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Magistri Petri Lombardi |
Master Peter Lombard |
Sententiarum Quatuor Libri |
The Four Books of Sentences |
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LIBER PRIMUS SENTENTIARUM.
DE DEI UNITATE ET TRINITATE |
THE FIRST BOOK OF THE SENTENCES
ON THE UNITY AND TRINITY OF GOD |
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DISTINCTIO XIV. |
DISTINCTION 14 |
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Opera Omnia S. Bonaventurae, |
Latin
text taken from Opera Omnia S. Bonaventurae, |
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Cap. I.
De gemina processione Spiritus sancti, temporali et aeterna. |
Chapter I
On the twin procession of the Holy Spirit, the temporal and eternal. |
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Praeterea diligenter adnotandum1 est, quod gemina est processio Spiritus sancti, aeterna videlicet, quae ineffabilis est, qua a Patre et Filio aeternaliter et sine tempore processit, et temporalis, qua a Patre et Filio ad sanctificandam creaturam procedit. Et sicut ab aeterno communiter ac simul procedit a Patre et Filio, ita et in tempore communiter et simul ab utroque procedit ad creaturam. Unde Augustinus in decimo quinto libro de Trinitate2 ait: « Spiritus sanctus non de Patre procedit in Filium et de Filio procedit ad sanctificandam creaturam, sed simul de utroque procedit; quamvis hoc Filio Pater dederit, ut sicut de se, ita etiam de illo procedat ». |
Moreover it must be diligently noted down [adnotandum],1 that there is a twin procession of the Holy Spirit, namely, the eternal, which is ineffable, by which He proceeds from the Father and the Son eternally and without time, and the temporal, by which He proceeds from the Father and the Son to sanctify a creature. And just as He proceeds from eternity, commonly and at once, from the Father and the Son, so also in time, commonly and at once, from Each He proceeds to a creature Whence (St.) Augustine in the fifteenth book On the Trinity2 says: « The Holy Spirit does not proceed from [de] the Father unto the Son and from the Son to sanctify a creature, but proceeds at once from Each; though this the Father has given to the Son, that just as from Himself, so also from Him does (the Holy Spirit) proceed ». |
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De temporali autem processione Beda in homilia Domincae primae post Ascensionem3 ita loquitur: « Cum Spiritus sancti gratia datur hominibus, profecto mittitur Spiritus a Patre, mittitur et a Filio; procedit a Patre, procedit et a Filio, quia et eius missio est ipsa processio ». His verbis aperte ostendit, donationem gratiae Spiritus sancti dici processionem vel missionem eiusdem. Sed cum donatio vel4 datio non sit nisi temporalis, constat, quia et haec processio sive missio temporalis est. Hanc quoque temporalem Spiritus sancti processionem Augustinus in decimo quinto libro de Trinitate insinuat5 dicens, Spiritum sanctum processisse a Christo, quando post resurrectionem insufflavit in discipulos, his verbis: « Cum resurrexisset Christus a mortuis et apparisset discipulis, insufflavit et ait:6 Accipite Spiritum sanctum, ut eum etiam de se procedere ostenderet. Et ipse est virtus, quae de illo exibat, ut legitur in Evangelio, et sanabat omnes ». Et ut ostenderet, hanc processionem Spiritus sancti non esse aliud quam donationem vel dationem ipsius Spiritus sancti, addidit:7 « Post resurrectionem Dominus Iesus bis dedit Spiritus sanctum: semel in terra propter dilectionem proximi, et iterum de caelo propter dilectionem Dei; quia per ipsum Donum diffunditur caritas in cordibus nostris, qua diligimus Deum et proximum ». |
Moreover, of the temporal procession (St.) Bede (the Venerable) speaks thus in (his) Homily for the First Sunday after the Ascension:3 « When the grace of the Holy Spirit is given to men, the Spirit is indeed sent from [a] the Father, He is also sent from the Son; He proceeds from the Father, He proceeds also from the Son, because His being sent [missio] is the procession itself ». With these words he openly shows, that the donation of the grace of the Holy Spirit is said (to be) the procession and/or mission of the Same. But since the donation and/or4 giving is not but temporal, it is established, that this procession or mission is also temporal. (St.) Augustine also hints at this temporal procession of the Holy Spirit in the fifteenth book On the Trinity,5 saying in these words, that the Holy spirit proceeded from Christ, when after the Resurrection He breathed upon the Disciples: « When Christ had risen from the dead and appeared to the Disciples, He breathed upon (them) and said:6 Accept the Holy Spirit, to show that He proceeds also from Himself. And He Himself is the Virtue, which used to go forth from Him, as is read in the Gospel, and He used to cure all ». And to show, that this procession of the Holy Spirit is not other than the donation and/or giving of the Holy Spirit Himself, he added:7 « After the Resurrection the Lord Jesus twice gave the Holy Spirit: once on Earth for the sake of the love [dilectionem] of neighbor, and again from Heaven for the sake of the love of God; because through the Gift Himself (that) charity is poured out in our hearts, by which we love God and neighbor ». |
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Cap. II. Quod non solum dona Spiritus sancti, se etiam ipse Spiritus sanctus datur hominibus et mittitur. |
Chapter II That not only the gifts of the Holy Spirit, but also the Holy Spirit Himself is given and sent to men. |
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Sunt autem aliqui,8 qui dicunt, Spiritum sanctum ipsum Deum non dari, sed dona eius, quae non sunt ipse Spiritus. Et ut aiunt, Spiritus sanctus dicitur dari, cum eius gratia, quae tamen non est ipse,9 datur hominibus. Et hoc dicunt, Bedam sensisse in superioribus verbis, quibus dicit, Spiritum sanctum procedere, cum ipsius gratia datur hominibus, tanquam non ipsemet detur, sed gratia eius. Sed quod ipse Spiritus sanctus, qui Deus est et tertia in Trinitate persona, detur, aperte ostendit Augustinus in decimo quinto libro de Trinitate10 ita dicens: « Eundem Spiritum sanctum datum, cum insufflasset Iesus, de quo mox ait: Ite, baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti, ambigere non debemus. Ipse est igitur, qui etiam de caelo datus est die Pentecostes.11 Quomodo ergo Deus non est qui dat Spiritum sanctum? immo quantus est Deus qui dat Deum »? Ecce his verbis aperte dicit, Spiritum sanctum, ipsum scilicet Deum, dari hominibus a Patre et12 Filio. Et quod ipse Spiritus sanctus, qui Deus est ac tertia in Trinitate persona, nobis detur nostrisque infundatur atque illabatur mentibus, aperte ostendit Ambrosius in primo libro de Spiritu sancto13 dicens: « Licet multi dicantur spiritus, quia legitur: Qui facit angelos suos spiritus, unus tamen est Dei Spiritus. Ipsum igitur unum Spiritum et Apostoli et Prophetae sunt consecuti; sicut etiam vas electionis dicit,14 quia unum Spiritum potavimus, quasi eum, qui non queat scindi, sed infundatur animis et sensibus illabatur, ut saecularis sitis restringat ardorem; qui Spiritus sanctus non est de substantia15 corporalium nec de substantia invisibilium creaturarum ». His verbis aperte dicit, Spiritum sanctum ipsum, qui creatura non est, infundi mentibus nostris. Item in eodem:16 « Omnis mutabilis est creatura, sed non mutabilis Spiritus sanctus ». « Quid . . . |
Moreover, there are some,8 who say, that the Holy Spirit, God Himself, is not given, but His gifts, which are not the Spirit Himself. And as they say, the Holy Spirit is said to be given, when His grace, which, however, is not Himself,9 is given to men. And this they say Bede thought in the words above, with which he says, that the Holy Spirit proceeds, when His grace is given to men, not as if His very Self is given, but His grace. But that the Holy Spirit Himself, who is God and the Third Person in the Trinity, is given, (St.) Augustine openly shows in the fifteenth book On the Trinity,10 saying thus: « That the same Holy Spirit (has been) given, when Jesus breathed upon (them), concerning whom He then said: Go, baptize all the nations in the Name of the Father and of the Son and of the Holy Spirit, we ought not doubt. He Himself is, therefore, the One who has been given from Heaven on Pentecost Day.11 In what manner, therefore, is God not the one who gives the Holy Spirit? nay how much is God the one who gives God »? Behold with these words he openly says, that the Holy Spirit, that is God Himself, is given to men by the Father and12 the Son. And that the Holy Spirit Himself, who is God and the Third Person in the Trinity, is given to us and poured fourth and glides into our minds, (St.) Ambrose openly shows in the first book On the Holy Spirit,13 saying: « Though many are said (to be) spirits, because there is written: Who makes spirits His Angels, one, however, is the Spirit of God. Therefore the One Spirit Himself have both the Apostles and Prophets sought out; just as also the Vessel of Election says,14 that we have drunk of one Spirit, as the One, who is not able to be torn, but is poured forth into souls and glides into the senses, to restrain the ardor of thirst for this age [saecularis sitis]; which Holy Spirit is not from [de] the substance of corporals15 nor of the substance of invisible creatures ». With these words he openly says, that the Holy Spirit Himself, who is not a creature, is poured forth in our minds. Likewise in the same (work he says):16 « Every creature is mutable, but the Holy Spirit (is) not mutable ». « Why, . . . |
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1 Ed. 2 notandum. 2 Cap. 27. n. 48. Paulo ante cod. D post Filio . . . ad creaturam addit sanctificandam. 3 Libr. II. homil. 10. 4 Edd. 1, 8 sive et mox post constat ed. 2 quod loco quia. 5 Cap. 26. n. 45. Vat. et edd. 4, 6 post dicens habent: Spiritus sanctus processit pro Spiritum sanctum processisse. 6 Ioan. 20, 22. Textus sequens sacrae Scripturae est Luc. 6, 19. 7 Loc. cit. n. 46; sed non paucis transpositis vel omissis. Edd. 1, 3, 7 8 addit pro addidit; et immediate nate codd. omittunt sancti. Quae omissio, quia saepe in nostris mss. occurrit, deinceps non notatur. 8 Codd. A C D E alii; cod. B nec unum nec alterum vocabulum ponit. Mox codd. A D omittunt sanctum ipsum Deum. 9 Solummodo Vat. et ed. 4 addunt qui et sic constructionem mutant. Deinde codd. A D et ed. 8 homini pro hominibus. In sequenti propositione Vat. et edd. 4, 6, 9 ipse pro ipsemet. 10 Cap. 26. n. 46. Immediate ante, contra codd. et edd. 1, 8, Vat. cum aliis edd. dicit pro ostendit. Textus Scripturae est Matth. 28, 19. Vulgata: Euntes ergo docete omnes gentes, baptizantes etc. 11 Act. 2. 12 Vat. cum nonnullis edd. et codd. C D repetit a. 13 Cap. 4. n. 60-62. Locus proximus Scripturae est Psalm. 103, 4. 14 I. Cor. 12, 13. Et omnes in uno Spiritu potati sumus. Paulo post pro restringat in originali legitur restinguat contra nostros mss. et edd. 15 Vat. et aliae edd. contra codd. et originale addunt rerum; edd. 1, 8 pro substantia habent natura. 16 Ibid. n. 64; secundus locus Ambrosii est ibid. n. 66; tertius n. 72; quartus c. 7. n. 82. et 81. |
1 Edition 2 has must be diligently noted [diligenter notandum]. 2 Chapter 27, n. 48. A little before this codex D has to sanctify a creature [ad creaturam sanctificandam] for to a creature [ad creaturam]. 3 Book II, Homily 10. 4 Editions 1 and 8 have or [sive] and then after it is established [constat], edition 2 has that [quod] in place of that [quia]. 5 Chapter 26, n. 48. The Vatican edition and editions 4 and 6, after saying in these words [his verbis dicens], have the Holy Spirit proceeded [Spiritus sanctus processit] for that the Holy Spirit proceeded [Spiritum sanctum processisse]. 6 John 20:22. The following text of Sacred Scripture is Luke 6:19. 7 Loc. cit., n. 46; but with not a few (words) transposed and/or omitted. 8 Codices A C D and E have others [alii]; codex B omits both some and others. Then codices A and D omit Holy . . . God Himself [sanctum ipsum Deum]. 9 Only the Vatican edition and edition 4 adds who [qui] and thus changes the construction. Then codices A D and edition 8 have to a man [homini] for to men [hominibus]. In the following proposition the Vatican edition and editions 4, 6 and 9, have Himself [ipse] for His very Self [ipsemet]. 10 Chapter 26, n. 26. Immediately before this, contrary to the codices and to editions 1 and 8, the Vatican edition, together with the other editions, has says [dicit] for shows [ostendit]. The text of Scripture is Mt. 28:19. The Vulgate reads: Going, therefore, teach all the nations, baptizing etc. [Euntes ergo docete omnes gentes, baptizantes etc.]. 11 Acts, chapter 2. 12 The Vatican edition, together with not a few editions and codices C and D, repeats by [a]. 13 Chapter 4, nn. 60-62. The next passage of Scripture is Psalm 103:4. 14 1 Cor. 12:13: And all of us have drunk in the one Spirit [Et omnes in uno Spiritu potati sumus]. A little after this in place of restrain [restringat] there is read in the original slake [restinguat] contrary to our manuscripts and the editions. 15 The Vatican edition and the other editions, contrary to the codices and the original, add things [rerum]; editions 1 and 8 have nature [natura] in place of substance [substantia]. 16 Ibid., n. 64; the second passage from (St.) Ambrose is ibid., n. 66; the third, n. 72, the fourth, ch. 7, nn. 82 and 81. |
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autem dubitem dicere, quia datus est et Spiritus sanctus, cum scriptum sit:1 Caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis ? « Qui cum sit inaccessibilis natura, receptibilis tamen propter bonitatem suam nobis est, complens virtute omnia, sed qui solis participetur iustis, simplex substantia, opulens virtutibus, unicuique praesens dividens de suo singulis2 et ubique totus ». « Incircumscriptus igitur et infinitus3 Spiritus sanctus, qui discipulorum sensus separatorum infundit, quem nihil potest fallere. Angeli ad paucos mittebantur, Spiritus autem sanctus populis infudebatur. Quis ergo dubitet, quin divinum sit quod infunditur simul pluribus nec videtur? Unus est Spiritus sanctus, qui datus est omnibus licet separatis Apostolis ». Et hic aperte dicit Ambrosius, quod Spiritus sanctus, qui est substantia simplex, cum sit unus, datur pluribus. Alia quoque auctoritate hoc idem astruitur, scilicet quod Spiritus sanctus, qui est aequalis Filio, hominibus detur. Ait enim Augustinus4 de verbis Apostoli: « Si caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis: a quo datur? Ab illo, qui dedit dona hominibus. Quae dona? Spiritum sanctum, qui tale dat donum, qualis est ipse. Magna est misericordia eius: donum dat aequale sibi, quia donum eius Spiritus sanctus est ». Praemissis5 et aliis pluribus auctoritatibus aperte monastratur, quod Spiritus sanctus aequalis Patri et Filio nobis datur; nec ideo tamen minor est Patre et Filio. Unde Augustinus in quarto libro de Trinitate: « Non ideo,6 inquit, minorem Spiritum sanctum, quia et eum Pater missit et Filius, arbitrandum est ». |
moreover, do I doubt to say, that the Holy Spirit is also given, since there is written:1 The charity of God has been poured forth in our hearts through the Holy Spirit, who has been given to us ? « Who, though He be inaccessible by nature, is yet receivable by us on account of His own Goodness, completing every virtue, but who is shared by the just alone, simple in Substance, opulent in virtues, present to each one, dividing His own [de suo] to each2 and Whole everywhere ». « Therefore, uncircumscribed and infinite (is) 3 the Holy Spirit, who infuses the senses of the separate Disciples, Whom nothing can deceive. Angels used to be sent to a few, but the Holy Spirit used to infuse peoples. Who, therefore, doubts, that it is a divine (work), that He is infused in many at once and (yet) is not seen (by any)? One is the Holy Spirit, who has been given to all the Apostles, though separate ». And here (St.) Ambrose openly says, that the Holy Spirit, who is simple in Substance, since He is one, is given to many. By another authority this same is built up, namely, that the Holy Spirit, who is equal to the son, is given to men. For (St.) Augustine4 says of the words of the Apostle: « If the charity of God has been poured forth in our hearts through the Holy Spirit, who has been given to us: by whom is He given? By Him, who gives gifts to men. What gifts? The Holy Spirit, who gives such a gift, as He Himself is. Great is His Mercy: He gives a gift equal to Himself, because the Holy Spirit is His own gift ». With the5 aforementioned authorities and very many others there is openly shown, that the Holy Spirit, equal to the Father and the Son, is given to us; and for that reason He is not less than the Father or the Son. Whence (St.) Augustine in the fourth book On the Trinity (says): « Not for that reason »,6 he says, « is one to judge that the Holy Spirit (is) lesser, because both the Father and the Son have sent Him ». |
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Cap. III.
An viri sancti possint dare Spiritum sanctum. |
Chapter III
Whether or not holy men could give the Holy Spirit. |
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Hic quaeritur, utrum et viri sancti dent vel dare possint aliis Spiritum sanctum. Quem si aliis dant, cum eius donatio supra sit dicta processio, videtur ab eis procedere Spiritus sanctus vel mitti; sed Creator a creatura non procedit vel mittitur. Restat ergo, ut ipsi non dent Spiritum sanctum nec dare possit. Unde Augustinus in decimo quinto libro de Trinitate:7 « Non aliquis discipulorum Christi dedit Spiritum sanctum. Orabant quippe, ut veniret in eos, quibus manum imponebant, non ipse eum dabant. Quem morem in suis praepositis etiam nunc servat Ecclesia. Denique et Simon magus, offerens Apostolis pecuniam, non ait: Date et mihi hanc potestatem, ut dem Spiritum sanctum; sed, cuicumque, inquit, imposuero manus, accipiat Spiritum sanctum; quia nec Scriptura superius dixerat: videns autem Simon, quia Apostoli darent Spiritum sanctum, sed dixerat: videns autem Simon, quia per impositionem manuum Apostolorum daretur Spiritus sanctus ». Ecce his verbis ostendit Augustinus, nec Apostolos nec alios Ecclesiae praelatos dedisse vel dare Spiritum sanctum. |
Here there is asked, whether holy men also give and/or could give to others the Holy Spirit. Whom if they do give to others, since His being given [donatio] has been said above (to be His) procession, it seems that the Holy Spirit proceeds and/or is sent from them; but the Creator does not proceed from the creature nor is He sent. Therefore it remains, that these do not give the Holy spirit nor could they give (Him). Whence (St.) Augustine in the fifteenth book On the Trinity (says):7 « None of the disciples of Christ gave the Holy Spirit. The used to pray indeed, that He might come upon them, on whom they used to impose a hand, they themselves did not use to give Him. Which custom the Church now also observes among Her own overseers [praepositis]. Next, even Simon Magus, offering money to the Apostles, did not say: Give to me also this power, that I may given the Holy Spirit; but, (so that) to whomsoever, he say, I shall impose hands, he may receive the Holy Spirit; because neither did Scripture say above: but Simon seeing, that the Apostles gave the Holy Spirit, but (rather) it said: but Simon seeing, that through the imposition of the hands of the Apostles the Holy Spirit was given ». Behold with these words (St.) Augustine shows, that neither the Apostles nor the other prelates of the Church gave and/or give the Holy Spirit. |
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Et quod plus est, non posse etiam dare, dicit in eodem libro8 subdens: « De Christo scriptum est, quod acceperit a Patre promissionem Spiritus sancti et effuderit; in quo utraque natura monstrata est, humana scilicet et divina. Accepit quippe ut homo, effudit ut Deus. Nos autem accipere quidem hoc Donum possumus pro modulo nostro, effundere vero super alios non utique possumus, sed ut hoc fiat, Deum super eos, a quo id efficitur, invocamus ». His verbis expresse dicit,9 nos Spiritum sanctum non posse super alios effundere, id est aliis dare. |
And what is more, he says, that one cannot even give (Him), subjoining in the same book:8 « Of Christ it is written, that He accepted from the Father the promises of the Holy Spirit and poured (Him) forth; in which each nature has been demonstrated, that is, the human and the divine. He accepted, indeed, as a man, He poured forth as God. Moreover, we can indeed accept this Gift in our own little measure [pro modulo nostro], but to pour (Him) forth upon others we cannot do at all, but we invoke God upon us, so that this may come to pass, by Him whom it is effected ». With these words he9 expressly says, that we cannot pour forth the Holy Spirit upon others, that is, give (Him) to others. |
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Sed huic videtur contrarium quod Apostolus ad Galatas10 de se loquens ait: Qui tribuit vobis Spiritum, et operatur virtutes in vobis. Ecce evidenter dicit, se tribuisse Spiritum. Sed intelligendum est, Apostolum dixisse hoc, non quia haberet potestatem et auctoritatem dandi Spiritum sanctum, sed quia ministerium habuerit, in quo dabatur a Deo Spiritus sanctus. Ut enim ait Augustinus super eundem locum, exponens illud Apostoli verbum:11 « Ab Apostolo praedicata est eis fides, in qua praedicatione adventum et praesentiam sancti Spiritus senserant, sicut illo tempore in novitate invitationis ad fidem etiam sensibilibus miraculis praesentia Spiritus sancti apparebat, ut in Actibus Apostolorum legitur ». Aperte hic ostendit, quomodo illis Spiritum sanctum Apostolus tribuerit, non utique ipsum mittendo in eos, sed praedicando eis fidem Christi, quam illis recipientibus, quod Spiritus sanctus in eis esset, aliquibus signis visibilibus monstrabatur. Non ergo homines quantumcumque sancti dare possunt Spiritum sanctum. |
But to this seems contrary what the Apostle, speaking of himself, says To the Galatians:10 who granted you the Spirit, and who works virtues among you. Behold evidently he says, that he granted the Spirit. But it must be understood, that the Apostle spoke this, not because he had the power and authority to give the Holy Spirit, but because he had the ministry, in which the Holy Spirit is given by God. For as (St.) Augustine says on the same passage, expounding that word of the Apostle:11 « From the Apostle the Faith has been preached to them, in which preaching they had sensed the advent and presence of the Holy Spirit, just as at that time in the newness of the invitation to the Faith the presence of the Holy Spirit appeared even by sensible miracles, as is read in The Acts of the Apostles ». Here he openly shows, in what manner the Apostle granted the Holy Spirit to them, not indeed by sending Him upon them, but by preaching the Faith of Christ to them, which (faith), by some visible signs, showed those receiving (it), that the Holy Spirit was in them. Therefore men, cannot give the Holy Spirit, howsoever holy (they may be). |
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1 Rom. 5, 5. Paulo ante Vat. et edd. 8, 9 omittunt et ante Spiritus. 2 Respicitur illud I. Cor. 12, 11. In principio huius loci Ambrosiani codd. et ed. 6 legunt receptabilis pro receptibilis. Paulo post Vat. sola complectens pro complens. Deinde ed. 8 pro opulens habet opulentus. 3 Vat. et edd. 1, 4, 5, 6, 9 addunt est. Circa finem huius loci cod. D dividitur pro videtur, quae lectio, licet in se bona sit, tamen est contra litteram et contextum Ambrosii et contra edd. et alios codd. Immediate post cod. D, Vat. et edd. 3, 4, 5, 6, 9 verbis unus est addunt ergo. 4 Serm. 128. n. 4 (olim 43.); sed Magister varia transponit et omittit. Vat. et edd. 1, 5, 6, 8, 9 male et contra codd. in textu pro verbis Apostoli posuerunt verbis Domini, cum Magister hic non citet librum Augustini, sed verba Apostoli indicet; insuper contra edd. 1, 8 Vat. aliaeque edd. pro si legunt sic. Verba Scripturae sunt Rom. 5, 5, et Eph. 4, 8: dedit dona hominibus. 5 Vat. et edd. 4, 5, 6, 8, 9 addunt his. 6 Cap. 21. n. 32. Mox Vat. et edd. 2, 3, 4, 6, 7, 9 superflue adiiciunt ait post Trinitate. Deinde post minorem solummodo edd. 1, 8 addunt esse. 7 Cap. 26. n. 46. Ab Augustino respicitur ad Act. 8, 15-19. 8 Ibid. parum infra. Citatur ab Augustino Act. 2, 33. 9 Cod. D addit Augustinus. 10 Cap. 3, 3. 11 Exposit. Epist. ad Gal. n. 20. Sola Vat. hic addit reliqua verba Apostoli ex eodem versu 5: Ex operibus legis Spiritum accepistis, an ex auditu fidei ? ad quae verba Augustini immediate sequentia referuntur. De visibili missione Spiritus sancti legitur Act. 2. |
1 Rm 5:5. A little before this the Vatican edition, and editions 8 and 9, omit also [et] at Holy Spirit [Spiritus sanctus]. 2 A reference to 1 Cor. 12:11. At the beginning of this passage from (St.) Ambrose, the codices and edition 6 have receptabilis for receptibilis [receiveable]. A little after this the Vatican edition alone has embracing [complectens] for completing [complens]. Then edition 8 has opulent [opulentus] for opulent [opulens]. 3 The Vatican edition and editions 1, 4, 5, 6, and 9 add is [est]. Near the end of this passage, codex D has and is not divided [nec dividitur] for and (yet) is not seen (by any) [nec videtur]; which reading, though it is good in itself, is however contrary to the text and the context of (St.) Ambrose and contrary to the editions and to the other codices. Immediately after this, codex D, the Vatican edition and editions 3, 4, 5, 6, and 9, add to the words One is [unus est], therefore [ergo]. 4 Sermon 128, n. 4 (previously 43); but Master (Peter) transposes and omits various words. The Vatican edition and editins 1, 5, 6, 8, and 9, badly and contrary to the codices, puts in the text in place of the words the words of the Apostle [verbis Apostoli] the words the words of the Lord [verbis Domini], though Master (Peter) does not here cite the book of (St.) Augustine, but indicates the words of the Apostle; moreover contrary to editions 1 and 8, the Vatican edition and the other editions have Thus [sic] for If [si]. The words of Scripture are Rm 5:5 and Eph. 4:8 : He gave gifts to men [dedit dona hominibus]. 5 The Vatican edition and editions 4, 5, 6, 8, and 9, add these [his]. 6 Chapter 21, n. 32. Then the Vatican edition and editions 2, 3, 4, 6, 7, and 9 superfluously insert said [ait] after Trinity [Trinitate]. Next, at lesser [minorem] only editions 1 and 8 add is [esse]. 7 Chapter 26, n. 46. The reference by (St.) Augustine is to Acts 8:15-19. 8 Ibid., a little below the former. The citation by (St.) Augustine is Acts 2:33. 9 Codex D adds (St.) Augustine [Augustinus]. 10 Gal. 3:3. 11 Exposition on the Epistle to the Galatians, n. 20. The Vatican edition alone adds here the remaining words ofthe Apostle, fromthe same verse 5: Out of the works of the Law have you accepted the Spirit, or out of the hearing of the Faith ? [Ex operibus legis Spiritum accepistis, an ex auditu fidei ?] to which words of (St.) Augustine the things, which follow immediately, refer. On the visible mission of the Holy Spirit see Acts, chapter 2. |
The English
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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
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