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 X.

DISTINCTION 10

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol. 1, pp. 192-193.
Cum Notitiis Editorum Quaracchi

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol. 1, pp. 192-193.
Notes by the Quaracchi Editors.

Cap. I.

 

De Spiritu sancto, quod amor Patris et Filii proprie dicitur, cum sit in Trinitate amor, qui est Trinitas, sicut Verbum proprie dicitur sapientia, et tamen tota Trinitas dicitur sapientia.

Chapter I

 

On the Holy Spirit, that He is properly said (to be) “the Love of the Father and of the Son”, though there is in the Trinity a Love, which is the Trinity, just as the Word is properly said (to be) “Wisdom”, and, nevertheless, the whole Trinity is said (to be) “Wisdom”.

Nunc post Filii aeternitatem de Spiritu sancto, quantum Deo donante videre conceditur, disseramus.  Spiritus sanctus amor est sive caritas sive dilectio Patris et Filii.  Unde Augustinus in decimo quinto libro de Trinitate1 ait:   « Spiritus sanctus nec Patris est solius nec Filii est solius, sed amborum, et ideo communem qua invicem se diligunt Pater et Filius nobis insinuat caritatem ».

Now after the eternity of the Son let us speak in an orderly manner [disseramus] of the Holy Spirit, as much as, with God giving, one is granted to see Him [videre conceditur].  The Holy Spirit is the love [amor] or charity or dilection of the Father and of the Son.  Whence (St.) Augustine in the fifteenth book of On the Trinity1 says:   « The Holy Spirit is neither of the Father alone nor is He of the Son alone, but of both, and for that reason He insinuates to us the common charity by which the Father and the Son love one another ».

Ioannes autem in Epistola canonica2 ait:   Deus caritas est.  « Non dixit:   Spiritus sanctus caritas est; quod si dixisset, absolutior esset sermo, et non parva pars quaestionis decisa; sed quia dixit:   Deus caritas est, incertum est, et ideo quaerendum,3 utrum Deus Pater sit caritas, an Filius, an Spiritus sanctus, an Deus ipsa Trinitas, quia est ipsa non tres dii, sed unus est Deus ».  Ad quod Augustinus in eodum libro ita dicit:   « Nescio, cur, sicut sapientia et Pater dicitur et Filius et Spiritus sanctus, et simul omnes non tres, sed una sapientia, non ita et caritas dicatur Pater et Filius et Spiritus sanctus, et4 simul omnes una caritas.  Non ideo tamen quisquam nos inconvenienter aetimet caritatem appellare Spiritum sanctum, quia et Deus Pater et Deus Filius potest caritas nuncupari, sicut proprie Verbum Dei etiam sapientia Dei dicitur, cum et Pater et Spiritus sanctus sit sapientia ».

Moreover (St.) John in (his) canonical Epistle2 says:   God is charity.  « He does not say:   “the Holy Spirit is charity”; which if he had said, more absolute would (his) speech be, and not a little free from questioning [non parva pars quaestionis decisa]; but because he said:   “God is charity”, it is uncertain, and for that reason it must be asked,3  “Whether God the Father is charity, or whether the Son, or whether the Holy Spirit, or whether God the Trinity Itself’”, because It Itself is not three gods, but God is one ».  To which (St.) Augustine in the same book thus says:   « I do not know, why, just as wisdom is said (to be) both the Father and the Son and the Holy Spirit, and All together [simul omnes] not three, but one Wisdom, charity is not thus also said (to be) the Father and the Son and the Holy Spirit, and4 All together one Charity.  Not for that reason, however, does anyone consider [aestimet] that we unfittingly [inconvenienter] name the Holy Spirit “Charity”, because God the Father and God the Son can be named [nuncupari] “Charity”, just as properly the Word of God is also said (to be) “the Wisdom of God”, though (the Divine) Wisdom is also the Father and the Holy Spirit ».

« Si ergo proprie aliquis horum trium caritas nuncupari debet, quis aptius quam Spiritus sanctus? ut scilicet in5 illa summa simplicique natura non sit aliud substantia, et aliud caritas, sed substantia ipsa sit caritas, et caritas ipsa sit substantia, sive in Patre sive in Filio sive in Spirtu sancto, et tamen Spiritus sanctus proprie caritas nuncupetur ».  Ecce his verbis aperte ostendit6 Augustinus, quod in Trinitate caritas aliquanto refertur ad substantiam, quae communis est trium personarum et tota in singulis, aliquando specialiter ad personam Spiritus sancti; sicut sapientia Dei aliquando pro substantia divina, aliquando pro Filio proprie accipitur; et hoc in multis fieri reperitur.

« If, therefore, properly anyone of these Three ought to be named [nuncupari] “Charity”, who more aptly than the Holy Spirit? so that, namely, in5 that Most high and Simple Nature one Thing [aliud] is not the Substance, and another the Nature, but the Substance itself is Charity, and Charity itself is the Substance, whether in the Father or in the Son or in the Holy Spirit, and, nevertheless, the Holy Spirit properly be named [nuncupetur] Charity ».  Behold with these words (St.) Augustine openly shows,6 that in the Trinity “Charity” is sometimes referred to the Substance, which is the common (property) of the three Persons and whole in each [tota in singulis], sometimes specially to the Person of the Holy Spirit; just as the “Wisdom of God” is sometimes accepted for the Divine Substance, sometimes properly for the Son; and this is found to occur in many (attributes).

Cap. II.

 

Quod eadem nomina proprie et universaliter accipiuntur.

Chapter II

 

That the same names are properly and universally accepted.

« Pluribus enim exemplis doceri potest, multa rerum vocabula et universaliter poni, et proprie quibusdam rebus adhiberi, sicut Legis nomine aliquando simul omnia veteris Instrumenti7 significantur eloquia, aliquando autem proprie vocatur Lex, quae data est per Moysen ».  « Multa alia suppetunt exempla, sed in re aperta vitanda est longitudo sermonis.  Sicut ergo unicum Dei Verbum proprie vocamus nomine sapientiae, cum sit universaliter et Spiritus sanctus et Pater ipsa sapientia; ita Spiritus sanctus proprie nuncupatur vocabulo caritatis,8 cum sit et Pater et Filius universaliter caritas.

« For by more examples one can be taught, that many terms [vocabula] of things are also posited universally, and are properly employed for certain things, just as by the name of the Law there are sometimes simultaneously signified all the passages [eloquia] of the Old Instrument,7 but sometimes the Law, which has been given through Moses, is called (this) in a proper manner ».  « Many other examples are at hand [suppetunt], but in an open matter [in re aperta] length of speech is to be avoided.  Therefore, just as we call the unique Word of God by the name of “Wisdom”, though universally Wisdom Itself is also the Holy Spirit and the Father; so the Holy Spirit is properly named [nuncupatur] with the term of “charity”,8 though universally Charity is also the Father and the Son.  »

« Sed Dei Verbum, id est unigenitus Dei Filius, aperte dictus est Dei sapientia ore Apostoli dicentis9 Christum Dei virtutem et Dei sapientiam, Spiritus autem sanctus ubi sit dictus caritas, invenimus, si diligenter Ioannis Apostoli eloquium10 scrutemur, qui cum dixisset:   Diligamus invicem, quia dilectio ex Deo est, adiunxit:   Et omnis, qui diligat, ex Deo natus est, quia Deus dilectio est.  Hic manifestavit se dixisse, eam dilectionem esse Deum, quam dixit ex Deo.  Deus ergo ex Deo est dilectio; sed quia et Filius ex Deo Patre natus est, et Spiritus sanctus ex Deo Patre prodecit, quem potius eorum hic debeamus accipere dictum esse dilectionem, merito quaeritur.  Pater enim solus ita Deus / est, .  .  . 

« But the Word of God, that is the only-begotten Son of God, openly has been said (to be) “the Wisdom of God” by the mouth of the Apostle saying9 Christ the Virtue of God and the Wisdom of God, but we shall find where the Holy Spirit has said (to be) “Charity”, if we diligently scrutinize the passage [eloquium]10 of the Apostle John, where after he had said:   Let us love [diligamus] one another, because love [dilectio] is of God [ex Deo est], he added:   And everyone, who loves, [diligat] has been born of God, [ex Deo natus] because God is love [dilectio].  Here he has manifested that he had said, that God is the love, which he said (is) of God.  Therefore the God of God is love [Deus ex Deo est dilectio]; but because both the Son is born of [ex] God the Father, and the Holy Spirit proceeds from [ex] God the Father, whom of these we ought rather here to accept to be said to be “love”, is rightly asked.  For the Father alone is God thus, .  .  .

1 Cap. 17. n. 27. et 28.  —  In princip. dist. post Nunc codd. D E addunt vero.
2 I. Ioan. 4, 6.  —  Omnia, quae sequuntur in hoc cap., excepta sunt ex Augustino, loc. cit. n. 27-31.
3 Edd. cum cod. A addunt est. Deinde ante Augustinus Vat. et ed. 4 ponunt hoc pro quod.
4 Vat. et ed. 4 omittunt et.  —  Infra ante Filius cod. C et ed. 8 omittunt Deus; in fine huius textus ante sapientia codd. B C D et edd. 1, 8 sint pro sit.

5 Vat. perperam omittit in. In fine huius textus Vat. et pleraeque edd. nuncupatur pro nuncupetur, refragantibus Augustino, codd. A C E et ed. 8.
6 Vat. dicit, contradicentibus mss. et edd. 1, 8. Mox solae edd. 1, 8 adiiciunt est post tota.
7 Vat. cum edd. 1, 4, 6, 8 Testamenti, sed omnes codd. ceteraeque edd. cum originali contradicunt. [Trans. Nota:  Paulo infra in ed. criticali post » deest novum «.]
8 Vat. cum omnibus edd., excepta 1, contra codd. et originale proprio vocabulo caritas. Deinde Vat. ceteraeque edd. exceptis 1, 8, contra codd. B D E omittunt et ante Pater.
9 I. Cor. 1, 24.
10 I. Ioan. 4, 7. Vulgata: quia caritas ex Deo est . . . Deus caritas est.

1 Chapter 17, nn. 27 and 28.  —  At the beginning of the distinction after Now codices D and E add however [vero].
2 1 John 4:6.  —  All, which follows in this chapter, has been excerpted out of (St.) Augustine, loc. cit., nn. 27-31.
3 The Editions together with codex A add the must [est]. Then before (St.) Augustine [Augustinus] the Vatican text and edition 4 put this [hoc] for which [quod].
4 The Vatican text and edition 4 omit and [et].  —  Below before the Son [Filius] codex C and edition 8 omit God [Deus]; at the end of this text codics B C D and edition 1 and 8 read though both the Father and the Holy Spirit are Wisdom [et Pater et Spiritus Sanctus sint sapientia].
5 The Vatican text faultily omits in [in]. At the end of this text the Vatican text and very many editions has is named [nuncupatur] for be named [nuncupetur], in disagreement with (St.) Augustine and codices A C E and edition 8.
6 The Vatican text reads says [dicit], against the manuscripts and editions 1 and 8. Then only editions 1 and 8 ad is [est] before whole in each [tota in singulis].
7 The Vatican text together with editions 1, 4, 6, and 8 reads Testament [Testamenti], but all the codices and the rest of the editions together with the original contradict this. [Trans. note:  A little below this the critical edition after » there is lacking the new «.]
8 The Vatican text together with all the editions, except edition 1, against the codices and the original, read with the proper term “charity” [proprio vocabulo caritas]. Then the Vatican text and the rest of the editions, except ed. 1 and 8, against codices B D and E, omit also [et] before the Father [Pater].
9 1 Cor. 1:24.
10 1 Jn. 4:7. The Vulgate reads: because charity is from God . . . God is charity [quia cartias ex Deo est . . . Deus caritas est].

 

p. 193

 

est, ut non sit ex Deo; et ideo dilectio, quae ita Deus est, ut ex Deo sit, non ipse Pater est, sed aut Filius, aut Spiritus Sanctus.  Sed in consequentibus cum Dei dilectionem commemorasset Ioannes,1 qua dilexit nos, et hinc hortatus esset, ut et nos invicem diligamus atque ita Deus in nobis maneat, quia utique dilectionem Deum dixerat, statim, volens de hac re apertius aliquid eloqui, inquit:   In hoc cognoscimus, quia in ipso manemus, et ipse in nobis, quia de spiritu suo dedit nobis.  Spiritus itaque sanctus, de quo dedit nobis, facit nos in Deo manere, et ipsum in nobis.  Hoc autem facit dilectio.  Ipse igitur est Deus dilectio.2 Deus igitur Spiritus sanctus, qui procedit ex Deo, significatur ubi legitur:   Deus dilectio est, et dilectio ex Deo est ».3  Ecce his verbis aperte dicit Augustinus, Spiritum sanctum esse caritatem Patris et Filii; et in tantum quoque sermonem produxit, ut videatur dixisse, Spiritum sanctum non solum esse dilectionem Patris et Filii, qua se invicem et nos diligunt, sed etiam dilectionem, qua diligimus Deum.  Sed utrum ipse sit caritas, qua nos diligimus Deum, in sequenti explicabitur.4

that He is not of God [ex Deo]; and for that reason the love [dilectio], which is thus God, to be of God [ex Deo], is not the Father Himself, but either the Son, or the Holy Spirit.  But in what follows [in consequentibus], since (St.) John had recalled [commemorasset] the love of God,1 with which He had loved us, and his had exhorted, both that we love one another, and thus that God remain in us, because he had indeed said that love [dilectionem] is God, immediately, wanting to say something more openly about this matter, said:   In this we recognize, that we remain in Him, and He in us, because He has given us of his spirit.  And thus the Holy Spirit, of whom He has given us, causes [facit] us to remain in God, and Him in us.  But love [dilectionem] does this.  Therefore God Himself is love [dilectio].2  Therefore God the Holy Spirit, who proceeds from God [ex Deo], is signified here where there is written:   God is love, and love is of God ».3  Behold with these words (St.) Augustine openly says, that the Holy Spirit is the charity of the Father and of the Son; and inasmuch as He also brings forth speech, as he seems to have said, the Holy Spirit is not only the love [dilectionem] of the Father and of the Son, by which They love one another and us, but also the love [dilectionem], by which we love [diligimus] God.  But whether He be the charity, by which we love God, shall be explained in the following.4

Nunc vero quod incepimus ostendere curemus, scilicet Spiritum sanctum dilectionem esse sive amorem Patris et Filii, quo scilicet Pater diligit Filium et Filius Patrem.  De hoc Hieronymus super decimum septimum Psalmum5 ait:   « Spiritus sanctus nec Pater est nec Filius, sed dilectio, quam habet Pater in Filium et Filius in Patrem.  » Augustinus quoque in sexto libro de Trinitate6 ait:   « In omnibus aequalis est Patri Filius et est unius eiusdemque substantiae.  Quapropter etiam Spiritus sanctus in eadem unitate substantiae et aequalitate consistit ». 

Now, however, let us take up [curemus] what we began to show, namely that the Holy Spirit is the dilection or love of the Father and of the Son, by which namely the Father loves [diliget] the Son and the Son the Father.  Of this (St.) Jerome on the seventeenth Psalm5 says:   « The Holy Spirit is neither the Father nor the Son, but the love [dilectionem], which the Father has unto [in] the Son and the Son unto the Father » (St.) Augustine also in the sixth book of On the Trinity6 says:   « In all (things) the Son is equal to the Father and is of one and the same substance (as the Father).  For which reason the Holy Spirit too consists in the same unity and equality of substance.  »

« Sive enim sit unitas amborum, sive sanctitas, sive caritas, manifestum est, quod non aliquis duorum est quo uterque coniungitur, quo genitus a gignente diligatur genitoremque suum diligat, sintque non particpatione, sed essentia sua, neque dono superioris alicuius, sed suo proprio servantes unitatem spiritus in vinculo pacis ».7  Ecce hic habes Spiritus sanctum esse quo Filius diligitur a Patre et Pater a Filio, et quo illi duo servant unitatem pacis.  « Spiritus ergo sanctus, ut ait Augustinus in eodem, commune est aliquid Patris et Filii, quidquid illud est.  At ipsa communio consubstantialis et coaeterna est, quae si amicitia convenienter dici potest, dicatur, sed aptius dicitur caritas; et haec quoque substantia, quia Deus substantia est, et Deus caritas est.8  Tria ergo sunt et non amplius:   unus diligens eum qui de illo est, et unus diligens eum de quo est, et ipsa dilectio, quae si nihil est, quomodo Deus dilectio est? Si non est substantia, quomodo Deus substantia est? »

« For whether He is the unity of both, or the sanctity, or the charity, it is manifest, that One belonging to Two is not that by which Both are conjoined, by which the One begotten be loved by the One begetting and love His own Begetter, and They be not by participation, but by Their own Essence, nor by the superior gift of another, but by Their own preserving [servantes] the unity of spirit in the chain of peace ».7  Behold here we have that the Holy Spirit is that by which the Son is loved by the Father and the Father by the Son, and that by which those Two “preserve the unity of peace”.  « Therefore the Holy Spirit, as (St.) Augustine says in the same (passage), is something common belonging to the Father and the Son, whatever He is.  But that communion is consubstantial and coeternal, which if it can conveniently be said (to be) “friendship”, let it be (so) called, but is more aptly said (to be) “charity”; and this (is) also the Substance, because God is a substance, and God is charity.8  Therefore there are Three and not more:   One loving Him, who is from Him, and One loving Him from whom He is, and the Love [dilectio] Itself, which if it is nothing, how is God love? If He is not the Substance, how is God a substance? »

Cap. III.

 

Quod Spiritus sanctus, sicut Patri et Filio est communis, ita commune nomen habet proprium.

Chapter III

 

That the Holy Spirit, just as He is common to the Father and to the Son, so has a common proper name.

Hic notandum est, quod sicut Spiritus sanctus in Trinitate specialiter dicitur caritas, quae est Patris et Filii unio, ita et nomen tenet proprie, quod Patri et Filio communiter quodam modo congruit.  Unde Augustinus in quinto decimo libro de Trinitate:9  « Si caritas, inquit, qua Pater diligit Filium, et Patrem diligit Filius, ineffabilem communionem demonstrat amborum, quid convenientius, quam ut ille proprie dicatur caritas, qui spiritus est communis ambobus? Hoc enim sanius creditur et intelligitur, ut non solum Spiritus sanctus caritas sit in illa Trintate, sed non frustra proprie caritas nuncupetur, propter illa quae dicta sunt; sicut non solus in illa Trinitate vel spiritus est vel sanctus, quia et Pater spiritus et Filius spiritus, et Pater sanctus et Filius sanctus, et tamen ipse non frustra dicitur Spiritus sanctus.  Qui enim est communis ambobus, id vocatur ipse proprie, quod ambo communiter.  Alioquin si in illa Trinitate solus Spiritus sanctus est caritas, profecto et Filius non solius Patris, sed etiam Spiritus sancti Filius invenitur.  Ait enim Apostolus10 de Deo Patre:   Transtulit nos in regnum Filii caritatis suae.  Si ergo non est in illa Trinitate caritas Dei nisi Spiritus sanctus, Filius est etiam Spiritus sancti.  Sed quia hoc absurdissimum est, restat ut non solus ibi sit caritas Spiritus sanctus, sed propter illa de quibus satis disserui, proprie sic vocatur ».

Here it must be noted, that just as the Holy Spirit in the Trinity is especially said (to be) the “Charity”, which is the Union of the Father and of the Son, so He also has a name properly, which is befitting [congruit] to the Father and to the Son commonly in a certain manner.  Whence (St.) Augustine says in the fifteenth book On the Trinity:9  « If the charity, by which the Father loves the Son, and the Son loves the Father, demonstrates the ineffable communion of Both, what more conveniently (does this), than that He properly be said (to be) the “Charity”, which is the spirit common to them both? For this is more sanely believed and understood, that not only is the Holy Spirit the Charity in that Trinity, but that He is not in vain properly called [nuncupetur] “charity”, on account of those things which have been said; just as there is not either only a Spirit and/or a Holy One in that Trinity, because both the Father (is) spirit and the Son (is) spirit, and the Father holy and the Son holy, and nevertheless He is not in vain said (to be) “The Holy Spirit.” For He who is common to Them both, is Himself called properly, that which Both (are) commonly.  Otherwise if in that Trinity only the Holy Spirit is charity, then [profecto] too the Son is found (to be) not only of the Father, but also the Son of the Holy Spirit.  For the Apostle10 says of God the Father:   He has transferred us into the kingdom of the Son of His charity.  If, therefore, there is not in that Trinity a charity of God except the Holy Spirit, (The Son) is also the Son of the Holy Spirit.  But because this is most absurd, it remains [restat] that there not only the Holy Spirit is Charity, but on account of those things of which we have sufficiently spoken in order, is called thus properly.  »

1 Ibid. v. 11-13.  —  Vat. sola inepte quia pro qua.
2 Vat. cum ceteris edd. contra originale:  Ipse ergo Deus est dilectio.
3 Omnia in hoc capitulo sunt ex Augustino, XV. de Trin. c. 17. n. 30. et 31.  —  Paulo ante finem textus post Deus dilectio Vat. cum paucis codd. omittit est.
4 Infra dist. XVII.  —  Vat. contra mss. et edd. 1, 5, 8 omittit dilectionem post sed etiam, et hic cum ed. 4 legit explicatur pro explicabitur.
5 Vers. 1.  —  Antea post Nunc edd. 1, 8 ergo pro vero.
6 Cap. 4. et 5. n. 6 et 7; ex ultimo cap. etiam sequentes huius capituli textus excerpti sunt.  In fine primi textus pro consistit cod. D et codd. 1, 8 subsistit, quod magis placeret, si faveret Augustinus.
7 Ephes. 4, 8.  —  Paulo ante pro sintque mss. A C D E suntque ac forte melius. Deinde codd. A C incipiunt sequentem textum verbis:  Spiritus quoque pro Spiritus ergo.
8 I. Ioan. 4, 16.  —  Vat. et ed. 4 post nihil est perperam omittunt: quomodo Deus dilectio est, si non est substantia.
9 Cap. 19. n. 37.  —  Cod. C brevius:  Filius Patrem loco Patrem diligit Filius. Mox codd. B C D et edd. 1, 8 cum originali pro ineffabilem legunt ineffabiliter, et sic hoc adverbio determinari videtur diligit. Denique in fine huius propositionis cod. E et ed. 8 communis amborum pro communis ambobus.
10 Col. 1, 13.  —  Vat. cum pluribus edd. ante Trinitate ponit ista pro illa; postea idem fit ab edd. 3, 5, 9 post sed propter.

1 Ibid., vv. 11-13.  —  The Vatican text alone ineptly reads that [quia] for with which [qua].
2 The Vatican text together with the rest of the editions contrary to the original reads:  Therefore, God Himself is love [Ipse ergo Deus est dilectio].
3 Everything in this chapter is from (St.) Augustine, On the Trinity, Bk. XV, ch. 17, nn. 30,31.  —  A little before the end of the text at God is love [Deus dilectio est] the Vatican text with a few of the codices omits is [est].
4 Below in Distinction XVII.  —  The Vatican text contrary to the manuscripts and to editions 1, 5, and 8, omits the love [dilectionem] after but also [sed etiam], and here together with edition 4 it reads is explained [explicatur] for shall be explained [explicabitur].
5 Verse 1.  —  Before this after Now [Nunc] editions 1 and 8 have therefore [ergo] in place of however [vero].
6 Chapters 4 and 5, nn. 6 and 7; from the last chapter of which the following quotes in this chapter have also been excerpted.  At the end of the first quote in place of consists [consistit] codex D and codices 1 and 8 have subsist [subsistit], which would be more pleasant, if (St.) Augustine had favored it.
7 Eph. 4:8.  —  A little before this in place of and they be [sintque] manuscripts A C D and E have and they are [suntque], and perhaps this is better. Then codices A and C begin the following quote with the words:  The Holy Spirit too [Spiritus quoque sanctus] in place of Therefore the Holy Spirit [Spiritus ergo sanctus].
8 1 Jn. 4:16.  —  The Vatican text and edition 4 after it is nothing [nihil est] faultily omit: how is God love? If He is not the Substance [quomodo Deus dilectio est, si non est substantia].
9 Chapter 19, n. 37.  —  Codex C reads more briefly:  The Son the Father [Filius Patrem] in place of The Son loves the Father [Patrem diligit Filius]. Then codices B C D and editions 1 and 8 together with the original in place of ineffable [ineffabilem] read ineffably [ineffabiliter], and thus with this adverb seem to modify the prior loves [diligit]. Then at the end of this proposition codex E and edition 8 have the common spirit of them both [spiritus communis amborum] in place of the spirit common to them both [spiritus communis ambobus].
10 Col. 1:13.  —  The Vatican text together with very many editions at Trinity [Trinitate] puts that . . . of Them [ista] in place of that [illa]; afterwards editions 3, 5 and 9 after but on account [sed propter] read those things of Theirs [ista] in place of those [illa].

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 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.