Proemium
Book III: On the Incarnation of the Word · Proemium
# PROOEMIUM.
IN TERTIUM LIBRUM SENTENTIARUM.
Deus autem, qui dives est in misericordia, propter nimiam caritatem suam, qua dilexit nos, cum essemus mortui peccatis, convivificavit nos Christo, cuius gratia estis salvati.
Verbum istud scribitur secundo1 ad Ephesios, in quo insinuatur nobis nostrae redemptionis mysterium, ac per hoc manifestatur nobis subiectum libri Sententiarum et specialiter quantum ad tertiam partem ipsius, in qua explicatur nostrae redemptionis sacramentum factae per Christum. Possunt autem in hoc verbo quatuor notari pertinentia ad reparationem2 generis humani, quorum primum est auctor reparationis; secundum est lapsus reparabilis; tertium persona Reparatoris; quartum autem et ultimum salus hominis reparati.
Auctor autem reparationis notatur, cum dicitur: Deus autem, qui dives est in misericordia etc. Ipse enim sua largiflua misericordia, non aliunde motus, disposuit reparare genus humanum, sicut scribitur in Ioannis tertio3: Sic Deus dilexit mundum, ut Filium suum unigenitum daret, ut omnis qui credit in ipsum, non pereat.
Lapsus vero reparabilis4, cum dicitur: Cum essemus mortui peccatis. Peccatum enim primi parentis erat causa nostrae mortis, per quem a statu innocentiae prolapsum fuit totum genus humanum, secundum quod scribitur ad Romanos quinto5: Sicut per unum hominem peccatum in mundum intravit et per peccatum mors, ita et in omnes mors pertransiit, in quo omnes peccaverunt. Et quia in alio et per alium peccaverunt, ideo reparabiliter ceciderunt6.
Persona vero Reparatoris notatur per hoc quod dicitur: Convivificavit nos Christo. Nam Christus fuit, in quo facta fuit ista reconciliatio, sicut scribitur ad Colossenses primo7: In ipso complacuit omnem plenitudinem inhabitare, et per eum reconciliare omnia in ipsum, pacificans per sanguinem crucis eius sive quae in caelis, sive quae in terris sunt.
Salus vero hominis reparati tangitur in hoc quod dicitur: Cuius gratia estis salvati etc. Merito enim passionis Christi collata est efficacia Sacramentis, ut per ea infirmis detur gratia sanativa, secundum illud ad Titum tertio8: Secundum misericordiam suam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit in nobis abunde per Iesum Christum salvatorem nostrum.
De his quatuor simul habetur quinto9 ad Romanos in quodam verbo, ubi sic ait: Commendat autem Deus caritatem suam in nobis — ecce auctor reparationis — sed cum adhuc peccatores essemus — ecce lapsus reparabilis — Christus pro nobis mortuus est — in quo persona notatur Reparatoris — multo magis iustificati nunc per sanguinem ipsius, salvi erimus ab ira per ipsum — ecce salus hominis reparati.
Secundum haec quatuor, quae in praedicta auctoritate describuntur, quatuor sunt libri Sententiarum. Nam in primo libro agitur de reparationis auctore, utpote de beata Trinitate. In secundo vero agitur de ipso10 reparabili, utpote de homine cadente a statu conditionis et innocentiae. In tertio agitur de persona Reparatoris, utpote de Christo, Deo et homine. In quarto vero agitur de hominis reparati salute, quae quidem consistit in expiatione culpae et amotione omnis miseriae.
Et sic patet, quomodo iste totalis liber11 versatur circa nostrae reparationis mysterium explican-
-dum; specialiori tamen modo hoc spectat ad tertium librum, in quo manifestatur, qualiter vivificati sumus per Christum. Et hoc notavit Apostolus in verbo praedicto, cum dixit: Convivificavit nos Christo. Quod ideo dicit Apostolus, quia Deus vivificavit nos in Christo, et cum Christo, et per Christum, et secundum Christum.
Primo igitur Deus convivificavit nos in Christo, quia in persona eius mortalitatem nostram vitae sociavit, secundum illud Ioannis quinto1: Sicut Pater habet vitam in semetipso, ita et Filio dedit habere vitam in semetipso. Si vitam igitur habet Filius in semetipso, dum sibi mortalitatem nostram assumsit, nos verae et immortali vitae sociavit, ac per hoc in semetipso convivificavit.
Convivificavit etiam cum Christo, dum ipse Christus, qui vita erat, inter mortales homines vixit, secundum illud quod dicitur in principio primae Canonicae Ioannis2: Quod fuit ab initio, quod vidimus oculis nostris, quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae; et vita manifestata est, et vidimus et testamur et annuntiamus vobis vitam aeternam; et sic, dum in terris visus est et cum hominibus conversatus est, Deus nos convivificavit cum Christo, dum vivere nos fecit cum ipso.
Convivificavit etiam nos per Christum, dum nos a morte eripuit per mortem ipsius, secundum illud primae Petri tertio3: Christus semel pro peccatis nostris mortuus est, iustus pro iniustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu. Dum ergo Christus vitam suam pro nobis posuit, Deus per ipsum genus humanum mortuum vivificavit.
Postremo secundum Christum nos vivificavit, dum ad eius exemplum nos per viam vitae direxit, iuxta illud Psalmi4: Notas mihi fecisti vias vitae. Notas nobis fecit vias vitae, dum nobis fidem et spem et caritatem et dona gratiarum distribuit, et mandata adiunxit, in quibus ipse Christus ambulavit, et in quibus consistit via vitae, per quam Christus nos docuit ambulare. Deus igitur nos vivificavit secundum Christum, quia ad vitam dirigit imitatores ipsius.
De his quatuor simul habetur ad Philippenses secundo5: Exinanivit semetipsum formam servi accipiens — ecce primum, scilicet quod mortalitatem nostram vitae suae univit — in similitudinem hominum factus et habitu inventus ut homo — ecce secundum, videlicet quod cum hominibus ut6 homo vixit — humiliavit semetipsum usque ad mortem — ecce tertium, videlicet quod per mortem suam nos a morte liberavit — propter quod et Deus exaltavit illum — ecce quartum, videlicet quod post mortem multos habuit sequaces et imitatores credentes in eum.
Quoniam igitur in hoc libro, qui sic incipit Cum igitur venit plenitudo temporis etc., intendit Magister determinare7 etc.
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# PROEMIUM.
ON THE THIRD BOOK OF THE SENTENCES.
But God, who is rich in mercy, on account of his exceeding charity wherewith he loved us, when we were dead by our sins, brought us to life together with Christ, by whose grace you are saved.
This word is written in the second chapter1 of Ephesians, in which the mystery of our redemption is intimated to us, and through this the subject of the book of the Sentences is made manifest to us, and especially as regards the third part of it, in which is set forth the sacrament of our redemption accomplished through Christ. Now four things can be noted in this word pertaining to the repair2 of the human race, of which the first is the author of the repair; the second is the reparable fall; the third, the person of the Repairer; and the fourth and last, the salvation of the man repaired.
Now the author of the repair is noted when it is said: But God, who is rich in mercy etc. For he, out of his own overflowing mercy, moved by nothing else, resolved to repair the human race, as is written in the third chapter of John3: So God loved the world that he gave his only-begotten Son, that everyone who believes in him should not perish.
But the reparable fall4, when it is said: When we were dead by our sins. For the sin of the first parent was the cause of our death, through whom the whole human race fell away from the state of innocence, according to what is written to the Romans, chapter five5: As by one man sin entered into the world, and by sin death, so also death passed upon all men, in whom all have sinned. And because they sinned in another and through another, they therefore fell reparably6.
But the person of the Repairer is noted through this, that it is said: He brought us to life together with Christ. For it was Christ in whom that reconciliation was made, as is written to the Colossians, chapter one7: In him it hath well pleased all fullness to dwell, and through him to reconcile all things unto himself, making peace through the blood of his cross, whether the things that are in heaven, or the things that are on earth.
But the salvation of the man repaired is touched upon in this, that it is said: By whose grace you are saved etc. For by the merit of Christ's passion efficacy was conferred upon the Sacraments, so that through them healing grace might be given to the sick, according to that passage to Titus, chapter three8: According to his mercy he saved us, by the laver of regeneration and renovation of the Holy Spirit, whom he hath poured forth upon us abundantly through Jesus Christ our Saviour.
These four together are had in the fifth chapter9 to the Romans, in a certain word, where he speaks thus: But God commendeth his charity towards us — behold the author of the repair — for when as yet we were sinners — behold the reparable fall — Christ died for us — in which the person of the Repairer is noted — much more therefore, being now justified by his blood, shall we be saved from wrath through him — behold the salvation of the man repaired.
According to these four, which are described in the aforesaid authority, there are four books of the Sentences. For in the first book there is treated the author of the repair, namely the blessed Trinity. In the second, however, there is treated the reparable one itself10, namely man falling from the state of his making and of innocence. In the third there is treated the person of the Repairer, namely Christ, God and man. In the fourth, however, there is treated the salvation of the man repaired, which indeed consists in the expiation of guilt and the removal of all misery.
And thus it is plain how this whole book11 is concerned with the explaining of the mystery of our repair;
yet in a more special way this pertains to the third book, in which is made manifest in what manner we have been brought to life through Christ. And the Apostle noted this in the aforesaid word, when he said: He brought us to life together with Christ. And the Apostle says this for the reason that God brought us to life in Christ, and with Christ, and through Christ, and according to Christ.
First, therefore, God brought us to life together in Christ, because in his person he joined our mortality to life, according to that passage of John, chapter five1: As the Father hath life in himself, so he hath given to the Son also to have life in himself. If, therefore, the Son has life in himself, then when he took our mortality to himself, he joined us to true and immortal life, and through this brought us to life together in himself.
He also brought us to life together with Christ, when Christ himself, who was life, lived among mortal men, according to that which is said at the beginning of the first Canonical epistle of John2: That which was from the beginning, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life; and the life was made manifest, and we have seen and do bear witness and declare unto you life eternal; and thus, when he was seen upon earth and conversed with men, God brought us to life together with Christ, when he made us to live with him.
He also brought us to life through Christ, when he snatched us from death through his own death, according to that passage of the first epistle of Peter, chapter three3: Christ died once for our sins, the just for the unjust, that he might offer us to God, being put to death indeed in the flesh, but brought to life in the spirit. When therefore Christ laid down his life for us, God through him brought to life the dead human race.
Lastly, he brought us to life according to Christ, when he directed us along the way of life after his example, according to that passage of the Psalm4: Thou hast made known to me the ways of life. He made the ways of life known to us when he distributed to us faith and hope and charity and the gifts of graces, and added the commandments, in which Christ himself walked, and in which the way of life consists, along which Christ taught us to walk. God, therefore, brought us to life according to Christ, because he directs to life those who imitate him.
These four together are had in the second chapter to the Philippians5: He emptied himself, taking the form of a servant — behold the first, namely that he united our mortality to his own life — being made in the likeness of men and in habit found as a man — behold the second, namely that he lived with men as6 a man — he humbled himself unto death — behold the third, namely that through his own death he freed us from death — for which cause God also exalted him — behold the fourth, namely that after his death he had many followers and imitators believing in him.
Since therefore in this book, which begins thus, When therefore the fullness of time came etc., the Master intends to determine7 etc.
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- 1Vers. 4. seq. Voci Christo Vulgata et cod. K praefigunt in.Verse 4 f. To the word Christo the Vulgate and codex K prefix in.
- 2Codd. A G H Z redemptionem.Codices A, G, H, Z read redemptionem.
- 3Vers. 16. — Paulo superius ante largiflua misericordia cod. P interiicit caritate et; Vat. et edd. 1, 2 voculae sua praemittunt in.Verse 16. — A little above, before largiflua misericordia, codex P inserts caritate et; the Vatican edition and editions 1, 2 prefix in to the little word sua.
- 4Codd. A H K P bb addunt notatur.Codices A, H, K, P, bb add notatur.
- 5Vers. 12, ubi Vulgata ante mundum exhibet hunc, et post omnes cum cod. K adiicit homines. — Paulo superius pro per quem codd. A aa per quam, cod. Z per quod; edd. subinde omittunt totum.Verse 12, where the Vulgate presents hunc before mundum, and after omnes, with codex K, adds homines. — A little above, for per quem codices A, aa read per quam, codex Z per quod; the editions thereupon omit totum.
- 6Ut ostensum est II. Sent. d. 21. a. 3. q. 2.As was shown in II Sent., d. 21, a. 3, q. 2.
- 7Vers. 19. seq.Verse 19 f.
- 8Vers. 5. seq.; pro effudit in nobis in Vat. et Vulgata legitur effudit in nos.Verse 5 f.; for effudit in nobis the Vatican edition and the Vulgate read effudit in nos.
- 9Vers. 8. seq., quo in loco pro sed cum Vat. cum codd. P bb habet quoniam cum, et deinde sola in sanguine pro per sanguinem.Verse 8 f., in which place, for sed cum, the Vatican edition with codices P, bb has quoniam cum, and then simply in sanguine for per sanguinem.
- 10Pro ipso edd. substituunt persona, et paulo superius pro describuntur codd. P Q Z bb scribuntur.For ipso the editions substitute persona, and a little above, for describuntur, codices P, Q, Z, bb read scribuntur.
- 11Cod. K supplet Sententiarum. Paulo inferius pro qualiter vivificati codd. H W exhibent iustificati, edd. convivificati, quae edd. post pauca etiam omittunt quod ideo [plures edd. Et ideo] dicit Apostolus.Codex K supplies Sententiarum. A little below, for qualiter vivificati codices H, W present iustificati, the editions convivificati; and those editions, a little further on, also omit quod ideo [several editions: Et ideo] dicit Apostolus.
- 1Vers. 26. — Paulo inferius edd. omittunt verae et.Verse 26. — A little below, the editions omit verae et.
- 2Cap. 1, 1. seq. Vulgata nec non edd. in hoc testimonio Apostoli verbis quod vidimus etc. praemittunt quod audivimus. — Seq. loc. Script. est Baruch 3, 38.Chapter 1, verse 1 f. The Vulgate, and likewise the editions, in this testimony of the Apostle prefix quod audivimus to the words quod vidimus etc. — The following scriptural passage is Baruch 3:38.
- 3Vers. 18.Verse 18.
- 4Psalm. 15, 10.Psalm 15:10.
- 5Vers. 7. seqq., ubi Vulgata post Humiliavit semetipsum addit factus obediens.Verse 7 ff., where the Vulgate, after Humiliavit semetipsum, adds factus obediens.
- 6Cod. A et ut.Codex A also [reads] ut.
- 7Codd., cum textum Magistri non afferant, hic immediate adiungunt divisionem textus primae distinctionis.The codices, since they do not carry the Master's text, here immediately append the division of the text of the first distinction. ---