|
Magistri Petri Lombardi |
Master Peter Lombard |
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 XI. |
DISTINCTION 11 |
|
Opera Omnia S. Bonaventurae, |
Latin
text taken from Opera Omnia S. Bonaventurae, |
|
Cap. I.
Quod Spritus sanctus procedit a Patre et Filio, quem tamen Graeci a Filio procedere diffitentur. |
Chapter I
That the Holy Spirit proceeds from the Father and the Son, whom, however, the Greeks disavow to proceed from the Son. |
|
Hic dicendum est, Spiritum sanctum esse a Patre et Filio et procedere a Patre et Filio, quod multi haeretici negaverunt. Quod autem de utroque procedat, « multis divinorum eloquiorum testimoniis comprobatur ».1 Dicit enim Apostolus: Misit Deus Spiritum Filii sui in corda nostra. Ecce hic dicitur Spiritus Filii. Et alibi:2 Qui autem Spiritum Christi non habet, hic non est eius. Ipse etiam Filius de Spiritu sancto dicit in Evangelio:3 Quem ego mittam vobis a Patre. Patris autem Spiritus dictus est, ubi legitur:4 Si Spiritus eius, qui suscitavit Iesum a mortuis, habitat in vobis. Et ipse Chirtus dicit:5 Non enim vos estis, qui loquimini, sed Spiritus Patris vestri, qui loquitur. Et in alio loco:6 Quem mittet Pater in nomine meo. Et alibi ipse Filius de Spiritu sancto ait: De Patre procedit. His et aliis pluribus auctoritatibus ostenditur, quod Spiritus sanctus a Patre et Filio procedit. |
Here it must be said, that the Holy Spirit is from [a] the Father and the Son and proceeds from the Father and the Son, which (dogma) many heretics deny. Moreover that He proceeds from [de] Both, « by the many testimonies of divine utterance is completely proven ».1 For the Apostle says: God sent the Spirit of His Son into our hearts. Behold here the Spirit is said (to be) of the Son. And elsewhere:2 But he who does not have the Spirit of Christ, this one does not belong to Him. The Son Himself also says of the Holy Spirit in the Gospel:3 Whom I shall send to you from [a] the Father. Moreover, the Spirit is said (to be) of the Father, where there is read:4 If the Spirit of Him, who raised Jesus from the dead, dwells in you. And Christ Himself says:5 For you are not the ones, who speak, but the Spirit of your Father, who speaks. And in another place:6 Whom the Father will send in My Name. And elsewhere the Son Himself says of the Holy Spirit: He proceeds from [de] the Father. By these and very many other authorities is shown, that the Holy Spirit proceeds from [a] the Father and the Son. |
|
Graeci tamen dicunt, Spiritum sanctum procedere tantum a Patre, et non a Filio. Quod ideo dicunt, quia Veritas in Evangelio fidem integre continente, de processione Spiritus loquens, solum Patrem commemorat dicens: Spiritus, qui a Patre procedit;7 et etiam ideo, quia in principalibus Conciliis, quae apud eos celebrata sunt,8 ita Symbola eorum subiunctis anathematibus sancita sunt, ut nulli de Trinitatis fide aliud docere vel aliter praedicare, quam ibi continetur, liceat. In quibus quidem Symbolis cum Spiritus sanctus commemoretur procedere a Patre, et non a Filio, quicumque, inquiunt, a Filio cum procedere addunt, anathema incurrunt; unde et nos arguunt anathematis reos. Addunt etiam ad assertionem suae opinionis et in testimonium nostrae damnationis de Symbolo fidei, quod secundum traditionem praedictorum Conciliorum Leo tertius Romae transcriptum in tabula argentea post altare beati Pauli posita posteris reliquit, pro amore, ut ipse ait; et cautela fidei orthodoxae. In quo quidem Symbolo in processione Spiritus solus commemoratur Pater his verbis: « Et in Spiritum sanctum, Dominum et vivificatorem, ex Patre procedentem, cum Patre et Filio coadorandum et glorificandum »9 etc. Illud est Symbolum, quod in Missa cantatur, editum . . . |
The Greeks, however, say, that the Holy Spirit proceeds only from the Father, and not from the Son. Wherefore, for that reason they say, that the Truth in the Gospel wholly containing the Faith, saying of the procession of the Holy Spirit, mentions [commemorat] only the Father, saying: The Spirit, who proceeds from the Father;7 and also for this reason, that in the principle Councils, which were celebrated among them,8 their Symbols (i.e. Creeds) were so sanctioned with subjoined anathemas, that it is licit for no one to teach something else concerning the Faith in the Trinity [nulli de Trinitatis fide aliud] and/or to preach in another manner, than is contained there. Indeed in which Symbols, when the Holy Spirit is mentioned to proceed from the Father, and not from the Son, anyone whomsoever, they say, adds that He proceeds from the Son, incurs anathema; whence they also accuse us (to be) guilty of anathema. They also add to the assertion of their own opinion and in testimony of our own damnation concerning the Symbol of Faith, that following [secundum] the tradition of the aforesaid Councils, (Pope) Leo III of Rome, left for posterity [posteris] transcribed on tablets of silver in front of the altar of blessed (St.) Paul, for love, as he said; and as a defense [cautela] of the orthodox Faith. Indeed, in which Symbol, only the Father is mentioned in the procession of the Spirit, with these words: « And in the Holy Spirit, the Lord and Vivifier, proceeding out of the [ex] Father, with the Father and the Son to be co-adored and glorified »9 etc.. That is the Symbol, which is sung at Mass, put forth . . . |
|
1 August. de Trin. XV. c. 26. n. 45. — Plerique textus s. Scripturae, qui sequutur, apud eundem exhibentur, sed alio ordine et multis interpositis verbis. Primus textus Apostoli est Gal. 4, 6, ubi Vulgata cum Augustino et edd. 1, 2, 5, 7, 8 habet corda vestra pro corda nostra. 2 Rom. 8, 9. — Codd. et ed. 1 citant ibi pro alibi, sed perperam. 3 Ioan. 15, 26. 4 Rom. 8, 11, ubi edd. contra mss. A C E legunt Christum pro Iesum. 5 Matth. 10, 20. — Codd. B D addunt cum Vulgata in vobis. 6 Ioan. 14, 26 et sequens locus ibid. 15, 26, ubi Vulgata: a Patre procedit. — Codd. omittunt in ante alio loco. 7 Ioan. 15, 26. — Paulo ante pro integre Vat. cum nonnullis edd. integram, sed refragantibus codd. et melioribus edd. Etiam Abaelardus (Theol. christ. lib. IV. col. 1300. seq.) legit integre, ex quo Magister fere ad verbum excerpsit quae sequuntur usque ad: Illud est Symbolum. 8 Haec Concilia sunt Nicaenum (a. 325), Constantinopolitanum I (a. 381), Ephesinum (a. 430) et Chalcedonense (a. 451). 9 In his verbis Symboli ed. 1 legit: vifivicantem pro vivificatorem; et ed. 5 conglorificandum pro glorificandum. — Textus vulgo receptus est: « Dominum et vivificantem (in graeco, to pneuma to agion, to xurion, to zwopoion) qui ex Patre procedit (exporeuomenon), qui cum Patre et Filio simul adoratur et conglorificatur ». Magister erronee vocat hoc Symbolum Nicaenum, cum sit Concilii Constantinopolitani I.
|
1 (St.) Augustine, On the Trinity, Bk. XV, ch. 26, n. 45. — The many texts of Sacred Scripture, which follow, are found in the same place; but in another order and with many words interposed. The first text of the Apostle is Gal. 4:6, where the Vulgate together with (St.) Augustine and editions 1, 2, 5, 7, and 8 has your hearts [corda vestra] for our hearts [corda nostra]. 2 Rom. 8:9. — The codices and edition 1 cite there [ibi] instead of elsewhere [alibi], but faultily. 3 Jn. 15:26. 4 Rom. 8:11, where the editions, contrary to manuscripts A C and E, read Christ [Christum] for Jesus [Iesum]. 5 Mt. 10:20. — Codices B and D add with the Vulgate in you [in vobis]. 6 Jn. 14, 26 and the following passage ibid. 15:26, where the Vulgate has: proceeds from the Father [a Patre procedit]. — The codices omit in [in] before another place [alio loco]. 7 Jn. 15:26. — A little before this in place of wholly containing the faith [fidem integre continente] the Vatican edition together with not a few codices has containing the whole Faith [fidem integram continente], but in disagreement with the codices and the better editions. Even (Peter) Abelard (Theol. Christ., Bk. IV, col. 1300 ff.) reads wholly [integre], from which (book) Master (Peter Lombard) excerpts nearly word for word the things which follow, up to: That is the Symbol [Illud est Symbolum]. 8 These Councils are Nicea (A.D. 325), Constantinople I (A.D. 381), Ephesus (A.D. 430) and Chalcedon (A.D. 451). 9 In these words of the Symbol edition 1 reads: Vivifying One [vivificantem] for Vivifier [vivificatorem]; and edition 5 has conglorified [conglorificandum] for glorified [glorificandum]. — The text popularly received is: « the Lord and Vivifier (in the Greek, to pneuma to agion, to xurion, to zwopoion) who proceeds from the Father (exporeuomenon), who together with the Father and the Son is adored and conglorified ». Master (Peter) erroneously calls this the Nicene Creed, even though it belongs to the First Council of Constantinople. |
p. 208
|
in Nicaeno Concilio, in fine cuius subiunctum est: « Qui aliud docuerit vel aliter praedicaverit, anathema sit ». Ideoque Graeci nos anathematizatos dicunt, quia dicimus, Spiritum sanctum a Filio procedere, quod ibi non continetur. Quod enim secundum nos ibi dicitur: « Qui a Patre Filioque procedit », alterum a Latinis additum, scilicet Filioque. |
in the Nicene Council, at the end of which there has been subjoined: « He who has taught something else [aliud] and/or preached in another manner, anathema sit ». And for that reason the Greeks say we (are) anathematized, because we say, that the Holy Spirit proceeds from [a] the Son, which is not contained there. For because according to us there is said there: « Qui a Patre Filioque procedit » the second of the two (words has) been added by the Latins, namely Filioque. |
|
Nos autem illa verba ita determinamus: « qui aliud docuerit, vel aliter praedicaverit », id est contrarium docuerit vel contrario modo praedicaverit, anathema sit. Aliud ergo posuit pro opposito, qualiter et Apostolus in Epistola ad Galatas:1 Si quis aliud evangelizaverit, id est contrarium, anathema sit. Non dicit: si quid addiderit. « Nam si illud diceret, sibi ipsi, ut ait Augustinus,2 praeiudicaret, qui cupiebat venire ad quosdam, quibus scribebat, sicut ad Thessalonicenses, ut suppleret, quae illorum fidei deerant. Sed qui supplet, quod minus erat addit, non quod inerat tollit. Qui autem praetergreditur fidei regulam, non accedit in via, sed recedit a via ». Ad illud autem, quod de Evangelio opponunt, respondemus ita: quia cum dicat in eo Veritas, Spiritum sanctum a Patre procedere, non addit solo, et ideo etiam a se procedere non negat; sed ideo Patrem tantum nominat, quia ad eum solet referre etiam quod ipsius est, quia ab illo habet. |
But we determine those words thus: « who has taught something else, and/or preached in another manner », that is ‘has taught the contrary and/or preached in a contrary manner, anathema sit’. Therefore it puts “something else” [aliud] in place of “opposite”, just as the Apostle (Paul) does in (his) Letter to the Galatians:1 If anyone has preached another Gospel [aliud evangelizaverit], that is “a contrary one”, anathema sit. He does not say: “if one has added anything” [quid]. « For if he would say that, he would, as (St.) Augustine says,2 have prejudged his very self, he who desired to come to certain ones, to whom he wrote, just as to the Thessalonians, to supply, those (things) which were lacking to their faith. But he who supplies, adds what was less, he does not take away what was therein. Moreover, he who steps aside from the rule of faith, does not enter upon the way, but retreats from the way. » Moreover, to that, which they oppose from the Gospel, we respond thus: ‘that when the Truth says in it, that the Holy Spirit proceeds from the Father, He does not add only, and for that reason He does not deny that He proceeds from Himself; but names the Father only for this reason, that He is accustomed to refer to Him even that which is His own, because He has it from Him.’ |
|
Cap. II.
De
convenientia Latinorum et Graecorum in sensu, |
Chapter II
On the agreement
of the Latins and the Greeks in sense, |
|
Sciendum est tamen, quod Graeci confitentur, Spiritum sanctum esse Filii, sicut et Patris, quia et Apostolus dicit3 Spiritum Filii, et Veritas in Evangelio Spiritum veritatis. Sed cum non sit aliud Spiritum sanctum esse Patris vel Filii, quam esse a Patre et Filio, etiam in hoc in eandem nobiscum fidei sententiam convenire videntur, licet in verbis dissentiant. |
It must be know, that the Greeks confess, that the Holy Spirit is of the Son, just as also of the Father, because the Apostle says3 the Spirit of the Son, and the Truth in the Gospel the Spirit of truth. But since ‘that there is Holy Spirit of the Father and/or of the Son’ is not other, than ‘that He is from the Father and the Son’, they also seem in this to agree [conveniunt] in the same sentence of faith with us, though they dissent in words. |
|
Unde etiam quidam eorum catholici doctores, intelligentes, unam eandemque fore sententiam praedictorum verborum, quibus dicitur Spiritus sanctus procedere a Filio et esse Filii, professi sunt, Spiritum sanctum etiam a Filio procedere. Unde Athanasius in Symbolo fidei:4 « Spiritus sanctus a Patre et Filio, non factus nec creatus nec genitus, sed procedens ». Ecce Spiritum sanctum aperte dixit procedere a Patre et Filio. Didymus etiam, eorum maximus Doctor, in libro de Spiritu sancto5 Spiritum sanctum a Filio procedere dicit: « Salvator, inquit, qui et Veritas, dicit: Non enim loquetur a semetipso, hoc est, non sine me et sine meo et Patris arbitrio, quia inseparabilis et a me et a Patris voluntate, quia ex se non est, sed ex Patre et me est. Hoc enim ipsum, quod subsistit et loquitur, a Patre et a me illi est ». Item:6 « Spiritus sanctus, qui est Spiritus veritatis Spiritusque sapientiae, non potest audire a Filio loquente quae nescit, cum hoc ipsum sit, quod profertur a Filio, id est, procedens Deus de Deo, Spiritus Veritatis procedens a Veritate, consolator manans ex consolatore ». Item Cyrillus episcopus in Epistola Nestorio directa ait:7 « Spiritus intelligitur per se, secundum quod Spiritus est, et non Filius; sed tamen non est alienus ab eo. Spiritus enim Veritatis nominatur et profluit ab eo, sicut ex Deo Patre ». Ioannes quoque Chrysostomus in homilia quadam de Expositione Symboli8 sic ait: « Iste est Spiritus sanctus procedens de Patre et Filio, qui dividit dona propria, prout vult ». Idem in alia homilia: « Credendum est, Spiritum sanctum Patris esse et Filii. Istum Spiritum sanctum dicimus Patri et Filio coaequalem et procedentem de Patre et Filio. Hoc credite, ne colloquia mala corrumpant bonos mores ».9 Ecce a doctoribus Graecorum aperta habemus testimonia, quibus Spiritus sanctus a Patre et Filio procedere ostenditur. Omnis ergo linqua confiteatur Spiritum sanctum procedere a Patre et Filio. |
Whence also certain catholic Doctors, understanding, there to be one and the same sentence of the aforesaid words, by which the Holy Spirit is said “to proceed from the Son and to be of the Son”, have professed, that the Holy Spirit also proceeds from the Son. Whence (St.) Athanasius in (his) Symbol of Faith (says):4 « The Holy Spirit (is) from the Father and the Son, not made nor created nor begotten, but proceeding ». Behold he said openly that the Holy Spirit proceeds from the Father and the Son. Even (St.) Didymus (the Blind), their greatest Doctor, in the book On the Holy Spirit5 says that the Holy Spirit proceeds from the Son: « The Savior, he says, who (is) also the Truth, says: He does not speak by Himself, that is, not without Me and without My judgment [arbitrio] and (that) of the Father, because (He is) inseparable from Me and from the Father’s Will, because He is not out of [ex] Himself, but is out of the Father and Me. For this very (Being), which subsists and speaks, is His from the Father and from Me ». Likewise:6 « The Holy Spirit, who is the Spirit of truth and the Spirit of wisdom, cannot hear, from [a] the Son speaking, (things) which He does not know, since He is the very (Being), which is proffered by the Son, that is, God proceeding from [de] God, the Spirit of the Truth proceeding from [a] the Truth, the Consoler overflowing [manans] out of the [ex] Consoler ». Likewise (St.) Cyril, the Bishop, in the Letter addressed to Nestorius, says:7 « The Spirit is understood through Himself, according to which He is the Spirit, and not the Son; but yet He is not alien from [a] Him. For He is named the Spirit of the Truth and flows forth from Him, just as (He flows) out of [ex] God the Father ». Also (St.) John Chrysostom in a certain homily On the Exposition of the Creed8 speaks in this manner: « This is the Holy Spirit proceeding from [de] the Father and the Son, who divides His own gifts, as He wills ». (He says) the same in another homily: « It must be believed, that the Holy Spirit is of the Father and of the Son. We say that this Holy Spirit of Theirs (is) coequal to the Father and Son and proceeding from the Father and the Son. Believe this, lest evil conversations corrupt good customs ».9 Behold from the Doctors of the Greeks we openly have the testimonies, by which the Holy Spirit is shown to proceed from [a] the Father and the Son. Therefore let every tongue confess that the Holy Spirit proceeds from the Father and the Son. |
|
1 Gal. 1, 8 et 9. — Sed Vulgata cum Augustino in loco mox sequenti non legit aliud, sed v. 8 praeter quam quod et v. 9. praeter id quod; Augustinus praeter quod. 2 Tract. 98. in Ev. Ioan. n. 7. — Respicitur in textu Augustini ad I. Thess. 3, 10. — In fine textus Vat. et aliae edd., excepta 1, legunt incedit pro accedit, refragantibus omnibus codd. et textu. Augustini; in nostra lectione subaudi: ad terminum. 3 Gal. 4, 6, et mox Ioan. 16, 13. — Paulo supra ante Patris, codd. et edd. 1, 2, 3, 7, 8 omittunt et; in fine sequentis propositionis codd. B C D E omittunt in ante verbis. 4 Symbolum: Quicumque, sub nomine Athanasii notissimum. — Hic Vat. sola praetermittit nec genitus post creatus. 5 Num. 34. Patrolog. Graec. tom. 39. col. 1063. — Vat. cum plerisque edd. contra mss. et original ante Veritas legit est pro et. Adiunximus dicit post Veritas, auctoritate cod. B et originalis, ac postulante contextu. — Textus Scripturae est Ioan. 16, 13. — Immediate post Vat. et edd. 4, 9 inseparabiliter pro inseparabilis, quod etiam habet Didymus; tum prosequitur: Inseparabilis a mea pro me. 6 Loc. cit. n. 36. — In fine huius textus omnes mss. et edd. praeter Vat. legunt consolatione pro consolatore. Cum autem versio Hieronymi habeat consolatore et textus gracus perierit, nihil mutavimus. 7 Epist. 17. — Immediate ante sola Vat. Nam Cyrillus pro Item Cyrillus. 8 Hae homiliae in ed. Maurinorum Chrysostomi non inveniuntur. Eodem moto citantur et eadem verba utriusque textus referuntur ab Abaelardo, Theol. Christ. lib. V. (Ed. Migne) col. 1322. et 1323. — Impressae autem sunt istae homiliae in ed. latina omnium operum S. Ioan. Chrysostomi, Antwerpiae apud Ioan. Keebergium 1614. tom V. p. 287: In Symbolum Apostolorum expositio. Homil. I. incipit: Universalis gaudet . . . p. 288. col. 1. sic legitur: « Credo in Spiritum sanctum. Iste Spiritus ubique totus est, ubi vult spirat. Ipse est qui dixit: Separate mihi Paulum et Barnabam in opus, ad quod assumsi eos. Iste est Spiritus procedens de Patre et Filio, qui dividit propria dona singulis prout vult. Ergo iste Spiritus consecrat, santificat etc. » Ibid. Homil. II. incipit: Super fabricam totius etc.; ubi circa med. legitur: « Natus de Spiritu sancto. Istum Spiritum sanctum dicimus Patri et Filio esse coaequalem et procedentem de Patre et Filio. Hoc credite, ne colloquia mala corrumpant mores vestros bonos. Sunt enim haeretici » etc. — Locus sequens Scripturae est I. Cor. 12, 11; Vulgata: dividens singulis prout vult. 9 Respicitur ad I. Cor. 15, 33, et mox in verbis omnis lingua etc. ad Philip. 2, 11.
|
1 Gal. 1:8-9. — But the Vulgate, together with (St.) Augustine, in the passage soon to follow does not read something else [aliud], but in v. 8 has besides the one which [praeter quam quod], and in v. 9 has besides that which [praeter id quod]; (St.) Augustine reads besides that which [praeter quod]. 2 Tract 98, On the Gospel of John, n. 7. — At the end of the text the Vatican and the other editions, except n. 1, read walks upon [incedit] for enters upon [accedit], in disagreement with all the editions and the text of (St.) Augustine; in our reading understand: to the end. 3 Gal. 4:6, and then Jn. 16:13. — A little above this before of the Father [Patris], the codices and editions 1, 2, 3, 7, and 8, omit and [et]; at the end of the following proposition codices B C D E read with words [verbis] for in words [in verbis]. 4 The Creed Quicumque, widely known under the name “the Athanasian Creed”. — Here the Vatican edition alone leaves out nor begotten [nec genitus] after created [creatus]. 5 Patrologia Graeca, Vol. 34, tom. 39, col. 1063. — The Vatican edition with very many editions, against the manuscripts and the original, before the Truth [Veritas] reads is [est] for (is) also [et]. We have added says [dicit] after the Truth [Veritas], on the authority of codex B and the original, and as required by the context. — The text of Scripture is Jn. 16:13. — Immediately after the Vatican edition and editions 4 and 9 have inseparably [inseparabiliter] for inseparable [inseparabilis], which (St.) Didymus also has; then it proceeds: Inseparable from Mine [mea] for Me [me]. 6 Loc. cit., n. 36. — At the end of this text all the manuscripts and the editions, except the Vatican, read consolation [consolatione] for the Consoler [consolatore]. But since the version of (St.) Jerome has the Consoler [consolatore] and the Greek text has been lost, we have changed nothing. 7 Epistle 17. — Immediately before this the Vatican edition alone has For (St.) Cyril [Nam Cyrillus] for Likewise (St.) Cyril [Item Cyrillus]. 8 These homilies are not found in Maurinus’ edition of Chrysostom. In the same manner the same words are cited in each text referred to by (Peter) Abelard, Theol. Chirst., Bk. V, (Migne’s edition), col. 1322 and 1323. — Morover these homilies have been published in the Latin edition of the works of St. John Chrysostom, Antwerp, John Keeberg, 1614, tom. V, p. 287: “An Exposition of the Apostle’s Creed”, Homily I, with the incipit: Universalis gaudet . . ., p. 288, col. 1, where there is read: « I believe in the Holy Spirit. That Spirit is everywhere whole, He breathes where He will. He Himself is the One who said: Separate for Me Paul and Barnabas for the work, for which I have undertook tem. He Himself is the Spirit proceeding from [de] the Father and the Son, who divides His own gifts to each one, as He wills. Therefore this Spirit of Theirs consecrates, sanctifies etc. ». Ibid., Homily II, with the incipit: Super fabricam totius etc.; where in about the middle there is read: « Born of the Holy Spirit. That Holy Spirit we say is the Coequal of the Father and the Son, and the One proceeding from the Father and the Son. Believe this, lest evil conversations corrupt your good customs. For there are heretics » etc. — The following passage of Scripture is 1 Cor. 12:11; the Vulgate has dividing to each as He wills [dividens singulis prout vult]. 9 A reference to 1 Cor. 15:33, and then at the words every tongue etc. to Philip. 2:11. |
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.