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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 X. |
DISTINCTION 10 |
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Opera Omnia S. Bonaventurae, |
Latin
text taken from Opera Omnia S. Bonaventurae, |
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Cap. I.
An omnes caelestes spiritus mittantur. |
Chapter I. Whether all the celestial spirits are sent? |
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Hoc etiam investigandum est, utrum omnes illi caelestes spiritus ad exteriora nuntianda mittantur. — Quidam putant, aliquos in illa multitudine esse, qui foras pro officio exeunt; alios, qui semper intus assistunt, sicut scriptum est in Daniele:1 Millia millium ministrabant ei, et decies centena millia assistebant ei. Item, Dionysius2 in Hierarchia, quae sacer principatus dicitur, de praelatione spirituum ait: « Superiora illa agmina ab intimis nunquam recedunt, quoniam ea quae praeeminent, usum exterioris officii nunquam habent ». His auctoritatibus innituntur qui Angelos mitti nisi inferiores infitiantur. — Quibus obiicitur quod Isaias3 ait: Volavit ad me unus de Seraphim, qui ordo superior est et excellentior; ideoque, si de illo ordine mittuntur, non est ambigendum, quin etiam et de aliis mittantur. Apostolus quoque ait: Omnes sunt administratorii spiritus, in ministerium missi. His testimoniis asserunt quidam, omnes Angelos mitti. Nec debet indignum videri, si etiam superiores mittantur, cum et ille qui Creator est omnium, ad haec inferiora descenderit. |
This also must be investigated, whether all those celestial spirits are sent to announce exterior (things). — Certain (authors) think, that there are some in that multitude, who do go forth [exeunt] outside in virtue of their office [pro officio]; others, who always assist within, just as was written in Daniel:1 A thousand thousands ministered to Him, and ten times a hundred thousand assisted Him. Likewise, (St.) Dionysius2 says of the prelacy [praelatione] of the spirits in the Hierarchy, which is called the “Sacred Principality”: « Those superior battle-lines never recede from the most interior (places), since those who are preeminent, never have the use of an exterior office ». Upon these authorities are supported those who deny that (any) but the inferior Angels are sent. — To which is objected that which Isaiah3 says: There flew to me one of the Seraphim, which Order is a superior and more excellent one; and for that reason, if (Angels) are sent from that Order, it is not to be put in doubt [non est ambigendum], that even (some) of the others are also sent. The Apostle also says: All are administrator spirits, sent in ministry. By these testimonies certain (authors) assert, that all the Angels are sent. Nor ought it seem (to be something) unworthy, if even the superior (Orders) are sent, when even He who is the Creator of all, descended to these inferior (things). |
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Hic oritur quaestio: si omnes mittuntur et nuntii Dei existunt, quare unus tantum inter novem ordines Angelorum nomine censetur? — Ad quod quidam dicunt, omnes quidem mitti, sed alios saepius et quasi ex officio iniuncto, qui proprie Angeli, vel Archangeli nominantur; alios vero rarius mitti, scilicet maiores, cum Angelorum ministerium sucipiunt, etiam nomen assumunt. Unde in Psalmo:4 Qui facit Angelos suos spiritus, quia illi qui natura spiritus sunt, aliquando angeli, id est nuntii fiunt. |
Here arises the question: “If all are sent and exist as God’s messengers [nuntii], for what reason is one (Order) only among the nine Orders reckoned [censetur] with the name of “Angels”?” — To which certain (authors) say, that all indeed are sent, but some more often and quasi out of an enjoined office, who are properly named “Angels”, and/or “Archangels”; but others are more rarely sent, namely the greater (Orders), when they take up the ministry of the Angels, they also assume (their) name. Wherefore in the Psalm (there is chanted):4 Who made spirits His Angels, because they who by nature are spirits, sometimes become “angels”, that is, messengers. |
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Cap. II.
An Michael, Gabriel, Raphael sint nomina ordinum, vel spirituum. |
Chapter II. Whether “Michael”, “Gabriel”, (and) “Raphael” are names of Orders, and/or of spirits? |
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Et putant quidam, Michael, Gabriel, Raphael de superiori ordine fuisse. « Michael interpretatur, quis ut Deus? Gabriel, fortitudo Dei; Raphael, medicina Dei »,5 nec sunt ista nomina ordinum, sed spirituum. Et dicunt quidam,6 singulum horum unius proprie ac singulariter spiritus esse nomen. Alii vero, non unius singulariter et determinate, sed nunc huius, nunc illius esse nomen, secundum qualitatem eorum, ad quae nuntianda vel gerenda mittuntur; sicut et daemonum quaedam nomina sunt, quae quidam putant esse unius propria, alii vero, pluribus communia. Diabolus quippe, qui Graece ita vocatur et criminator7 interpretatur, vel deorsum fluens, Hebraice dicitur satan, id est adversarius. Dicitur et belial, id est apostata et absque iugo. Dicitur etiam leviathan, id est additamentum eorum; et alia plura reperies nomina, quae vel unius spiritus sunt propria, vel pluribus communia. |
And certain (authors) think, that Michael, Gabriel, (and) Raphael were from a superior Order. « “Michael” is interpreted, “Who is as God?”, “Gabriel”, “the strength of God”; “Raphael”, “God’s medicine” », nor are these names of Orders, but of spirits. And certain (authors) says, that each one of these is properly and singularly the name of one spirit. But others, that it is the name not of one singularly and determinately, but now of this one, now of that one, according to the quality of those (things), which they are sent to announce and/or accomplish [gerenda], just as there are also certain names of demons, which certain (authors) think are proper to one, but others, common to several. The Devil, indeed, who is called thus in the Greek and (which name) is interpreted “accuser”,7 and/or “downward flowing”, is called in the Hebrew satan, that is “the adversary”. He is also called belial, that is “apostate” and “yoke-less”. He is also called leviathan, that is “their addition”; and you will find several other names, which are either proper to one spirit, and/or common to several. |
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Qui autem omnes Angelos mitti asserunt, praedictas auctoritates, Danielis scilicet et Dionysii, ita determinant: dicuntur superiora agmina Deo assistere et ab intimis nunquam recedere, non quin aliquando mittantur, sed quia rarissime ad exteriora prodeunt; neque tunc ab intimis recedunt, sed Dei praesentiae et contemplationi semper assistunt; quod etiam faciunt qui frequenter mittuntur. |
But those who assert that all the Angels are sent, determine the aforesaid authorities, namely from (the Book of) Daniel and (St.) Dionysius, thus: the superior battle-lines are said to assist God and never recede from the most interior (places), not who are not sent at any time, but because they go forth [prodeunt] to exterior (things) most rarely; nor do they then recede from most interior (places), but they always assist God’s the Presence and contemplation of God; which they who are frequently sent also do. |
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Alii vero dicunt, tres ordines supremos, scilicet Seraphim, Cherubim et Thronos, ita Creatori assistere, quod ad exteriora non exeunt; inferiores autem tres ad exteriora mitti; tres vero medios inter utrosque consistere, non modo dignitate vel loco, sed etiam officio, quia praeceptum divinum a superioribus accipiunt et deferunt ad inferiores. Ideoque cum supremi mediis, et medii imis, atque hi hominibus praeceptum Dei nuntient, merito omnes Angelos nominari dicunt.8 Et ob id forte Apostolus dicit: Omnes spiritus administratores esse Filii et mitti in ministerium, vel per omnes non singulos ordines, sed de inferioribus ordinibus singulos Angelos complexus est.9 Illud vero quod Isaias dicit, per verba Dionysii10 determinant dicentes: Hi spiritus, qui mittuntur, percipiunt horum vocabulum, quorum gerunt officium. Unde dicunt, illum Angelum, qui missus est ad Isaiam, ut mundaret et incenderet labia Prophetae, fuisse de ordine inferiorum. Sed ideo dictus est forte de Seraphim, quia veniebat incendere et consumere delicta Isaiae. |
But others say, that the three supreme Orders, namely the Seraphim, Cherubim and Thrones, so assist the Creator, that they do not go forth [exeunt] to exterior (things), but the inferior three are sent to exterior (things); but three consist as intermediaries among each, not only in dignity and/or place, but even in office, because they accept a divine precept from the superior (Orders) and pass it down [deferunt] to the inferior ones. And for that reason since the supreme (Orders) announce a precept of God to the intermediary ones, and the intermediary ones to the lowest ones, and the latter to men, they say that all meritedly are named “Angels”.8 And on that account, perhaps, the Apostle says: All are administrator spirits of the Son and are sent in ministry, and/or through “all” (perhaps) there is embraced not each one of the Orders, but each one of the Angels of the inferior Orders.9 But that which Isaiah says, they determine through the words of (St.) Dionysius,10 saying: “These spirits, who are sent, take up the appellation [percipiunt vocabulum] of those, whose office they exercise [gerunt].” Wherefore they say, that that Angel, who was sent to Isaiah, to cleanse and set aflame the lips of the Prophet, was from an Order of inferiors (Angels). But he was said for this reason, perhaps, (to be) from the Seraphim, because he came to set burn and consume Isaiah’ faults [delicta]. |
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1 Cap. 7, 10. Vulgata: decies millies centena millia. Cfr. de hoc cap. Hugo, I. de Sacram, p. V. c. 32. et Sum. Sent. tr. 3. 2. 5. 2 De Caelest. Hierarch. c. 7. 9. 13, quoad sensum; illa verba leguntur apud Gregorium, Hom. 34. in Evang. n. 12, ubi tantum verba officii nunquam commutata sunt in ministerii nequaquam. 3 Cap. 6, 6. Deinde Hebr. 1, 14. 4 Psalm. 103, 4. Vulgata: Qui facis etc. 5 Gregor., loc. cit. n. 9. 6 Cod. Erf. hic annotat: Illud sumitur a Gandolpho, II. c. 4, et sententia eius est. — Paulo inferius citatur eiusdem lib. II. c. 37. 7 De his nominibus cfr. Isai. 14, 12; Luc. 10, 17. 18; Apoc. 12, 4. 7. 13. 16; Eccli. 21, 30; II. Cor. 11, 14. et 6, 15; Iob. 40, 10. 20. 8 Vat. cum nonnullis aliis edd. Angeli nominari debent. 9 Cod. Erf. hic annotat: Haec responsio non videtur stare cum intentione Apostoli, quia intendit ibi probare, quod Christus est superior omnibus spiritibus universaliter. Cfr. infra a. 1. q. 2. 10 Apud Gregor., Hom. 34. in Evang. n. 12. in fine; ubi Gregor. addit: Qui enim, ut peccata locutionis incendat, de altari Angelus carbonem portat, Seraphim vocatur, quod incendium dicitur. |
1 Chapter 7:10. The Vulgate reads: ten times a thousand times a hundred thousand (i.e. 10 x 100 x 100000). On this chapter cf. Hugo, On the Sacraments, Bk. I, p. V, ch. 32, and (his) Summa Sententiarum, tracts. 3, 2, and 5. 2 On the Celestial Hierarchies, chs. 7, 9 and 13, in regard to the sense; those words are read in (Pope St.) Gregory (the Great)’s, On the Gospel, Homily 34, n. 12, where there is had never at all have the use of an exterior ministry [ministerii nequaquam] for never have the use of an exterior office [officii nunquam]. 3 Dan. 6:6. Then Heb. 1:14. 4 Ps. 103:4. The Vulgate has: Thou who makes etc. [Qui facis etc.]. 5 (St.) Gregory, loc. cit., n. 9. 6 The Erfurt Codex notes here: This is taken from Gandolphus, Bk. II, ch. 4, and it is his sentence. — A little below this there is cited from the same, Bk. II, ch. 37. 7 On these names, cf. Isaiah 14:12; Lk. 10:17,18; Apoc. 12:4, 7, 13, 16; Eccli. 21:30; 2 Cor. 11:14, 6:15; Job 40:10, 20. 8 The Vatican edition, together with not a few other editions, has they meritedly ought all to be named “Angels” [Angeli nominari debent] for they say that all are meritedly named “Angels” [Angeli nominari dicunt]. 9 The Erfurt Codex notes there: This response does not seem to stand with the intention of the Apostle, because he intends to prove there, that Christ is superior to all spirits universally. Cf. below a. 1, q. 2. 10 In (St.) Gregory, On the Gospel, Homily 34, n. 12, at the end; where (St.) Gregory adds: For the Angel who, to burn up the sins of speech, carries the burning coal from the altar, is called a “Seraphim”, wherefore he is called a “conflagration”. |
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