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Dist. 14, Dubia

Book III: On the Incarnation of the Word · Distinction 14

Textus Latinus
p. 325

## DUBIA CIRCA LITTERAM MAGISTRI.

Dub. I.

In parte ista sunt quaestiones circa litteram, et primo quaeritur de hoc quod dicit, quod in nullo Creatori creatura aequatur. Videtur enim falsum in duratione ex parte post; sicut enim Deus durat in infinitum, ita et creatura; infinitum autem infinito non est maiusp325-6. — Item, infertur instantia in numero personarum, quoniam ternarius aequatur ternario, et in multis creaturis contingit ternarium invenire: videtur ergo, quod in aliquo contingat, creaturam Creatori aequari.

Respondeo: Dicendum, quod pensatis conditionibus, in nullo potest creatura Creatori coaequari perfecte, nec est in aliquo ferre instantiam. — Et quod obiicitur de perpetuitate creaturae, non valet, quia perpetuitas creaturae pendet ex perpetuitate Creatoris, et perpetuitas etiam creaturae non est tota simul, sicut perpetuitas Creatoris; et hoc dicit Anselmusp325-7, tractans illud verbum, quod habetur in Cantico Exodi: Dominus regnavit in aeternum et ultra. — Similiter quod obiicit de numero personarum, non valet, quia in divinis personis est vera distinctio cum perfectissima unitate; et huic nihil in creatura potest reperiri perfecte simile vel aequale, licet aliquid reperiatur ibi de similitudinep325-8.

Dub. II.

Item quaeritur de hoc quod dicit: Nemo novit quae sunt Dei, nisi solus Spiritus Dei etc. Hoc enim videtur esse falsum, quia Filius scrutatur omnia quae sunt Patris: non ergo solus Spiritus. — Item, perscrutatio est actus pertinens ad cognitivam: ergo si sapientia appropriatur Filio, potius deberet dici solus Filius perscrutator quam Spiritus sanctus.

p. 326

Respondeo: Dicendum, quod verbum illud intelligitur causaliter. Dicitur enim solus Spiritus scrutari profunda Deip326-1, quia facit, nos ipsa scrutari; et quia Pater et Filius operantur in nobis per Spiritum sanctum, quem ad nos mittere dicuntur; hinc est, quod quamvis dicatur de solo Spiritu sancto, intelligitur tamen de Patre et Filio; et ideo cum dicitur solus Spiritus sanctus, non excluditur Filiusp326-2.

Ad illud quod quaeritur: quare magis appropriatur Spiritui sancto? dicendum, quod hoc est propter dona gratiarum, quae Spiritui sancto attribuuntur, in quorum collatione Spiritus sanctus dicitur ad nos mittip326-3.

Dub. III.

Item quaeritur de hoc quod dicit: Non ita clare ac perspicue omnia capit, ut Deus. Hoc enim videtur esse falsum, quia anima Christi est speculum clarissimum et mundissimump326-4: ergo omne illud, quod in ea resultat, adeo clare videt, ut Deus. — Item, si non ita limpide videt, hoc non provenit nisi propter permixtionem obscurationis; sed obscurationis causa est peccatum: ergo videtur, quod anima Christi habuerit obscurationem peccati; quodsi hoc est falsum, ergo etc.

Respondeo: Dicendum, quod respectu summae lucis omnis creatura tenebra est, sicut dicit Augustinusp326-5, eo ipso quod ex nihilo est. Unde sicut non potest pervenire ad summam stabilitatem, ita non potest venire ad summam luminositatem.

Ad illud ergo quod obiicitur, quod est speculum clarissimum; dicendum, quod non dicitur speculum clarissimum simpliciter, sed respectu aliarum creaturarum, inter quas retinet principatump326-6.

Ad illud quod obiicitur, quod causa minoris claritatis est obscuratio, quae quidem est per peccatum; dicendum, quod minor claritas dupliciter potest dici in creatura: vel respectu Dei, vel respectu illius claritatis, quam creatura nata est habere. Si respectu illius, quam nata est habere; sic talis obscuratio est ex peccato, et haec quidem non fuit in Christo. Si respectu Dei; sic talis obscuratio venit ex defectu creaturae, eo quod creatura nunquam potest Creatori coaequari. — Praeterea, ratio illa non valet: non videt ita limpide, ergo habet aliquam obscuritatemp326-7; quia luminare unum dicitur esse minus altero propter minorem accessum ad summum sui generis, quia oppositum eius non est aliqua natura, sed privatio. Cum autem dicitur, quod maius et minus est per impermixtionem contrarii, hoc intelligitur in oppositis, quorum utrumque per se est aliqua naturap326-8.

Dub. IV.

Item quaeritur de hoc quod dicit: Non est datum ei posse facere omnia. Hoc enim videtur esse falsum. Quia dicitur Matthaei ultimop326-9: Data est mihi omnis potestas in caelo et in terra. — Item, Marci nono: Si potes credere, omnia possibilia sunt credenti: ergo si possibilia sunt credenti, multo magis possibilia sunt animae Christi comprehendenti.

Respondeo: Dicendum, quod est potentia impetrandi, et est potentia praesidendi, et potentia faciendi. Cum ergo dicit Magister, quod « non est datum ei » etc.; intelligitur de potentia faciendi. Cum autem dicitur Matthaei ultimo: Data est mihi etc.; intelligitur de potentia praesidendi; omnibus enim, quae sub Deo sunt, praeest etiam Christus secundum humanam naturam, quae est super Angelos exaltata. Cum autem dicitur Marci nono: Omnia possibilia sunt credenti; intelligitur de potentia impetrandi; fides enim firma impetrare potest omnia miracula, iuxta illud quod dicitur primae ad Corinthios decimo tertiop326-10: Si habuero fidem etc. — Et per hoc patet, quod in praedictis nulla est contrarietas.

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English Translation

## DOUBTS CONCERNING THE TEXT OF THE MASTER.

Doubt I.

In this part there are questions concerning the text, and first it is asked about that which he says, that in nothing is a creature equal to the Creator. For this seems false as regards duration on the side of what comes after; for just as God endures unto infinity, so also does a creature; but the infinite is not greater than the infinitep325-6. — Likewise, an instance is brought forward in the number of the persons, since a ternary is equal to a ternary, and in many creatures it happens that a ternary is found: it seems therefore that in something it happens that a creature is equal to the Creator.

I respond: It must be said that, when the conditions are weighed, in nothing can a creature be made perfectly co-equal to the Creator, nor is there in anything any ground for bringing forward an instance. — And as for the objection from the perpetuity of a creature, it does not hold, because the perpetuity of a creature depends on the perpetuity of the Creator, and also the perpetuity of a creature is not all-at-once, as is the perpetuity of the Creator; and this Anselm saysp325-7, when treating that word which is had in the Canticle of Exodus: The Lord shall reign unto eternity and beyond. — Likewise, what is objected concerning the number of the persons does not hold, because in the divine persons there is a true distinction together with a most perfect unity; and to this nothing in a creature can be found perfectly similar or equal, although something of likeness may be found therep325-8.

Doubt II.

Likewise it is asked about that which he says: No one knows the things that are of God, except only the Spirit of God, etc. For this seems to be false, because the Son searches all things that are of the Father: therefore not only the Spirit. — Likewise, searching is an act pertaining to the cognitive faculty: therefore, if wisdom is appropriated to the Son, the Son rather ought to be called the only searcher than the Holy Spirit.

I respond: It must be said that that word is understood causally. For only the Spirit is said to search the deep things of Godp326-1, because he makes us search them; and because the Father and the Son work in us through the Holy Spirit, whom they are said to send to us; hence it is that, although it is said of the Holy Spirit alone, it is nevertheless understood of the Father and the Son; and so when only the Holy Spirit is said, the Son is not excludedp326-2.

To that which is asked—why is it rather appropriated to the Holy Spirit?—it must be said that this is on account of the gifts of graces, which are attributed to the Holy Spirit, in the conferring of which the Holy Spirit is said to be sent to usp326-3.

Doubt III.

Likewise it is asked about that which he says: He does not grasp all things so clearly and distinctly as God does. For this seems to be false, because the soul of Christ is a most clear and most pure mirrorp326-4: therefore everything that is reflected in it, it sees as clearly as God does. — Likewise, if it does not see so limpidly, this does not come about except on account of an admixture of obscuration; but the cause of obscuration is sin: therefore it seems that the soul of Christ had the obscuration of sin; but if this is false, then etc.

I respond: It must be said that, in respect of the supreme light, every creature is darkness, as Augustine saysp326-5, by the very fact that it is from nothing. Hence, just as it cannot attain to supreme stability, so it cannot come to supreme luminosity.

To that, then, which is objected, that it is a most clear mirror; it must be said that it is not called a most clear mirror simply, but in respect of the other creatures, among which it retains the primacyp326-6.

To that which is objected, that the cause of lesser clarity is obscuration, which indeed is through sin; it must be said that lesser clarity can be spoken of in a creature in two ways: either in respect of God, or in respect of that clarity which the creature is born to have. If in respect of that which it is born to have, then such obscuration is from sin, and this indeed was not in Christ. If in respect of God, then such obscuration comes from the defect of the creature, by the fact that a creature can never be made co-equal to the Creator. — Moreover, that reasoning does not hold: it does not see so limpidly, therefore it has some obscurityp326-7; because one luminary is said to be less than another on account of its lesser approach to the highest of its kind, since its opposite is not any nature, but a privation. But when it is said that the greater and the lesser are by the un-mixing of a contrary, this is understood of opposites, each of which is of itself some naturep326-8.

Doubt IV.

Likewise it is asked about that which he says: It was not given to him to be able to do all things. For this seems to be false. Because it is said in the last [chapter] of Matthewp326-9: All power is given to me in heaven and in earth. — Likewise, in the ninth [chapter] of Mark: If thou canst believe, all things are possible to him that believeth: therefore, if they are possible to him that believeth, much more are they possible to the soul of Christ comprehending.

I respond: It must be said that there is a power of obtaining [by prayer], and there is a power of presiding, and a power of doing. When therefore the Master says that « it was not given to him » etc.; it is understood of the power of doing. But when it is said in the last [chapter] of Matthew: All power is given to me, etc.; it is understood of the power of presiding; for over all things that are under God, Christ also presides according to the human nature, which is exalted above the Angels. But when it is said in the ninth [chapter] of Mark: All things are possible to him that believeth; it is understood of the power of obtaining; for firm faith can obtain all miracles, according to that which is said in the first [Epistle] to the Corinthians, the thirteenth [chapter]p326-10: If I should have faith, etc. — And by this it is clear that in the foregoing there is no contrariety.

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Apparatus Criticus
  1. Cfr. supra pag. 279, nota 8. — Subinde pro infertur codd. A G I K L Z aa fertur.
    Cf. above, p. 279, note 8. — Thereafter, in place of infertur ("is brought forward"), codices A G I K L Z aa read fertur.
  2. Proslog. c. 20. Cfr. tom. II. pag. 61, nota 8. — Loc. s. Script. est Exod. 15, 18. — Pro et hoc ante dicit Anselmus complures codd. et tantum, edd. ut.
    Proslogion c. 20. Cf. vol. II, p. 61, note 8. — The place of holy Scripture is Exod. 15:18. — In place of et hoc before dicit Anselmus, several codices read et tantum, the editions ut.
  3. Cfr. I. Sent. d. 3. p. I. q. 4, nec non S. Thom. et Petr. a Tar., hic circa lit.
    Cf. I Sent. d. 3, p. I, q. 4, and likewise St. Thomas and Peter of Tarentaise, here on the text.
  4. Epist. I. Cor. 2, 10. — August., Enarrat. in Ps. 52. n. 5, illud Apostoli verbum commentans ait: Hinc enim dictum est et illud: Spiritus enim omnia scrutatur, etiam altitudinem Dei (I. Cor. 2, 10.); non quia ille scrutatur, qui novit omnia, sed quia tibi donatus est Spiritus, qui et te scrutari facit; et quod dono ipsius tu facis ille facere dicitur, quia sine illo tu non faceres; ergo Deus facere dicitur, cum tu facis.
    Epistle, I Cor. 2:10. — Augustine, Enarration on Psalm 52, n. 5, commenting on that word of the Apostle, says: For from this also was that said: For the Spirit searches all things, even the depth of God (I Cor. 2:10); not because he who knows all things searches, but because the Spirit is given to you, who also makes you search; and what you do by his gift, he is said to do, because without him you would not do it; therefore God is said to do, when you do.
  5. Cfr. supra d. 4. dub. I.
    Cf. above, d. 4, doubt I.
  6. Vide infra d. XXXIV. seq., ubi et in lit. Magistri et in Comment. de donis Spiritus S. agitur. Vide etiam I. Sent. d. 15. p. II. q. I. seqq. — De hoc dubio cfr. P. Thom. et Petr. a Tar., hic circa lit.
    See below, d. XXXIV and the following, where both in the text of the Master and in the Commentary the gifts of the Holy Spirit are treated. See also I Sent. d. 15, p. II, q. I and following. — On this doubt cf. P. Thomas and Peter of Tarentaise, here on the text.
  7. Sap. 7, 26: Candor est enim lucis aeternae et speculum sine macula Dei maiestatis etc.
    Wisd. 7:26: For she is the brightness of eternal light, and the unspotted mirror of God's majesty, etc.
  8. Libr. XII. Confess. c. 3. n. 3. seqq.; IV. de Genes. ad lit. c. 23. n. 40; contra Secundin. Manich. c. 26; I. Contra Adversar. Legis et Prophet. c. 7. n. 10. seqq. Cfr. tom. II. pag. 141, nota 5.
    Confessions bk. XII, c. 3, n. 3 ff.; On Genesis according to the Letter IV, c. 23, n. 40; Against Secundinus the Manichean c. 26; Against the Adversary of the Law and the Prophets I, c. 7, n. 10 ff. Cf. vol. II, p. 141, note 5.
  9. Cfr. supra d. 13. a. I. q. 2. — Paulo inferius pro potest dici edd. dicitur.
    Cf. above, d. 13, a. I, q. 2. — A little below, in place of potest dici, the editions read dicitur.
  10. Codd. F U obscurationem.
    Codices F U read obscurationem.
  11. Cfr. I. Sent. d. 17. p. II. q. 2. seq. et II. Sent. d. 27. a. 2. q. 2, ubi de augmento et diminutione caritatis agitur, quae lumini assimilatur. De hoc dubio vide B. Albert., hic a. 4.
    Cf. I Sent. d. 17, p. II, q. 2 and following, and II Sent. d. 27, a. 2, q. 2, where the increase and diminution of charity is treated, which is likened to light. On this doubt see Blessed Albert, here, a. 4.
  12. Vers. 18. — Seq. s. Script. loc. est Marc. 9, 22. Codd. hic et infra in solut. erronee citant Matth. 6.
    Verse 18. — The next place of holy Scripture is Mark 9:22. The codices here and below in the solution erroneously cite Matt. 6.
  13. Vers. 2. — Paulo ante pro firma edd. cum aliquot codd. summa.
    Verse 2. — A little before, in place of firma, the editions together with some codices read summa. ---
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