Dist. 14, Divisio Textus
Book I: On the Mystery of the Trinity · Distinction 14
DIVISIO TEXTUS.
Terminata parte, quae est de processione aeterna, hic incipit secunda pars, quae est de processione temporali. Et quoniam in hac processione est tria considerare, scilicet principium a quo procedit Spiritus sanctus, et modus secundum quem, et proprietas per1 quam aptus natus est procedere: ideo haec pars habet tres partes.
In quarum prima agit Magister de processione temporali per comparationem ad principium a quo; in secunda agit de ipsa in comparatione ad modum secundum quem, infra distinctione decima quinta circa medium, ibi: «Hic quaeritur, utrum semel tantum missus sit»2; in tertia per comparationem ad proprietatem per quam natus est temporaliter procedere, et hoc est donum sive donabilitas, infra distinctione decima octava in principio: «Hic quaeritur, cum Spiritus sanctus, per quem dividuntur dona».
Prima pars iterum habet duas: in prima parte ostendit3 quod Spiritus sanctus temporaliter mittatur sive procedat a Patre et Filio; secundo quaeritur, utrum mittatur sive procedat a se, infra distinctione decima quinta in principio: «Hic considerandum est, cum Spiritus sanctus detur hominibus a Patre et Filio».
Prima pars est praesentis distinctionis et habet duas partes: in prima ostendit, quod procedit temporaliter a Patre et Filio; in secunda quaerit4, utrum Spiritus sanctus detur a sanctis hominibus, ibi: «Hic quaeritur, utrum et sancti viri dent vel possint dare» etc.
In prima iterum parte tria facit secundum tria capitula5. In prima ostendit, quod gemina est processio Spiritus sancti; in secunda, quod utraque processio est a Patre et Filio, ibi: «De temporali autem processione Beda in homilia» etc.; in tertia, quia Spiritus sancti temporalis processio eius est donatio, ostendit, quod ipse Spiritus sanctus in propria persona donetur, non tantum in effectu, ibi: «Sunt autem aliqui, qui dicunt, Spiritum sanctum» etc.
«Hic quaeritur, utrum et sancti viri dent vel possint dare»6. Haec est secunda pars praesentis distinctionis, in qua, ostenso quod Spiritus sanctus procedat temporaliter sive donetur a Patre et Filio, quaerit Magister, utrum detur ab aliquo sancto viro. Et haec pars habet tres partes secundum tria quae ostendit. Primo namque declarat et probat, quod Spiritus sanctus non detur ab aliquo sancto viro. Secundo vero ostendit auctoritate Augustini, quod non potest dari, ibi: «Et quod plus est, non posse etiam dare dicit» etc. In tertia opponit ad contrarium, quia videtur datus a Paulo, ibi: «Sed huic videtur contrarium quod Apostolus» etc., ubi solvit, quod non est datus ab ipso, sed ab eius ministerio7.
TRACTATIO QUAESTIONUM.
Ad intelligentiam eorum, quae dicuntur in praesenti distinctione, duo principaliter quaeruntur.
Primo quaeritur de processione temporali Spiritus sancti.
Secundo de eius donatione.
Quantum ad primum quaeruntur duo.
Primo quaeritur8, utrum sit ponere processionem temporalem Spiritus sancti.
Secundo, utrum processio temporalis ponat in numerum cum aeterna.
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Division of the text.
With the part on the eternal procession finished, here begins the second part, which is on the temporal procession. And since in this procession three things are to be considered — namely the principle from which the Holy Spirit proceeds, the mode according to which, and the property by1 which he is naturally apt to proceed — therefore this [larger] part has three parts.
In the first the Master deals with the temporal procession by comparison to the principle from which; in the second he treats of it in comparison to the mode according to which, below at d. 15 around the middle, at: "Here it is asked, whether he has been sent only once"2; in the third by comparison to the property by which he is naturally apt to proceed temporally — and this is gift or donability — below at d. 18 in its opening, at: "Here it is asked, since the Holy Spirit, by whom the gifts are divided…".
The first part again has two: in the first part he shows3 that the Holy Spirit is temporally sent or proceeds from the Father and the Son; in the second it is asked whether he is sent or proceeds from himself, below at d. 15 in its opening, at: "Here it must be considered, since the Holy Spirit is given to men by the Father and the Son".
The first part is [the matter] of the present distinction and has two parts: in the first he shows that he proceeds temporally from the Father and the Son; in the second he asks4 whether the Holy Spirit is given by holy men, at: "Here it is asked, whether holy men also give or can give" etc.
In the first part again he does three things, in three chapters5. In the first he shows that the procession of the Holy Spirit is twofold [eternal and temporal]; in the second, that each procession is from the Father and the Son, at: "But concerning the temporal procession, Bede in his Homily" etc.; in the third, since the temporal procession of the Holy Spirit is his bestowal, he shows that the Holy Spirit himself in his own person is given, not only in his effect, at: "But there are some who say that the Holy Spirit" etc.
"Here it is asked, whether holy men also give or can give"6. This is the second part of the present distinction, in which, having shown that the Holy Spirit proceeds temporally — that is, is given — from the Father and the Son, the Master asks whether he is given by any holy man. And this part has three parts according to the three things which he shows. For first he declares and proves that the Holy Spirit is not given by any holy man. Secondly he shows by the authority of Augustine that he cannot be given, at: "And what is more, he says he cannot even give him" etc. In the third he opposes [the previous claim] to the contrary, since [the Spirit] appears to have been given by Paul, at: "But to this it appears contrary that the Apostle" etc. — where he solves it [by saying] that he was not given by him but by his ministry7.
Treatment of the questions.
For the understanding of the things said in the present distinction, two principal questions are asked.
First, it is asked about the temporal procession of the Holy Spirit.
Second, about his bestowal.
As to the first, two questions are asked.
First it is asked8, whether a temporal procession of the Holy Spirit is to be posited.
Second, whether the temporal procession adds up to a number with the eternal.
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- Aliqui codd. ut W X Z secundum.Some codices — W, X, Z — [read] secundum ("according to") [in place of per, "by"].
- Vat., mss. et ed. 1 obnitentibus, ponit falso principium [scil.]: Nunc de Spiritu sancto videndum est etc.The Vatican edition, despite the resistance of the manuscripts and ed. 1, falsely sets down [as the opening, namely]: "Now we must consider concerning the Holy Spirit" etc.
- Ed. 1 ostenditur.Ed. 1 [reads] ostenditur ("is shown") [for ostendit, "he shows"].
- Vat. quaeritur, sed contra mss. et ed. 1.The Vatican edition [reads] quaeritur ("it is asked"), but against the manuscripts and ed. 1.
- Ex mss. et ed. 1 substituimus tria capitula loco tres partes.From the manuscripts and ed. 1 we have substituted tria capitula ("three chapters") for tres partes ("three parts").
- Vat. praeter fidem mss. et ed. 1 praecedentem propositionem ita exhibet: Similiter secunda pars, quae incipit ibi: «Hic quaeritur utrum et sancti viri dent» etc.The Vatican edition, against the testimony of the manuscripts and ed. 1, presents the preceding proposition thus: "Likewise the second part, which begins there: «Here it is asked whether holy men also give» etc."
- Cod. K per eius ministerium; cod. Y in loco ab.Codex K [reads] per eius ministerium ("through his ministry"); codex Y [reads] in in place of ab ("by").
- Ex antiquioribus mss. et ed. 1 supplevimus Primo quaeritur; aliqui codd. tamen omittunt quaeritur.From the older manuscripts and ed. 1 we have supplied Primo quaeritur ("First it is asked"); some codices, however, omit quaeritur.