Dist. 1, Dubia
Book III: On the Incarnation of the Word · Distinction 1
## DUBIA CIRCA LITTERAM MAGISTRI.
Dub. I.
In parte ista sunt dubitationes circa litteram, et primo quaeritur de verbo Apostoli1, quod dicitur: At ubi venit plenitudo temporis etc. Contra: Videtur, quod non fuerit plenitudo temporis in adventu Filii Dei, primae ad Corinthios decimo tertio2: Ex parte cognoscimus et ex parte prophetamus; sed plenitudo evacuat quod ex parte est: ergo videtur, quod plenitudo temporis nondum pervenerit. — Item, Matthaei decimo tertio3: Sagena, quam cum impleta; Glossa: « In fine mundi »: ergo non videtur, quod ante finem mundi sit temporis plenitudo.
Respondeo: Dicendum, quod tempus incarnationis dicitur tempus plenitudinis multiplici de causa: primo, quia Deus implevit quod praefinierat. Unde super illud ad Galatas quarto4: At ubi venit plenitudo temporis; Glossa: « Completum est tempus, quod praefinierat Pater, quando mitteret Filium suum ».
Alia ratio est propter impletionem promissionis, quia ille nobis datus est, qui fuerat repromissus. Unde super illud Ioannis primo5: Plenum gratiae et veritatis; Glossa: « Quantum ad impletionem promissorum ».
Tertia ratio est quantum ad completionem figurarum, quia in Christi adventu figurae illae, quae erant in veteri Testamento, impletae sunt veritate, Matthaei quinto6: Non veni Legem solvere, sed adimplere.
Quarta ratio est propter plenitudinem gratiae, quae fuit in Christo, quae fuit principium omnium plenitudinum. Unde ad Colossenses secundo7: In Christo habitat omnis plenitudo divinitatis corporaliter.
Quinta ratio est propter plenitudinem generationis, quia, cum sit quadruplex modus generationis: prima quidem nec de viro nec de muliere, sed de terra; secunda mulieris de solo viro; tertia vero prolis de viro et muliere; quarta vero viri de sola muliere; ista quarta est consummata in Christi incarnatione.
Sexta vero ratio est, quia tempus incarnationis est tempus sextae aetatis, in qua quidem est plenitudo et perfectio, ut, sicut mundus in sexta die est consummatus, sic in sexta aetate sit reparatus; ita quod prima aetas fuit ab Adam usque ad Noe, secunda a Noe usque ad Abraham, tertia ab Abraham usque ad Moysen, quarta a Moyse usque ad David, quinta a David usque ad Christum, sexta a Christo usque ad finem8.
His igitur sex rationibus dicitur tempus incarnationis tempus plenitudinis.
Ad illud ergo quod obiicitur in contrarium, quod non est plenitudo usque ad gloriam; dicendum, quod est plenitudo naturae9 et plenitudo gratiae et plenitudo gloriae. Et illae duae rationes procedunt de plenitudine gloriae; auctoritas autem Apostoli intelligitur de plenitudine gratiae.
Propter quod notanda est quaedam distinctio de plenitudine, quod quaedam est plenitudo naturae, quaedam gratiae, quaedam gloriae. Plenitudo naturae est in duplici differentia: prima quantum ad rerum conditionem, de qua Genesis secundo10: Complevit Deus die septimo opus suum; secunda quantum ad rerum multiplicationem, de qua Psalmus11: Domini est terra et plenitudo eius. — Similiter plep. 34nitudo gratiae duplex est: quaedam in capite, et de hac Ioannis primo12: Plenum gratiae et veritatis; quaedam in membris, et de hac Actuum secundo: Repleti sunt omnes Spiritu sancto; et ad Ephesios primo: Proposuit etc. — Similiter plenitudo gloriae duplex est: vel quantum ad numerum electorum, de hac Apocalypsis sexto13: Sustinete modicum tempus, donec impleatur etc.; aut quantum ad perceptionem aeternorum bonorum, Ecclesiastici vigesimo quarto14: In plenitudine Sanctorum detentio mea.
Dub. II.
Item quaeritur de hoc quod dicit: Factum de muliere; quia in Symbolo15 negatur: « Genitum, non factum » etc. — Item, si de muliere factus est, non videtur, quod mulier sit eius mater, sed solum materia. Propter quid ergo dicit magis factum quam genitum?
Respondeo: Dicendum, quod Christus secundum divinam naturam ita est genitus, quod non factus, quia non est creatura. Secundum humanam vero ita est genitus, quod factus, quia conceptus fuit a Virgine, faciente divina virtute. Qualis autem fuerit Virginis virtus, adhuc melius manifestabitur suo loco16; per hoc autem quod dictum est, patet responsio ad obiecta.
Dub. III.
Item quaeritur de hoc quod dicit: Factum sub Lege, quia dicitur primae ad Timotheum primo17: Iusto non est lex posita: si ergo Christus iustissimus erat, videtur etc. — Item, Christus non tenebatur implere mandata Legis: ergo non videtur, quod sub Lege esset factus.
Respondeo: Dicendum, quod esse sub Lege dicitur tribus modis: vel quantum ad causam, vel quantum ad observationem, vel quantum ad motivum. Quantum ad causam sunt illi qui nati sunt sub peccato. Quantum ad observationem sunt iusti18, qui legem observant. Quantum ad motivum sunt illi qui timore serviunt. — Christus igitur non fuit sub Lege quantum ad causam, vel quantum ad motivum, sed solum quantum ad observationem; aliter tamen quam alii homines, quia esse sub Lege quantum ad observationem potest esse dupliciter: vel quantum ad obedientiam obligatoriam, vel quantum ad obedientiam spontaneam. Et primo modo sunt homines, secundo modo fuit Christus, qui se mera liberalitate legali observantiae, ut exemplum daret verae obedientiae19, subdidit. — Et sic patet responsio ad obiecta.
Dub. IV.
Item quaeritur de hoc quod dicit: In specie columbae descendisse Spiritum sanctum. Sed contra: Tota columba illa, et quidquid in ea erat, erat simul a Patre et Filio: ergo videtur, quod tota Trinitas in illa columba descenderet, sicut descendebat Spiritus sanctus. — Item, nunquam descendit Spiritus sanctus in hominem20, quin descendat simul Pater et Filius: ergo videtur, quod nec in columba.
Respondeo: Dicendum breviter, quod in columba illa non erat aliter Spiritus sanctus quam Pater et Filius, nec aliter operabatur; sed tamen21 solus in ea significabatur, quia significatio relationem dicit, sicut incarnatio; ideo solus poterat in ea significari, quamvis non solus in ea possit operari. Et sic patet, quod exemplum Magistri est rectum et idoneum; sed hoc magis declaratum est in primo libro, de missione Spiritus sancti, distinctione decima sexta22.
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## DOUBTS CONCERNING THE TEXT OF THE MASTER.
Dub. I.
In this section there are doubts concerning the text, and first it is asked about the word of the Apostle1, which is said: But when the fullness of time came etc. On the contrary: It seems that there was no fullness of time at the advent of the Son of God, from First Corinthians, chapter thirteen2: We know in part and we prophesy in part; but the fullness does away with that which is in part: therefore it seems that the fullness of time has not yet arrived. — Likewise, Matthew, chapter thirteen3: A net, which when it was filled; Gloss: « At the end of the world »: therefore it does not seem that the fullness of time is before the end of the world.
I respond: It must be said that the time of the incarnation is called the time of fullness for many causes: first, because God fulfilled what he had foreordained. Whence upon that text in Galatians, chapter four4: But when the fullness of time came; Gloss: « The time was completed which the Father had foreordained, when he should send his Son ».
Another reason is on account of the fulfillment of the promise, because he was given to us who had been promised. Whence upon that text in John, chapter one5: Full of grace and truth; Gloss: « As regards the fulfillment of the things promised ».
The third reason is as regards the completion of the figures, because at Christ's advent those figures which were in the Old Testament were fulfilled in truth, Matthew, chapter five6: I have not come to abolish the Law, but to fulfill it.
The fourth reason is on account of the fullness of grace, which was in Christ, which was the principle of all fullnesses. Whence to the Colossians, chapter two7: In Christ dwells all the fullness of the divinity bodily.
The fifth reason is on account of the fullness of generation, because, since there are four modes of generation: the first indeed neither from man nor from woman, but from the earth; the second, of a woman from man alone; the third, of offspring from man and woman; the fourth, of a man from woman alone; this fourth was consummated in Christ's incarnation.
But the sixth reason is that the time of the incarnation is the time of the sixth age, in which indeed there is fullness and perfection, so that, just as the world was consummated on the sixth day, so in the sixth age it should be repaired; so that the first age was from Adam to Noah, the second from Noah to Abraham, the third from Abraham to Moses, the fourth from Moses to David, the fifth from David to Christ, the sixth from Christ to the end8.
Therefore, for these six reasons the time of the incarnation is called the time of fullness.
To that, then, which is objected to the contrary, that there is no fullness up to glory; it must be said that there is a fullness of nature and a fullness of grace and a fullness of glory9. And those two arguments proceed from the fullness of glory; but the authority of the Apostle is understood of the fullness of grace.
On account of which a certain distinction concerning fullness is to be noted, that there is a certain fullness of nature, a certain of grace, a certain of glory. The fullness of nature is in a twofold difference: the first as regards the condition of things, of which Genesis, chapter two10: God completed his work on the seventh day; the second as regards the multiplication of things, of which the Psalm11: The earth is the Lord's and the fullness thereof. — Similarly thep. 34 fullness of grace is twofold: a certain in the head, and concerning this John, chapter one12: Full of grace and truth; a certain in the members, and concerning this Acts, chapter two: They were all filled with the Holy Spirit; and to the Ephesians, chapter one: He purposed etc. — Similarly the fullness of glory is twofold: either as regards the number of the elect, concerning this Apocalypse, chapter six13: Wait a little while, until it be filled etc.; or as regards the perception of eternal goods, Ecclesiasticus, chapter twenty-four14: In the fullness of the Saints is my detention.
Dub. II.
Likewise it is asked about this which he says: Made of a woman; because in the Creed15 it is denied: « Begotten, not made » etc. — Likewise, if he was made of a woman, it does not seem that the woman is his mother, but only the matter. Why then does he say made rather than begotten?
I respond: It must be said that Christ according to the divine nature is begotten in such a way that he is not made, because he is not a creature. But according to the human nature he is begotten in such a way that he is made, because he was conceived of the Virgin, the divine power being the agent. But of what kind the Virgin's power was will be better made manifest later in its proper place16; and by that which has been said, the response to the objections is clear.
Dub. III.
Likewise it is asked about this which he says: Made under the Law, because it is said in First Timothy, chapter one17: The law is not laid down for the just man: if therefore Christ was most just, it seems etc. — Likewise, Christ was not bound to fulfill the precepts of the Law: therefore it does not seem that he was made under the Law.
I respond: It must be said that to be under the Law is said in three ways: either as regards the cause, or as regards the observance, or as regards the motive. As regards the cause are those who are born under sin. As regards the observance are the just18, who observe the law. As regards the motive are those who serve out of fear. — Christ therefore was not under the Law as regards the cause, nor as regards the motive, but only as regards the observance; yet otherwise than other men, because to be under the Law as regards observance can be in two ways: either as regards an obligatory obedience, or as regards a spontaneous obedience. And in the first way are men, in the second way was Christ, who out of pure liberality subjected himself to legal observance, that he might give an example of true obedience19. — And thus the response to the objections is clear.
Dub. IV.
Likewise it is asked about this which he says: that the Holy Spirit descended in the form of a dove. But on the contrary: That whole dove, and whatever was in it, was at once from the Father and the Son: therefore it seems that the whole Trinity descended in that dove, just as the Holy Spirit was descending. — Likewise, the Holy Spirit never descends into a man20 without the Father and the Son descending at the same time: therefore it seems that neither does he into a dove.
I respond: It must be said briefly that in that dove the Holy Spirit was not present otherwise than the Father and the Son, nor did he operate otherwise; but nevertheless21 he alone was signified in it, because signification implies a relation, just as the incarnation does; therefore he alone could be signified in it, although he alone could not operate in it. And thus it is clear that the example of the Master is correct and suitable; but this is more fully explained in the first book, on the mission of the Holy Spirit, distinction sixteen22.
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- Gal. 4, 4.Gal. 4:4.
- Vers. 9. — In minori respicitur eiusdem cap. v. 10: Cum autem venerit quod perfectum est, evacuabitur quod ex parte est. — Subinde pro pervenerit edd. supervenerit.Verse 9. — In the minor premise reference is made to verse 10 of the same chapter: But when that which is perfect comes, that which is in part shall be done away. — Subsequently, for pervenerit the editions read supervenerit.
- Vers. 47. seq. — Glossa interlinearis secundum Lyranum: In fine saeculi.Verse 47 and following. — The interlinear Gloss according to Lyra: At the end of the age.
- Vers. 4. — Glossa allegata sumta est ex Commentario, Ambrosio tributo, in hunc loc., et sic sonat ibi: Plenitudo temporis est completum tempus, quod praefinitum fuerat a Deo Patre, quando mitteret Filium suum, ut ex Virgine factus, quasi homo nasceretur etc.Verse 4. — The Gloss cited is taken from the Commentary attributed to Ambrose, on this passage, and there it reads thus: The fullness of time is the completed time, which had been foreordained by God the Father, when he should send his Son, so that, made of the Virgin, he might be born as a man etc.
- Vers. 14. — Glossae, quae ordinaria est, verba apud Strabum haec sunt: Haec autem gratia dicitur et veritas, quia sic olim promissum est et modo exhibitum. — Paulo ante pro promissus codd. F bb substituunt promissus.Verse 14. — The words of the Gloss, which is the ordinary one, in Strabo are these: Now this is called grace and truth, because it was thus promised of old and now exhibited. — A little before, for promissus codices F bb substitute promissus.
- Vers. 17.Verse 17.
- Vers. 9. — Pro habitat Vulgata inhabitat.Verse 9. — For habitat the Vulgate has inhabitat.
- Cfr. supra pag. 23, nota 4.Cf. above, page 23, note 4.
- Vide August., Enarrat. in Ps. 92. n. 1; I. de Gen. contra Manich. c. 23. n. 35. seqq., et supra pag. 31, nota 8.See Augustine, Commentary on the Psalms 92, n. 1; On Genesis against the Manichees, book I, c. 23, n. 35 and following, and above, page 31, note 8.
- In edd. desiderantur verba plenitudo naturae. Paulo ante pro usque ad gloriam codd. A G K V Z bb usque in gloriam.In the editions the words plenitudo naturae are wanting. A little before, for usque ad gloriam codices A G K V Z bb read usque in gloriam.
- Vers. 2. — Pro die septimo edd. exhibent die sexto, et paulo ante pro ad rerum conditionem substituunt ad rem in conditione; cod. N ad rerum distinctionem vel conditionem. Paulo etiam superius cod. O verbis in duplici differentia addicit vel in duplici causa.Verse 2. — For die septimo the editions present die sexto, and a little before, for ad rerum conditionem they substitute ad rem in conditione; cod. N ad rerum distinctionem vel conditionem. A little higher still, cod. O adds to the words in duplici differentia the words vel in duplici causa.
- Psalm. 23, 1.Psalm 23:1.
- Vers. 14. — Seq. Script. locus est Act. 2, 4; tertius deinde Eph. 1, 9. 10: Proposuit in eo in dispensatione plenitudinis temporum instaurare omnia in Christo etc.Verse 14. — The following scriptural passage is Acts 2:4; the third thereafter is Eph. 1:9–10: He purposed in him in the dispensation of the fullness of times to restore all things in Christ etc.
- Vers. 11, ubi Vulgata sic: Et dictum est illis, ut requiescerent adhuc tempus modicum, donec compleantur conservi eorum etc. In hoc loco allegando S. Doctor alia versione usus est, qualiter exhibetur in Breviario Romano in officio festi Ss. Innocentium, I. Noct. Resp. 2. — Pro de hac codd. A L T V Z aa bb etc. de hoc, cod. G et de hoc.Verse 11, where the Vulgate reads thus: And it was said to them that they should rest yet a little while, until their fellow-servants should be completed etc. In citing this passage the holy Doctor used another version, such as is presented in the Roman Breviary in the office of the feast of the Holy Innocents, First Nocturn, Responsory 2. — For de hac codices A L T V Z aa bb etc. read de hoc, cod. G et de hoc.
- Vers. 16. — Hoc dubium solvunt etiam Alex. Hal., S. p. III. q. 8. m. 1; B. Albert., hic a. 3; S. Thom., hic circa lit.; Petr. a Tar. et Richard. a Med., hic circa lit.; Aegid. R., hic dub. lit. 1.Verse 16. — This doubt is also resolved by Alexander of Hales, Summa, part III, q. 8, m. 1; Bl. Albert, here a. 3; St. Thomas, here on the text; Peter of Tarentaise and Richard of Mediavilla, here on the text; Giles of Rome, here doubt, on the text, 1.
- Nicaeno. — Pro negatur edd. et cod. bb legitur.[The Creed referred to is] the Nicene. — For negatur the editions and cod. bb read legitur.
- Infra d. 4. a. 3. q. 1. seqq. — Pro adhuc edd. hoc. — Cfr. de hoc dubio Alex. Hal., S. p. III. q. 8. m. 1; B. Albert., hic a. 4; S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.; Aegid. R., hic dub. lit. 2. 3.Below, d. 4, a. 3, q. 1 and following. — For adhuc the editions read hoc. — Cf. on this doubt Alexander of Hales, Summa, part III, q. 8, m. 1; Bl. Albert, here a. 4; St. Thomas, Peter of Tarentaise and Richard of Mediavilla, here on the text; Giles of Rome, here doubt, on the text, 2, 3.
- Vers. 9.Verse 9.
- Edd. isti.The editions read isti.
- Edd. veri obedientis. — August., Enarrat. in Ps. 1. n. 2. ait: Iusto non est lex posita, ut dicit Apostolus. Sed aliud est esse in lege, aliud sub lege. Qui est in lege, secundum legem agit; qui est sub lege, secundum legem agitur. Ille ergo liber est, iste servus. — Huius dubii solutionem exhibent etiam Alex. Hal., S. p. III. q. 8. m. 1; S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.; Aegid. R., hic dub. lit. 4.The editions read veri obedientis. — Augustine, Commentary on the Psalms 1, n. 2, says: The law is not laid down for the just man, as the Apostle says. But it is one thing to be in the law, another under the law. He who is in the law acts according to the law; he who is under the law is acted upon according to the law. The former therefore is free, the latter a slave. — The solution of this doubt is also presented by Alexander of Hales, Summa, part III, q. 8, m. 1; St. Thomas, Peter of Tarentaise and Richard of Mediavilla, here on the text; Giles of Rome, here doubt, on the text, 4.
- Multi codd. in homine.Many codices read in homine.
- Codd. G K tantum.Codices G K read tantum.