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Dist. 33

Book II: On the Creation of Things · Distinction 33

Textus Latinus
p. 778

DISTINCTIO XXXIII.

Cap. I.

An peccata omnium praecedentium patrum parvuli originaliter trahant, ut peccatum Adae.

Praedictis adiiciendum videtur, an peccata praecedentium patrum ad parvulos transeant, sicut illud primi hominis delictum in omnes carnaliter genitos diximus redundasse. Et si peccata parentum transeunt in parvulos, utrum omnium, qui fuerunt ab Adam usque ad ipsos, an aliquorum et non omnium. De hoc Augustinus in Enchiridio1 ambigue disserit. Videtur enim approbare, peccata parentum praecedentium imputari parvulis, non omnium tamen, qui fuerunt ab Adam, ne importabili et nimia sarcina in poena aeterna gravarentur parvuli, sed tantum eorum parentum, qui eos a quarta generatione praecesserunt. Quod confirmat illis verbis, quibus in Exodo Dominus ait: Ego sum Deus visitans iniquitates patrum usque in tertiam et quartam generationem; quasi peccata parentum proximorum tantum parvulis imputentur, et non alia; quod est per moderationem divinae miserationis. Et quod non illud solum primi hominis delictum parvulos teneat, sed etiam alia, illi quibus ita videtur, ex eo confirmant, quod etiam parvuli, non modo maiores, dicuntur baptizari in remissionem peccatorum, per pluralem numerum, non per singularem in remissionem peccati. Et David2, de legitimo matrimonio procreatus, dicit: In iniquitatibus conceptus sum, et in peccatis concepit me mater mea; non dicit: in iniquitate vel peccato. Unde putant, non tantum illud unum peccatum originale, sed etiam plura, quae in peccato Adae reperiri possunt, et alia parentum peccata parvulis imputari.

Cap. II.

Quomodo in illo uno peccato primo plura reperiuntur.

Quod vero in actuali peccato Adae plura notari valeant peccata, Augustinus in Enchiridio3 insinuat: « Possunt, inquit, intelligi plura peccata in una transgressione Adae, si in sua quasi membra dividatur.

p. 779

Nam et superbia est illic, quia homo in sua potius esse quam Dei potestate dilexit; et sacrilegium, quia Deo non credidit; et homicidium, quia se in mortem praecipitavit; et fornicatio spiritualis, quia integritas mentis humanae serpentina suasione corrupta est; et furtum, quia cibus prohibitus usurpatus est; et avaritia, quia plus, quam sufficere illi debuit, appetivit; et si quid aliud in hoc uno peccato inveniri potest ». — Deinde de parentum praecedentium peccatis, utrum parvulis imputentur, magis opinando quam asserendo disceptat, ita inquiens: « Parentum peccatis parvulos obligari, non solum primorum hominum, sed etiam suorum, de quibus ipsi nati sunt; non improbabiliter dicitur. Illa quippe divina sententia4: Reddam peccata patrum in filios, tenet eos ante regenerationem usque adeo, ut etiam de legitimo matrimonio procreatus dicat: In iniquitatibus conceptus sum, et in peccatis concepit me mater mea. Non dixit: in iniquitate vel in peccato, cum et hoc recte dici posset, sed iniquitates et peccata dicere maluit, quia et in illo uno, quod in omnes homines pertransiit atque tam magnum est, ut eo mutaretur5 humana natura, reperiuntur, sicut supra disserui, plura peccata; et alia parentum, quae non ita possunt mutare naturam, reatu obligant filios, nisi gratia Dei subveniat ». « Sed de peccatis aliorum parentum, quibus ab ipso Adam usque ad patrem suum pro generationibus6 suis quisque succedit, non immerito disceptari potest, utrum omnium malis actibus et multiplicatis delictis originalibus qui nascitur implicetur, ut tanto peius, quanto posterius quisque nascatur; an propterea Deus in tertiam et quartam generationem de peccatis parentum posteris eorum comminetur, quia iram suam quantum ad progeneratorum culpas non extendit ulterius, moderatione miserationis suae, ne illi quibus regenerationis gratia non confertur, nimia sarcina in ipsa aeterna damnatione premerentur, si cogerentur ab ipso initio generis humani omnium praecedentium parentum suorum originaliter peccata contrahere et poenas pro eis debitas pendere. An aliquid aliud de re tanta, Scripturis sanctis diligentius perscrutatis ac tractatis, valeat, vel non valeat reperiri, temere affirmare non audeo ». — Ecce perspicuum fit lectori, Augustinum superiora dixisse non asserendo, sed diversorum opiniones referendo.

Alioquin sibi ipsi contradicere videretur7, qui in eodem libro omnium mitissimam dicit esse poenam parvulorum, qui originali tantum tenentur peccato, his verbis: « Mitissima sane poena eorum erit, qui praeter peccatum, quod originale contraxerunt, nullum insuper addiderunt; et in ceteris, qui addiderunt, tanto quisque ibi tolerabiliorem habebit damnationem, quanto hic minorem habuerit iniquitatem ». — Ecce hic aperte dicit, parvulorum poenam omnium aliarum poenarum esse levissimam. Quod si est, non igitur peccatis parentum praecedentium obligantur nisi Adae. Si enim pro peccatis actualibus parentum aeternaliter punirentur et pro suo originali, non iam minus, sed forte magis quam ipsorum parentes punirentur. Non igitur pro peccatis parentum actualibus, nec etiam pro actualibus primi parentis, sed pro originali, quod a parentibus trahitur, parvuli damnabuntur, pro eo nullam aliam ignis materialis, vel conscientiae vermis poenam sensuri, nisi quod Dei visione carebunt in perpetuum. Uno igitur, et non pluribus peccatis, parvuli obligati sunt. Unde etiam ea quibus illa opinio muniri videtur, scilicet quod peccata et iniquitates in parvulis aliquando Scriptura esse significat, utens plurali numero, ita determinat Augustinus in eodem libro8: « Quia in Scriptura per singularem numerum pluralis numerus saepe significari solet, ut ibi: Ora ergo ad Deum, ut auferat a nobis serpentem — non ait: serpentes, quos patiebatur populus — et e converso per pluralem significatur singularis numerus, ut in Evangelio: Mortui sunt enim qui quaerebant animam pueri — non ait: mortuus est, cum loqueretur de Herode — et in Exodo: Fecerunt Deos aureos, cum unum fecerint vitulum, de quo dixerunt: Isti sunt dii tui, Israel »: ita et illud originale unum plurali numero significatur, cum dicimus, parvulos in peccatorum remissionem baptizari et in peccatis vel iniquitatibus concipi.

Cap. III.

An peccatum Adae sit gravius ceteris.

Hic quaeri solet, utrum peccatum transgressionis Adae, ex quo processit originale, et in quo plura superius notata sunt peccata, gravius fuerit ceteris peccatis. — Quibusdam ita esse videtur, quia illud peccatum totam humanam naturam mutavit, sicut Augustinus in Enchiridio9: « Illud unum peccatum in loco et habitu tantae felicitatis admissum, tam magnum est, ut in uno homine originaliter, et ut ita dixerim, radicaliter totum genus humanum damnaretur ». Idem in libro de Civitate Dei10: « Tanto maiori iniustitia violatum est illud mandatum, quanto faciliori poterat observantia custodiri ». « Nondum enim ipsi voluntati cupiditas resistebat, quod de poena transgressionis postea secutum est ». — His aliisque nituntur auctoritatibus, qui illud peccatum ceteris aliorum hominum peccatis gravius esse dicunt. Quod etiam ratione ostendere laborant hoc modo: magis nocuit illud peccatum quam aliquod aliorum, quia totum humanum genus vitiavit ac morti utrique subdidit, quod nullo alio peccato factum est; maiorem ergo effectum mali habuit illud peccatum quam aliquod aliud.

p. 780

Ad quod dici potest, quia, licet illud peccatum humanam naturam mutaverit in necessitatem mortis et in totum genus humanum reatum diffuderit; non est tamen putandum, gravius fuisse peccato in Spiritum sanctum, quod neque hic neque in futuro, ut Veritas ait, dimittitur11. Quod vero totam humanam naturam corrupit, non ideo est, quia gravius fuerit cunctis aliis peccatis, sed quia ab homine commissum est, quando in uno homine tota humana natura consistebat, et ideo tota in eo corrupta est; maioremque effectum mali intulit quantum ad multiplices defectus, qui ex eo manaverunt, sed non quantum ad poenam aeternam, quam graviorem non meruit, quam plures postea meruerunt per alia peccata; immo alios graviorem promeruisse credimus iram, quam Adam meruerit12.

Cap. IV.

An illud peccatum sit primis parentibus dimissum.

Si vero quaeritur, an illud peccatum primis parentibus fuerit dimissum; dicimus, eos per poenitentiam veniam consecutos. Unde Augustinus in libro de Baptismo parvulorum13 ait: « Sicut illi primi parentes postea iuste vivendo creduntur per Domini sanguinem ab extremo liberati supplicio, non tamen in illa vita meruerunt ad paradisum revocari; sic et caro peccati, etiam remissis peccatis, si homo in ea iuste vixerit, non continuo meretur eam mortem non perpeti, quam traxit de propagine peccati ».

Cap. V.

Quomodo peccata parentum visitentur in filios, et non visitentur.

Et licet peccatis parentum nisi Adae parvuli non obligentur, non est tamen diffitendum, peccata parentum in filios redundare, sicut Dominus in Exodo14 ad Moysen ait: Ego sum Deus fortis, zelotes, visitans iniquitates patrum in filios usque in tertiam et quartam generationem, his qui oderunt me. — His verbis aperte insinuatur, quod Deus reddit peccata patrum super filios tertios et quartos. Huic autem videtur adversari quod Dominus ait in Ezechiele: Quid est, quod inter vos parabolam vertitis in proverbium istud, dicentes: Patres comederunt uvam acerbam, et dentes filiorum obstupescunt? Vivo ego, dicit Dominus, si erit vobis ultra parabola haec in proverbium in Israel. Ecce! omnes animae meae sunt, ut anima patris, ita et anima filii mea est. Et anima, quae peccaverit, ipsa morietur. Filius non portabit iniquitatem patris, et pater non portabit iniquitatem filii. Iustitia iusti super eum erit, et impietas impii erit super eum. — His verbis videtur Deus corrigere per Prophetam, quod male dixerit in Lege. « Si enim peccata patrum reddit in tertiam et quartam generationem, iniustitia videtur esse Dei, ut alius peccet, et alius puniatur. Quomodo enim iustum est, alium peccare, et alium peccata luere »15? Sed, ut ait Hieronymus16, « ne Lex et Prophetae, id est Exodus et Ezechiel, immo ipse Deus, qui et hic et ibi locutus est, in sententiis discrepare videantur »; attendamus finem illius auctoritatis Exodi. Dicto enim: Reddo iniquitates patrum in filios, addit: His qui oderunt me; per quod evidenter ostendit, « non ideo puniri filios, quia peccaverunt patres, sed quia eis similes quodam hereditario malo Deum oderunt ». Illud ergo, quod in Exodo Dominus dicit, sicut Hieronymus tradit, non id sonat, quod multi existimant, nec est simile huic proverbio: Patres comederunt uvam acerbam etc. Illud enim Exodi Hieronymus super Ezechielem, et Augustinus super illud Psalmi17: Deus laudem meam ne tacueris, de filiis peccata patrum imitantibus accipiendum censent; super quos dicitur Deus reddere peccata patrum, quia punit eos, eo quod imitantur peccata patrum, non quia patres peccaverunt. Non itaque corrigit Deus in Propheta quod ante dixerat in Lege, sed quomodo intelligendum sit, aperit. Unde et illos qui prave intelligebant, arguit, qui dicebant: Patres comederunt etc.

Verumtamen, si de imitatoribus malorum illud accipitur, quare tertiam et quartam generationem tantum commemoravit, cum in qualibet generatione rei teneantur, qui peccata patrum imitantur? Et quare patres commemoravit, cum et illi omnes mali sint, qui quorumlibet malorum peccata imitantur? — Sed ideo patres specialiter nominavit, quia maxime patres filii imitari solent, quos praecipue diligunt. Et tertiam et quartam generationem ideo commemoravit, quia solent parentes interdum tamdiu vivere, donec filios tertios et quartos habeant, qui patrum iniquitates videntes, eorum impietatis heredes per imitationem efficiuntur. Secundum hunc modum recte intelligitur ad litteram quod in Exodo dicitur.

Quod etiam mystice intelligendum esse ostenditur, ex eo quod parabola dicitur. « Si enim parabola est, ut ait Hieronymus18, aliud verbis sonat, aliud sensu continet. Unde aliqui ita edisserunt: Patrem in nobis esse dicunt levem punctum sensuum », scilicet primum motum suggestionis, vel cogitationis; « filium vero, si cogitatio conceperit peccatum », in quo notatur consensus et delectatio mulieris; « nepotem, si quod cogitaveris atque conceperis opere compleveris », vel complere decreveris, in quo notatur consensus viri, sive patratio peccati; « pronepotem autem, si non solum feceris, sed in eo glorieris, et haec est quarta generatio »; non quia tres praecesserint, sed quarta dicitur, quia quarto loco a primo motu, qui est quasi pater, enumeratur. Deus igitur « primos et secundos stimulos cogitationum, quos Graeci propathias vocant, sine quibus nullus hominum esse potest, non puniet aeternaliter, sed si cogitata quis facere decreverit, et quae fecit corrigere noluerit », quae sunt mortalia peccata et tertia et quarta generatio.

p. 781

« Ad probandum vero, ut ait Hieronymus19, quod primus pulsus cogitationis non puniatur aeternaliter a Deo, illud de Genesi afferendum est: Cham enim peccavit, irridens nuditatem patris, et sententiam non ipse, sed filius eius Chanaan accepit: Maledictus Chanaan, servus erit fratrum suorum. Quae enim iustitia est, ut pater peccaverit, et filius punitus sit »? Sed in mysterio illud dictum est.

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English Translation

DISTINCTION XXXIII.

Chapter I.

Whether little children draw the sins of all their preceding fathers originally, as the sin of Adam.

To the foregoing it seems that this must be added: whether the sins of the preceding fathers pass to little children, as we have said that the offense of the first man redounded onto all who are carnally begotten. And if the sins of the parents pass into little children, whether of all who were from Adam down to themselves, or of some and not of all. On this, Augustine, in the Enchiridion1, discourses ambiguously. For he seems to approve that the sins of the preceding parents are imputed to little children, not however of all who were from Adam, lest by an unbearable and excessive burden the little children be weighed down in eternal punishment, but only of those parents who preceded them by a fourth generation. This he confirms by those words by which the Lord says in Exodus: I am God, visiting the iniquities of the fathers unto the third and fourth generation; as if the sins of the nearer parents only are imputed to little children, and not the others; which is by the moderation of the divine mercy. And that not only the offense of the first man holds little children, but also others, those to whom it so seems confirm from this, that little children too, not only adults, are said to be baptized unto the remission of sins, by the plural number, not by the singular unto the remission of sin. And David2, begotten of lawful marriage, says: In iniquities was I conceived, and in sins did my mother conceive me; he does not say: in iniquity or sin. Whence they think that not only that one original sin, but also the many that can be found in the sin of Adam, and other sins of the parents, are imputed to little children.

Chapter II.

How in that one first sin many are found.

That indeed in the actual sin of Adam many sins can be noted, Augustine intimates in the Enchiridion3: "There can," he says, "be understood many sins in the one transgression of Adam, if it be divided into its parts as it were.

For there is pride there, because man loved to be in his own power rather than God's; and sacrilege, because he did not believe God; and homicide, because he cast himself into death; and spiritual fornication, because the integrity of the human mind was corrupted by the serpent's persuasion; and theft, because the forbidden food was usurped; and avarice, because he desired more than should have sufficed him; and whatever else can be found in this one sin." — Then concerning the sins of the preceding parents, whether they are imputed to little children, he debates rather by opining than by asserting, thus saying: "That little children are bound by the sins of their parents — not only of the first men, but also of their own, of whom they were born — is not improbably said. For that divine sentence4: I will render the sins of the fathers upon the sons, holds them before regeneration to such a degree that even one begotten of lawful marriage says: In iniquities was I conceived, and in sins did my mother conceive me. He did not say: in iniquity or in sin, although this too could rightly be said, but he chose to say iniquities and sins, because even in that one which passed into all men and is so great that by it5 human nature was changed, there are found, as I have said above, many sins; and others, of the parents, which cannot thus change nature, bind the sons by guilt, unless the grace of God come to aid." "But concerning the sins of the other parents, by whom each one succeeds in his generations6 from Adam himself down to his own father, it can not undeservedly be debated whether he who is born is implicated by all the evil acts and multiplied original offenses, so that the later each one is born, the worse off he is; or whether on this account God threatens posterity unto the third and fourth generation with the sins of the parents, because He does not extend His wrath further as regards the faults of forebears, by the moderation of His mercy, lest those to whom the grace of regeneration is not conferred should be pressed down by an excessive burden in eternal damnation itself, if they were compelled, from the very beginning of the human race, originally to contract the sins of all their preceding parents and to pay the penalties due for them. Whether anything else about so great a matter, when the holy Scriptures have been more diligently searched and treated, can or cannot be found, I do not dare rashly to affirm." — Behold, it becomes plain to the reader that Augustine said the foregoing not by asserting, but by reporting the opinions of various men.

Otherwise he would seem to contradict himself7, who in the same book says that the punishment of little children, who are held only by original sin, is the mildest of all, in these words: "Mildest indeed will be the punishment of those who, besides the sin which they contracted as original, added nothing further; and among the rest, who did add, each will there have the more tolerable damnation, the lesser iniquity he had here." — Behold, here he plainly says that the punishment of little children is the lightest of all other punishments. And if this is so, then they are not bound by the sins of the preceding parents except Adam. For if they were punished eternally for the actual sins of the parents and for their own original sin, they would now be punished not less, but perhaps more than their own parents. Therefore not for the actual sins of the parents, nor even for the actual sins of the first parent, but for original sin, which is drawn from the parents, will the little children be damned, destined to feel for it no other punishment of material fire, or of the worm of conscience, except that they will lack the vision of God forever. By one sin, therefore, and not by many, are the little children bound. Whence also those things by which that opinion seems to be supported, namely that Scripture sometimes signifies sins and iniquities in little children, using the plural number, Augustine thus determines in the same book8: "Since in Scripture the plural number is often wont to be signified by the singular number, as there: Pray therefore to God, that He take away from us the serpent — he does not say: serpents, which the people were suffering — and conversely the singular number is signified by the plural, as in the Gospel: They are dead who sought the life of the child — he does not say: he is dead, though he was speaking of Herod — and in Exodus: They made golden gods, though they made one calf, of which they said: These are thy gods, O Israel ": so too that original sin, being one, is signified by the plural number, when we say that little children are baptized unto the remission of sins and conceived in sins or iniquities.

Chapter III.

Whether the sin of Adam is graver than the rest.

Here it is usually asked whether the sin of Adam's transgression, from which original sin proceeded, and in which many sins were noted above, was graver than the rest of the sins. — To some it seems to be so, because that sin changed the whole of human nature, as Augustine in the Enchiridion9: "That one sin, committed in a place and state of so great felicity, is so great that in the one man originally, and, so to speak, radically, the whole human race was damned." The same, in the book On the City of God10: "By so much greater injustice was that commandment violated, by how much more easily it could have been kept by observance." "For not yet did desire resist the will, which followed afterward from the penalty of the transgression." — By these and other authorities are those supported who say that that sin was graver than the other sins of other men. This too they labor to show by reason, in this way: that sin did more harm than any of the others, because it vitiated the whole human race and subjected it to both deaths, which was done by no other sin; therefore that sin had a greater effect of evil than any other.

To which it can be said that, although that sin changed human nature into the necessity of death and diffused guilt into the whole human race, yet it must not be thought that it was graver than the sin against the Holy Spirit, which, as the Truth says, is forgiven neither here nor in the future11. But that it corrupted the whole of human nature is not on that account because it was graver than all the other sins, but because it was committed by man at a time when in one man the whole of human nature was consisting, and therefore the whole was corrupted in him; and it brought forth a greater effect of evil as regards the manifold defects which flowed from it, but not as regards eternal punishment, which it did not merit as graver than that which many afterward merited by other sins; rather, we believe that others have merited a graver wrath than Adam merited12.

Chapter IV.

Whether that sin was forgiven to the first parents.

But if it is asked whether that sin was forgiven to the first parents; we say that they obtained pardon through penance. Whence Augustine in the book On the Baptism of Little Children13 says: "Just as those first parents, by living righteously afterward, are believed to have been freed through the Lord's blood from the extreme punishment, yet did not in that life merit to be recalled to paradise; so too the flesh of sin, even when sins are remitted, if a man lives righteously in it, does not at once merit not to undergo that death which it drew from the propagation of sin."

Chapter V.

How the sins of the parents are visited upon the sons, and are not visited.

And although little children are bound by no sins of the parents except Adam's, yet it must not be denied that the sins of the parents redound upon the sons, as the Lord in Exodus14 said to Moses: I am the strong God, jealous, visiting the iniquities of the fathers upon the sons unto the third and fourth generation, upon them that hate me. — By these words it is plainly intimated that God renders the sins of the fathers upon the third and fourth sons. But to this there seems to be opposed what the Lord says in Ezekiel: What is it, that you turn this parable into a proverb among yourselves, saying: The fathers have eaten a sour grape, and the teeth of the sons are set on edge? As I live, says the Lord, this parable shall be no more for you a proverb in Israel. Behold! all souls are mine; as the soul of the father, so also the soul of the son is mine. And the soul that has sinned, the same shall die. The son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son. The justice of the just shall be upon him, and the impiety of the impious shall be upon him. — By these words God seems to correct, through the Prophet, what He had wrongly said in the Law. "For if He renders the sins of the fathers unto the third and fourth generation, it seems to be an injustice of God, that one should sin, and another be punished. For how is it just that one should sin, and another atone for the sins"15? But, as Jerome says16, "lest the Law and the Prophets, that is, Exodus and Ezekiel, nay, God Himself, who spoke both here and there, should seem to disagree in their sentences"; let us attend to the end of that authority of Exodus. For when He has said: I render the iniquities of the fathers upon the sons, He adds: upon them that hate me; by which He evidently shows that "the sons are not punished because the fathers sinned, but because, like them by a certain hereditary evil, they hate God." That, therefore, which the Lord says in Exodus, as Jerome hands down, does not mean what many suppose, nor is it like this proverb: The fathers have eaten a sour grape, etc. For that passage of Exodus, Jerome upon Ezekiel, and Augustine upon that Psalm17: O God, be not silent in my praise, judge is to be understood of the sons imitating the sins of the fathers; over whom God is said to render the sins of the fathers, because He punishes them, in that they imitate the sins of the fathers, not because the fathers sinned. Not therefore does God correct in the Prophet what He had before said in the Law, but He opens up how it is to be understood. Whence also He reproves those who understood it perversely, who were saying: The fathers have eaten, etc.

Yet, if it is taken of imitators of evils, why did He commemorate only the third and fourth generation, since in every generation those are held guilty who imitate the sins of the fathers? And why did He commemorate the fathers, since all those too are evil who imitate the sins of any whomsoever? — But for this reason He named the fathers specially, because sons are most wont to imitate fathers, whom they especially love. And He commemorated the third and fourth generation for this reason, because parents are sometimes wont to live so long that they have third and fourth sons, who, seeing the iniquities of the fathers, become the heirs of their impiety through imitation. According to this mode, what is said in Exodus is rightly understood literally.

That it is also to be understood mystically is shown from the fact that it is called a parable. "For if it is a parable, as Jerome says18, it sounds one thing in words, and contains another in sense. Whence some thus expound it: the father in us they say to be the light prick of the senses," namely the first motion of suggestion, or of thought; "the son, if thought has conceived sin," in which is noted the consent and delight of the woman; "the grandson, if what you have thought and conceived you have completed by deed," or have resolved to complete, in which is noted the consent of the man, or the perpetration of the sin; "the great-grandson, however, if you have not only done it, but glory in it, and this is the fourth generation"; not because three preceded, but it is called the fourth, because it is enumerated in the fourth place from the first motion, which is as it were the father. God therefore "will not eternally punish the first and second stirrings of thought, which the Greeks call propathias, without which no one of men can be; but if anyone has resolved to do the things he thought, and has been unwilling to correct what he did," these are mortal sins and the third and fourth generation.

"But to prove, as Jerome says19, that the first impulse of thought is not eternally punished by God, that passage from Genesis is to be brought forward: Cham sinned, mocking the nakedness of his father, and the sentence not he himself, but his son Chanaan received: Cursed be Chanaan, a servant of servants shall he be to his brethren. For what justice is it, that the father should sin, and the son be punished"? But this was said in a mystery.

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Apparatus Criticus
  1. Cap. 47. n. 13. Locus Exodi est 20, 5, nonnullis omissis. — Quae praecedunt sumta sunt ex Hugone, I. de Sacram. p. VII. c. 38. — Paulo superius pro transeunt Vat. transeant, refragantibus codd. et edd. 2, 3, 5, 7.
    Chapter 47, n. 13. The passage of Exodus is 20, 5, with some words omitted. — What precedes is taken from Hugh, On the Sacraments I, p. VII, c. 38. — A little above, for transeunt the Vatican edition reads transeant, against the codices and editions 2, 3, 5, 7.
  2. Psalm. 50, 7. — Quae praecedunt quoad sensum sunt in August., loc. cit. c. 44. 46. n. 13. — Paulo superius post singularem codd. ABCE repetunt numerum.
    Psalm 50, 7 (Vulgate). — What precedes is, as to the sense, in Augustine, in the place cited, c. 44, 46, n. 13. — A little above, after singularem, codices ABCE repeat numerum.
  3. Cap. 45. n. 13; in quo textu pro serpentina suasione solummodo edd. 1, 8 serpentina persuasione; in fine pro uno peccato originale habet uno admisso, ed. 1 solummodo uno. — Seq. locus est ibid. c. 46. n. 13.
    Chapter 45, n. 13; in which text, for serpentina suasione, only editions 1, 8 read serpentina persuasione; at the end, for uno peccato, the original has uno admisso, edition 1 only uno. — The following passage is in the same place, c. 46, n. 13.
  4. Deut. 5, 9. Vulgata: Reddens iniquitatem patrum super filios in tertiam et quartam generationem.
    Deuteronomy 5, 9. The Vulgate: Rendering the iniquity of the fathers upon the sons unto the third and fourth generation.
  5. Originale Augustini prosequitur: et converteretur in necessitatem mortis. Vat. et edd. 6, 8 tantum addunt in necessitatem mortis.
    The original of Augustine continues: and were turned into the necessity of death. The Vatican edition and editions 6, 8 add only in necessitatem mortis.
  6. In originali legitur progeneratoribus. Etiam hic locus est Augustini, ibid. c. 47. n. 13.
    In the original it reads progeneratoribus. This passage too is Augustine's, in the same place, c. 47, n. 13.
  7. Ceterae edd. praeter Vat. ostenderetur. — Seq. locus ibid. c. 93. n. 23, in quo editio originalis cum ed. 1 habet originale traxerunt pro originale contraxerunt.
    The other editions, besides the Vatican, read ostenderetur. — The following passage is in the same place, c. 93, n. 23, in which the original edition with edition 1 has originale traxerunt for originale contraxerunt.
  8. Cap. 44. n. 13, sed multis a Magistro omissis. Scripturae locus primus est Num. 21, 7, ubi Vulgata: Ora, ut tollat a nobis serpentes. Seq. locus est Matth. 2, 20: tertius Exod. 32, 4.
    Chapter 44, n. 13, but with many things omitted by the Master. The first Scriptural passage is Numbers 21, 7, where the Vulgate has: Pray that He take away from us the serpents. The following passage is Matthew 2, 20; the third, Exodus 32, 4.
  9. Cap. 48. n. 14. — De hoc et seq. capitulo cfr. Hugo, Sum. sent. tr. 3. c. 10.
    Chapter 48, n. 14. — On this and the following chapter, cf. Hugh, Sentences, tr. 3, c. 10.
  10. Libr. XIV. c. 12, et seq. locus ibid. immediate praecedit. — Inferius pro nituntur auctoritatibus Vat. utuntur auctoritatibus, refragantibus codd. A B D E cum ed. 1. — Denique pro morti utrique Vat. morti utique contra codd. et edd. 1, 6, 8.
    Book XIV, c. 12, and the following passage immediately precedes it in the same place. — Below, for nituntur auctoritatibus, the Vatican edition reads utuntur auctoritatibus, against codices A B D E with edition 1. — Finally, for morti utrique, the Vatican edition reads morti utique, against the codices and editions 1, 6, 8.
  11. Matth. 12, 32.
    Matthew 12, 32.
  12. De hac quaestione vide sententiam S. Bonaventurae supra d. 21. a. 3. q. 3.
    On this question, see the opinion of St. Bonaventure above, Distinction 21, a. 3, q. 3.
  13. Libr. II. de Peccatorum meritis et remiss. etc. c. 34. n. 55; cfr. Epist. 164. (ad Evodium) c. 3. n. 6; Anselm., II. Cur Deus homo, c. 16. — In fine pro de propagine, quod habent originale et plurimae edd., codd. et edd. 1, 8 a propagine.
    Book II, On the Merits and Remission of Sins etc., c. 34, n. 55; cf. Letter 164 (to Evodius), c. 3, n. 6; Anselm, Why God Became Man II, c. 16. — At the end, for de propagine, which the original and most editions have, the codices and editions 1, 8 read a propagine.
  14. Cap. 20, 5. (ut supra), et deinde Ezech. 18, 2. seq. et a verbis: Filius non portabit v. 20. In principio huius loci post proverbium istud Vulgata addit in terra Israel, et post mea est omittit Et. — Multa in hoc cap. sumta sunt ex Hugone, Sum. sent. tr. 3. c. 13.
    Chapter 20, 5 (as above), and then Ezekiel 18, 2 and following, and from the words The son shall not bear, v. 20. At the beginning of this passage, after proverbium istud the Vulgate adds in terra Israel, and after mea est omits Et. — Much in this chapter is taken from Hugh, Sentences, tr. 3, c. 13.
  15. Codd. ABCE et edd. 1, 2, 3, 5, 7, 9 lugere. — Verba sunt S. Hieronymi, loco mox citato.
    Codices ABCE and editions 1, 2, 3, 5, 7, 9 read lugere. — The words are St. Jerome's, in the place cited just below.
  16. Super Ezech. 18, 2. (cfr. Ier. 31, 29.), et deinde v. 3.
    Upon Ezekiel 18, 2 (cf. Jeremiah 31, 29), and then v. 3.
  17. Enarrat. in Ps. 108, 14, n. 13.
    Enarration on Psalm 108, 14, n. 13.
  18. Loc. cit. vers. 1. et 2, cum verbis a Magistro interpositis. Pro levem punctum ed. 8 levem puncturam.
    In the place cited, verses 1 and 2, with words interposed by the Master. For levem punctum, edition 8 reads levem puncturam.
  19. Loc. cit. parum inferius. Locus Scripturae est Gen. 9, 25.
    In the place cited, a little below. The Scriptural passage is Genesis 9, 25. ---
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