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Dist. 15

Book III: On the Incarnation of the Word · Distinction 15

Textus Latinus
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DISTINCTIO XV.

Cap. I. De hominis defectibus, quos assumsit Christus.

Illud quoque praetermittendum non est, quod Dei Filius naturam hominis accepit passibilem, animam passibilem, carnem passibilem et mortalem. Ut enim probaretur verum corpus habere, suscepit defectus corporis, famem, sitim et huiusmodi; et ut veram animam probaretur habere, suscepit defectus animae, scilicet tristitiam, timorem, dolorem et huiusmodi. Omnis autem sensus animae est. Non enim caro sentit, sed anima utens corpore veluti instrumento. Unde Augustinus, super Genesim in libro duodecimop327-1: «Non corpus sentit, sed anima per corpus, quo velut nuntio utitur ad confirmandum in se ipsa quod extrinsecus nuntiatur». Sicut ergo anima quod foris est per corpus tanquam instrumentum videt vel audit; ita etiam per corpus quaedam sentit mala, quae sine corpore non sentiret, ut famem et sitim et huiusmodi; unde non immerito defectus corporis dicuntur. Quaedam autem non per corpus, immo etiam sine corpore sentit, ut est timor et huiusmodi. Sentit igitur anima dolores, sed quosdam per instrumentum corporis, quosdam vero non. Suscepit autem Christus sicut veram naturam hominis, ita et veros defectus hominis, sed non omnes. Assumsit enim defectus poenae, sed non culpae, nec tamen omnes defectus poenae, sed eos omnes, quos homini eum assumere expediebat et suae dignitati non derogabat. Sicut enim propter hominem homo factus est, ita propter eum hominis defectus suscepit. Suscepit enim de nostro, ut de suo nobis tribueret etp327-2 ut nostrum tolleret. Suscepit enim nostram vetustatem, ut suam nobis infunderet novitatem. «Simplam accepit ille vetustatem, id est poenae, ut nostram duplam consumeret», id est poenae et culpae.

Tradit auctoritasp327-3, quod Dominus noster in se suscepit omnia infirmitatis nostrae praeter peccatum; quod nisi accipiatur de illis tantum, quae eum sumere pro nobis oportuit nec dedecuit, falsum esse probabitur. Non enim assumsit ignorantiam aliquam, cum sit ignorantia quaedam, quae defectus est nec peccatum est, scilicet ignorantia invincibilisp327-4. Nam vincibilis peccatum est, si tamen de his est, quae nobis expedit scire. Sunt enim quaedam, quorum scientia non affert, vel ignorantia non impedit salutem; et forte talium rerum ignorantia defectus non est. Constat autem, in nobis esse ignorantiam atque difficultatem volendi vel faciendi bonum, quae ad miseriam nostram pertinent. Unde Augustinus in libro tertio de Libero Arbitriop327-5: «Approbare, inquit, falsa pro veris, ut erret invitus, et resistente atque torquente dolore carnalis vinculi, non posse a libidinosis operibus temperare non est natura instituti hominis, sed poena damnati». «Ex qua miseria peccantibus iustissime inflicta liberat Dei gratia, quia sponte homo libero arbitrio cadere potuit, non etiam surgere. Ad quam miseriam pertinet ignorantia et difficultas, quam patitur omnis homo ab exordio nativitatis suae, nec ab isto malo quisquam nisi gratia Dei liberatur». — Ecce evidenter dicit hic Augustinus, ignorantiam, qua quis invitus falsa pro veris approbat, et difficultatem, qua non potest se temperare a malo, ad miseriam nostram pertinere et poenam esse hominis. Haec autem Christus non habuit. Non igitur accepit omnes defectus nostrae infirmitatis praeter peccatum.

Sed forte aliquis dicet, illa esse peccatum. — Cui obviat quod Augustinus tradere videtur, haec scilicet Deum inculpabiliter ante peccatum in exordio conditionis homini potuisse indere, ut essent ei naturalia, ita in libro Retractationump327-6 inquiens: «Ignorantia et difficultas etiam si essent hominis primordia naturalia, nec sic culpandus Deus, sed laudandus esset». Sed si haec homo in primordio naturaliter habuisset, nunquid essent in eo defectus et poenae? Si defectus vel poena ei indita fuisset ante peccatum, iniuste cum eo agi videretur, si ante culpam sentiret poenam. — Ob hoc sane dicimus, illa non fuisse defectus vel poenas, si naturaliter homini infuissent, sicut non fuit homini ante peccatum nondum gratiam adepto defectus sive poena non posse proficere. Sed postquam gratiam recepit, per quam proficere potuit et ad tempus etiamp327-7 profecit, eamque culpa sua post amisit, simulque proficiendi facultatem perdidit; defectus fuit ei et poena non posse proficere, scilicet malum declinare et bonum facere. Omnes igitur defectus nostros suscepit Christus praeter peccatum, quos ei conveniebat suscipere et nobis expediebat. Sunt enim plura aegritudinum genera et corporis vitia, a quibus omnino immunis exstitit. Quos enim defectus habuit, vel ad ostensionem verae humanitatis, ut timorem et tristitiam, vel ad impletionem operis, ad quod venerat, ut passibilitatem et mortalitatem, vel ab immortalitatis desperatione spem nostram erigendam, ut mortem, suscepit. — Hos autem defectus non conditionis suae necessitate, sed miserationis voluntate suscepit. Veros quidem habuit defectus, sicut et nos,

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sed non ex eadem causa. Nos enim ex peccato originali hos defectus trahimus, sicut Apostolusp328-1 insinuat dicens: Corpus quidem propter peccatum mortuum est, id est, necessitatem moriendi habet in se. Christus autem non ex peccato huiusmodi habuit defectus, quia sine peccato est conceptus et natus et in terris conversatus. Sed ex sola miserationis voluntate de nostro in se transtulit veram infirmitatem, sicut accepit veram carnem, quam sine omni infirmitate assumere potuit, sicut absque culpa eandem suscepit.

Sed quia nonnullip328-2 de sensu in passione humanitatis Christi male sensisse inveniuntur, asserentes, similitudinem atque imaginem passionis et doloris Christum hominem pertulisse, sed nullum omnino dolorem vel passionem sensisse, auctoritatum testimoniis eos convincentes, indubitabile faciamus quod supra diximus. Propheta Isaiasp328-3 dicit: Vere languores nostros ipse tulit et dolores nostros ipse portavit. Et Veritas ipsa in Evangelio ait: Tristis est anima mea usque ad mortem; ubi etiam legitur: Coepit Iesus pavere et taedere. Propheta etiam ex persona Christi ait: Repleta est malis anima mea; quod exponens Augustinusp328-4 ait: «Non vitiis et peccatis, sed humanis malis, id est doloribus, repleta fuit anima Christi, quibus ipsa compatitur carni. Non enim dolor corporis potest esse sine anima; dolere autem anima, etiam non dolente corpore, potest. Hos autem humanae infirmitatis affectus, sicut ipsam carnem ac mortem, non conditionis necessitate, sed miserationis voluntate suscepit». Ambrosius etiam in libro de Trinitatep328-5 ait: «Scriptum est: Pater, si possibile est, transeat a me calix iste. Timet ergo Christus, et dum Petrus non timet, Christus timet. Petrus dixit: Animam meam pono pro te; Christus dicit: Anima mea turbatur. Utrumque verum est et rationis plenum, quod et ille qui est inferior, non timet; et ille qui superior est, gerit timentis affectum». Idem in eodemp328-6: «Ut homo turbatur, ut homo flet, ut homo crucifigitur»; «per naturam hominis et taediavit et resurrexit Christus». «Non turbatur eius virtus, non turbatur eius divinitas, sed turbatur anima, secundum humanae fragilitatis assumtionem turbatur. Nam qui suscepit animam suscepit etiam animae passionem. Non enim eo, quod Deus erat, aut turbari, aut mori posset». Idem in eodem: «Suscepit tristitiam meam, confidenter tristitiam nomino, qui crucem praedico. Ut homo habui tristitiam, quam meo suscepit affectu; mihi compatitur, mihi tristis est, mihi dolet. Ergo pro me et in me doluit, qui pro se nihil habuit, quod doleret». «Doles igitur, Domine Iesu, mea vulnera, non tua, quia tu non pro te, sed pro me doles». Hieronymus quoque in Explanatione fideip328-7 ait: «Nos ita dicimus hominem passibilem a Dei Filio susceptum, ut Deitas impassibilis permaneret. Passus est enim Dei Filius non putative, sed vere omnia quae Scriptura testatur, secundum illud quod pati poterat, scilicet secundum substantiam assumtam. Licet ergo persona Filii susceperit passibilem hominem, ita tamen eius habitatione secundum suam substantiam nil passa est, ut tota Trinitas, quam impassibilem necesse est confiteri». — His aliisque auctoritatibus perspicuum fit, Christum vere passibilem assumsisse hominem atque in eo defectus et affectus nostrae infirmitatis suscepisse, sed voluntate, non necessitatis conditione.

Quaedam tamen reperiuntur in Sanctorum tractatibus, quae praemissis adversari videntur. Nam super illum locum Psalmi: Clamabo, et non exaudies, Augustinusp328-8 tradere videtur, Christum nec vere timuisse nec vere tristatum esse, sic dicens: «Quomodo hoc dicit qui peccatum non fecit, nec inventus est dolus in ore eius? Sed de nobis, corpore suo, hoc dicit; corporis enim sui, id est Ecclesiae, gerebat personam, sicut et alibi, cum dixit: Transeat a me calix iste, pro nobis loquitur, nisi forte putetur timuisse mori; sed non vere timebat Dominus pati, tertia die resurrecturus, cum arderet Paulus dissolvi et esse cum Christo. Non enim fortior est miles quam imperator. Miles ergop328-9 coronandus gaudet mori, et Dominus coronaturus timet mortem? Sed infirmitatem nostram repraesentans, pro suis infirmis, qui timent mori, haec dixit. Vox illorum erat». Hieronymusp328-10 etiam ait: «Erubescant qui putant, Salvatorem timuisse mortem et passionis pavore dixisse: Transeat a me calix iste».

Cap. II. De propassione et passione timoris, vel tristitiae.

Ne autem in sacris litteris aliqua adversa diversitas esse putetur, harum auctoritatum verba in hunc modum accipienda dicimus, ut non veritatem timoris et tristitiae vel propassionemp328-11, sed timoris et tristitiae necessitatem et passionem a Christo removisse intelligantur. Habuit enim Christus verum timorem et tristitiam in natura hominis, sed non sicut nos, qui sumus membra eius. Nos enim causa peccati nostri his defectibus necessario subiacemus, et in nobis sunt isti defectus secundum propassionem et passionem, sed in Christo non nisi secundum propassionem. Sicut enim

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in peccatis gradus quidam notantur propassio et passio, ita et in his poenalibus effectibus. Afficitur enim quis interdum timore vel tristitia, ita ut mentis intellectus non inde moveatur a rectitudine vel Dei contemplatione, et tunc propassio est; aliquando vero movetur et turbatur, et tunc passio est. Christus vero non ita fuit turbatus in anima timore vel tristitia, ut a rectitudine vel Dei contemplatione aliquatenus declinaret; secundum quem modum intelligitur, cum dicitur non timuisse vel tristis fuisse. Unde Hieronymus super Matthaeum, ubi legitur: Coepit contristari et moestus esse; «ut veritatem, inquit, probaret assumti hominis, vere contristatus est, sed non passio eius dominatur animo, verum propassio est. Unde ait: Coepit contristari. Aliud est enim contristari, aliud incipere contristari», quod est, aliter contristatur quis per propassionem, aliter per passionem. Ideoque secundum hanc distinctionem aliquando dicitur Christus non vere timuisse, aliquando vere timuisse, quia verum timorem habuit et tristitiam, sed non secundum passionem neque ex necessitate conditionis. Unde Augustinus, ex his causis volens assumi dictorum intelligentiam, dicit, Christum non vere timuisse vel tristatum esse, et in continenti, veram tristitiam habuisse, his verbis: «Infirmos in se praesignans, Dominus ait: Pater, si fieri potest, transeat a me calix iste. Non enim vere timebat Dominus pati, tertia die resurrecturus, cum arderet Paulus dissolvi et esse cum Christo. Iste gaudet coronandus, et tristis est Dominus coronaturus»? Ecce hic videtur tristitiam et timorem a Christo removere. Continuo autem subiunxit: «Sed tristitiam sic assumsit, quo modo carnem. Fuit enim tristis, sicut Evangelium dicit. Si enim non tristis fuit, cum Evangelium dicat: Tristis est anima mea usque ad mortem etc., ergo et quando dicit: Dormivit Iesus, non dormivit; vel quando dicit manducasse, non manducavit; et ita nihil sanum relinquetur, ut dicatur etiam, quia corpus eius non erat verum. Quidquid ergo de illo scriptum est, verum est et factum est. Ergo et tristis fuit, sed voluntate tristitiam suscepit veram, quo modo voluntate carnem veram». — Ecce aperte noscis, eundem sibi in his verbis contradicere, nisi varias dictorum discerneret causas, ex quibus intelligentia verborum assumenda est. Si enim discernatur intelligentiae causa praedictorum verborum, nihil occurrit contradictionisp329-4.

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English Translation
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DISTINCTION XV.

Chap. I. On the defects of man which Christ assumed.

This too must not be passed over, that the Son of God took the nature of man as passible, the soul passible, the flesh passible and mortal. For that he might be proved to have a true body, he assumed the defects of the body, hunger, thirst and the like; and that he might be proved to have a true soul, he assumed the defects of the soul, namely sadness, fear, grief and the like. Now all sense belongs to the soul. For the flesh does not perceive, but the soul using the body as an instrument. Hence Augustine, on Genesis in the twelfth bookp327-1: «It is not the body that perceives, but the soul through the body, which it uses as a messenger to confirm in itself what is announced from without». Therefore just as the soul sees or hears through the body as an instrument that which is outside; so also through the body it perceives certain evils, which it would not perceive without the body, such as hunger and thirst and the like; whence not undeservedly are they called defects of the body. But some it perceives not through the body, indeed even without the body, as is fear and the like. Therefore the soul perceives pains, but some through the instrument of the body, some indeed not. But Christ assumed, just as the true nature of man, so also the true defects of man, but not all. For he assumed the defects of penalty, but not of fault, nor yet all the defects of penalty, but all those which it was expedient for him to assume for man and which did not derogate from his dignity. For as he was made man for man's sake, so for man's sake he assumed the defects of man. For he assumed of what is ours, that he might bestow on us of what is his andp327-2 take away what is ours. For he assumed our oldness, that he might pour into us his newness. «He took the single oldness, that is of penalty, that he might consume our double», that is of penalty and of fault.

Authority hands downp327-3 that our Lord took upon himself all that belongs to our infirmity except sin; which, unless it be understood only of those things which it behooved him and was not unseemly for him to take for us, will be proved false. For he did not assume any ignorance, since there is a certain ignorance which is a defect and is not sin, namely invincible ignorancep327-4. For vincible ignorance is sin, if however it is concerning those things which it is expedient for us to know. For there are certain things, the knowledge of which does not bring, nor the ignorance of which hinders, salvation; and perhaps the ignorance of such things is not a defect. But it is established that in us there is ignorance and difficulty of willing or doing good, which belong to our misery. Hence Augustine in the third book On Free Willp327-5: «To approve, he says, false things for true, so that one errs unwillingly, and, the pain of the carnal bond resisting and tormenting, not to be able to refrain from lustful works, is not the nature of man's institution, but the penalty of one condemned». «From which misery, most justly inflicted on sinners, the grace of God delivers, because man could of his own accord fall by free will, but not also rise. To which misery belong the ignorance and difficulty which every man suffers from the beginning of his birth, nor is anyone delivered from this evil except by the grace of God». — Behold, here Augustine plainly says that the ignorance by which one unwillingly approves false things for true, and the difficulty by which one cannot keep himself from evil, belong to our misery and are a penalty of man. But these Christ did not have. Therefore he did not take all the defects of our infirmity apart from sin.

But perhaps someone will say that those things are sin. — To which is opposed what Augustine seems to hand down, namely that God could blamelessly, before sin, in the beginning of [man's] condition, have implanted these in man, so that they were natural to him, thus saying in the book of Retractationsp327-6: «Ignorance and difficulty, even if they were the natural first-beginnings of man, not even thus should God be blamed, but praised». But if man had had these naturally in the first beginning, would there be defects and penalties in him? If a defect or penalty had been implanted in him before sin, it would seem that he was treated unjustly, if before fault he felt penalty. — For this reason indeed we say that those things would not have been defects or penalties, if they had been in man naturally, just as it was not for man before sin, not yet having attained grace, a defect or penalty not to be able to advance. But after he received grace, by which he was able to advance and for a time evenp327-7 advanced, and lost it afterwards by his own fault, and at the same time lost the faculty of advancing; it was a defect and penalty for him not to be able to advance, namely to turn from evil and to do good. Therefore Christ assumed all our defects except sin, those which it was fitting for him to assume and was expedient for us. For there are many kinds of sicknesses and vices of the body, from which he remained wholly immune. For the defects which he had, he assumed either for the showing of true humanity, as fear and sadness, or for the fulfillment of the work for which he had come, as passibility and mortality, or for raising up our hope from the despair of immortality, as death. — But these defects he assumed not by the necessity of his condition, but by the will of mercy. He had indeed true defects, just as we also,

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but not from the same cause. For we draw these defects from original sin, as the Apostlep328-1 suggests, saying: The body indeed is dead because of sin, that is, it has in itself the necessity of dying. But Christ did not have such defects from sin, because he was conceived and born without sin and lived among men. But from the will of mercy alone he transferred true infirmity from what is ours into himself, just as he took true flesh, which he could have assumed without any infirmity, just as he assumed the same without fault.

But because somep328-2 are found to have thought wrongly concerning the sense in the passion of Christ's humanity, asserting that Christ the man underwent a likeness and image of passion and grief, but felt no grief or passion at all, convincing them by the testimonies of the authorities, let us make indubitable what we said above. The prophet Isaiahp328-3 says: Truly he himself bore our weaknesses and himself carried our griefs. And Truth itself in the Gospel says: My soul is sorrowful even unto death; where also it is read: Jesus began to fear and to be heavy. The prophet also in the person of Christ says: My soul is filled with evils; which, expounding, Augustinep328-4 says: «Not with vices and sins, but with human evils, that is griefs, was the soul of Christ filled, by which it suffers with the flesh. For the grief of the body cannot be without the soul; but the soul can grieve, even when the body is not grieving. But these affections of human infirmity, just as the very flesh and death, he assumed not by the necessity of his condition, but by the will of mercy». Ambrose also in the book On the Trinityp328-5 says: «It is written: Father, if it be possible, let this cup pass from me. Therefore Christ fears, and while Peter does not fear, Christ fears. Peter said: I will lay down my soul for thee; Christ says: My soul is troubled. Both are true and full of reason, that he who is the inferior does not fear; and he who is the superior bears the affection of one fearing». The same in the same placep328-6: «As man he is troubled, as man he weeps, as man he is crucified»; «through the nature of man Christ both was wearied and rose again». «His power is not troubled, his divinity is not troubled, but the soul is troubled; according to the assumption of human frailty he is troubled. For he who assumed the soul assumed also the passion of the soul. For not in that he was God could he either be troubled or die». The same in the same place: «He assumed my sadness; confidently do I name sadness, who preach the cross. As man I had sadness, which he assumed with my affection; he suffers with me, he is sad for me, he grieves for me. Therefore for me and in me he grieved, who for himself had nothing for which he should grieve». «You grieve, therefore, Lord Jesus, my wounds, not your own, because you grieve not for yourself, but for me». Jerome too in the Explanation of the Faithp328-7 says: «We thus say that a passible man was assumed by the Son of God, in such a way that the Deity remained impassible. For the Son of God suffered, not in appearance, but truly, all that Scripture attests, according to that which was able to suffer, namely according to the assumed substance. Although therefore the person of the Son assumed a passible man, yet by his indwelling, according to his own substance, it suffered nothing, so that the whole Trinity, which must be confessed impassible». — From these and other authorities it becomes clear that Christ truly assumed a passible man and in him took the defects and affections of our infirmity, but by will, not by the condition of necessity.

Yet certain things are found in the treatises of the Saints which seem to be at variance with the foresaid. For upon that place of the Psalm: I shall cry, and thou wilt not hear, Augustinep328-8 seems to hand down that Christ neither truly feared nor was truly saddened, saying thus: «How does he say this, who did no sin, nor was guile found in his mouth? But he says this of us, his body; for he bore the person of his body, that is of the Church, just as also elsewhere, when he said: Let this cup pass from me, he speaks for us, unless perhaps he be thought to have feared to die; but the Lord did not truly fear to suffer, being about to rise on the third day, when Paul was burning to be dissolved and to be with Christ. For the soldier is not braver than the commander. Does the soldier thereforep328-9 who is to be crowned rejoice to die, and the Lord who is to be crowned fear death? But representing our infirmity, for his own weak ones who fear to die, he said these things. It was the voice of them». Jeromep328-10 also says: «Let them be ashamed who think that the Savior feared death and out of dread of the passion said: Let this cup pass from me».

Chap. II. On the pro-passion and passion of fear, or of sadness.

But that no adverse divergence may be thought to exist in the sacred letters, we say that the words of these authorities are to be taken in this manner, that they be understood to have removed from Christ not the truth of fear and sadness or the pro-passionp328-11, but the necessity and the passion of fear and sadness. For Christ had true fear and sadness in the nature of man, but not as we, who are his members. For we, by reason of our sin, are necessarily subject to these defects, and in us these defects are according to pro-passion and passion, but in Christ only according to pro-passion. For just as

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in sins certain degrees are noted, pro-passion and passion, so also in these penal effects. For one is at times affected by fear or sadness, so that the intellect of the mind is not thereby moved from rectitude or from the contemplation of God, and then it is pro-passion; but sometimes it is moved and troubled, and then it is passion. But Christ was not so troubled in soul by fear or sadness as to decline in any way from rectitude or from the contemplation of God; according to which mode it is understood, when he is said not to have feared or to have been sad. Hence Jerome on Matthew, where it is read: He began to be sorrowful and to be heavy; «that he might prove, he says, the truth of the assumed manhood, he was truly saddened, but passion does not dominate his mind, rather it is pro-passion. Whence he says: He began to be sorrowful. For it is one thing to be sorrowful, another to begin to be sorrowful», which is, one is sorrowful in one way through pro-passion, in another through passion. And therefore according to this distinction Christ is sometimes said not truly to have feared, sometimes truly to have feared, because he had true fear and sadness, but not according to passion nor by the necessity of his condition. Hence Augustine, from these causes wishing the understanding of the sayings to be taken, says that Christ did not truly fear or was not truly saddened, and immediately after, that he had true sadness, in these words: «Praesignifying the weak in himself, the Lord says: Father, if it can be done, let this cup pass from me. For the Lord did not truly fear to suffer, being about to rise on the third day, when Paul was burning to be dissolved and to be with Christ. This one rejoices being about to be crowned, and is the Lord sad who is about to be crowned»? Behold, here he seems to remove sadness and fear from Christ. But immediately he added: «But he assumed sadness in the same way as the flesh. For he was sad, as the Gospel says. For if he was not sad, since the Gospel says: My soul is sorrowful even unto death etc., then also when it says: Jesus slept, he did not sleep; or when it says that he ate, he did not eat; and thus nothing sound will be left, so that it may even be said that his body was not true. Whatever therefore is written of him is true and was done. Therefore he was also sad, but by will he assumed true sadness, in the same way as by will he assumed true flesh». — Behold, you plainly know that he contradicts himself in these words, unless he were to distinguish the various causes of the sayings, from which the understanding of the words must be taken. For if the cause of the understanding of the foresaid words be distinguished, no contradiction occursp329-4.

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Apparatus Criticus
  1. Cap. 24. n. 51. — Cfr. Hugo, Sum. Sent. tr. I. c. 17, ex quo Magister hic multa excerpsit. — Infra post corpus tanquam edd., exceptis 1, 8, addunt per.
    Chapter 24, n. 51. — Compare Hugh, Summa Sententiarum tr. I, c. 17, from which the Master here excerpted much. — Below, after corpus tanquam, the editions, except 1 and 8, add per.
  2. Edd., exceptis 1, 8, omittunt et, nec non post tolleret addunt defectum, quam vocem edd. 1, 8, et omnes codices primitus omiserunt (in codd. A C D secunda manus addidit defectum). Sed primitiva lectio nobis visa est magis genuina. — De sequentibus cfr. August., IV. de Trin. c. 3. n. 5. 6; Serm. de Symb. c. 5.
    The editions, except 1 and 8, omit et, and also after tolleret add defectum, which word editions 1, 8, and all the codices originally omitted (in codices A C D a second hand added defectum). But the original reading seemed to us more genuine. — On what follows compare Augustine, On the Trinity IV, c. 3, nn. 5, 6; Sermon on the Creed c. 5.
  3. Hebr. 4, 15: Non enim habemus pontificem, qui non possit compati infirmitatibus nostris, tentatum autem per omnia pro similitudine absque peccato. Hic locus Scripturae in aliis edd. non citatur, sed pro eo diversa testimonia Ss. Patrum, praesertim (ut in Hugone) Leonis Epist. 24. (alias 10.) c. 3; et ad marginem habetur: Qualiter accipiendum sit quod ait Leo Papa.
    Hebrews 4:15: For we do not have a high priest who cannot have compassion on our infirmities, but tempted in all things in our likeness, without sin. This place of Scripture is not cited in the other editions, but in its place [are placed] various testimonies of the holy Fathers, especially (as in Hugh) Leo, Letter 24 (otherwise 10), c. 3; and in the margin there is: In what manner what Pope Leo says is to be understood.
  4. Cfr. II. Sent. d. XXII. c. 5.
    Compare II Sentences, d. XXII, c. 5.
  5. Cap. 18. n. 52; cfr. I. Retract. c. 9. n. 5, et de Natura et gratia c. 67. n. 81. — Seq. locus est I. Retract. c. 9. n. 6, et de Dono persev. c. 11. n. 27.
    Chapter 18, n. 52; compare I Retractations c. 9, n. 5, and On Nature and Grace c. 67, n. 81. — The following passage is I Retractations c. 9, n. 6, and On the Gift of Perseverance c. 11, n. 27.
  6. Libr. I. c. 9. n. 6, et de Dono persev. c. 11. n. 27. — Paulo superius post videtur edd. pro haec habent hoc; deinde pro indere edd. 1, 8 tradere.
    Book I, c. 9, n. 6, and On the Gift of Perseverance c. 11, n. 27. — A little above, after videtur, the editions for haec have hoc; then for indere editions 1, 8 [read] tradere.
  7. Edd., exceptis 1, 8, omittunt etiam.
    The editions, except 1 and 8, omit etiam.
  8. Rom. 8, 10, et inferius respicitur Baruch 3, 38. — Superius pro ex eadem causa codd. A B C D eadem causa; deinde pro trahimus edd., exceptis 1, 3, 8, contrahimus.
    Romans 8:10, and below there is a reference to Baruch 3:38. — Above, for ex eadem causa codices A B C D [read] eadem causa; then for trahimus the editions, except 1, 3, 8, [read] contrahimus.
  9. Cfr. August., de Haeresib. n. 21, loquens de Cerdonianis, et n. 46, de Manichaeis, n. 14, de Marcione.
    Compare Augustine, On Heresies n. 21, speaking of the Cerdonians, and n. 46, of the Manichaeans, n. 14, of Marcion.
  10. Cap. 53, 4; seq. locus est Matth. 26, 38; tertius Marc. 14, 33; quartus Ps. 87, 4.
    Chapter 53:4; the following passage is Matthew 26:38; the third Mark 14:33; the fourth Psalm 87:4.
  11. Enarrat. in cit. Ps. 87, n. 3, ubi ed. 1 habet: sine animae dolore. Anima autem, etiam... potest dolere. Deinde pro infirmitatis affectus edd. 1, 8 infirmitatis defectus.
    Enarration on the cited Psalm 87, n. 3, where edition 1 has: without grief of the soul. But the soul, even... can grieve. Then for affections of infirmity editions 1, 8 [read] defects of infirmity.
  12. Sive II. de Fide, c. 5. n. 43. 44, ubi respiciuntur Matth. 26, 39; Ioan. 13, 37; 12, 21; Luc. 22, 42.
    Or rather II On the Faith, c. 5, nn. 43, 44, where reference is made to Matthew 26:39; John 13:37; 12:21; Luke 22:42.
  13. Ibid. c. 7. n. 56; locus secundus c. 8. n. 59; tertius iterum c. 7. n. 56 (ubi post assumtionem Vat. et plures edd. omittunt turbatur); quartus c. 7. n. 53; quintus c. 7. n. 54. Eadem habet Ambros. in Exposit. in Evang. Luc. (c. 22.) X. n. 56.
    Ibid. c. 7, n. 56; the second passage c. 8, n. 59; the third again c. 7, n. 56 (where, after assumtionem, the Vatican edition and several editions omit turbatur); the fourth c. 7, n. 53; the fifth c. 7, n. 54. Ambrose has the same in the Exposition on the Gospel of Luke (c. 22), X, n. 56.
  14. Explanat. Symboli ad Damas. (inter opera S. Hieronymi), ubi Vat. cum paucis edd. post omnia quae addit de illo, et sed post testatur.
    Explanation of the Creed to Damasus (among the works of St. Jerome), where the Vatican edition with a few editions, after omnia quae, adds de illo, and sed after testatur.
  15. Enarrat. 2. in Ps. (21, 3.) n. 4, secundum sensum. Scripturae loci sunt I. Petr. 2, 22; Isai. 53, 9; Matth. 26, 39; Phil. 1, 23.
    Second Enarration on Psalm (21:3), n. 4, according to the sense. The places of Scripture are 1 Peter 2:22; Isaiah 53:9; Matthew 26:39; Philippians 1:23.
  16. Ita codd. B C D E et edd. 1, 8; cod. A vero, ed. 6 etiam, et ed. 6 bene addunt non; Vat. cum reliquis enim. In fine Vat. capitis.
    Thus codices B C D E and editions 1, 8; but codex A, edition 6 [read] etiam, and edition 6 rightly adds non; the Vatican edition with the rest [reads] enim. At the end the Vatican edition [has] capitis.
  17. Comment. in Matth. 26, 1.
    Commentary on Matthew 26:1.
  18. De passione et propassione cfr. Glossa ad Matth. 5, 28, apud Lyranum.
    On passion and pro-passion compare the Gloss on Matthew 5:28, in Lyra.
  19. In codd. et edd., excepta 2, haec distinctio continuatur usque ad c. 3. sequentis dist.: Hic oritur.
    In the codices and editions, except edition 2, this distinction is continued as far as c. 3 of the following distinction: Hic oritur.
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