LIBER PRIMUS SENTENTIARUM -- D. 17: 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 XVII.	DISTINCTION 17
Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol. 1, pp. 287-291. Cum Notitiis Editorum Quaracchi	Latin text taken from Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol. 1, pp. 287-291. Notes by the Quaracchi Editors.
PARS. I.	PART I
Cap. I. Quod Spiritus sanctus est caritas, qua diligimus Deum et proximum.	Chapter I. That the Holy Spirit is the charity, by which we love God and neighbor.
Iam nunc accedamus ad assignandam missionem Spiritus sancti, qua invisibiliter mittitur in corda fidelium. Nam ipse Spiritus sanctus, qui Deus est ac tertia in Trinitate persona, ut supra ostensum est,¹ a Patre et Filio ac se ipso temporaliter procedit, id est, mittitur ac donatur fidelibus. Sed quae sit ista missio sive donatio, vel quomodo fiat, considerandum est.	Moreover [Iam] let us now proceed to assign the mission of the Holy Spirit, by which He is invisibly sent into the hearts of the faithful. For the Holy Spirit Himself, who is God and the Third Person in the Trinity, as has been shown above,¹ proceeds from the Father and the Son and Himself temporally, that is, is sent and granted to the faithful. But what is that mission or donation of His, and/or in what manner it comes to be, must be considered.
Hoc autem ut intelligibilius doceri ac plenius perspici valeat, praemittendum est quiddam ad hoc valde necessarium. Dictum quidem est supra et sacris auctoritatibus ostensum,² quod Spiritus sanctus amor est Patris et Filii, quo se invicem amant et nos. His autem addendum est, quod ipse idem Spiritus sanctus est amor sive caritas, qua nos diligimus Deum et proximum. Quae caritas, cum ita est in nobis, ut nos faciat diligere Deum et proximum, tunc Spiritus sanctus dicitur mitti vel dari³ nobis; et qui diligit ipsam dilectionem, qua diligit proximum, in eo ipso Deum diligit, quia ipsa dilectio Deus est,⁴ id est Spiritus sanctus.	Moreover [autem] so that this may be able to be more intelligibly taught and more fully examined [perspici], there must be aforementioned a certain something [quiddam] very necessary for this. It has indeed been said above and shown by sacred authorities,² that the Holy Spirit is the Love [amor] of the Father and the Son, by which They love [amant] one another and us. Moreover, it must be added to these, that the very same Holy Spirit is the Love or Charity, by which we love [diligimus] God and neighbor. When this Charity is so great in us, that it makes us love God and neighbor, the Holy Spirit is then said to be sent and/or to be given³ to us; and he who loves the very love [dilectionem], by which he loves (his) neighbor, in this very (thing) loves God, because Love itself is God,⁴ that is, the Holy Spirit.
Ne autem in re tanta aliquid de nostro influere⁵ videamur, sacris auctoritatibus quod dictum est corroboremus. De hoc Augustinus in octavo libro de Trinitate⁶ ait: « Qui proximum diligit, consequens est, ut ipsam praecipue dilectionem diligat. Deus autem dilectio est. Consequens ergo est, ut praecipue Deum diligat ». Item in eodem:⁷ « Deus dilectio est, ut ait Ioannes Apostolus. Ut quid ergo imus et currimus in sublimia caelorum et ima terrarum, quaerentes eum qui est apud nos, si nos velimus esse apud eum »? « Nemo dicat: non novi, quid diligam. Diligat fratrem et diligat eandem dilectionem. Magis enim novit dilectionem, qua diligit, quam fratrem, quem diligit. Ecce iam potes notiorem Deum habere quam fratrem, plane notiorem, quia praesentiorem, quia interiorem, quia certiorem. Amplectere dilectionem Deum⁸ et dilectione amplectere Deum. Ipsa est dilectio, quae omnes bonos Angelos et omnes Dei servos consociat vinculo sanctitatis. Quanto igitur saniores⁹ sumus a tumore superbiae, tanto sumus dilectione pleniores: et quo nisi Deo plenus est qui plenus est dilectione ». His verbis satis ostendit Augustinus, quod dilectio ipsa, qua diligimus Deum vel proximum, Deus est. Sed adhuc apertius in eodem libro¹⁰ subdit dicens: « Dilectionem fraternam quantum commendet Ioannes Apostolus, attendamus. Qui diligit, inquit,¹¹ fratrem in lumine manet, et scandalum in eo non est. Manifestum est, quod iustitiae perfectionem in fratris dilectione posuerit. Nam in quo scandalum non est utique perfectus est. Et tamen videtur, dilectionem Dei tacuisse, quod nunquam faceret, nisi quia in ipsa fraterna dilectione vult intelligi Deum. Apertissime enim in eadem Epistola¹² paulo post dicit ita: Dilectissimi, diligamus invicem, quia dilectio ex Deo est: et omnis qui diligit, ex Deo natus est et cognovit Deum. Qui non diligit non cognovit Deum, quia Deus dilectio est. Ista contextio satis aperte declarat, eandem ipsam fraternam dilectionem — nam fraterna dilectio est qua diligimus invicem — non solum ex Deo, sed etiam Deum esse tanta auctoritate praedicari, scilicet Ioannis. Cum ergo de¹³ dilectione diligimus fratrem, de Deo diligimus fratrem, nec fieri potest, ut eandem dilectionem non praecipue diligamus, qua fratrem diligimus, quoniam Deus dilectio est ». Item:¹⁴ « Qui non diligit fratrem non est in dilectione; et qui non est in dilectione non est in Deo, quia Deus dilectio est ». Ecce apertissime¹⁵ dicit, fraternam dilectionem Deum esse.	Moreover, lest in so great a matter we seem to pour in⁵ something of ourselves, let us corroborate what has been said. Of this (St.) Augustine in the eighth book On the Trinity⁶ says: « It follows that [consequens est], he who loves (his) neighbor, loves chiefly that love. But God is love. Therefore it follows, that he chiefly loves God ». Likewise in the same:⁷ « God is Love, as (St.) John the Apostle says. How, therefore, are we, as the lowest (of creatures), to run both unto the heights [sublimia] of the heavens and to the lowest (parts) of the earth, seeking Him who is among us, if we would want to be with Him »? « No one says: “I know not, what I love.” Let him love (his) brother and let him love the same love. For he knows [novit] more the love, by which he loves, than the brother, whom he loves. Behold you can already have God more known [notiorem] than (your) brother, plainly more known, because more present, because more within, because more certain. Embrace the God Love⁸ and embrace God with love. It is Love Itself, which unites together [consociat] all the good Angels and all the servants of God with the chain [vinculo] of holiness. Therefore as much as we are healed more [saniores]⁹ from the tumor of pride, so much are we more full with Love: of which, if not of God, he also is full who is full of love ». With these words (St.) Augustine sufficiently shows, that the very Love, by which we love God and/or neighbor, is God. But still more openly in the same book¹⁰ he adds below this, saying: « Let us attend to fraternal love, as much as the Apostle (St.) John commends it. He who loves, he says,¹¹ (his) brother remains in the light, and in him there is no scandal. It is manifest, that in the love of (one’s) brother there is posited the perfection of justice. For he in him whom there is no scandal is indeed perfect. And yet it seems, that he is silent about the love of God, which he would never do, unless because he wants God to be understood in that fraternal love. For most openly does he say in that Epistle,¹² a little after this, thus: Most beloved, let us love one another, because love is from God [ex Deo] : and everyone who loves, has been born of God and cognizes God. He who does not love does not cognize God, because God is Love. This passage [contextio] declares in a sufficiently open manner, that the very same fraternal love — for fraternal love is that whereby we love one another — (is) not only from God, but even is preached to be God by such a great authority, namely (St.) John. When, therefore we love (our) brother from Love,¹³ we love (our) brother from [de] God, nor can it come about, that we do not love chiefly the same Love, by which we love (our) brother, since God is Love ». Likewise:¹⁴ « He who does not love (his) brother is not in love; and he who is not in love is not in God, because God is Love ». Behold he most openly¹⁵ says, that God is fraternal Love.
Cap. II. Quod fraterna dilectio est Deus, nec Pater vel Filius, sed tantum Spiritus sanctus.	Chapter II. That fraternal love is God, and not the Father and/or the Son, but only the Holy Spirit.
Cum autem fraterna dilectio sit Deus, nec Pater est nec Filius, sed tantum Spiritus sanctus, qui proprie in Trinitate dilectio vel caritas dicitur. Unde Augustinus . . .	Moreover, since fraternal Love is God, He is neither the Father nor the Son, but only the Holy Spirit, who in the Trinity is properly said (to be) Love and/or Charity. Whence (St.) Augustine . . .
¹ Dist. XV. c. 1. — Immediate post cod. E et Vat. semetipso pro se ipso. ² Dist. X. — Paulo ante edd. 1, 2 quoddam pro quiddam. ³ Codd. A C donari. ⁴ I. Ioan. 4, 8. 16. Vulgata: Deus caritas est. Magister sequitur lectionem Augustini. — Hic incipit Magister exponere suam sententiam, ut falsam communiter reprobatam, quae caritatem ut habitum creatum negat; de quo vide S. Bonaventuram, hic p. I. a. 1. ⁵ Sola Vat. astruere. ⁶ Cap. 7. n. 10. — Immediate ante Augustinus edd. 1, 8 addunt autem. ⁷ Ibid. n. 11; textus Scripturae est I. Ioan. 4, 16. — Proximus locus Augustinis est loc. cit. et c. 8. n. 12. ⁸ Ed. 5. Dei. — Deinde ed. 1 post amplectere legit proximum pro Deum. ⁹ Edd. 1, 2, 4, 5, 8, 9 falso sanctiores, et cod. C fortiores; ut corrigatur hic error, edd. 1, 8 cum codd. B C D E prosequuntur sic: sanctiores sumus, quando a tumore superbiae inaniores (cod. C saniores); sed nostra lectio est secundum textum Augustini, cod. A et Vat. cum edd. 3, 6, 7. ¹⁰ Loc. cit. paulo infra. — Sola Vat. omittit dicens. ¹¹ I. Ioan. 2, 10. — Paulo ante post dilectionem edd. 3, 7, 9, omisso fraternam, ponunt quam pro quantum, et cum codd. A C D et ed. 6 commendat pro commendet. ¹² Cap. 4, 7. 9. Vulgata: Carissimi, diligamus nos invicem: quia caritas ex Deo est. Et omnis, qui diligit, ex Deo natus est et cognoscit Deum. Qui non diligit, non novit Deum: quoniam Deus caritas est. — Mox Vat. cum plurimis edd. ait pro dicit; insuper post dicit edd. 3, 5, 6, 7, 9, variata interpunctione, male tahunt particulam ita ad verba sequentia. Denique ed. 1 dulcissimi pro dilectissimi. ¹³ Solummodo edd. 1, 3 Dei. ¹⁴ Loc. cit., sed paulo infra. ¹⁵ Vat. cum aliis edd., contradicentibus codd. et edd. 1, 8, aperte; immediate post edd. 3, 7 dixit pro dicit.	¹ Distinction XV, ch. 1. — Immediately after this codex E and the Vatican edition have His very self [semetipso] for Himself [se ipso]. ² Distinction X. — A little before this edition 1 and 2 have a certain something [quoddam] for a certain something [quiddam]. ³ Codices A and C read to be granted [donari]. ⁴ 1 Jn. 4:8,6. The Vulgate reads: God is charity [Deus caritas est]. Master (Peter) follows the reading of (St.) Augustine. — Here Master (Peter) begins to expound his own sentence, commonly reproved as false, which denies that charity is a created habit; concerning which see St. Bonaventur, here in p. I, a. 1. ⁵ Only the Vatican edition has add [astruere] for pour it [influere]. ⁶ Chapter 7, n. 10. — Immediately before of this (St.) Augustine [Augustinus] editions 1 and 8 add Moreover [autem]. ⁷ Ibid., n. 11. The text of Scripture is 1 Jn. 4:16. — The next passage from (St.) Augustine is loc. cit. and ch. 8, n. 12. ⁸ Edition 5 reads the love of God [dilectionem Dei]. — Then edition 1 after embrace [amplectere] reads (your) neighbor [proximum] for God [Deum]. ⁹ Editions 1, 2, 4, 5, 8 and 9, falsely read more holier [sanctiores], and codex C more stronger [fortiores]; to correct the this error, editions 1 and 8, together with codices B C D and E proceed thus: we are more holy when more empty of (codex C reads more healed from [saniores]) the tumor of pride [sanctiores sumuis, quando a tumore superbiae inaniores]; but our reading is according to the text of (St.) Augustine, codex A and the Vatican editions, together with editions 3, 6, and 7. ¹⁰ Loc. cit., a little further below. — The Vatican edition alone omits saying [dicens]. ¹¹ 1 Jn. 2:10. — A little before this, at fraternal love [Dilectionem fraternam] editions 3, 7 and 8, having omitted fraternal [fraternam] put which [quam] in place of as much as [quantum], and together with codices A C D and edition 6 read commends [commendat] in the indicative. ¹² 1 Jn. 4:7,9. The Vulgate reads: Dearest ones, let us love one another. because charity is of [ex] God. And everyone, who loves, has been born of God and cognizes God. He who does not love, knows not God: since God is charity [Carissimi, diligamus nos invicem: quia caritas ex Deo est. Et omnis, qui diligit, ex Deo natus est et cognoscit Deum. Qui non diligit, non novit Deum: quoniam Deus caritas est]. — Then the Vatican edition together with very many editions reads says [ait] for says [dicit]; moreover after says [dicit], editions 3, 5, 6, 7 and 9, with a varied punctuation, badly set aside the particle thus [ita] with the quotation. Then edition 1 has Sweetest ones [dulcissimi] for Most beloved [dilectissimi]. ¹³ Only editions 1 and 3 have with the love of God [Dei dilectionem]. ¹⁴ Loc. cit., but a little further below. ¹⁵ The Vatican edition, together with the other editions, with the codices and editions 1 and 8 contradicting it, reads openly [aperte] for most openly [apertissime]; immediately after this editions 3 and 7 have said [dixit] for says [dicit].

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in decimo quinto libro de Trinitate:¹ « Si in donis Dei nihil maius est caritate, et nullum est maius donum Dei quam Spiritus sanctus, quid consequentius est, quam ut ipse sit caritas, quae dicitur et Deus et ex Deo »? « Ita enim ait Ioannes:² Dilectio ex Deo est; et paulo post: Deus dilectio est. Ubi manifestat, eam se dixisse dilectionem Deum, quam dixit ex Deo. Deus ergo ex Deo est dilectio ». Item in eodem:³ « Ioannes volens de hac re apertius loqui: In hoc, inquit, cognoscimus, quia in ipso manemus et ipse in nobis, quia de Spiritu suo dedit nobis. Spiritus itaque sanctus, de quo dedit nobis, facit nos in Deo manere et ipsum in nobis; hoc autem facit dilectio. Ipse est igitur Deus dilectio. Ipse ergo⁴ significatur, ubi legitur: Deus dilectio est ». Ex hic apparet, quod Spiritus sanctus caritas est.	in the fifteenth book On the Trinity:¹ « If among the gifts of God nothing is greater than charity, and nothing is a greater gift of God than the Holy Spirit, what follows more [quid consequentius est], than that He Himself is the Charity, which is said (to be) both God and from [ex] God »? « For thus says (St.) John:² Love is from God [ex Deo]: and a little afterwards: God is Love. Where he manifests, that that “love”, which is out of God, means “God”. Therefore the God from [ex] God is Love ». Likewise in the same:³ « (St.) John, wanting to speak more openly of this matter says: In this we cognize, that we remain in Him and He in us, because He has given us of His Spirit [de Spiritu suo]. And so the Holy Spirit, of Whom He has given us, makes us remain in God and Him in us; but love does this. Therefore He Himself is the God Love. Therefore He⁴ Himself is signified, where there is read: God is Love ». From these it appears, that the Holy Spirit is charity.
Cap. III. Quod non est dictum per causam illud: Deus caritas est, sicut illud: Tu es patientia mea et spes mea.	Chapter III That this (verse): ‘God is charity’, has not been said in the manner of [per] a cause, as this (verse): Thou art my patience and my hope.
Sed ne forte aliquis dicat, illud esse dictum per expressionem causae: Deus caritas est, eo scilicet quod caritas sit ex Deo et⁵ non sit ipse Deus, sicut dicitur: Deus nostra patientia est et spes, non quod ipse sit ista, sed quia ista ex Deo sunt; occurrit Augustinus ostendens, non hoc esse dictum per causam, sicut illa, in decimo quinto libro de Trinitate⁶ ita dicens: « Non dicturi sumus, caritatem non propterea esse dictam Deum, quod ipsa caritas sit una substantia, quae Dei digna sit nomine, sed quod donum sit Dei, sicut dictum est⁷ Deo: Tu es patientia mea. Non utique ideo dictum est, quod Dei substantia est nostra patientia, sed quia ab ipso nobis est. Unde alibi:⁸ Ab ipso est patientia mea. Hunc enim sensum facile refellit Scripturarum ipsa locutio. Tale est enim: Tu es patientia mea, quale est: Domine spes mea,⁹ et: Deus meus misericordia mea, et multa similia. Non est autem dictum: Domine caritas mea, aut: tu es caritas mea, aut: Deus caritas mea; sed ita dictum est:¹⁰ Deus caritas est, sicut dictum est: Deus spiritus est. Hoc qui non discernit intellectum a Domino, non expositionem quaerat a nobis; non enim apertius quidquam possumus dicere. Deus ergo caritas est ». Ex praedictis clarescit, quod Spiritus sanctus caritas est, qua diligimus Deum et proximum; unde facilius est nobis ostendere, quodmodo Spiritus sanctus mittatur sive detur nobis.	But lest perhaps someone say, that there has been said through the expression of a cause, this: God is charity, for the reason, that is, that charity is from [ex] God and⁵ is not God Himself, just as there is said: ‘God is our patience and hope’, not because He Himself is those (virtues) of ours, but because those of ours are from [ex] God; (St.) Augustine opposes this [occurit] showing, that this has not been said in the manner of [per] a cause, just as that (has been), in the fifteenth book On the Trinity,⁶ saying thus: « We are not going to say, that charity is not on this account said (to be) God, because charity itself is one substance, which is worthy of the name of God, but because it is a gift of God, just as there has been said to God:⁷ Thou art my patience. Not indeed, for that reason, has it been said, that the Substance of God is our patience, but because ours is from Him. Whence (he says) elsewhere:⁸ From Him is our patience. For this sense does the very discourse [locution] of the Scriptures easily refute. For such is: Thou art my patience, as is: Lord, my patience,⁹ and: My God, my mercy, and many similar (verses). But there is not said: ‘God my charity’, or: ‘Thou art my charity’, or: God, my charity’; but it has been said thus:¹⁰ God is charity, just as there has been said: God is spirit. Let the one, who separates [discernit] his understanding from the Lord, not seek an exposition from us; for we cannot say anything more openly. Therefore God is charity ». From the aforesaid it grows clear, that the Holy Spirit is the Charity, whereby we love God and neighbor; whence it is more easy for us to show, in what manner the Holy Spirit is sent or given to us.
Cap. IV. Quomodo Spiritus sanctus mittatur vel detur nobis.	Chapter IV In what manner the Holy Spirit is sent and/or given to us.
Tunc enim mitti vel dari¹¹ dicitur, cum ita in nobis est, ut faciat nos diligere Deum et proximum, per quod manemus in Deo et Deus in nobis. Unde Augustinus hunc missionis modum insinuans in decimo quinto libro de Trinitate¹² ait: « Deus Spiritus sanctus, qui procedit ex Deo, cum datus fuerit homini, accendit eum ad diligendum Deum et proximum, et ipse dilectio est. Non enim habet homo, unde Deum diligat, nisi ex Deo ». Ecce quomodo datur vel mittitur nobis Spiritus sanctus, secundum quod dicitur datum sive donum. Quod donum Augustinus commendat explanans apertius, quomodo detur, in eodem libro:¹³ « Dilectio, inquit, Dei diffusa est in cordibus nostris, ut ait Apostolus, per Spiritum sanctum, qui datus est nobis. Nullum est isto Dei dono excellentius. Solum¹⁴ est, quod dividit inter filios regni et filios perditionis. Dantur et alia per Spiritum munera, sed sine caritate nihil prosunt. Nisi ergo tantum impertiatur cuiquam Spiritus sanctus, ut eum Dei et proximi faciat amatorem, a sinistra¹⁵ non transfertur ad dexteram. Nec Spiritus sanctus proprie dicitur donum nisi propter dilectionem, quam qui non habuerit, etsi loquatur omnibus linguis, et habuerit prophetiam et omnem scientiam et omnem fidem, et distribuerit omnem substantiam suam, et tradiderit corpus suum, ita ut ardeat, nihil ei prodest.¹⁶ Quantum ergo bonum est, sine quo ad aeternam vitam neminem tanta bona perducuunt? Ipsa vero dilectio vel caritas — nam unius rei nomen est utrumque — perducit ad regnum. Dilectio igitur, quae ex Deo est et Deus,¹⁷ proprie Spiritus sanctus est, per quem diffunditur in cordibus nostris Deus caritas, per quam nos tota inhabitat Trinitas. Quocirca rectissime Spiritus sanctus, cum sit Deus, vocatur etiam donum Dei. Quod donum proprie quid nisi caritas intelligendum est, quae perducit ad Deum, et sine qua quodlibet aliud Dei donum non perducit ad Deum »? Ecce hic aperitur, quod supra dictum erat,¹⁸ scilicet quod . . .	For He is then said to be sent and/or given,¹¹ when He is in us such, that He makes us love God and neighbor, through which we remain in God and God in us. Whence (St.) Augustine, hinting at this manner of mission, in the fifteenth book On the Trinity,¹² says: « God the Holy Spirit, who proceeds out of God, when He has been given to men, enkindles [accendit] him to love God and neighbor, and He Himself is love. For a man [homo] hast not, whence to love God, except from [ex] God ». Behold in what manner there is given and/or sent to us the Holy Spirit, according to which He is said (to be) a ‘given’ or a ‘gift’. Which gift (St.) Augustine commends, explaining more openly, in what manner He is given, in the same book:¹³ « The love of God », he says « has been poured fourth in our hearts, as the Apostle says, through the Holy Spirit, who has been given to us. Nothing is more excellent that that gift of God. It alone is,¹⁴ that which divides between the sons of the Kingdom and the sons of perdition. Other gifts [munera] are also given through the Spirit, but without charity they profit [prosunt] nothing. Therefore, unless the Holy Spirit be imparted to anyone, to make him a lover of God and neighbor, he¹⁵ is not transferred from the left hand (of Christ) to the right hand. Nor is the Holy Spirit properly said (to be) a gift [donum] except on account of the love, which the one who has not, even if he speaks every tongue, and has prophecy and every knowledge [scientiam] and every faith, and would distribute all his substance, and hand his body over, such that it burn, it profits him nothing.¹⁶ How great, therefore, a good it is, without which such great goods lead no one thoroughly to eternal life? But that very love and/or charity — for of the one thing is each name — leads thoroughly to the Kingdom. Therefore the love, which is out of God and (is)¹⁷ God, is properly the Holy Spirit, through whom there is poured forth in our hearts the God Charity, through which the whole Trinity indwells in us. Wherefore most rightly is the Holy Spirit, since He is God, called even “the gift of God”. What must be properly understood (to be) that “gift”, except the charity, which leads thoroughly to God, and without which whatever other gift of God does not lead thoroughly to God »? Behold here there is revealed [aperitur], what had been said above,¹⁸ that is, that
¹ Cap. 19. n. 37. — Proximus locus Augustini est loc. cit. c. 17. n. 31; sed initium eius a Magistro est contractum, insuper plura verba mutata sunt. ² I. Ioan. 4, 7-8. — Vat. sola legit: Et in eodem pro paulo post, e contra eadem infra habet paulo post loco in eodem. ³ Cap. 17. n. 31. — Ibidem codd. A B C post eodem addunt Augustinus. — Locus Scripturae est loc. cit. v. 13. Vulgata: In hoc cognoscimus, quoniam in eo manemus et ipse in nobis: quoniam de Spiritu suo dedit nobis. Codd. A B C E et ed. 5 cognovimus. ⁴ Supple cum ed. 1: Spiritus. — Paulo ante Vat. cum nonnullis edd.: Ipse est ergo pro igitur. Deinde post ex his Vat. et edd. 4, 5, 8, 9 addunt ergo. ⁵ Sola Vat. omittit et. Paulo post edd. 5, 8 ex eo loco ex Deo. ⁶ Cap. 17. n. 27. Mox solummodo Vat. et. ed. 6 cum cod. C ommittunt ita. — Deinde in ipso textu Augustini post dictari sumus edd. 1, 8 adiiciunt (ut quidam dicunt). ⁷ Psalm. 70, 5. — Hic Vat. et. edd. 5, 8, 9 cum cod. E addunt de ante Deo. — Paulo infra post dictum est, Vat. cum aliis edd. repetit: Tu es patientia mea, refragantibus codd., ed. 1 et originali. ⁸ Psalm. 61, 6. — Mox solummodo edd. 1, 8 legunt: statim refellit pro facile refellit. ⁹ Psalm. 90, 9; et sequens textus est Psalm. 58, 18. ¹⁰ I. Ioan. 4, 16, et mox: Ioan. 4, 24. ¹¹ Codd. A C D E addunt nobis. ¹² Cap. 17. n. 31. ¹³ Loc. cit. et cap. 18. n. 32. — Locus Scripturae est Rom. 5, 5. ¹⁴ Edd. 1, 8 ante solum addunt Hoc, ed. 2 legit: Solum enim est. ¹⁵ Codd. A B C E bene praemittunt ille, sed contra originale et edd. ¹⁶ I. Cor. 13, 1, in cuius textus fine Vat. et aliae edd. contra codd. et Vulgatam legunt non pro nihil. ¹⁷ Vat. et aliae edd. contra codd. et edd. 1, 2, 3, 7 addunt est. ¹⁸ Hic, cap. 1. et 2.	¹ Chapter 19, n. 37. — The next passage from (St.) Augustine is loc. cit., ch. 17, n. 31; but its beginning has been contracted by Master (Peter), who has, besides, changed many words. ² 1 Jn. 4:7-8. — Only the Vatican edition reads: And in the same [Et in eodem] for a little after this [paulo post], and conversely has below a little after this [paulo post] in place of in the same [in eodem]. ³ Chapter 17, n. 31. — In this phrase codices A B and C after the same [eodem] add (St.) Augustine (says) [Augustinus]. — The passage from Scripture is loc. cit., verse 13. The Vulgate reads: In this we cognize, that we remain in Him and He in us: since He has given us of His Spirit [In hoc cognoscimus, quoniam in eo manemus et ipse in nobis: quoniam de Spiritu suo dedit nobis]. Codices A B C and E and edition 5 read we have cognized [cognovimus]. ⁴ Supply with edition 1: the Spirit [Spiritus]. — In the previous sentence the Vatican edition, together with not a few editions read Therefore [igitur] for Therefore [ergo]. Then after From these [Ex his] the Vatican edition and editions 3, 5, 8 and 9 insert therefore [ergo]. ⁵ Only the Vatican edition omits and [et]. A little after this editions 5 and 8 have from Him [ex eo] in place of from God [ex Deo]. ⁶ Chapter 17, n. 27. Next only the Vatican edition and edition 6, together with codex C, omit thus [ita]. — Then in the very text of (St.) Augustine after We are not going to say [dictari sumus] editions 1 and 8 add as certain ones say [ut quidam dicunt]. ⁷ Ps. 70:5. — Here the Vatican edition and editions 5, 8 and 9, together with codex E, read of God [de Deo] for to God [Deo]. — A little below this after has it been said [dictum est], the Vatican edition together with the other editions repeats Thou art my patience [Tu es patientia mea], breaking with the codices, with edition 1 and with the original. ⁸ Ps. 61:6. — Next only editions 1 and 8 read: immediately refute [statim refellit] for easily refute [facile refellit]. ⁹ Ps. 90:9; and the following text is Ps. 58:18. ¹⁰ 1 Jn. 4:16, and then, J. 4:24. ¹¹ Codices A C D and E add to us [nobis]. ¹² Chapter 17, n. 31. ¹³ Loc. cit. and chapter 18, n. 32. — The passage from Scripture is Romans 5:5. ¹⁴ Editions 1 and 8 read This alone is [Hoc solum est], edition 2 reads For it alone is [Solum enim est]. ¹⁵ Codices A B C and E give a word for subject of the Latin verb, he [ille], but contrary to the original and the editions. ¹⁶ 1 Cor. 13:1, at the end of which text the Vatican edition and the other editions, contrary to the codices and the Vulgate, read not [non] for nothing [nihil]. ¹⁷ The Vatican edition and the other editions, contrary to the codices and to editions 1, 2, 3 and 7, add is [est]. ¹⁸ Here in chapters 1 and 2.

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caritas sit Spiritus sanctus et donum excellentius, et quomodo hoc doonum, id est Spiritus sanctus, detur nobis, scilicet cum ita impertitur alicui, id est, ita habet esse in aliquo, ut eum faciat Dei et proximi amatorem. Quod cum facit, tunc dari dicitur sive mitti alicui, et tunc ille dicitur proprie habere Spiritum sanctum.	charity is the Holy Spirit and a more excellent gift, and in what manner this gift, that is, the Holy Spirit, is given to us, that is, when He is thus imparted to anyone, that is, thus has “being” in anyone, that He makes him a lover of God and neighbor. Which, when He does, He is then said to be given or sent to someone [alicui], and then he is said to properly have the Holy Spirit.
PARS. II.	PART II
Cap. V. Utrum Spiritus sanctus augeatur in homine vel minus et magis habeatur vel detur, et an detur habenti et non habenti.	Chapter V Whether the Holy Spirit is increased in a man, and/or is less and more had and/or given, and whether He is given to one having and to one not having.
Hic quaeritur, si caritas Spiritus sanctus est, cum ipsa augeatur et minuatur in homine et magis et minus per diversa tempora habeatur, utrum concedendum sit, quod Spiritus sanctus augeatur vel minuatur in homine et magis vel¹ minus habeatur. Si enim in homine augetur et magis vel minus datur et habetur, mutabilis esse videtur; Deus autem omnino immutabilis est. Videtur ergo, quod vel Spiritus sanctus non sit caritas, vel caritas non augeatur vel minuatur in homine. Item, caritas et non habenti datur, ut habeat, et habenti, ut plenius habeat.² Si ergo Spiritus sanctus caritas est, et non habenti datur, ut habeat, et habenti, ut plenius habeat. Sed quomodo datur non habenti, cum ipse ut Deus sit ubique et in omnibus creaturis totus? et quomodo plenius datur vel habetur sine sui mutatione?	Here there is asked, ‘if charity is the Holy Spirit, since it is increased [augeatur] and decreased [minuatur] in a man and is had more and less through diverse seasons, whether it must be conceded, that the Holy Spirit is increased and/or decreased in a man and had more and/or¹ less?’ For if He is increased in a man, and given and had more and/or less, He seems to be mutable; but God is entirely immutable. Therefore it seems, that either the Holy Spirit is not charity, and/or charity is not increased and/or decreased in a man. Likewise, (that) charity is not given to one not having, so that he have it, and to one having, that he have it more fully.² Therefore, if the Holy Spirit is charity, He is both given to one not having, that he have, and to one having, that he have more fully. But in what manner is He given to one not having, since He Himself as God is everywhere and whole in all creatures? and in what manner is He given and/or had more fully without being changed on His own [sine sui mutatione]?
His ita³ respondemus dicentes, quod Spiritus sanctus sive caritas penitus immutabilis est nec in se augetur vel minuitur nec in se recipit magis vel minus, sed in homine vel potius homini augetur et minuitur et magis vel minus datur vel habetur; sicut Deus dicitur magnificari et exaltari in nobis, qui tamen in se nec magnificatur nec exaltatur. Unde Propheta:⁴ Accedet homo ad cor altum, et exaltabitur Deus. Super quem locum ait auctoritas:⁵ « Deus non in se, sed in corde hominis grandescit ». Sic ergo Spiritus sanctus homini datur et datus amplius datur, id est augetur, et magis ac minus habetur, et tamen immutabilis existit.	To these we respond thus,³ saying, that the Holy Spirit or Charity is thoroughly [penitus] immutable and is not increased and/or decreased in Himself, nor receives more and/or less in Himself, but in a man and/or rather for a man is increased and decreased and given and/or had more and/or less; just as God is said to be magnified and exalted in us, Who nevertheless is neither magnified nor exalted in Himself. Whence the Prophet (says):⁴ A man will approach according to a high heart [ad cor altum], and God shall be exalted. On which passage the authority (of Cassiodorus) says:⁵ « God not in Himself, but in the heart of a man becomes great [grandescit] ». In this manner, therefore, the Holy Spirit is given to a man and as One given is given more fully, that is, is increased, and is had more and less, and yet exists as One immutable.
Cumque ubique sit et in omni creatura totus, sunt tamen multi, qui eum non habent. Non enim omnes Spiritus sanctum habent, in quibus est; alioquin et irrationales creaturae haberent Spiritum sanctum, quod fidei pietas non admittit.	And since He is everywhere and in every creature whole, yet there are many, who do not have Him. For not all, in whom He is, have the Holy Spirit; otherwise even irrational creatures would have the Holy Spirit, which (proposition) the piety of the faith does not admit.
Ut autem certius fiat quod diximus, auctoritate confirmamus.⁶ Quod Spiritus sanctus magis ac minus percipiatur et homini augeatur et non habenti detur, et habenti, ut plus habeatur, Augustinus ostendit super Ioannem⁷ dicens: « Sine Spiritu sancto constat Christum nos non diligere et eius mandata servare non posse, et id nos posse atque agere tanto minus, quanto illum percipimus minus, tanto vero amplius, quanto illum percipimus amplius. Ideoque non solum non habenti, verum etiam habenti non incassum promittitur: non habenti quidem, ut habeatur, habenti autem, ut amplius habeatur. Nam si ab alio minus et ab alio amplius non haberetur, sanctus Eliseus sancto Eliae non diceret:⁸ Spiritus, qui est in te, duplo sit in me. Christo autem, qui est Dei Filius, non ad mensuram datus est Spritus.⁹ Neque enim sine gratia Spiritus sancti, est Mediator Dei et hominum homo Christus;¹⁰ quod enim est unigenitus Filius aequalis Patri, non est gratiae, sed naturae; quod autem in unitatem personae Unigenti assumtus est homo, gratiae est, non naturae. Ceteris autem ad mensuram datur et datus additur, donec unicuique pro modo suae perfectionis propria mensura compleatur ». Ecce expressum¹¹ habes, quod Spiritus sanctus magis et minus datur vel accipitur, et homini datus augetur, et habenti et non habenti datur, quia Spiritus sanctus est caritas, quae non habenti datur et in habente augetur et proficit. Immo, ut verius et magis proprie loquar, homo in ea proficit et deficit aliquando; et tunc ipsa dicitur proficere vel deficere, quae tamen nec proficit nec deficit in se, quia Deus est. Unde Augustinus in homilia nona super Epistolam Ioannis¹² ait: « Probet se quisque, quantum in illo profecerit caritas, vel potius quantum ipse in caritate profecerit. Nam si caritas Deus est, nec proficit nec deficit. Sic ergo dicitur proficere in te caritas, quia tu in ea proficis ». Ecce quomodo intelligendum sit, cum dicitur Spiritus sanctus augeri in nobis, quia nos in eo scilicet proficimus; sic et alia huiusmodi.	Moreover, so that what we have said, be made more certain, we confirm it with authority.⁶ That the Holy Spirit is perceived more and less and is increased in a man and given to one not having (Him), and to one having (Him), so that He be had more, (St.) Augustine shows On (the Gospel of St.) John⁷ saying: « Without the Holy Spirit it is established that we do not love Christ and cannot observe His commandments [mandata], and that we can and do act so much the less, as we perceive Him less, but so much more fully, when we perceive Him more fully. And for that reason not only to the one not having (Him), but also to the one having (Him) is He not in vain [incassum] promised: to the one not having indeed, that He might be had, but to the one having, that He be had more fully. For if He were not had less by one and more fully by another, Saint Eliseus would not have said to Saint Elias:⁸ May the Spirit, which is in thee, be double in me. Moreover to Christ, who is the Son of God, the Spirit has not been given according to a measure.⁹ For neither without the grace of the Holy Spirit, is the Mediator of God and men the Man Christ,¹⁰ for because the Only-Begotten Son is equal to the Father, He is not (a son) of grace, but (a Son) of Nature; but because the Man has been assumed into the unity of the Person of the Only-Begotten, He is (a son) of grace, not (a Son) of Nature. But to all others (the Holy Spirit) is given according measure and as One given is added, while to each one in virtue of the manner of his own perfection He is completed by the proper measure ». Behold you have an express (argument),¹¹ that the Holy Spirit is given and/or accepted more and less, and as One given to a man is increased, and is given to the one having and not having (Him), because the Holy Spirit is the Charity, which is given to the one not having and is increased and progresses [proficit] in the one having. Nay, to speak more truly and more properly, a man progresses and fails in it sometimes; and then it is said to progress and/or fail, which yet does not progress nor fail in itself, because it is God. Whence (St.) Augustine in his ninth homily On the Letter of (St.) John¹² says: « Let everyman prove himself, how much charity has progressed in him, and/or rather how much he has progressed in charity. For if charity is God, it neither progresses nor fails. Therefore charity is thus said to progress in you, because you progress in it ». Behold in what manner it must be understood, when the Holy Spirit is said to be increased in us, that we, namely, progress in Him; so also the other things of this kind.
¹ Vat. et ed. 4 vel magis et minus; edd. 2, 3, 5, 7, 9 cum cod. D et magis et minus; ed. 8 id est magis vel. Secuti sumus codd. A B C E et edd. 1, 6. ² Respicitur ad Luc. 19, 26. ³ Vat. et aliae edd. contra ed. 1 et omnes codd. itaque. ⁴ Psalm. 63, 7. 8. — Vat. et nonnullae edd. Accedit, contradicente etiam Vulgata. ⁵ Scilicet Cassiodorus supra Psalm. 63, 6. — Paulo post Vat. cum aliis edd. magis et minus, sed codd. magis ac minus. ⁶ Vat. et edd. 4, 6 confirmemus; edd. 1, 8 firmemus. Mox solummodo Vat. et edd. 4 post detur adiiciunt ut habeatur. Denique edd. 1, 8 post ut plus addunt vel plenius. ⁷ Tract. 74. in Evang. Ioan. n. 2. et 3. ⁸ IV. Reg. 2, 9. Vulgata: Obsecro, ut fiat in me duplex spiritus tuus. Magister refert haec verba, sicut habentur apud Augustinum. Post hunc locum omnes codd. et edd. 1, 6 addunt vel in margine vel in textu sequentem notulam, quae etiam a S. Thoma in suo Comment. (hic, expositio textus) citatur: In libro Regum legitur sic: Elias dixit ad Eliseum: Postula quod vis, et faciam tibi, antequam tollar a te: dixitque Eliseus: Obsecro, ut spiritus tuus fiat duplex in me. Quod ibidem sic exponitur: Elias spiritu prophetali et operatione miraculorum excellenter pollebat. Geminam ergo gratiam, quam Eliseus in Magistro vigere cognoscebat, sibi tribui rogavit. Unde patet, quod non esse discipulus super Magistrum postulavit. ⁹ Ioan. 3, 41. Vulgata: non enim ad mensuram dat Deus spiritum. ¹⁰ I. Tim. 2, 5. — Mox Vat. et plures edd. post unigenitus addunt Dei, contradicentibus omnibus codd., et edd. 1, 8 et Augustino, qui etiam vocem Filius omittit. ¹¹ Vat. et plures edd. expresse contra codd. et edd. 1, 8. ¹² Sive Tract. 9. in Epist. Ioan. n. 2.	¹ The Vatican edition and edition 4 read and/or more and less [vel magis et minus]; editions 2, 3, 5, 7 and 9, together with codex D have and more and less [et magis et minus]; edition 8 that is more and/or [id est magis vel]. We have followed codices A B C and E, and editions 1 and 6. ² A reference to Lk. 19:26. ³ The Vatican edition and the other editions, contrary to all the codices, have And thus to these we etc. [His itaque]. ⁴ Ps. 63:7,8. — The Vatican edition and not a few editions read A man approaches [Accedit homo], contradicting even the Vulgate. ⁵ That is, (the senator Flavius Magnus Aurelius) Cassiodorus [c. A.D. 490- c. 583], on Psalm 63:6. — A little after this the Vatican edition together with the other editions has more and less [magis et minus], but the codices have more and less [magis ac minus]. ⁶ The Vatican edition and editions 4 and 6 read let us confirm it [confirmemus]; editions 1 and 8 have let us make it firm [firmemus]. Next only the Vatican edition and edition 4 after is given to one not having (Him) [non habenti detur] add that He may be had [ut habeatur]. Then editions 1 and 8 after be had more [plus] insert and/or more fully [vel plenius]. ⁷ On the Gospel of (St.) John, Tract 74, nn. 2 and 3. ⁸ 4 Kings 2:9. The Vulgate reads: I beseech, that thy spirit might become double in me [Obsecro, ut fiat in me duplex spiritus tuus]. Master (Peter) reports these words, as they are had in (St.) Augustine’s text. After this quote all the codices and editions 1 and 6 add either in the margin or in the following text a note, which is even cited by St. Thomas in his own Commentary (here in the exposition of the text): In the Book of Kings there is thus read: Elias said to Eliseus: Ask what you will, and I shall do it for you, before I am taken from you: and Eliseus said: I beseech, that thy spirit be made double in me. Which same is thus expounded: Elias was powerful in the spirit of prophecy and in the working of miracles in an excellent manner. Therefore Eliseus asked to be granted him, the twin grace, which he recognized to be strong in his Master. Whence it is clear, that the disciple did not ask to be above (his) Master. ⁹ Jn 3:41. The Vulgate reads: for not according to a measure does God give the spirit [non enim ad mensuram dat Deus spiritum]. ¹⁰ 1 Tim. 2:5. — Next the Vatican edition and very many editions after Only-Begotten Son [unigentius] add of God [Dei], with all the codices contradicting and editions 1 and 8 and (St.) Augustine contradicting this, which latter even omits the word Son [Filius]. ¹¹ The Vatican edition and very many editions read expressly [expresse] for an express (argument) [expressum], contrary to the codices and editions 1 and 8. ¹² Or On the Gospel of St. John, Tract 9, n. 2.

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Cap. VI. Quod aliqui dicunt, caritatem Dei et proximi non esse Spiritum sanctum.	Chapter VI That some say, that the charity of God and neighbor is not the Holy Spirit.
Supra dictum est, quod Spiritus sanctus est caritas Patris et Filii, qua se invicem diligunt et nos, et ipse idem est caritas, quae diffunditur in cordibus nostris ad diligendum Deum et proximum. Horum alterum omnes catholici concedunt, scilicet quod Spiritus sanctus sit caritas Patris et Filii, quod autem ipse idem sit caritas, qua diligimus Deum et proximum, a plerisque negatur. Dicunt enim: si Spiritus sanctus caritas est Patris et Filii et nostra, eadem ergo caritas est, qua Deus diligit nos, et qua nos diligimus eum. Hoc autem Sanctorum auctoritates negare videntur. Dicit enim Augustinus in libro de Spiritu et littera:¹ « Unde est dilectio, nisi unde et ipsa fides, id est a Spiritu sancto? Non enim esset in nobis, nisi diffunderetur in cordibus nostris per Spiritum. Caritas autem Dei dicta est diffundi in cordibus nostris, non qua nos ipse diligit, sed qua nos facit dilectores suos. Sicut iustitia Dei dicitur, qua nos iusti eius munere efficimur, et Domini salus, qua nos salvat, et fides Christis, qua nos fideles facit ». His verbis videtur monstrari distinctio inter caritatem, qua Deus nos diligit, et qua nos diligimus. Et sicut iustitia nostra dicitur Dei, non quod ipse sit ea iustus, sed quia ea nos iustos facit, similiter et fides et salus; sic videtur dicta caritas Dei, quae est in nobis, non quod ipse ea diligat, sed quia ea nos diligere facit. De hoc etiam idem Augustinus in libro decimo quinto de Trinitate² ait: « Cum Ioannes commemorasset Dei dilectionem, non qua nos eum, sed qua ipse dilexit nos, et misit Filium suum liberatorem pro peccatis nostris ». Ecce et hic videtur manifeste dividere dilectionem, qua nos diligimus Deum, ab ea, qua ipse diligit nos. Si ergo, inquiunt, Spiritus sanctus dilectio est, qua Deus diligit, et qua nos diligimus, duplex dilectio est, immo duo diversa est, quod absurdum et a veritate longe est. Non est ergo dilectio, qua diligimus, sed qua Deus tantum diligit nos.	Above it has been said, that the Holy Spirit is the Father’s and Son’s charity, by which They love one Another and us, and the very Same is the Charity, which is poured forth in our hearts to love God and neighbor. The former of the two of these [Horum alterum] all Catholics concede, that is, that the Holy Spirit is the Father’s and the Son’s Charity, but that the very Same is the Charity, by which we love God and neighbor, is denied by very many. For they say: if the Holy Spirit is the Father’s and the Son’s Charity and our own, therefore the same Charity is, That by which God loves us, and That by which we love Him. But this the authorities of the Saints seem to deny. For (St.) Augustine says in the book On the Spirit and the Letter:¹ « Whence is love, except whence faith itself is, that is from the Holy Spirit? For it would not be in us, unless it were poured forth in our hearts through the Holy Spirit. But the charity said to be poured fourth in our hearts is not, that by which He loves us, but that by which He makes us lovers of Him [dilectores suos]. Just as God’s justice is said (to be), that by which we are made just by His gift [munere], and the Lord’s salvation, that by which He saves us, and the faith of Christ, that by which He makes us faithful ». With these words there seems to be shown a distinction between the charity, by which God loves us, and by which we love. And just our are justice is said (to be) of God [Dei], not because He Himself is just by that, but because by that He makes us just, similarly also faith and salvation; so the charity seems said (to be) God’s, which is in us, not because He loves by that, but because He makes us love by that. Of this even (St.) Augustine in the fifteenth book On the Trinity² says the same: « Though (St.) John commemorated the Love of God, (it was) not that by which we (love) Him, but (rather) that by which He Himself loved us, and sent His own Son as Liberator for our sins ». Behold here too it seems that he manifestly divides the love, by which we love God, from that, by which He Himself loves us. If, therefore, they say, love is the Holy Spirit, by which God loves, and that by which we love, there is a twofold love, nay the two are diverse [duo diversa est], which is absurd and far from the truth. He is not, therefore, the love, by which we love, but That by which God only loves us.
His respondemus praedictarum auctoritatum verba determinantes hoc modo: caritas Dei dicta est diffundi in cordibus nostris, non qua ipse nos diligit, sed qua nos diligere facit etc. His verbis non dividitur nec diversa³ ostenditur caritas, qua Deus nos diligit, ab ea, qua nos diligimus, sed potius, cum sit una et eadem caritas et dicatur ipse Dei caritas, diversis de causis et rationibus Dei caritas appellari in Scriptura ostenditur. Dicitur enim Dei caritas, vel quia Deus ea diligit nos, vel quia nos ea sui dilectores facit.	To these we respond, determining the words of the aforesaid authorities in this manner: ‘the charity of God said to be poured forth in our hearts is not that by which He loves us, but that by which He makes us love etc.’. By these words there is not divided nor is there shown (to be) diverse³ the Charity, by which God loves us, from That, by which we love, but rather, since there is one and the same Charity and It is said (to be) the very Charity of God, It is shown in Scripture to be named the “Charity of God” from diverse causes and reckonings. For it is said (to be) the “Charity of God”, either because God loves us by It, and/or because He makes us lovers of Him by It.
Cum ergo ab Apostolo dicitur caritas Dei diffundi in cordibus nostris, non est dicta caritas Dei, qua diligit nos, sed qua facit nos diligere, id est, non ibi appellatur caritas Dei, eo quod Deus ea nos diligit, sed eo quod nos ea sui dilectores facit. Et quod ea ratione possit dici caritas Dei, quia nos ea diligere facit, ex simili genere locutionis ostendit;⁴ sicut dicitur iustitia Dei, qua nos iustificat, et Domini salus, qua nos salvat, et fides Christi, qua nos fideles facit.	When, therefore, there is said by the Apostle the charity of God is poured forth in our hearts, there is not said the “charity of God”, by which He loves us, but by which He makes us love, that is, it is named there “the charity of God” not for the reason, that God loves us by it, but for the reason that He makes us lovers of Him by it. And that for this reason it can be said (to be) the “charity of God”, because He makes us love by it, he shows⁴ from a similar kind [genus] of saying; just as there is said the justice of God, by which He justifies us, and the Lord’s salvation, by which He saves us, and the faith of Christ, by which He makes us faithful.
Similiter et aliam exponimus auctoritatem, ubi ait, dilectionem Dei commemorari, non qua nos eum, sed qua ipse dilexit nos, ac si diceret, commemorat dilectionem Dei, non secundum quod ea nos diligimus Deum, sed secundum quod ipse ea diligit nos.	We also similarly expound the other authority, where he says, that ‘the love of God is commemorated, not that by which we (love) Him, but that by which He loved us’, as if he said, he commemorates the “Love of God”, not according to which we love God by It, but according to which He loves us by It.
Sed aliud est, inquiunt, quod magis urget. Dixit enim supra⁵ Augustinus, quod dilectio est a Spiritu sancto, a quo et fides. Sicut ergo fides non est Spiritus sanctus, a quo est, ita nec carita. Quomodo enim caritas⁶ Spiritus sanctus est, si ab ipso est? Nam si ab ipso est et ipse est, ergo Spiritus sanctus a se ipso est. Ad quod dicimus: Spiritus sanctus quidem a se ipso non est, sed tamen a se ipso datur nobis, ut supra dictum est.⁷ Dat enim se ipsum nobis Spiritus sanctus. Et ex hoc sensu dictum est, quod caritas ab ipso est in nobis, et tamen ipsa Spiritus sanctus est. Fides autem est a Spiritu sancto, et non est Spiritus sanctus, quia donum vel datum solummodo est, non Deus dans.	But there is something else, they say, which urges more. For above⁵ (St.) Augusti ne said, that love is from the Holy Spirit, from whom (is) also faith. Therefore just as faith is not the Holy Spirit, from whom it is, so neither charity. For in what manner is charity⁶ the Holy Spirit, if it is from Him? For if it is from Him and is Him, therefore the Holy Spirit is from Himself. To which we say: the Holy Spirit is indeed not from Himself, but yet is given to us from Himself, as has been said.⁷ For the Holy Spirit gives His very Self to us. And from this sense there has been said, that the Charity from Him is in us, and yet It Itself is the Holy Spirit. Moreover, faith is from the Holy Spirit, and is not the Holy Spirit, because He is only the gift and/or given, not the God giving.
Alias quoque inducunt rationes ad idem ostendendum, scilicet quod caritas non sit Spiritus sanctus, quia caritas affectio mentis est et motus animi; Spiritus sanctus vero non est affectio animi vel motus mentis, quia Spiritus sanctus immutabilis est et⁸ increatus: non est ergo caritas.	They also bring in other reasons to show the same, that is, that charity is not the Holy Spirit, because charity is an affection of mind and a movement of the spirit [animi]; but the Holy Spirit is not an affection of the spirit and/or a movement of the mind, because the Holy Spirit is immutable and⁸ uncreated: therefore He is not charity.
Quod autem caritas sit affectio animi et motus mentis, auctoritatibus confirmant. Dicit enim Augustinus in tertio libro de Doctrina christiana:⁹ « Caritatem voco motum animi ad fruendum Deo propter ipsum et se ac proximo propter Deum ». Idem in libro de Moribus Ecclesiae catholicae,¹⁰ tractans illud verbum Apostoli: Nec mors nec vita poterit nos separare a caritate Dei: « Caritas Dei, inquit, hic dicta est virtus, quae animi nostri rectissima affectio est, quae coniungit nos Deo, qua eum diligimus ». Ecce his verbis exprimitur, quod caritas est affectio et motus animi, ac per hoc non videtur esse Spiritus sanctus.	Moreover, that charity is an affection of the spirit and a movement of the mind, they confirm by authorities. For (St.) Augustine in the third book On Christian Doctrine⁹ (says): « I call “charity” a movement of the spirit to enjoy God for His own sake and (to enjoy) oneself and neighbor for God’s sake ». Likewise in the book On the Customs of the Catholic Church,¹⁰ treating of that verse of the Apostle: Neither death nor life will be able to separate us from the charity of God, says: « The charity of God is here said (to be) the virtue, which is the most upright affection of our spirit, which conjoins us to God, by which we love Him ». Behold with these words there is expressed, that charity is an affection and movement of the spirit, and through this it does not seem to be the Holy Spirit.
Ad quod dicimus, hoc ita dictum esse, sicut dicitur: Deus est spes nostra, et patientia nostra, quia . . .	To which we say, that this has been said thus, jus as there is said: God is our hope, and our patience, because . . .
¹ Cap. 32. n. 56; in principio textus Magister verba mutavit. Sic enim legitur apud Augustinum: Unde ergo ista dilectio, id est caritas, per quam fides operatur, nisi unde illam fides ipsa impetravit? Neque enim etc. — Locus Scripturae, ad quem alluditur, est Rom. 5, 5. ² Cap. 17. n. 31. Alluditur ad I. Ioan. 4, 10, ubi Magister male habet liberatorem. Vulgata: propitiationem; edd. 1, 8 cum textu Augustini litatorem (Graece: ilasmon). ³ Edd. 2, 3, 5, 7 divisa. Paulo post Vat. cum aliis edd., exceptis 1, 8, contra codd. particulam et praemittit verbo diversis, sed minus bene. Deinique Vat. et edd. 4, 8 legunt suos dilectores loco sui dilectores. ⁴ Vat. et edd. 1, 4, 6, 8 cum cod. D ostenditur. ⁵ In principio huius cap. ⁶ Vat. et aliae edd., exceptis 1, 8, omittunt caritas contra codd.; immediate ante Vat. cum cod. D et plerisque edd. legit ergo pro enim. ⁷ Dist. XV. ⁸ Sola Vat. omittit et. ⁹ Cap. 10. n. 16. ¹⁰ Libr. I. c. 11. n. 19. — Locus Apostoli est Rom. 8, 38. 39. — In principio textus Augustinis post inquit Vat. sola addit in sensu; etiam vocabulum sequens hic omittitur ab edd. 2, 3, 5, 7, 9.	¹ Chapter 32, n. 56; at the beginning of the text Master (Peter) has changed the words. For it reads in this manner in (St.) Augustine: Whence, therefore, that love of His, that is, the charity, through which faith works, except whence faith itself obtains it by asking? For it would neither etc. [Unde ergo ista dilectio, id est caritas, per quam fides operatur, nisi unde illam fides ipsa impetravit? Neque enim etc.]. — The text of Scripture to which it alludes is Romans 5:5. ² Chapter 17, n. 31. The allusion is to 1 Jn. 4:10, in which Master (Peter) has badly Liberator [liberatorem]. The Vulgate reads: the propitiation [propitiationem]; editions 1 and 8, together with the text of (St.) Augustine have the One brining an acceptable offering [litatorem], in Greek ilasmon. ³ Editions 2, 3, 5 and 7, have divided [divisa]. A little after this the Vatican edition, together with the other editions, except 1 and 8, contrary to the codices, prefaces to the word diverse [diversis] the particle both [et], but less well. Then the Vatican edition and editions 4 and 8, read His lovers [suos dilectores] in place of lovers of Him [sui dilectores]. ⁴ The Vatican edition and editions 1, 4, 6 and 8, together with codex D, have is shown [ostenditur] . ⁵ At the beginning of this chapter. ⁶ The Vatican edition and the other editions, except 1 and 8, by omitting charity [caritas] read it, contrary to the codices; immediately before this the Vatican edition, together with codex D and very many editions, reads Therefore [ergo] for For [enim]. ⁷ Distinction XV. ⁸ Only the Vatican edition omits and [et]. ⁹ Chapter 10, n. 16. ¹⁰ Book I, ch. 11, n. 19. — The passage taken from the Apostle is Romans 8:38-39. — At the beginning of the text of (St.) Augustine after The Charity of God [Caritas Dei inquit] adds in its sense [in sensu]; and editions 2, 3, 5, 7, and 9 also omit the following word here [hic].

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facit nos sperare et pati; ita caritas dicitur esse motus sive affectio animi, quia per eam movetur et afficitur animus ad diligendum Deum. Non autem mireris, si caritas, cum sit Spiritus sanctus, dicatur motus mentis, cum etiam in libro Sapientiae¹ dicatur de Spiritu Sapientiae, quae attingit a fine usque ad finem, quod est actus mobilis, certus, incoinquinatus. Quod non ideo dicitur, quod Sapientia sit mobile aliquid vel actus aliquis, sed quia sui immobilitate omnia attingit non locali motu, sed ut ubique semper sit et² nusquam inclusa teneatur. Sic ergo caritas dicitur motus animi, non quod ipsa sit motus vel affectio vel virtus animi, sed quia per eam, quasi esset virtus, afficitur mens et movetur. Sed si caritas Spiritus sanctus est, qui operatur in singulis, prout vult,³ cum per eum mens hominis afficiatur et moveatur ad credendum vel sperandum et huiusmodi, sicut ad diligendum; quare non sic dicitur caritas motus vel affectio mentis ad credendum vel sperandum, sicut ad diligendum? Ad quod sane dici potest, quia alios actus atque motus virtutum operatur caritas, id est Spiritus sanctus, mediantibus virtutibus, quarum actus sunt, ut pote actum fidei, id est credere fide media, et actum spei, id est sperare media spe. Per fidem enim et spem praedictos operatur actus. Diligendi vero actum per se tantum sine alicuius virtutis medio operatur, id est diligere. Aliter ergo hunc actum operatur quam alios virtutum actus. Ideoque differenter de hoc et de aliis loquitur Scriptura, quae istum specialiter caritati tribuit. Est ergo caritas vere Spiritus sanctus. Unde Augustinus, praemissum verbum Apostoli tractans, in eodem libro⁴ caritatem dicit esse bonum, quo nil melius est, et per hoc ipsam esse Deum significat dicens: « Si nulla res ab eius caritate nos separat, quid esse non solum melius, sed etiam certius hoc bono potest »? Ecce dicit, quia caritate nihil est melius. Caritas ergo Spiritus sanctus est, qui Deus est et donum Dei sive datum, qui dividit singulis fidelibus dona nec ipse dividitur, sed indivisus singulis datur. Unde Augustinus,⁵ ubi Ioannis dicit, non ad mensuram Christo dari Spiritum, ait: « Ceteris vero dividitur, non quidem ipse Spiritus, sed dona eius ».⁶

He makes us hope and be patient [pati]; thus Charity is said to be a movement or affection of the spirit, because through it the spirit is moved and affected to love God. Moreover do not wonder, if Charity, since it is the Holy Spirit, is said to be a movement of the mind, since even in the Book of Wisdom¹ there is said of the Spirit of Wisdom, which attains from end even to end, because He is an Act mobile, certain, undefiled. Which is not, for that reason, said, because Wisdom is something mobile and/or some act, but because He attains by His immobility all (things), not by local movement, but as One (who) is always everywhere and² is never held enclosed. Therefore in this manner Charity is said to be a movement of the spirit, not because It Itself is a movement and/or affection and/or virtue of the spirit, but because through It, as if It were a virtue, the mind is affected and moved. But if Charity is the Holy Spirit, who works in each, as He wills,³ since through Him the mind of a man is affected and moved to believe and/or hope and (to other acts) of this kind, just as to love; for what reason is Charity in this manner not said (to be) a movement and/or affection of the mind to believe and/or hope, just as (it is) to love? To which there can sanely be said, that Charity works the other acts and movements of the virtues, that is, the Holy Spirit (works), by means of the virtues, the acts of which they are, as for example the act of faith, that is, to believe by means of the faith, and the act of hope, that is, to hope by means of hope. For through faith and hope He works the aforesaid acts. However the act of loving, that is “to love”, He works through Himself without the means of any virtue. Therefore He works this act in a manner other than the other acts of the virtues. And for that reason Scripture, which grants this especially to Charity, speaks differently of this and of the others. Therefore Charity is truly the Holy Spirit. Whence (St.) Augustine, treating of the aforesaid verse, says in the same book⁴ that Charity is a good, than which nothing is better, and through this he signifies that It is God, saying: « If no thing separates us from His Charity, what can be not only better, but even more certain that this Good »? Behold he says, that nothing is better than Charity. Therefore, Charity is the Holy Spirit, who is God and the gift or given of God, who is divides gifts to each of the faithful and is not Himself divided, but is given to each undivided. Whence (St.) Augustine,⁵ where (St.) John says, not according to measure is the Spirit given to Christ, says: « However, to all the others there is divided, not indeed the Holy Spirit, but His gifts ».⁶

¹ Cap. 8. 1; et verba, quae sequuntur, c. 7. 22, ubi Vulgata, inverso ordine verborum: mobilis, inconinquinatus, certus. Vat. cum aliis edd., exceptis 1, 8 et cod. D, ante attingit legit qui loco quae, et deinde codd. A C D et edd. 1, 8 male iterum legunt qui pro quod.

² Sola Vat. omittit et.

³ I. Cor. 12, 11.

⁴ De Moribus Eccl. I. chap. 11. n. 18. — Mox codd. A B C E et edd. 1, 5 omittunt est post nil melius.

⁵ Tract. 74. in Evang. Ioan. n. 3. Ad Ioan. 3, 34. Augustini verba sunt: Neque enim ipse dividitur Spiritus, sed dona per Spiritum: nam divisiones donationum sunt, idem autem Spiritus.

⁶ Huic distinctioni Vat. et edd. 3, 4, 5, 6, 7, 8, 9 cum cod E contingunt sequentis dist. primum capitulum scil. verba: Hic quaeritur usque ad donum dona donari inclusive. Sed codd. A B C D et edd. 1, 2 recte hic incipiunt dist. XVIII, sicut etiam antiqui Commentatores, praesertim S. Bonaventura, S. Thomas, B. Albertus, Ricardus a Mediavilla, quod apparet ex divisione textus, quam faciunt.

¹ Wis. 8:1; and the words which follow are Wis. 7:22, where the Vulgate, having inversed the order of words, reads: mobile, undefiled, certain [mobilis, inconinquinatus, certus]. The Vatican edition together with the other editions, except 1 and 8, and codex D, before attains [attingit] reads who (i.e. the Spirit) [qui] in place of which (Wisdom) [quae], and then codices A C D and editions 1 and 8 again read badly who [qui] for because [quod].

² Only the Vatican edition omits and [et].

³ 1 Cor. 12:11.

⁴ On the Customs of the Catholic Church, Bk. I, ch. 11, n. 18. — Next codices A B C and E and editions 1 and 5 omit is [est] after than which nothing [quo nihil melius].

⁵ On the Gospel of (St.) John, Tract 74, n. 3. On John 3:34 the words of (St.) Augustine are: For neither is the Spirit Himself divided, but the gifts through Him: for there are divisions of (their) donations, but the same Spirit [Neque enim ipse dividitur Spiritus, sed dona per Spiritum: nam divisiones donationum sunt, idem autem Spiritus].

⁶ To this distinction the Vatican edition and editions 3, 4, 5, 6, 7, 8, and 9, together with codex E, conjoin the entire first chapter of the following distinction.

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