Capitula
Book III: On the Incarnation of the Word · Proemium
# INCIPIUNT CAPITULA TERTII LIBRI.
Distinctio I.
Cap. I. Quare Filius carnem assumsit, non Pater vel Spiritus sanctus.
II. Utrum Pater vel Spiritus sanctus potuerit3 incarnari.
III. Utrum Filius, qui tantum carnem accepit, aliquid fecerit, quod non Pater vel Spiritus sanctus.
Distinctio II.
Cap. I. Quare totam humanam naturam accepit, et quid nomine humanitatis vel humanae naturae intelligendum sit4.
II. De unione Verbi et carnis mediante anima.
III. Quod simul assumsit animam et carnem Verbum, nec caro prius est concepta quam assumta.
Distinctio III.
Cap. I. De carne assumta, qualis ante5 fuerit.
II. Quod nullus est sine peccato hic, excepta Virgine.
III. Quare Christus non fuit decimatus in Abraham, sicut Levi.
IV. Quare caro Christi non dicta est peccatrix, sed similis.
Distinctio IV.
Cap. I. Quare Spiritui sancto tribuatur incarnatio, cum sit opus Trinitatis.
II. Quare dicatur Christus conceptus et natus de Spiritu sancto.
III. Quare Apostolus dicit6 Christum factum, quem nos fatemur natum.
Distinctio V.
Cap. I. Si persona vel natura personam vel naturam assumserit, et si natura Dei incarnata sit.
II. An divina natura debeat dici caro facta.
III. Quare non accepit personam hominis, cum assumserit7 hominem, quod quidam probare nituntur.
Distinctio VI.
Cap. I. De intelligentia harum locutionum: Deus est homo, Deus factus est homo, tres sententias ponit.
II. Prima est eorum qui dicunt, in incarnatione hominem quendam ex anima et carne constitutum, et illum hominem factum esse Deum, et Deum illum hominem; et auctoritates, quibus ita esse asserunt, ponit.
III. Secunda est eorum qui dicunt, hominem illum ex tribus substantiis, vel ex duabus naturis constare; et hunc fatentur unam esse personam, ante incarnationem simplicem tantum, sed in incarnatione compositam; et auctoritates, quibus se muniunt, proponit8.
IV. Tertia est eorum qui non solum personam ex naturis compositam negant, sed etiam aliquem hominem vel aliquam substantiam ibi ex anima et carne compositam diffitentur; et sic illa duo, scilicet animam et carnem, Verbo unita dicunt, ut non ex illis ali-
-qua substantia vel persona componeretur, sed illis duobus velut indumento Deus vestiretur, ut mortalibus oculis appareret; qui rationem incarnationis secundum habitum accipiunt.
V. Deinde auctoritates inducit, quibus haec sententia roboratur.
VI. Quatuor species habitus distinguuntur.
Distinctio VII.
Cap. I. Deinde quae singulis sententiis adversari videntur, ponit.
II. Ex quo sensu dicitur Christus praedestinatus.
III. Quod non debet dici homo dominicus.
Distinctio VIII.
Cap. I. An divina natura debeat dici nata de Virgine.
II. De gemina nativitate Christi, qui bis1 natus est.
Distinctio IX.
Cap. unicum. De adoratione exhibenda humanitati Christi.
Distinctio X.
Cap. I. An Christus, secundum quod homo, sit persona, vel aliquid2.
II. An Christus, secundum quod homo, sit adoptivus filius.
III. An persona, vel natura praedestinata sit.
Distinctio XI.
Cap. I. Utrum Christus sit creatura3, vel factus.
II. De perfidia et poena Arii.
III. An homo ille semper fuerit4.
Distinctio XII.
Cap. I. An Deus alium sumere5 potuerit, vel aliunde quam de genere Adae.
II. Si homo ille potuerit peccare, vel non esse Deus.
III. Si Deus potuerit assumere hominem in sexu muliebri.
Distinctio XIII.
Cap. unicum. De sapientia et gratia Christi hominis, an in eis proficere potuerit.
Distinctio XIV.
Cap. I. Si anima Christi habuit sapientiam parem cum Deo, et si omnia scit, quae Deus.
II. Quare Deus non dedit illi animae potentiam omnium, ut scientiam.
Distinctio XV.
Cap. I. De hominis defectibus, quos assumsit Christus.
II. De propassione et passione timoris vel tristitiae.
Distinctio XVI.
Cap. I. De quibusdam capitulis Hilarii obscuris, quibus a carne Christi dolores submoveri videntur6.
II. De tristitia Christi et eius causa secundum eundem.
III. An in Christo fuerit necessitas patiendi et moriendi, quae est defectus generalis.
IV. De statibus hominis, et quid Christus de singulis acceperit.
Distinctio XVII.
Cap. I. Si omnis Christi oratio, vel voluntas impleta sit.
II. De voluntatibus Christi secundum duas naturas.
III. De capitulis quibusdam Ambrosii et Hilarii, ubi de dubitatione et timore Christi agitur.
Distinctio XVIII.
Cap. I. Si Christus meruit sibi et nobis, et quid sibi et quid nobis.
II. Quod a conceptu meruit Christus sibi idem, quod per passionem.
III. De eo quod scriptum est: Donavit illi nomen, quod est supra omne nomen.
IV. Si Christus sine omni merito habere valuit quod merito obtinuit.
V. De causa passionis et mortis Christi.
Distinctio XIX.
Cap. I. Qualiter a diabolo et a peccato redemit nos Christus per mortem.
II. Cur Deus homo et mortuus.
III. Quomodo a poena nos Christus redemit.
IV. Quomodo poenam nostram portavit.
V. Si Christus solus redemptor, ut mediator, debet dici.
VI. De mediatore.
VII. Secundum quam naturam sit7 mediator.
Distinctio XX.
Cap. I. Quod alio modo potuit liberare.
II. Quare isto modo potius.
III. Qua iustitia sit victus diabolus.
IV. De causa inter Deum et hominem et diabolum.
V. De traditione Christi facta a Iuda, a Deo, a Iudaeis8.
VI. Utrum Christi passio sit opus Dei, vel Iudaeorum.
Distinctio XXI.
Cap. I. Si in Christi morte separata fuit anima vel caro a Verbo.
II. Qua ratione dicitur Christus mortuus vel passus.
Distinctio XXII.
Cap. I. Si Christus in morte fuit homo.
II. Si Christus, ubicumque est, sit homo.
III. Quod Christus ubique totus est, sed non totum; ut totus est homo vel Deus, sed non totum9.
IV. Si ea quae dicuntur de Deo vel de Filio Dei, possint dici de homine illo vel de filio hominis.
Distinctio XXIII.
Cap. I. Si Christus habuerit fidem, spem, ut10 caritatem.
II. Quid sit fides.
III. Quot modis dicitur fides.
IV. Quid sit credere Deo, vel Deum, vel in Deum.
V. De informi qualitate mentis, quae in malo christiano est.
VI. Quomodo dicatur una fides.
VII. Quod fides est de his quae non videntur proprie, ipsa tamen videtur ab eo, in quo est.
VIII. Descriptio fidei.
IX. Quare sola fides dicitur fundamentum.
Distinctio XXIV.
Cap. I. Quomodo intelligitur quod scriptum est: Ut, cum factum fuerit, credatis1.
II. Si Petrus habuit fidem passionis, quando vidit, hominem illum pati.
III. Si aliqua sciuntur, quae creduntur.
Distinctio XXV.
Cap. I. De fide antiquorum.
II. De fide simplicium.
III. Quae ante adventum credere sufficiebat2.
IV. De fide Cornelii.
V. De aequalitate fidei, spei, caritatis et operis.
Distinctio XXVI.
Cap. I. De spe, quid sit.
II. De quibus sit spes.
III. Quo differant fides et spes.
IV. Si iusti in inferno fidem et spem habuerunt.
Distinctio XXVII.
Cap. I. De caritate Dei et proximi, quae in Christo et in nobis est.
II. Quid sit caritas.
III. Si eadem caritate diligitur Deus et proximus.
IV. Quare dicuntur duo mandata caritatis.
V. De modo diligendi.
VI. De impletione illius mandati: Diliges Deum ex toto corde.
VII. Quod alterum mandatum in altero est.
VIII. Quae caritate diligenda sint.
Distinctio XXVIII.
Cap. I. Si iubemur totum proximum diligere et nos totos.
II. Quod3 in dilectione proximi includitur dilectio Angelorum.
III. Quis sit proximus.
IV. Quibus modis dicitur proximus.
Distinctio XXIX.
Cap. I. De ordine diligendi, quid prius, quid post4.
II. An omnes homines pariter diligendi sunt5.
III. De gradibus caritatis.
Distinctio XXX.
Cap. unicum. Si melius est diligere inimicos quam amicos.
Distinctio XXXI.
Cap. I. Si caritas semel habita amittatur.
II. Quare fides, spes, scientia dicuntur evacuari, et non caritas, cum et ipsa sit ex parte.
III. Si Christus ordinem diligendi servavit, quem nos6.
Distinctio XXXII.
Cap. I. De caritate Dei.
II. Quomodo Deus dicitur magis diligere, vel minus hunc, vel illum.
III. Quod dupliciter inspicienda est dilectio Dei.
IV. Si quis magis vel minus diligitur a Deo alio tempore quam alio.
V. Si Deus ab aeterno dilexit reprobos7.
Distinctio XXXIII.
Cap. I. De quatuor virtutibus principalibus.
II. Utrum8 et in Christo fuerint et in Angelis sint.
III. De usibus eorum.
Distinctio XXXIV.
Cap. I. De septem donis Spiritus sancti.
II. Utrum sint virtutes, et sint in Angelis.
III. Utrum in Christo fuerint.
IV. De timorum distinctione9.
V. De casto et servili et initiali.
VI. Quo10 differant castus et servilis.
VII. Quod timor servilis et initialis dicuntur initium11 sapientiae, sed differenter.
VIII. Quomodo castus timor permanet in aeternum.
IX. Si timor poenae, qui fuit in Christo, fuit servilis vel initialis.
Distinctio XXXV.
Cap. I. De sapientia et scientia, quo12 differant.
II. In quo differat sapientia ab intellectu.
III. Utrum intellectus et scientia, quae inter dona numerantur, sint illa quae naturaliter habet homo.
Distinctio XXXVI.
Cap. I. De connexione virtutum, quae non separantur.
II. An cunctae virtutes pares sint, in quocumque sunt.
III. Quomodo in caritate tota lex pendet.
Distinctio XXXVII.
Cap. I. De decem mandatis, quomodo contineantur in duobus.
II. Quare idolum nihil esse in mundo dicitur.
III. Quare in Spiritu sancto proprie dicitur fieri remissio peccatorum.
IV. De sensu spirituali et carnali Legis.
V. De furto.
VI. De mendacio.
Distinctio XXXVIII.
Cap. I. De triplici genere mendacii.
II. De octo13 speciebus mendacii.
III. Quid sit mentiri.
IV. Quod omne mendacium peccatum sit, sive prosit, sive non14, et quare.
V. In quibus rebus cum periculo erratur, vel non.
Distinctio XXXIX.
Cap. I. De periurio.
II. An sit periurium quod non est mendacium.
III. De triplici modo periurii.
IV. An iuratio sit malum.
V. De iuramento, quod fit per creaturas.
VI. Quae iuratio sit gravior, an quae fit per Deum, an quae fit per creaturas, vel per Evangelium1.
VII. Quid est dicere per Deum.
VIII. De illis qui iurant per falsos Deos.
IX. Quod iuramentum vel promissio contra Deum facta non est tenenda.
X. Si est periurus qui non facit quod incaute iurat.
XI. De illis qui verborum calliditate iurant.
XII. De illo qui cogit aliquem iurare.
Distinctio XL.
Cap. I. Quare Lex dicitur comprimere manum, non animum.
II. Quae sit littera occidens.
III. De Legis et Evangelii distantia.
EXPLICIUNT CAPITULA TERTII LIBRI.
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# HERE BEGIN THE CHAPTERS OF THE THIRD BOOK.
Distinction I.
Chap. I. Why the Son assumed flesh, and not the Father or the Holy Spirit.
II. Whether the Father or the Holy Spirit could3 have been incarnate.
III. Whether the Son, who alone took flesh, did anything which the Father or the Holy Spirit did not.
Distinction II.
Chap. I. Why he took the whole human nature, and what is to be understood4 by the name of humanity or of human nature.
II. On the union of the Word and the flesh with the soul as intermediary.
III. That the Word assumed the soul and the flesh at once, and that the flesh was not conceived before it was assumed.
Distinction III.
Chap. I. On the flesh assumed, of what sort it was before5.
II. That no one here is without sin, the Virgin excepted.
III. Why Christ was not tithed in Abraham, as Levi was.
IV. Why Christ's flesh was not called sinful, but like [sinful flesh].
Distinction IV.
Chap. I. Why the incarnation is attributed to the Holy Spirit, since it is the work of the Trinity.
II. Why Christ is said to be conceived and born of the Holy Spirit.
III. Why the Apostle says6 that Christ was made, whom we confess to have been born.
Distinction V.
Chap. I. Whether a person or a nature assumed a person or a nature, and whether the nature of God was incarnate.
II. Whether the divine nature ought to be called made flesh.
III. Why he did not take the person of a man, since he assumed7 a man — which some strive to prove.
Distinction VI.
Chap. I. On the understanding of these locutions — God is man, God was made man — he sets down three opinions.
II. The first is of those who say that in the incarnation a certain man was constituted of soul and flesh, and that that man was made God, and God that man; and he sets down the authorities by which they assert that it is so.
III. The second is of those who say that that man consists of three substances, or of two natures; and they confess him to be one person, before the incarnation simple only, but in the incarnation composite; and he sets forth8 the authorities with which they fortify themselves.
IV. The third is of those who not only deny a person composed of natures, but also disavow that any man or any substance there is composed of soul and flesh; and thus they say that those two, namely soul and flesh, are so united to the Word that out of them no
substance or person is composed, but that God is clothed with those two as with a garment, so that he might appear to mortal eyes — they who take the account of the incarnation according to habit.
V. Then he adduces authorities by which this opinion is strengthened.
VI. Four species of habit are distinguished.
Distinction VII.
Chap. I. Then he sets down what seem to be against each of the opinions.
II. In what sense Christ is called predestined.
III. That he ought not to be called a lordly man.
Distinction VIII.
Chap. I. Whether the divine nature ought to be called born of the Virgin.
II. On the twofold nativity of Christ, who was twice1 born.
Distinction IX.
Sole chapter. On the adoration to be shown to the humanity of Christ.
Distinction X.
Chap. I. Whether Christ, according as he is man, is a person, or something2.
II. Whether Christ, according as he is man, is an adoptive son.
III. Whether a person, or a nature, was predestined.
Distinction XI.
Chap. I. Whether Christ is a creature3, or made.
II. On the perfidy and the punishment of Arius.
III. Whether that man always was4.
Distinction XII.
Chap. I. Whether God could have taken5 another, or from elsewhere than from the race of Adam.
II. Whether that man could have sinned, or not have been God.
III. Whether God could have assumed a man in the female sex.
Distinction XIII.
Sole chapter. On the wisdom and grace of Christ as man, whether he could have advanced in them.
Distinction XIV.
Chap. I. Whether Christ's soul had wisdom equal with God, and whether it knows all things that God knows.
II. Why God did not give to that soul the power of all things, as he gave it knowledge.
Distinction XV.
Chap. I. On the defects of man which Christ assumed.
II. On the propassion and the passion of fear or of sorrow.
Distinction XVI.
Chap. I. On certain obscure chapters of Hilary, by which pains seem6 to be removed from Christ's flesh.
II. On the sorrow of Christ and its cause, according to the same [author].
III. Whether there was in Christ a necessity of suffering and of dying, which is a general defect.
IV. On the states of man, and what Christ took from each of them.
Distinction XVII.
Chap. I. Whether every prayer, or will, of Christ was fulfilled.
II. On the wills of Christ according to the two natures.
III. On certain chapters of Ambrose and Hilary, where the doubting and fear of Christ are treated.
Distinction XVIII.
Chap. I. Whether Christ merited for himself and for us, and what for himself and what for us.
II. That from his conception Christ merited for himself the same thing that he merited through his passion.
III. On that which is written: He gave him a name which is above every name.
IV. Whether Christ could have had without any merit what he obtained by merit.
V. On the cause of Christ's passion and death.
Distinction XIX.
Chap. I. In what manner Christ redeemed us from the devil and from sin through his death.
II. Why God [became] man and died.
III. In what manner Christ redeemed us from punishment.
IV. In what manner he bore our punishment.
V. Whether Christ alone ought to be called redeemer, as mediator.
VI. On the mediator.
VII. According to which nature he is7 mediator.
Distinction XX.
Chap. I. That he could have delivered [us] in another way.
II. Why rather in this way.
III. By what justice the devil was overcome.
IV. On the case between God and man and the devil.
V. On the handing over of Christ, done by Judas, by God, by the Jews8.
VI. Whether Christ's passion is the work of God, or of the Jews.
Distinction XXI.
Chap. I. Whether in Christ's death the soul or the flesh was separated from the Word.
II. For what reason Christ is said to have died or suffered.
Distinction XXII.
Chap. I. Whether Christ in death was man.
II. Whether Christ, wherever he is, is man.
III. That Christ is everywhere whole, but not the whole [of him]; as he is wholly man or God, but not the whole9.
IV. Whether the things which are said of God or of the Son of God can be said of that man or of the son of man.
Distinction XXIII.
Chap. I. Whether Christ had faith, hope, and10 charity.
II. What faith is.
III. In how many ways faith is spoken of.
IV. What it is to believe God, or to believe that God is, or to believe in God.
V. On the unformed quality of mind which is in a bad Christian.
VI. In what manner faith is called one.
VII. That faith is properly of those things which are not seen, yet is itself seen by him in whom it is.
VIII. A description of faith.
IX. Why faith alone is called the foundation.
Distinction XXIV.
Chap. I. How that is to be understood which is written: That, when it shall come to pass, you may believe1.
II. Whether Peter had faith in the passion when he saw that man suffer.
III. Whether some things are known which are believed.
Distinction XXV.
Chap. I. On the faith of the ancients.
II. On the faith of the simple.
III. What it sufficed2 to believe before the advent.
IV. On the faith of Cornelius.
V. On the equality of faith, hope, charity and work.
Distinction XXVI.
Chap. I. On hope: what it is.
II. Of what things hope is.
III. In what faith and hope differ.
IV. Whether the just in hell had faith and hope.
Distinction XXVII.
Chap. I. On the charity of God and of neighbour, which is in Christ and in us.
II. What charity is.
III. Whether God and neighbour are loved by the same charity.
IV. Why they are called the two commandments of charity.
V. On the manner of loving.
VI. On the fulfilling of that commandment: Thou shalt love God with thy whole heart.
VII. That the one commandment is in the other.
VIII. What things are to be loved with charity.
Distinction XXVIII.
Chap. I. Whether we are commanded to love the whole neighbour, and ourselves wholly.
II. That3 in the love of neighbour the love of the Angels is included.
III. Who is the neighbour.
IV. In what ways one is called a neighbour.
Distinction XXIX.
Chap. I. On the order of loving: what comes first, what after4.
II. Whether all men are5 to be loved equally.
III. On the degrees of charity.
Distinction XXX.
Sole chapter. Whether it is better to love enemies than friends.
Distinction XXXI.
Chap. I. Whether charity once had is lost.
II. Why faith, hope, and knowledge are said to be done away, and not charity, since it too is in part.
III. Whether Christ kept the order of loving which we6 keep.
Distinction XXXII.
Chap. I. On the charity of God.
II. In what manner God is said to love this one more, or that one less.
III. That the love of God is to be regarded in two ways.
IV. Whether anyone is loved more or less by God at one time than at another.
V. Whether God from eternity loved the reprobate7.
Distinction XXXIII.
Chap. I. On the four principal virtues.
II. Whether8 they were in Christ and are in the Angels.
III. On the uses of them.
Distinction XXXIV.
Chap. I. On the seven gifts of the Holy Spirit.
II. Whether they are virtues, and are in the Angels.
III. Whether they were in Christ.
IV. On the distinction of fears9.
V. On chaste and servile and initial [fear].
VI. In what10 the chaste and the servile differ.
VII. That servile and initial fear are called the beginning11 of wisdom, but in different ways.
VIII. In what manner chaste fear remains for ever.
IX. Whether the fear of punishment which was in Christ was servile or initial.
Distinction XXXV.
Chap. I. On wisdom and knowledge: in what12 they differ.
II. In what wisdom differs from understanding.
III. Whether understanding and knowledge, which are numbered among the gifts, are those which man has naturally.
Distinction XXXVI.
Chap. I. On the connection of the virtues, which are not separated.
II. Whether all the virtues are equal, in whomsoever they are.
III. In what manner the whole law hangs upon charity.
Distinction XXXVII.
Chap. I. On the ten commandments: in what manner they are contained in the two.
II. Why an idol is said to be nothing in the world.
III. Why the remission of sins is properly said to be effected in the Holy Spirit.
IV. On the spiritual and the carnal sense of the Law.
V. On theft.
VI. On lying.
Distinction XXXVIII.
Chap. I. On the threefold kind of lying.
II. On the eight13 species of lying.
III. What it is to lie.
IV. That every lie is a sin, whether it profits or not14, and why.
V. In what matters one errs with danger, and in what not.
Distinction XXXIX.
Chap. I. On perjury.
II. Whether there is a perjury which is not a lie.
III. On the threefold mode of perjury.
IV. Whether swearing is an evil.
V. On the oath which is made by creatures.
VI. Which swearing is graver — that which is made by God, or that which is made by creatures, or by the Gospel1.
VII. What it is to say by God.
VIII. On those who swear by false gods.
IX. That an oath or promise made against God is not to be kept.
X. Whether he is a perjurer who does not do what he has incautiously sworn.
XI. On those who swear with craftiness of words.
XII. On him who compels another to swear.
Distinction XL.
Chap. I. Why the Law is said to restrain the hand, not the mind.
II. What is the letter that kills.
III. On the distance between the Law and the Gospel.
HERE END THE CHAPTERS OF THE THIRD BOOK.
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- 3Nonnulli codd. potuit; deinde codd. H I K L N Q post incarnari addunt vel possit.Several codices read potuit; then codices H, I, K, L, N, Q add vel possit after incarnari.
- 4Edd. 1, 9 cum paucis codd. brevius quid nomine naturae intelligitur.Editions 1, 9, with a few codices, read more briefly quid nomine naturae intelligitur.
- 5Codd. B D G L prius; pro fuerit cod. P fuerat.Codices B, D, G, L read prius; for fuerit codex P reads fuerat.
- 6Codd. L Q dicat. Generatim pluries occurrit, quod unus alterve codex ponat coniunctivum, quando in aliis invenitur indicativus, vel e converso. Ipse autem Petrus Lombardus certam regulam in hoc non observasse videtur.Codices L, Q read dicat. It happens generally, and more than once, that one or another codex puts the subjunctive where in others the indicative is found, or the reverse. Peter Lombard himself, however, seems not to have observed any fixed rule in this.
- 7Ed. 1 cum codd. A B L N O P assumsit.Edition 1, with codices A, B, L, N, O, P, reads assumsit.
- 8Ed. 1 et codd. H L O ponit.Edition 1 and codices H, L, O read ponit.
- 1Ita recte ed. 1 cum codd. D E H I Q, in aliis quibus pro qui bis.So rightly edition 1 with codices D, E, H, I, Q; in the others quibus stands for qui bis.
- 2Verba vel aliquid a paucis codd. omittuntur.The words vel aliquid are omitted by a few codices.
- 3Codd. K O creatus.Codices K, O read creatus.
- 4Hoc capitulo codd. incipiunt dist. XII.With this chapter the codices begin distinction XII.
- 5Codd. I K L N Q assumere.Codices I, K, L, N, Q read assumere.
- 6Codd. E I L submovere videtur.Codices E, I, L read submovere videtur.
- 7Codd. D K Q dicitur, cod. L debet dici.Codices D, K, Q read dicitur; codex L, debet dici.
- 8Cod. 1 a Deo et Iuda et diabolo et Iudaeis pro a Iuda, a Deo, a Iudaeis.Codex 1 reads a Deo et Iuda et diabolo et Iudaeis for a Iuda, a Deo, a Iudaeis.
- 9Cod. E omittit sed non totum, cod. I ut totum divina et humana natura.Codex E omits sed non totum; codex I [reads] ut totum divina et humana natura.
- 10Plerique codd. et ed. 9 non bene et sive vel.Most codices and edition 9 read, not well, et or vel.
- 1Hoc capitulum in codd., excepto D, omittitur.This chapter is omitted in the codices, D excepted.
- 2Codd. C M O P sufficiebant.Codices C, M, O, P read sufficiebant.
- 3Ed. 1 et codd. H I K Q Si.Edition 1 and codices H, I, K, Q read Si.
- 4Ed. 9 et codd. D F G K P Q posterius.Edition 9 and codices D, F, G, K, P, Q read posterius.
- 5Ed. 9 cum nonnullis codd. sint. Deinde solus cod. D addit hoc capitulum: De parentibus bonis et malis.Edition 9, with several codices, reads sint. Then codex D alone adds this chapter: On good and bad parents.
- 6Cod. Q et nos.Codex Q reads et nos.
- 7Hoc capitulum omittitur in pluribus codd.This chapter is omitted in several codices.
- 8Edd. 1, 9 bene addunt hae virtutes, et omittunt et ante in Christo.Editions 1, 9 rightly add hae virtutes, and omit et before in Christo.
- 9Cod. D De timoris distinctione, ed. 1 De timore, quae et in seq. cap. ante casto addit timore.Codex D reads De timoris distinctione; edition 1, De timore — which also, in the following chapter, adds timore before casto.
- 10Codd. H I L M Q Quomodo.Codices H, I, L, M, Q read Quomodo.
- 11Plures codd. principium.Several codices read principium.
- 12Codd. H K Q quomodo, codd. B D in quo.Codices H, K, Q read quomodo; codices B, D, in quo.
- 13Codd., exceptis H M P, perperam septem.The codices, H, M, P excepted, wrongly read septem.
- 14Nonnulli codd. repetunt prosit.Several codices repeat prosit.
- 1Plures codd. Evangelia.Several codices read Evangelia. ---