Bonaventure

Distinction 14, c. 3 [of the Letter of the Master].

One or another codex, such as ff, with ed. 1, adds supra.

Cf. the Letter of the Master here, c. 1, and [above] q. 4.

Codex A reads amor ["love"].

From the older manuscripts and editions 1, 2, 3 we have substituted dicat (subjunctive) for dicit.

Aristotle, On the Soul III, text 18 (c. 4). — Soon after, codex dd reads a se ipso in place of a se.

The mutilated reading of the Vatican edition, in which prout dicit effectum is omitted, is restored with the help of the manuscripts and ed. 1. A little further on, although it is held only in a few manuscripts (F, T, X, dd), we have substituted timor for amor, since [timor] corresponds better to the objection.

Distinction 18, q. 2 and 5.

Distinction 7, q. 2, and ibidem dub. 1.

The Vatican edition, against the older codices and ed. 1, reads dicit.

On the testimony of the older manuscripts and ed. 1, we have set donandi in place of dandi.

Here, c. 1 [of the Master's letter on this distinction]. — Soon after, from most manuscripts and ed. 1, we have substituted nihil for non.

Some codices (S, X, Z) read teneatur.

Here, q. 4 [above], which more fully explains the entire solution of this doubt.

From the manuscripts and ed. 1 we have restored the particle ergo.

Distinction 14, art. 1, q. 1. Soon after, ed. 1 reads creatura for creaturam.

The Vatican edition with codex cc reads Et non in place of Nec. Soon after quo, some codices (A, G, T, W, Z, bb, cc) with ed. 1 omit et; others (F, H, I, dd) put nec for et non.

The Vatican edition, without the authority of the manuscripts and the first six editions, less well reads ignotum.

In the Vatican edition and codex cc utrum is omitted, which is nevertheless held in the other codices and ed. 1. Some writings (U, Y) with ed. 1 a little before [read] per prius in place of proprius, but wrongly, as is plain from the response.

We display the reading of the majority of the codices (A, G, H, I, M, O, T, V, W, X, aa, bb, etc.) and ed. 1, while the Vatican edition with some codices, with the punctuation altered, wrongly reads auctoritates. Adhuc potest. Soon after nihilominus the readings of the codices vary; others (H, O, T, Y, Z, ff) with ed. 1 display ours, others add with the Vatican alio modo, others (A, S, W) wrongly nullo modo, codex I nonnullo modo.

The Vatican edition, against many codices and ed. 1, reads convenit for competit, which then, with the punctuation altered, puts Spiritum sanctum mitti; but many codices with ed. 1 explicitly display our reading; some on account of abbreviation are of doubtful reading. A little further on, after multo fortius et, codex I adds a se, while codex dd has multo fortius Spiritus sanctus mittitur a se.

In the manuscripts and editions 1, 2, 3 minori [is read] for manifestiori, but wrongly. Codex dd displays the final propositions thus: There is also to consider the manifestation of the one appearing, and by reason of this it belongs more to the Son, since the kindness of the Son appeared evidently to the world in the union of flesh, and on this point the Master argues from the more manifest, and so proceeds most excellently. And by this the [response] to the first objection is plain: To what is objected secondly, etc.

The Vatican edition, inconsistent with itself and against most codices as well as ed. 1, reads prius; a few codices read per prius, which however accords less with what follows. Codex dd: So also it is plain of which mission is more properly said. Soon after alio modo, from the older manuscripts and ed. 1 we have supplied magis.

In codex W, Dei is added.

The Vatican edition, with the manuscripts and the first six editions resisting, reads per Symbolum.

The Vatican edition, against the testimony of the manuscripts and ed. 1, reads se for Spiritu sancto.

An error which had crept into the manuscripts and editions — namely, the addition of non after quod — and which seems to have arisen from the permutation of the last objection with the proposition after Contra, we have emended by eliminating the particle non, which is also seen expunged in codex H. The same doubt recurs at III Sent. d. 1, dub. 2, by which our emendation is confirmed. Codex I, reading non factus, a little further on puts divinam for humanam, but inconsistently with what follows. The Vatican edition reads non est intelligendum nisi in place of est intelligendum, but without the testimony of the manuscripts and ed. 1. — Codex cc with ed. 2 retains non, but omits nisi, again contrary to what follows. [Understand] Nempe — namely, the proposition which is: The Son is made.