Magistri Petri Lombardi
Arch. Episc. Parisiensis

Master Peter Lombard
Archbishop of Paris

Sententiarum Quatuor Libri

The Four Books of Sentences

LIBER SECUNDUS SENTENTIARUM.

 

DE  RERUM  CREATIONE  ET  FORMATIONE  CORPORALIUM ET  SPIRITUALIUM
ET  ALIIS  PLURIBUS  EO  PERTINENTIBUS

THE SECOND BOOK OF THE SENTENCES

 

ON THE CREATION AND FORMATION OF THINGS CORPORAL AND SPIRITUAL AND MANY OTHERS PERTAINING TO THIS

DISTINCTIO V.

DISTINCTION 5

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1885, Vol. 2, pag. 143-144.
Cum Notitiis Editorum Quaracchi

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1885, Vol. 2, pp. 143-144.
Notes by the Quaracchi Editors.

Cap. I.

 

De confirmatione et conversione stantium, et aversione et lapsu cadentium.

Chapter I.

On the confirmation and conversion of (those) standing, and the aversion and lapse of (those) falling.

« Post haec consideratio adducit inquirere, quales effecti sint, dum dividerentur aversione et conversione.  Post creationem namque mox quidam conversi sunt ad Creatorem suum, quidam aversi.  Converti ad Deum fuit ei caritate adhaerere, averti odio habere vel invidere.  Invidiae namque mater est superbia, qua voluerunt se parificare Deo.  —  In conversis quasi in speculo relucere coepit Dei sapientia, qua illuminati sunt; aversi vero excaecati sunt.  Et illi quidem conversi sunt et illuminati a Deo, gratia apposita.  Isti vero sunt excaecati non immissione malitiae, sed desertione gratiae, a qua deserti sunt, non ita, quod prius dedita1 subtraheretur, sed quia nunquam est apposita, ut converterentur.  Haec est ergo conversio et aversio, qua divisi sunt qui natura boni erant, ut sint alii supra illud bonum per iustitiam boni, alii illo corrupto per culpam mali.  Conversio iustos fecit, et aversio iniustos.  Utraque fuit voluntatis, et voluntas utrinque libertatis ».

« After these (things, their) consideration leads us forward to inquire, “What did (they Angels) become, when they were divided by aversion (from God) and conversion (to Him)?”  For indeed after (their) creation certain ones were soon [mox] converted to their Creator, certain ones turned away [aversi].  (Their) cleaving to God by charity was (their) converting to Him, (their) holding (of Him) in hatred and/or envying (of Him was their) turning away.  For indeed envy is the mother of the pride, by which (the latter) wanted to make themselves the peers of God.  —  In the converted, the Wisdom of God, by which they were illuminated, began to glitter as in a mirror; but (those who had) turned away were thoroughly blinded.  And the former were indeed converted and illuminated by God, by an apportioned grace [gratia apposita].  But the latter were thoroughly blinded not by the instilling [immissione] of malice, but by the desertion of grace, by which they deserted, not thus, that (the grace) handed [dedita]1 (them) was subtracted, but because there was never apportioned (a grace), so that they might be converted.  Therefore this is the conversion and aversion, by which they were divided, they who were good in nature, so that some might be good above that good (deed) through justice, others evil by that corrupt (deed) through (their own) fault.  Conversion made (the former) just, and aversion (made the latter) unjust.  Each (action) belonged to the will, and the will (of the Angels) on each side (belonged) to liberty ».

Cap. II.

 

De libero arbitrio breviter tangitur.

Chapter II.

Briefly touches upon free will.*

« Habebant etiam omnes liberum arbitrium, quod est libera potestas et habilitas voluntatis rationalis.  Poterant enim voluntate eligere quodlibet et ratione iudicare, id est discernere, in quibus constat liberum arbitrium. Nec creati sunt volentes averti vel converti, sed habiles ad volendum hoc vel illud; et post creationem spontanea voluntate alii elegerunt malum, alii bonum.  Et ita discrevit Deus lucem a tenebris, sicut dicit Scriptura,2 id est bonos Angelos a malis, et lucem appellavit diem, tenebras vero noctem, quia bonos Angelos gratia sua illuminavit, malos vero excaecavit ».

« All (of them) also had free will [liberum arbitrium], which is the free power and ability of the rational will.  For they could, by (their) will, choose what pleased (them) and by (their) reason judge, that is, discern, in which (acts) consists free will.  Nor were they created willing to turn away and/or convert, but able to will the latter and the former; and after (their) creation by a spontaneous will some chose evil, others good.  And thus God divided [discrevit] light from shadows, just as Scripture2 says, that is, the good Angels from the evil ones, and He called light “day”, but the shadows “night”, because He illumined the good Angels by His grace, but the evil ones He thoroughly blinded ».

Cap. III.

 

An aliquid datum fuerit stantibus, quo converterentur.

Chapter III.

Whether anything had been given to (those) standing, by which they were converted.

« Si autem quaeritur, utrum post creationem conversis aliquid collatum sit, per quod converterentur, id est, diligerent Deum; dicimus, quia est eis collata gratia cooperans, sine qua non potest proficere rationalis creatura ad meritum vitae.  Cadere enim potest per se, sed proficere non potest sine gratia adiuvante ».

« Moreover, if it is asked, “Whether after (their) creation something was conferred upon the converted, through which they were converted, that is, would love [diligerent] God; we say, that a cooperating grace was conferred upon them, without which the rational creature cannot make progress toward the merit of (eternal) life.  For one can fall down through himself, but one cannot make progress without helping grace ».

Cap. IV.

 

Qua gratia indigebant Angeli, et qua non.

Chapter IV.

Which grace the Angels needed, and which (they did) not.

Non indigebat Angelus gratia, per quam iustificaretur, quia malus non erat, sed qua ad diligendum Deum perfecte et obediendum adiuvaretur.  Operans quidem gratia dicitur, qua iustificatur impius, id est de impio fuit pius, de malo bonus.  Cooperans vero, qua iuvatur ad bene volendum efficaciter et Deum prae omnibus diligendum et ad operandum bonum et ad perseverandum in bono et huiusmodi, de quibus postea plenius agemus.3  Data est ergo Angelis, qui perstiterunt, cooperans gratia, per quam conversi sunt, ut Deum perfecte diligerent.  Conversi ergo sunt a bono, quod habebant, non perdito, ad maius bonum, quod non habebant; et est facta ista conversio per gratiam cooperantem libero arbitrio, quae gratia aliis, qui ceciderunt, apposita non fuit.

An Angel did not need the grace, through which he would be justified, because he was not wicked, but (he did need the grace) by which he would be helped to love [diligendum] and obey God perfectly.  Indeed the grace, by which an impious (man) is justified, that is was made pious from (being) impious, good from evil, is called “operating (grace)”.  But cooperating (grace is the grace), by which one is helped to rightly will, efficaciously, both that God be loved before all (things) and to work the good and to to persevere in the good and (acts) of this kind, concerning which we will deal3 more fully hereafter.  Therefore there was given to the Angels, who persisted (in the Truth), the cooperating grace, through which they were converted, to love God perfectly.  Therefore they were converted from the good, which they had, since it was not lost, to the greater Good, which they did not have; and that conversion of their was wrought through cooperating grace by free will, which grace was not apportioned to the others, who fell down.

Cap. V.

 

An lapsis sit imputanda aversio.

Chapter V.

Whether (their) aversion is to be imputed to (their) falls.

Ideoque a quibusdam dici solet, non esse imputandum illis qui aversi sunt et non conversi, quia sine gratia converti non poterant; sed illa non est eis data, nec culpa illorum fuit, quod non est data, quia in eis nulla culpa adhuc praecesserat.  —  Ad quod dicit potest, quoniam quibus apposita est ipsa gratia, non fuit ex meritis eorum, alioquin iam non esset gratia,4 si ex . . .

And for that reason there is customarily said, by certain (authors), that (sin) is not be imputed to those who turned away and were not converted, because without grace they could not be converted; but that (grace) was not given them, nor was it their fault, that it was not given, because in them no fault yet had preceded.  —  To which it can be said, that since to those whom that grace was apportioned, it was not out of their merits, otherwise it would not have been a grace,4 if . . .

1  Vat. sola habita, edd. 2, 6, 8 data.  Paulo inferius post illud bonum edd. 1, 8 inserunt quod habebant.  Deinde pro utrinque Vat. cum ceteris edd., exc. 1, utriusque; incongrue.  —  Totum hoc cap. I. fere ad verbum ex Hugone, I. de Sacram. p. 5. c. 23. et Summa Sent. tr. 2. c. 2. exscriptum est; sequens cap. nec non plura alia ex eadem Sum tr. 2. c. 3. sumta sunt.

2  Gen. 1, 4.

3  Vat. cum codd. B E et nonnullis edd. dicemus, scilicet in d. XXVI. et XXIX.

4  Respicitur Rom. 11, 6.

1  The Vatican edition alone has (the grace) given (them) [data].  A little below this after that good [illud bonum] editions 1 and 8 insert which they had [quod habebant].  Then for (of the Angels) on each side [utrinque] the Vatican edition, together with all the other editions, excluding edition 1, has of each [utriusque], incongruously.  —  Nearly the whole of this first Chapter has been transcribed from Hugo (of St. Victor), On the Sacraments, Bk. I, p. 5, ch. 23 and his Summa of Sentences, tr. 2, ch. 3; the following Chapter, and also several other (sentences) has been taken from the same Summa., tr. 2, ch. 3.

2  Gen. 1:4.

3  The Vatican edition, together with codices B and E and not a few editions, has we will speak [dicemus], namely (here) in d. XXVI and XXIX.

4  A reference to Rom. 11:6.

 

* [Trans. note:  As frequently occurs in Chapter titles, they are to be read along with the subtitle as one phrase, and thus the sense here is Chapter II briefly touches upon free will.]

p. 131

merito, quod esset ante gratiam, daretur.  Quod vero aliis non est data, culpa eorum fuit, quia, cum stare possent, noluerunt, quousque gratia apponeretur, sicut alii perstiterunt, donec, illis cadentibus per superbiam, eis gratia est apposita.  Aperte ergo cadentium culpa in hoc deprehendi potest, quia, licet sine gratia nequirent proficere, quam nondum acceperant, per id tamen, quod eis collatum erat in creatione, poterant non cadere, id est stare; quia nihil erat, quod ad casum eos compelleret, sed sua spontanea voluntate declinaverunt; quod si non fecissent, quod datum est aliis utique daretur et istis.

what was before grace, was given out of merit.  However that it was not given to the others, was their fault, because, when they could stand, they did not want to, as long as grace was apportioned, just as the others did persist, until, with the former falling down through pride, grace was apportioned to them.  Therefore the fault of the ones falling down can be openly detected [deprehendi] in this, that, though they were unable to make progress without the grace, which they had not yet accepted, yet through that, which had been conferred upon them in being created [in creatione], they were able not to fall, that is, to stand; because there was nothing, which compelled them to (their) downfall [ad casum], but they turned aside by their own spontaneous will, which if they had not done, what was given to the others would have indeed been given even to them.

Cap. VI.

 

Utrum beatitudinem, quam acceperunt in confirmatione stantes, meruerunt per aliquam tunc appositam gratiam.

Chapter VI.

Whether the beatitude, which the standing accepted in confirmation, they merited through some grace apportioned at that time.

Hic quaeri solet, utrum in ipsa confirmatione beati fuerunt Angeli, et an ipsam beatitudinem aliquo modo meruerint.  —  Quod in ipsa confirmatione beati fuerint, plures contestantur auctoritates,1 et ideo pro constanti habendum est.  —  Utrum vero per gratiam tunc sibi datam ipsam beatitudinem meruerint, ambiguum est.  Quibusdam enim placet, quod eam meruerint per gratiam, quam in confirmatione perceperunt,2 simulque in eis meritum et praemium fuisse dicunt, nec meritum praecessisse praemium tempore, sed causa.  —  Aliis autem videtur, quod beatitudinem, quam receperunt in confirmatione, per gratiam tunc appositam non meruerint, dicentes, tunc non fuisse eis collatam gratiam ad merendum, sed ad beate vivendum; nec tunc eis datum esse bonum, quo mererentur, sed quo feliciter fruerentur.  Quod autem tunc in praemium acceperunt per obsequia nobis exhibita ex Dei obedientia et reverentia mereri dicunt; et ita praemium praecessit merita.  Et hoc mihi magis placere fateor.3

Here there is customarily asked, whether in (their) very confirmation the Angels were blessed, and whether they in any manner merited beatitude itself.  —  That they had been blessed in (their) very confirmation, several authorities witness to,1 and for that reason one must hold for (this) being established [pro constanti].  —  However, whether they merited then, through a grace given to them, beatitude itself, is ambiguous.  For it pleases certain ones, that they merited through grace, what they perceived2 in confirmation, and they say that there was together in them merit and reward [praemium], and that (their) merit did not precede (their) reward in time, but in cause.  —  But it seems to others, that the beatitude, which (the good Angels) received in confirmation, they did not merit through a grace apportioned at that time, saying, that there was not conferred upon them at that time a grace for meriting, but for living in a blessed manner; and that at that time there was not given them the good, by which they merited, but (rather the good) which they happily enjoyed.  Moreover what they then accepted as a reward [in praemium], they say, they merited through the reverent services [obsequia] (they) exhibited to us out of (their) obedience and reverence for God; and thus a reward preceded (their) merits.  And this, I say, pleases me more.3

1  Cod. Erf.:  sicut August., XI. de Civ. Dei, c. 12, et XI. de Gen. c. 8, et libr. de Corrept. et gratia circa medium, et fere ubique secundum August., ubi loquitur de materia ista.

2  Codd. B C E acceperunt.

3  Cod. Erf. annotat:  Hic non tenetur Magister.  —  Nec S. Bon. hanc sententiam approbat.  Cfr. Comment. hic a. 3. q. 2.

1  The Erfurt Codex has:  just as (St.) Augustine (does) [sicut August.], On the City of God, Bk. XI, ch. 12, and On Genesis, Bk. XI, ch. 8, and in the book On Correction and Grace, near the middle, and nearly everywhere according to (St.) Augustine, where he speaks of this matter.

2  Codices B C and E have they accepted [acceperunt].

3  The Erfurt Codex notes:  Here Master (Peter) is not held [Hic non tenetur Magister].  —  Nor does St. Bonaventure approve of this sentence.  Cf. his Commentaries, here in a. 3, q. 2.

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