Bonaventure

Thus codices L O against the Vatican [edition], which has physicis; in many codices the reading is doubtful on account of abbreviation. But that our [reading] is to be preferred is clear from the doctrine of the Holy Doctor handed down elsewhere. For in perfect contemplation, according to the doctrine of the Seraphic Doctor, which he took from Dionysius the Areopagite On Mystical Theology, it is necessary « both to abandon the senses and intellectual operations and sensible and invisible things » (Itinerarium mentis, c. 7, near the end). The Holy Doctor enumerates these philosophical reasonings in the book Incendium amoris, c. 1, before the end, where he says that he whom the perfect contemplator loves « is not demonstrable, definable, [or] opinable ». Cf. ibid. c. 3, at the end; Breviloq. p. V, c. 6; II Sent. d. 23, a. 2, q. 3, ad 6; Hexaem. Serm. 2, near the end, and Serm. 20, near the middle; Comment. in Luc. IX, 28. — On the solution of this doubt cf. Alex. of Hales, S. p. I, q. 2, m. 2, a. 2. — Bl. Albert, here a. 3. — Richard and Peter of Tarentaise, here in the exposition of the text.

Against the authority of the mss. and editions 1, 3, 6, the Vatican [edition], applying the foregoing to the objection, adds: but this can be done in the way; therefore the Master says: To minds most thoroughly purged etc. A little before, very many codices with ed. 1 after purgatior, and all codices with editions 1, 3, 6 after purgatissimus, omit cum, which is added by the Vatican.

From the ancient mss. and ed. 1 we added etiam, which the Vatican [edition] with codex cc less well omits. A little below codex I has excellit in place of excedit; at the end of the objection codex dd adds eam.

The Vatican [edition], against the mss. and ed. 1, corrupts the text with various additions, reading thus: The divine light can be considered by a mind not clean, as by the Philosophers; but it cannot be fixed in by any except a mind pure from vices, it cannot be comprehended except in the fatherland.

Following many codices such as A I S Y etc. with ed. 1, we have placed recidit for recedit. Soon after proportionabilis the Vatican [edition], with the mss. and ed. 1 not agreeing, continues thus: according to quality, even if not according to quantity; but if the eye be weak or bleary, as it is in one not having faith, in both etc.

Book 1, On the Orthodox Faith, c. 9, where he says thus: The second name is Θεός (that is, God), which word is derived either from the verb θεεῖν, because he runs and goes about all things, or from αἴθειν, that is, to burn: for God is a consuming fire, or finally from ἀπὸ τοῦ θεᾶσθαι, that is, because he beholds all things. — With the mss. and ed. 1 favoring, after Damascenus we added quod.

Codex R [reads] qui. At the end of the response, with the help of the codices and ed. 1, we have substituted operatione in place of opere.

Codices A C G I K S T U aa ce ff with ed. 1 exhibit the Greek construction haec for hoc.

Concerning this name of God He who is, cf. below d. 22, q. 3, and Alex. of Hales, S. p. I, q. 19, m. 4, a. 1.

Codex K here adds or for created image, but not well, since the discussion concerns only image insofar as it concerns God; and if the Holy Doctor afterward says if for created image, he says this rather by way of exclusion than as exhibiting it as a member of the disjunction, as is clear from his modes. A little below, after persona, codex K adjoins rather fully to this: either to one or to many; not to many, because he ought to say "of an image"; if for one.

Although the mss. with editions 1, 2, 3 do not favor [it], nevertheless we have left and relation, since the context and doctrine of the Holy Doctor handed down below d. 31, p. II, a. 1, qq. 1 and 2 most plainly demand it. A little before, the Vatican [edition], against the codices and ed. 1, [reads] the holy doctors. Codex R reads according to the way they are taken here, image and likeness signify essence.

See the words of Augustine and Hilary above in the text of the Master, c. 4. — A little later, with the help of the mss. and ed. 1, we changed secundum into scilicet.

We supplied from the mss. the particle et.

Codex K adds substantiae.

See more on this matter at d. 31, p. I, a. 1, qq. 1 and 2.

Codices F X and editions 4, 5 [read] videtur.

On this opinion of the Master cf. below d. 24, a. 2, q. 1.

Many codices such as ACFGKLORSTXZ etc. with editions 2, 3, 4, 5, 6 less fittingly [read] dispersione, others disposicione; the Vatican [edition] [reads] dispenitione; codices HPQ ee ff and ed. 1 exhibit the reading received into the text.

The Vatican [edition], against the mss., [reads] taliter.

From the mss. and ed. 1 we added quod.

Verse 19. [Matthew 28:19.]

From the mss. we added modo; then with the help of the mss., after principio we deleted creavit, so that in principio is not the text of Holy Scripture itself, but indicates the place of the text. Soon in the Vatican [edition] habent is missing, and after huius is added nominativi, but against the codices and ed. 1. Codex X [reads] numerus in place of nominativus.

Verse 25, where the Vulgate reads: Before the hills I was being brought forth, while the edition of Holy Scripture of Brescia of the year 1496 adds all, with which the Vatican [edition] agrees and joins: that is, the Lord generated me. For the reading of the codices both the translation from the Septuagint militates: before all hills he generates me, and Augustine, 1 On the Trinity, c. 12, n. 24: before all hills he begot me; Cyprian, II Testimonia, c. 1; Hilary, XII On the Trinity, n. 37, and Justin, Dialogue with Trypho, n. 61.

Genesis 1:1. — The Vatican [edition], against the mss., omits ut. A little after, the codices with ed. 1 [read] too abbreviated: God to the Father and Beginning to the Son.

Verse 3. [Isaiah 6:3.]

Psalm 66:6. [Verses 6 and 8.]

Verse 4. [Galatians 4:4.]

Verse 2. — The Vatican [edition], with the mss. and ed. 1 resisting, [reads] apparuerant. — Cf. on this doubt Alex. of Hales, S. p. I, q. 67, m. 4, who enumerates seven of these modes. Richard of Mediavilla repeats almost the same here, a. 2, q. 4.

Verse 3. [Matthew 17:3.]

In the Vatican [edition] et is missing, which the mss. with ed. 1 exhibit. — On intellectual prophecy or vision, cf. II Sent. d. 10, a. 3, q. 2, in the body; Hexaem. Serm. 9; Centiloq. p. III, sect. 46. — St. Augustine, XII On Genesis Literally, c. 6 and following, and the book Against Adimantus, Disciple of Manichaeus, c. 28. — On the question, who was simpliciter the greatest of the Prophets, see St. Thomas, S. II–II, q. 174, a. 4, where he says that although in some respect some other of the Prophets was greater than Moses, nevertheless simpliciter Moses was greater than all the others. Lyranus in the preface to the Psalter strives to break St. Thomas's reasons; Dionysius the Carthusian in the proem of the Exposition on the Psalms attempts to reconcile the opinions.

The Vatican [edition], against the more ancient codices with ed. 1, adds omnia ["all"].

Against the authority of the mss. and ed. 1, with the construction changed, the Vatican [edition] here continues thus: It is also described by comparison to its principle, from which it emanates. A little below, codex R omits the preposition in, and many codices such as K M X Y ee, after emanantis, add emanatione perfecta ["by perfect emanation"].