← Back to Distinction 44

Dist. 44, Dubia

Book II: On the Creation of Things · Distinction 44

Textus Latinus
p. 1015

Dubia circa litteram Magistri.

The numbered footnotes below correspond to markers in both the Latin body above and the English translation, following Quaracchi's per-page footer sequences.

Dub. I.

In parte ista sunt quaestiones circa litteram, et primo quaeritur de illa responsione, quam facit Magister: Sciendum est, Apostolum ibi loqui de saeculari potestate. Non enim videtur Magister sufficienter solvere ad quaestionem motam, immo potius fugere, quia, sicut habitum est in praecedenti capitulo1, diabolus non habet potestatem nocendi a se ipso, sed a Deo; cum igitur Apostolus dicit, quod omnis potestas a Deo est, intelligit non solum de potestate hominis, sed etiam de potestate diaboli. — Item videtur, quod eius potestati non sit resistendum, quia Ieremiae vigesimo septimo2: Gens et regnum, quod non servierit Nabuchodonosor etc., comminatur his Dominus, qui non servient Nabuchodonosor. Si ergo per Nabuchodonosor significatur diabolus, videtur etc. — Item, non debemus resistere potestati, membris diaboli, utpote malis praelatis et tyrannis, qui sunt membra ipsius diaboli: ergo multo fortius nec ipsi diabolo, qui est caput ipsorum malorum3.

Respondeo: Dicendum, quod Magister recte dicit in hoc quod dicit, quod verbum Apostoli, quo dicitur non resistendum esse potestati, intelligi habeat de potestate humana, non de potestate diabolica; quia potestas humana et ordinata est et ordinate frequenter movet et imperat, et ideo qui ei resistit divinae ordinationi resistit4, saltem si ordinate praecipit. Sed quia diabolus ex perversitate voluntatis suae semper inordinate et ad malum movet et contra Deum, ideo secundum rectum ordinem et mandatum Apostoli5 fortiter est ei resistendum et pugnandum contra eum tanquam contra pessimum adversarium. — Quod ergo dicitur, quod potestas diaboli a Deo est; dicendum, quod verum est; sed ipse non utitur ea ad id, ad quod Deus ei eam dedit, immo semper malum intendit; et dum nos ei fortiter resistimus, malum suum in bonum nostrum convertimus.

Ad illud quod obiicitur de membris diaboli, dicendum, quod non est simile; nam membra sua non ita semper movent ad malum, sicut ipse qui est in malo obstinatus, et a quo sumsit exordium omne malum6.

Dub. II.

Item quaeritur de hoc quod dicit: Ipsos humanarum rerum gradus adverte, si quis iusserit curator etc. In quo verbo innuit, quod si potestas inferior obviet potestati superiori, magis obediendum est potestati superiori quam inferiori. Sed contrarium huius habetur super illud Apocalypsis secundo7: Et Angelo Ecclesiae Pergami scribe: « Non audet archiepiscopus super subditos episcopi manum imponere sine eo »; sed hoc potest episcopus sine archiepiscopo: ergo videtur, quod magis est obediendum inferiori quam superiori. — Item, potestas8 immediata magis influit quam mediata: ergo si potestas inferior magis immediata est quam superior, videtur, quod magis sit standum potestati inferiori quam superiori. — Contrarium huius est, quia dicit Boethius9: Quidquid potest virtus inferior, potest superior, sed non e converso: ergo virtus superior potest compescere inferiorem: ergo magis standum est mandato ipsius.

Respondeo: Dicendum, quod dupliciter est loqui de potestate superiori et inferiori: aut ita, quod potestas inferior totaliter fluit a potestate superiori, ad quam ordinatur, sicut potestas curatoris a potestate proconsulis, et potestas proconsulis a potestate imperatoris: et tunc verum est quod dicit, quod standum est magis potestati superioris quam inferioris. Aut illae potestates ita se habent, quod ambae fluunt a superiori, et in casibus10 determinatis una praesupponit alteram, et illa tertia plenum posse habet super utramque, sicut potestas episcopi et archiepiscopi a potestate Papae, qui plenam habet potentiam super utrumque; et tunc non est generaliter verum, quod magis oporteat obedire potestati superiori quam inferiori, utpote potestati archiepiscopi quam episcopi, quia unus est praelatus immediatus,

p. 1016

alter mediatus. Sed respectu eius qui habet plenam potestatem super utrumque, veritatem habet, quia ille non est tantum praelatus mediatus11. Unde magis debet stare subditus mandato Papae quam mandato alicuius praelati inferioris. Et in hoc casu loquitur Augustinus12. — Et per hoc patet responsio ad obiecta.

Dub. III.

Postremo quaeritur de illis auctoritatibus, quas Magister adducit in littera13. Cum enim sit quaestio de potestate peccandi, videtur, quod minus recte adducat auctoritates illas, quae loquuntur de potestate dominandi et inferendi malum poenae, sicut aspicienti patet.

Et dicendum, quod ex consequenti aliquo modo possunt ad propositum applicari; verumtamen, sicut aperte apparet, Magister allegat eas aliquantulum minus recte14. Non tamen est mirandum, si in tot et tam bonis dictis Magister dixit aliquid minus complete; nec ei est propter hoc insultandum. Magis enim suo labore meruit legentium orationes et gratiarum actiones quam reprehensiones, licet in aliquibus locis declinaverit ab opinionibus communibus et parti minus probabili adhaeserit, praecipue in octo locis.

Nam in primo libro sunt duo, unum videlicet distinctione decima septima, quod caritas, quae est amor15 Dei et proximi, non est quid creatum, sed increatum. Aliud vero est, quod haec nomina trinus et trinitas non dicunt positionem, sed privationem tantum; et hoc ponit distinctione vigesima quarta. — In secundo vero libro similiter duo dicit, quorum primum est, quod in Angelis beatis praemium praecessit, et meritum respectu substantialis praemii habet subsequi; et hoc dicit distinctione quinta et etiam distinctione undecima. Aliud est16, quod nihil de cibis transit in veritatem humanae naturae, nec per generationem nec per nutritionem. — In tertio libro similiter duo dicit: unum est, quod anima exuta a corpore est persona; et hoc dicit distinctione quinta. Aliud est, quod Christus fuit homo in triduo; et hoc dicit distinctione vigesima secunda. — In quarto similiter duo dicit: unum est, quod baptismus Ioannis cum impositione manuum aequipollebat baptismo Christi, ita quod baptizatus baptismate Ioannis in fide Trinitatis non erat rebaptizandus, et hoc dicit distinctione secunda. Aliud est de potestate baptizandi interius, quam dixit; quod Deus potuit alii dare, et quod creatura potuit suscipere; et similiter, quod Deus potest potestatem creandi communicare et creare per creaturam tanquam per ministrum; et hoc dicit distinctione quinta.

In his octo positionibus17 communiter doctores Parisienses non sequuntur Magistrum, nec credo, in omnibus his eum esse sustinendum, ne amore hominis veritati fiat praeiudicium; et haec omnia suis locis manifesta sunt et manifestabuntur18.

Si cui autem aliter videtur, et fortassis melius, non invideo; sed hoc rogo, ut si quis19 in explanatione duorum librorum praecedentium et etiam duorum sequentium aliquid in hoc opusculo invenerit approbatione dignum, gratias agat Deo, largitori bonorum. In aliis vero locis, ubi invenerit vel falsum, vel dubium, vel obscurum, scribentis insufficientiae benigne indulgeat, qui20 absque dubio, teste conscientia, vera et aperta et communia dicere concupivit. Quidquid enim sit de verbis, quae foliis comparantur, hoc summopere attendendo in inquisitione qualibet observandum, ne quis adeo laetetur in sententia oris sui21 et sic ei inhaereat, ut verba oris alieni despiciat, aspiciens ea oculo minus sano, et sic per tumorem et livorem aditum sibi veritatis praecludat et de numero illorum sit, de quibus dicit Apostolus22, quod semper sunt discentes et nunquam ad viam veritatis pervenientes; quod avertat Deus ab omnibus inquisitoribus veritatis. — Hanc autem veritatem infatigabiliter quaerere, infallibiliter invenire, inamissibiliter apprehendere et tenere concedat nobis ille qui est via, veritas et vita23, qui cum Patre et Spiritu sancto unum existens in essentia et ab eis distinctus in persona, hominem rectum fecit, qui se infinitis quaestionibus miscuit24 peccatorum, secundum quod series manifestat duorum librorum praecedentium; cui est omnis honor et gloria, laus et imperium per infinita saeculorum saecula. Amen25.

EXPLICIT LIBER SECUNDUS.

---

English Translation

Doubts concerning the text of the Master.

The numbered footnotes below correspond to markers in both the Latin body above and the English translation, following Quaracchi's per-page footer sequences.

Doubt I.

In this part there are questions concerning the text, and first there is asked about that response which the Master makes: It must be known that the Apostle is there speaking of secular power. For the Master does not seem to resolve the question raised sufficiently, but rather to flee from it, because, as was held in the preceding chapter1, the devil does not have the power of harming from himself, but from God; since therefore the Apostle says that all power is from God, he understands this not only of the power of man, but also of the power of the devil. — Likewise it seems that his power is not to be resisted, because in Jeremiah twenty-seven2: The nation and kingdom that will not serve Nebuchadnezzar etc., the Lord threatens those who will not serve Nebuchadnezzar. If therefore by Nebuchadnezzar the devil is signified, it seems etc. — Likewise, we ought not to resist power, [namely] the members of the devil, such as evil prelates and tyrants, who are members of the devil himself: therefore much more not the devil himself, who is the head of those evil ones3.

I respond: It must be said that the Master speaks rightly in what he says, that the word of the Apostle, by which it is said that power is not to be resisted, is to be understood of human power, not of diabolical power; because human power is both ordained and frequently moves and commands in an ordered way, and therefore he who resists it resists the divine ordinance4, at least if it commands in an ordered way. But since the devil, from the perversity of his will, always moves in a disordered way and toward evil and against God, therefore, according to right order and the command of the Apostle5, he is to be resisted strongly and fought against as against the worst adversary. — As for what is said, that the power of the devil is from God; it must be said that this is true; but he does not use it for that to which God gave it to him, but rather always intends evil; and while we strongly resist him, we turn his evil into our good.

To that which is objected concerning the members of the devil, it must be said that it is not similar; for his members do not always move toward evil in the same way as he who is obstinate in evil, and from whom all evil took its beginning6.

Doubt II.

Likewise there is asked about what he says: Observe the very grades of human affairs: if a procurator should command etc. In which word he intimates that if a lower power should run counter to a higher power, the higher power is to be obeyed rather than the lower. But the contrary of this is held upon that passage of Apocalypse two7: And to the Angel of the Church of Pergamum write: « The archbishop does not dare to lay his hand upon the subjects of a bishop without him »; but the bishop can do this without the archbishop: therefore it seems that the lower is to be obeyed rather than the higher. — Likewise, an immediate power8 influences more than a mediate one: therefore if the lower power is more immediate than the higher, it seems that the lower power is to be adhered to rather than the higher. — The contrary of this is so, because Boethius says9: Whatever a lower power can do, a higher can do, but not conversely: therefore the higher power can restrain the lower: therefore its command is rather to be adhered to.

I respond: It must be said that there is a twofold way of speaking of higher and lower power: either in such a way that the lower power flows totally from the higher power, to which it is ordered, as the power of a procurator from the power of a proconsul, and the power of a proconsul from the power of an emperor: and then it is true what he says, that the power of the higher is to be adhered to rather than that of the lower. Or those powers are so related that both flow from a higher one, and in determinate cases10 one presupposes the other, and that third [power] has full ability over both, as the power of a bishop and of an archbishop from the power of the Pope, who has full power over both; and then it is not generally true that the higher power must be obeyed rather than the lower, such as the power of the archbishop rather than the bishop, because the one is an immediate prelate,

p. 1016

the other a mediate one. But with respect to him who has full power over both, it holds true, because he is not only a mediate prelate11. Hence a subject ought to adhere to the mandate of the Pope rather than to the mandate of some lower prelate. And in this case Augustine speaks12. — And by this the response to the objections is clear.

Doubt III.

Lastly there is asked about those authorities which the Master adduces in the text13. For since the question is about the power of sinning, it seems that he less rightly adduces those authorities which speak of the power of ruling and of inflicting the evil of punishment, as is plain to one who looks.

And it must be said that by consequence they can in some way be applied to the matter at hand; nevertheless, as plainly appears, the Master alleges them somewhat less rightly14. Yet it is not to be wondered at, if among so many and such good sayings the Master said something less completely; nor is he to be reproached on this account. For by his labor he has merited the prayers and thanksgivings of readers rather than their reproaches, although in some places he has departed from the common opinions and adhered to the less probable side, especially in eight places.

For in the first book there are two, namely one in distinction seventeen, that charity, which is the love15 of God and neighbor, is not something created, but uncreated. The other is that these names triune and trinity do not state a position, but only a privation; and this he sets down in distinction twenty-four. — In the second book likewise he says two things, of which the first is that in the blessed Angels reward preceded, and merit with respect to substantial reward follows; and this he says in distinction five and also in distinction eleven. The other is16 that nothing of food passes into the truth of human nature, neither by generation nor by nutrition. — In the third book likewise he says two things: one is that the soul stripped from the body is a person; and this he says in distinction five. The other is that Christ was a man in the three days; and this he says in distinction twenty-two. — In the fourth he likewise says two things: one is that the baptism of John with the imposition of hands was equivalent to the baptism of Christ, so that one baptized with the baptism of John in faith of the Trinity was not to be rebaptized, and this he says in distinction two. The other is about the power of baptizing inwardly, of which he spoke; that God was able to give it to another, and that a creature was able to receive it; and likewise, that God can communicate the power of creating and create through a creature as through a minister; and this he says in distinction five.

In these eight positions17 the doctors of Paris commonly do not follow the Master, nor do I believe that he is to be upheld in all these, lest by love of the man prejudice be done to the truth; and all these things are made manifest in their places and will be made manifest18.

But if it seems otherwise to anyone, and perhaps better, I do not envy [him]; but this I ask, that if anyone19 in the explanation of the two preceding books and also of the two following should find anything in this little work worthy of approval, let him give thanks to God, the bestower of goods. But in other places, where he should find either something false, or doubtful, or obscure, let him kindly pardon the insufficiency of the writer, who20 without doubt, conscience being witness, desired to say things true and open and common. For whatever may be the case concerning words, which are compared to leaves, this above all is to be observed and attended to in every inquiry, that no one so rejoice in the judgment of his own mouth21 and so cling to it that he despise the words of another's mouth, looking upon them with a less sound eye, and thus through swelling and envy close off to himself the access of truth and be of the number of those of whom the Apostle says22 that they are always learning and never arriving at the way of truth; which may God avert from all inquirers after truth. — But that we may seek this truth indefatigably, find it infallibly, apprehend and hold it unlosably, may He grant us who is the way, the truth, and the life23, who, being one in essence with the Father and the Holy Spirit and distinct from them in person, made man upright, who involved himself in the infinite questions24 of sinners, according as the series of the two preceding books makes manifest; to whom is all honor and glory, praise and dominion through the infinite ages of ages. Amen25.

HERE ENDS THE SECOND BOOK.

---

Apparatus Criticus
  1. Scil. cap. I.
    That is, chapter I.
  2. Vers. 8. — Paulo inferius pro servient codd. C S T V bb servierunt, codd. K R W servierint, codd. F ee servant.
    Verse 8 [Jer. 27:8]. — A little further down, for servient (will serve) codices C S T V bb [read] servierunt (served), codices K R W servierint, codices F ee servant.
  3. Gregor., XIV. Moral. c. 21. n. 25: « Caput quippe iniquorum diabolus est ». Idem dicit Haymo in explic. II. Thess. 2, 4. — Paulo superius Vat. cum edd. 3, 4 omittit potestati, et cod. F pro membris diaboli substituit membrorum diaboli. — Quae sint membra diaboli, vide Gregor., III. Moral. c. 16. n. 29.
    Gregory, Moralia XIV, c. 21, n. 25: « For the head of the wicked is the devil ». Haymo says the same in his exposition on 2 Thessalonians 2:4. — A little above, the Vatican edition with editions 3, 4 omits potestati, and codex F for membris diaboli substitutes membrorum diaboli. — As to what the members of the devil are, see Gregory, Moralia III, c. 16, n. 29.
  4. Rom. 13, 2. Cfr. supra a. 3. q. 1. seq.
    Romans 13:2. Compare above, article 3, question 1 and following.
  5. Epist. I. Petri 5, 8. 9: Vigilate, quia adversarius vester diabolus tanquam leo rugiens circuit... Cui resistite fortes in fide. — Pro fortiter primae edd. exhibent frequenter, Vat. semper.
    First Epistle of Peter 5:8–9: Be watchful, because your adversary the devil goes about as a roaring lion... Resist him, strong in faith. — For fortiter (strongly) the first editions give frequenter (frequently), the Vatican edition semper (always).
  6. Hoc dubium solvunt etiam Alex. Hal., S. p. 1. q. 22. m. 2; B. Albert., hic a. 5; S. p. II. tr. 24. q. 141. m. 3; S. Thom., hic circa lit.; Petr. a Tar. et Richard. a Med., hic circa lit.; Ægid. R., hic dub. lit. 7.
    This doubt is also resolved by Alexander of Hales, Summa p. 1, q. 22, m. 2; Bl. Albert, here a. 5, and Summa p. II, tr. 24, q. 141, m. 3; St. Thomas, here in the comment on the text; Peter of Tarentaise and Richard of Mediavilla, here in the comment on the text; Giles of Rome, here, doubt on the text 7.
  7. Vers. 12. — De Glossa cfr. Iur. can. 2. et 3. IX. q. 3.
    Verse 12 [Apoc. 2:12]. — Concerning the Gloss, compare Canon Law, [causae] 2 and 3, IX, q. 3.
  8. Edd. causa.
    The editions [read] causa.
  9. Libr. V. de Consol. prosa 4: Superior comprehendendi vis amplectitur inferiorem, inferior vero ad superiorem nullo modo consurgit. — Mox pro mandato ipsius cod. T mandato superioris.
    On the Consolation [of Philosophy], Book V, prose 4: The higher power of comprehending embraces the lower, but the lower in no way rises to the higher. — Shortly after, for mandato ipsius codex T [reads] mandato superioris (the mandate of the superior).
  10. Pro casibus codd. C F H K R S (T a prima manu) W bb ce atque edd. 1, 2 talibus. Subinde memorati codd. cum pluribus aliis pro praesupponit exhibent praeponit. Post pauca pro Papae, qui cod. T substituit Papae, quia.
    For casibus (cases) codices C F H K R S (T by the first hand) W bb ce and editions 1, 2 [read] talibus (such [cases]). The aforesaid codices with several others give for praesupponit (presupposes) praeponit (sets before). Shortly after, for Papae, qui codex T substitutes Papae, quia.
  11. Codd. X Y Z bb et alii adiiciunt sed immediatus.
    Codices X Y Z bb and others add sed immediatus (but [an] immediate [one]).
  12. Proferens illa verba, quae textum huius dubii formant et integra habentur hic lit. Magistri, c. 2. — De hoc dub. cfr. B. Albert., hic a. 6; S. p. II. tr. 24. q. 141. m. 3; S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.; Ægid. R., hic q. 2. a. 3. dub. lit. 7.
    [Augustine] putting forth those words, which form the text of this doubt and are had entire here in the text of the Master, c. 2. — Concerning this doubt, compare Bl. Albert, here a. 6; Summa p. II, tr. 24, q. 141, m. 3; St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here in the comment on the text; Giles of Rome, here, q. 2, a. 3, doubt on the text 7.
  13. Hic c. 1. — Paulo inferius pro loquuntur edd. substituunt locum tenent.
    Here, chapter 1. — A little further down, for loquuntur (speak) the editions substitute locum tenent (hold the place).
  14. Cfr. supra a. 1. q. 1. in corp. — Paulo superius multi codd. et edd. 1, 2 omittunt modo, et paulo inferius codd. H I V pro insultandum habent insistendum.
    Compare above, article 1, question 1, in the body. — A little above, many codices and editions 1, 2 omit modo, and a little further down codices H I V for insultandum (be reproached) read insistendum.
  15. Ab edd. abest amor.
    From the editions amor (love) is absent.
  16. Vat. hic adiicit distinct. 50.
    The Vatican edition here adds distinction 50.
  17. Codd. H V X Z rationibus.
    Codices H V X Z [read] rationibus (reasons) [for positionibus].
  18. Cfr. supra Praelocutio in hunc librum, ubi auctor eosdem octo locos commemorat.
    Compare above, the Preface to this book, where the author recalls the same eight places.
  19. Plurimi codd. quid.
    Very many codices [read] quid.
  20. Plures codd., ut F K T W ee, quae.
    Several codices, such as F K T W ee, [read] quae.
  21. Prov. 18, 23. — Paulo superius pro attendendo in inquisitione qualibet observandum edd. attendendum et inquisitione qualibet est observandum. Pro attendendo, quod habent codd. C O S, alii codd. attendo, cod. I utendo.
    Proverbs 18:23. — A little above, for attendendo in inquisitione qualibet observandum the editions [read] attendendum et inquisitione qualibet est observandum. For attendendo, which codices C O S have, other codices [read] attendo, codex I utendo.
  22. Epist. II. Tim. 3, 7, in quo loco Vat. cum edd. 3, 4 et etiam Vulgata pro viam exhibent scientiam.
    Second Epistle to Timothy 3:7, in which passage the Vatican edition with editions 3, 4 and also the Vulgate give for viam (way) scientiam (knowledge).
  23. Ioan. 14, 6.
    John 14:6.
  24. Eccle. 7, 30. Vide supra Prooemium. — In Vat. et edd. 3, 4 deest vox peccatorum.
    Ecclesiastes 7:30. See above, the Proem. — In the Vatican edition and editions 3, 4 the word peccatorum (of sinners) is absent.
  25. Rom. 16, 27; I. Petr. 4, 11. et 5, 11; Apoc. 1, 6.
    Romans 16:27; First Peter 4:11 and 5:11; Apocalypse 1:6. ---
← Dist. 44, Art. 3, Q. 2