LIBER PRIMUS SENTENTIARUM -- D. 1: 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
DISTINCTIO I.	DISTINCTION 1
Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol. 1, pp. 26-28. Cum Notitiis Editorum Quaracchi	Latin text taken from Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol. 1, pp. 26-28. Notes by the Quaracchi Editors.
Cap. I. Omnis doctrina est de rebus vel de signis.	Chapter I Every doctrine concerns things and/or signs.
Veteris ac novae Legis continentiam diligenti indagine etiam atque etiam considerantibus nobis praevia Dei gratia innotuit, sacrae paginae tractatum circa res vel signa praecipue versari. Ut enim egregius doctor Augustinus ait in libro de Doctrina christiana:¹ « Omnis doctrina vel rerum est, vel signorum. Sed res etiam per signa discuntur. Proprie autem hic res appellantur, quae non ad significandum aliquid adhibentur; signa vero, quorum usus est in significando ». Eorum autem aliqua sunt, quorum omnis usus est in significando, non in iustificando, id est,² quibus non utimur nisi aliquid significandi gratia, ut aliqua Sacramenta legalia; alia, quae non solum significant, sed conferunt quod intus adiuvet, sicut evangelica Sacramenta. « Ex quo aperte intelligitur, quae hic appellentur signa, res illae videlicet, quae ad significandum aliquid adhibentur. Omne igitur signum etiam res aliqua est. Quod enim nulla res est, ut in eodem Augustinus ait, omnino nihil est; non autem e converso³ omnis res signum est », quia non adhibetur ad significandum aliquid. Cumque his intenderit theologorum speculatio studiosa atque modesta, divinam Scripturam formam praescriptam in doctrina tenere advertet. De his ergo nobis aditum ad res divinas aliquatenus intelligendas, Deo duce, aperire volentibus disserendum est; et primum de rebus, postea de signis disseremus.	While considering the contents of the Old and New Law again and again by diligent chase [indagine], the prevenient grace of God has hinted to us, that a treatise on the Sacred Page is [versari] chiefly about things and/or signs. For as Augustine, the egregious Doctor, says in the book on Christian Doctrine:¹ « Every doctrine is of things, and/or signs. But even things are learned through signs. But here (those) are properly named things, which are not employed to signify anything; but signs, those whose use is in signifying ». But of these there are some, whose every use is in signifying, not in justifying, that is,² which we do not use except for the sake of signifying something, as (are) some Sacraments of the Law [legalia]; others, which not only signify, but confer that which helps inwardly, as the evangelical Sacraments (do). « From which it is openly understood, what are here named signs: those things namely, which are employed to signify something. Therefore every sign is also some thing. For because it is no thing, as Augustine said in the same (book), it is entirely nothing; but conversely³ not every thing is a sign », because it is not employed to signify anything. And since the studious and modest speculation of theologians is intent upon these, it turns toward the Sacred Page to hold the form prescribed in doctrine. Of these, therefore, there is to be an orderly discussion [disserendum est] by us who want, with God as (our) leader, to open an approach towards understanding to some extent the things divine; and first we would discuss in an orderly manner things, afterwards signs.
Cap. II. De rebus quibus fruendum est, vel utendum, et de his quae fruuntur et utuntur.	Chapter II On the things which one is to enjoy, and/or to use, and on those which enjoy and use.
« Id ergo in rebus considerandum est, ut in eodem⁴ Augustinus ait, quid res aliae sunt, quibus fruendum est, aliae, quibus utendum est, aliae, quae fruuntur et utuntur. Illae, quibus fruendum est, nos beatos faciunt; istis, quibus utendum est, tendentes ad beatitudinem adiuvamur et quasi adminiculamur, ut ad illas res, quae nos beatos faciunt, pervenire eisque inhaerere possimus. Res vero, quae fruuntur et utuntur, nos sumus, quasi inter utrasque constituti », et Angeli et Sancti.⁵ « Frui autem est amore alicui rei inhaerere propter se ipsam; uti vero id quod in usum venerit referre ad obtinendum illud, quo fruendum est; alias abuti est, non uti. Nam usus illicitus abusus vel abusio nominari debet ».⁶ « Res igitur, quibus fruendum est, sunt Pater et Filius et Spirtus sanctus. Eadem tamen Trinitas quaedam summa res est communisque omnibus fruenitibus ea, si tamen res dici debet et non rerum omnium causa, si tamen et causa. Non enim facile potest invenire nomen, quod tantae excellentiae conveniat, nisi quod melius dicitur Trinitas haec unus Deus ». Res autem, quibus utendum est, mundus est et in eo creata. Unde Augustinus in eodem:⁷ « Utendum est hoc mundo, non fruendum, ut invisibilia Dei per ea quae facta sunt, intellecta, conspiciantur,⁸ id est, ut de temporalibus aeterna tantum sunt, quibus fruendum est, quae aeternae et incommutabiles sunt; ceteris autem utendum est, ut ad illarum perfruitionem⁹ perveniatur ». Unde Augustinus in libro decimo de Trinitate:¹⁰ « Fruimur cognitis, in quibus ipsis propter se voluntas delectata conquiescit; utimur vero eis quae ad aliud referimus, quo fruendum est ».	« Among things, therefore, it must be considered, that as (St.) Augustine says in the same (book),⁴ there are some things, which one is to enjoy, others, which one is to use, others, which enjoy and use. Those, which one is to enjoy, make us blessed; by those others, which one is to use, as ones tending towards beatitude we are helped and, as it were [quasi], propped up, so that we can arrive at those things, which make us blessed, and cleave to them. But between both things, which are enjoyed and used, we have been constituted, as it were », as both Angels and Saints.⁵ « Moreover “to enjoy” is to cleave to any thing by love on account of its very self; but “to use” (is) to refer that which has come to be used to obtain that, which one is to enjoy; otherwise it is abusing, not using. For an illicit use ought to be named abuse [abusum] and/or an abuse [abusio] ».⁶ « The things, therefore, which one is to enjoy, are the Father and the Son and the Holy Spirit. However the same Trinity is a certain most high Thing and common (property) to all enjoying It, if however It ought to be called a thing and not the Cause of all things, if however even a cause. For it is not easy to find a name, which convenes with so great an excellence, which the one God is better said (to be) except “this Trinity” ». Moreover the things, which one is to use, are the world and the created things in it. Whence (St.) Augustine in the same (book):⁷ « This world is to be used — not enjoyed — so that the invisible things of God, understood through those things which have been made, may be perceived [conspiciantur],⁸ that is, as from temporal things there are only eternal ones, which one is to enjoy, which are eternal and incommutable; but the all others one is to use, so that one arrives at the thorough fruition⁹ of these ». Whence (St.) Augustine in the tenth book On the Trinity:¹⁰ « We enjoy things cognized, in which very things the delighted will takes rest for its own sake; but we use those things which we refer to the other, which one is to enjoy ».
Cap. III. Quod sit frui et uti.	Chapter III What is it “to enjoy” and “to use”?
Notandum vero, quod idem Augustinus in libro decimo de Trinitate,¹¹ aliter quam supra accipiens uti et frui, sic dicit: « Uti est assumere aliquid in / facultatem voluntatis; . . .	But it must be noted, that the same (St.) Augustine in the tenth book On the Trinity,¹¹ accepting “to use” and “to enjoy” in another way than above, speaks thus: « To use is to assume something into / the faculty of the will; . . .
¹ Cap. 2 n. 2; hic et proximo loco, sed multis a Magistro omissis et nonnullis additis ac mutatis. ² Vat. et ed. 4 non bene omittunt id est. ³ Vat. et edd. 4, 6 e diverso pro e converso. ⁴ Libr. I. c. 3. n. 1. ⁵ Omnes codd. cum edd. 1, 6, 8 Angeli sancti. Pro utraque lectione militant rationes; unde nihil immutavimus. Lectio Angeli sancti comprehendit sub nos sumus omnes homines bonos, sive sint in via, sive in patria; et addit sancti ad Angeli, ut excludantur daemones, sum damnati nullo modo Deo fruantur. Altera vero lectio ex una parte ponit nos, qui soli stricto sensu constituti sumus inter res, quibus fruendum, scil. Deo, et quibus utendum ut mediis ad Deum, ex altera parte beatos Angelos et Sanctos, qui proprie fruuntur Deo nec indigent uti mediis ad ultimam finem, sed tamen aliquo modo creaturis uti possunt ad alios fines. ⁶ Aug. loc. cit. c. 4. et proximus locus, qui incipit: Res igitur, ibid. c. 5. ⁷ Libr. I. c. 4. et proximus locus ibid. c. 5. ⁸ Rom. 1, 20. ⁹ Vat. et edd. 1, 2, 4 fruitionem, contradicentibus textu Augustini et codd. cum aliis edd. ¹⁰ Cap. 10. n. 13. — Vat. cum cod. A et omnibus edd., excepta 8, in principio propositionis: Idem loco Unde Augustinus. ¹¹ Cap. 11. n. 17. — In fine textus cod. B, ed. 1 et originale habent appetivit pro appetit.	¹ Chapter 2, n. 2; here and in the next passage, but with many words omitted by Master (Peter) and not a few added or changed. ² The Vatican text and edition 4, not so well, omit that is. ³ The Vatican text and editions 4 and 6 have diversely in place of conversely. ⁴ Book I, ch. 3, n. 1. ⁵ All the codices together with editions 1, 6 and 8 have holy Angels [Angeli sancti]. Reasons favor each reading; whence we have changed nothing. The reading holy Angels [Angeli sancti] comprehends, under we have, all good men whether they are wayfarers, or in their fatherland; and it adds holy to Angels, to exclude the demons, since the damned in no manner enjoy God. But the other reading in one way posits us, who have alone been constituted in the strict sense between things, which are enjoyed, that is God, and those to be used as means towards God; in another way (it posits) the blessed Angels and Saints, who properly enjoy God and do not need to use means towards the last end, but however in some manner use creatures towards other ends. ⁶ (St.) Augustine, loc. cit., ch. 4 and the next passage, which begins: The things, therefore . . ., ibid., ch. 5. ⁷ Bk, I, ch. 4 and the next passage ibid., ch. 5. ⁸ Rom. 1:20. ⁹ The Vatican text and editions 1, 2 and 4 have fruition, in contradiction to (St.) Augustine's text and the codices, together with the other editions. ¹⁰ Chapter 10, n. 3. — The Vatican text with codex A and all the editions, except 8, has at the beginning of the proposition: Likewise in place of Whence (St.) Augustine.

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facultatem voluntatis; frui autem est uti cum gaudio non adhuc spei, sed iam rei; ideoque omnis, qui fruitur, utitur; assumit enim aliquid in facultatem voluntatis cum fine delectationis. Non autem omnis, qui utitur, et fruitur; si id quod in facultatem voluntatis assumit, non propter ipsum, sed propter aliud appetit ».	the faculty of the will; but to enjoy is to use with a joy no longer of hope, but already of a thing; and for that reason everything, which is enjoyed, is used; for one assumes something into the faculty of the will for the purpose [cum fine] of delectation. Moreover not everything, which is used, is also enjoyed; if that which is assumed into the faculty of the will, is desired [appetit] not for its own sake, but for the sake of another ».
Et attende, quod¹ videtur Augustinus dicere, illos frui tantum, qui in re gaudent, non iam in spe; et ita in hac vita non videmur frui, sed tantum uti, ubi gaudemus in spe, cum supra dictum sit, frui esse amore inhaerere alicui rei propter se, qualiter etiam hic multi adhaerent Deo.	And attend, that¹ (St.) Augustine seems to say, that those only enjoy, who rejoice in a thing, no more in hope; and thus in this life we do not seem to enjoy, but only to use, where we rejoice in hope, since it has been said above, that to enjoy is to cleave to any thing by love for its own sake, in which manner many even here adhere to God.
Haec ergo, quae sibi contradicere videntur, sic determinamus dicentes, nos et hic et in futuro frui, sed ibi proprie et perfecte et plene, ubi per speciem videbimus quo fruemur; hic autem, dum in spe ambulamus, fruimur quidem, sed non adeo plene. Unde Augustinus in libro decimo de Trinitate:² « Fruimur cognitis, in quibus ipsis voluntas propter se delectata conquiescit ». Idem in libro de Doctrina christiana³ ait: « Angeli illo fruentes iam beati sunt, quo et nos frui desideramus; et quantum in hac vita iam fruimur vel per speculum vel in aenigmate, tanto nostram peregrinationem et tolerabilius sustinemus et ardentius finire cupimus ».	Therefore these things, which seem to contradict themselves, we thus determine saying, that we both here and in the future enjoy, but there properly and perfectly and fully, where through sight [per speciem] we shall see, what we enjoy; but here, while we walk in hope, we indeed enjoy, but not fully to that extent. Whence (St.) Augustine in the tenth book On the Trinity:² « We enjoy things cognized, in which very things the delighted will takes rest for its own sake ». Likewise in the book On Christian Doctrine³ he says: « The Angels, enjoying Him, are already blessed, whom we also desire to enjoy; and as much as in this life we enjoy (Him) through a mirror and/or in mystery, so much more shall we both more tolerably sustain our pilgrimage and more ardently desire to finish (it) ».
Postest etiam dici, quod qui fruitur etiam in hac vita non tantum habet gaudium spei, sed etiam rei, quia iam delectatur in eo quod diligit, et ita iam rem aliquatenus tenet. Constat ergo, quia⁴ debemus Deo frui, non uti. « Illo enim, ut ait Augustinus,⁵ frueris, quo efficieris beatus et in quo spem ponis, ut ad id pervenias ». De hoc idem ait in libro de Doctrina christiana: « Dicimus ea re nos frui, quam diligimus propter se, et ea re nobis fruendum esse tantum, qua efficimur beati; ceteris vero utendum ». « Frequenter tamen dicitur frui cum delectationem secum gerit. Si tamen per eam transieris et ad illud, ubi permanendum est, eam retuleris, uteris ea et abusive, non proprie diceris frui. Si vero inhaeseris atque permanseris, finem in ea ponens laetitiae tuae, tunc vere et proprie frui dicendus es; quod non est faciendum nisi in illa Trinitate, it est, summo et incommutabili bono ».⁶	It can also be said, that he who enjoys even in this life, not only has the joy of hope, but also of a thing, because he already delights in that which he loves [diligit], and thus he already has the thing to a certain degree. It is therefore established, because⁴ we ought to enjoy God, not use (Him). « For Him », as (St.) Augustine says,⁵ « you enjoy, by whom you shall be made blessed and in whom you place (your) hope, to arrive at that ». Concerning this the same says in (his) book On Christian Doctrine: « We say that we enjoy that thing, which we love for its own sake, and that thing alone is to be enjoyed by us, by which we are made blessed; but all others (are) to be used ». « Frequently, however, one says to enjoy when it bears delectation with itself [secum]. If, however, you would pass over through this (delectation) and refer it to that, where one is to thoroughly remain, you are using it and you will be said “to enjoy” not properly, but in an abusive sense [abusive]. But if you cleave (to it) and thoroughly remain (in it), placing the end of your gladness in it, then truly and properly you are said “to enjoy”; which is not to be done except in that Trinity, that is, in the Most High and Incommutable Good ».⁶
Cum autem homines, qui fruuntur et utuntur aliis rebus, res aliquae sint, quaeritur, « utrum frui se debeant, an uti, an utrumque ». Ad quod sic respondet Augustinus in libro de Doctrina christiana:⁷ « Si propter se homo diligendus est, fruimur eo; si propter aliud, utimur eo: videtur autem mihi propter aliud diligendus. Quod enim propter se diligendum est, in eo constituitur beata vita, cuius etiam spes hoc tempore nos consolatur. In homine autem spes ponenda non est, quia maledictus est qui hoc facit. Ergo si liquide advertas, nec seipso quisquam frui debet, quia non se debet diligere propter se, sed propter illud quo fruendum est ». Huic autem contrarium videtur quod Apostolus ad Philemonem⁸ loquens ait: Ita, frater, ego te fruar in Domino. Quod ita determinat Augustinus:⁹ « Si dixisset tantum te fruar, et non addidisset in Domino, videretur finem dilectionis ac spem constituisse in eo; sed quia illud addidit, in Domino se finem posuisse eodemque frui significavit ». « Cum enim », ut idem Augustinus ait, « homine in Deo frueris, Deo potius quam homine frueris ».	Moreover since men, who enjoy and use other things, are (themselves) other things, it is asked, « whether they ought to enjoy, or use themselves, or both »? To which (St.) Augustine responds thus, in (his) book On Christian Doctrine:⁷ « If a man is to be loved [diligendus est] for his own sake, we enjoy him; if for the sake of another, we use him: but it seems to me that he (is) to be loved for the sake of another. For what is to be loved for its own sake, in this is constituted the blessed life, hope for which consoles us even at this time. But in man hope is not to be placed, because accursed is he who does this. Therefore if you clearly advert, no one ought to enjoy his very self, because he ought not love himself for his own sake, but for the sake of that, which one is to enjoy ». But what the Apostles says, speaking to Philemon,⁸ seems contrary to this: Thus, brother, do I enjoy you in the Lord. Which (St.) Augustine determines thus:⁹ « If he has said only I enjoy you, and had not added in the Lord, it would seem that end or hope of delectation was constituted in him; but because he added that, he placed (his) end in the Lord and signified that he enjoys Him ». « For when », as the same (St.) Augustine says, « you enjoy a man in God, you will enjoy God rather than man ».
Sed cum Deus diligat nos, ut frequenter Scriptura dicit, quae eius dilectionem erga nos multum commendat, quaerit Augustinus,¹⁰ quomodo diligit, an ut utens, an ut fruens, et procedit ita: « Si fruitur nobis, eget bono nostro, quod nemo sanus dixerit; ait enim Propheta:¹¹ Bonorum meorum non eges. Omne enim bonum nostrum vel ipse est, vel ab ipso est: non ergo fruitur nobis, sed utitur. Si enim nec fruitur nobis nec utitur, non invenio, quomodo diligat nos ». « Neque tamen sic utitur nobis, ut nos aliis rebus. Nos enim res, quibus utimur, ad id referimus, ut Dei bonitate perfruamur; Deus vero ad suam bonitatem usum nostrum refert: ille enim miseretur nostri propter suam bonitatem, nos autem nobis invicem propter illius bonitatem; ille nostri miseretur, ut se perfruamur, nos vero invicem nostri miseremur, ut illo fruamur. Cum enim nos alicuius meseremur et alicui consulimus, ad eius quidem facimus utilitatem eamque intuemur, sed et nostra fit consequens, cum misericordiam, quam aliis impendimus, non reliquit Deus sine mercede. Haec autem merces summa est, ut ipso perfruamur ».¹² Item: « Quia bonus est, sumus, et inquantum sumus, boni sumus. Porro quia etiam iustus est, non impune mali sumus, et in quantum mali sumus, in tantum etiam / minus sumus.	But when God loves us, as Scripture frequently says, which much commends His love toward us, (St.) Augustine asks,¹⁰ in what manner does He love, whether as one using, or as one enjoying, and he proceeds thus: « If He enjoys us, He is in want of our good, which no sane (person) would say; for the Prophet says:¹¹ Thou are not in want of my goods. For He Himself, and/or from Him, is our every good: therefore He does not enjoy, but uses us. For if He neither enjoys nor uses us, I do not find, in what manner He loves us ». « And He does not so use us, as we use other things. For we refer the things, which we use, for this, that we thoroughly enjoy the goodness of God; but God refers our use to His own goodness: for He has mercy on us for the sake of His own goodness, but we have mercy on one another [nobis invicem] for the sake of His goodness; He has mercy on us, so that we may thoroughly enjoy Him, but we have mercy on one another, to enjoy Him. For when we have mercy on anyone and look to the interests [consulimus] of anyone, we indeed work for his utility and look at it attentively [intuemur], but the consequence is also ours, since the mercy, which we spend upon others, God has not left without it recompense [mercede]. Moreover this is the highest recompense, that we may thoroughly enjoy Him ».¹² Likewise: « Because He is good, we are, and inasmuch as we are, we are good. Furthermore, because He is also just, we are not without impunity evil, and inasmuch as we are evil, to that extent [in tantum] we also / are less.
¹ Vat. cum codd. B C et edd. praeter 6 et 8 quia. ² Cap. 10. n. 13. — Integrum textum posuimus ex cod. D et ed. 1. Vat. cum ceteris edd. et codd. fruimur cognitis, in quibus voluntas est. Suspicamur autem, pro est legendum esse etc. Nomen Augustinus, quod deerat post Unde, suffectum est ex codd. C D et edd. 1, 8. ³ Libr. I. c. 30. n. 31. — Scripturae locus, quem hic respicit Augustinus, est I. Cor. 13, 12. ⁴ Solummodo edd., exceptis I, 8, legunt igitur quod. Tum Vat. contra codd. et edd. 1, 8 post frui addit et. ⁵ Libr. I. de Doctr. christ. c. 33. n. 37; proximus locus ibid. c. 31. n. 34. ⁶ Loc. cit. c. 33. n. 37. — In fine huius auctoritatis codd. omnes et edd. 1, 8 adiiciunt in ante summo; sed infra circa finem in eodem S. Aug. loco solummodo cod. B cum iisdem duabus edd. Cum autem in desit in orginali, nihil immutavimus. ⁷ Libr. I. c. 22, sed plura secundum sensum excerpta sunt. — Insuper mss. omnes et edd. 1, 8 male et contra textum Augustini omittunt nos ante consolatur. Verba, quae sequuntur: In homine etc., alludunt ad Ierem. 17, 5. ⁸ Vers. 20. — Immediate ante Vat. cum edd. 4, 7 contra codd. et ceteras edd. videri non debet pro videtur. ⁹ De Doctr. christ. c. 33. n. 37, ubi in originali: Inde ad Philemonem Paulus: Ita frater, inquit ego te fruar in Domino. Quod si non addidisset in Domino, et te fruar tantum dixisset, in eo constituisset spem beatitudinis suae. — In fine huius loci codd. A C D bene eodemque se frui. — Proximus locus habetur ibidem. ¹⁰ De Doctr. christ. c. 31. n. 34. — Mox. Vat. diligat pro diligit contra textum Augustini, codd. et fere omnes edd. Postea verbis si fruitur hic et paulo infra post nec fruitur additum est nobis ex cod. D et edd. 1, 8. ¹¹ Psalm. 15, 2. — Mss. A B C E cum edd. 1, 8 indiges pro eges, sed repugnate Augustino cum Vulgata. ¹² Ibid. c. 32. n. 35; in quo textu post misericordiam quam codd. A B E et edd. 1, 8 pro aliis legunt alii; cod. D alicui; et mox pro perfruamur Vat. cum paucis edd. fruamur.	¹ The Vatican text, together with codices B C and the editions, excepting 6 and 8, has because. ² Chapter 10, n. 13. — The whole text we have taken from codex D and edition 1. The Vatican text, together with all the other editions and codices, has we enjoy things cognized, in which there is a will. Moreover we suspect, that the reading of there is [est] must be etc. [etc]. The name Augustine, which is lacking after Whence, is supplied from codex C and D and editions 1 and 8. ³ Bk. I, ch. 30, n. 31. — The passage of Scripture, to which (St.) Augustine here refers, is 1 Cor. 13:12. ⁴ Only the editions, excepting 1 and 8, read that therefore. Then the Vatican text, against the codices and editions 1 and 8, before not add and. ⁵ On Christian Doctrine, Bk. I, ch. 33, n. 37; the next passage ibid., ch. 31, n. 34. ⁶ Loc. cit., ch. 33. n. 37. [Trans. note: The quotation mark at the beginning of this passage, omitted from the Latin text, by a typographical error, is restored in both the Latin and English texts].— At the end of this quote all the codices and editions 1 and 8, have in before the Most High; but below, near the of the same passage from St. Augustine only codex B, with the same two editions has this. But since in is lacking in the original, we have changed nothing. ⁷ Bk. I, ch. 22, but very many words have be excerpted according to the sense. — Next, all the manuscripts and editions 1 and 8, badly and against the text of (St.) Augustine, omit us at consoles. ⁸ Verse 20. — Immediately before this, the Vatican text, together with editions 4 and 7, against the codices and all other editions, has ought not seem in place of seems. ⁹ On Christian Doctrine, ch. 33, n. 37, where there is had in the original: For that reason (St.) Paul (says) to Philemon: Thus brother, he said, do I enjoy you in the Lord. Which if he had not added in the Lord, and had only said I enjoy you, he would have constituted in him the hope of his beatitude. — At the end of this passage, codices A C and D have and . . . he enjoys the same. — The next passage is had from the same place. ¹⁰ On Christian Doctrine, ch. 31, n. 34. — Next the Vatican text has He loves in place of does He love, contrary to the text of (St.) Augustine, the codices, and nearly all the editions. After this, to the words If He enjoys, here and a little below after if He neither enjoys, there has been added us from codex D and editions 1 and 8. ¹¹ Psalm 15:2. — Manuscripts A B C and E, together with editions 1 and 8, have does not need in place of are . . . in want of, but this departs from (St.) Augustine and the Vulgate. ¹² Ibid., ch. 32, n. 35; in which text after the mercy which codices A B E and editions 1 and 8 in place of upon others [aliis] reads others [alii]; codex D reads on another; and then in place of we may thoroughly enjoy, the Vatican text, together with a few of the editions, reads we may enjoy.

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minus sumus. Ille igitur usus, quo nobis utitur Deus, non ad eius, sed ad nostram utilitatem refertur, ad eius vero tantummodo bonitatem ».¹	are less. Therefore that use, by which God uses us, is referred not to His, but to our utility, however only to His goodness ».¹
Hic considerandum est, utrum virtutibus sit utendum, an fruendum. Quibusdam videtur, quod eis sit utendum et non fruendum. Quibusdam videtur, quod eis sit utendum et non fruendum, et hoc confirmant auctoritate Augustini,² qui, ut praetaxatum est, dicit, non esse fruendum nisi Trinitate, id est, summo et incommutabili bono. Item dicunt, ideo non esse fruendum eis, quia propter se amandae non sunt, sed propter aeternam beatitudinem. Illud autem, quo fruendum est, propter se amandum est. Sed quod virtutes propter se amandae non sint, immo propter solam beatitudinem, probant auctoritate Augustini, qui in libro decimo tertio de Trinitate³ contra quosdam ait: « Forte virtutes, quas propter solam beatitudinem amamus, sic persuadere nobis audent, ut ipsam beatitudinem non amemus; quod si faciunt, etiam ipsas utique amare desistimus, quando illam, propter quam solam istas amavimus, non amamus ». Ecce his verbis videtur Augustinus ostendere, quod virtutes non propter se, sed propter solam beatitudinem amandae sint. Quod si ita est, ergo eis fruendum non est. Aliis vero contra videtur, scilicet quod eis fruendum sit, quia⁴ propter se petendae et amandae sunt. Et hoc confiirmant auctoritate Ambrosii,⁵ qui ait super illum locum Epistolae ad Galatas: Fructus autem spiritus est caritas, gaudium, pax, patientia etc.: « Haec non nominat opera, sed fructus, quia propter se petenda sunt ». Si vero propter se petenda sunt, ergo propter se amanda. Nos autem harum quae videtur⁶ auctoritatum repugnantiam de medio eximere cupientes, dicimus, quod virtutes propter se petendae et amandae sunt, et tamen propter solam beatitudinem. Propter se quidem amandae sunt, quia delectant sui possessores sincera et sancta delectatione et in eis pariunt gaudium spirituale. Verumtamen non est hic consistendum, sed ultra gradiendum. Non hic haereat dilectionis⁷ gressus, neque hic sit dilectionis terminus, sed referatur hoc ad illud summum bonum, cui soli omnino inhaerendum est, quia illud propter se tantum amandum est, et ultra illud nihil quaerendum est; illud est enim supremus finis. Ideo Augustinus dicit, quod eas diligimus propter solam beatitudinem, non quin⁸ eas propter se diligamus, sed quia id ipsum, quod eas diligimus, referimus ad illud summum bonum, cui soli inhaerendum est, et⁹ in eo permanendum finisque laetitiae ponendus; quare virtutibus non est fruendum. Sed dicet aliquis: Frui est amore inhaerere alicui rei propter se ipsam, ut praedictum est; si ergo virtutes propter se amandae sunt, et eis fruendum est. Ad quod dicimus: in illa descriptione, ubi dicitur propter se ipsam, intelligendum est tantummodo, ut scilicet ametur propter se ipsam tantum, ut non referatur ad aliud, sed ibi ponatur finis, ut supra ostendit Augsutinus dicens:¹⁰ « Si inhaeseris atque permanseris, finem ponens laetitiae tuae, tunc vere et proprie frui dicendus est. Quod non est faciendum nisi in illa Trinitate, id est, summo et incommutabili bono ». Utendum est ergo virtutibus et per eas fruendum summo bono; ita et de voluntate bona dicimus. Unde Augustinus in libro decimo de Trinitate¹¹ ait: « Voluntas est per quam fruimur »; ita et per virtutes fruimur; non eis, nisi forte aliqua virtus sit Deus, ut caritas, de qua post tractabitur.¹²	Here one must consider, whether one is to use virtues, or enjoy (them). To certain ones it seems, that one is to use them and not to enjoy (them), and this they confirm with the authority of (St.) Augustine,² who, as has been discussed [praetaxatum], says, that one is not to enjoy (anything) except the Trinity, that is, the Most High and Incommutable Good. Likewise they say, that for that reason one is not to enjoy those things, because they are not to be loved [amandae] for their own sake, but for the sake of eternal beatitude. Moreover, that, which one is to enjoy, is to be loved for its own sake. But that the virtues are not to be loved for their own sake, not even for the sake of beatitude alone, they prove with the authority of (St.) Augustine, who in the thirteenth book of On the Trinity³ says against certain men: « Perhaps the virtues, which we love for the sake of beatitude alone, do dare to persuade us, so as not love beatitude itself; which if they do, we at any rate desist in loving them themselves, when that, for the sake of which we have loved them, we love not ». Behold with these words (St.) Augustine seems to show, that the virtues not for their own sake, but for the sake of beatitude alone are to be loved. Which if it is so, therefore one is not to enjoy them. But to others the contrary has seemed, namely, that one is to enjoy them, because⁴ they are to be sought [petendae] and loved for their own sake. And this they confirm with the authority of (St.) Ambrose,⁵ who says on the passage from the Epistle to the Galatians: But the fruit of the Spirit is charity, joy, peace, patience etc.: « He does not name these “works”, but “fruits”, because they are to be sought for their own sake ». But if they are to be sought for their own sake, therefore they (are) to be loved for their own sake. But desiring to remove from the middle of these the things that which seems⁶ repugnant to (these) authorities, we say, that the virtues are to be sought and loved for their own sake, and, however, for the sake of beatitude alone. Indeed they are to be loved for their own sake, because they delight their possessors with sincere and holy delectation and beget in them a spiritual joy. Still however one must not stop here, but step beyond. Not here does the step of dilection⁷ stand still [haereat], nor is here the terminus of dilection, but this is referred to that Most High Good, to whom alone one must entirely cleave [inhaerendum], because It is to be loved only for Its own sake, and beyond It nothing is to be sought [quaerendum]; for It is the supreme end. For that reason (St.) Augustine says, that because we love [diligimus] them for the sake of beatitude alone, we are not⁸ to love them for their own sake, but because we refer that very thing, that we love them, to that Most High Good, to whom alone one is to cleave, and⁹ in whom one is to thoroughly remain, that He is to be placed as the end of (all our) gladness; wherefore one is not to enjoy the virtues. But someone says: To enjoy is to cleave to something by love [amore] for its very own sake, as has been said; if therefore the virtues are to be loved for their own sake, one is to enjoy them. To which we say: in that description, where it is said for its own sake, it must be understood in only this manner, that, namely, it is to be loved for its own sake only so as not to be referred to another, but the end be placed there, as (St.) Augustine shows above saying:¹⁰ « If you cleave (to it) and thoroughly remain (in it), placing the end of your gladness (in it), then you are truly and properly to be said “to enjoy (it)”. Which is not to be done except in that Trinity, that is, the Most High and Incommutable Good ». One is to use, therefore, the virtues and through them to enjoy the Most High Good; thus we speak and from a good will. Whence (St.) Augustine says in the tenth book of On the Trinity:¹¹ « The will is that through which we enjoy »; thus and through the virtues we enjoy; not them, unless perhaps some virtue be God, as (is) charity, of which we will treat afterwards.¹²
Omnium igitur, quae dicta sunt, ex quo de rebus specialiter tractavimus, haec summa est: quod aliae sunt, quibus fruendum est,¹³ aliae, quibus utendum est, aliae, quae fruuntur et utuntur; et inter eas, quibus utendum est, etiam sunt, per quae fruimur, ut virtutes et potentiae animi, quae sunt naturalia bona. De quibus omnibus, antequam de signis tractemus, agendum est, ac primum de rebus, quibus fruendum est, scilicet de sancta atque individua Trinitate.	Of all the things, therefore, which have been said, of which we have especially treated of things, this is the highest: that there are some things, which one is to enjoy,¹³ others, which one is to use, others, which enjoy and use; and among these, which one is to use, there are also those, through which we enjoy, as (are) the virtues and powers of the spirit [animi], which are natural goods. Of which all, before we treat of signs, must be dealt with, and first of the things, which are to be enjoyed, namely, the Holy and Undivided Trinity.
¹ Ibid.; in quo textu Vat., ordine verborum non bene inverso, legit Porro etiam quia, et paulo post pro Ille igitur eadem legi Ille ergo. ² Loc. cit. c. 33. n. 37; vide supra in medio huius capituli. — Paulo ante cod. C confirmatur auctoritate; cod. D confirmant auctoritates et paulo infra probant auctoritates. ³ Cap. 8. n. 11. — Paulo ante mss. B C E sunt pro sint. ⁴ Solus cod. D et propter, sed male. ⁵ Super Epist. ad Galatas c. 5, 22: « Non dixit: opera spiritus caritas est, sed fructus spiritus ». — Verba, quae sequuntur: « quia propter se petenda sunt », idem Lombardus habet Collect. in Epist. Pauli ad Gal. Patrolog. Lat. tom. C X C II, col. 160: « Fructus autem: quasi dicat, haec quae enumeravi, sunt opera carnis; sed ista sunt opera spiritus, quae sequuntur, quae tamen non nominat opera, sed fructus, quia propter se petenda sunt ». Ex his confirmatur lectio codd. et ed. 1: haec non nominat, dum ceterae edd. legunt hic non nominat; Vat. et ed. 4 At hic etc. Deinde pro nominat cod. D nominantur. Postea Vat. et edd. 2, 4, 7, 9 ergo et propter; omisimus et, postulantibus mss. et aliss edd. Denique edd. 1, 3, 8 adiungunt amanda sunt. ⁶ Codd. A B E et edd. 2, 3, 5, 7, 9 videntur. ⁷ Vat. perperam delectationis. ⁸ Vat. quod, edd. 5, 8, 9 qui, sed recte codd. et aliae edd. quin, quia Magister hic mediam viam tenet inter negantes et asserentes, virtutes proper se amandas esse. ⁹ Vat. sola praetermittit et. ¹⁰ De Doctr. christ. I. c. 33. n. 37; in quo textu praeter Vat. ceterae edd. et codd. omittunt tuae post laetititae; sed retinuimus cum originali, quia supra in eodem textu omnes concorditer sic legunt. ¹¹ Cap. 10. n. 13. ¹² Infra d. 17. Edd. 1, 3, 8 postea loco post. ¹³ Codd. omnes omittunt est, et item postea codd. A B C cum edd. 1, 8 post utendum. Denique cod. D legit animae pro animi et cum ed. 1 dona pro bona.	¹ Ibid.; in which passage the Vatican text, having not so well inversed the order of the words, reads Furthermore also because, and a little afterwards the same text reads Therefore that [Ille ergo] in place of Therefore that [Ille igitur]. ² Loc. cit., ch. 33, n. 37; see above in the middle of this chapter. — A little before this codex C has is confirmed by the authority; codex D has the authorities . . . confirm and a little below this the authorities . . . prove. ³ Chapter 8, n. 11. — A little before this, manuscripts B C and E have are [sunt] in place of are [sint]. ⁴ Only codex D has and that, but badly [since the second clause would require the subjunctive]. ⁵ On the Epistle to the Galatians, 5:22: « He did not say: “the works of the spirit are charity”, but “the fruits” ». — The words, which follow: « because the are to be sought for their own sake », (Peter) Lombard likewise has in Collect. in Epist. Pauli ad Gal., Patrolog. Lat., tom., CXCII, col. 160: « But the fruit: as if he says, these things which I have enumerated, are the works of the flesh; but those are the works of the spirit, which follow, which however he does not name (them) “works”, but “fruits”, because the are to be sought for their own sake ». From these is confirmed the reading of the codices and edition 1: these he does not name, while all the other editions read here he does not name (them); the Vatican text and edition 4 have But here . . .. Then in place of he names, codex D has are named. Afterwards the Vatican text and editions 2, 4, 7 and 9 have therefore they also; we have omitted also, at the request of the manuscripts and the other editions. Then editions 1, 3 and 8 adjoin are to be loved. ⁶ Codices A B E and editions 2, 3, 5, 7, and 9 have which seem in place of that which seems. ⁷ The Vatican text wrongly has delectation. ⁸ The Vatican text has that we love them . . . that we may not love; editions 5, 8 and 9 that we love them . . . (we) who do not love, but rightly do the codices and other editions read that because we love them . . . . , we ought not love, because Master (Peter) here holds a middle position between those who deny and assert, that the virtues are to be loved for their own sake. ⁹ The Vatican text alone passes over this and. ¹⁰ On Christian Doctrine, Bk. I, ch. 33, n. 37; in which passage, besides the Vatican text, all other editions and codices omit your; but we have retained this with the original, because above in the same passage all the texts read this. ¹¹ Chapter 10, n. 13. ¹² Below in distinction 17. Editions 1, 3 and 8 read afterwards [postea] in place of afterwards [post]. ¹³ All the codices omit one is [est], and after this, codices A B and C, together with editions 1 and 8, do the same at one is to use. Then codex D reads of the soul [animae] in place of of the spirit [animi] and together with edition 1 gifts in place of goods.

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 Quarrachi 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 that 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