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 II.

De circumcisione et annexis.

PART II

On Circumcision and things annexed.

ARTICULUS I.

Quaestio I.

ARTICLE I

Question 1

 

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1889, Vol 4, pp. 31-33.
Cum Notitiis Originalibus

 

 

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1889, Vol. 4, pp. 31-33.
Notes by the Quaracchi Editors.

 

Fuit tamen inter illa Sacramenta Sacramentum quoddam, scilicet circumcisionis.

However, there was among those Sacraments a certain Sacrament, that is of circumcision etc..

DIVISIO TEXTUS.

DIVISION OF THE TEXT

Post partem prooemialem et principalem Magister ponit hic partem incidentem; et haec pars habet ortum ex differentia praeassignata. Dixerat enim, quod Sacramenta veteris legis non efficiebant sive non praestabant gratiam iustificantem, et hoc habebat instantiam in circumcisione; ideo illam excipit et ostendit circumcisionis efficaciam. Et haec pars habet duas partes. In prima determinat circumcisionis efficaciam. In secunda determinat eius formam sive integritatem et substantiam, ibi: Hic dicendum est, in quo instituta fuerit.

After the foreword and principal part Master (Peter) puts this incident part; and this part has (its) rise out of the pre-assigned difference. For he had said, that the Sacraments of the Old Law did not effect or insure [praestabant] justifiying grace, and this was present [habebat instantian] in circumcision; for that reason he excepts that and he shows the efficacy of circumcision. And this part has two parts. In the first he determines the efficacy of circumcision. In the second he determines its form or integrity and substance, there (where he says): Here there must be said, in what had circumcision been instituted.

Prima pars habet duas partes. In prima ostendit circumcisionis efficaciam. In secundo vero removet et determinat quaestionem annexam, ibi: Quaeritur autem de viris, qui fuerunt ante etc., ubi determinat, quod remedium fuerit contra originale ante circumcisionem.

The first part has two parts. In the first he shows the efficacy of circumcision. In the second, however, he removes and determines the annexed question, there (where he says): Moreover there is asked concerning the men, who were before etc., where he determines, that there was a remedy against original (sin) before circumcision.

Similiter secunda pars, in qua determinat de his quae spectant ad huius Sacramenti substantiam,9 habet duas partes. In prima determinat sive dicit veritatem. In secunda vero removet dubitationem, ultimo capitulo: Si vero quaeritur de parvulis. Subdivisiones partium manifeste apparent in littera.

Similarly the second part, in which he determines concerning those (things) which pertain [spectant] to the substance of this Sacrament,9 has two parts. In the first he determines or says the truth. In the second, however, he removes the doubting, in the last chapter (where he says): However if there is asked concerning the little ones. The subdivisions of the parts appear manifestly in the text.

9 Edd. formam et substantiam.

9 The editions read form and substance.

 

p. 32

 

TRACTATIO QUAESTIONUM.

TREATMENT OF THE QUESTIONS

Ad intelligentiam huius partis quaeritur de duplici remedio, quod praecessit baptismum:

For an understanding of this part there is asked concerning the twofold remedy, which preceded Baptism:

Et primo de illo, quod praecessit tempore legis naturalis.1


Secundo de illo, quod praecessit tempore legis scriptae, scilicet de circumcisione.

And first concerning that, which preceded in the time of the Natural Law.1


Second concerning that, which preceded in the time of the written Law, that is concerning circumcision.

Quantum ad primum quaeritur tria.

As much as regards the first, three are asked.

Primo quaeritur, utrum ad remedium originalis sufficeret2 fides informis.


Secundo, utrum parvulis et adultis sufficeret virtus solius fidei.


Tertio, utrum adultis esset necessaria virtus sacrificii.

First there is asked, whether for the remedy of original (sin) unformed faith would suffice.2

Second, whether for little ones and adults the virtue of faith alone would suffice.


Third, whether for adults the virtue of sacrifice would be necessary.

Articulus I.

 

De remedio contra peccatum originale tempore legis naturalis.

Article I

 

On the remedy against original sin in the time of the Natural Law.

Quaestio I.

 

Utrum ad remedium originalis suffecerit fides informis.

Question 1

 

Whether for the remedy of original (sin) unformed faith would have sufficed.

ET QUOD FIDES informis non suffecerit, ostenditur sic.

AND THAT UNFORMED faith would not have sufficed, is shown thus:

1. Nihil placet Deo nisi ex caritate;3 sed professio fidei informis est sine caritate: ergo Domino non placebat: ergo propter illam vel meritum illius iustificationem parvulo non infundebat.

1. Nothing pleases God except (what is done) out of charity;3 but the profession of unformed faith is without charity: therefore it did not use to please God: therefore on account of that and/or of the merit of that it did not infuse justification into a little one.

2. Item, si aliquis possit mererit alii, tamen efficacius meretur sibi:4 ergo si parentes per fidem informem non poterant sibi mereri iustificationem, ergo nec parvulo.

2. Likewise, if anyone can merit for another, nevertheless [tamen] he merits more efficaciously for himself:4 therefore if parents through unformed faith could not have merited justification for themselves, therefore neither for a little one.

CONTRA: 1. Per fidem informem meretur quis et facit operationem miraculorum et impetrat alii sanitatem corporalem:5 ergo si Deus aeque pronus est et magis ad sanandum spiritualiter quam corporaliter, videtur, quod per fidem informem possit spiritualis sanitas impetrari ei saltem, qui non potest se ad sanitatem praeparare.

ON THE CONTRARY: 1. Through unformed faith one does merit and work the operation of miracles and impetrates corporal health for another:5 therefore if God is equally and more prone to heal spiritually than corporally, it seems, that through unformed faith spiritual health can be impetrated at least for him, who cannot prepare himself for health.

2. Item, si non posset, tria ex hoc inconvenientia sequerentur. Primum, quia peccatum actuale imputaretur filio, qui alias mundaretur, si essent parentes sine peccato.6 Secundum, quia, cum nullus sit certus, utrum sit in caritate, nulla ei esset certitudo de curatione parvuli: ergo semper deberet curare et remedium offerre. Tertium, quia potius deberet dici parvulus mundari in caritate parentum quam in fide; quod non dicit Gregorius.7

2. Likewise, if he could not, there would follow from this three inconveniences. The first, that actual sin would be imputed to a son, who would otherwise be cleansed, if the parents were without sin.7 The second, that, since no one is certain, whether he is in charity, he would have [ei esset] no certitude of the curing of a little one: therefore it would have to always cure and offer remedy. The third, that a little one ought rather to be said to be cleansed in the charity of (his) parents than in (their) faith; which (St.) Gregory (the Great does) not (say).7

CONCLUSIO.

 

Fides informis parentum in lege naturae probabiliter poterat esse remedium parvulis.

CONCLUSION

 

Under the law of Nature, the unformed faith of parents probably could have been the remedy for little ones.

RESPONDEO: Ad hoc dixerunt aliqui, quod fides parentum erat remedium parvulo non ratione actus credendi principaliter, sed ratione ipsius crediti, a quo, in quantum creditum, fluit virtus in omnia Sacramenta. Et quia creditum nunquam est informe, sed uniforme respectu fidei informis et formatae; ideo per fidem quantumcumque informem, dum tamen esset vera, dabatur remedium parvulo.

I RESPOND: To this some have said, that the faith of the parents was the remedy for a little one not principally by reason of the act of believing, but by reason of the One believed Himself [ipsius crediti], by Whom, inasmuch as One Believed, virtue flowed into all the Sacraments. And because He is never believed in an unformed manner, but (rather) in a uniform manner in respect of unformed and formed faith; for that reason through faith howsoever unformed, while, nevertheless [tamen] it is true, a remedy was given to a little one.

Aliter tamen potest dici, quod non ipsum creditum erat remedium, sed ipsa fidei professio, quae vel fit motu fidei, vel actu exteriori, erat dispositio curationis; et haec est in circumcisione et baptismate, quia est ibi professio fidei ipso facto; sed professio fidei, quam faciebant parentes, reputabatur8 parvulo ex divina misericordia. Et quia professio fidei in habente originale tantum sufficienter disponit ad gratiam, etiam si non fiat in caritate — habens enim originale, cum non teneatur conteri, ex sola voluntate credendi et captivatione intellectus9 ad gratiam se praeparat; sic et parvulus praeparatur merito congrui; in iustificatione enim

However it can be said in another manner, that the One believed was not the remedy, but (rather) the profession of faith, which is made by a movement of faith, and/or by an exterior act, was the disposition for the curing; and this is in circumcision and Baptism, because in this [ibi] there is a profession of faith ipso facto; but the profession of faith, which the parents use to make, was reputed8 to the little one out of the Divine Mercy. And because a profession of faith in having original (sin) only sufficiently disposes to grace, even if it is not done in charity — for one having original (sin), since it is not bound to be crushed [conteri], out of the will alone of believing and (out of) the captivation of the intellect9 does prepare himself for grace; thus also is a little one prepared by merit of a congruous (work); for in the justification

1 Codd. R S X addunt scilicet de fide.
2 Edd. hic et paulo inferius suffecerit. Mox Vat. omittit et adultis.
3 Cfr. I. Cor. 13, 1. seqq. — Cod. Z nisi fiat in caritate. Superius pro suffecerit codd. F G H I Z aa sufficeret. Inferius pro primo ergo cod. V. ideo.
4 Vide Glossam Bedae tom. II. pag. 661, nota 6. — Pro si aliquis cod. Q etsi aliquis, pro possit, quod habent codd. A E G I K V W, in aliis posset. In fine arg. pro ergo nec cod. Z ergo multo minus.
5 Respicitur I. Cor. 13, 2.
6 Cfr. II. Sent. d. 33. a. 1. q. 1, ubi ostenditur, peccata actualia parentum filiis non imputari. — Post pauca respicitur Eccle. 9, 1: Nescit homo, utrum amore, an odio dignus sit. — Superius pro si non posset non pauci codd. si non possent. Subinde post actuale codd. F H supplent parentum.
7 Libr. IV. Moral. c. 3. praefationis. Vide hic lit. Magisteri, c. 8. — Pro debere dici cod. F diceretur.
8 Non pauci codd. reputatur, ed. 1 imputabatur. Mox pro parvulo cod. R abundans.
9 Respicitur II. Cor. 10, 5: In captivitatem redigentes omnem intellectum in obsequeium Christi. — Cfr. infra d. 16. p. II. a. 1. q. 1. — De merito congrui et condigni in iustificatione vide II. Sent. d. 27. a. 2. q. 2. — Circa finem corp. pro dico codd. F H I O R T U X dicendum, ed. 1 cum aliquot codd. dicit, Vat. dicitur. Subinde voci remedium cod. Z praemittit in.

1 Codices R S and X add that is from faith [scilicet de fide].
2 The editions here and a little below this read would have sufficed [suffecerit]. Then the Vatican text omits and adults [et adultis].
3 Cf. 1 Cor 13:1 ff.. — Codex Z except (what) is done in charity [nisi fiat in caritate].
4 See the Gloss of (St.) Bede (the Venerable), tome II, page 661, note 6. — In place of if anyone [si aliquis] codex Q has even if anyone [etsi aliquis] and in place of can [possit], which codices A E G I K V and W have, could [posset] is read in the other (codices). At the end of the argument in place of therefore neither [ergo nec] codex Z has therefore much less [ergo multo minus].
5 A reference to 1 Cor 13:2.
6 Cf. Sent., Bk. II, d. 33, a. 1, q. 1, where there is shown, that the actual sins of parents are not to be imputed to (their) children. — After a few words there is a reference to Eccles. 9:1: A man does not know, whether he is worthy of love, or hatred. — Above this in place of if he could not [si non posset] not a few codices have if they could not [si non possent]. Below this after actual sin [peccatum actuale] codices F and H supply the . . . of the parents [parentum].
7 Morals, Bk. IV, ch. 3, preface. See here the text of Master (Peter), ch. 8. — In place of ought to be said [debere dici] codex F reads would be said [diceretur].
8 Not a few codices read is reputed [reputatur], edition 1 reads was imputed [imputabatur]. Then in place of to little one [parvulo] codex R reads (to be) abundant [abundans].
9 A reference to 2 Cor. 10:5 : Into captivity bringing back every intellect unto the obsequium of Christ. — Cf. below d. 16, p. II, a. 1, q. 1. — Concerning the merit of a congruous (work) and of a condign one in justification see Sent., Bk. II, d. 27, a. 2, q. 2. — Near the end of the body (of the response) in place of I say [dicp] codices F H I O R T U and X have it must be said [dicendum], edition 1 together with a number of the codices has he says [dicit], the Vatican text has it is said [dicitur]. Below this to the word remedy [remedium] codex Z prefaces the word as [in].

 

p. 33

 

sive in curatione parvuli potius requiritur meritum congrui quam condigni, sicut etiam in iustificatione adulti — ideo dico sine praeiudicio, quod fides informis parentum esse poterat remedium parvulo.

or in the curing of a little one merit of a congruous (work) is required rather than of a condign one, just as also in the justification of an adult — for that reason I say without prejudice, that the unformed faith of parents could have been a remedy for a little one.

1. Ad illud ergo quod obiicitur, quod fides informis non placet Deo; dicendum, quod1 non placet Deo tanquam meritorium ex condigno, bene tamen placet sicut dispositivum de congruo.

1. To that, therefore, which is objected, that informed faith does not please God; it must be said, that1 it does not please God as (something) meritorious out of a condign (work), however it does please (Him) well just as (something) dispositive from a congruous one (does).

2. Ad illud quod obiicitur, quod fides informis non sufficit ad remissionem propriae culpae; dicendum, quod illud non valet: quia maior dispositio requiritur ad hoc, ut remittatur actuale quam originale, quia est ex maiori culpa commissum; ideo requiritur attritio cum fide, sed in habente originale sufficit fides.2 Quando ergo dicit: magis meretur quilibet sibi quam alii; intelligendum est, ceteris conditionibus existentibus paribus.

2. To that which is objected, that unformed faith does not suffice for the remission of one's own fault; it must be said, that that is not valid: because a greater disposition is required for this, that there be remitted actual (sin) than original (sin), because (the former) has been committed out of a greater fault; for that reason there is required attrition with faith, but in the one having original (sin) faith suffices.2 Therefore when he says: anyone merits more for himself than for another; it must be understood, with all other existing conditions (being) equal.

SCHOLION.

SCHOLIUM

I. In tribus huius articuli quaestionibus agitur de remedio contra peccatum originale, quod Deus iis quibus circumcisio non erat mandata, providit, quod est fides in Redemptorem vel propria, vel aliena, parvulis applicata (cfr. infra q. 3.). Certum et receptum principium tenet, ab illo peccato naturae neminem nisi per coniunctionem quandam cum Christo liberari posse. Virtus autem salvandi parvulum oritur non tam ex parte subiecti actum fidei elicientis quam ex parte obiecti crediti, ut docet S. Thomas; alii autem simul urgent meritum de congruo, quod comitatur illam protestationem fidei. Plura dubia circa hoc remedium discutienda sunt, scilicet utrum sufficiebat fides in habitu sine actu, item utrum fides informis, denique utrum solus actus internus fidei sine protestatione vel signo externo. Durandus in nonnullis a ceteris in his recedit.

I. In the three questions of this article one deals with the remedy against original sin, which God for those to whom circumcision had not been commanded, provided, which is faith in the Redeemer whether one's own and/or another's, applied to little ones (cf. below q. 3). He holds the certain and received principle, that from that sin of nature no one can be liberated except through a certain conjunction with Christ. Moreover the virtue of saving a little one does not arise both on the part of the subject eliciting the act of faith as on the part of the object believed, as St. Thomas teaches; but some urge at the same time (the thesis in favor of) merit from the congruous (work), which accompanies that protestation of faith. More doubts about this remedy are to be discussed, namely, whether faith in habit without an act used to suffice, likewise whether unformed faith (did), then whether an internal act alone of faith without a protestation and/or an external sign (did). Durandus recedes from not a few (of these) from all the others.

De 1. quaestione: Alex. Hal., de hac et seq. q. S. p. IV. q. 2. m. 5; cfr. q. 1. m. 5. a. 2. § 1. 2. — Scot., de hac et 2 seqq. qq. hic q. 7. — S. Thom., hic q. 2. a. 6; cfr. S. III. q. 61. a. 3. — Petr. a Ta r., hic q. 2. a. 1. 2. 3. — Richard. a Med., hic a. 5. q. 2. — Durand., de hac et 2 seqq. qq. hic q. 8. — Dionys. Carth., de hac et 2 seqq. qq. hic q. 9.

Concerning the first question: Alexander of Hales, on this and the following q., Summa., p. IV, q. 2, m. 5; cf. q. 1, m. 5, a. 2, § 1, 2. — (Bl. John Duns) Scotus, on this and the following 2 questions, here in q. 7. — St. Thomas, here in q. 2, a. 6; cf. Summa., III, q. 61, a. 3. — (Bl.) Peter of Tarentaise, here in q. 2, aa. 1, 2, and 3. — Richard of Middletown, here in a. 5, q. 2. — Durandus, on this and the following 2 questions, here in q. 8. — (Bl.) Dionysius the Carthusian, on this and the following 2 questions, here in q. 9.

II. Primae solutioni 2. questionis adhaeret Durand. (loc. cit.), et aliquatenus favet Scotus; ipse etiam S. Thom. in summa (loc. cit. q. 60. a. 5. ad 3, et q. 70. a. 4. ad 2; de Malo q. 4. a. 8. ad 12.) hanc potius opinionem tanquam probabilem praeferre videtur; sed in Comment. (loc. cit. questiunc. 2.) manifeste ob auctoritatem Gregorii cum S. Bonav. secundam declarat probabiliorem.

II. To the first solution of the second question Durandus adheres, loc. cit., and Scotus favors to some extent; even St. Thomas himself in his Summa., loc. cit., q. 60, a. 5 at n. 3, and q. 70, a. 4, at n. 2; On Evil , q. 4, a. 8, at n. 12, seems rather to prefer this opinion as a probable one; but in his Commentary, loc. cit., questiunc. 2, he manifestly declares with St. Bonaventure the second (to be) more probable because of the authority of (St.) Gregory.

De eadem tractant praeter laudatos: Petr. a Tar., loc. cit. a. 4. — Richard. a Med., hic a. 5. q. 3.

Treating of the same, besides those mentioned, are: (Bl.) Peter of Tarentaise, loc. cit., a. 4. — Richard of Middletown, here in a. 5, q. 3.

III. De 3. quaestione similiter fuit duplex opinio: una tenuit, adultis praeter interiorem fidei actum necessariam fuisse protestationem fidei per aliqua signa sensibilia determinata; altera vero, tantum interiorem actum fuisse necessarium, cultum vero Dei per signa aliqua externa tantum valde convenientem, sive, ut dicit S. Bonav., de consilio. Huic sententiae favet etiam S. Thom., hic q. 2. a. 6. quaestiunc. 3; S. I. II. q. 102. a. 1; III. q. 60. a. 5. ad 3, q. 70. a. 2. ad 1. Idem docet Alex. Hal., loc. cit. m. 3. a. 1. 2. 3, qui de Sacramentis et sacrificiis legis naturae ibidem et m. 1. et 2. multas solvit questiones. — De speciebus numerorum cfr. I. Sent. d. 2. q. 4. scholion.

III. Concerning the third question there was similarly a twofold opinion: one held, that for adults besides an interior act of faith there was necessary a protestation of faith through some determined, sensible signs; however the other, that only an interior act of faith was necessary, but that the cult of God through some external signs (was) only very fitting [valde convenientem], or, as St. Bonaventure says, counseled [de consilio]. Favoring this sentence was also St. Thomas, here in q. 2, a. 6, questiunc. 3; Summa., I-II, q. 102, a. 1; III, q. 60, a. 5, at n. 3, q. 70, a. 2, at n. 1. Alexander of Hales taught the same, loc. cit.,, m. 3, aa. 1, 2 and 3, who concerning the Sacraments and the sacrifices of the law of Nature solves many questions ibid. and mm. 1 and 2. — Concerning the species of numbers cf. Sent., Bk. I, d. 2, q. 4, Scholium.

De eadem questione praeter laudatos: B. Albert. hic a. 8. 11. — Petr. a Tar., loc. cit. a. 5. — Richard. a Med., hic a. 5. q. 4.

Besides those mentioned, (treating) of the same are: Bl. (now St.) Albert (the Great), here in aa. 8 and 11. — (Bl.) Peter of Tarentaise, loc. cit., a. 5. — Richard of Middletown, here in a. 5, q. 4.

1 Cod. Z addit verum est, quod.
2 Vide infra d. 16. p. II. a. 1. q. 1. seq. — Paulo superius pro quam originale cod. H quam ad hoc, ut remittatur originale, Vat. mortale, codd. C D W et ed. 1 pro actuale quam originale substituunt originale, quorum lectio explicatur a cod. F: quia maior dispositio ibi requiritur quam ad hoc, ut remittatur originale. Subinde pro attritio codd. F G H contritio.

1 Codex Z adds is true, that [verum est, quod].
2 See below d. 16, p. II, a. 1, q. 1 ff.. — A little above this in place of than original (sin) [quam originale] codex H reads than for this, that original (sin) be remitted, the Vatican text has moral (sin) [mortale], codices C D W and edition 1 in place of actual (sin) than original (sin) [acutale quam originale] substitute original (sin) [originale], which reading is explained by codex F: because a greater disposition is required there than for this, that original sin be remitted [quia maior dispotio ibi requiritur quam ad hoc, ut remittatur originale]. Below this in place of attritio [attritio] codices F G and H have contrition [contritio].

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.