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 XLVIII.

DISTINCTION 48

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol 1, pp. 849-850.
Cum Notitiis Editorum Quaracchi.

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1882, Vol. 1, pp. 849-850.
Notes by the Quaracchi Editors.

Cap. I.

 

Quod homo aliquando bona voluntate aliud vult quam Deus, et mala idem quod Deus.

Chapter I.

That man sometimes with good will wills (something) other than God (wills), and with bad (will sometimes wills) the same which God (wills).

Sciendum quoque est, quod aliquando mala est voluntas hominis idem volentis, quod Deus vult fieri; et aliquando bona est voluntas hominis aliud volentis quam Deus.  Ut enim bona sit hominis voluntas, oportet attendere, quid congruat ei velle et quo fine.  Tantum enim interest inter voluntatem Dei et voluntatem hominis, ut in quibusdam aliud congruat Deo velle, aliud homini.  Unde Augustinus in Enchiridio:1  « Aliquando, inquit, bona voluntate homo vult aliquid, quod Deus non vult bona multo amplius multoque certius voluntate — nam illius mala voluntas esse nunquam potest — tamquam si bonus filius patrem velit vivere, quem Deus bona voluntate vult mori.  Et rursus fieri potest, ut hoc velit homo voluntate mala, quod Deus vult bona, velut si malus filius velit mori patrem, velit etiam hoc Deus.  Nempe ille vult quod non vult Deus, iste vero id vult quod vult et Deus; et tamen bonae Dei voluntati pietas illius potius consonant, quamvis aliud volentis, quam huius idem volentis impietas.  Multum enim interest, quid velle homini, quid2 Deo congruat, et ad quem finem suam quisque referet voluntatem, ut approbetur vel improbetur ».  Potest enim velle bonum, quod non congruit ei velle, et potest velle bonum, quod congruit, sed non refert ad finem rectum; et ideo non est bona voluntas.

It must also be known, that sometimes the will of the man willing the same (thing), which God wills to be done, is evil; and sometimes the will of the man willing (something) other than (what) God (wills) is good.  For that the will of a man be good, it is necessary to attend to, what is congruent for him to will and for what end.  For there is so great a difference [tantum interest] between the Will of God and the will of man, that in certain (things) it is congruent for God to will one (thing), for man another.  Wherefore (St.) Augustine in (his) Enchiridion1 says:  «  Sometimes a man wills something with good will, which God does not will with good will in a much more ample and much more certain manner — for His Will can never be evil — such as [tanquam] if a good son wills that (his) father live, whom God with good will wills to die.  And again it can come to be, that a man with bad will [mala voluntate] wills that, which God wills with good (will), such as [velut] if an evil son wills that (his) father die, (and) God also wills this.  Namely, the former wills what God does not will, but the latter does will that which God also wills; and yet the piety of the former is more consonant with God’s good will, even though (it is) of one willing (something) else, than the impiety of the latter willing the same (thing).  For there is much difference between [multum interest], what is congruent for a man to will, what (is congruent) for God (to will),2 and to which end anyone refers his own will, so that it be approved and/or disapproved ».  For one can will a good, which is not congruent for him to will, and one can will a good, which is congruent, but not refer (it) to an upright end [ad finem rectum]; and for that reason it is not a good will.

Cap. II.

 

Quod Dei voluntas per malas hominum voluntates impletur.3

Chapter II.

That God’s Will is fulfilled through the evil wills of men.3

Illud quoque non est praetermittendum, quod aliquando Dei voluntas bona per malam hominis voluntatem impletur, ut in crucifixione Christi factum est, quem Deus bona voluntate mori volut; Iudeai vero impia voluntate eum crucifixerunt.  Et volebant Iudaei mala voluntate quiddam, quod Deus bona voluntate volebat, scilicet ut Christus pateretur et moreretur; sed volebant et aliquid aliud, quod Deus non volebat, scilicet occidere Christum, quod fuit mala actio et peccatum.  Actum quippe Iudaeorum non voluit Deus, passionem vero Christi voluit, sicut et in Psalmo4 Christus ad Patrem ait:  Tu cognosvisti sessionem meam, « id est, voluisti et approbasti passionem meam »; tibi enim placuit.  Voluit itaque tota Trinitas, ut Christus pateretur, nec tamen voluit, ut Iudaei occiderent; quia voluit poenam Christi, sed non voluit culpam Iudaeorum, nec tamen noluit; si enim noluisset, nec fuisset.5

This, too, must not be overlooked, that sometimes God’s Good Will is fulfilled through man’s evil will, such as was done in the Crucifixion of Christ, whom God with good will willed to die; but the Jews [Iudaei] with an impious will crucified Him.  And certain Jews with bad will willed, what God willed with good will, namely, that Christ would suffer and die; but they also willed something else, which God did not will, namely to slay the Christ, which was an evil action and a sin.  The act, indeed, of the Jews God did not will, but the Passion of Christ He did will, just as Christ says in the Psalm4 to the Father:  Thou hast known My sitting, « that is, “Thou hast willed and hast approved My Passion »; for it pleased Thee”.  And so the whole Trinity willed, that Christ would suffer, and yet did not will, that the Jews would slay (Him); because (the whole Trinity) willed Christ’s punishment, but did not will the Jews’ fault, nor yet (God) was unwilling; for if (the Most Holy Trinity) were unwilling, neither would (Christ’s Death) have been.5

Sed ad hoc opponitur sic:  si voluit Deus, ut Christus pateretur, voluit utique, ut pateretur a Iudaeis, vel non.  Si voluit, ut non pateretur a Iudaeis, cum passus sit, factum est itaque, quod voluit Deus non fieri.  Si autem voluit, eum pati a Iudaeis, ergo voluit, eum occidi a Iudaeis:  voluit itaque, ut Iudaei occiderent eum.  —  Ad quod respondentes dicimus, simpliciter concedendum esse, quod Deus voluit, Christum pati et mori, quia eius passio bonum fuit et causa nostrae salutis.  Cum autem dicitur:  volebat, eum pati vel occidi a Iudaeis; hic distinguendum est.  Si enim intelligitur sic:  volebat, eum sustinere passionem sive crucifixionem a Iudaeis illatam, verus est sensus; si vero intelligitur sic:  volebat, ut Iudaei occiderent eum, falsum est.  Non enim volebat Deus actionem Iudaeorum, quae mala erat, sed volebat passionem bonam; et haec voluntas per malas Iudaeorum voluntates impleta est.  Unde Augustinus in Enchiridion:6  « Deus quasdam voluntates suas utique bonas implet per malorum hominum voluntates malas, sicut per malevolos Iudaeos bona voluntate Patris Christus pro nobis occisus est; quod tantum bonum fuit, ut Apostolus Petrus, quando id fieri nolebat, satanas ab ipso qui occisus est, diceretur ».  —  Ecce manifeste habes, magnum bonum fuisse, quod Christus occisus est; et hoc bonum quia Petrus nolebat, ideo redargutus est.

But to this there is opposed thus:  ‘If God willed, that Christ would suffer, He indeed willed, that He would and/or would not suffer by the Jews.  If He willed, that He would not suffer by the Jews, since He did suffer, there was done therefore [itaque], what God willed not to be done.  But if He did will, that He suffer by the Jews, therefore He willed, that He be slain by the Jews:  and so He willed, that the Jews slay Him’.  —  Responding to which, we say, that it simply must be conceded, that God willed, that Christ suffer and die, because His Passion was a good and the Cause of our salvation.  But when there is said:  “He willed, that He suffer and/or be slain by the Jews”; this must be distinguished.  For if it is understood thus:  “He willed, that He sustain the passion or crucifixion brought on by the Jews”,  the sense is true; if, however, it is understood thus:  “He willed, that the Jews slain Him”, it is false.  For God did not will the action of the Jews, which was evil, but He did will the good Passion; and this Will was fulfilled through the evil wills of the Jews.  Wherefore (St.) Augustine in (his) Enchiridion (says):6  « God indeed fulills certain of His own Wills through the evil wills of wicked men, just as through the malevolent Jews, with the good will of the Father, Christ was slain on our behalf; which was so great a good, that the Apostle Peter, when he was unwilling that that be done, was called [diceretur] a “satan” [satanas] by Him who was slain ».  —  Behold, you manifestly have, that it was a great good, that Christ was slain; and because Peter did not want this good, he was for that reason rebuked.

Cap. III.

 

Utrum placuerit viris sanctis, quod Christus pateretur et moreretur.

Chapter III.

Whether it pleased holy men, that Christ would suffer and die.

Ex quo solvitur quaestio, qua quaeri solet, utrum viris sanctis placere debuerit, quod Christus paeteretur vel occideretur.  Debuit enim eis placere intuitu nostrae redemptionis, sed non intuitu ipsius7 cruciatus.  Voluerunt ergo ac vehementer cupierunt, Christum mori propter liberationem hominis et impletionem . . .

From which there is solved the question, by which there is customarily asked, whether it ought to have pleased holy men, that Christ would suffer and/or be slain.  For it ought to have been pleasing to them, having seen our redemption, but not having seen His7 torment [intuitu ipius cruciatus].  Therefore they willed and vehemently desired, that Christ die for the sake of man’s liberation and the fulfillment . . .

1  Cap. 101. n. 26.  —  Vat. cum pluribus edd. omittit inquit.

2  Vat. cum paucis edd. addit velle.

3  In cod. E et ed. 1 hic incipit d. XLVIII.

4  Psalm 138, 2, et August., Enarrat. in hunc Psalm. n. 4.  —  Etiam ae quae praecedunt secundum sensum colecta sunt ex August., Enchirid. c. 101. n. 26.

5  Cod. D nec fecisset, A B non fuisset.

6  Cap. 101. n. 26.  —  In fine respicitur Matth. 16, 23.

7  Codd. eius.

1  Chapter 101, n. 26.  —  The Vatican edition, together with very many editions, omits says [inquit].

2  The Vatican edition, together with a few editions, adds to will [velle].

3  In codex E and edition 1 Distinction XLVIII begins here.

4  Ps. 138:2, and (St.) Augustine, Enarrations on this Psalm, n. 4.  —  Even those which precede this have been gathered, according to sense, from (St.) Augustine, Enchiridion., ch. 101, n. 26.

5  Codex D reads neither would He have done it [nec fecisset], Codices A and B have (Christ’s Death) would not have been [non fuisset] for neither would (Christ’s Death) have been [nec fuisset].

6  Chapter 101, n. 26.  —  At the end there is a reference to Mt. 16:23.

7  The codices read His [eius] for His [ipsius].

 

p. 850

divinae voluntatis; sed non voluerunt delectatione1 ipsius afflictionis.  De eodem ergo laetabantur et tristabantur, sed ob aliud gaudebant et propter aliud dolebant.  Volebant igitur, Christum mori pro hominis redemptione, et tamen de morte ipsius diversis de causis corda eorum varie movebantur.

of the Divine Will; but they did not will (this) with delight1 in His affliction [delectatione ipsius afflictionis].  Therefore, concerning the same (thing), they were glad and were sad, but because of one (thing) they rejoiced and on account of the other they grieved.  Therefore, they willed, that Christ die for man’s redemption, and yet concerning His Death their hearts were moved variously from diverse causes.

Cap. IV.

 

Utrum passiones Sanctorum debeamus velle.

Chapter IV.

Whether we ought to will the sufferings of the Saints.

Si vero quaeritur, utrum eodem modo sentiendum sit de passionibus et martyriis Sanctorum; dicimus, aliquam esse differentiam inter passionem capitis et membrorum.  Christi namque passio causa est nostrae salutis, quod non est passio alicuius Sancti.  Nullius enim passione redempti sumus nisi Christi.  Profuerunt quidem non modo eis qui passi sunt, verum etiam aliis fidelibus ipsorum passiones; verumtamen nostra redemptio non sunt:  hoc enim illius sola passio potuit, qui Deus est et homo.  Illius ergo passionem credentium piae mentes voluerunt et optaverunt fieri, sicut futuram2 credebant; passiones vero Sanctoum possumus velle et nolle, et utrumque bona voluntate, si rectos nobis proponamus fines.  Cui enim placuit Pauli passio eo fine, quia praemium eius per hoc auctum et paratum cernebat, bonam videtur habuisse voluntatem, quae voluntati eius congruebat, qua cupiebat dissolvi et esse cum Christo.3  Qui autem voluit, eum declinare passionem et effugere manus iniquorum, compassione pietatis, et ille habuit bonam voluntatem.  Unde Augustinus in Enchiridio:4  « Bonae apparebant voluntates piorum fidelium, qui nolebant, Apostolum Paulum Ierusalem pergere, ne ibi pateretur mala, quae Agabus propheta praedixerat.  Et tamen hoc illum Deus pati volebat pro annuntianda fide Christi, exercens martyrem Christi; neque ipse bonam voluntatem suam implevit per Christianorum voluntates bonas, sed per Iudaeorum malas; et ad eum potius pertinebant qui nolebant quod volebat, quam illi per quos volentes factum est quod volebat, quia id ipsum mala voluntate fecerunt, quod Deus bona voluntate voluit ».5  Ita et in passione Christi factum est.  Quod enim Deus voluit, hoc idem Iudas, Iudaeus et diabolus, sed illi mala voluntate, Deus vero bona voluntate, scilicet ut Christus moreretur.  Verumtamen illi actum voluerunt, quem Deus non voluit.

If, however, there is asked, whether one must think in the same manner concerning the passions and martyrdoms of the Saints; we say, that there is some difference between the passion of the Head and of the members.  For indeed Christ’s Passion is the Cause of our salvation, wherefore [quod] the passion of any Saint is not.  For we have been redeemed by the passion of no one but of Christ.  Indeed they do not profit those who have suffered, but their sufferings (do profit) the other faithful; but yet they are not our redemption:  for this [hoc] His Passion alone could (obtain), He who is God and man.  Therefore His Passion the pious mind of believers willed and chose to be done, just as they believed (it was) going to be;2 but the passions of the Saints we can will and not will, and each with a good will, if we propose upright ends for ourselves.  For he, whom (St.) Paul’s passion pleased to this end [eo fine], because through doing and preparing for this [per hoc auctum et paratum] he determined [cernebat] his reward, seems to have had good will, which was congruent to his will, by which he desired to be dissolved and to be with Christ.3  But he who willed, that he turn aside from suffering and flee from the hands of the iniquitous, according to the compassion of (his) piety, also had good will.  Wherefore (St.) Augustine in (his) Enchiridion (says):4  « The wills of the pious faithful appeared good, who were unwilling, that the Apostle Paul go off [pergere] to Jerusalem, lest he suffer there the evils, which Agabus, the prophet, had foretold.  And yet God willed the former to suffer this for announcing the Faith of Christ, exercising (thereby) Christ’s martyr; nor did he himself fulfill his own good will through the good wills of the Christians, but through the evil ones of the Jews; and to him there rather pertained those who did not will what he willed, than those willing, through whom there was done, what he willed, because that very (thing) they did with an evil will, which God willed with a good will ».5  Thus was it also done in the Passion of Christ.  For what God willed, this same (thing did) Judas (Iscariot), the Jew [Iudaeus] and the Devil (also will), but they with an evil will, but God with a good will, namely, that Christ die.  But yet they willed the act, which God did not will.

Explicit liber primus;6 incipit secundus.

Here ends the First Book;6 Here begins the Second.

1  Cod. D dolorem, C dilectione, E dilectionem.

2  Ita codd; Vat. cum aliis edd. futurum.

3  Phil 1, 23.  —  Immediate ante Vat. et ed. 1 quia pro qua.

4  Loc. cit.  —  Respicitur illud factum, quod narratur Act. 21, 10. seqq.

5  Ita codd. et edd., excepta Vat., quae cum originali sic habet:  quia id ipsum quidem, sed ipse per eos bona, illi autem mala voluntate fecerunt.  —  Immediate post Vat. et edd. 4, 8, 9 omittendo Iudas habent Iudaei, aliae omittunt Iudaeus.

6  Ita cod. B; codd. A C E:  Hic finitur primus liber de mysterio Trinitatis:  incipit liber secundus de rerum creatione et formatione corporalium et aliis pluribus (deest in A) eis pertinentibus.  In cod. D et in edd. haec rubrica paulo aliter exhibetur.

1  Codex D reads the sorrow of [dolorem], codex C (this) with love of [dilectione], codex E the choice of [dilectionem] for (this) with delight in [dilectatione].

2  Thus the codices; the Vatican edition, together with the other editions, has (it, i. e. the deed, was) going to be [futurum] for (it, i.e the Passion, was) going to be [futuram].

3  Phil. 1:23.  —  Immediately before this the Vatican edition and edition 1 have because [quia] for by which [qua].

4  Loc. cit..  —  A reference to that deed, which is narrated in Acts. 21:10 ff.

5  Thus the codices and editions, except the Vatican, which together with the original has:  because that very (thing) did they, indeed, do, but He with a good (will) through them, but they with an evil will [quia id ipsum quidem, sed ipse per eos bona, illi autem mala voluntate fecerunt].  —  Immediately after this the Vatican edition and editions 4, 8 and 9, omitting Judas (Iscariot) [Iudas], have the Jews [Iudaei], the others omit the Jew [Iudaeus].

6  Thus codex B; codices A C and E have:  Here finishes the First Book on the Mystery of the Trinity:  Here begins the Second on the Creation and Formation of corporal things and many [which many is lacking in codex A] other (things) pertaining to these [Hic finitur primus liber de mysterio Trinitatis:  incipit liber secundus de rerum creatione et formatione corporalium et aliis pluribus eis pertinentibus].  In codex D and in the editions this rubric is exhibited in a slightly different manner.

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.