 2, q. 1 ff.. — Above in place of to this one [huic] codex aa has this [hoc].
4 Boethius, On the Consolation of Philosophy, Bk. V, prose 4: For indeed every sign shows only that which it is, but it does not effect what it designates. — Aristotle, On the Predicaments, ch. " Concerning those things which regard something ", says: Moreover it seems that those very things which regard something are together by nature etc.. — In the beginning of the argument after Likewise, if [Item, si] the editions supply a Sacrament is [Sacramentum est], codices K and aa it is [est].
5 Cf. here the text of Master (Peter), ch. 5. — Below there is a reference to the words of Boethius, On Division: For what among all is the same belongs to nature etc. Cf. tome III, page 818, note 1. — A little below this after in meanings [in dictionibus], in place of which edition 1 has by inductions [inductionibus], the Vatican text adds and/or terms [vel terminis].
6 The editions supply they are [sunt], and below this in place of but such are [sed talia sunt] they substitute but when such are [sed cum talia sunt], codex I substitutes on the contrary, but such are [contra, sed talia sunt].
7 Codex X reads well efficacious and sufficient [efficax et sufficiens].
8 Cf. below d. 3, p. I, a. 1, q. 3, in the body.

 

p. 15

vera / enim causa natura prior est,1 et ideo a sensibus nostris remotior; et quia significatio est per id quod est nobis propinquum, ideo significamus causam per effectum, non e converso. Sed hoc non est verum in proposito. Quia enim Sacramentum non habet vere rationem causae, nec gratia rationem effectus;2 ideo gratia sublimior est et a sensibus nostris remotior, et corporale nobis est propinquius: ideo recte per illud gratia significatur, non e converso. Propositio vero illa locum habet in vera causa.

for / a true cause is prior by nature (to the effect),1 and for that reason more remote from our senses; and because signification is through that which is near to us, for that reason we signify a cause through an effect, not conversely. But this is not true in the proposed. For because a Sacrament does not truly have the reckoning of a cause, nor grace the reckoning of an effect;2 for that reason grace is more sublime and more remote from our senses, and the corporal is more near to us: for that reason grace is rightly signified through that, and not conversely. However that proposition has (its) place in a true cause.

3. Ad illud quod obiciitur, quod Sacramentum non significat parvulo; dicendum, quod signum duplicem habet comparationem: et ad illud quod significat, et ad illud cui significat; et prima est essentialis et habet ipsam semper in actu, secundam autem habet in habitu; et a prima dicitur signum, non a secunda. Unde circulus super tabernam semper est signum, etiam si nullus aspiciat; sic Sacramentum semper signum est, quamvis nullus cognoscat. — Sed tamen adhuc non solvitur, quia, quamvis sit signum, non tamen significat huic. Ideo dicendum, quod sicut parvulo sufficit fides aliena,3 ita sufficit, quod significetur ipsi parvulo in alio: unde quamvis non significet ei in se, significat tamen in alio.

3. To that which is objected, that a Sacrament does not signify to a little one; it must be said, that a twofold sign has a comparison: both to that which it signifies, and to that to whom it signifies; and the first is essential and it has it always in act, but the second it has in habit; and from the first a sign is meant, not from the second. Whence a circle above a tavern is always a sign, even if no one looks at it; in the same manner a Sacrament is always a sign, although no one may cognize it. — But, nevertheless [tamen], it still is not solved, because, although it is a sign, it does not, however, signify to this one. For that reason it must be said, that just as to a little one another's faith is sufficient,3 thus does it suffice, that it be signified to the little one himself in another: whence although it does not signify to him in itself, it does, however, signify in another.

4. Ad illud quod obiicitur, quo genere signi continetur; dicendum, quod aliqua Sacramenta significaverunt quod futurum erat, ut legalia; aliqua quod praeteritum, ut Sacramenta nostra, quae significant passionem praeteritam, sicut dicit Glossa super illud ad Romanos sexto:4 Consepulti esti etc.: « Quidquid restum est in cruce Christi, in his non tantum dictis, sed etiam gestis figuratur »; loquitur de Sacramentis. Sunt etiam signa demonstrativa, quia significant quod donant; unde duplicem habent significationem, propriam scilicet et allegoricam: propriam respectu praesentis, sed allegoricam respectu praeteriti. — Quod ergo obiicitur, quod signum et signatum simul sunt natura; dicendum, quod verum est sub ratione signi, non autem oportet, quod simul sub ratione rei substratae,5 quoniam haec intentio signorum non ponit, rem esse nisi apud anima. — Similiter, quod obiicitur, quod si sunt demonstrativa, tunc sunt falsa; dicendum, quod signum duplicem habet veritatem, ut dicit Anselmus:6 unam ab institutione, aliam ab usu. Ab institutione, quia imposita est ad hoc significandum; et haec veritas non potest permutari. Alia vertas est secundum usum, scilicet quando significat illud, ad quod est instituta per usum, et hanc veritatem amittit. Signum igitur sacramentale quantum ad primam semper est verum; similiter quantum ad secundam semper est verum, quantum est ex parte sui sive etiam dantis, sed impeditur solum a parte suscipientis: ideo Sacramentum non falsificatur, sed male recipiens falsus et fictus iudicatur.7

4. To that which is objected, in what kind of sign it is contained; it must be said, that some Sacraments signified what was future, as those of the Law did [ut legalia]; some what was past, as our Sacraments (do), which signify the past Passion, just as the Gloss on that (verse) in the sixth (chapter of the Letter) to the Romans says:4 You have been buried together etc.: « Whatever has been done upon the Cross of Christ, is figured not only in those words, but also by deeds »; speaking of the Sacraments. They are also demonstrative signs, because the signify what they grant; whence they have a twofold signification, that is a proper one and an allegorical one: the proper in respect of the one present, but the allegorical in respect of the (thing) past. — Therefore that which is objected, that the sign and the signed are together by nature; it must be said, that it is true under the reckoning of sign, but it is not proper, that (they be) together under the reckoning of the thing (which is) the substrate [rei substratae],5 since this intention of the signs does not posit, that the thing be except with [apud] the soul. — Similarly, that which objected, that if they are demonstrative, then they are false; it must be said, that a twofold sign has truth, as (St.) Anselm says:6 one from institution, another from use. From institution, because it has been imposed to signify this; and this truth cannot be thoroughly changed. The other truth is according to use, that is when it signifies that, for which it has been instituted through use, and one looses this truth. Therefore a sacramental sign as much as regards the first is always true; similarly as much as regards the second it is always true, as much as it is on the part of itself or even on that of the one giving it, cut it is only impeded on the part of the suscipient: for that reason a Sacrament is not falsified, but the one receiving it badly is judged to be false and fictive.7

5. Ad illud quod obiicitur, quod non est naturale nec voluntarium; dicendum, quod Sacramentum habilitatem ad significandum habet ex natura, sed actualitatem habet ex institutione. Unde Hugo8 dicit, quod « tria sunt in Sacramento: similitudo ex creatione, significatio ex institutione, sanctificatio ex benedictione. Prima est indita per Creatorem, secunda adiuncta per Salvatorem, tertia administrata per dispensatorem ». — Quod ergo obiicitur, quod est Deo voluntarium nobis est naturale; dicendum, quod verum est, si det rei illud non solum, ut in ea sit, sed etiam ut sit ab ea, ita quod sit a principiis subiecti; et quia talis ratio non est in Sacramentis, ideo vere et proprie sunt voluntaria. — Et sic patet, quod sunt signa, et qualiter significant.9

5. To that which is objected, that it is not natural nor voluntary; it must be said, that a Sacrament has an ability [habilitatem] to signify out of (its) nature, but it has an actuality out of (its) institution. Whence Hugo (of St. Victor)8 says, that « there are three in a Sacrament: a similitude out of creation, a signification out of institution, a sanctification out of blessing. The first has been conferred through the Creator, the second (has been) adjoined by the Savior, the third (has been) administered by the Dispenser ». — Therefore that which is objected, that to God it is a voluntary, to us it is natural; it must be said, that it is true, if one grants to the thing not only that, as may be in it, but also (that) as may be from it, so that by (its) principles it belongs to (the category) of a subject; and because such a reckoning is not in the Sacraments, for that reason they are truly and properly voluntaries. — And in this manner it is clear, that they are signs, and in what manner they signify.9

1 Edd. supplent effectu. — Aristot., II. Poster. c. 17. (c. 14): Causa enim prius est eo, cuius est causa. Et I. Phys. text. 2. (c. 1.): Innata autem est ex notioribus nobis via et manifestioribus ad manifestiora naturae et notiora; non enim sunt eadem et nobis nota et simpliciter. Quapropter necesse est ad hunc modum procedere ex immanifestioribus quidem naturae, nobis autem manifestioribus ad manifestiora naturae et notiora.
2 Cfr. infra q. 4. — Inferius pro et corporale edd. et etiam quia corporale. Eaedem edd. in fine solut. addunt sicut est sol et luna. Pro Propositio vero codd. E K L M X aa Propositio igitur.
3 Vide infra p. II. a. 1. q. 2. et d. 4. p. II. a. 2. q. 1. — Exemplum de circulo iam occurit in Hug. a S. Vict., Sum. Sent. tr. 4. c. 1. — Post Unde cod. Z addit sicut.
4 Vers. 4. — Glossa, quae est ordinaria apud Strabum et Lyranum, sumta est ex August., Enchrid. c. 53. n. 14: Quidquid igitur gestum est in cruce Christi, in sepultura, in resurrectione tertio die, in ascensione in caelum, in sede ad dexteram Patris, ita gestum est, ut his rebus non mystice tantum dictis, sed etiam gestis configuraretur vita christiana, quae hic geritur. — Inferius pro quod donat, quod exhibent codd. G I V bb, alii cum edd. quod donatur.
5 Ed. 1 significatae, Vat. autem addit id est denominatae.
6 Dialog. de Veritate c. 2. ubi solvens hanc quaestionem, utrum enuntiatio vera et recta sit, cum significat esse quod non est, ait: « Vera quidem non solet dicit, cum significat esse quod non est; veritatem tamen et rectitudinem habet, quia facit quod debet: Sed cum significat esse quod est, dupliciter facit quod debet, quoniam significat et quod accepit significare et ad quod facta est . . . Alia igitur est rectitutdo et veritas enuntiationis, quia significat ad quod significandum facta est, alia vero quia significat quod accepit significare. Quippe ista immutabilis est ipsi orationi, illa vero mutabilis; hanc namque semper habet, illam vero non semper; istam enim naturaliter habet, illam vero accidentaliter et secundum usum » etc. In fine capituli notatur, quod praedicta ratio veritatis consideranda est in omnibus signis. — Inferius pro imposita et instituta Vat. impositum et institutum.
7 Cfr. infra d. 4. p. I. a. 2. q. 2. seq.
8 Libr. I. de Sacram. p. IX. c. 2.
9 Vide scolion ad praecedentem quest.

1 The editions supply to the effect [effectu]. Aristotle, Posterior Analytics, Bk. II, ch. 17 (ch. 14): For a cause is prior to that, of which it is the cause. And Physics, Bk. I, text 2 (ch. 1): Moreover innate is the way out of (things) more known and more manifest to us toward things more manifest and more known to nature; for (the things which are) both known to us and (which are) simply are not the same. On which account it is necessary to proceed from (things) indeed not more manifest [immanifestioribus] to nature according to this measure, moreover, by (things) more manifest to us toward (things) more manifest and more known to nature.
2 Cf. below q. 4. — Below this in place of and the corporal [et corporale] the editions have and also because the corporal [et etiam quia corporale]. The same editions at the end of the solution adds just as is the sun and the moon [sicut est sol et luna]. In place of However illa proposition [Propositio vero illa] codices E K L M X and aa have Therefore that proposition [Propositio igitur illa].
3 See below p. II, a. 1, q. 2 and d. 4, p. II, a. 2, q. 1. — The example of the circle already occurrs in Hugo of St. Victor, Summa of Sentences, tr. 4, ch. 1. — After Whence [Unde] codex Z adds just as [sicut].
4 Verse 4. — The Gloss, which is the ordinary one among (Walafrid) Strabo and (Nicholas) of Lyra, is taken from (St.) Augustine, Enchiridion, ch. 53, n. 14: Therefore whatever has been done upon the Cross of Christ, in the Sepulcher, in the Resurrection on the third day, in the Ascension into Heaven, in the Seat at the right hand of the Father, has been done thus, that to these things not only mystically said, but also done, the christian life, which is here conducted, might be configured. — Below this in place of what they grant [quod donant], as codices G I V and bb exhibit it, the others together with the editions have what is granted [quod donatur].
5 Edition 1 has the signified thing [rei significatae], moreover the Vatican text adds that is the denominated (thing) [id est denominatae].
6 Dialogue on the Truth, ch. 2, where solving this question, whether a true enunciation is a right one, since it signifies that there is that which is not, he says: « Indeed it is not accustomed to be said (to be) a true one, since it signifies that there is that which is not; nevertheless [tamen] it also has rectitude, because it causes that which ought (to be), since it signifies both what it accepts to signify and (that) for which it is worked . . . Therefore there is the one rectitude and truth of an enunciation, that it signifies (that) for which it has been worked to signify, but the other one, that it signifies that which it accepts to signify. Certainly the latter [ista] is immutable to discourse itself, but the former [illa] (is) mutable; for indeed it always has the latter, but not always the former; for the latter it has naturally, but the former accidentally and according to use » etc.. At the end of the chapter there is noted, that the aforesaid reckoning of the truth is to be considered in all signs. — Below this in place of (the truth) imposed [imposita] and instituted [instituta], the Vatican text has (the sign) imposed [impositum] and instituted [impositum].
7 Cf. below d. 4, p. I, a. 2, q. 2 ff.
8 On the Sacraments, Bk. I, p. IX, ch. 2.
9 See the scholium to the preceding question.

The English translation here has been released to the public domain by its author. The / symbol is used to indicate that the text which follows appears on the subsequent page of the Quaracchi Edition. The translation of the notes in English corresponds to the context of the English text, not that of the Latin text; likewise they are a freer translation than that which is necessitated by the body of the text. Items in square [ ] brackets contain Latin terms corresponding to the previous English word(s), or notes added by the English translator. Items in round ( ) brackets are terms implicit in the Latin syntax or which are required for clarity in English.