Dist. 2, Divisio Textus
Book I: On the Mystery of the Trinity · Distinction 2
COMMENTARIUS IN DISTINCTIONEM II.
De Unitate et Trinitate secundum quod creditur.
Hoc itaque vera ac pia fide tenendum est etc.
DIVISIO TEXTUS.
Haec est secunda pars, in qua, primi libri materia indagata, incipit Magister prosequi; dividitur autem haec pars1 in duas partes, quoniam dupliciter est considerare res, quibus fruendum, scilicet in se, et in comparatione ad creaturas: in se ratione trinitatis et unitatis; in comparatione ad creaturas ratione scientiae, potentiae et voluntatis. Primo ergo agit2 de sancta Trinitate et Unitate; secundo de scientia et potentia et voluntate, infra distinctione trigesima quinta: Cumque supra disseruerimus.
De ipsa autem sacratissima Trinitate tripliciter contingit tractare, quoniam primo contingit ipsam credere, secundo creditam intelligere, tertio intellectam dicere sive enuntiare. Credere autem est per auctoritatem, intelligere per rationem, dicere per catholicam et rationabilem3 locutionem. Ideo primo de ipsa Trinitate et Unitate agit, secundum quod creditur; secundo de ipsa, secundum quod credita per rationem intelligitur, ibi, distinctione tertia: Apostolus namque ait; tertio, secundum quod credita et intellecta rationabiliter et catholice exprimitur, infra, distinctione vigesima secunda: Post praedicta disserendum nobis videtur de nominum diversitate. Et patet ordo. Prius enim et verius est eam credere quam intelligere; multi enim credunt, qui non intelligunt; et prius similiter est intelligere quam sermone exprimere.
Prima pars, scilicet secundum quod creditur, continet praesentem distinctionem; et quoniam materia est difficillima, primo ponit modum procedendi; secundo vero exsequitur, ibi: Proponamus ergo in medium.
Item, prima pars secundum tria capitula4 habet tres partes. In prima tangit modum agendi, quoniam debet esse cum modestia, timore et diligentia, praemittens materiam, circa quam agere intendit. In secunda subiungit intentionem scribentium de Trinitate, ibi, secundo capitulo: Omnes autem catholici tractatores. Tertio tangit ordinem, ibi: Ceterum, ut in libro primo.
Modus scribendi de Trinitate debet esse fundatus supra intellectum fidei et cum modestia et timore propter periculum. Intentio scribentium de Trinitate est ostendere5, quod Pater et Filius et Spiritus sanctus sunt tres personae et unus Deus. Ordo scribendi est, primo per auctoritates ostendere veritatem, deinde per rationes et congruas similitudines.
Proponamus ergo in medium. Haec est secunda pars, in qua Magister auctoritatibus sacrae Scripturae intendit ostendere Trinitatem et Unitatem; et quoniam6 sacra Scriptura habet duas partes, scilicet novum et vetus Testamentum, ideo primo ostendit hoc per auctoritates veteris Testamenti, deinde per auctoritates novi, ibi: Nunc vero post7 testimonia etc. Et quoniam vetus Testamentum duas habet partes, scilicet Legem et Prophetas, in quibus fides explicatur, ideo ostendit primo per testimonia Legis, secundo per testimonia Prophetarum, ibi: Ille etiam maximus Prophetarum. Prima iterum pars, in qua probat per testimonia Legis, duas habet partes: primo enim probat essentiae unitatem; secundo unitatem simul et trinitatem, ibi: Personarum quoque pluralitatem. Similiter illa8 de testimoniis Prophetarum habet duas: in prima probat essentiae unitatem et personarum pluralitatem in communi; in secunda vero in speciali ostendit Filii generationem et Spiritus sancti processionem, ibi: David quoque aeternam Filii generationem. Similiter illa pars, in qua probat per auctoritates novi Testamenti, habet duas partes: primo enim probat per auctoritates sive per testimonia Iesu Christi; secundo per auctoritates Apostolorum, ibi: Ioannes quoque in Epistola canonica. Auctoritates et earum explanationes et numerus et diversitates satis patent in littera.
TRACTATIO QUAESTIONUM.
Ad declarationem eorum quae de sacra Trinitate et Unitate dicit Magister, quatuor possunt quaeri circa partem istam.
Primo quaeritur, utrum in Deo sit ponere essentiae sive naturae unitatem.
Secundo, utrum in Deo sit ponere personarum pluralitatem.
Tertio, utrum in divinis personis sit ponere infinitatem.
Quarto et ultimo, utrum in divinis personis sit ponere trinitatem.
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COMMENTARY ON DISTINCTION II.
On the Unity and Trinity insofar as it is believed.
This therefore must be held by a true and pious faith, etc.
DIVISION OF THE TEXT.
This is the second part, in which, the matter of the first book having been investigated, the Master begins to proceed further; and this part1 is divided into two parts, since the things to be enjoyed can be considered in two ways, namely in themselves, and in comparison to creatures: in themselves by reason of trinity and unity; in comparison to creatures by reason of knowledge, power, and will. First therefore he treats2 of the holy Trinity and Unity; secondly of knowledge and power and will, below at distinction thirty-five: And whereas we have above discussed.
Now concerning the most sacred Trinity itself it happens that one treats in three ways, since first it happens that one believes it, secondly that one understands what is believed, thirdly that one expresses or enunciates what has been understood. Now to believe is by authority, to understand is by reason, to express is by catholic and reasonable3 discourse. Therefore first he treats of the Trinity and Unity itself, insofar as it is believed; secondly of the same, insofar as having been believed it is understood by reason, in distinction three: For the Apostle says; thirdly, insofar as having been believed and understood it is expressed reasonably and catholicly, below, at distinction twenty-two: After what has been said it seems to us that we must discuss the diversity of names. And the order is clear. For prior and truer is it to believe than to understand; for many believe who do not understand; and likewise it is prior to understand than to express in speech.
The first part, namely insofar as it is believed, contains the present distinction; and since the matter is most difficult, first he sets forth the manner of proceeding; secondly he carries it out, there: Let us therefore propose in the midst.
Likewise, the first part according to the three chapters4 has three parts. In the first he touches upon the manner of treating, since it ought to be with modesty, fear, and diligence, premising the matter concerning which he intends to treat. In the second he adjoins the intention of those who write concerning the Trinity, there, in the second chapter: Now all catholic treatise-writers. Thirdly he touches upon the order, there: Moreover, as in the first book.
The manner of writing concerning the Trinity ought to be founded upon the understanding of faith and to be with modesty and fear on account of the danger. The intention of those writing concerning the Trinity is to show5 that the Father and the Son and the Holy Spirit are three persons and one God. The order of writing is, first to show the truth by authorities, then by reasons and fitting likenesses.
Let us therefore propose in the midst. This is the second part, in which the Master intends to show the Trinity and Unity by authorities of sacred Scripture; and since6 sacred Scripture has two parts, namely the New and the Old Testament, therefore he shows this first by authorities of the Old Testament, then by authorities of the New, there: But now after7 testimonies etc. And since the Old Testament has two parts, namely the Law and the Prophets, in which faith is set forth, therefore he shows it first by testimonies of the Law, secondly by testimonies of the Prophets, there: That likewise greatest of the Prophets. The first part again, in which he proves by testimonies of the Law, has two parts: for first he proves the unity of essence; secondly the unity together with the trinity, there: The plurality of persons also. Similarly that part8 concerning the testimonies of the Prophets has two: in the first he proves the unity of essence and the plurality of persons in common; in the second indeed in particular he shows the generation of the Son and the procession of the Holy Spirit, there: David also the eternal generation of the Son. Similarly that part, in which he proves by authorities of the New Testament, has two parts: for first he proves by authorities or by testimonies of Jesus Christ; secondly by authorities of the Apostles, there: John also in his canonical Epistle. The authorities and their explanations and number and varieties are sufficiently clear in the letter [of the text].
TREATMENT OF THE QUESTIONS.
For the clarification of those things which the Master says concerning the holy Trinity and Unity, four things can be asked concerning that part.
First it is asked, whether in God there is to be posited a unity of essence or nature.
Secondly, whether in God there is to be posited a plurality of persons.
Thirdly, whether in the divine persons there is to be posited infinity.
Fourthly and lastly, whether in the divine persons there is to be posited trinity.
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- Nulla freta auctoritate mss. et ed. 1 Vat. textum exhibet sic perturbatum: Secunda pars Primi Libri, in qua materia.... dividitur praesertim in.Relying on no authority of the manuscripts and of edition 1, the Vatican edition presents the text thus disturbed: The second part of the First Book, in which the matter.... is divided especially into.
- Codd. VW agitur.Codices VW [read] agitur [it is treated].
- Codd. 1 cc rationalem.Codices 1 cc [read] rationalem [rational].
- Praeter fidem omnium codd. et ed. 1 omittit Vat. secundum tria capitula; mox post prima addit praemisso prooemio de mysterio Trinitatis et Unitatis, et infra post Trinitate ibi omittit secundo capitulo.Against the testimony of all codices and of edition 1, the Vatican edition omits secundum tria capitula [according to the three chapters]; soon after prima it adds praemisso prooemio de mysterio Trinitatis et Unitatis [a proem on the mystery of the Trinity and Unity having been premised], and below after Trinitate it there omits secundo capitulo [in the second chapter].
- Adiecimus ex cod. I ostendere, quod sane subintelligendum est.We have added from codex I the word ostendere [to show], which is certainly to be understood.
- Vat., nullo suffragante cod. nec ed. 1, omittendo verba Magistri: Proponamus ergo in medium, constructionem sequentis propositionis invertit ponendo Similiter pro Haec est ac habet duas partes secundum quod loco et quoniam.The Vatican edition, with no codex nor edition 1 supporting it, omitting the Master's words Proponamus ergo in medium [Let us therefore propose in the midst], inverts the construction of the following sentence by placing Similiter [Similarly] for Haec est [This is] and habet duas partes secundum quod [has two parts according as] in place of et quoniam [and since].
- Codd. aa bb cc per.Codices aa bb cc [read] per.
- Supple cum Vat. pars, quod codd. et ed. 1 omittunt. Paulo infra Vat. praeter fidem mss. et ed. 1 post communi minus correcte ponit Secundo vero specialiter.Supply with the Vatican edition the word pars [part], which the codices and edition 1 omit. A little below, the Vatican edition, against the testimony of the manuscripts and of edition 1, after communi less correctly places Secundo vero specialiter [Secondly indeed especially].