Dist. 16
Book II: On the Creation of Things · Distinction 16
DISTINCTIO XVI.
Cap. I.
De hominis creatione.
His excursis, quae supra1 de hominis creatione praemisimus effectui mancipare atque ordine explanare nunc suscipimus, ubi haec consideranda videntur, scilicet, quare creatus sit homo, et qualiter institutus, et qualis vel quomodo factus, deinde qualiter sit lapsus, postremo, qualiter et per quae sit reparatus. Horum autem primo et secundo posita, id est causam creationis humanae et modum institutionis, superius2 pro modulo nostrae facultatis tractavimus.
Cap. II.
Qualis factus sit homo.
Ideoque superest, ut qualis vel quomodo factus sit, discutiamus. In Genesi legitur: Faciamus hominem ad imaginem et similitudinem nostram etc. In eo quod dicit faciamus, una operatio trium personarum ostenditur; Dubium 1. in hoc vero, quod dicit ad imaginem et similitudinem nostram, una et aequalis substantia trium personarum monstratur. Ex persona enim Patris hoc dicitur ad Filium et Spiritum sanctum, non, ut quidam putant, Angelis, quia Dei et Angelorum non est eadem Dubium 2. imago et similitudo3.
Cap. III.
De imagine et similitudine, ad quam factus est homo.
Imago autem et similitudo in hoc loco vel increata intelligitur, id est Trinitatis essentia, ad quam factus est homo, vel creata, in qua factus est homo, et ipsa homini concreata. Increatam enim imaginem, quae Deus est, intellexisse videtur Beda4, cum dicit, « non esse unam imaginem Dei et Angelorum, sed trium personarum »; et ideo personis, non p. 392 Angelis fit ibi sermo. Improprie tamen imago dicitur, Imago proprie. quia imago relative ad aliud dicitur, cuius similitudinem gerit et ad quod repraesentandum facta est, sicut imago Caesaris, quae ipsius similitudinem praeferebat ipsumque quodammodo repraesentabat; Improprie. improprie autem imago dicitur id ad quod aliud fit; sicut exemplum proprie dicitur quod sumitur ex aliquo, et exemplar, ex quo sumitur aliquid. Ponitur tamen aliquando abusive alterum pro altero; ita et minus proprie accipitur imago essentia Trinitatis, si tamen ea nomine imaginis in hoc loco intelligitur.
Filius vero proprie imago Patris dicitur, sicut supra5 in tractatu de Trinitate diximus. Unde fuerunt Dubium 3. et opinio 1. nonnulli, qui ita distinxerunt, ut imaginem in hoc loco intelligerent Filium; hominem vero non imaginem, sed ad imaginem factum dicerent; quos refellit Apostolus6 dicens: Vir quidem est imago et gloria Dei. Haec namque imago, id est homo, cum dicitur fieri ad imaginem, non quasi ad Filium dicitur fieri, alioquin non diceretur: Ad imaginem nostram. Quomodo enim nostram diceret, cum Filius solius Patris imago sit? — Opinio 2. Fuerunt autem et alii, perspicacius haec tractantes, qui per imaginem Filium, et per similitudinem Spiritum sanctum intelligerent, qui similitudo est Patris et Filii. Et ideo pluraliter putaverunt dici nostram, id referentes ad similitudinem tantum, ad imaginem vero subintelligendum esse meam. Hominem vero et imaginem esse et ad imaginem et similitudinem factum esse, tradiderunt, et imaginem imaginis esse et similitudinis.
Verumtamen haec distinctio licet reprobabilis penitus non videatur, quia tamen de medio montium,7 id est auctoritatibus Sanctorum non manat, congruen Opinio 3. tius in ipso homine imago et similitudo Dei quaerenda est et consideranda. Factus est ergo homo ad imaginem Dei et similitudinem secundum mentem, qua irrationalibus antecellit; sed ad imaginem secundum memoriam, intelligentiam et dilectionem, ad similitudinem secundum innocentiam et iustitiam, quae in mente rationali naturaliter sunt. — Vel imago consideratur in cognitione veritatis, similitudo in amore virtutis; vel imago in aliis omnibus, similitudo in essentia, quia immortalis et indivisibilis est. Unde Augustinus in libro de Quantitate animae8: Anima facta est similis Deo, quia immortalem et indissolubilem fecit eam Deus. Imago ergo pertinet ad formam, similitudo ad naturam. Factus est ergo homo secundum animam ad imaginem et similitudinem non Patris, vel Filii, vel Spiritus sancti, sed totius Trinitatis; ita et secundum animam dicitur homo esse imago Dei, quia imago Dei in eo est. Sicut imago dicitur et tabula et pictura,9 quae in ea Exemplum. est; sed propter picturam, quae in ea est, simul et tabula imago appellatur: ita propter imaginem Trinitatis etiam illud, in quo est haec imago, nomine imaginis vocatur.
Cap. IV.
Quare homo dicitur imago et ad imaginem, Filius non ad imaginem.
Quocirca homo et imago dicitur et ad imaginem, Filius autem imago, non ad imaginem, quia natus, non creatus, aequalis et in nullo dissimilis; homo creatus est a Deo, non genitus, non parilitate aequalis, sed quadam similitudine accedens ei. Unde Augustinus in Augustinus. libro septimo de Trinitate10: « In Genesi legitur: Faciamus hominem ad imaginem et similitudinem nostram. Faciamus et nostram pluraliter dixit, et nisi ex relativis accipi non oportet, ut facere intelligantur Pater et Filius et Spiritus sanctus ad imaginem Patris et Filii et Spiritus sancti, ut subsisteret homo imago Dei. Sed quia non omnino aequalis fiebat illa imago, tan Dubium 4. quam non ab illo nata, sed ab eo creata; ideo ita imago dicitur, quod et ad imaginem, quia non aequatur parilitate, sed accedit quadam similitudine. Filius autem est imago, sed non ad imaginem, quia aequalis Patri. Dictus est ergo homo ad imaginem propter imparem similitudinem; et ideo11 nostram, ut imago Trinitatis esse homo intelligatur, non Trinitati aequalis, sicut Filius Patri ». — Ecce ostensum est, secundum quid sit homo similis Deo, scilicet secundum animam. Sed et « in corpore quandam proprietatem habet, quae hoc indicat, quia est erecta statura, secundum quam corpus animae rationali congruit, quia in caelum erectum est ».
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DISTINCTION XVI.
Chapter I.
On the creation of man.
Having gone through these matters which we set out above1 on man's creation, we now undertake to put them into effect and to expound them in order, where the following points seem to need consideration, namely, why man was created, and how he was constituted, and of what sort or in what manner he was made; then how he fell; and lastly, in what way and by what means he was repaired. The first and second of these — that is, the cause of human creation and the manner of his institution — we have treated above2 according to the measure of our ability.
Chapter II.
Of what sort man was made.
It remains, then, that we should discuss of what sort or in what manner he was made. In Genesis we read: Let us make man to our image and likeness etc. In that he says let us make, one operation of the three persons is shown; Dubium 1. whereas in that he says to our image and likeness, one and equal substance of the three persons is shown. For this is said from the person of the Father to the Son and the Holy Spirit, not, as some think, to the Angels, because the image and likeness of God and of the Angels is not the same Dubium 2.3.
Chapter III.
On the image and likeness, to which man was made.
The "image" and "likeness" in this place is understood either as uncreated — that is, the essence of the Trinity, to which man was made — or as created, in which man was made, and which is itself con-created with man. For Bede4 seems to have understood the uncreated image, which is God, when he says, "the image of God and of the Angels is not one, but of the three persons"; and therefore the discourse is addressed to the persons, not p. 392 to the Angels. Yet image is said improperly, Image properly. because image is named relatively to another, whose likeness it bears and to represent which it has been made, like the image of Caesar, which carried Caesar's likeness and in a certain manner represented him; Improperly. improperly, however, image is said of that to which something else is made; just as an exemplum is properly that which is taken from something, and exemplar that from which something is taken. Yet sometimes the one is used loosely for the other; and so the essence of the Trinity is called image in a less proper sense, if indeed under the name of image it is understood in this place.
But the Son is properly called the image of the Father, as we said above5 in the treatise on the Trinity. Hence there have been some Dubium 3. and opinion 1. who so distinguished as to understand the image in this place as the Son; but to say that man was not made as the image but to the image. The Apostle refutes them6 when he says: The man indeed is the image and glory of God. For this image — that is, man — when he is said to be made to the image, is not said to be made as it were to the Son; otherwise it would not say: To our image. For how would he say our, since the Son is the image of the Father alone? — Opinion 2. But there have been others, treating these matters more acutely, who by image understood the Son, and by likeness the Holy Spirit, who is the likeness of the Father and the Son. And so they thought that our was said in the plural, referring it to likeness alone, while in image one must understand my. They handed down that man both is image and is made to image and likeness, and is the image of the image and of the likeness.
Yet although this distinction may not appear altogether to be rejected, since nevertheless it does not flow from the midst of the mountains,7 that is, from the authorities of the Saints, it is more fitting Opinion 3. that image and likeness of God should be sought and considered in man himself. Man therefore was made to the image and likeness of God according to mind, by which he surpasses the irrational creatures; but to image according to memory, understanding and love; to likeness according to innocence and justice, which are naturally in the rational mind. — Or image is considered in the knowledge of truth, likeness in the love of virtue; or image in all the rest, likeness in essence, because it is immortal and indivisible. Hence Augustine in his book On the Quantity of the Soul8: The soul has been made like to God, because God made it immortal and indissoluble. The image, then, pertains to form, the likeness to nature. Therefore man was made, according to the soul, to the image and likeness not of the Father, or of the Son, or of the Holy Spirit, but of the whole Trinity; and thus also according to the soul man is said to be the image of God, because the image of God is in him. Just as an image is said to be both the tabula (the panel) and the pictura9 (the painting) which is on it; Example. but on account of the picture, which is in it, the panel also together is called an image: so on account of the image of the Trinity, that also in which this image is, is called by the name of image.
Chapter IV.
Why man is called image and to the image, but the Son not to the image.
Wherefore man is called both image and to the image, but the Son image, not to the image, because he is born, not created, equal and in no way dissimilar; man was created by God, not begotten, not equal by parity, but approaching him by a certain likeness. Hence Augustine in Augustine. the seventh book of On the Trinity10: "In Genesis we read: Let us make man to our image and likeness. Let us make and our he said in the plural, and these cannot be taken except from relatives, so that the Father and the Son and the Holy Spirit are understood to make to the image of the Father and of the Son and of the Holy Spirit, in order that man might subsist as the image of God. But because that image was not made altogether equal, Dubium 4. as not born from him but created by him; therefore he is called image in such a way that also to the image, because he is not equalled in parity, but approaches by a certain likeness. The Son, however, is image, but not to the image, because he is equal to the Father. Man therefore was said to be to the image on account of the unequal likeness; and for this reason11 our, so that man might be understood as the image of the Trinity, not equal to the Trinity, as the Son is to the Father". — Behold it has been shown according to what man is like to God, namely according to the soul. But also "in the body he has a certain property which indicates this, in that he is of erect stature, according to which the body is fitting to the rational soul, because it is erect toward heaven".
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- Dist. praec. c. 5. — Quoad hanc dist. cfr. Hugo, Sum. Sent. tr. 3. c. 2, et l. de Sacram. p. 6. c. 1. Cod. Erf. relegat ad Gandolph. Sent. II. c. 72. Paulo inferius pro per quae codd. et B E edd. 1, 8 per quem.Preceding distinction, c. 5. — On this distinction see Hugh, Sum. Sent. tr. 3 c. 2, and On the Sacraments p. 6 c. 1. The Erfurt codex refers it to Gandulph, Sent. II c. 72. A little below, for per quae the codices and B E editions 1, 8 read per quem.
- Dist. I. c. 4. § 6. — Locus Gen. mox cit. est I, 26.Distinction I c. 4 § 6. — The Genesis passage cited immediately below is Gen. 1, 26.
- August., III. de Gen. ad lit. c. 19. n. 29; et Glossa ord., sumta ex Beda.Augustine, On Genesis according to the Letter, III c. 19 n. 29; and the Ordinary Gloss, taken from Bede.
- Hexaëm. ad Gen. 1, 26; est etiam in Glossa ord. — Aliquanto inferius pro Improprie autem Vat. cum ceteris edd., exceptis 1, 8, inepte repetit Proprie autem imago dicitur id quod ad aliud. (cf. S. Bonav., I. Sent. d. 31. p. II. a. 1. q. 1.).Hexaëmeron on Gen. 1, 26; it is also in the Ordinary Gloss. — A little further down, in place of Improprie autem the Vatican edition with the others (except 1, 8) ineptly repeats Proprie autem imago dicitur id quod ad aliud. (cf. St. Bonaventure, I Sent. d. 31 p. II a. 1 q. 1).
- Lib. I. Sent. d. XXVII. c. 3, et d. XXVIII. c. 6. — Quae sequuntur sunt ex August., VII. de Trin. c. 6. n. 12.Book I of the Sentences, dist. XXVII c. 3, and d. XXVIII c. 6. — What follows is from Augustine, On the Trinity VII c. 6 n. 12.
- I. Cor. 11, 7: Vir quidem non debet velare caput suum, quoniam imago et gloria Dei est.1 Cor. 11, 7: A man indeed ought not to cover his head, since he is the image and glory of God.
- Haec verba respiciunt Zach. 6, 1: Egredientes de medio duorum montium, vel Ps. 103, 10: Inter medium montium pertransibunt aquae. — Immediate ante cum Vat. et cod. B nec non ed. 1 retinuimus tamen, quod a ceteris codd. et edd. abest.These words refer to Zach. 6, 1: Going forth from the midst of two mountains, or Ps. 103, 10: Through the midst of the mountains the waters will pass. — Immediately before, with the Vatican edition and codex B and also edition 1, we have retained tamen, which is missing from the other codices and editions.
- Cap. 2. n. 3. (cfr. de Spiritu et anima, c. 10), August. XII. de Trin. c. 6, et Serm. 52. c. 6. n. 17.Chapter 2 n. 3 (cf. On the Spirit and the Soul c. 10), Augustine On the Trinity XII c. 6, and Sermon 52 c. 6 n. 17.
- Cfr. August., XV. de Trin. c. 22. n. 43. Videsis ipsa August. verba apud Magistrum, I. Sent. d. III. c. 3.Cf. Augustine, On the Trinity XV c. 22 n. 43. See Augustine's own words in the Master [Lombard], I Sent. d. III c. 3.
- Cap. 6. n. 12. — Paulo inferius post ex relativis edd. 1, 8 interserunt i. e. personis.Chapter 6 n. 12. — A little below, after ex relativis, editions 1 and 8 insert i. e. personis ("that is, persons").
- Cod. D hic bene subiicit dicit. — Ultima huius cap. propositio est ex Beda, Hexaëm. ad Gen. 1, 26, et habetur in Glossa ord. ad hunc locum.Codex D here rightly adds dicit. — The last proposition of this chapter is from Bede, Hexaëmeron on Gen. 1, 26, and is found in the Ordinary Gloss on this passage. ---