LIBER PRIMUS SENTENTIARUM -- D. 15: 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 XV.	DISTINCTION 15
Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol 1, pp. 255-258. Cum Notitiis Editorum Quaracchi	Latin text taken from Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol. 1, pp. 255-258. Notes by the Quaracchi Editors.
PARS. I.	PART I
Cap. I. Quod Spiritus sanctus a se ipso datur, et Filius a se ipso mittitur.	Chapter I That the Holy Spirit is given by Himself, and the Son is sent by Himself.
Hic considerandum est, cum Spiritus sanctus detur hominibus a Patre et Filio, quod est ipsum temporaliter procedere ab utroque vel mitti, utrum etiam a se ipso detur. Si datur a se, et procedit vel mittitur a se. Ad quod dicimus, quia Spiritus sanctus et Deus est et donum sive datum: et ideo¹ dat et datur. Dat quidem in quantum Deus, et datur in quantum donum. Cum autem donatio sive datio Spiritus sancti sit operatio Dei et communis sit et indivisa operatio trium personarum, donatur² itaque Spiritus sanctus non tantum a Patre et Filio, sed etiam a se ipso. Unde Augustinus in decimo quinto libro de Trinitate³ dicit, quod se ipsum dat. « Sicut, inquit, corpus carnis nihil est aliud quam caro, sic donum Spiritus sancti nihil est aliud quam Spiritus sanctus. In tantum ergo donum Dei est, in quantum datur eis quibus datur. Apud se autem Deus est, etsi nemini datur, quia Deus erat Patri et Filio coaeternus, antequam cuiquam daretur. Nec quia illi dant et ipse datur, ideo minor est illis. Ita enim datur, sicut Dei donum, ut etiam se ipsum det, sicut Deus. Non enim dici potest, non esse suae potestatis, de quo dictum est:⁴ Spiritus ubi vult spirat ». Ecce aperte dicit, quod Spiritus sanctus se ipsum dat. Si enim Spiritus sanctus se ipsum dare non potest, et eum Pater dare potest et Filius, potest itaque⁵ Pater dare aliquid et Filius, quod non potest Spiritus sanctus. Item, si Pater et Filius dant Spiritum sanctum, nec ipse dat: aliquid ergo Pater operatur et Filius, quod non operatur Spiritus sanctus. Dat ergo Spiritus sanctus se ipsum. Si autem se ipsum dat, tunc et⁶ a se ipso procedit et mittitur; quod utique verum est. Nam processio temporalis Spiritus sancti vel missio ipsius est donatio, et ipsa est Dei operatio. Procedit ergo Spiritus sanctus temporaliter a se et mittitur a se, quia datur a se.	Here there must be considered, since the Holy Spirit is given to men by the Father and the Son, because it is that He temporally proceeds from Each and/or is sent, whether He also is given by Himself. If He is given by Himself, He also proceeds and/or is sent by Himself. To which we say, that the Holy Spirit both is God and a gift or a given: and for that reason He¹ gives and is given. Indeed, He gives inasmuch as God, as is given inasmuch as gift. Moreover, since the donation or giving of the Holy Spirit is an operation of God and is a common and undivided operation of the Three Persons, thus also the Holy Spirit is not only granted [donatur]² by the Father and the Son, but also by Himself. Whence (St.) Augustine in the fifteenth book On the Trinity says,³ that He gives Himself. « Just as », he says, « the body of flesh is nothing other than flesh, so the gift of the Holy Spirit is nothing other than the Holy Spirit. Inasmuch, therefore, as He is the gift of God, so much is he given to those to whom He is given. On the other hand, in His own [apud se] He is God, even if He is given to no one, because He was God, coeternal to the Father and the son, before He was given to anyone. And not because They given and He is given, for that reason is He less than They. For thus is He given, as the gift of God, so that He also gives Himself, as God. For it cannot be said, that it does not belong to His power, concerning which it has been said:⁴ The Spirit breathes where He wills ». Behold he openly says, that the Holy Spirit gives Himself. For if the Holy Spirit cannot give Himself, and the Father can give Him and the Son (likewise), thus also⁵ the Father can give something and the Son (likewise), which the Holy Spirit cannot. Likewise, if the Father and the Son give the Holy Spirit, and He does not give (Himself): therefore the Father works something and the Son (likewise), which the Holy Spirit does not work. Therefore the Holy Spirit does give Himself. But if He gives Himself, then also⁶ He proceeds from Himself and is given (by Himself), which is indeed true. For the temporal procession and/or mission of the Holy Spirit is the donation of the Same, and is itself an operation of God. Therefore the Holy Spirit proceeds temporally from Himself and is sent by Himself, because He is given by Himself.
Ne autem mireris, quod Spiritus sanctus dicitur mitti vel procedere a se. Nam et de Filio Dei dicit Augustinus in secundo libro de Trinitate,⁷ quod non tantum a Patre missus est, sed etiam a se ipso et a Spiritu sancto, quaerens, quo modo Filius vel Spiritus sanctus sit missus, cum uterque sit ubique tanquam Deus. Nam uterque, inquit Augustinus, legitur missus. De Spiritu enim sancto legitur:⁸ Quem mittet Pater in nomine meo. Et iterum: Si abiero, mittam eum ad vos. Et Filius de se dicit: Exivi a Patre et veni in mundum. Et Apostolos dicit:⁹ Misit Deus Filium suum. In Propheta autem scriptum est ex persona Dei: Caelum et terram ego impleo. Itaque ubique Deus est, ubique ergo est Filius, ubique etiam est Spiritus sanctus. Illuc ergo missus est Filius et Spiritus sanctus, ubi erant.	But do not wonder, that the Holy Spirit is said to be sent and/or to proceed from Himself. For of the Son of God even (St.) Augustine says in the second book On the Trinity,⁷ that He has been sent not only by the Father, but also by Himself and by the Holy Spirit, asking, in what manner the Son and/or the Holy Spirit has been sent, since Each is everywhere as God. For Each, says (St.) Augustine, is read (to have been) sent. For of the Holy Spirit there is read:⁸ Whom the Father will send in My Name. And again: If I go away, I shall send Him to you. And the Son says of Himself: I have gone forth from the Father and have come into the world. And the Apostle says:⁹ God sent His own Son. Moreover in the Prophet there has been written in the person of God: Heaven and Earth do I fill. And so God is everywhere, therefore the Son is everywhere, (and) the Holy Spirit is also everywhere. Therefore the Son has been sent and the Holy Spirit (likewise) to that (place), where They (already) were.
Cap. II. Quomodo intelligenda sit missio utriusque.	Chapter II In what manner is the mission of Each to be understood.
« Quocirca quaerendum est, quomodo intelligatur missio Filii vel Spiritu sancti. Pater enim solus, inquit Augustinus in eodem,¹⁰ nusquam legitur missus », . . .	« About which there must be asked, in what manner is the mission of the Son and/or of the Holy Spirit understood. For the Father alone », says (St.) Augustine in the same (book),¹⁰ « is never read (to have been) sent », . . .
¹ Codd. A B C E addunt et. Paulo post Vat. et edd. 4, 5, 6, 9 addiiciunt sive datum post donum. ² Vat. et ed. 8 datur. Immediate post cod. D utique pro itaque. ³ Cap. 19. n. 36. ⁴ Ioan. 3, 8. ⁵ Vat. et edd. 3, 4, 6, 8 cum cod. D utique; cod. A igitur; cod C et itaque; codd. B E et edd. itaque. Statim edd. 1, 2, 7, 8 omittunt dare post Pater. ⁶ Vat. et edd. 2, 5, 9 cum cod. D omittunt et. In sequenti propositione post ipsa Vat. cum aliis edd., excepta 6, omittit est, contradicentibus omnibus codd. ⁷ Cap. 5. n. 7; sed Magister diffusam doctrinam S. Augustini valde contrahit, verba transponit et de suo addit. — Paulo ante post Filio Vat. cum pluribus edd. omittit Dei. ⁸ Ioan. 14, 26; postea ibid. 16, 7. Vulgata: Si autem abiero; ed. 1: Et ita: si abiero; ed. 8: Et si abiero omittendo iterum. — Deinde ibid. v. 28. ⁹ Gal. 4, 4. — Deinde Ierem. 23, 24. Vulgata: Nunquid non caelum et terram ego impleo, dicit Dominus? — Edd. 1, 8, pro scriptum habent dictum est. Mox Vat. et edd. 5, 6, 9 addunt si post Itaque. ¹⁰ Loc. cit. n. 8, ubi etiam quae sequuntur. — Paulo ante edd. 5, 9 praemittunt ut ante inquit.	¹ Codices A B C E add both [et]. A little after this the Vatican edition and editions 4, 5, 6, and 9, add or given [sive datum] after gift [donum]. ² The Vatican edition and edition 8 have is given [datur]. Immediately after this [in the English text, a little before this] codex D has indeed [utique] for thus also [itaque]. ³ Chapter 19, n.36. ⁴ John 3:8. ⁵ The Vatican edition and editions 3, 4, 6 and 8, together with codices D, have indeed [utique] for thus also [itaque]. Immediately after this editions 1, 2, 7, and 8 omit give [dare] after the Father [Pater]. ⁶ The Vatican edition and editions 2, 5, and 9, together with codex D, omits also [et]. In the following proposition at itself [ipsa] the Vatican edition together with the other editions, except edition 6, omit is [est], contrary to all the other codices. ⁷ Chapter 5, n. 7; but Mater (Peter) contracts the popularly known teaching of St. Augustine, transposes words and adds from his own. — A little before this after the Son [Filio] the Vatican edition, together with very many editions, omits of God [Dei]. ⁸ John 14:26; the one after this is John 16:7. The Vulgate reads But if I go away [Si autem abiero]; edition 1 has: And thus: if I go away [Et ita: si abiero]; edition 8: And if I go away [Et si abiero], omitting again [iterum]. — The next quote is John 16:28. ⁹ Gal. 4:4. — Then Jer. 23:24. The Vulgate reads: “Do I not fill Heaven and Earth?”, says the Lord. — Editions 1 and 8 have there has been said [dictum est] for written [scriptum]. Then the Vatican edition and editions 5, 6, and 9, add if [si] after And so [Itaque]. ¹⁰ Loc. cit., n. 8, and those which follow. — A little before this editions 5 and 9, prefix as [ut] to says [inquit].

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sed Filius et Spiritus sanctus. Et de Filio primum videamus, quomodo missus? « Apostolus dicit:¹ Misit Deus Filium suum factum ex muliere, ubi satis ostendit, eo ipso missum Filium, quo factum ex muliere. Proinde mitti a Patri sine Spiritu sancto non potuit, quia Pater intelligitur misisse eum, cum fecit ex femina; quod utique non fecit sine Spiritu sancto ». Ecce hic dicit, Filium missum a Patre et Spiritu sancto.	but the Son and the Holy Spirit (are). And of the Son let us see first of all, in what manner (has He been) sent? « The Apostle says:¹ God sent His own Son wrought out of a woman, where he sufficiently shows, the Son (was) sent for the very reason, that (He was) wrought out of a woman. Next, He could not be sent by the Father without the Holy Spirit, because the Father is understood to have sent Him, when He wrought (Him) out of a female; which indeed He did not do without the Holy Spirit ». Behold here he says, that the Son (was) sent by the Father and the Holy Spirit.
Cap. III. Quod a Spiritu sancto etiam Filius sit missus.	Chapter III That the Son has also been sent by the Holy Spirit.
Et quod a Spiritu sancto Filius sit missus, ut ait Augustinus in eodem,² auctoritatibus confirmatur. Ipse Christus dicit per Isaiam: Nunc misit me Dominus et Spiritus eius. De hoc Ambrosius in libro tertio de Spiritu sancto³ ita ait: « Quis est, qui dicit: Misit me Dominus et Spiritus eius, nisi qui venit a Patre, ut salvos faceret peccatores », id est Christus? « ergo et Pater Filium missit et Spiritus sanctus ». Idem in eodem: « Datus est a Patre, ut Isaias dicit:⁴ Puer natus est nobis, et Filius datus est nobis. Datus est, audeo dicere, et a Spiritu, quia et a Spiritu missus est ». « Dicit enim Filius Dei:⁵ Spiritus Domini super me, propter quod unxit me: evangelizare pauperibus misit me, praedicare captivis remissionem etc. Quod cum de libro Isaiae legeret, ait in Evangelio: Hodie completa est haec Scriptura in auribus vestris, ut de se dictum esse significaret. Bene autem dixit, super me; quia quasi filius hominis et unctus est et missus ad praedicandum. Nam secundum divinitatem non super Christum est Spiritus, sed in Christo ». Ecce his verbis ostendit Ambrosius, Filium esse missum et datum nobis non tantum a Patre, sed etiam a Spiritu sancto.	And that the Son has been sent by the Holy Spirit, as (St.) Augustine says in the same (book),² is confirmed by authorities. Christ Himself says through Isaiah: Now He has sent Me, the Lord and His Spirit. Of this (St.) Ambrose in the third book On the Holy Spirit³ says thus: « Who is the one who says: He has sent Me, the Lord and His Spirit, except the One who comes from the Father, to save sinners », that is Christ? « therefore both the Father and the Holy Spirit sent the Son ». The same (is said) in the same (book): « He has been given by the Father, as Isaiah says:⁴ A boy has been born for us, and the Son has been given to us. He is given, I dare say, also by the Spirit, because He has also been sent by the Spirit ». « For the Son of God says:⁵ The Spirit of the Lord (is) upon me, on account of which He has anointed Me: to evangelize the poor He sent me, to preach remission to captives etc.. Which, when He read from the book of Isaiah, He said in the Gospel: Today this Scripture has been fulfilled in your ears, to signify that it has been said of Himself. Moreover, He said well, upon Me; because as the Son of Man He has been both anointed and sent to preach. For according to the Divinity the Spirit is not above Christ, but in Christ ». Behold with these words (St.) Ambrose shows, that the Son has been sent and given to us not only by the Father, but also by the Holy Spirit.
Cap. IV. Quod Filius etiam sit datus a se ipso.	Chapter IV That the Son has also been given by Himself.
Deinde ostendit, esse datum etiam a se ipso, ita dicens in eodem libro:⁶ « Cum non definitum fuerit per Prophetam, a quo datus sit Filius, ostenditur datus gratia Trinitatis, ut etiam ipse Filius se dederit ». Ecce hic dicit, quod Filius se dedit, quia Trinitas⁷ eum dedit. Si autem Filius a se datus est, a se ergo missus est et a se processit. Et hoc utique verum est et concedi oportet, cum eius missio sit divina operatio.	Then he shows, that He has also been given by Himself, saying thus in the same book:⁶ « Since it was not defined through the Prophet, from whom the Son is given, it is shown, (that when He is) given by the grace of the Trinity, that the Son Himself also gave Himself ». Behold here he says, that the Son gave Himself, because the Trinity⁷ gave Him. But if the Son has been given by Himself, therefore He has been sent by Himself and proceeded from Himself. And this indeed is true and is bound [oportet] to be conceded, since His mission is a divine operation.
Quod autem a se mittatur Augustinus astruit in libro secundo de Trinitate dicens:⁸ « Forte aliquis cogat, ut dicamus, etiam a se ipso missum esse Filium; quia Mariae conceptus et partus operatio Trinitatis est. Sed, inquit aliquis, quomodo Pater eum misit, si ipse se misit? Cui respondeo quaerens, ut dicat, quomodo eum Pater sanctificavit, si ipse se sanctificavit? Utrumque enim Dominus ait:⁹ Quem Pater, inquit, sanctificavit et misit in hunc mundum. Et alibi: Ego pro eis sanctifico me ipsum. Item quaero, quomodo Pater eum tradidit, si ipse se tradidit? Utrumque enim legitur.¹⁰ Credo, respondebit, si probe sapit, quia una voluntas est Patris et Filii et inseparabilis operatio. Sic ergo intelligat, illam incarnationem et ex Virgine nativitatem, in qua Filius intelligitur missus, una eademque operatione Patris et Filii inseparabiliter esse factam, non inde separato Spiritu sancto. Ergo a Patre et Filio missus est idem Filius, quia a Patre et¹¹ Verbo eius factum est, ut mitteretur, id est, incarnatus hominibus appareret. Non enim missus est mutando locum, quia in mundo erat. Quapropter Pater invisibilis una cum Filio secum invisibili, eundem Filium visibilem faciendo, misisse eum dictus est: qui si ita visibilis fieret, ut cum Patre invisibilis esse desisteret, id est, si substantia¹² invisibilis Verbi in creaturam visibilem mutata et transiens verteretur, ita missus a Patre intelligeretur Filius, ut tantum missus, non etiam cum Patre mittens inveniretur. Cum vero sic accepta est forma servi, ut maneret incommutabilis forma Dei,¹³ manifestum est, quod a Patre et Filio non apparentibus factum sit, quod appareret in Filio, id est, ab invisibili Patre cum invisibili Filio idem ipse Filius visibilis mitteretur ».	Moreover, that He is sent by Himself (St.) Augustine adds [astruit] in the second book On the Trinity, saying:⁸ « Perchance someone thinks, that we are saying, that the Son has also been sent by Himself; because (His) conceiving and being-born from Mary is an operation of the Trinity? But, does anyone say, in what manner the Father sent Him, if He sent Himself? To which I respond asking, granted that he says (this), in what manner did the Father sanctify Him, if He sanctified Himself? For each did the Lord say:⁹ Whom the Father, He says, sanctified and sent into this world. And elsewhere: I sanctify Myself on their behalf. Likewise I ask, in what manner did the Father hand Him over, if He handed Himself over? For each is read.¹⁰ I believe, he shall respond, if one knows rightly, that there is one Will of the Father and of the Son, and an inseparable operation. Therefore let him understand in this manner, that that Incarnation and Nativity from the Virgin, in which the Son is understood (to have been) sent, has been wrought by one and the same operation of the Father and the Son, not with the Holy Spirit separated from it. Therefore the Same Son has been sent by the Father and the Son, because it has been wrought by the Father and¹¹ His Word, that He was sent, that is, that He appeared Incarnate to men. For He was not sent by changing place, because He was in the world. Wherefore the invisible Father, one with the Son invisible with Himself, by making the same Son visible, is said to have sent Him: who if He became visible thus, that He would cease to be invisible with the Father, that is, if the invisible Substance¹² of the Word, having been changed and passing over, was turned into a visible creature, such that the Son would be understood (to have been) sent by the Father, as only One sent, He would not also be found (to be) sending (Himself) with the Father. On the other hand, since in this manner (the Substance) was accepted in the form of a servant, though It remained the incommutable form of God,¹³ it is manifest, that it has been wrought by the Father and the Son, not by appearances, that It appeared in the Son (Incarnate), that is, (that) the same Son, Himself (now) visible, was sent by the invisible Father with the invisible Son ».
Ex praedictis aperte monstratur, quod Filius missus est a Patre et a¹⁴ Spiritu sancto et a se ipso, et quae sit ipsa missio, scilicet incarnatio, id est, quod factus est homo, per quod visibilis apparuit, quod est opus commune Patris et Filii et Spiritus sancti.	From the aforesaid it is openly demonstrated, that the Son has been sent by the Father and by¹⁴ the Holy Spirit and by Himself, and what is the mission itself, namely, the Incarnation, that is, that He has been made Man, through which He appeared visible, which is a common work of the Father and of the Son and of the Holy Spirit.
¹ Gal. 4, 4. — Paulo ante Vat. contra codd. A B C D et edd. 1, 8 primo pro primum, et immediate post cum omnibus edd., excepta 3, mutata interpunctione, male legit: missum eum Apostolus dicat. ² Loc. cit. n. 8, secundum sensum. — Locus Isaiae est 18, 16. Vulgata: Nunc Dominus Deus misit me etc. ³ Cap. 1. n. 7. et 8. — Secundus locus ibid. c. 2. n. 9; tertius a verbis: Dicit enim sumtus est passim ibid. c. 1. n. 1. 2. 6. ⁴ Isai. 9. 6. Vulgata: Parvulus enim natus etc. ⁵ Luc. 4, 18, ubi Christus in synagoga legit verba Isaiae 61, 1-2. et deinde v. 21. dicit: Quia hodie impleta est. etc. — Mox pro significaret Vat. cum plerisque edd. signaret, sed contradicentibus codd. A C D et edd. 1, 8. ⁶ Cap. 2. n. 9. — In principio huius loci post Cum Vat. et edd. 4, 6, 8, 9 addunt enim. Mox post a quo datus loco est posuimus sit auctoritate omnium codd. et edd. 1, 5, 6, 8. ⁷ Cod. D praemittit tota; ed. 1 adiungit aeque. ⁸ Cap. 5. n. 9. — In hoc textu pro cogat ed. 6 rogat: et edd. 8, 9 cogitat. — Ante Mariae Vat. et pleraeque edd. addunt et contra codd. et ed. 1, 6; Augustinus ille pro et. — Paulo infra ante ipse se sanctificavit item removimus et auctoritate codd. et edd. 1, 6, 8. ⁹ Ioan. 10, 36, ubi Vulgata omittit hunc ante mundum. — Secundus locus est Ioan. 17, 19. ¹⁰ Rom. 8, 32, et Gal. 2, 20. — Mox pleraeque edd. post Credo adiiciunt quod. ¹¹ Codd. A B et edd. 1, 8 repetunt a. ¹² Solummodo Vat. et edd. 4, 8, 9 male praemittunt in, legendo: in substantia. ¹³ Respicitur Phil. 2, 6. 7. ¹⁴ Vat. et ed. 6 omittunt a; paulo ante edd. 1, 8 supra dictis loco praedictis.	¹ Gal. 4:4. — A little before this the Vatican edition, contrary to codices A B C D and editions 1 and 8, has first [primo] for first of all [primum], and immediately after this together with all the editions, except edition 3, having changed the punctuation, reads badly: Let the Apostle say that He (was) sent [missum eum Apostolus dicat]. ² Loc. cit., n. 8, according to its sense. — The passage from Isaiah is 18:16. The Vulgate reads: Now the Lord God has sent me etc.[Nunc Dominus Deus misit me etc.]. ³ Chapter 1, nn. 7 and 8. — The following passage is ibid, ch. 2, n. 9; the third from the words For the Son of God says etc. [Dicit enim etc.] is ibid., ch. 1, nn. 1, 2 and 6 passim. ⁴ Isaiah 9:6. The Vulgate reads: For a little child is born etc. [Parvulus enim natus etc.]. ⁵ Lk. 4:18, where Christ in the synagogue reads the words of Isaiah 61:1-2, and after v. 21 says: Because today this Scripture is fulfilled etc..[Quia hodie impleta est etc.]. — Then in place of signify [significaret] the Vatican edition together with very many editions has mark [signaret], but contradicting codices A C D and editions 1 and 8. ⁶ Chapter 2, n. 9. — At the beginning of this passage, the Vatican edition and editions 4, 6, 8 and 9, add For [enim: after cum in the Latin text]. Then after from whom [a quo datus] we have changed the verb to the subjunctive on the authority of all the codices and editions 1, 5, 6 and 8 [as required by Latin grammar for this kind of subordinate clause.] ⁷ Codex D prefixes to this whole [total]; edition 1 adds equally [aeque]. ⁸ Chapter 5, n. 9. — In this text in place of thinks [cogat] edition 6 has asks [rogat]; and editions 8 and 9 have thinks [cogitat]. — Next, the Vatican edition and very many editions by adding and [et] before Mary [Mariae], contrary to the codices and to editions 1 and 6, [read: . . . and being-born and Mary’s]; (St.) Augustine wrote that conceiving etc. [ille conceptus etc.]. A little below this before He sanctified Himself [ipse se sanctificavit] we have likewise removed also [et] on the authority of the codices and editions 1, 6 and 8. ⁹ John 10:36, where the Vulgate omits the this [hunc] before world [mundum]. — The second passage is John 17:19. ¹⁰ Rom. 8:32, and Gal. 2:20. — Then very many editions after I believe [Credo] add that [quod]. ¹¹ Codices A and B and editions 1 and 8 repeat by [a]. ¹² Only the Vatican edition and editions 4, 8 and 9 badly prefix an in, by reading: in the invisible Substance [in substantia etc.]. ¹³ A reference to Phil. 2:6,7. ¹⁴ The Vatican edition and edition 6 omit by [a]; a little before this editions 1 and 8 have above said [supra dictis] in place of aforesaid [praedictis].

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Cap. V.

Quomodo intelligendum sit illud: a me ipso non veni.

Chapter V

In what manner this must be understood: I have not come on My own.

Sed ad hoc opponitur: si Filius a se ipso missus est, cur ergo ait:¹ A me ipso non veni? Ad hoc Augustinus respondet in secundo libro de Trinitate² dicens: « Hoc dictum esse secundum formam servi, secundum quam non fecit, ut mitteretur », id est, non est operatus incarnationem, sed secundum formam Dei.

But to this there is opposed: ‘if the Son has been sent by Himself, why, therefore, does He say:¹ I have not come on My own?’ To this (St.) Augustine responds in the second book On the Trinity,² saying: « That this has been said according to the form of a servant, according to which He did not cause, that He was sent », that is, He did not work the Incarnation, but according to the form of God (He did).

PARS. II.

PART II

Cap. VI.

Utrum semel tantum sit missus Filius, an saepe.

Chapter VI

Whether the Son has been sent only once, or often.

Hic quaeritur, utrum semel tantum missus sit Filius, an saepe mittatur. Si enim missio Filii ipsius tantum incarnatio est, cum semel tantum incarnatus sit, et semel tantum videtur missus. At si saepe mittitur, est et alia eius missio quam incarnatio. Sed quae est illa? Nunquid aeterna genitura missio eius dicenda est, an etiam alia missio³ quaerenda est?

Here there is asked, whether the Son has been sent only once, or whether He is sent often. For if the mission of the Son Himself is only the Incarnation, since He has been incarnated only once, He seems also (to have been) sent only once. Or if He is sent often, there is also a mission of His other than the Incarnation. But what is that? Must the eternal begetting [genitura] be said (to be) His mission, or is another mission³ also to be sought?

Cap. VII.

De duobus modis missionis Filii.

Chapter VII

On the two manners of the Son’s mission.

Ad quod dicimus, quod duobus modis dicitur Filius mitti⁴ praeter illam aeternam genituram, quae ineffabilis est, secundum quam etiam missus posset dici, ut videtur quibusdam, sed melius ac verius secundum eam dicitur genitus. Praeter eam igitur duobus modis dicitur mitti, scilicet vel cum visibiliter mundo apparuit carne indutus, vel cum se in animas pias sic transfert,⁵ ut ab eis percipiatur ac cognoscatur. Hos duos missionis modos Augustinus aperte distinguit in quarto libro de Trinitate⁶ dicens: « Non eo ipso quod de Patre natus est, missus dicitur Filius, sed vel eo quod apparuit huic mundo Verbum caro factum; unde dicit:⁷ A Patre exivi et veni in mundum; vel eo quod ex tempore cuiusquam mente percipitur, sicut dictum est de Sapientia:⁸ Emitte illam de caelis sanctis tuis et a sede magnitudinis tuae, ut mecum sit et mecum laboret, id est, doceat me laborare. Et tunc unicuique mittitur, cum a quoquam cognoscitur atque percipitur, quantum cognosci et percipi potest pro captu vel proficientis in Deum, vel perfectae in Deo animae rationalis ».

To which we say, that the Son is said to be sent⁴ in two manners, besides that eternal begetting, which is ineffable, according to which He could also be said (to have been) sent, as seems to certain ones, but better and more truly is said (to have been) begotten according to that one. Besides that one, therefore, He is said to be sent in two manners, namely when He appeared visibly to the world as one clothed in flesh, and/or when He transfers Himself thus into pious souls,⁵ so that He be perceived and cognized by them. These two manners of mission (St.) Augustine openly distinguishes in the fourth book On the Trinity,⁶ saying: « Not for the very reason that He has been born from the Father, is the Son said (to be) sent, but either for the reason that He appeared to this world as the Word made flesh; whence He says:⁷ I have gone forth from the Father and have come into the world, and/or for the reason that He is perceived in time by the mind of everyone [cuiusquam], just as has been said of Wisdom:⁸ Send Her forth from Thy holy heavens and from the throne of Thy Majesty, so that She might be with me and work with me, that is, teach me to work. And then He is sent to each one, when He is cognized and perceived by anyone, as much as He can be cognized and perceived by the comprehension [pro captu] of one making his way [proficientis] unto God, and/or of the rational soul perfected in God ».

Cap. VIII.

Quod secundum alterum modum semel sit missus, secundum alterum saepe; et secundum alterum modum dicitur missus in mundum, secundum alterum non.

Chapter VIII

That according to one manner He has been sent once, according to the other often; and according to one manner He is said (to have been) sent into the world, according to the other (He is) not.

Ecce distincti sunt duo modi missionis Filii,⁹ et secundum alterum semel tantum missus est Dei Filius, secundum alterum saepe missus est et mittitur quotidie. Nam secundum alterum missus est, ut sit homo, quod semel tantum factum est; secundum alterum vero mittitur, ut sit cum homine, quo modo¹⁰ quotidie mittitur ad Sanctos et missus est etiam ante incarnationem et ad omnes Sanctos, qui ante fuerunt, et etiam ad Angelos. Unde Augustinus de Filio, id est de Sapientia Patris loquens in quarto libro de Trinitate¹¹ ait: « Aliter mittitur Sapientia, ut sit cum homine; aliter missa est, ut sit homo. In animas enim sanctas se transfert, et amicos Dei et Prophetas constituit; sicut etiam implet sanctos Angelos. Sed cum venit plenitudo temporis, missa est, non ut impleret Angelos nec ut esset Angelus nec ut esset cum hominibus vel in hominibus,¹² ut antea in Patribus erat et in Prophetis, sed ut ipsum Verbum fieret caro, id est homo ».

Behold, the two manners of the mission of the Son⁹ have been distinguished, and according to one the Son of God has been sent only once, according to the other He has been sent often and is sent daily. For according to one He has been sent, to be a Man, which only happened once; but, according to the other He is sent, to be with man, in the manner¹⁰ in which He is daily sent to the Saints and Has been sent even before the Incarnation and to all Saints, who were before, and even to the Angels. Whence (St.) Augustine speaking of the Son, that is of the Wisdom of the Father, in the fourth book On the Trinity¹¹ says: « In one manner Wisdom is sent, to be with man; in another He is sent, to be a man. For into holy souls does He transfer Himself, and establishes them friends of God and Prophets; just as He also fills the Holy Angels. But when the fullness of time came, He was sent, not to fill the Angels nor to be an Angel nor to be with men and/or in men,¹² as He was before in the Patriarch and in the Prophets, but so that the Word Himself might become flesh, that is a Man ».

Praeterea notandum est, quod cum his duobus modis mittatur Filius, secundum alterum dicitur missus in mundum, secundum alterum vero non. Eo enim modo missus in mundum dicitur, quo visibilis mundo apparuit. Unde Augustinus in eodem libro¹³ ait: « Cum ex tempore cuiusquam mente percipitur, mitti quidem dicitur, sed non in hunc mundum. Non enim sensibiliter apparet, id est, corporeis sensibus praesto est. Nam et nos, secundum quod mente aliquid aeternum capimus, non in hoc mundo sumus, et omnium iustorum spiritus etiam in carne viventium, in quantum di- /-vina sapiunt, . . .

Besides it must be noted, that since the Son is sent in these two manners, according to one He is said (to have been) sent in to the world, according to the other (His is) not. For, He is said (to have been) sent into the world in that manner, whereby He appeared visible to the world. Whence (St.) Augustine in the same book¹³ says: « When in time He is perceived by any mind, He is indeed said to be sent, but not into this world. For He does not appear sensibly, that is, is present [praesto] to the corporal senses. For we too, according to which we grasp anything eternal with our mind, are not in this world, and even the spirits of all of the just living in the flesh, inasmuch as they tasted divine (things), . . .

¹ Ioan. 7, 28. et 8, 12. — Paulo ante edd. 1, 2, 8 Sed adhuc pro Sed ad hoc.

² Cap. 5. n.9.

³ Cod. D repetit eius post missio; in fine prositionis ed. 3 omittit est.

⁴ Cod. C missus.

⁵ Alludit ad Sap. 7, 27, ubi Vulgata: Et per nationes in animas sanctas se trasfert, amicos Dei et Prophetas constituit.

⁶ Cap. 20. n. 28. et aliqua verba n. 27. — In hoc loco August. et codd. A D legunt eo ipso quo loco eo ipso quod; deinde Vat. et ed. 4 omittunt vel post sed.

⁷ Ioan. 16, 28.

⁸ Sap. 9, 10. Vulgata: Mitte illam etc.

⁹ Ed. 6 addit hic Dei et deinde omittit Dei Filius; post haec verba ultima edd. 2, 3, 5, 9 adiiciunt et.

¹⁰ Cod. C addit per gratiam. Infra edd. 1, 8 omittunt et post incarnationem.

¹¹ Cap. 20. n. 27. — Rursus citatur Sap. 7, 27. In Vulgata deest enim, quod posuimus ex August., codd. omnibus et edd., exceptus Vat. et 3, 5.

¹² Edd. 1, 8 addunt tantum, et immediate ante ed. 1 legit nec pro vel.

¹³ Cap. 20. n. 28. — In hoc textu codd. A C D addunt etiam post Nam et nos.

¹ John 7:28 and 8:12. — A little before this editions 1, 2 and 8, have But still [Sed adhuc] for But to this [Sed ad hoc].

² Chapter 5, n. 9.

³ Codex D repeats of Him [eius] after mission [missio]; in this proposition edition 3 omits is [est].

⁴ Codex C has (to have been) sent [missus].

⁵ An allusion to Wis. 7:27, where the Vulgate reads: And throughout the nations into holy souls does She transfer Herself, and establish them friends of God and Prophets [Et per nationes in animas sanctas se trasfert, amicos Dei et Prophetas constituit: which text on account of the gender of Wisdom in Latin is usually rendered with the feminine pronoun; and on account of the gender of Him who is referred to as Wisdom, with the masculine pronoun, as is afterwards done].

⁶ Chapter 20, n. 28 and the other words from n. 27. — In this passage, (St.) Augustine and codices A and D read for the very reason by which [eo ipso quo] in place of for the very reason that [eo ipso quod]; then the Vatican edition and edition 4 omit either [vel] after but [sed].

⁷ John 16:28.

⁸ Wis. 9:10. The Vulgate reads: Send Her [mitte illam].

⁹ Edition 6 adds here of God [Dei] and then reads He has been sent only once [semel tantum missus est], omitting the Son of God [Dei Filius]; after these words editions 2, 3, 5 and 9 insert and [et].

¹⁰ Codex C adds through grace [per gratiam]. Below this editions 1 and 8 omit and [et] after Incarnation [incarnationem].

¹¹ Chapter 20, n. 27. — Again Wis. 7:27 is cited. In the Vulgate for [enim] is lacking, which however we put on account of the text of (St.) Augustine, and all the codices and editions, except the Vatican and nn. 3 and 5.

¹² Editions 1 and 8 add only [tantum], and immediately before this edition 1 reads nor [nec] for and/or [vel].

¹³ Chapter 20, n. 28. — In this text codices A C D add even [etiam] after For we too [Nam et nos].

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di- / -vina sapiunt, non sunt in hoc mundo ». Ex praedictis liquet, quod praeter ineffabilem genituram duobus modis mittitur Filius, scilicet cum visibiliter apparuit, vel invisibiliter percipitur mente.	tasted divine (things), are not in this world ». From the aforesaid one may clarify [liquet], that besides the ineffable begetting the Son is sent in two manners, namely when He appeared visibly, and/or is perceived invisibly by the mind.
Cap. IX. Quare Pater non dicitur missus.	Chapter IX For what reason is the Father not said (to be) sent.
Hic quaeritur, cur Pater non dicitur missus, cum ex tempore a quoquam cognoscitur, sicut Filius. Ad quod dicimus, quia in eo est principii auctoritas, qui¹ non habet, de quo sit, a quo Filius est et Spiritus sanctus. « Pater enim est, ut ait Augustinus in eodem libro,² principium totius divinitatis, vel si melius dicitur, deitatis », quia principium est Filiii et Spiritus sancti. Nam, ut ait Augustinus in eodem,³ « si voluisset etiam Deus Pater per subiectam creaturam visibiliter apparare, absurdissime tamen aut a Filio, quem genuit, aut a Spiritu sancto, qui de illo procedit, missus diceretur ». Congruenter autem ille missus dicitur, qui in carne apparuit; misisse autem ille, qui in ea non apparuit.	Here there is asked, why is the Father not said (to be) sent, when in time He is cognized by someone, just as the Son (is). To which we say, that in Him is the authority of a principle, who¹ does not have, from whom He is, by whom the Son is and the Holy Spirit (too). « For the Father is », as (St.) Augustine says in the same book,² « the Principle of the whole Divinity, and/or if it is better said, of the Deity », because He is the Principle of the Son and of the Holy Spirit. For, as (St.) Augustine says in the same (book),³ « if God the Father had also wanted to appear visibly through a subjected creature, most absurdly would He be said (to have been) sent either by the Son, whom He begot, or by the Holy Spirit, who proceeds from Him ». Congruently on the one hand, is He said (to have been) sent, who appeared in the flesh; (and congruently) on the other, to have sent He, who did not appear in it.
Cap. X. Quod Filius et Spiritus sanctus non sunt quasi minores Patre, quia missi.	Chapter X That the Son and the Holy Spirit are not as ones lesser than the Father, because (They have been) sent.
Ideoque putaverunt quidam haeretici, cum Pater non sit missus, sed Filius et Spiritus sanctus, Patrem esse maiorem ac Filium minorem⁴ et Spiritum sanctum; atque Patrem quasi maiorem misisse utrumque quasi minorm. Quod Augustinus improbat in quarto libro de Trinitate,⁵ illis contradicens: « Non ideo, inquit, arbitrandum est, minorem esse Filium, quod missus est a Patre, nec ideo minorem Spiritum sanctum, quia et Pater eum misit et Filius; sive enim propter visibilem creaturam, sive potius propter principii commendationem, non propter inaequalitatem vel imparillitatem vel disssimilitudinem substantiae in Scripturis haec posita intelliguntur ». Non ergo ideo dicitur Pater misisse Filium vel Spiritum sanctum, quod ille esset maior et illi minores, sed maxime propter auctoritatem principii commendandum, et quia in visibili creatura non, sicut illi,⁶ apparuit. Ecce ostensum est, quae sit missio Filii, et quibus modis mittatur.	And for that reason certain heretics thought, since the Father has not been sent, but the Son and the Spirit (have), that the Father is greater or⁴ the Son lesser and the Holy Spirit (likewise); and also that the Father as one greater has sent Each as lesser. Which (St.) Augustine disproves in the fourth book On the Trinity,⁵ contradicting them: « Not for that reason », he says, « must it be judged, that the Son is lesser, because He has been sent by the Father, nor for that reason the Holy Spirit lesser, because the Father sent Him and the Son (likewise); for either on account of the visible creature, or rather on account of the commendation of (Him as) Principle, not on account of inequality and/or imparity and/or dissimilitude of substance are these things posited in the Scriptures understood ». Therefore, the Father is not said to have sent the Son and/or the Holy Spirit for the reason, that He was greater and They lesser, but most of all for the sake of commending the authority of the Principle, and because in a visible creature He did not, like Them,⁶ appear. Behold, it has been shown, what is the mission of the Son, and in what manners is He sent.
¹ Contra omnes codd. et ed. 6 perperam legit Vat. cum aliis edd. quae, cum relativum secundum contextum referendum sit ad in eo. Paulo ante codd. D E quod pro quia. Deinde post Filius Vat. sola omittit est. ² Libr. IV. c. 20. n. 29. ³ Cap. 21. n. 32. — Vat. sola: Quia etiam si voluisset pro Si voluisset etiam. Deinde omnes edd., demptis Vat. et ed. 8, male legunt appareret pro apparere. Pro nostro lectione faciunt codd. et originale. Denique ante procedit codd. A C D bene legunt ipso for illo. ⁴ Vat. et aliae edd., excepta 1, contra codd. excepto E, addunt esse. ⁵ Cap. 21. n. 32. — In hoc loco auctoritate codd., edd. 1, 8 et originalis post Spiritum sanctum posuimus quia loco quod, et post principii expunximus auctoritatem vel. ⁶ Vat. cum omnibus edd., excepta 1, mendose ille, contradicentibus omnibus codd.; illi refertur ad Filium et Spiritum sanctum.	¹ Contrary to nearly all the codices and edition 6, the Vatican with the other editions faultily reads which [quae], since the context of the relative must be referred to in Him [in eo]. A little before this codices C and E have that [quod] for that [quia]. Then after the Son [Filius] the Vatican alone omits is [est]. ² Book IV, ch. 20, n. 29. ³ Chapter 21, n. 32. — The Vatican edition alone reads: Because even if God the Father had wanted [Quia etiam si voluisset etc.]. Then all the editions, excepting the Vatican and n. 8, read badly He would appear [appareret] for to appear [apparere]. In favor of our reading are those of the codices and the original. And next at who proceeds [qui . . . procedit], codices A C D read well Him [ipso] for Him [illo]. ⁴ The Vatican and the other editions, except n. 1, contrary to the codices, except E, add that . . . is [esse]. ⁵ Chapter 21, n. 32. — In this passage on the authority of the codices, editions 1 and 8, and the original, after the Holy Spirit is lesser [minorem Spiritum sanctum], we have put because [quia] in place of because [quod], and before commendation [commendationem] we have expunged authority and/or [auctoritatem vel]. ⁶ The Vatican edition together with all the editions, except n. 1, faultily reads like the Former (i.e. the Father) [sicut ille], contradicting all the codices; They [illi] refers to the Son and the Holy Spirit.

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.

Sententiarum Quatuor Libri

The Four Books of Sentences