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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 VIII. |
DISTINCTION 8 |
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Opera Omnia S. Bonaventurae, |
Latin
text taken from Opera Omnia S. Bonaventurae, |
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PARS. I. |
PART I |
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Cap. I.
Utrum omnes Angeli corporei sint. |
Chapter I. Whether all Angels are corporeal? |
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Solet enim in quaestione versari apud doctos, utrum Angeli omnes, boni scilicet ac mali, corporei sint, id est, corpora habeant sibi unita. Quod aliqui putant, innitentes verbis Augustini,1 qui dicere videtur, quod Angeli omnes ante confirmationem vel lapsum corpora aërea habuerunt de puriore ac superiore aëris parte formata, ad faciendum habilia, non ad patiendum; et Angelis bonis, qui perstiterunt, talia conservata sunt corpora, ut in eis possint facere et non pati, quae tantae sunt tenuitatis, ut a mortalibus videri non valeant nisi supervestita aliqua grossiori forma, qua assumta videntur, depositaque videri desinunt; angelis vero malis mutata sunt in casu corpora in deteriorem qualitatem spissoris aëris. Sicut enim a loco digniori in inferiorem locum, id est in caliginosum aërem deiecti sunt, ita illa corpora tenuia transformata sunt in deteriora corpora et spissiora, in quibus possent pati a superiori elemento, id est ab igne. Et hoc Augustinus sensisse videtur super Genesim2 ita dicens: « Daemones dicuntur aërea animalia, quia corporum . . . |
For there is customarily put [versari] in question among learned (men), whether all the Angels, that is, the good and evil ones, are corporeal, that is, have bodies united to themselves. Wherefore some think, who supporting (themselves) on the words of (St.) Augustine,1 seem to say, that all the Angels before (their) confirmation and/or lapse had bodies of air [corpora aërea] formed from a purer and superior part of the air, able to work, not to suffer; and (that) for the good Angels, who persisted (in the Truth), such bodies were conserved, so that in them they may be able to work and not to suffer, which (bodies) are of so great a refinement [tenuitatis], that they do not prevail to be seen by mortals unless (they have been) clothed over [supervestita] by some grosser form, with which assumed, they are seen, and (with which) laid down, they cease to be seen; but to the evil angels (their) bodies were changed in (their) downfall, into the worse quality of the thicker [spissoris] air. For just they were cast down from a more worthy place into an inferior place, that is into the shadowy air, so those tenuous bodies (of theirs) were transformed into worse and thicker bodies, in which they would be able to suffer from a superior element, that is from fire. And this it seems (St.) Augustine thought (in his book) On Genesis2 saying thus: « The demons are said (to be) “animals of air” [aërea animalia], because they enjoy [vigent] / the nature of airy bodies; . . . |
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1 Retract. I. c. 26. Cfr. Sermo 277, c. 8. n. 8, et praecipue Fulgent., de Trin. c. 9. — Paulo ante pro doctos codd. B C E doctores. Paulo inferius pro conservata, quod ex codd. A C et edd. 1, 8 restituimus, Vat. cum aliquibus codd. et edd. observata. 2 Libr. III. c. 10. n. 14. et 15, ubi et duo loci seqq. — Cod. Erf. ad hunc locum recte annotat: et est in Glossa Gen. 1: Producant aquae [v. 20.]. In originali: quapropter, etsi daemones aërea sunt animalia etc. In Glossa ponitur, ut hic, dicuntur. — Paulo superius post tenuia Vat. cum paucis tantum codd. interiicit mutata sunt et. In textu cit. Vat. cum nonnullis codd. qui corporum pro quia corporum. |
1 Retractations., Bk. I, ch. 26. Cf. Sermon 277, ch. 8, n. 8, and chiefly (St.) Fulgentius (of Ruspe), On the Trinity, ch. 9. — A little before this for learned (men) [doctos] codices B C and E have doctors (of theology) [doctores]. A little below this for conserved [conservata], which we have restored from codices A and C and editions 1 and 8, the Vatican edition, together with some codices and editions has observed [observata]. 2 Book III, ch. 10, nn. 14 and 15, where also the two following passages (are found). — The Erfurt Codex at this point rightly annotates (the text thus): “and (this) is a Gloss on Genesis 1(:20). In the original (there is read): on which account, even if demons are animals of the air etc.. In the Gloss there is has, as here, “are said (to be)” [dicuntur]. — A little above this after tenuous bodies (of theirs) [corpora tenuia] the Vatican edition, together with only a few codices, interjects have been changed and [mutata sunt et] . In the text cited, the Vatican edition, together with not a few codices, has they who [qui] for because they [quia]. |
p. 208
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aëreorum natura vigent; nec per mortem dissolvuntur, quia praevalet in eis elementum aptius ad faciendum quam ad patiendum. Ad patiendum enim humor et humus, ad faciendum aër et ignis aptitudinem praebent ». « Transgressores vero angeli cum principe suo, nunc diabolo, tunc Archangelo, non mirum, si post peccatum in hanc caliginem detrusi sunt ». « Neque etiam hoc mirum est, si conversi sunt ex poena in aëream qualitatem, qua possunt ab igne pati. Caliginosa tamen aëris tenere tantum permissi sunt, qui eis quasi carcer sit usque ad tempus iudicii ». — Ecce his verbis videtur Augustinus1 id tradere quod quidam opinantur de corporibus Angelorum. — Hoc autem eum alii dixisse astruunt, non ita sentiendo, sed opinionem aliorum referendo, quod ex ipsius verbis diiudicare volunt, quibus ait: « Daemones dicuntur aërea animalia », non ait sunt;2 ita enim quidam dicebant. De habitatione vero caliginosi aëris, in quem detrusi sunt, non opinando, sed rei veritatem asserendo eum tradidisse dicunt, quod ipsius locutionis distinctio ostendit. Dicunt quoque, plurimos catholicos tractatores in hoc convenisse atque id concorditer docuisse, quod Angeli incorporei3 sunt nec corpora habent sibi unita; assumunt autem aliquando corpora, Deo praeparante, ad impletionem ministerii sibi a Deo iniuncti, eademque post expletionem deponunt, in quibus corporibus hominibus apparuerunt atque locuti sunt. Et aliquando quidem locuti sunt ex persona Dei sine distinctione alicuius personae, aliquando ex persona Patris, vel Filii, sive Spiritus sancti. |
they enjoy [vigent] / the nature of airy bodies [corporum aëreorum]; nor are they dissolved through death, because there prevails in them an element more apt for working than for suffering. For humor and humus proffer an aptitude for suffering, air and fire for working ». « However one must not wonder whether the transgressor angels with their prince, now the Devil, then an Archangel, were thrust down after (their) sin into this shadowy (air) ». « Nor must one wonder even at this, if they were converted on account of (their) punishment into an airy quality, by which they are able to suffer from fire. Yet only they have been permitted to have the shadowy (bodies) of air, which for them is as a prison even until the time of judgment ». — Behold by these words (St.) Augustine1 seems to hand down this, that certain (authors) hold an opinion [opinantur] concerning the bodies of the Angels. — But by this others, construe him to have said, not by thinking thus, but by referring the opinion of others, wherefore they want to distinguish [diiudicare] from his words, by which he says: « The demons are said [dicuntur] (to be) animals of air », he does not say “are” [sunt];2 for thus certain (authors) used to speak. However concerning the habitation of the shadowy air, into which they were thrust down, not by opining, but by asserting the truth of the matter, they say that he handed down, what the distinction of that expression shows. They also say, that very many Catholics tract-writers [tractatores] convened in this and that this they taught unanimously [concorditer], that the Angels are incorporeal3 and do not have bodies united to themselves; but they assume bodies sometimes, with God preparing (these) beforehand, for the fulfillment [ad impletionem] of the ministry enjoined upon them by God, and the same after the fulfillment [post expletionem] they put down, in which bodies they have appeared and spoken to men. And indeed sometimes they have spoken in the person [ex persona] of God without the distinction of any Person, sometimes in the person of the Father, and/or of the Son, or of the Holy Spirit. |
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Cap. II.
De formis, quibus apparuit Deus, et de illis, in quibus Angeli apparent. |
Chapter II. On the forms, according to which God appeared, and on those, in which the Angels appear. |
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Nec dubitandum est, Deum in corporalibus formis apparuisse hominibus, sicut Augustinus in secundo libro de Trinitate4 ostendit, conferens diversa Scripturae testimonia, ex quibus Deum in corporeis figuris hominibus apparuisse probat, et aliquando ex persona Dei sine distinctione, aliquando sub distinctione personarum sermonem eis factum esse. |
Nor must it be doubted, that God has appeared in corporal forms to men, just as (St.) Augustine shows in the second book On the Trinity,4 bringing together diverse testimonies of Scripture, out of which he proves that God has appeared in corporeal figures to men, and that sometimes a discourse was given [sermonem factum eis] to them in the person of God without distinction, sometimes under the distinction of the (Divine) Persons. |
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Cap. III.
Quod Deus in specie, qua Deus est, nunquam apparuit mortalibus. |
Chapter III. That God in the appearance, according to which He is God, never has appeared to mortals. |
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Sed ubi Deum hominibus in corporalibus imaginibus apparuisse asserit, perplexam quaestionem proponit, quam nec absolvit, quaerens, utrum in illis corporalibus apparitionibus creatura aliqua crearetur ad illud opus tantum, in qua Deus hominibus appareret; an Angeli, qui ante erant, ita mitterentur, ut, manente in suis spiritualibus corporibus, assumerent ex corpulenta inferiorum elementorum materia aliquam speciem corporalem, quam coaptatam quasi aliquam vestem mutarent in quaslibet species corporales, veras quidem; an corpus suum proprium verterent in species aptas actionibus suis, per virtutem sibi a Deo datam. Ait enim ita Augustinus in tertio de Trinitate:5 « Quaerendum est in illis antiquis corporalibus formis et visis, utrum ad hoc opus tantum creatura formata sit, in qua Deus, sicut tunc oportuisse iudicavit, humanis ostenderetur aspectibus; an Angeli, qui etiam erant, ita mittebantur, ut ex persona Dei loquerentur, assumentes corporalem speciem de creatura corporea in usum ministerii sui; an ipsum corpus suum, cui non subduntur, sed subditum regunt, mutantes atque vertentes in species, quas vellent, accommodatas atque aptas actionibus suis secundum attributam sibi a Creatore potentiam »? « Sed fateor6 excedere vires intentionis meae, utrum Angeli, manente spirituali sui corporis qualitate, per hac occultius operantes assumant ex inferioribus elementis corpulentioribus corpus, quod sibi coaptatum quasi aliquam vestem mutent et vertant in quaslibet species corporales, et ipsas veras, sicut acqua vera in vinum verum conversa est a Domino; an ipsa propria corpora sua transforment in id quod volunt, accomodatum7 ad id quod agunt. Sed quod horum sit, quoniam homo sum, nullo experimento comprehendere valeo, sicut Angeli, qui hoc agunt ». — Attende, lector, quia quaestionem propositam non solvit, sed indiscussam reliquit, utrum Angeli, qui mittebatur, servatis suis propriis spiritualibus corporibus, supervestirentur aliqua corpulentiori specie, in qua possent videri; an ipsum corpus mutarent et transformarent in quamcumque vellent speciem, in qua possent cerni. In quibus verbis videtur Augustinus attestari, Angelos esse corporeos ac propria et spiritualia habere corpora. |
But where he asserts that God has appeared to men in corporal images, he proposed a perplexed question, which he neither absolves, asking, whether in those corporal apparitions some creature was created for only that work, in which (creature) God appeared to men; or whether the Angels, who were beforehand, were thus sent, so that, remaining in their spiritual bodies, they might assume some corporal appearance [speciem corporalem] out of the corpulent matter of inferior elements, which (appearance) co-adapted as if some vestment they changed into any, indeed true, corporal species; or whether they turned their own proper body into species adapted to their actions, through the virtue given them by God. For thus (St.) Augustine says in the third (book) On the Trinity:5 « It must be asked in regard to those ancient corporal forms and visions [visis], whether a creature was form for this work only, in which (creature) God, just as He judged at that time to be opportune, was shown to the sight of men [humanis aspectibus]; or whether the Angels, who already were, thus used to be send, to speak in the person of God, assuming a corporal appearance from a corporeal creature in the use of their ministry; or whether they administered [regunt] their very own subjected [subditum] body, to which they were not subject, changing and turning (it) into the appearances, which they wanted, (appearances which they) accommodated and adapted to their actions according to the power attributed to them by the Creator »? « But I profess [fateor]6 that it exceeds the powers of my insight [vires intentionis meae], whether the Angels, with the spiritual quality of their body remaining, operating through this in a more hidden manner, assume out of more corpulent, inferior elements a body, which co-adapted to them as if some vestment, they change and turn into any corporal species, and these true (species), just as true water was converted into true wine by the Lord; or whether they transform their very own proper bodies into that which they will, having accommodated7 (that) to that which they do. But which of these it may be, since I am a man, I do not prevail to comprehend by any proof of experience [experimento], as the Angels (do), who do this ». — Be attentive, o reader, because he does not solve the proposed question, but leaves undiscussed, whether the Angels, who were sent, having kept their own proper spiritual bodies, were clothed over with any more corpulent appearance, in which they were able to be seen; or whether they changed and transformed the body itself into whatsoever appearance they willed, in which they could be distinguished [cernui]. In which words (St.) Augustine seems to attest, that the Angels are corporeal and have proper and spiritual bodies. |
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Ceterum haec velut nimis profunda atque obscura relinquentes, illud indubitanter teneamus, quod Deus in specie essentiae suae nunquam mortalibus apparuit, sicut famulo suo Moysi dicit:8 Non videbit me homo, et vivet. Et in Evangelio Ioannis legitur: Deum nemo vidit unquam. « Visibile enim quidquam non est, quod non sit mutabile ».9 « Ideo substantia sive essentia Dei, quoniam nullo modo mutabilis est, nullo modo potest per se ipsam esse visibilis. Proinde illa omnia, quae patribus visa sunt, cum Deus illis praesentaretur, per creaturam facta esse manifestum est. Etsi nos latet, quomodo ea ministris Angelis fecerit Deus, per Angelos tamen facta esse dicimus ». « Audeo igitur fiducialiter dicere, nec Deum Patrem nec Verbum eius nec Spiritum eius, qui est unus Deus, per id quod est atque id ipsum est, ullo modo esse mutabilem, ac per hoc multo minus visibilem ». |
Otherwise, leaving these (questions) as exceedingly profound and obscure, let us hold this indubitably, that God in the appearance of His Essence has never appeared to mortals, just as He said to His household servant [famulo suo], Moses:8 Man shall not see Me, and live. And in the Gospel of (St.) John there is read: No one has ever seen God. « For whatever is not mutable, that is not visible ».9 « For that reason the Substance or Essence of God, since It is in no manner mutable, can in no manner be visible through its very Self. Therefore it is manifest that all those, which have been seen by the Patriarchs [patribus], even though God presented (these) to them, were wrought through a creature. Even if lies hidden to us, in what manner God worked these by (His) ministers, the Angels, yet we say that they were done through the Angels ». « Therefore I dare say with confidence [fiducialiter], that neither God the Father nor His Word nor His Spirit, who is the One God, through That which He is and that very ‘is’ [per id quod est atque id ipsum est], is in any manner mutable, and through this much less visible ». |
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1 Cfr. etiam lib. VIII. de Civ. Dei, c. 16. 2 Sed cfr. supra pag. 207, nota 2. 3 Sola Vat. corporei, quae et paulo inferius cum codd. B E et nonnullis edd. voci ministerii adiungit sui. 4 Cap. 5. 6. 7. seqq. 5 Cap. 1. n. 4. et II. c. 7. n. 13. 6 Ibid. (III. c. 1.) n. 5. Paulo inferius respicitur Ioan. 2, 9. 7 Vat. sola accomodata. — Ad verba sequentia In quibus verbis videtur Augustinus attestari annotat cod. Erf.: Non hoc asserti August., quod hic asserit Magister . . . sicut patet XXI. de Civ. Dei, c. 10, quem librum posterius scripsit quam librum de Trin., sicut patet libro II. Retract. 8 Exod. 33, 20; seq. loc. Evang. Ioan. est 1, 18. 9 August., III. de Trin. c. 10. n. 21. Loc. sequens ibid. habetur c. 11. n. 21. 22, in quo textu pro potest . . . esse visibilis Vat. cum nonnullis aliis edd. visibilis est. Tertius locus est ibid. c. 10. n. 21. Post verba per id quod est edd. 1, 8 adiiciunt invariabile. |
1 Cf. also On the City of God, Bk. VIII, ch. 16. 2 But cf. footnote 2 above on the previous page. 3 The Vatican edition alone has corporeal [corporei], which (edition) also a little below this, together with codices B and E and not a few editions, have their ministry [ministerii sui] for the ministry [ministerii]. 4 Chapters 5, 6, 7 ff.. 5 Chapter1, n. 4, and Bk. II, ch. 7, n. 13. 6 Ibid., (Bk. III, ch. 1), n. 5. A little below this there is a reference to Jn. 2:9. 7 The Vatican edition alone has (having) accommodated (their bodies) [accomodata] for having accommodated (that which they will) [accommodatum]. — At the following words: In which words (St.) Augustine seems to attest [In quibus verbis videtur Augustinus attestari] the Erfurt Codex notes: Augustine does not assert that, which the Master asserted here . . . just as is clear in the XXI’st (book) On the City of God, ch. 10, which book he wrote after the book On the Trinity, just as is clear in the second Book of Retractations. 8 Ex. 33:20; the following passage is Jn. 1:18. 9 (St.) Augustine, On the Trinity, Bk. III, ch. 10, n. 21. The following passage is had in the same place, ch. 11, nn. 21 and 22, in which text in place of it can in no manner be visible through its very Self [potest . . . esse visibilis], the Vatican edition, together with not a few other editions, has is It visible [visibilis est]. The third passage is ibid., ch. 10, n. 21. After the words through that which [per id quod est] editions 1 and 8 read is invariable [est invariabile] for He is [est]. |
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PARS. II. |
PART II |
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Cap. IV.
Quomodo dicuntur daemones intrare in homines. |
Chapter IV. In what manner demons are said “to enter” into men. |
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Illud etiam consideratione dignissimum videtur, utrum daemones, sive corporei sive incorporei sint, hominum substantialiter intrent corpora eorumque animabus illabantur; an ideo intrare dicantur, quia malitiae suae effectum ibi exercent Dei permissione, opprimendo atque vexando eas, vel in peccatum pro voluntate sua trahendo. — Quod in homines introeant atque ab eis explusi exeant, Evangelium1 aperte declarat, commemorans daemonia in quosdam ingressa et per Christum eiecta; sed utrum secundum substantiam fuerint ingressa, an propter mali effectum dicantur ingressa, non adeo perspicuum est. De hoc autem Gennadius in Definitionibus ecclesiasticorum Dogmatum2 ait: « Daemones per energicam operationem non credimus substantialiter illabi animae, sed applicatione et oppresione uniri. Illabi autem menti illi soli possibile est, qui creavit, qui natura subsistens incorporeus capabilis est suae facturae ». — Ecce hic videtur insinuari, quod substantialiter non illabantur daemones vel introeant corda hominum. Beda quoque super illum locum Actuum Apostolorum,3 ubi Petrus ait Ananiae: Cur tentavit et implevit satanas cor tuum? dicit: « Notandum, quod mentem hominis iuxta substantiam nihil implere possit nisi creatrix Trinitas, quia tantummodo secundum operationem et voluntatis instinctum anima de his quae sunt creata, impletur. Implet vero satanas cor alicuius, non quidem ingrediens in eum et in sensum eius, neque introiens aditum cordis — siquidem potestas haec solius Dei est — sed callida et fraudulenta deceptione animam in effectum malitiae trahens per cogitationes et incentiva vitiorum, quibus plenus est. Implevit ergo satanas cor Ananiae non intrando, sed malitiae suae virus inserendo ». Idem:4 « Spiritus immundus, flamma virtutum de cordibus fidelium expulsus, doctoribus veritatis venenum persecutionis infundit ». — His auctoritatibus ostenditur, quod daemones non substantialiter intrant corda hominum, sed propter malitiae effectum, de quibus pelli dicuntur, cum nocere non sinuntur. |
It also seems very worthy of consideration, whether the demons, whether they are either corporeal or incorporeal, substantially enter [intrent] into the bodies of men and slip into [illabantur] their souls; or whether they are said “to enter” for this reason, because they exercise the effect of their malice there by God’s permission, by oppressing and vexing these, and/or drawing (them) into sin in virtue of their own will. — That they do go into [introeant] men and (when) expelled go forth from them, the Gospel1 openly declares, commemorating the demons (who) stepped into [ingressa] certain (persons) and (who were) ejected by Christ; but whether they had stepped into (them) according to substance, or whether they are said “(to have) stepped into (them)” on account of the effect of evil, is not so thoroughly seen [perspicuum]. Moreover concerning this Gennadius in The Definitions of the Dogmas of the Church2 says: « We do not believe that the demons through (their) energetic operation [energicam operationem] slip into souls substantially, but that they are united (to these) by the application and oppression (of their powers). Moreover to glide into [illabi] a mind is possible to Him alone, who created (the mind), who according to nature [natura] is the incorporeal Subsistent One, capable of its making ». — Behold here he seems to insinuate, that the demons do not substantially slip and/or go into the hearts of men. (St.) Bede (the Venerable) also on that passage of the Acts of the Apostles,3 where (St.) Peter says to Ananias: Why has Satan tempted and filled full your heart? says: « It must be noted, that nothing can fill full the mind of a man according to substance [iuxta substantiam] except the Creator Trinity, because the soul of those, which have been created, is only filled full according to the operation and instinct of the will. On the other hand Satan fills full the heart of someone, not indeed by stepping into him and into his sense, nor by going into the entrance [aditum] of (his) heart. — if indeed this power belongs to God alone — but drawing the soul by a cunning and fraudulent deception into the effect of malice through the thoughts of and incentives of the vices, with which he is full. Therefore Satan filled full the heart of Ananias not by entering, but by inserting the virus of his own malice ». The same (says):4 « The unclean spirit, expelled by the flame of virtues from the hearts of the faithful, pours forth the venom of persecution against the doctors of the truth ». — By this authorities there is shown, that the demons do not enter the hearts of men substantially, but (are said “to enter” these) on account of the effect of malice (they induce in them), concerning which (hearts) they are said “to strike” [pelli], when they are not allowed to harm. |
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1 Matth. 8, 16; Marc. 1, 23. seqq.; Luc. 4, 41. 2 De Ecclesiast. Dogmat. c. 50. — Vat. et ed. 4 verbis in libro de Ecclesiasticis Dogmatibus praefigunt Augustinus; falso. Cod. Erf. annotat: « Forte Gennadius iste compilavit de verbis August. libellum suum, sicut Prosper de Vera Innocentia ». Sed infra dicit: « Illud est Augustini in libro de Ecclesiast. Dogmat ». 3 Cap. 5, 3. Verba et implevit exstant in codd. et edd. 1, 8, sed in Vulg. desunt. Sumta sunt ex Glossa ordin., ubi legitur: Beda, alia translatio: Quare implevit satanas cor tuum; notandum, quod mentem etc. Cod. Erf. hic annotat: . . . et illud est in libro Didymi de Spiritu sancto [n. 18.]. 4 Ibid. ad c. 28, 3, in expositione Beda e et in Glossa ordinaria. In textu cit. post veritatis Vat. cum aliquibus edd. interiicit luctantibus. |
1 Mt. 8:16; Mk. 1:23 ff.; Lk. 4:41. 2 On the Dogmas of the Church, ch. 50. — The Vatican edition and edition 1 prefixes Augustine [Augustinus] to the title of the book, falsely. The Erfurt Codex notes: « Perhaps this Gennadius compiled his own book from the words of Augustine, just as Prosper (of Aquitaine had done) On True Innocence ». But below it says: « This is Augustine’s, in the book On the Dogmas of the Church ». 3 Acts 5:3. The words and filled full [et implevit] are extant in the codices and in edition 1 and 8, but in the Vulgate they are lacking. They have been taken from the Glossa ordinaria, where there is read: « Bede, another translation: “Why has Satan filled full your heart?”; it must be noted, that nothing” etc.. The Codex of Erfurt notes here: « . . . and that is in the book of (St.) Didymus (the Blind) On the Holy Spirit, (n. 18) ». 4 Ibid., on Acts 28:3, in the exposition of (St.) Bede (the Venerable) and in the Glossa ordinaria. In the text cited, after against the [veritatis] the Vatican edition, together with some editions, interjects struggling (i. e. who are at war with the unclean spirit) [luctantibus]. |
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