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Magistri Petri Lombardi |
Master Peter Lombard |
Sententiarum Quatuor Libri |
The Four Books of Sentences |
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LIBER SECUNDUS SENTENTIARUM.
DE RERUM CREATIONE ET
FORMATIONE CORPORALIUM ET SPIRITUALIUM |
THE SECOND BOOK OF THE SENTENCES
ON THE CREATION AND FORMATION OF THINGS CORPORAL AND SPIRITUAL AND MANY OTHERS PERTAINING TO THIS |
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DISTINCTIO VI. |
DISTINCTION 6 |
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Opera Omnia S. Bonaventurae, |
Latin
text taken from Opera Omnia S. Bonaventurae, |
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Cap. I.
Quod de maioribus et minoribus quidam ceciderunt, inter quos unus fuit celsior, scilicet lucifer. |
Chapter I. That of the greater and lesser (Angels) certain ones fell down, among whom one was loftier, namely Lucifer. |
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Praeterea sciri oportet, quoniam, sicut de maioribus et minoribus quidam perstiterunt, ita de utroque gradu quidam corruerunt. Inter quos unus fuit omnibus aliis cadentibus excellentior, nec inter stantes aliquis eo fuit dignior, sicut testimoniis auctoritatum monstratur. Ait enim Iob:1 Ipse principium viarum Dei. Et in Ezechiele legitur: Tu signaculum similitudinis, plenus scientia et perfectione decorus, in deliciis paradisi Dei fuisti. Quod Gregorius2 exponens ait: « Quanto in eo subtilior est natura, eo magis in illo imago Dei similis insinuatur impressa ». Item in Ezechiele legitur: Omnis lapis pretiosus operimentum eius, id est, omnis Angelus quasi operimentum eius erat, quia, ut dicit Gregorius, « in aliorum comparatione ceteris clarior fuit ». Unde et vocatus est lucifer, sicut testatur Isaias:3 Quomodo, inquit, cecidisti lucifer, qui mane oriebaris etc.? Qui non unus ordo, sed unus spiritus accipiendus est, qui, teste Isidoro, postquam creatus est, eminentiam naturae et profunditatem scientiae suae perpendens, in suum Creatorem superbivit in tantum, quod etiam Deo se aequare voluit, ut in Isaia dicitur: In caelum ascendam, super astra caeli exaltabo solium meum, et ero similis Altissimo. Similis quidem Deo esse voluit non per imitationem, sed per aequalitatem potentiae. |
Moreover it is necessary [oportet] that it be known, that since, just as certain ones of the greater and lesser (Angels) persisted (in the Truth), so certain ones of each grade were ruined [corruerunt]. Among whom one was more excellent than all the others falling [cadentibus], nor was there any (Angel) among the ones standing (firm) more worthy than he, just as is shown by the testimonies of authorities. For Job says:1 He (was) the beginning of God’s ways. And in Ezekiel there is read: Thou, the mark of the similitude, full of knowledge and ornamented with perfection, were in the delights of God’s Paradise . Which (Pope St.) Gregory (the Great)2 expounding says: « As much as there was in him a more subtler nature, there is by this insinuated (that there was) in him a more similar, impressed image of God ». Likewise in Ezekiel there is read: Every precious stone his covering, that is, every Angel was as his covering, because, as (St.) Gregory says, « in comparison to the others he was clearer than all the rest ». Wherefore he is also called “Lucifer” (i.e. the light bearer), just as Isaiah testifies:3 In what manner, he says, did thou Lucifer fall down, you who rose at the morn etc.? Who not as one order, but as one spirit is to be accepted, who, on the testimony of (St.) Isidore, after he was created, weighing thoroughly the eminence of (his own) nature and the profundity of his own knowledge, was proud toward [in] his own Creator unto so great (a degree), that he willed even to equate himself to God, as is said in Isaiah: I shall ascend into Heaven, above the stars of Heaven I shall exalt my throne, and I shall be similar to the Most High. Similar, indeed, to God did he will to be, not through imitation, but through the equality of power. |
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Cap. II.
Unde et quo deiecti sunt. |
Chapter II. Whence and whither they were cast down. |
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Et tantae superbiae merito de caelo, id est de empyreo, in quo cum aliis fuerat, deiectus est in istum caliginosum aërem cum omnibus suae pravitatis consortibus. Nam, ut Ioannes ait in Apocalypsi:4 Draco de caelo cadens secum traxit tertiam partem stellarum, quia lucifer ille aliis maior non solus cecidit, sed cum eo alii multi, qui ei in malitia consenserunt, eosque cadentes huius caliginosi aëris habitaculum excepit. Et hoc ad nostram probationem factum est, ut sit nobis exercitationis causa. Unde Apostolus:5 Colluctatio est nobis adversus principes et potestates mundi huius et adversus rectores tenebrarum harum, contra spiritualia nequitiae in caelestibus; quia daemones, qui sunt spirituales et nequam, in hoc turbulento aëre, nobis propinquo, quod caelum appellatur, habitant. Unde et diabolus princeps aëris dicitur. |
And (the Angel) of such a great pride was meritedly cast down from Heaven, that is from the empyrean (Heaven), in which he had been with the others, unto this gloomy [caliginosum] air of ours, with all (those) consorting in his depravity. For, as (St.) John (the Apostle) says in the Apocalypse:4 The Dragon, falling down from Heaven, dragged with himself a third part of the stars, because that light-bearer, greater than the others, did not fall down alone, but with him (were) many others, who consented to him in wickedness, and the dwelling of this gloomy air caught [excepit] them falling. And this was done for our probation [ad nostram probationem], so that it might be for the sake of our exercise (in virtue). Whence the Apostle (says):5 Ours is a contest together [colluctatio] against the princes and powers of this world and against the rules of these shadows, against the spiritual wickednesses [nequitiae] in the heavenly (places); because the demons, who are spiritual and good-for-nothing [nequam], dwell in this turbulent air, near to us, which is called a “heaven”. Wherefore the Devil is also said (to be) “the Prince of the air”. |
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Cap. III.
Quare non est eis concessum habitare in caelo, vel in terra. |
Chapter III. For what reason has it not been conceded to them to dwell in Heaven, and/or on Earth. |
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Non enim est eis concessum habitare in caelo, quia clarus locus est et amoenus; nec in terra nobiscum, ne homines nimis infestarent;6 sed iuxta Apostoli Petri doctrinam in Epistola canonica traditam, in aëre isto caliginoso, qui eis quasi carcer usque ad tempus iudicii deputatus est. Tunc autem detrudentur in baratrum inferni, secundum illud: Ite maledicti in ignem aeternum, qui paratus est diabolo et angelis eius. |
For it has not been conceded to them to dwell in (the empyrean) Heaven, because it is a clear and pleasant place; nor on Earth with us, lest they harass [infestarent]6 men exceedingly; but in accord with the doctrine of the Apostle (St.) Peter handed down in the canonical Epistle, in this gloomy air of ours, which was deputed for them as a prison even unto the time of Judgment. Moreover at that time they shall be thrust down into the pit of Hell [baratrum inferi], according to that (verse): Go you accursed into the eternal fire, which has been prepared for the Devil and his angels. |
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Cap. IV.
De praelationibus daemonum. |
Chapter IV. On the prelations* of the demons. |
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Et sicut inter bonos Angelos alii aliis praesunt, ita et inter malos alii aliis praelati sunt, et alii aliis subiecti. Quamdiu enim durat mundus, Angeli Angelis daemones daemonibus, homines hominibus praesunt; sed in futuro omnis evacuabitur praelatio, ut docet Apostolus.7 Habent quoque, secundum modum scientiae maioris vel minoris, praelationes alias maiores vel minores. Quidam enim uni provinciae, alii uni homini, aliqui etiam uni vitio praesunt. Unde dicitur spiritus superbiae, spiritus luxuriae et huiusmodi, quia de illo vitio maxime potest homines tentare, a quo nominatur.8 Inde etiam est, quod nomine daemonis divitiae vocantur, scilicet mammona. Est enim mammon nomen daemonis, quo nomine vocantur divitiae secundum Syricam linguam. Hoc autem non ideo est, quod diabolus in potestate habeat dare, vel auferre divitias, cui vellit, sed quia eis utitur ad hominum tentationem et deceptionem. |
And just as among the good Angels some take precedence [praesunt] to others, so also among the evil ones some have been preferred [praelati sunt] to others. For as long as the world lasts, Angels take precedence to Angels, demons to demons, (and) men to men; but in (the world) to come every preferment [praelatio] will be emptied out, as the Apostle7 teaches. They also have according to (their) manner of greater and/or lesser knowledge, other greater and/or lesser prelacies [prelationes]. For certain ones preside over [praesunt] one province, others over one man, even some over one vice. Whence one is said (to be) “the spirit of pride”, “the spirit of lust” and of this kind, because from that vice, by which he is named8 he can tempt men most of all. Hence it also is, that riches are called by the name of a demon, that is “Mammon”. For “mammon”, the name by which riches are called according to the Syrian language, is the name of a demon. But this is not for this reason, that a devil has (it) in (his) power to give riches, to whom he wants, and/or take (them) away, but because he uses them for the temptation and deception of men. |
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1 Cap. 40. Locus Ezech. est 28, 12. 13. Vulgata: perfectus decore. — Etiam in hac dist. Magist. multa mutuavit ex Hugone, Sum. Sent. tr. 2. c. 4, et ex Abaelardo, Sic et non, c. 47. 2 Libr. XXXII. Moral. c. 23. n. 47. (verbis modice mutatis), in quo loco Vat. sola plenius pro magis. Sequens locus Gregorii est in Ezech. 28, 13, n. 48. 3 Cap. 14, 12. — Locus Isidori est I. Sent. c. 10. n. 8, secundum sensum, et locus Isaiae, qui mox citatur, est c. 14, 13. 14, nonnullis mutatis et omissis. Subinde pro quidem codd. B D bene quippe. 4 Cap. 12, 3. 4. — Paulo inferius pro excepit omnes edd., exc. Vat. recepit; et mox pro ut sit nobis ed. 1 ut sint nobis. 5 Ephes. 6, 12. Cfr. et ibid. 2, 2. 6 Cfr. August., XI. de Gen. ad lit. c. 26. n. 33. Locus ex Petri Epist. mox citatus est II. Epist. c. 1, 19: . . . quasi lucernae lucenti in caliginoso loco. Cfr. ibid. 2, 4. et Iudas v. 6: Angelos . . . vinculis aeternis sub caligine reservavit. Locus deinde Matth. est 25, 41. 7 Epist. I. ad Cor. 15, 24. Mox respicitur Dan. 10, 13. — Ad initium huius cap. cod. Erf. annotat: Illud Gandolphi, Sent. I. 2. c. 14. Gandolphus ante Magistrum scripsit libros Sententiarum adhuc ineditos. 8 Vat. dominatur, codd. nec non edd. 1, 2, 3, 7 refragantibus. — De mammona cfr. Luc. 16, 9-13; Matth. 6, 24. |
1 Chapter 40. The passage from Ezechiel is 28:12,13. The Vulgate reads perfected in ornament [perfectus decore]. — Even in this Distinction Master (Peter) has changed many (things) form Hugo (of St. Victor’s), Summa Sententiarum, tr. 2, ch. 4, and from Abelard’s, Sic et non, ch. 47. 2 Morals of the Book of Job, Bk. XXXII, ch. 23, n. 47 (with a slight change of words), in which passage the Vatican edition alone has more fully a [plenius] for a more [magis]. The following passage is (St.) Gregory’s (Commentary) On Ezekiel, 28:13, n. 48 3 Is. 14:12. — The passage from (St.) Isidore is Sentences, Bk. I, ch. 10, n. 8, according to the sense, and the passage from Isaiah, which is cited next, is ch. 14:13,14, with not a few (words) changed and omitted. Then for indeed [quidem] codices B and D have well indeed [quippe]. 4 Apoc. 12:3,4. — A little below this for caught [excepit] all the editions, except the Vatican, have received [recepit]; and next for it might be [sit] edition 1 has they might be [sint]. 5 Eph. 6:12. Cf. also ibid., 2:2, 6 Cf. (St.) Augustine, On a Literal Exposition of Genesis, Bk. XI, ch. 26, n. 33. The passage from (St.) Peter’s Epistle cited next is, 2 Pt. 1:19: as to a lamp shining in a gloomy place [quasi lucernae lucenti in caliginoso loco]. Cf. ibid., 2:4 and Jude verse 6: He reserved the Angels . . . with eternal chains under darkness [Angelos . . . vinculis aeternis sub caligine reservavit]. The next passage is Mt. 25:41. 7 1 Cor. 15:24. The next is a reference to Dn. 10:13. — At the beginning of this Chapter the Erfurt Codex notes: This is Gandolphus, Sententiarum, Bk. I, 2, ch. 14. Before Master (Peter), Gandolphus had written some books of Sentences, as yet unpublished. 8 The Vatican edition he is dominated [dominatur], breaking with the codices, and also editions 1, 2, 3 and 7. — On Mammon, cf. Lk 16:9-13; Mt. 6:24. |
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* [Trans. note: The Latin praelatio signifies any manner of being borne before or preferred to another; and thus just as a “relation” is a comparison back to another, a “prelation” is a comparison to something prior or more precedent; from this Latin root in English we have preferment, prelacy and prelation; the first is that which confers or is conferred by the precedence, the second is that over which the precedence is had or the office of such a principality, the third is the relation of precedence or the being made precedent. Since the one Latin term comprises the 3 notions, the 3 English terms will be employed to render its diverse meanings.] |
p. 159
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Cap. V.
An omnes daemones sint in hoc aëre caliginoso, an aliqui in inferno. |
Chapter V. Whether all the demons are in this gloomy air, or whether some (are) in Hell. |
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Solet autem quaeri, utrum omnes in isto aëre caliginoso sint, an aliqui iam sint in inferno. — Quod in infernum quotidie descendant aliqui daemonum, verisimile est, qui animas illuc cruciandas deducunt; et quod illic aliqui semper sint, alternatis forte vicibus, non procul est a vero, qui illic animas detinent atque cruciant. Quod autem animae malorum illuc descendant atque illic puniantur, ex eo constat, quod Christus ad inferios descendit, ut iustos, qui ibi tenebantur, educeret. Si enim iusti illuc descendebant, multo magis iniusti; et sicut tradidit auctoritas,1 cum iustos eduxit, iniquos ibi reliquit. Momordit enim infernum, non absorbuit. |
Moreover there is customarily asked, whether they are all in this gloomy air, or whether some are already in Hell. — That some of the demons descend unto Hell every day, is very likely [verisimile], they who lead souls down to that place [illuc] to be tortured [cruciandas], and that some are always in that place [illic], perhaps at alternate times, is not far from the truth, they who detain and torture [cruciant] souls in that place. But that the souls of the wicked descend to that place and are punished in that place, is established from this, that Christ descended to the lower (regions), so that He might lead forth the just, who where held there. For if the just descended to that place, much more (have) the unjust; and just as authority1 has handed down, when He lead forth the just, He left the iniquitous there. For Hell stung (Him), it did not absorb (Him). |
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Cap. VI.
De potestate luciferi. |
Chapter VI. On the power of Lucifer. |
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De lucifero autem quidam opinantur, quod ibi religatus sit et ad nos tentandos nunc accessum non habeat, quia in Apocalypsi2 legitur: Cum consummati fuerint mille anni, solvetur satanas de carcere suo, et exiet et seducet gentes; quod erit novissimo tempore antichristi, quando erit tanta tribulatio, ut etiam, si fieri potest, moveantur electi. Quem ibi religatum dicunt3 ab eo tempore, quo tentavit Christum in deserto vel in passione, et victus est ab eo. Ipsum putant hominem tentasse et vicisse, et secundo Deum, sed ab eo victum esse, et ideo in inferno religatum. — Alii autem putant, ex quo cecidit pro peccati sui magnitudine, illuc fuisse demersum. — Sed sive in infernum demersus sit, sive non, credibile est, eum non habere facultatem accedendi ad nos, quam habebit in tempore antichristi; in quo fraudulenter ac violenter operabitur, et ideo forte dicitur4 tunc solvendus, quia tunc dabitur ei a Deo potestas tentandi homines, quam modo non habet. |
But of Lucifer certain (authors) are of the opinion, that he was bound [religatus est] there and that he does not now have access to tempt us, because there is read in the Apocalypse:2 When a thousand years will have been consummated, Satan will be loosed from his prison, and he shall go forth and seduce the nations; which will be in the last time [novissimo tempore] of the Antichrist, when there will be such great tribulation, that, if it is possible [si fieri potest], even the Elect will be shaken [moveantur]. Whom they say3 (has been) bound there from that time, in which he tempted Christ in the desert and/or in (His) Passion, and (in which) he was conquered by Him. They think that he tempted and conquered man, and second God, but that he was conquered by Him, and for that reason (was) bound in Hell. — But others think, that from that (time in) which he fell in virtue of the magnitude of his sin, he was plunged [demersum] into that place. — But whether he was plunged into Hell, or not, it is believable, that he does not have the faculty to approach to us, which he will have in the time of the Antichrist; in which he will work [operabitur] fraudulently and violently, and for this reason, perhaps, it is said4 (that) then “he (is) going to be loosed”, because there will be given to him by God at that time, the power of tempting men, which he does not now have. |
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Cap. VII.
An daemones, semel victi a sanctis, ultra accedant ad alios. |
Chapter VII. Whether demons, once conquered by the Saints, thereafter approach other (men). |
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Aliis quoque, qui a sanctis iuste et pudice viventibus vincuntur, potestas alios tentandi videtur adimi. Unde Origenes:5 « Puto, inquit, sane, quia sancti, repugnantes adversus istos incentores et vincentes, minuant exercitum daemonum, et velut6 quam plurimos eorum interimant; nec ultra fas sit illi spiritui, qui ab aliquo sancto caste et pudice vivendo victus est, impugnare iterum alium hominem ». — Hoc autem quidam putant intelligendum tantum de illo vitio, in quo superatus est, ut, si de superbia aliquem virum sanctum tentat et vincitur, ulterius non liceat ei illum vel alium de superbia tentare. |
The power to tempt others also seems to have been taken away from the others, who were conquered by the Saints living in a just and virtuous manner [iuste et pudice]. Whence Origin says:5 « I think, sanely, that the Saints, fighting back against these inciters [incentores] and conquering (them), diminish [minuant] the army of demons, and (do so) as if [velut]6 to do away with [interimant] so very many of them; and that it is no longer allowed [nec ultra fas] to that spirit, who was conquered by any Saint living chastely and virtuously [caste et pudice], to fight again against another man ». — But certain (authors) think that this must be understood only of that vice, in which he was conquered, so that, if he tempts any holy man from pride and is conquered, that it is licit no more [ulterius non] for him to tempt him and/or another from pride. |
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1 Oseae 13, 14. Cfr. Gregor., XII. Moral. c. 11. n. 15, et super Evang. Hom. 2, ubi haec habentur: Partem abstulit, et partem reliquit (ita cod. Erf.). 2 Cap. 20, 7. Deinde alluditur ad Matth. 24, 24; et postea ad Matth. 4, 1-11. quoad tentationem Christi. 3 Cfr. Glossa ad Tob. 6, 5. — Sola Vat. in hoc cap. relegatus . . . relegatum pro religatus . . . religatus. 4 Apoc. 20, 3. — Paulo superius pro facultatem accedendi Vat. cum aliquibus edd. potestatem accedendi. 5 Hom. 15. n. 6. in c. 11. Iosue, abbreviate. 6 Codd. et ed. 4. omittunt et ante velut; in edd. 1 et 8 pro et velut habetur vel quod. |
1 Osee 13:14. Cf. (Pope St.) Gregory (the Great), Morals., Bk. XII, ch. 11, n. 15, and On the Gospels, Homily 2, where this is had: He took part away, and he left a part (thus in the Erfurt Codex). 2 Apoc. 20:7. Then there is an allusion to Mt. 24:24; and afterwards to Mt. 4:1-11, in regard to the temptation of Christ. 3 Cf. the Gloss on Tob. 6:5. — The Vatican edition alone has in this Chapter relegated . . . relegated [relegatus . . . relegatus] for bound . . . bound [religatus . . . religatus]. 4 Apoc. 20:3. — A little above this for the faculty to approach [facultatem accedendi] the Vatican edtion, together with some editions, has the power to approach [potestatem accedendi]. 5 Homily 15, n. 6, on Joshua, chapter 11, abreviated. 6 The codices and edition 4 omit and (do so) [et]; in editions 1 and 8 there is had and/or that they [vel quod] for and (do so) as if to [et velut] |
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