← Back to Distinction 14

Dist. 14

Book I: On the Mystery of the Trinity · Distinction 14

Textus Latinus
p. 242

DISTINCTIO XIV.

De gemina processione Spiritus sancti, temporali et aeterna.

Praeterea diligenter adnotandum1 est, quod gemina est processio Spiritus sancti, aeterna videlicet, quae ineffabilis est, qua a Patre et Filio aeternaliter et sine tempore processit, et temporalis, qua a Patre et Filio ad sanctificandam creaturam procedit. Et sicut ab aeterno communiter ac simul procedit a Patre et Filio, ita et in tempore communiter et simul ab utroque procedit ad creaturam, non divisim a Patre in Filium et a Filio ad creaturam. Unde Augustinus in decimo quinto libro de Trinitate2 ait: «Spiritus sanctus non de Patre procedit in Filium et de Filio procedit ad sanctificandam creaturam, sed simul de utroque procedit; quamvis hoc Filio Pater dederit, ut sicut de se, ita etiam de illo procedat».

De temporali autem processione Beda in homilia Dominicae primae post Ascensionem3 ita loquitur: «Cum Spiritus sancti gratia datur hominibus, profecto mittitur Spiritus a Patre, mittitur et a Filio; procedit a Patre, procedit et a Filio, quia et eius missio est ipsa processio». His verbis aperte ostendit, donationem gratiae Spiritus sancti dici processionem vel missionem eiusdem. Sed cum donatio vel4 datio non sit nisi temporalis, constat, quia et haec processio sive missio temporalis est. Hanc quoque temporalem Spiritus sancti processionem Augustinus in decimo quinto libro de Trinitate5 insinuat dicens, Spiritum sanctum processisse a Christo, quando post resurrectionem insufflavit in discipulos, his verbis: «Cum resurrexisset Christus a mortuis et apparuisset discipulis, insufflavit et ait6: Accipite Spiritum sanctum, ut eum etiam de se procedere ostenderet. Et ipse est virtus, quae de illo exibat, ut legitur in Evangelio, et sanabat omnes». Et ut ostenderet, hanc processionem Spiritus sancti non esse aliud quam donationem vel dationem ipsius Spiritus sancti, addidit7: «Post resurrectionem Dominus Iesus bis dedit Spiritum sanctum: semel in terra propter dilectionem proximi, et iterum de caelo propter dilectionem Dei; quia per ipsum Donum diffunditur caritas in cordibus nostris, qua diligimus Deum et proximum».

Quod non solum dona Spiritus sancti, sed etiam ipse Spiritus sanctus datur hominibus et mittitur.

Sunt autem aliqui8, qui dicunt, Spiritum sanctum, ipsum Deum, non dari, sed dona eius, quae non sunt ipse Spiritus. Et ut aiunt, Spiritus sanctus dicitur dari, cum eius gratia, quae tamen non est ipse9, datur hominibus. Et hoc dicunt, Bedam sensisse in superioribus verbis, quibus dicit, Spiritum sanctum procedere, cum ipsius gratia datur hominibus, tanquam non ipsemet detur, sed gratia eius. Sed quod ipse Spiritus sanctus, qui Deus est et tertia in Trinitate persona, detur, aperte ostendit Augustinus in decimo quinto libro de Trinitate10 ita dicens: «Eundem Spiritum sanctum datum, cum insufflasset Iesus, de quo mox ait: Ite, baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti, ambigere non debemus. Ipse est igitur, qui etiam de caelo datus est die Pentecostes11. Quomodo ergo Deus non est qui dat Spiritum sanctum? immo quantus est Deus qui dat Deum?» Ecce his verbis aperte dicit, Spiritum sanctum, ipsum scilicet Deum, dari hominibus a Patre et12 Filio.

Et quod ipse Spiritus sanctus, qui Deus est ac tertia in Trinitate persona, nobis detur nostrisque infundatur atque illabatur mentibus, aperte ostendit Ambrosius in primo libro de Spiritu sancto13 dicens: «Licet multi dicantur spiritus, quia legitur: Qui facit angelos suos spiritus, unus tamen est Dei Spiritus. Ipsum igitur unum Spiritum et Apostoli et Prophetae sunt consecuti; sicut etiam vas electionis dicit14, quia unum Spiritum potavimus, quasi eum, qui non queat scindi, sed infundatur animis et sensibus illabatur, ut saecularis sitis restringat ardorem; qui Spiritus sanctus non est de substantia15 corporalium nec de substantia invisibilium creaturarum». His verbis aperte dicit, Spiritum sanctum ipsum, qui creatura non est, infundi mentibus nostris. Item in eodem16: «Omnis mutabilis est creatura, sed non mutabilis Spiritus sanctus».

p. 243

«Quid autem dubitem dicere, quia datus est et Spiritus sanctus, cum scriptum sit17: Caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis?» «Qui cum sit inaccessibilis natura, receptibilis tamen propter bonitatem suam nobis est, complens virtute omnia, sed qui solis participetur iustis, simplex substantia, opulens virtutibus, unicuique praesens, dividens de suo singulis18 et ubique totus». «Incircumscriptus igitur et infinitus19 Spiritus sanctus, qui discipulorum sensus separatorum infundit, quem nihil potest fallere. Angeli ad paucos mittebantur, Spiritus autem sanctus populis infundebatur. Quis ergo dubitet, quin divinum sit quod infunditur simul pluribus nec videtur? Unus est Spiritus sanctus, qui datus est omnibus licet separatis Apostolis». Et hic aperte dicit Ambrosius, quod Spiritus sanctus, qui est substantia simplex, cum sit unus, datur pluribus.

Alia quoque auctoritate hoc idem astruitur, scilicet quod Spiritus sanctus, qui est aequalis Filio, hominibus detur. Ait enim Augustinus20 de verbis Apostoli: «Si caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis; a quo datur? Ab illo, qui dedit dona hominibus. Quae dona? Spiritum sanctum, qui tale dat donum, qualis est ipse. Magna est misericordia eius: donum dat aequale sibi, quia donum eius Spiritus sanctus est». Praemissis21 et aliis pluribus auctoritatibus aperte monstratur, quod Spiritus sanctus aequalis Patri et Filio nobis datur; nec ideo tamen minor est Patre et Filio. Unde Augustinus in quarto libro de Trinitate22: «Non ideo, inquit, minorem Spiritum sanctum, quia et eum Pater misit et Filius, arbitrandum est».

Cap. III.

An viri sancti possint dare Spiritum sanctum.

Hic quaeritur, utrum et viri sancti dent vel dare possint aliis Spiritum sanctum. Quem si aliis dant, cum eius donatio supra sit dicta processio, videtur ab eis procedere Spiritus sanctus vel mitti; sed Creator a creatura non procedit vel mittitur. Restat ergo, ut ipsi nec dent Spiritum sanctum nec dare possint. Unde Augustinus in decimo quinto libro de Trinitate23: «Non aliquis discipulorum Christi dedit Spiritum sanctum. Orabant quippe, ut veniret in eos, quibus manum imponebant, non ipsi eum dabant. Quem morem in suis praepositis etiam nunc servat Ecclesia. Denique et Simon magus, offerens Apostolis pecuniam, non ait: Date et mihi hanc potestatem, ut dem Spiritum sanctum; sed, cuicumque, inquit, imposuero manus, accipiat Spiritum sanctum; quia nec Scriptura superius dixerat: videns autem Simon, quia Apostoli darent Spiritum sanctum, sed dixerat: videns autem Simon, quia per impositionem manuum Apostolorum daretur Spiritus sanctus». Ecce his verbis ostendit Augustinus, nec Apostolos nec alios Ecclesiae praelatos dedisse vel dare Spiritum sanctum.

Et quod plus est, non posse etiam dare, dicit in eodem libro24 subdens: «De Christo scriptum est, quod acceperit a Patre promissionem Spiritus sancti et effuderit; in quo utraque natura monstrata est, humana scilicet et divina. Accepit quippe ut homo, effudit ut Deus. Nos autem accipere quidem hoc Donum possumus pro modulo nostro, effundere vero super alios non utique possumus, sed ut hoc fiat, Deum super eos, a quo id efficitur, invocamus». His verbis expresse dicit25, nos Spiritum sanctum non posse super alios effundere, id est aliis dare.

Sed huic videtur contrarium quod Apostolus ad Galatas26 de se loquens ait: Qui tribuit vobis Spiritum, et operatur virtutes in vobis. Ecce evidenter dicit, se tribuisse Spiritum. Sed intelligendum est, Apostolum dixisse hoc, non quia haberet potestatem et auctoritatem dandi Spiritum sanctum, sed quia ministerium habuerit, in quo dabatur a Deo Spiritus sanctus. Ut enim ait Augustinus super eundem locum, exponens illud Apostoli verbum27: «Ab Apostolo praedicata est eis fides, in qua praedicatione adventum et praesentiam sancti Spiritus senserant, sicut illo tempore in novitate invitationis ad fidem etiam sensibilibus miraculis praesentia Spiritus sancti apparebat, ut in Actibus Apostolorum legitur». Aperte hic ostendit, quomodo illis Spiritum sanctum Apostolus tribuerit, non utique ipsum mittendo in eos, sed praedicando eis fidem Christi, quam illis recipientibus, quod Spiritus sanctus in eis esset, aliquibus signis visibilibus monstrabatur. Non ergo homines quantumcumque sancti dare possunt Spiritum sanctum.

---

English Translation
p. 242

Distinction XIV.

On the twofold procession of the Holy Spirit, temporal and eternal.

Moreover, it must be carefully noted1 that the procession of the Holy Spirit is twofold: the eternal, namely, which is ineffable, by which he proceeded from the Father and the Son eternally and outside of time; and the temporal, by which he proceeds from the Father and the Son to sanctify the creature. And just as from eternity he proceeds from the Father and the Son commonly and at once, so also in time he proceeds from both commonly and at once to the creature, not dividedly — from the Father into the Son, and from the Son to the creature. Hence Augustine in book XV On the Trinity2 says: "The Holy Spirit does not proceed from the Father into the Son and from the Son to sanctify the creature, but proceeds at once from both; although the Father has given this to the Son, that, just as [the Spirit proceeds] from himself, so also he might proceed from him."

Concerning the temporal procession Bede in the homily for the first Sunday after the Ascension3 speaks thus: "When the grace of the Holy Spirit is given to men, indeed the Spirit is sent by the Father, and is sent also by the Son; he proceeds from the Father, and proceeds also from the Son, since his mission is itself the procession." By these words he plainly shows that the bestowal of the grace of the Holy Spirit is called procession or mission of the same. But since bestowal or4 giving is only temporal, it is plain that this procession or mission is also temporal. This temporal procession of the Holy Spirit Augustine likewise hints at in book XV On the Trinity5, saying that the Holy Spirit proceeded from Christ when after the resurrection he breathed on his disciples, in these words: "When Christ rose from the dead and appeared to the disciples, he breathed and said6: Receive the Holy Spirit, that he might show that [the Spirit] also proceeds from himself. And he is the power which went out from him, as we read in the Gospel, and healed all." And in order to show that this procession of the Holy Spirit is nothing other than the bestowal or giving of the Holy Spirit himself, he added7: "After the resurrection the Lord Jesus gave the Holy Spirit twice: once on earth for the love of neighbor, and again from heaven for the love of God; since through that very Gift charity is poured out in our hearts, by which we love God and neighbor."

That not only the gifts of the Holy Spirit, but the Holy Spirit himself is given to men and is sent.

But there are some8 who say that the Holy Spirit, God himself, is not given, but his gifts — which are not the Spirit himself. And, as they say, the Holy Spirit is said to be given when his grace, which however is not himself9, is given to men. And they say that Bede meant this in the foregoing words, where he says that the Holy Spirit proceeds when his grace is given to men — as if not he himself were given but his grace. But that the Holy Spirit himself, who is God and the third person in the Trinity, is given, Augustine plainly shows in book XV On the Trinity10, saying: "That the same Holy Spirit was given when Jesus breathed on them, of whom shortly afterwards he says: Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit, we ought not to doubt. He is therefore [the same one] who was also given from heaven on the day of Pentecost11. How then is he not God who gives the Holy Spirit? — nay, how great is the God who gives God?" Behold, in these words he plainly says that the Holy Spirit, namely God himself, is given to men by the Father and12 the Son.

And that the Holy Spirit himself, who is God and the third person in the Trinity, is given to us and is poured into and glides into our minds, Ambrose plainly shows in book I On the Holy Spirit13, saying: "Although many things are called spirits, since it is read: Who makes his angels spirits, yet there is one Spirit of God. This one Spirit therefore both the Apostles and Prophets received; as also the vessel of election says14, that we have drunk one Spirit — as it were one who cannot be split, but is poured into souls and glides into the senses, that he may quench the burning of worldly thirst; which Holy Spirit is not of the substance15 of bodily things nor of the substance of invisible creatures." By these words he plainly says that the Holy Spirit himself, who is not a creature, is poured into our minds. Likewise in the same [book]16: "Every creature is mutable, but the Holy Spirit is not mutable."

p. 243

"What should I doubt to say that the Holy Spirit also has been given, since it is written17: The charity of God is poured out in our hearts through the Holy Spirit, who is given to us?" "Who, although he is by nature inaccessible, yet on account of his goodness is receivable by us, filling all things by [his] power — though he is participated only by the just — a simple substance, abounding in virtues, present to each, dividing of his own to each one18, and everywhere whole." "Uncircumscribed therefore and infinite19 is the Holy Spirit, who pours into the senses of the disciples [though they are] separated, whom nothing can deceive. Angels were sent to a few; but the Holy Spirit was poured out into peoples. Who then would doubt that what is poured out into many at once and is not seen is divine? One is the Holy Spirit, who is given to all the Apostles though they are separated." And here Ambrose plainly says that the Holy Spirit, who is a simple substance, although he is one, is given to many.

By another authority also this same [point] is established, namely that the Holy Spirit, who is equal to the Son, is given to men. For Augustine20 says, on the words of the Apostle: "If the charity of God is poured out in our hearts through the Holy Spirit, who is given to us; by whom is he given? By him who gave gifts to men. What gifts? The Holy Spirit, who gives such a gift as he himself is. Great is his mercy: he gives a gift equal to himself, since his gift is the Holy Spirit." From the foregoing21 and many other authorities it is plainly shown that the Holy Spirit equal to the Father and the Son is given to us; nor is he therefore less than the Father and the Son. Hence Augustine in book IV On the Trinity22: "Not therefore," he says, "is the Holy Spirit to be judged less because both the Father sent him and the Son [sent him]."

Chapter III.

Whether holy men can give the Holy Spirit.

Here it is asked, whether holy men also give or can give the Holy Spirit to others. For if they give him to others, since the bestowal of him was said above to be his procession, the Holy Spirit appears to proceed from them or to be sent [by them]; but the Creator does not proceed from the creature nor is sent [by him]. It remains, therefore, that they neither give nor can give the Holy Spirit. Hence Augustine in book XV On the Trinity23: "No disciple of Christ gave the Holy Spirit. For they prayed that he might come upon those on whom they laid their hands; they themselves did not give him. Which custom the Church even now keeps in those set over her. Finally Simon Magus too, offering the Apostles money, did not say: Give me also this power, that I may give the Holy Spirit; but, on whomsoever, he says, I shall lay hands, let him receive the Holy Spirit; for Scripture had not said above: seeing then Simon that the Apostles gave the Holy Spirit, but had said: seeing then Simon that by the laying-on of hands of the Apostles the Holy Spirit was given." Behold, by these words Augustine shows that neither the Apostles nor any other prelates of the Church gave or give the Holy Spirit.

And what is more, [Augustine] says that they cannot even give him, in the same book24 adding: "Of Christ it is written that he received from the Father the promise of the Holy Spirit and poured him out; in which both natures, namely human and divine, are shown. For he received as man, [and] poured out as God. We, however, can indeed receive this Gift according to our small measure, but we certainly cannot pour him out upon others; rather, that this may happen, we call upon God upon them, by whom it is effected." By these words he expressly says25 that we cannot pour the Holy Spirit upon others — that is, give him to others.

But to this it appears contrary that the Apostle, speaking of himself to the Galatians26, says: He who bestows on you the Spirit, and works mighty deeds in you. Behold, evidently he says that he himself bestowed the Spirit. But it is to be understood that the Apostle said this not because he had the power and authority of giving the Holy Spirit, but because he had the ministry in which the Holy Spirit was given by God. For as Augustine says on the same place, expounding that word of the Apostle27: "Faith was preached to them by the Apostle, in which preaching they had felt the coming and presence of the Holy Spirit; just as in that time, in the newness of the invitation to the faith, the presence of the Holy Spirit even by sensible miracles appeared, as is read in the Acts of the Apostles." Here he plainly shows in what way the Apostle bestowed the Holy Spirit on them — not, indeed, by sending him into them, but by preaching to them the faith of Christ, which when they received it, that the Holy Spirit was in them was shown by some visible signs. Therefore men, however holy, cannot give the Holy Spirit.

---

Apparatus Criticus
  1. Ed. 2 notandum.
    Ed. 2 reads notandum ("to be noted") [for adnotandum].
  2. Cap. 27. n. 48. — Paulo ante cod. D post Filio ad creaturam addit sanctificandam.
    [Augustine, De Trin. XV,] c. 27, n. 48. — A little earlier, codex D after Filio ad creaturam adds sanctificandam ("to be sanctified").
  3. Libr. II. homil. 10.
    [Bede,] book II, homily 10.
  4. Edd. 1, 8 sive; et mox post constat ed. 2 quod loco quia.
    Editions 1 and 8 read sive ("or"); and shortly after, after constat, ed. 2 reads quod in place of quia.
  5. Cap. 26. n. 45. — Vat. et edd. 4, 6 post dicens habent: Spiritus sanctus processit pro Spiritum sanctum processisse.
    [Augustine, De Trin. XV,] c. 26, n. 45. — The Vatican edition and edd. 4, 6 after dicens have "the Holy Spirit proceeded" [indicative] for "that the Holy Spirit proceeded" [accusative + infinitive].
  6. Ioan. 20, 22. — Textus sequens sacrae Scripturae est Luc. 6, 19.
    John 20:22. — The following Scripture text is Luke 6:19.
  7. Loc. cit. n. 46; sed non paucis transpositis vel omissis. — Edd. 1, 3, 7, 8 addit pro addidit; et immediate ante codd. omittunt sancti. Quae omissio, quia saepe in nostris mss. occurrit, deinceps non notatur.
    [Augustine, De Trin. XV] loc. cit., n. 46; but with not a few [phrases] transposed or omitted. — Edd. 1, 3, 7, 8 read addit ("he adds") for addidit ("he added"); and immediately before, the codices omit sancti ("of the Holy [Spirit]"). Since this omission occurs frequently in our manuscripts, henceforth it is not noted.
  8. Codd. ACDE alii; cod. B nec unum nec alterum vocabulum ponit. Mox codd. A D omittunt sanctum ipsum Deum.
    Codices A, C, D, E [read] alii ("others"); codex B sets down neither word [aliqui nor alii]. Shortly after, codices A, D omit sanctum ipsum Deum ("the Holy [Spirit] himself, God").
  9. Solummodo Vat. et ed. 4 addunt qui et sic constructionem mutant. Deinde codd. A D et ed. 8 homini pro hominibus. — In sequenti propositione Vat. et edd. 4, 6, 9 ipse pro ipsemet.
    Only the Vatican edition and ed. 4 add qui and so change the construction. Then codices A, D and ed. 8 [read] homini ("to a man") for hominibus ("to men"). — In the following proposition the Vatican edition and edd. 4, 6, 9 read ipse for ipsemet ("his very self").
  10. Cap. 26. n. 46. — Immediate ante, contra codd. et edd. 1, 8, Vat. cum aliis edd. dicit pro ostendit. — Textus Scripturae est Matth. 28, 19. Vulgata: Euntes ergo docete omnes gentes, baptizantes etc.
    [Augustine, De Trin. XV,] c. 26, n. 46. — Immediately before, against the codices and edd. 1, 8, the Vatican edition with the other editions reads dicit ("says") for ostendit ("shows"). — The Scripture text is Matthew 28:19. Vulgate: Going therefore teach all nations, baptizing etc.
  11. Act. 2.
    Acts 2.
  12. Vat. cum nonnullis edd. et codd. CD repetit a.
    The Vatican edition with several editions and with codices C, D repeats a [reading "a Patre et a Filio"].
  13. Cap. 4. n. 60-62. — Locus proximus Scripturae est Psalm. 103, 4.
    [Ambrose, De Spiritu sancto I,] c. 4, nn. 60–62. — The closest Scripture place is Psalm 103:4.
  14. I. Cor. 12, 13: Et omnes in uno Spiritu potati sumus. — Paulo post pro restringat in originali legitur restinguat contra nostros mss. et edd.
    1 Corinthians 12:13: And we have all been given to drink in one Spirit. — A little after, in place of restringat ("may restrain") the original [Ambrose] reads restinguat ("may extinguish"), against our manuscripts and editions.
  15. Vat. et aliae edd. contra codd. et originale addunt rerum; edd. 1, 8 pro substantia habent natura.
    The Vatican edition and other editions, against the codices and the original [Ambrose], add rerum ("of things"); editions 1 and 8 in place of substantia ("substance") have natura ("nature").
  16. Ibid. n. 64; secundus locus Ambrosii est ibid. n. 66; tertius n. 72; quartus c. 7. n. 82. et 81.
    [Ambrose, De Spiritu sancto I,] ibid. n. 64; the second Ambrosian place is ibid. n. 66; the third, n. 72; the fourth, c. 7, nn. 82 and 81.
  17. Rom. 5, 5. — Paulo ante Vat. et edd. 8, 9 omittunt et ante Spiritus.
    Romans 5:5. — A little earlier, the Vatican edition and edd. 8, 9 omit et before Spiritus.
  18. Respicitur illud I. Cor. 12, 11. — In principio huius loci Ambrosiani codd. et ed. 6 legunt receptabilis pro receptibilis. Paulo post Vat. sola complectens pro complens. Deinde ed. 8 pro opulens habet opulentus.
    Reference is to 1 Corinthians 12:11 [dividing to each as he wills]. — At the start of this Ambrosian place the codices and ed. 6 read receptabilis for receptibilis ("receivable"). A little after, the Vatican edition alone [reads] complectens ("embracing") for complens ("filling"). Then ed. 8 in place of opulens has opulentus ("opulent").
  19. Vat. et edd. 1, 4, 5, 6, 9 addunt est. — Circa finem huius loci cod. D dividitur pro videtur, quae lectio, licet in se bona sit, tamen est contra litteram et contextum Ambrosii et contra edd. et alios codd. — Immediate post cod. D, Vat. et edd. 3, 4, 5, 6, 9 verbis unus est addunt ergo.
    The Vatican edition and edd. 1, 4, 5, 6, 9 add est. — Near the end of this place codex D [reads] dividitur ("is divided") for videtur ("is seen") — which reading, although in itself good, is nevertheless against the littera and context of Ambrose and against the editions and other codices. — Immediately after, codex D, the Vatican edition, and edd. 3, 4, 5, 6, 9 to the words unus est add ergo.
  20. Serm. 128. n. 4 (olim 43); sed Magister varia transponit et omittit. — Vat. et edd. 1, 5, 6, 8, 9 male et contra codd. in textu pro verbis Apostoli posuerunt verbis Domini, cum Magister hic non citet librum Augustini, sed verba Apostoli indicet; insuper contra edd. 1, 8 Vat. aliaeque edd. pro si legunt sic. Verba Scripturae sunt Rom. 5, 5 et Eph. 4, 8.
    [Augustine,] sermon 128, n. 4 (formerly 43); but the Master transposes and omits various things. — The Vatican edition and edd. 1, 5, 6, 8, 9 wrongly and against the codices have set down in the text verbis Domini ("the words of the Lord") for verbis Apostoli ("the words of the Apostle"), since the Master here does not cite a book of Augustine but indicates the words of the Apostle; furthermore, against edd. 1, 8, the Vatican and other editions read sic in place of si. The Scripture words are Romans 5:5 and Ephesians 4:8.
  21. Vat. et edd. 4, 5, 6, 8, 9 addunt his.
    The Vatican edition and edd. 4, 5, 6, 8, 9 add his [reading "these foregoing"].
  22. Cap. 21. n. 32. — Mox Vat. et edd. 2, 3, 4, 6, 7, 9 superflue adiciunt ait post Trinitate. Deinde post minorem solummodo edd. 1, 8 addunt esse.
    [Augustine, De Trin. IV,] c. 21, n. 32. — Shortly after, the Vatican edition and edd. 2, 3, 4, 6, 7, 9 superfluously add ait ("he says") after Trinitate. Then after minorem, only editions 1 and 8 add esse ("to be").
  23. Cap. 26. n. 46. — Ab Augustino respicitur ad Act. 8, 13–19.
    [Augustine, De Trin. XV,] c. 26, n. 46. — Augustine refers to Acts 8:13–19.
  24. Ibid. parum infra. Citatur ab Augustino Act. 2, 33.
    [Augustine, De Trin. XV] ibid., a little below. Augustine cites Acts 2:33.
  25. Cod. D addit Augustinus.
    Codex D adds Augustinus [reading "he, Augustine, expressly says"].
  26. Cap. 3, 5.
    [Galatians] c. 3, 5.
  27. Exposit. Epist. ad Gal. n. 20. — Sola Vat. hic addit reliqua verba Apostoli ex eodem versu 5: Ex operibus legis Spiritum accepistis, an ex auditu fidei? ad quae verba Augustini immediate sequentia referuntur. — De visibili missione Spiritus sancti legitur Act. 2.
    [Augustine,] Exposition of the Epistle to the Galatians, n. 20. — The Vatican edition alone here adds the remaining words of the Apostle from the same verse 5: Was it from the works of the law that you received the Spirit, or from the hearing of faith? — to which words the immediately following [words] of Augustine refer. — On the visible mission of the Holy Spirit see Acts 2.
Dist. 14, Divisio Textus→