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Magistri Petri Lombardi |
Master Peter Lombard |
Sententiarum Quatuor Libri |
The Four Books of Sentences |
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LIBER PRIMUS SENTENTIARUM.
DE DEI UNITATE ET TRINITATE |
THE FIRST BOOK OF THE SENTENCES
ON THE UNITY AND TRINITY OF GOD |
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DISTINCTIO XXII. |
DISTINCTION 22 |
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Opera Omnia S. Bonaventurae, |
Latin
text taken from Opera Omnia S. Bonaventurae, |
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Cap. I.
De nominum differentia, quibus utimur loquentes de Deo. |
Chapter I. On the difference of the names, which we use speaking of God. |
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Post praedicta disserendum nobis videtur de nominum diversitate, quibus loquentes de Unitate ac Trinitate ineffabili utimur. Deinde ostendendum1 est, quibus modis de ea aliquid dicatur. « Illud ergo praecipue teneamus, quaedam esse nomina distincte ad singulas personas pertinentia, ut ait Augustinus in octavo libro de Trinitate,2 quae de singulis tantum dicuntur personis; quaedam vero unitatem essentiae significantia sunt quae et de singulis singillatim et de omnibus communiter dicuntur; alia vero sunt, quae translative et per similitudinem de Deo dicuntur ». Unde Ambrosius in secundo libro de Trinitate3 ait: « Quo purius niteat fides, tripartita videtur derivanda distinctio. Sunt enim nomina quaedam, quae evidenter proprietatem deitatis ostendunt; et sunt quaedam, quae perspicuam divinae maiestatis exprimunt unitatem; alia vero sunt, quae translative et per similitudinem de Deo dicuntur. Proprietatis itaque indicia sunt generatio, Filius, Verbum et huiusmodi; unitatis vero aeternae sapientiae, virtus, veritas et huiusmodi; similitudinis vero splendor, character, speculum et huiusmodi ». |
After the aforesaid, it seems to us that there must be an orderly discussion [disserendum] of the diversity of names, which we use speaking of the Unity and ineffable Trinity. Then it must be shown,1 in what manners any is said of It. « Therefore, that do we chiefly hold, that there are certain names pertaining distinctly to each Person [singulas personas], as (St.) Augustine says in the eighth book On the Trinity,2 which are only said of each Person; but there are certain ones signifying the Unity of the Essence, which are said both of Each singly [singulis singillatim] and of All commonly; however, there are others, which are said of God in a transferred manner [translative] and through a similitude ». Whence (St.) Ambrose in (his) second book On the Trinity3 says: « It seems a tripartite distinction (is) to be derived, whereby the Faith may more purely shine. For there are certain names, which evidently show the property of the Deity; and there are certain ones, which express the perspicuous Unity of the Divine Majesty; but there are others, which are said of God in a transferred manner and through a similitude. And so the identifying marks [indicia] of property are “generation”, “the Son”, “the Word” and (terms) of this kind; but of the Unity of the Eternal Wisdom, “virtue”, “truth” and (terms) of this kind; however, (the terms pertaining to) a similitude (are) “character”, “mirror”, and (those) of this kind ». |
Cap. II.
De his quae temporaliter Deo conveniunt et relative dicuntur. |
Chapter II. On those which convene with God temporally and are said relatively. |
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His addiciendum est, quaedam etiam esse nomina, ut Augustinus ait in quinto libro de Trinitate,4 quae ex tempore Deo conveniunt et relative ad creaturam dicuntur, quorum quaedam de omnibus dicuntur personis, ut dominus, creator, refugium; quaedam autem non de omnibus, ut donatus, datus, missus. |
To these must be added, that there are also certain names, as (St.) Augustine say in the fifth book On the Trinity,4 which convene with God on account of time and are said relatively regarding a creature, certain ones of which are said of all the Persons, such as “Lord”, “Creator”, “Refuge”; but certain ones not of All, such as “granted”, “given”, “sent”. |
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Cap. III.
De hoc nomine quod est trinitas. |
Chapter III
On this name which is “Trinity”. |
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Praeterea est unum nomen, quod de nulla persona singillatim dicitur, sed de omnibus simul, id est trinitas, quod non dicitur secundum substantiam, sed quasi collectivum pluralitatem designat personarum. |
Moreover, there is one name, which is said of no Person singly, but of All together, that is “Trinity”, which is not said according to substance, but designates as a quasi collective the plurality of the Persons. |
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Sunt etiam quaedam nomina, quae ex tempore Deo conveniunt nec relative dicuntur, ut incarnatus, humanatus et huiusmodi. Ecce sex nominum differentias assignavimus, quibus utimur loquentes de Deo, de quibus singulis agendum est. |
There are also certain names, which convene with God in time and are not said relatively, such as “incarnate”, “made man” [humanatus] and (those) of this kind. Behold, we have assigned the six differences of the names, which we use speaking of God, concerning each of which one must now deal. |
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Cap. IV.
De his quae proprie ad singulas personas pertinent, et de his quae unitatem essentiae significant. |
Chapter IV
On those which properly pertain to the each Person, and on those which signify the Unity of the Essence. |
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Sciendum est igitur, quod illa quae proprie ad singulas personas pertinent, relative ad invicem dicuntur, sicut Pater et Filius, et utriusque Donum, Spiritus sanctus. Ea vero, quae unitatem essentiae significant, ad se dicuntur. Et ea quae ad se dicuntur, substantialiter utique dicuntur et de omnibus communiter et de singulis singillatim dicuntur personis et singulariter, non pluraliter accipiuntur in summa, ut Deus, bonus, potens, magnus et huiusmodi. Quae autem relative dicuntur substantialiter non dicuntur. Unde Augustinus in quinto libro de Trinitate5 ita ait: « Quidquid ad se dicitur, praestantissima illa et divina sublimitas substantialiter dicitur; quod autem ad aliquid dicitur, non substantialiter, sed relative dicitur. Tantaque est vis eiusdem substantiae in Patre et Filio et Spiritu sancto, ut quidquid de singulis ad se ipsos dicitur, non pluraliter in summa, sed singulariter accipiatur. Dicimus enim: Pater est Deus, Filius est Deus, et Spiritus sanctus est Deus, quod secundum substantiam dici nemo dubitat; non tamen dicimus, hanc Trinitatem esse tres deos, sed unum Deum. Ita dicitur Pater magnus, Filius magnus et Spiritus sanctus magnus: non tamen tres magni, sed unus magnus. Ita etiam6 omnipotens Pater, omnipotens Filius, omnipotens Spiritus sanctus; non tamen tres omnipotentes, sed unus omnipotens. Quidquid ergo ad se ipsum dicitur, Deus et de singulis personis similiter dicitur, et simul de ipsa Trinitate, non pluraliter, sed singulariter dicitur. Et quoniam non est aliud Deo esse et aliud magnum esse, sed hoc idem est illi esse quod est magnum esse, propterea, sicut non dicimus tres essentias, sic non dicimus tres magnitudines, sed unam essentiam et unam magnitudinem ». |
It must be known, therefore, that those which properly pertain to each Person, are said relatively to one another [ad invicem], just as “the Father” and “the Son”, and the Gift of Each, “the Holy Spirit”. However, those, which signify the Unity of the Essence, are said regarding It [ad se]. And those, which are said regarding It, are indeed said substantially and of All commonly and are said of each Person singly and are accepted singularly, not plurally, in the Most High (Essence), such as “God”, “good”, “powerful”, “great” and (those) of this kind. But those which are said relatively are not said substantially. Whence (St.) Augustine in the fifth book On the Trinity5 thus says: « Whatever is said regarding It, is said (to be) substantially that most outstanding and Divine Sublimity; but what is said regarding something, not substantially, is said relatively. And so great is the force of the same Substance in the Father and the Son and the Holy Spirit, that whatever is said of Each regarding Themselves, is not accepted in the Most High (Unity) plurally, but singularly. For we say: ‘the Father is God’, ‘the Son is God’, and ‘the Holy Spirit is God’, which no one doubts is said according to the Substance; yet we do not say, that the Trinity is three gods, but the One God. Thus the Father is said (to be) Great, the Son Great, the Holy Spirit Great: yet (it is not said that there are) three Great Ones, but One Great One. Thus also6 “the Omnipotent Father”, “the Omnipotent Son”, “the Omnipotent Holy Spirit”; yet not three Omnipotents, but One Omnipotent. Whatever, therefore is said regarding It Itself, is said (to be) God and of each Person similarly. And since it is not one (thing) for God to be and another to be great [magnum esse], but for Him to be is the same as is to be great, on this account, just as we do not say (that there are) three Essences, so we do not say (that there are) three Greatnesses [magnitudines], but One Essence and One Greatness ». |
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« Deus enim non est magnus ea magnitudine, quae non est quod ipse, ut quasi particeps eius sit; alioquin maior esset illa magnitudo quam Deus; Deo autem non est aliquid maius: ea igitur magnitudine magnus est, qua ipse est. Ideoque nec tres magnitudines dicimus, sed unam magnitudinem, nec tres magnos, sed . . . |
« For God is not great by that magnitude, which is not that which He Himself (is), to be a quasi participant of it; otherwise that magnitude would be greater than God; but there is nothing greater than God: therefore He is great by that magnitude, by which He is. And for that reason we do not say (that there are) three Greatnesses, but one Greatness, nor three Great Ones, but . . . |
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1 Vat. et plures edd. contra codd. demonstrandum. 2 In prooemio. — De his tribus modis significationis verborum loquitur ibid. V. c. 8. n. 9. — Hic et in sequentibus tam codd. quam edd. promiscue scribunt modo sigillatim, modo singillatim, modo singulatim. 3 Sive de Fide ad Gratianum. Prolog. n. 2; sed pro verbis: nomina quaedam, quae evidenter legitur evidentia indicia, quae etc.; tamen, ut notant Maurini, quidam cod. legit cum Magistro: Sunt enim nomina quaedam, et ipse Magister post Proprietates itaque adhibet vocem indicia. Propositionem: alia vero sunt, quae translative, Magister addit, dum Ambrosius dicit: Sunt quae similitudinem Patris et Filii scil. ostendunt. Vat. et plures edd. post vocem proprietatem addunt personamque contra originale et codd. Denique edd. 1, 3, 4, 5, 7, 8, 9 contra contextum legunt exprimunt veritatem loco exprimunt unitatem. 4 Cap. 16. n. 17. — Vat. et edd. 4, 5, 8, 9 paulo ante post quaedam omittunt etiam. 5 Cap. 8. n. 9. — Fere omnes edd. contra codd. ita. 6 Sola Vat. et male enim, ed. 1 et codd. A B C E et, Augustinus itaque, cod. D Ita omnipotens. Infra Vat. et ed. 6 ante idem est omittunt hoc, quod habet etiam Augustinus. |
1 The Vatican edition and very many editions, contrary to the codices, read demonstrated [demonstrandum]. 2 In the Foreword. — On these three manners of words’ signification, (St. Augustine) speaks in ibid., Bk. V, ch. 8, n. 9. — Here and in the following (propositions), both the codices as well as the editions, indiscriminately write sometimes affixed with seals [sigillatim], sometimes singly [singillatim], sometimes singledly [singulatim]. 3 Or On Faith to Gratian, Prologue n. 2; but for the words: certain names, which evidently [nomina quaedam, quae evidenter] there is read evident identifying marks, which [evidentia indicia, quae]; yet as the Maurini note, a certain codex reads with Master (Peter): For there are certain names [Sunt enim nomina quaedam], and Master (Peter) Himself after And so [Proprietates itaque] employs the word identifying marks [indicia]. The proposition: but there are others, which are said of God in a transferred manner etc. [alia vero sunt, quae translative etc.], Master (Peter) adds, while (St.) Ambrose rather said: There are those which, that is, show the similitude of the Father and the Son [Sunt quae similitudinem Patris et Filii scil. ostendunt]. The Vatican edition and very many editions read the property and the Person of the Deity [proprietatem personamque deitatis] for the property of the Deity [proprietatem deitatis], contrary to the original and the codices. Then editions 1, 3, 4, 5, 7, 8, and 9, contrary to the context read express the perspicuous truth [exprimunt veritatem] in place of express the perspicuous Unity [exprimunt unitatem]. 4 Chapter 16, n. 17. — The Vatican edition and editions 4, 5, 8, and 9, a little before this at certain [quaedam] omit also [etiam]. 5 Chapter 8, n. 9. — Nearly all the editions, contrary to the codices, have thus [ita]. 6 Only the Vatican edition also reads badly For thus [Ita enim], edition 1 and codices A B C and E have Thus also [Ita et], (St.) Augustine has And so thus [Ita itaque], codex D has Thus [Ita]. Below the Vatican edition and edition 6, before same [idem] omit the [hoc], which even (St.) Augustine has. |
p. 389
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unum magnum, quia non participatione magnitudinis Deus magnus est, sed se ipso magno magnus est, quia ipse est sua magnitudo. Ita et de bonitate et aeternitate et omnipotentia Dei dicendum est et de omnibus omnino, quae de Deo possunt pornuntiari substantialiter, quibus ad se ispum dicitur, non translative ac per similitudinem, sed proprie, si tamen de illo proprie aliquid ore hominis dici potest ». Ecce aperte docuit, quod nomina unitatem divinae maiestatis significantia et ad se dicuntur de Deo, id est sine relatione, et de omnibus personis communiter et de singulis divisim dicuntur nec pluraliter, sed singulariter in summa accipiuntur. Illa vero nomina, quae proprie ad singulas pertinent personas, relative, non substantialiter dicuntur. « Quod enim proprie singula in Trinitate persona dicitur, ut ait Augustinus in eodem,2 nullo modo ad se ipsam, sed ad aliam invicem vel ad creaturam dicitur: et ideo relative, non substantialiter dici manifestum est ». |
One Great One, because not by a participation in magnitude is God great, but by His Great Self [se ipso magno] He is great, because He is His own Greatness. Thus must it be said both of the goodness and eternity and omnipotence of God and of all (names) entirely, which can be substantially pronounced of God, by which one speaks [dicitur] regarding Him, not in a transferred manner and through a similitude, but properly, if, however, anything can be said of Him properly by the mouth of man ».1 Behold, he has openly taught, that names signifying the Unity of the Divine Majesty both are said of God regarding Himself, that is without a relation, and of all the Persons commonly and are said of Each separately [singulis divisim], and are not plurally, but singularly accepted in the Most High. However, those names, which properly pertain to each Person, relatively, are not said substantially « For what is properly said according to each Person in the Trinity », as (St.) Augustine says in the same (book),2 « is in no manner said relatively regarding (the Person) Himself, but (rather) regarding the other (Person) in the relation [ad aliam invicem] and/or regarding a creature: and for that reason it is manifest that they are said relatively, not substantially ». |
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1 Ex eodem loc. cit. c. 10. n. 11. 2 Cap. 11.n. 12. — Vat. et edd. 3, 4, 9 male se ipsum pro se ipsam. |
1 From the same loc. cit., ch. 10, n. 11. 2 Chapter 11,n. 12. — The Vatican edition and editions 3, 4, and 9, read badly Each Himself [se ipsum] for (the Person) Himself [se ipsam]. |
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 than 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.