SENTENTIARUM QUATUOR LIBRI: I, Prologus -- Petri Lombardi

Magistri Petri Lombardi Arch. Episc. Parisiensis	Master Peter Lombard Archbishop of Paris
Sententiarum Quatuor Libri	The Four Books of Sentences
LIBER PRIMUS SENTENTIARUM. DE DEI UNITATE ET TRINITATE	THE FIRST BOOK OF THE SENTENCES ON THE UNITY AND TRINITY OF GOD
PROLOGUS IN LIBROS SENTENTIARUM.¹	PROLOGUE TO THE BOOKS OF SENTENCES.¹
Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol 1, pp. 16-22. Cum Notitiis Editorum Quarrachi	Latin text taken from Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol 1, pp. 16-22. Notes by the Quarrachi Editors.
CUPIENTES aliquid de penuria ac tenuitate nostra cum paupercula in gazophylacium Domini mittere,² ardua scandere, opus ultra vires nostras agere praesumsimus, consummationis fiduciam laborisque mercedem in Samaritano³ statuentes, qui, prolatis in curationem semivivi duobus denariis, supereroganti cuncta redere professus est. Delectat nos veritas pollicentis, sed terret immensitas laboris: desiderium hortatur proficiendi, sed dehortatur infirmitas deficiendi, quam vincit zelus domus Dei. « Quo⁴ inardescentes, fidem nostram adversus errores carnalium atque animalium hominum » Davidicae turris clypeis munire vel potius munitam ostendere ac theologicarum inquisitionum abdita aperire nec non et sacramentorum ecclesiaticorum pro modico⁵ intelligentiae nostrae notitiam traducere studuimus, « non valentes studiosorum fratrum votis iure resistere, eorum in Christo laudabilibus studiis lingua ac stilo nos servire flagitantium, quas bigas in nobis agitat Christi caritas ».⁶	DESIRING with the poor woman to place something from our penury and meagerness into the guardhouse of the Lord's treasury,² (and) to scale (its) steep (steps), we have presumed to do a work beyond our strength, placing (our) trust in (its) consummation and recompense in the Samaritan's labors,³ who, having offered two denarii to care for the half-alive man, professed to render the rest to the one paying out more. The truth of the One proffering delights us, but the immensity of the labor frightens: the desire of making progress exhorts, but the infirmity of failing discourages, which (infirmity) zeal for the house of God conquers. « Catching fire from this (zeal),⁴ our faith against the errors of carnal and animal men » we have studied to wall with the round shields of the Tower of David and/or to show rather that (it is) walled and to open those things withdrawn from theological inquiries and also to put on display [traducere] the knowledge of ecclesiastical sacraments to the limited extent⁵ of our understanding, « not prevailing to resist lawfully the resolute wishes [votis] of the studious brothers, to serve the laudable studies in Christ of those entreating (us) with tongue and stylus, which as a chariot in us the charity of Christ puts in motion ».⁶
« Quamvis⁷ non ambigamus, omnem humani eloquii sermonem calumniae atque contradictioni aemulorum semper fuisse obnoxium, quia, dissentientibus voluntatum motibus, dissentiens quoque fit animorum sensus », « ut, cum omne dictum veri ratione perfectum sit, tamen, dum aliud aliis aut videtur aut complacet, veritati vel non intellectae vel offendenti⁸ impietatis error obnitatur, ac voluntatis invidia resultet », « quam Deus huius saeculi operatur in illis diffidentiae filiis,⁹ qui non rationi voluntatem subiiciunt nec doctrinae studium impendunt, sed his quae somniarunt sapientiae verba coaptare nituntur, non veri, sed placiti rationem sectantes, quos iniqua voluntas non ad intelligentiam / veritatis, . . .	« Although⁷ we do not dispute, that every sermon of human speech has always been obnoxious to the calumny and contradiction of rivals, because, with dissenting movements of wills, the sensing of spirits also becomes dissenting », « so that, although every saying of truth [dictum veri] is perfected by reason, however, while it appears or pleases others differently [aliud aliis], the error of impiety strives against the truth (which is) not understood and/or offending,⁸ and there results envy of will », « which the god of this age works in those sons of diffidence,⁹ who do not subject (their) will to reason nor expend (their) study on doctrine, but strive to adapt the words of wisdom with those things for which they are dreaming, seeking not a reason for truth, but for pleasure, whom an iniquitous will incites not towards the understanding / of the truth . . .
¹ Editiones et codices, quos contulimus, aut omittunt hanc epigraphem, aut varie exhibent; cumque non sibi constent, nihil est cur in ea aliquid immutemus. Editores Vaticani, editionem 2 secuti, hunc prologum in tres partes diviserunt, singulas singulis titulis distinguentes, at contra fidem omnium codicum nec non aliarum editionum, quorum auctoritate divisionem sustulimus, titulis contractis et in marginem reiectis. Ipse S. Bonaventura in Commentario hunc prologum in duas partes principales dispertit in margine notatas. ² Respicitur illud Luc. 21, 2; et Marc. 12, 42. — Mox post verbum scandere in sola ed. 8 additur coniunctio et. ³ Alluditur ad Luc. 10, 35. ⁴ Haec verba, paucis mutatis vel transpositis a Magistro, ita leguntur apud August. II. de Trin. n. 1: « Pro studio, quo fidem nostram adversus errorem carnalium et animalium hominum muniri inardesco, necesse est me pati ». Omnes codd. et edd. cum Vat. legunt atque pro et. Errorem vero pro errores habet cum Augustino etiam ed. 2, quam tamen, contradicentibus omnibus codd. ceterisque edd., sequi non licet, cum perfamiliare fuerit Magistro verba, quae aliunde accipit, in usum suum mutare, ea per varios casus inflectendo, trasponendo et minuendo, vel de suo alia interponendo et addendo. Quod non semel lectoribus observandi occasionem dabimus. ⁵ Cod. B cum omnibus edd. legit pro modulo, refragantibus Codd. A C D E cum aliis plurimis, quod Florentiae et Pataviae consuluimus. In cod. D manus altera saeculi XV. scripsit ad marginem pro modulo: glossema, quod forte in aliis mss. a margine in textum irrepsit et inde in editis obtinuit. ⁶ August. loc. cit. « . . . fratribus autem non valeam resistere, iure, quo eis servus factus sum, flagitantibus, ut eorum in Christo laudabilibus studiis lingua ac stilo meo, quas bigas in me caritas agitat, maxime serviam ». ⁷ Hilar. de Trin. libr. x. n. 1: « Non est ambiguum, omnem humani eloquii sermonem contradictioni obnoxium semper fuisse: quia dissentientibus voluntatum motibus, dissentiens quoque fit sensus animorum; cum adversantium affectione compugnans, assertionibus his, quibus offenditur, contradicit. Quamvis enim omne dictum veri ratione perfectum sit, tamen, dum aliud aliis aut videtur, aut complacet, patet veritatis sermo adversantium reponsioni: quia contra veritatem aut non intellectam aut offendentem vel stultae vel vitiosae voluntatis error obnititur. Immoderata enim est omnis susceptarum voluntatum pertinacia; et indeflexo motu adversandi studium persistit, ubi non rationi voluntas subiicitur nec studium doctrinae impenditur, sed his quae volumus rationem conquirimus, et his quae studemus doctrinam coaptamus. Iamque nominis potius quam naturae erit doctrina, quae fingitur: et non iam veri manebit ratio, sed placiti, quam sibi voluntas magis ad defensionem placentium coaptaverit, non quae voluntatis instinctum per intelligentiam veri rationabilis incitabit ». Dein post verba placentium incitat, totidem omissis quot attulit, sequentia usque ad foedere bellant ex eodem Hilario ibidem n. 2. passim excerpsit Magister. Tum ad Hilar. n. 1. rediens, ut pauca illa: Inter veri namque usque tuetur, accipiat, ubique pro more suo etiam in iis, quae accipit, aliquid demit, mutat interpolatque. ⁸ Vat. male et contra codd. et fere omnes edd. addit et ante impietatis, et mox legit obnititur et resultat. ⁹ II. Cor. 4, 4. et Eph. 2, 2. — Vat. saeculi huius pro huius saeculi, sed renitentibus omnibus mss. cum edd. 1, 8 atque ipso sacro textu, et mox post filiis adiungit suis contra codd. et edd. omnes et ipsam Vulgatam, ubi legitur: operatur in filios diffidentiae.	¹ The editions and codices, which we have conferred, either omit this epigraph, or exhibit it differently; and since they are not consistent, there is no basis for us to make any change. The editors of the Vatican text, having followed edition 2, divided this prologue into three parts, distinguishing each with its own title—having contracted the titles and left them in the margin—but (this they did) not trusting in all the codices nor in the other editions, by whose authority we have supported the division. St. Bonaventure himself separated this prologue in (his own) Commentary into two principle parts, as noted in the margin. ² A reference to Luke 21:2 and Mark 12:42. Immediately after the word scale [scandere], there is added in edition 8 alone, the conjunction and [et]. ³ An allusion to Luke 10:35. ⁴ These words, having been changed a little and/or transposed by Master (Peter), are thus read in Augustine's On the Trinity, Bk. II, n. 1: « On behalf of the study, by which I am catching fire to wall our faith against the error of carnal and animal men, it is necessary that I suffer » All the codices and editions together with the Vatican text read and also [atque] for and [et]. But even edition 2 has error [error] in place of errors [errores] together with Augustine, which (edition), however, having contradicted all the codices and the other editions, is not licit to follow, since it was a thoroughly familiar thing to Master (Peter) to change the words, which he accepted from another, for his own use, by inflecting, transposing and lessening them through various cases, and/or interposing and adding others of his own. Which we shall give the readers occasion for observing more than once. ⁵ Codex B with all the editions reads to the small measure [pro modulo], breaking with codices A C D and E together with many others, which we have consulted at Florence and Padua. In codex D another hand in the 15th century wrote on the margin to the small measure [pro modulo]: a gloss, which perhaps crept into the text from the margin in other manuscripts and from there was retained in the editions. ⁶ St. Augustine loc. cit.: « . . . but I may not prevail in resisting the brothers, lawfully, from this that I have been made their servant, entreating (me as they do), to serve most of all their laudable studies in Christ with my tongue and stylus, which as a chariot in me charity puts in motion ». ⁷ St. Hilary (of Poitiers), On the Trinity, Bk. X, n. 1: « There is no dispute, that every sermon of human speech has always been obnoxious to contradiction: because with dissenting movements of wills, the sensing of spirits also becomes dissenting; since being pricked by the affection of adversaries, it contradicts those assertions, by which it is offended. For although every saying of truth is made perfect by reason, however, so long as it either appears, or pleases, others differently [aliud aliis], the sermon of the truth lies open to the response of adversaries: because against the truth, either not understood or offending, the error of the foolish and/or vicious will strives. For unmeasured is every pertinacity of the wills that have undertaken (such things); and by an undeflected movement a study to resist [adversandi] persists, where a will is not subjected to reason nor study spent on doctrine, but we seek out a reason for those things which we want, and we adapt doctrine with those things for which we strive [studemus]. And hence [iam] in name [nominis] rather than in reality [naturae] will be the doctrine, which is fashioned: and there will remain no longer a reason for truth, but for pleasure, which (reason) one's own will has adapted more for the defense of pleasant things, which the instinct of a will will not incite through the understanding of a reasonable truth ». Then after the words pleasant things [placentium incitat], having omitted as much as he quotes, Master (Peter) copies the passage up to against the truth [foedere bellant] from the same Hilary ibid. n. 2 ff.. Then returning to St. Hilary, n. 1, those few (words): For between the assertion [Inter veri namque] up to guards itself [tuetur], he accepts, everywhere as is his custom even in those things, which he accepts, he subtracts, changes and interpolates something. ⁸ The Vatican text, against both the codices and nearly all the editions, adds badly and [et] before of impiety [impietatis], and then has the indicative for strives [obnititur] and results [resultat]. .⁹ 2 Cor. 4:4 and Eph. 2:2. — The Vatican text has of age this [saeculi huius] in place of of this age [huius saeculi], but all the manuscripts together with editions 1 and 8 and the Sacred Text itself oppose this, and then at sons [fillis] it adds his own [suis] against the codices and all the editions and the Vulgate itself, where there is read: works in sons of diffidence [operator in filios diffidentiae].

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veritatis, sed ad defensionem¹ placentium incitat, non desiderantes doceri veritatem, sed ab ea ad fabulas convertentes auditum.² Quorum professio est magis placita quam docenda conquirere nec docenda desiderare, sed desideratis doctrinam coaptare. Habent rationem sapientiae in superstitione:³ quia fidei defectionem sequitur hypocrisis mendax, ut sit vel⁴ in verbis pietas, quam amiserit conscientiae, ipsamque simulatam pietatem omni⁵ verborum mendacio impiam reddunt, falsae doctrinae institutis fidei sanctitatem corrumpere molientes auriumque pruriginem sub novello sui desiderii dogmate aliis ingerentes, qui contentioni studentes contra veritatem sine foedere bellant ». « Inter veri namque assertionem et placiti defensionem pertinax pugna est, dum se et⁶ veritas tenet, et se voluntas erroris tuetur ». Horum igitur et⁷ Deo odibilem ecclesiam evertere atque ora oppilare, ne virus nequitiae in alios effundere queant, et lucernam veritatis in candelabro exaltare volentes,⁸ in labore multo ac sudore hoc volumen, Deo praestante, compegimus ex testimoniis veritatis in aeternum fundatis, in quatuor libros distinctum.

of the truth, but to the defense¹ of pleasant things, not desiring to be taught the truth, but converting themselves away from it towards the hearing of fables.² Whose profession is more a pleasantry [placita] than a seeking out of things to be taught, and not a desiring of things to be taught, but an adapting of doctrine with things desired. They have a reason for (their) wisdom in superstition:³ because mendacious hypocrisy follows defection from the faith, so that even⁴ in (their) words there is a piety, which has lost (its) conscience, and they render that simulated piety impious with every⁵ mendacity of words, contriving to corrupt the sanctity of the Faith with the instructions of false doctrine and forcing upon others an itching of the ears under the novel dogma of their own desire, who as students of contention war without the restraint of treaties [sine foedere] against the truth ». « For between the assertion of truth and the defense of pleasure there is a persistent battle, so long as both⁶ the truth grasps itself and the will for error guards itself ». Therefore lest they be able to pour forth the venom of their iniquity upon others, to both⁷ turn the Church into (something) hateful to God and to stop up mouths of these (Her sons), we willing⁸ to exalt the light of the truth upon a candlestick, in much labor and sweat, with God as (our) surety, have compiled this volume in four distinct books, from the testimonies of the truth founded in eternity.

In quo maiorum exempla doctrinamque reperies,⁹ in quo per dominicae fidei sinceram professionem vipereae doctrinae fraudulentiam prodidimus, aditum demonstrandae veritatis complexi nec periculo impiae professionis inserti,¹⁰ temperato inter utrumque moderamine utentes. Sicubi vero parum vox nostra insonuit,¹¹ non a paternis dicessit limitibus. « Non igitur debet hic labor cuiquam pigro vel multum docto videri superfluus, cum multis impigris multisque indoctis, inter quos etiam mihi, sit necessarius »,¹² brevi volumine complicans Patrum sententias, appositis eorum testimoniis, ut non sit necesse quaerenti librorum numerositatem evolvere, cui brevitas collecta¹³ quod quaeritur offert sine labore. « In hoc autem tractatu non solum pium lectorem, sed etiam liberum correctorem desidero, maxime ubi profunda versatur veritatis quaestio, quae utinam tot haberet inventores, quot habet contradictores ».¹⁴ Ut autem quod quaeritur facilius occurrat, titulos, quibus singulorum librorum capitula distinguuntur, praemisimus.

In which you shall again find⁹ the examples and doctrine of (our) elders, (and) in which we have brought to light through a sincere profession of faith in the Lord [dominicae fidei] the fraudulence of the viper's doctrine, have embraced an approach for demonstrating the truth and have not inserted¹⁰ the danger of an impious profession, using a temperate means of guidance among both. But if our voice has sounded out a little anywhere,¹¹ it has not departed from the limits of the Fathers. « Therefore this labor ought not seem superfluous to anyone learned sluggishly or much, since for many diligent and many unlearned (men), among whom even for myself, it is necessary »,¹² that one compile the sentences of the Fathers in a brief volume, with their appropriate testimonies, so that it is not necessary for one to seek to unroll numerous books, for whom a brief collection [brevitas collecta]¹³ offers what is sought without the labor. « Moreover in this tract I not only desire the pious reader, but also the free [i.e. unrestrained] corrector, most of all where a profound question of the truth is dealt with, which, one would wish, would have as many discoverers, as it has contradictors ».¹⁴ Moreover so that what is sought may more easily come to meet (the reader), we have prefaced (this work with) the titles, by which the chapters of each of the books is distinguished.

¹ Solus cod. E hic addit sibi.
² II. Tim. 4, 4.
³ Coloss. 2, 33; Vulgata: Quae sunt rationem quidem habentia in supersitione. Ceterae edd. et omnis codd. relativum quae supprimunt eiusque loco punctum ferunt post coaptare, dum Vat. ed ed. 4 legunt coaptare, quae habent.
⁴ Vat. omittit vel, quod restituimus ex Hilario, ex omnibus codd. et edd., excepta 4. Mox pro amiserit legitur amisit in cod. D et amiserat in ed. 2. Utrumque respuunt cum Hilario ceteri codd. et edd.
⁵ Codd. A B E et edd. 1, 8 male omnium pro omni.
⁶ Codd. D E hic male praetermittunt praticulam et.
⁷ Solus cod. D cum edd. 1, 2, 3, 5, 7, 8, 9 omittit et. Utraque lectio bona, sed facilior sine et.
⁸ Respicitur Matth. 5, 15. — Mox deest hoc in codd. A B C et in edd. 1, 8. Deinde codd. D F et quatuor libris pro in quatuor libris.
⁹ Cod. E invenies.
¹⁰ Solummodo Vat. et ed. 4 incerti pro inserti.
¹¹ Edd. 2, 9, 10 insonuerit. Tum cod. B bene post non adiungit tamen; deinde cod. A liminibus pro limitibus.
¹² Ex August. de Trin. III. n. 1, quibusdam omissis et nonnullis additis; in quo textu superflue et contra originale codd. A B D E cum edd. 1, 4, 5, 6, 7 post etiam addunt et.
¹³ In Vat. ac edd. 3, 4, 5, 6, 7, 9 nec non cod. A desideratur collecta. Paulo ante legitur revolvere pro evolvere in ed. 1.
¹⁴ Paulo aliter apud August. ibid. n. 2, cuius integer locus, cum sit brevis, describitur: Sane cum in omnibus litteris meis non solum pius lectorem, sed etiam liberum correctorem disederem, multo maxime in his, ubi ipsa magnitudo quaestionis, utinam tam multos inventores habere posset, quam multos contradictores habet.

¹ Only codex E reads of the things pleasant to themselves [sibi placentium].
² 2 Tim. 4:4.
³ Col. 2:33; in the Vulgate: Which are indeed possessing a reason in superstition. The rest of the editions and all the codices suppress the relative which [quae] and in its place put a period after desired [coaptare], while the Vatican text and edition 4 reads desired, which have [coaptare, quae habent].
⁴ The Vatican text omits the even [vel], which we have restored from St. Hilary, as quoted in all the codices and editions, excepting n. 4. Then for has lost [amiserit] codex D reads has lost [amisit] and edition 2 had lost [amiserat]. The rest of the codices and editions together with St. Hilary reject both of these readings.
⁵ Codices A B and E and editions 1 and 8, have badly with mendacity of all words [omnium verborum mendacio] for with every mendacity of words [omni verborum mendacio].
⁶ Codices D and E wrongly repeat and [et] at this point.
⁷ Only codex D with editions 1, 2, 3, 5, 7, 8 and 9 omit both [et] here. Both readings are good, but it is easier to read without the both [et: since the parallel construction of et . . .et normally does not use atque as a substitute, as is done here].
⁸ A reference to Mt. 5:15. — Then this [hoc] is lacking in codices A B and C and in editions 1 and 8. Then codices D and F have and by four books [et quatuor libris] in place of in four books [in quatuor libris].
⁹ Codex E has you shall find [invenies].
¹⁰ Only the Vatican text and edition 4 have uncertain [incerti] here in place of inserted [inserti].
¹¹ Editions 2, 9 and 10 have will have sounded out [insonuerit]. Then codex B does well to add however [tamen] after not [non].
¹² From St. Augustine's On the Trinity, Bk. III, n. 1, with certain words omitted and not a few added; in which text codices A B D and E together with editions 1, 4, 5, 6 and 7 superfluously, and contrary to the original, add and [etiam] before even [et].
¹³ In the Vatican text and editions 3, 4, 5, 6, 7, and 9 and also in codex A collection [collecta] is lacking. A little before this edition 1 has revolve [revolvere] in place of unroll [evolvere].
¹⁴ In St. Augustine's text, ibid., n. 2, this appears slightly different: Since in all my letters I would reasonably desire not only the pious reader, but also the unrestrained corrector, most of all in those, where the very magnitude of the question, could, one would wish, have as many discoverers, as it has many contradictors.

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.

Sententiarum Quatuor Libri

The Four Books of Sentences