Dist. 21, Divisio Textus
Book II: On the Creation of Things · Distinction 21
Cap. VI.
De duplici tentationis specie.
«Porro sciendum est, duas esse species tentationis, interiorem scilicet et exteriorem. Exterior tentatio est, quando nobis extrinsecus malum visibiliter suggeritur verbo, vel signo aliquo, ut ille cui fit, ad consensum peccati declinet; et talis tentatio tantum fit ab adversario. Interior vero tentatio est, quando invisibiliter1 malum nobis intrinsecus suggeritur; et haec tentatio aliquando fit ab hoste, aliquando a carne. Nam et diabolus invisibiliter mala suggerit, et ex carnis corruptione suboritur motus illicitus et titillatio prava; ideoque tentatio, quae est ex carne, non fit sine peccato; quae autem est ab hoste, nisi ei consentiatur, non habet peccatum, sed est materia exercendae virtutis. Tentatio autem carnis interior difficilius vincitur, quia interius oppugnans de nostro contra nos roboratur».
Cap. VII.
Quare peccatum hominis, et non angeli, remediabile sit.
«Homo igitur, qui sola exteriori tentatione pulsatus cecidit, tanto gravius plectendus erat, quanto leviori impulsu fuerat prostratus. Et tamen quia aliquam, licet modicam, cadendi occasionem habuit, idcirco per Dei gratiam iuvari potuit ad veniam, ut qui per alium cecideral per alium erigeretur. Qui ergo incitatorem habuit ad malum, non iniuste reparatorem habuit ad bonum. Diabolus vero, quia sine alicuius tentatione peccavit, per alium, ut surgeret, iuvari non debuit nec per se potuit, et ideo irremediabile peccatum eius exstitit. Peccatum vero hominis, sicut per alium habuit initium, ita per alium non incongrue habuit remedium2».
Praeterea angelica natura, quoniam non tota perierat, sed ex parte perstiterat, non est redempta; humana vero tota perierat, et ideo ne penitus perderetur, ex parte est redempta, ut inde ruina suppleretur angelica. Unde Augustinus in Enchiridio3: «Placuit universitatis Creatori et Moderatori, ut, quoniam non tota multitudo Angelorum Deum deserendo perierat, ea quae perierat, in perpetua perditione remaneret; quae autem cum Deo, illa deserente, perstiterat, de sua certissime cognita semper felicitate gauderet. At vero creatura rationalis, quae in hominibus erat, quoniam peccatis atque suppliciis tota perierat, ex parte poterat reparari, unde angelicae societati suppleretur, quod ruina illa minuerat. Hoc enim promissum est Sanctis, quod erunt aequales Angelis Dei4».
Cap. VIII.
Quod non soli viro praeceptum fuit datum.
Illud etiam notandum est, quod non soli viro praeceptum videtur esse datum, cum ipsa mulier testetur, sibi etiam esse mandatum, dicens: Praecepit nobis Deus etc. Supra tamen legitur, ante factam mulierem Deum dixisse viro: De ligno scientiae boni et mali ne comedas. Non dixit: ne comedatis. Forte quia facturus erat mulierem5, sic praecepit, ut per virum ad mulierem perveniret mandatum; quia mulier, quae subiecta viro fuit, non nisi mediante viro divinum debuit accipere praeceptum. Unde Apostolus: Si quid discere mulieres voluerint, domi viros suos interrogent.
Si quaeritur: quomodo loqui potuerunt vel loquentem intelligere, qui non didicerant inter loquentes crescendo vel magisterio? «dicimus, quia Deus eos tales fecerat, qui possent loqui et discere ab aliis, si essent6».
COMMENTARIUS IN DISTINCTIONEM XXI.
De primorum parentum tentatione facta a diabolo.
Videns autem diabolus hominem etc.
DIVISIO TEXTUS.
Terminata prima parte principali huius totalis libri, in qua agit Magister de hominis conditione, sequitur secunda pars principalis, in qua agit de lapsu. Et quoniam lapsus hominis est per peccatum, et peccatum hominis est triplex — quoddam, in quo persona corrumpit naturam, et hoc fuit peccatum primi hominis; quoddam, in quo natura corrumpit personam, et hoc est originale; quoddam vero, in quo persona corrumpit se ipsam, et hoc est actuale — ideo pars ista habet tres partes. In prima determinat p. 492 Magister de peccato primorum parentum. In secunda vero determinat de peccato originali, quod ab illo fuit causatum7, infra distinctione trigesima: In superioribus insinuatum est etc. In tertia vero de peccato actuali, infra distinctione trigesima quarta: Post praedicta de peccato actuali etc.
Prima pars, in qua determinat de peccato primorum parentum, habet duas. In prima determinat modum8 transgrediendi. In secunda vero, ut ostendatur hominis culpa, ostendit, quod homo habuit potentiam resistendi. Sive in prima determinat de culpa, per quam cecidit; in secunda de potentia, per quam stare potuit, infra distinctione vigesima quarta: Nunc diligenter investigari oportet etc.
Et quoniam culpa sive peccatum Adae comparationem habet ad diabolum tentantem et ad hominem cadentem et ad Deum permittentem, ideo prima pars habet tres partes. In prima determinat de diaboli tentatione. In secunda vero determinat hominis transgressione, infra distinctione vigesima secunda: Hic videtur diligenter investigandum etc. In tertia vero determinat de Dei permissione, infra distinctione vigesima tertia: Praeterea solet quaeri etc.
Prima pars continet praesentem distinctionem et potest dividi in tres partes. In prima Magister determinat, qualiter9 primi parentes fuerunt tentati. In secunda vero determinat generaliter modos tentandi, ibi: Porro sciendum est, duas esse species tentationis. In tertia vero10 concludit propter tentationem praeambulam remissibilitatem humani peccati, ibi: Homo igitur, qui sola exteriori tentatione etc. Duabus ultimis partibus remanentibus indivisis, prima pars habet tres partes. In prima determinat de tentatione primi hominis quantum ad motivum, scilicet primo capitulo. In secunda vero quantum ad instrumentum, ibi: Sed quia per violentiam etc. In tertia vero quantum ad progressum, ibi: Tentatio vero hoc modo facta est. — Et sic in parte ista tria determinantur, scilicet modus primae tentationis in speciali; modi etiam cuiuslibet tentationis in generali; postremo vero qualitas et quantitas peccati humani, ibi: Homo igitur, qui sola exteriori tentatione etc.
TRACTATIO QUAESTIONUM.
Ad intelligentiam autem huius partis circa tria incidit hic quaestio.
Primo quaeritur de tentatione primorum parentum.
Secundo quaeritur de diversitate tentationum.
Tertio vero incidit hic quaestio circa quantitatem et qualitatem peccati, quod ex illa tentatione est secutum.
Circa primum quaeruntur tria.
Primo quaeritur de tentatione primorum parentum quantum ad motivum.
Secundo, quantum ad instrumentum.
Tertio, quantum ad ordinem et progressum.
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Chap. VI.
On the twofold species of temptation.
“Further, it must be known that there are two species of temptation, namely interior and exterior. Exterior temptation is when evil is suggested to us from outside, visibly, by a word or by some sign, so that the one to whom it happens may incline to consent to sin; and such temptation occurs only from the adversary. Interior temptation, however, is when evil is suggested to us inwardly, invisibly1; and this temptation sometimes occurs from the enemy, sometimes from the flesh. For the devil suggests evils invisibly, and from the corruption of the flesh there arises illicit motion and depraved titillation; therefore the temptation which is from the flesh does not occur without sin, whereas that which is from the enemy, unless one consents to it, has no sin, but is matter for exercising virtue. The interior temptation of the flesh, however, is more difficult to overcome, because what assails from within is strengthened against us out of what is our own.”
Chap. VII.
Why the sin of man — and not that of the angel — is remediable.
“Man therefore, who fell when struck only by exterior temptation, deserved to be punished the more gravely, the lighter the impulse by which he had been prostrated. And yet, because he had some occasion for falling — modest though it was — he could on that account be helped by the grace of God to pardon, so that he who had fallen through another might be raised up through another. He, then, who had an inciter to evil, not unjustly had a repairer to good. The devil, however, because he sinned without anyone’s tempting him, neither ought to be helped by another in order to rise nor could he by himself, and therefore his sin remained irremediable. The sin of man, however, just as it had its beginning through another, so not incongruously had its remedy through another2.”
Furthermore the angelic nature, because not the whole of it had perished, but had partly remained, was not redeemed; whereas human nature had wholly perished, and therefore, lest it should perish utterly, it has been partly redeemed, so that thereby the angelic ruin might be supplied. Whence Augustine in the Enchiridion3: “It pleased the Creator and Governor of the universe that, since not the whole multitude of the angels had perished by deserting God, that part which had perished should remain in perpetual perdition; whereas that part which, while the other deserted, had stood firm with God, should rejoice forever in its felicity, known to it with full certainty. But the rational creature which was in human beings, since it had wholly perished through sins and punishments, could be partly repaired, so that what that ruin had diminished might be supplied to the angelic society. For this is promised to the saints, that they shall be equal to the angels of God4.”
Chap. VIII.
That the precept was not given to the man alone.
It must also be noted that the precept appears not to have been given to the man alone, since the woman herself testifies that it was commanded to her too, saying: God has commanded us etc. Yet above it is read that, before the woman was made, God said to the man: Of the tree of the knowledge of good and evil you shall not eat. He did not say: you shall not eat (plural). Perhaps because He was about to make the woman5, He gave the precept thus, so that the command might come to the woman by way of the man; for the woman, who was subject to the man, was to receive the divine precept only through the man’s mediation. Whence the Apostle: If women wish to learn anything, let them ask their own husbands at home.
If it is asked: how could they speak, or understand the one speaking, who had not learned among speakers by growing up or by instruction? — “we say that God had made them such that they could speak and learn from others, if there were others6.”
COMMENTARY ON DISTINCTION XXI.
On the temptation of our first parents wrought by the devil.
Now the devil, seeing the man, etc.
DIVISION OF THE TEXT.
The first principal part of this whole book having been brought to a close — that in which the Master treats of the constitution of man — there follows the second principal part, in which he treats of the Fall. And since man’s fall is through sin, and the sin of man is threefold — one in which the person corrupts the nature, and this was the sin of the first man; another in which the nature corrupts the person, and this is original sin; another in which the person corrupts itself, and this is actual sin — therefore this part has three sections. In the first he determines p. 492 about the sin of the first parents (i.e. the Master does). In the second he determines about original sin, which was caused by that first sin7, below at distinction thirty: In superioribus insinuatum est etc. In the third about actual sin, below at distinction thirty-four: Post praedicta de peccato actuali etc.
The first section, in which he determines about the sin of the first parents, has two parts. In the first he determines the mode8 of transgressing. In the second, however, in order that man’s fault may be made plain, he shows that man had the power to resist. — Or rather: in the first he determines the fault by which he fell; in the second the power by which he could have stood firm, below at distinction twenty-four: Nunc diligenter investigari oportet etc.
And since the fault or sin of Adam has a relation to the devil who tempted, to the man who fell, and to God who permitted, therefore the first section has three parts. In the first he determines about the devil’s temptation. In the second he determines about man’s transgression, below at distinction twenty-two: Hic videtur diligenter investigandum etc. In the third he determines about God’s permission, below at distinction twenty-three: Praeterea solet quaeri etc.
The first part contains the present distinction and can be divided into three sections. In the first the Master determines in what way9 the first parents were tempted. In the second he determines generally the modes of tempting, at the place: Further, it must be known that there are two species of temptation. In the third10 he concludes, on account of the preceding temptation, the remissibility of the human sin, at: Therefore man, who being struck by exterior temptation alone etc. The last two sections remaining undivided, the first section has three parts. In the first he determines about the temptation of the first man as to the motive, namely in the first chapter. In the second as to the instrument, at: But because by violence etc. In the third as to the progress, at: The temptation, however, was made in this manner. — And thus in this section three things are determined: the mode of the first temptation in particular; the modes of every temptation in general; and finally the quality and quantity of human sin, at: Therefore man, who being struck by exterior temptation alone etc.
TREATMENT OF THE QUESTIONS.
Now for the understanding of this section a question arises here on three heads.
First it is asked about the temptation of the first parents.
Second it is asked about the diversity of temptations.
Third a question arises here about the quantity and quality of the sin which followed from that temptation.
About the first three things are asked.
First it is asked about the temptation of the first parents as to the motive.
Second, as to the instrument.
Third, as to the order and progress.
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- Cod. Erl. hic recte annotat: In Hugone (loc. cit. c. 9) non est invisibiliter; unde aliter intendit Hugo distinguere, scil. quod tentatio exterior est, quando nobis extrinsecus malum sive visibiliter sive invisibiliter faciendum suggeritur; interior, quando ex motu pravae delectationis interior animus ad peccandum sollicitatur. Magister vero aliter distinguit, ut patet.Codex Erl. correctly notes here: In Hugh (loc. cit. c. 9) the word invisibiliter is not present; whence Hugh intends a different distinction, namely that exterior temptation is when evil to be done is suggested to us from outside, whether visibly or invisibly; interior temptation, when from the motion of a depraved delight the inward mind is solicited to sin. The Master, however, distinguishes differently, as is clear.
- Verba: Qui ergo incitatorem etc., usque ad finem cap. sumta sunt ex Gregor., IV. Moral. c. 3. n. 8, sententialiter.The words: Qui ergo incitatorem etc., down to the end of the chapter, are taken sense-for-sense from Gregory, Moralia IV, c. 3, n. 8.
- Cap. 29. n. 9, nonnullis in fine mutatis; in quo textu circa finem pro poterat reparari codd. A E et ed. 6 meruit reparari, codd. B C debuit reparari, cod. D valuit reparari.Enchiridion c. 29, n. 9, with some things altered at the end; in which text, near the end, in place of poterat reparari (“could be repaired”) codices A E and edition 6 read meruit reparari (“deserved to be repaired”), codices B C debuit reparari (“ought to have been repaired”), codex D valuit reparari (“was able to be repaired”).
- Matth. 22, 30.Matthew 22:30.
- Vat. cum edd. 2, 3, 4, 5, 6, 7, 9 addit de viro. Locus Script. deinde est I. Cor. 14, 35.The Vatican edition, together with editions 2, 3, 4, 5, 6, 7, 9, adds de viro (“out of the man”). The scriptural locus that follows is 1 Corinthians 14:35.
- August., VIII. de Gen. ad lit. c. 16. n. 33. Quae praecedunt habentur ibid. c. 17. n. 36.Augustine, On Genesis according to the Letter VIII, c. 16, n. 33. What precedes is found at the same place, c. 17, n. 36.
- Cod. K traductum.Codex K reads traductum (“transmitted”).
- Cod. W de modo. Mox cod. F ut ostendat nominis pam pro ut ostendatur hominis culpa.Codex W reads de modo (“concerning the mode”). Soon after, codex F reads ut ostendat nominis pam in place of ut ostendatur hominis culpa (“so that man’s fault may be shown”).
- Vat. quare.The Vatican edition reads quare (“why”).
- Cod. aa addit quasi.Codex aa adds quasi (“as it were”). ---