Dist. 10, Divisio Textus
Book I: On the Mystery of the Trinity · Distinction 10
## COMMENTARIUS IN DISTINCTIONEM X.
De aeterna processione Spiritus sancti quantum ad personam quae procedit.
Nunc post Filii aeternitatem de Spiritu sancto, quantum Deo donante, ak-[?: OCR/print breaks off mid-sentence]
DIVISIO TEXTUS.
Supra egit Magister de generatione Filii, hic autem agit de processione Spiritus sancti. Et quia gemina est processio Spiritus sancti1, aeterna et temporalis, primo agit de processione aeterna, secundo de temporali, infra, distinctione decima quarta: Praeterea notandum, quod gemina est processio Spiritus sancti etc. Et quoniam processio Spiritus sancti tripliciter potest comparari, scilicet ad personam ad quam est, et ad principium a quo est, et ad generationem a qua differt, ideo haec pars habet tres; in quarum prima Magister agit de processione Spiritus sancti quantum ad personam, quae procedit; in secunda, quantum ad principium a quo, infra, distinctione undecima: Hic dicendum est, Spiritum sanctum esse a Patre et Filio; in tertia vero agit de ipsa per comparationem ad generationem, a qua distinguitur, infra, distinctione decima tertia: Post haec considerandum est, quantum a talibus, quales nos sumus.
Item, prima pars, quae continet praesentem distinctionem, habet quatuor. In prima dicit, quod Spiritus sanctus procedit ut amor sive caritas vel dilectio; et hoc probat auctoritate Augustini. In secunda vero, quia hoc2 erat dubium, quod Spiritus sanctus esset caritas, movet quaestionem et solvit, ibi: Et ideo quaerendum, utrum Deus Pater. In tertia vero solutionem per auctoritatem confirmat, tum quantum ad distinctionem, quae est per communem acceptionem et propriam, tum etiam quantum ad veritatem, ibi: Pluribus enim exemplis doceri potest etc. In quarta vero et ultima praedictae solutionis assignat rationem ostendens, quod3 Spiritus sanctus proprie dicatur caritas, cum caritas sit nomen commune, et hoc ibi: Hic notandum est, quod sicut Spiritus sanctus in Trinitate.
TRACTATIO QUAESTIONUM.
Ad evidentiam eorum quae dicuntur de Spiritu sancto, in hac parte duo principaliter quaeruntur.
Primo quaeritur de modo procedendi ipsius Spiritus sancti4.
Secundo de proprietate ipsius.
Circa primum quaeruntur tria.
Primum est, utrum in divinis sit necesse ponere personam procedentem per modum liberalitatis.
Secundum, utrum sit necesse ponere personam procedentem per modum amoris.
Tertium, si5 sit necesse ponere personam procedere per modum mutuae caritatis.
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## COMMENTARY ON DISTINCTION X.
On the eternal procession of the Holy Spirit with respect to the person who proceeds.
Now after [treating] the eternity of the Son, [the Master proceeds to treat] of the Holy Spirit, insofar as God grants… [?: OCR breaks off mid-sentence at `ak-`]
DIVISION OF THE TEXT.
Above the Master treated of the generation of the Son; here, however, he treats of the procession of the Holy Spirit. And because the procession of the Holy Spirit1 is twofold, eternal and temporal, he first treats of the eternal procession, secondly of the temporal, below, in distinction fourteen: Furthermore, it must be noted that the procession of the Holy Spirit is twofold, etc. And since the procession of the Holy Spirit can be compared in three ways — namely, to the person to whom it is, and to the principle from which it is, and to the generation from which it differs — therefore this part has three [sections]; in the first of which the Master treats of the procession of the Holy Spirit with respect to the person who proceeds; in the second, with respect to the principle from which [it is], below, in distinction eleven: Here it must be said that the Holy Spirit is from the Father and the Son; and in the third he treats of [the procession] itself by comparison with generation, from which it is distinguished, below, in distinction thirteen: After these things, it must be considered, insofar as [is possible] for those such as we are.
Likewise, the first part, which contains the present distinction, has four [sections]. In the first he says that the Holy Spirit proceeds as love or charity or affection; and he proves this by the authority of Augustine. In the second, because this2 was a matter of doubt, namely that the Holy Spirit was charity, he raises the question and resolves it, there: And therefore it is to be asked whether God the Father. In the third he confirms the resolution by authority, both with respect to the distinction, which is according to common and proper acceptation, and also with respect to the truth, there: For it can be taught by many examples, etc. In the fourth and last he assigns the reason for the aforesaid resolution, showing that3 the Holy Spirit is properly called charity, since charity is a common name, and this there: Here it must be noted that, just as the Holy Spirit in the Trinity.
TREATMENT OF THE QUESTIONS.
For the elucidation of the things which are said concerning the Holy Spirit, in this part two things are principally inquired.
First, it is asked about the mode of proceeding of the Holy Spirit4 himself.
Second, about his property.
Concerning the first, three [questions] are asked.
The first is, whether in divine [matters] it is necessary to posit a person proceeding by way of liberality.
The second, whether it is necessary to posit a person proceeding by way of love.
The third, whether5 it is necessary to posit a person to proceed by way of mutual charity.
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- Cod. A et ed. 1 addunt scilicet.Codex A and edition 1 add scilicet ("namely").
- Ex mss. et edd. 1, 2, 3 substituimus hoc loco hic. Mox post sanctus ex pluribus codd. ut T Y bb cum ed. 1 posuimus esset pro erat.From the manuscripts and editions 1, 2, 3 we have substituted hic ("this") in this place. Soon after, [the word] sanctus, from many codices such as T, Y, bb, together with edition 1, we have put esset for erat.
- Ed. 1 quare.Edition 1 [reads] quare ("wherefore").
- Vat. contra mss. et ed. 1 omittit sancti.The Vatican edition, against the manuscripts and edition 1, omits sancti ("Holy").
- Pauci codd. ut X Y utrum. Mox cod. V procedentem loco procedere.A few codices such as X, Y [read] utrum ("whether"). Soon after, codex V [reads] procedentem in place of procedere.