Bonaventure — Opera Omnia

Dist. 25, Art. 1, Q. 1

Book III: On the Incarnation of the Word · Distinction 25

Textus Latinus

p. 534

Articulus I. De fidei sufficientia.

Quaestio I. Utrum in Symbolo apostolico sufficienter contineantur omnia illa, quae opportunum est credere ad salutem.

Circa primum sic proceditur et quaeritur de sufficientia fidei quantum ad continentiam Symboli apostolici, et est quaestio, utrum sufficienter contineantur ibi omnia illa, quae opportunum est credere ad salutem. Et quod sic, videtur:

1. Primo per verba Cassiani ad Leonem Papam, libro sexto^p534-1: «Symbolum Latine ideo collectio nominatur, quia, collecta in unum ab Apostolis Domini totius catholicae legis fide, quidquid per universum divinorum voluminum corpus immensa funditur copia, totum in Symbolo colligitur brevitate perfecta».

2. Item, hoc ipsum ostenditur ratione, quoniam tota fides versatur circa Deum sicut circa obiectum^p534-2; sed non contingit pluribus modis Deum cognoscere quam quantum ad divinam naturam et humanam: ergo si utroque modo in Symbolo Apostolorum traditur notitia de Deo, videtur, quod fides ibi contineatur in integritate perfecta.

3. Item, non contingit habere notitiam de divina substantia nisi per aliquam eius operationem, quamdiu sumus in via^p534-3; sed omnis divina operatio continetur sub aliqua istarum trium, videlicet sub opere creationis, vel reparationis, vel glorificationis: si ergo Deus in Symbolo Apostolorum ab hac triplici operatione notificatur, quia ostenditur ibi Deus esse creator et reparator et glorificator; videtur, quod tota fides ibi contineatur.

4. Item, hoc ipsum ostenditur ex perfectione auctorum. Si enim ad Symbolum illud componendum convenit coetus Apostolorum, qui repleti fuerant Spiritu sancto et plenam et integram notitiam fidei habuerunt^p534-4; dicere, quod in Symbolo illo contineatur fides insufficienter, non est aliud quam dicere, quod Spiritus sanctus et magistri totius Ecclesiae insufficientes fuerunt. Si ergo hoc dicere est impium et absurdum, necesse est ponere, fidem ibi contineri integre et plene.

Sed contra: 1. Sicut a doctoribus catholicis traditur, Symbolum illud fuit compositum tantum a duodecim Apostolis, ita quod quilibet posuit ibi suam particulam^p534-5: si ergo ultra duodecim fuit Barnabas et Paulus, qui fuit specialissimus et maximus fundator et doctor, et ipsi non posuerunt ibi suam particulam; videtur, quod in Symbolo illo non fuerit fides sufficienter tradita; vel saltem videtur, quod ad illius compositionem non sufficienter convenerit universitas apostolica.

2. Item, videtur, quod insufficienter contineatur ibi fides a parte credendorum. Si quis enim non crederet, fornicationem vel adulterium esse peccatum mortale, iudicaretur haereticus; si quis etiam non crederet, Deum esse, et multa talia^p534-6, quae in Symbolo non continentur, iudicaretur haereticus: ergo non videtur, quod sufficienter contineantur ibi illa quae fidei christianae sunt necessaria.

3. Item, hoc ipsum ostenditur a parte ipsorum articulorum: quia credere, quod corpus Christi sit in altari, et quod panis convertatur in corpus Christi, hoc est maximae difficultatis, et in quo fides habet maximum meritum: ergo videtur, quod illud credibile in doctrina fidei fuit potissime explicandum: videtur ergo, cum ibi non explicetur, quod Symbolum illud sit defectivum.

4. Item, hoc ipsum ostenditur ex parte divinarum conditionum et operationum: quia, sicut

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Deus est omnipotens, ita etiam est immensus, ita aeternus, bonus et sapiens; et sicut creavit, ita distinxit, ornavit et conservavit; sicut etiam Christus incarnatus est, ita etiam inter homines conversatus est^p535-1; sicut resurrexit, ita et post resurrectionem apparuit; et de omnibus his nihil tangitur in doctrina Symboli: ergo videtur in ea fides insufficienter contineri, cum omnia haec oporteat credi, et ad omnia haec arctemur, sicut ad articulos ibi expressos.

5. Item, hoc ipsum ostenditur ex additione aliorum Symbolorum, scilicet Athanasii et Nicaeni Concilii. Si enim in Symbolo Apostolorum fides sufficienter traditur, ergo alia Symbola superfluunt; quodsi non superfluunt: ergo in illo fides insufficienter exprimitur.

Iuxta hoc quaeritur ultimo de diversitate illorum Symbolorum quantum ad continentiam et quantum etiam ad recitationem^p535-2 et quantum ad alias differentias, quae sunt inter illa.

Conclusio.

In Symbolo apostolico sufficienter contineri fidei principia principalia et propria, monstratur tum ex parte auctorum componentium, tum ex parte articulorum constituentium.

Respondeo: Ad praedictorum intelligentiam est notandum, quod doctrina fidei quaedam habet antecedentia, quaedam consequentia, quaedam principalia sua obiecta. Sicut in aliis scientiis videmus esse quaedam principia communia, quae supponuntur, sicut dignitates; quaedam vero sicut principia propria illarum scientiarum, ut sunt intrinseca principia suarum demonstrationum; quaedam vero sunt sicut consequentia, sicut sunt conclusiones corollariae^p535-3: per hunc etiam modum in doctrina fidei antecedentia sunt illa quae sunt de dictamine iuris naturalis; principalia vero sunt illa, ad quae fidei illuminatio directe dirigit, et ista dicuntur articuli; consequentia sunt illa quae ex illis articulis possunt elici et ad illos articulos habent sequi.

Cum ergo quaeritur, utrum doctrina fidei sufficienter contineatur in Symbolo apostolico; dicendum est, quod si loquamur de doctrina fidei quantum ad ea quae sunt in ea principalia et propria, sicut sunt ipsi articuli, sufficienter in illo Symbolo continentur. — Potest autem ipsius sufficientia ex duplici parte monstrari, videlicet ex parte ipsorum auctorum componentium, et ex parte articulorum constituentium.

Ex parte auctorum componentium, quia universitas ibi Apostolorum convenit, quam^p535-4 non est dubium aliquid non potuisse latere de his quae pertinent ad fidei complementum. Et ut maiorem haberent firmitatem, singuli posuerunt ibi suas partes, et omnes insimul singulas approbaverunt, ut una Ecclesia, quae super Apostolos fundari debebat, unam fidei credulitatem et confessionem haberet, quae quidem diceretur fides catholica, hoc est fides universalis: universalis, inquam, quia universis data, et ab universis Apostolis, qui erant fundamentum universalis Ecclesiae, constituta^p535-5.

Unde Petrus primo posuit particulam suam dicens: Credo in Deum Patrem omnipotentem, creatorem caeli et terrae.

Secundo Andreas subiunxit: Et in Iesum Christum, Filium eius unicum, Dominum nostrum.

Tertio Ioannes addidit: Qui conceptus est de Spiritu sancto, natus ex Maria Virgine.

Quarto intulit Iacobus maior: Passus sub Pontio Pilato, crucifixus, mortuus et sepultus.

Quinto adiunxit Thomas: Descendit ad inferos[^p535-6], tertia die resurrexit a mortuis.

Sexto addidit Iacobus minor: Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis.

Septimo adiecit Philippus: Inde venturus est iudicare vivos et mortuos.

Octavo intulit Bartholomaeus: Credo in Spiritum sanctum.

Nono subiunxit Matthaeus: Sanctam Ecclesiam catholicam; et est sensus: credo in Spiritum sanctum, sanctificantem universalem Ecclesiam^p535-7.

Decimo addidit Simon Chananaeus: Sanctorum communionem, remissionem peccatorum, quia in Sanctorum communione fit peccatorum remissio.

Undecimo superaddidit Iudas Thaddaeus: Carnis resurrectionem; et est sensus, quod Deus resuscitabit ipsam carnem.

Duodecimo Mathias consummavit: Vitam aeternam. Amen.

Et sic Apostoli in numero duodenario pleno et integro composuerunt illud Symbolum, quando erant insimul congregati; in quo quidem numero significatur superabundans perfectio. — Et illud praefigura-

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tum fuit Iosue quarto^p536-1, ubi dicitur, quod duodecim viri portaverunt de medio Iordanis alveo duodecim lapides et posuerunt in loco, in quo castrametati sunt. Per duodecim namque viros de singulis tribubus praefigurantur duodecim Apostoli. Per duodecim vero lapides praefigurantur duodecim partes Symboli, quae sunt firmae et immutabiles, ex quibus unicum Symbolum constituitur, quod ideo Symbolum appellatur, quia ex pluribus Apostolorum sententiis fuit constitutum. Dicitur enim Symbolum a syn, quod est simul, et boule, quod est sententia: unde Symbolum quasi plurium sententia simul constituta^p536-2. Et sic sumitur sufficientia contentorum in Symbolo a parte auctorum componentium.

Potest etiam nihilominus sumi a parte articulorum constituentium. Cum enim omnes articuli sint de Deo, aut secundum quod est in natura propria, aut secundum quod est unitus humanae naturae^p536-3; necesse est, quosdam articulos esse spectantes ad Divinitatem, quosdam ad humanitatem.

Illi autem, qui spectant ad Divinitatem, aut respiciunt divinam essentiam in se, aut respiciunt divinae essentiae personas et hypostases, aut respiciunt eius operationes. Si respiciunt ipsam divinam essentiam in se; sic est unus articulus, secundum quod unica et simplex est divina essentia. Et hoc insinuatur, cum dicitur: Credo in Deum.

Si autem respiciant divinae essentiae personas sive hypostases, secundum quod tres sunt personae, tres sunt articuli. Quorum unus est: Credo in Patrem omnipotentem; alius vero notatur, cum dicitur: Et in Iesum Christum, Filium eius unicum, Dominum nostrum; alius, cum dicitur: Credo in Spiritum sanctum.

Si autem respiciant divinae essentiae operationes; hoc potest esse tripliciter, secundum quod triplex est eius operatio, quarum una est in collatione naturae, et haec est creatio; altera in collatione gratiae, et haec est sanctificatio; tertia in collatione gloriae, et haec est gloriosa resuscitatio. Et secundum hoc^p536-4 sunt tres articuli, quorum unus notatur, cum dicitur: Credo in Creatorem caeli et terrae; alter notatur, cum dicitur: Sanctam Ecclesiam catholicam, Sanctorum communionem, remissionem peccatorum; alius vero, cum dicitur: Carnis resurrectionem, vitam aeternam. Amen. Et sic septem sunt articuli circa Divinitatem respicientes ipsam divinam essentiam in se et in personis et in operationibus suis^p536-5; et patet eorum sufficientia, quia non habet ipsa pluribus modis considerari.

Similiter circa humanitatem non est reperire nisi septem articulos principales secundum septem actus^p536-6 Christi Redemptoris, qui ordinantur ad nostram reparationem. Quorum primus est incarnari; et de hoc est unus articulus: Qui conceptus est de Spiritu sancto. — Secundus est nasci; et de hoc est alius articulus: Natus ex Maria Virgine. — Tertius est pretium pro nobis solvere; et de hoc est alius articulus: Passus sub Pontio Pilato, crucifixus, mortuus et sepultus. — Quartus est infernum exspoliare; et de hoc est alius articulus: Descendit ad inferos. — Quintus est de morte triumphare; et de hoc est alius articulus: Tertia die resurrexit a mortuis. — Sextus est caelestia transcendere; et de hoc est alius articulus: Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis. — Septimus est ad iudicium venire; et de hoc est alius articulus: Inde venturus est iudicare vivos et mortuos.

Et sic patet, quod septem sunt articuli spectantes ad Divinitatem, et septem spectantes ad humanitatem, in quibus universitas fidei continetur, secundum quod significatur in primo Apocalypsis^p536-7, ubi dicit Ioannes, se vidisse septem candelabra, et in medio septem candelabrorum similem Filio hominis, et ille habebat ad dexteram septem stellas. Per septem namque stellas luminosas, quae sunt de natura caelesti, intelliguntur septem articuli respicientes Divinitatem; per septem autem candelabra aurea, quae sunt de terrena materia, verumtamen optima et depurata, intelliguntur septem articuli respicientes humanitatem; et ideo dicit, quod in medio illorum vidit similem Filio hominis. — Quoniam igitur isti quatuordecim articuli continentur in Symbolo apostolico; hinc est, quod ipsa fides continetur in illo Symbolo sufficienter et plenarie quantum ad illa quae principaliter sunt credenda. — Et ideo concedendae sunt rationes ad istam partem.

1. Ad illud ergo quod primo obiicitur, quod Paulus et Barnabas nihil ibi posuerunt; dicendum,

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quod Paulus et Barnabas electi fuerunt post divisionem Apostolorum ad praedicandum, sicut patet in Actibus Apostolorum^p537-1. Et quoniam Symbolum debuit constitui ab omnibus insimul congregatis, ut sic singula essent a singulis per expressionem, et totum a quolibet per approbationem; hinc est, quod nihil ibi apponitur, quod Paulo et Barnabae approprietur. Nec tamen ex hoc arguitur insufficientia, quia alii fuerunt in numero completo et perfecto, in quanto numero Deus elegerat suos Apostolos^p537-2. Praeterea, multitudo condentium non facit ad maiorem perfectionem Symboli conditi, quamvis faciat ad maiorem auctoritatem; ita enim potuisset unus Apostolus in aliqua verborum serie enarrare fidem sufficienter, sicut omnes fecerunt in illo Symbolo per concordiam edito. Magis tamen sic facere voluerunt, sicut praedictum fuit, propter maiorem fidei unitatem servandam et propter maiorem eiusdem fidei firmitatem.

2. Ad illud quod obiicitur, quod multa sunt credenda, quae in Symbolo non continentur; dicendum, quod verum est de antecedentibus, sicut est hoc quod est Deum esse, et de consequentibus, sicut sunt multa alia, quae de ipsis articulis dicit sacra Scriptura et doctrina theologica, sicut Christum a sui conceptione habuisse plenitudinem gratiae^p537-3, et consimilia. Nullum tamen est credibile a fide, quod non possit reduci ad articulos in Symbolo contentos sicut ad principia dirigentia et stabilia fundamenta.

3. Ad illud quod obiicitur de insufficientia ipsorum articulorum, quod credere corpus Christi in altari, hoc videtur pertinere ad articulum^p537-4 fidei; dicendum, quod iste non est articulus principalis, sed sub aliquo articulo continetur, sicut et alia Sacramenta. — Volunt autem quidam dicere, quod reducitur ad articulum de omnipotentia; alii, quod reducitur ad articulum de passione, quia istud est memoriale passionis. Sed melius est ipsum reducere ad articulum de unitate Ecclesiae et peccatorum remissione, sicut et fides respectu aliorum Sacramentorum. In ipsis enim Sacramentis fit peccatorum remissio; in ipsis etiam attenditur totius Ecclesiae Sanctorum unio. Unde in Symbolo Nicaeno additur: Confiteor unum baptisma in remissionem peccatorum. Unde sicut dico de hoc Sacramento, quod reducitur ad aliquem articulum principalem, sic intelligendum est de aliis Sacramentis.

4. Ad illud vero quod obiicitur ex parte divinarum conditionum et operationum; dicendum, quod conditiones respicientes divinam essentiam non faciunt novos articulos distinctos ab articulo, qui est de unitate essentiae divinae. In hoc enim, quod credo, ipsum esse Deum unum, credo, ipsum esse immensum et simplicem et aeternum, omniscientem et omnipotentem, et similia; alioquin, si unum de istis deesset, non esset Deus. — Similiter non de omnibus operationibus debent esse articuli, sed de operationibus principalibus, maxime de his quae ad nostram reparationem et salutem ordinantur, ad quam dirigit fides nostra. Possunt tamen omnes operationes Dei reduci ad illas tres: omnis enim operatio aut respicit esse naturae, aut esse gratiae, aut esse gloriae. Unde conservatio potest reduci ad creationem, similiter distinctio, ornatus; punitio vero potest reduci ad iudicium; vel potest dici, quod non est secundum principalem intentionem, quia non est secundum voluntatem antecedentem, sed secundum voluntatem consequentem^p537-5. — Similiter operationes Christi, ut conversationis et apparitionis, ad illas possunt reduci, quia apparitio ordinatur ad manifestationem veritatis resurrectionis, et conversatio ad manifestandam veritatem incarnationis.

5. Ad illud quod obiicitur de additione aliorum Symbolorum; dicendum, quod alia Symbola duo, videlicet Athanasii et Nicaeni Concilii, addita sunt ad fidei maiorem explanationem et ad haeresum confutationem. Sed Symbolum Athanasii, doctoris praecipui, maxime ordinatum fuit contra errorem Arii; et ideo ibi maxime exprimit unitatem essentiae et distinctionem personarum, et quoniam^p537-6 «Christus est aequalis Patri secundum Divinitatem, minor Patre secundum humanitatem». — Symbolum vero Nicaeni Concilii conditum fuit ad confutationem multimodarum haeresum pullulantium; unde adduntur aliqua ad maiorem expressionem, per quae possunt haereses confutari. Et propterea ad elidendam haeresim Manichaei non tantum dicitur: Credo in Deum, sed credo in unum Deum; nec tantum Creatorem caeli et terrae, sed etiam visibilium et invisibilium. — Ad confutationem vero haeresis Arianae non tantum dicitur: Credo in Iesum Christum, Dominum nostrum, sed etiam additur: Et in unum Dominum Iesum Christum, Filium Dei unigenitum, usque ibi: Per quem omnia facta sunt. — Ad confutationem vero haeresis Eutychis et Nestorii^p537-7, qui

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dixerunt, Spiritum sanctum esse servum Patris et Filii, non tantum dicitur: Credo in Spiritum sanctum, sed additur: Dominum et vivificantem, qui ex Patre procedit; et Latini addiderunt: Filioque, propter errorem Graecorum^p538-1. — Qui cum Patre et Filio simul adoratur etc., et additur: Qui locutus est per Prophetas, ad destructionem erroris quorundam^p538-2, qui dixerunt, quod Prophetae locuti sint sicut fanatici.

Et sic patet, quod ista Symbola non superfluunt; nec tamen Symbolum Apostolorum fuit diminutum, quia, quamvis in illo fides sufficienter contineatur quantum ad propriam et simplicem fidei confessionem, opportunum tamen fuit, aliquid addi ad explanationem propter confutandam haereticam pravitatem.

Ad illud quod quaeritur ultimo de diversitate istorum Symbolorum quantum ad continentiam et frequentationem, iam patet responsio pro magna parte ex his quae dicta sunt. Nam Symbolum Apostolorum pauciora continet quam aliud, quia est ad praecisam articulorum expressionem; alia vero duo Symbola sunt ad haereticorum confutationem. Unde etsi in aliis addatur quantum ad expressionem quorundam articulorum, non tamen articuli exprimuntur magis plene; immo etiam in Symbolo Nicaeni Concilii omittitur articulus de descensu ad inferos, sive quia circa hoc pauci vel nulli erraverunt, sive quod ex ipsa confessione descensus Christi ad inferos posset oriri error; ideo maluerunt illum subticere et implicite illum intelligere in resurrectione^p538-3.

Et inde est, quod Symbolum Apostolorum dicitur esse maius, non quantum ad continentiam verborum, sed quantum ad continentiam articulorum et quantum ad auctoritatem componentium. Maioris enim auctoritatis est illud Symbolum quam alia duo.

Hinc est etiam, quod quia Symbolum Apostolorum continet ipsum fidei fundamentum, quotidie recitatur in Ecclesia et frequentatur; alia vero duo, quae sunt ad haeresum confutationem, non recitantur nisi in diebus solemnibus, quando ad ecclesias convenit populus. — Hinc est etiam, quod Symbolum Apostolorum dicitur submisse, quia est ad propriae conscientiae securitatem; alia vero dicuntur alte, quia sunt ad compescendam haereticorum garrulitatem. — Hinc est etiam, quod Symbolum Apostolorum dicitur bis in die, mane videlicet et sero, quia fides est bonarum operationum principium et scutum ad victoriam tentationum; et operationes bonae potissime fiunt in die, et tentationes insurgunt de nocte^p538-4. Alia vero duo Symbola dicuntur de die solum, et praemittitur Symbolum Athanasii et dicitur hora prima; Symbolum sanctorum Patrum dicitur in Missa, pro eo quod plures ibi haereses eliduntur et maioris fuit auctoritatis. Compositum enim fuit a trecentis decem et octo Patribus, qui praefigurati sunt per trecentos decem et octo vernaculos Abrahae, quos numeravit, quando prostravit quinque reges, qui Loth cum substantia eius captivaverant^p538-5. Ideo autem magis dicitur in Missa quam in alia hora, quia tunc populus magis convenit; et dicitur post Evangelium, ut ostendatur esse tractum de Evangelii veritate; dicitur etiam ante communionem, ut per ipsam fidem praeparentur corda fidelium, qui volunt corpus Domini suscipere, ut possint digne manducare sacramentaliter, vel saltem manducent^p538-6 spiritualiter. — Et sic patet, qualiter Symbola diversificantur in frequentia et continentia, quae tamen concordant in sufficientia.

Scholion

I. Communiter docetur, quod «doctrina fidei quaedam habet antecedentia, quaedam consequentia, quaedam principalia sua obiecta» (hic in corp.), et quod, sicut in aliis scientiis sunt quaedam principia, ad quae alia reducuntur, articuli fidei exhibent ea dogmata, «ad quae reducantur omnia credenda tanquam ad illa, in quibus stet resolutio omnium credendorum» etc. (supra d. 24. a. 3. q. 1.); vel, ut dicit S. Thom. (S. II. II. q. 1. a. 6. ad 1.), articuli sunt ea «credibilia, de quibus est fides secundum se», dum ex altera parte «aliqua sunt credibilia, de quibus non est fides secundum se, sed solum in ordine ad alia».

II. Plura hic dicuntur de Symbolis, de nominis etymologia, de ratione, qua compilatum est Symbolum apostolicum, et de eius sufficientia. A parte auctorum Symboli distinguuntur duodecim articuli, a parte vero articulorum constituentium sunt quatuordecim; scilicet septem circa Divinitatem, septem circa humanitatem Christi; quod confirmat S. Thom. (loc. cit. a. 8.). Tamen idem addit: «Quidam tamen distinguunt duodecim articulos fidei, sex pertinentes ad Divinitatem et sex pertinentes ad humanitatem. Tres enim articulos trium personarum comprehendunt sub uno... Articulum vero de opere glorificationis distinguunt in duos, scilicet resurrectionem carnis et gloriam animae. Similiter articulum conceptionis et nativitatis coniungunt in unum». — In Breviloq. p. V. c. 7. eadem doctrina repetitur.

III. De Symbolo apostolico tanquam regula fidei iam locuti sunt S. Irenaeus, I. contra Haeres. c. 10. n. 1; Tertullianus, advers. Praxeam c. 2, de Praescriptionibus c. 13, et passim posteriores Patres. Quod singuli Apostoli auctores singulorum articulorum fuerint, dicit S. Leo, Epist. 31. (alias 27.) ad Pulcheriam c. 4, a quo hoc Symbolum vocatur «brevis et perfecta confessio, quae duodecim Apostolorum totidem est signata sententiis». Modus autem distincte et nominatim Apostolis singulos articulos attribuendi, quem cum S. Bonav. communiter Scholastici tenent, invenitur in duobus sermonibus antiquitus Augustino attributis (nunc in Append. serm. 240. et 241.), et apud Venantium Fortunatum, Rufinum Aquileiensem, Alcuinum aliosque. Cfr. Baronius, I. Annal. ecclesiast. ad an. 44. n. 17, et Alardi Gazaei Comment. in Ioan. Cassiani libr. VI. de Incarnat. Christi c. 3. — In solut. ad 5. et ad quaestiones incidentes sermo est de aliis Symbolis, de quibus et de diversis apostolici Symboli formulis cfr. Denzinger, Enchyridion Symbolorum et definitionum pag. 1. seqq. Doctissimum librum de Symbolo scripsit Ven. P. Angelus del Pas O. Min.: Expositiones in Symbolum Apostolorum, Romae 1614, duo vol. in fol.

IV. Alex. Hal., S. p. III. q. 69. m. 2. — Scot., hic q. 1. n. 4. 5. — S. Thom., hic q. 1. a. 2; S. loc. cit. — B. Albert., III. Sent. d. 24. a. 6. — Petr. a Tar., hic q. 2. n. 1. 2. — Richard. a Med., hic a. 1. q. 2, a. 2. q. 1. 2. — Durand., hic q. 2. — Biel, hic q. unica.

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English Translation

Article I. On the sufficiency of faith.

Question I. Whether in the Apostles' Creed are sufficiently contained all those things which it is fitting to believe for salvation.

Concerning the first one proceeds thus and there is inquiry concerning the sufficiency of faith as to the content of the Apostles' Creed, and the question is whether there are sufficiently contained there all those things which it is fitting to believe for salvation. And that it is so, it seems:

1. First, through the words of Cassian to Pope Leo, book six^p534-1: «The Creed is for this reason called in Latin a collection, because, when the faith of the whole catholic law has been collected into one by the Apostles of the Lord, whatever throughout the whole body of the divine volumes is poured forth in immense abundance, the whole is gathered in the Creed with perfect brevity».

2. Likewise, this same thing is shown by reason, since the whole of faith is concerned with God as with its object^p534-2; but it does not befall [us] to know God in more ways than as to the divine and the human nature: therefore if in the Creed of the Apostles knowledge of God is handed down in both ways, it seems that faith is contained there in perfect integrity.

3. Likewise, it does not befall [us] to have knowledge of the divine substance except through some operation of it, so long as we are on the way^p534-3; but every divine operation is contained under some of these three, namely under the work of creation, or of reparation, or of glorification: if therefore God is made known in the Creed of the Apostles by this triple operation, because there God is shown to be creator and repairer and glorifier; it seems that the whole of faith is contained there.

4. Likewise, this same thing is shown from the perfection of the authors. For if for composing that Creed there came together the assembly of the Apostles, who had been filled with the Holy Spirit and had full and entire knowledge of the faith^p534-4; to say that in that Creed faith is contained insufficiently is nothing other than to say that the Holy Spirit and the masters of the whole Church were insufficient. If therefore to say this is impious and absurd, it is necessary to posit that faith is contained there entirely and fully.

On the contrary: 1. As is handed down by the catholic doctors, that Creed was composed only by the twelve Apostles, in such a way that each one placed his own particle there^p534-5: if therefore beyond the twelve there were Barnabas and Paul, who was a most special and greatest founder and doctor, and they themselves did not place their particle there; it seems that in that Creed faith was not sufficiently handed down; or at least it seems that for its composition the apostolic universality did not sufficiently come together.

2. Likewise, it seems that faith is insufficiently contained there on the side of the things to be believed. For if someone did not believe that fornication or adultery is a mortal sin, he would be judged a heretic; and if someone also did not believe that God exists, and many such things^p534-6 which are not contained in the Creed, he would be judged a heretic: therefore it does not seem that there are sufficiently contained there those things which are necessary to the Christian faith.

3. Likewise, this same thing is shown on the side of the articles themselves: because to believe that the body of Christ is on the altar, and that the bread is converted into the body of Christ, this is of the greatest difficulty, and in which faith has the greatest merit: therefore it seems that that credible point should most of all have been explicated in the doctrine of faith: it seems therefore, since it is not explicated there, that that Creed is defective.

4. Likewise, this same thing is shown on the side of the divine conditions and operations: because, just as

God is omnipotent, so also is he immense, so eternal, good and wise; and just as he created, so he distinguished, adorned, and conserved; and just as Christ was incarnate, so also he conversed among men^p535-1; just as he rose again, so also after the resurrection he appeared; and concerning all these things nothing is touched upon in the doctrine of the Creed: therefore it seems that faith is contained in it insufficiently, since all these things must be believed, and to all these we are bound, as to the articles expressed there.

5. Likewise, this same thing is shown from the addition of the other Creeds, namely of Athanasius and of the Council of Nicaea. For if in the Creed of the Apostles faith is sufficiently handed down, then the other Creeds are superfluous; but if they are not superfluous: therefore in that one faith is insufficiently expressed.

In connection with this there is finally inquiry concerning the diversity of those Creeds as to content and as to recitation^p535-2 and as to the other differences which are among them.

Conclusion.

That in the Apostles' Creed there are sufficiently contained the principal and proper principles of faith is shown both on the side of the authors composing and on the side of the articles constituting [it].

I respond: For the understanding of the foregoing it must be noted that the doctrine of faith has certain antecedents, certain consequents, certain principal objects of its own. Just as in the other sciences we see that there are certain common principles which are supposed, like axioms; and certain ones as the proper principles of those sciences, such as the intrinsic principles of their demonstrations; and certain ones as consequents, as are corollary conclusions^p535-3: in this same manner too in the doctrine of faith the antecedents are those things which are of the dictate of the natural law; the principals are those things to which the illumination of faith directly directs, and these are called articles; the consequents are those things which can be drawn out from those articles and which have to follow upon those articles.

When therefore it is asked whether the doctrine of faith is sufficiently contained in the Apostles' Creed; it must be said that if we speak of the doctrine of faith as to those things which are in it principal and proper, such as are the articles themselves, they are sufficiently contained in that Creed. — Now its sufficiency can be shown from a twofold side, namely on the side of the authors composing and on the side of the articles constituting.

On the side of the authors composing, because the universality of the Apostles came together there, of whom^p535-4 there is no doubt that something could not lie hidden concerning those things which pertain to the completion of faith. And that they might have greater firmness, each one placed his own parts there, and all together approved each one, so that one Church, which was to be founded upon the Apostles, might have one belief and confession of faith, which indeed would be called the catholic faith, that is, the universal faith: universal, I say, because given to all, and constituted by all the Apostles, who were the foundation of the universal Church^p535-5.

Hence Peter first placed his particle, saying: I believe in God the Father almighty, creator of heaven and earth.

Second Andrew subjoined: And in Jesus Christ, his only Son, our Lord.

Third John added: Who was conceived of the Holy Spirit, born of the Virgin Mary.

Fourth James the greater brought in: Suffered under Pontius Pilate, crucified, dead, and buried.

Fifth Thomas added: Descended to hell[^p535-6], the third day rose again from the dead.

Sixth James the less added: Ascended into heaven, sits at the right hand of God the Father almighty.

Seventh Philip subjoined: Thence he will come to judge the living and the dead.

Eighth Bartholomew brought in: I believe in the Holy Spirit.

Ninth Matthew subjoined: The holy catholic Church; and the sense is: I believe in the Holy Spirit, sanctifying the universal Church^p535-7.

Tenth Simon the Cananaean added: The communion of saints, the remission of sins, because in the communion of saints the remission of sins is effected.

Eleventh Jude Thaddaeus superadded: The resurrection of the flesh; and the sense is that God will raise up the flesh itself.

Twelfth Matthias consummated: Life everlasting. Amen.

And thus the Apostles, in the full and entire number of twelve, composed that Creed, when they were gathered together; in which number indeed a superabundant perfection is signified. — And this was prefigured

in Joshua, chapter four^p536-1, where it is said that twelve men carried from the midst of the channel of the Jordan twelve stones and placed them in the place where they encamped. For by the twelve men from the individual tribes the twelve Apostles are prefigured. And by the twelve stones are prefigured the twelve parts of the Creed, which are firm and immutable, out of which the single Creed is constituted, which is therefore called Symbolum because it was constituted out of the several opinions of the Apostles. For Symbolum is so called from syn, which is "together," and boule, which is "opinion": whence Symbolum [is] as it were the opinion of several constituted together^p536-2. And thus the sufficiency of the things contained in the Creed is taken on the side of the authors composing.

It can nevertheless also be taken on the side of the articles constituting. For since all the articles are about God, either according as he is in his own nature, or according as he is united to the human nature^p536-3; it is necessary that some articles are those looking to the Divinity, some to the humanity.

But those which look to the Divinity either regard the divine essence in itself, or regard the persons and hypostases of the divine essence, or regard its operations. If they regard the divine essence itself in itself; thus there is one article, according as the divine essence is one and simple. And this is insinuated when it is said: I believe in God.

But if they regard the persons or hypostases of the divine essence, according as there are three persons, there are three articles. Of which one is: I believe in the Father almighty; another is noted when it is said: And in Jesus Christ, his only Son, our Lord; another, when it is said: I believe in the Holy Spirit.

But if they regard the operations of the divine essence; this can be in three ways, according as its operation is threefold, of which one is in the conferring of nature, and this is creation; another in the conferring of grace, and this is sanctification; a third in the conferring of glory, and this is the glorious resurrection. And according to this^p536-4 there are three articles, of which one is noted when it is said: I believe in the Creator of heaven and earth; another is noted when it is said: The holy catholic Church, the communion of saints, the remission of sins; and another, when it is said: The resurrection of the flesh, life everlasting. Amen. And thus there are seven articles concerning the Divinity, regarding the divine essence itself in itself and in the persons and in its operations^p536-5; and their sufficiency is evident, because it [the essence] is not to be considered in more ways.

Likewise concerning the humanity there is not to be found except seven principal articles according to the seven acts^p536-6 of Christ the Redeemer, which are ordered to our reparation. Of which the first is to be incarnate; and concerning this there is one article: Who was conceived of the Holy Spirit. — The second is to be born; and concerning this there is another article: Born of the Virgin Mary. — The third is to pay the price for us; and concerning this there is another article: Suffered under Pontius Pilate, crucified, dead, and buried. — The fourth is to despoil hell; and concerning this there is another article: Descended to hell. — The fifth is to triumph over death; and concerning this there is another article: The third day rose again from the dead. — The sixth is to transcend the heavens; and concerning this there is another article: Ascended into heaven, sits at the right hand of God the Father almighty. — The seventh is to come to judgment; and concerning this there is another article: Thence he will come to judge the living and the dead.

And thus it is evident that there are seven articles looking to the Divinity, and seven looking to the humanity, in which the universality of faith is contained, according as is signified in the first [chapter] of the Apocalypse^p536-7, where John says that he saw seven candlesticks, and in the midst of the seven candlesticks one like to the Son of man, and he had at his right hand seven stars. For by the seven luminous stars, which are of the heavenly nature, are understood the seven articles regarding the Divinity; and by the seven golden candlesticks, which are of earthly matter, yet the best and purified, are understood the seven articles regarding the humanity; and therefore he says that in the midst of them he saw one like to the Son of man. — Since therefore these fourteen articles are contained in the Apostles' Creed; hence it is that faith itself is contained in that Creed sufficiently and fully as to those things which are principally to be believed. — And therefore the reasons for this side are to be granted.

1. To that, then, which is objected first, that Paul and Barnabas placed nothing there; it must be said

that Paul and Barnabas were chosen after the division of the Apostles for preaching, as is evident in the Acts of the Apostles^p537-1. And since the Creed had to be constituted by all gathered together, so that thus the individual [parts] might be from the individual [Apostles] by expression, and the whole from each one by approval; hence it is that nothing is set down there that is appropriated to Paul and Barnabas. Nor however from this is insufficiency argued, because the others were in the complete and perfect number, in which number God had chosen his Apostles^p537-2. Moreover, the multitude of those constituting does not make for a greater perfection of the Creed constituted, although it makes for a greater authority; for one Apostle could thus have set forth the faith sufficiently in some series of words, as all did in that Creed published by concord. Yet they preferred to do it thus, as was said before, for the sake of preserving the greater unity of faith and for the sake of the greater firmness of that same faith.

2. To that which is objected, that many things are to be believed which are not contained in the Creed; it must be said that this is true of the antecedents, as is this, that God exists, and of the consequents, as are many other things which sacred Scripture and theological doctrine say concerning the articles themselves, as that Christ from his conception had the fullness of grace^p537-3, and the like. Yet there is nothing credible by faith which cannot be reduced to the articles contained in the Creed as to directing principles and stable foundations.

3. To that which is objected concerning the insufficiency of the articles themselves, that to believe that the body of Christ is on the altar seems to pertain to an article^p537-4 of faith; it must be said that this is not a principal article, but is contained under some article, like the other Sacraments also. — But some wish to say that it is reduced to the article concerning omnipotence; others, that it is reduced to the article concerning the passion, because this is a memorial of the passion. But it is better to reduce it to the article concerning the unity of the Church and the remission of sins, as is faith with respect to the other Sacraments. For in the Sacraments themselves the remission of sins is effected; in them also the union of the whole Church of the Saints is attended to. Hence in the Nicene Creed is added: I confess one baptism for the remission of sins. Hence just as I say of this Sacrament that it is reduced to some principal article, so it is to be understood of the other Sacraments.

4. To that, however, which is objected on the side of the divine conditions and operations; it must be said that the conditions regarding the divine essence do not make new articles distinct from the article which is about the unity of the divine essence. For in this, that I believe him to be one God, I believe him to be immense and simple and eternal, omniscient and omnipotent, and the like; otherwise, if one of these were lacking, he would not be God. — Likewise not concerning all operations ought there to be articles, but concerning the principal operations, especially concerning those which are ordered to our reparation and salvation, to which our faith directs [us]. Yet all the operations of God can be reduced to those three: for every operation regards either the being of nature, or the being of grace, or the being of glory. Hence conservation can be reduced to creation, likewise distinction, adornment; but punishment can be reduced to judgment; or it can be said that it is not according to the principal intention, because it is not according to the antecedent will, but according to the consequent will^p537-5. — Likewise the operations of Christ, such as of his conversation and apparition, can be reduced to those, because the apparition is ordered to the manifestation of the truth of the resurrection, and the conversation to the manifesting of the truth of the incarnation.

5. To that which is objected concerning the addition of the other Creeds; it must be said that the two other Creeds, namely of Athanasius and of the Council of Nicaea, were added for the greater explanation of faith and for the confutation of heresies. But the Creed of Athanasius, a foremost doctor, was most of all directed against the error of Arius; and therefore there he most of all expresses the unity of the essence and the distinction of the persons, and that^p537-6 «Christ is equal to the Father according to the Divinity, less than the Father according to the humanity». — But the Creed of the Council of Nicaea was constituted for the confutation of the manifold heresies springing up; whence certain things are added for greater expression, through which the heresies can be confuted. And therefore, for striking down the heresy of Manichaeus, it is said not only: I believe in God, but I believe in one God; nor only Creator of heaven and earth, but also of things visible and invisible. — But for the confutation of the Arian heresy it is said not only: I believe in Jesus Christ, our Lord, but there is also added: And in one Lord Jesus Christ, the only-begotten Son of God, up to this point: Through whom all things were made. — But for the confutation of the heresy of Eutyches and Nestorius^p537-7, who

said that the Holy Spirit is a servant of the Father and of the Son, it is said not only: I believe in the Holy Spirit, but there is added: the Lord and giver of life, who proceeds from the Father; and the Latins added: and from the Son [Filioque], on account of the error of the Greeks^p538-1. — Who together with the Father and the Son is adored etc., and there is added: Who spoke through the Prophets, for the destruction of the error of certain ones^p538-2 who said that the Prophets spoke as fanatics.

And thus it is evident that these Creeds are not superfluous; nor however was the Creed of the Apostles diminished, because, although in it faith is sufficiently contained as to the proper and simple confession of faith, yet it was fitting that something be added for explanation on account of confuting heretical depravity.

To that which is finally asked concerning the diversity of these Creeds as to content and frequency, the response is already in great part evident from the things which have been said. For the Creed of the Apostles contains fewer things than the other, because it is for the precise expression of the articles; but the other two Creeds are for the confutation of heretics. Hence even if in the others something is added as to the expression of certain articles, yet the articles are not expressed more fully; nay, even in the Creed of the Council of Nicaea the article concerning the descent to hell is omitted, either because concerning this few or none erred, or because from the very confession of Christ's descent to hell an error could arise; therefore they preferred to pass it over in silence and to understand it implicitly in the resurrection^p538-3.

And hence it is that the Creed of the Apostles is said to be greater, not as to the content of words, but as to the content of articles and as to the authority of those composing. For that Creed is of greater authority than the other two.

Hence it is also that, because the Creed of the Apostles contains the very foundation of faith, it is daily recited in the Church and frequented; but the other two, which are for the confutation of heresies, are not recited except on solemn days, when the people come together at the churches. — Hence it is also that the Creed of the Apostles is said in a low voice, because it is for the security of one's own conscience; but the others are said aloud, because they are for restraining the garrulity of heretics. — Hence it is also that the Creed of the Apostles is said twice in the day, namely in the morning and in the evening, because faith is the principle of good operations and a shield for victory over temptations; and good operations are done most of all in the day, and temptations rise up in the night^p538-4. But the other two Creeds are said only in the daytime, and the Creed of Athanasius is placed first and said at the first hour; the Creed of the holy Fathers is said in the Mass, for the reason that there more heresies are struck down and it was of greater authority. For it was composed by three hundred and eighteen Fathers, who were prefigured by the three hundred and eighteen home-born servants of Abraham, whom he numbered when he laid low the five kings who had taken captive Lot with his substance^p538-5. And it is said more in the Mass than at another hour, because then the people come together more; and it is said after the Gospel, that it may be shown to be drawn from the truth of the Gospel; it is also said before the communion, that through faith itself the hearts of the faithful may be prepared, who wish to receive the body of the Lord, so that they may be able worthily to eat sacramentally, or at least may eat^p538-6 spiritually. — And thus it is evident how the Creeds are diversified in frequency and content, which nevertheless agree in sufficiency.

Scholion

I. It is commonly taught that «the doctrine of faith has certain antecedents, certain consequents, certain principal objects of its own» (here in the body), and that, just as in the other sciences there are certain principles to which the others are reduced, the articles of faith present those dogmas «to which all things to be believed are reduced as to those in which stands the resolution of all things to be believed» etc. (above, d. 24. a. 3. q. 1.); or, as St. Thomas says (Summa II–II q. 1. a. 6. ad 1.), the articles are those «credible things of which there is faith in themselves», while on the other side «certain things are credible of which there is not faith in themselves, but only in relation to others».

II. Many things are here said concerning the Creeds, concerning the etymology of the name, concerning the reason by which the apostolic Creed was compiled, and concerning its sufficiency. On the side of the authors of the Creed twelve articles are distinguished, but on the side of the constituting articles there are fourteen; namely seven concerning the Divinity, seven concerning the humanity of Christ; which St. Thomas confirms (loc. cit. a. 8.). Yet the same adds: «Some, however, distinguish twelve articles of faith, six pertaining to the Divinity and six pertaining to the humanity. For they comprehend the three articles of the three persons under one... But the article concerning the work of glorification they distinguish into two, namely the resurrection of the flesh and the glory of the soul. Likewise they join the article of conception and of nativity into one». — In the Breviloquium p. V. c. 7 the same doctrine is repeated.

III. Concerning the apostolic Creed as the rule of faith there have already spoken St. Irenaeus, I. contra Haereses c. 10. n. 1; Tertullian, against Praxeas c. 2, de Praescriptionibus c. 13, and the later Fathers throughout. That the individual Apostles were the authors of the individual articles St. Leo says, Epist. 31. (alias 27.) to Pulcheria c. 4, by whom this Creed is called «a brief and perfect confession, which is signed with as many sentences as there are of the twelve Apostles». But the manner of attributing the individual articles distinctly and by name to the Apostles, which the Scholastics with St. Bonaventure commonly hold, is found in two sermons anciently attributed to Augustine (now in the Appendix, serm. 240 and 241), and in Venantius Fortunatus, Rufinus of Aquileia, Alcuin, and others. Cf. Baronius, I. Annal. ecclesiast. at the year 44. n. 17, and Alard Gazet's Commentary on John Cassian's book VI de Incarnatione Christi c. 3. — In the solution to [argument] 5 and to the incidental questions the discourse is concerning the other Creeds, concerning which and concerning the various formulas of the apostolic Creed cf. Denzinger, Enchiridion Symbolorum et definitionum pag. 1. seqq. A most learned book on the Creed was written by the Venerable Father Angelus del Pas O.Min.: Expositiones in Symbolum Apostolorum, Rome 1614, two vols. in folio.

IV. Alex. of Hales, Summa p. III. q. 69. m. 2. — Scotus, here q. 1. n. 4. 5. — St. Thomas, here q. 1. a. 2; Summa loc. cit. — B. Albert, III. Sent. d. 24. a. 6. — Petr. a Tar., here q. 2. n. 1. 2. — Richard of Middleton, here a. 1. q. 2, a. 2. q. 1. 2. — Durand., here q. 2. — Biel, here q. unica.

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Apparatus Criticus

Scil. VI. de Incarnat. c. 3. Circa finem huius testimonii textus origin. pro Symbolo exhibet Symboli.
Namely [Cassian] VI. de Incarnatione c. 3. Near the end of this testimony the original text reads Symboli for Symbolo.
Cfr. supra d. 24. a. 1. q. 2.
Cf. above, d. 24. a. 1. q. 2.
Vide supra d. 14. a. 1. q. 3. in fine corp. Cfr. etiam I. Sent. d. 3. p. 1. q. 1. seqq., et II. Sent. d. 23. a. 2. q. 3. — Paulo inferius pro sub opere multi codd. sub operatione, et deinde pro ab hac triplici codd. 1 L sub hac triplici.
See above, d. 14. a. 1. q. 3, at the end of the body. Cf. also I. Sent. d. 3. p. 1. q. 1. seqq., and II. Sent. d. 23. a. 2. q. 3. — A little below, for sub opere many codices read sub operatione, and then for ab hac triplici codices 1 L read sub hac triplici.
Vide Rufin. Aquileiens. Commentar. in Symbol. Apost. n. 2.
See Rufinus of Aquileia, Commentary on the Apostles' Creed, n. 2.
Vide hic corp. quaest. et scholion.
See here the body of the question and the scholion.
Cod. A multa alia.
Codex A reads multa alia ("many other things").
Baruch 3, 38: Post haec in terris visus est et cum hominibus conversatus est. — De triplici opere Dei, scil. creationis, distinctionis et ornatus cfr. II. Sent. d. 12. a. 1. q. 2. ad 4. — Paulo inferius multi codd. omittunt fides ante insufficienter contineri, et deinde pro credi cod. Z substituit credere.
Baruch 3, 38: After this he was seen upon earth and conversed with men. — Concerning the threefold work of God, namely of creation, of distinction, and of adornment, cf. II. Sent. d. 12. a. 1. q. 2. ad 4. — A little below, many codices omit fides before insufficienter contineri, and then for credi codex Z substitutes credere.
Vat. abundantius et quantum etiam ad ratiocinationem, et quantum ad frequentationem, et quantum ad recitationem.
The Vatican edition [reads] more amply: and as to ratiocination too, and as to frequentation, and as to recitation.
Ut docet Aristot., 1. Poster. c. 8. (c. 10.). Cfr. etiam supra pag. 482, nota 2. — Superius pro principalia sua obiecta edd. principia sive obiecta et infra bis principia pro principalia.
As Aristotle teaches, Posterior [Analytics] I. c. 8 (c. 10). Cf. also above, page 482, note 2. — Above, for principalia sua obiecta the editions read principia sive obiecta, and below twice principia for principalia.
Codd. A U bb quos. Paulo inferius pro haberent codd. G H I K L Z aa haberet.
Codices A U bb read quos. A little below, for haberent codices G H I K L Z aa read haberet.
Eph. 2, 20: Superaedificati super fundamentum Apostolorum. — Pro constituta, quod habent plurimi codd., edd. constituti. Paulo inferius post Andreas edd. inserunt audiens.
Eph. 2, 20: Built upon the foundation of the Apostles. — For constituta, which most codices have, the editions read constituti. A little below, after Andreas the editions insert audiens.
Edd. cum non paucis codd. hic et infra inferna.
The editions with not a few codices read here and below inferna ("the nether parts").
Edd. omittunt verba et est sensus... Ecclesiam, et post pauca etiam verba remissionem peccatorum, quibus verbis cod. O adiungit id est in unitatem ecclesiasticam. Paulo inferius pro resuscitabit codd. A K N Z suscitabit.
The editions omit the words et est sensus... Ecclesiam, and after a little also the words remissionem peccatorum, to which words codex O adds id est in unitatem ecclesiasticam ("that is, into ecclesiastical unity"). A little below, for resuscitabit codices A K N Z read suscitabit.
Vers. 2. seq. et 8. — Innocent. III., II. de Sacro Altaris mysterio, c. 30: Est autem [duodenarius] numerus superabundans, constans ex duobus senariis [senarius numerus perfectus, quia eius partes 1, 2, 3, in quas dividi potest, simul ductae faciunt 6], signantibus perfectionem cogitationis et operis, sive mentis et corporis; ex ternario multiplicato per quaternarium, et quaternario per ternarium, signantibus fidem individuae Trinitatis et quatuor Evangeliorum doctrinam, sive tres virtutes theologicas et quatuor virtutes politicas. Hic numerus [duodenarius, cuius partes sunt 1, 2, 3, 4, 6] ex suis partibus aggregatis excrescit in sedenarium, qui constat ex denario et senario, mandatorum exsecutionem significans; quia decem sunt Legis mandata, quae sex diebus exsequimur, excrescentes in caritatis perfectionem, quae secundum Apostolum [16] proprietates habere dignoscitur. Caritas, inquit (I. Cor. 13, 4-8.), patiens est etc. Cfr. IV. Sent. d. 47. a. 1. q. 1. in fine.
Verse 2. seq. and 8. — Innocent III, II. de Sacro Altaris mysterio c. 30: Now [twelve] is a superabundant number, consisting of two sixes [six being a perfect number, because its parts 1, 2, 3, into which it can be divided, multiplied together make 6], signifying the perfection of thought and work, that is, of mind and body; from three multiplied by four, and four by three, signifying the faith of the undivided Trinity and the doctrine of the four Gospels, that is, the three theological virtues and the four political virtues. This number [twelve, whose parts are 1, 2, 3, 4, 6] from its aggregated parts grows into sixteen, which consists of ten and six, signifying the execution of the commandments; because there are ten commandments of the Law, which we carry out in six days, growing into the perfection of charity, which according to the Apostle is recognized to have [sixteen] properties. Charity, he says (1 Cor. 13, 4-8), is patient, etc. Cf. IV. Sent. d. 47. a. 1. q. 1. in the end.
Alii verbum symboli ductum esse putant a syn (simul) et bolos (iactus) eique vim compositionis tribuunt (cfr. supra fundam. 1.). — Pro boule codd. et edd. scribunt bole. Pro quasi et simul, quibus verbis codd. A K praemittunt id est, edd. est.
Others think the word symbolum is derived from syn (together) and bolos (a throwing) and attribute to it the force of composition (cf. above, fundamentum 1). — For boule the codices and editions write bole. For quasi et simul, to which words codices A K prefix id est, the editions [read] est.
Cfr. supra d. 24. a. 1. q. 2.
Cf. above, d. 24. a. 1. q. 2.
Edd. et codd., exceptis A K Z bb, addunt tunc.
The editions and codices, except A K Z bb, add tunc ("then").
Ita codd. K Z (A primitus), alii operibus suis, edd. operibus eius.
So codices K Z (A originally), others read operibus suis, the editions operibus eius.
Codd. A K adiiciunt principales. Mox pro reparationem edd. redemptionem.
Codices A K add principales ("principal"). Soon, for reparationem the editions read redemptionem.
Vers. 12. 13. 16, ubi Vulgata candelabra aurea... candelabrorum aureorum... habebat in dextera sua stellas septem.
Verses 12, 13, 16, where the Vulgate [reads] golden candlesticks... of the golden candlesticks... he had in his right hand seven stars.
Cap. 13, 2. seqq.
Chapter 13, 2. seqq.
Matth. 10, 1. seqq.; Marc. 3, 14. seqq.; Luc. 6, 13. seqq. — Circa finem solut. pro unitatem codd. A K veritatem.
Matt. 10, 1. seqq.; Mark 3, 14. seqq.; Luke 6, 13. seqq. — Near the end of the solution, for unitatem codices A K read veritatem.
Cfr. supra d. 13. a. 1. q. 3. — Paulo inferius pro stabilia cod. W bene stabilientia, ut in Breviloq. Prooem. § 1, vide scholium ad d. 24. a. 2. q. 1. n. 3.
Cf. above, d. 13. a. 1. q. 3. — A little below, for stabilia codex W rightly [reads] stabilientia, as in the Breviloquium Prooem. § 1; see the scholion to d. 24. a. 2. q. 1. n. 3.
Codd. A F articulos. Inferius pro alii, quod reducitur edd. alii autem reducunt. Versus finem solut. pro Unde sicut dico cod. M Unde sicut dicit [scil. Symbol. Nicaen.], edd. unde sicut dicitur.
Codices A F read articulos. Below, for alii, quod reducitur the editions read alii autem reducunt. Toward the end of the solution, for Unde sicut dico codex M [reads] Unde sicut dicit [namely the Nicene Creed], the editions unde sicut dicitur.
Cfr. I. Sent. d. 46. q. 1. — Aliquanto superius cod. A bis operibus pro operationibus.
Cf. I. Sent. d. 46. q. 1. — Somewhat above, codex A reads twice operibus for operationibus.
Pro et quoniam Vat. quo modo et paulo superius Quia Symbolum Athanasii pro Sed Symbolum Athanasii. Paulo inferius pro multimodarum codd. A K U Z multarum. In hac solut. nec non in seq. nonnulli codd. et edd. 1, 2 pro confutationem interdum exhibent confusionem.
For et quoniam the Vatican edition [reads] quo modo, and a little above Quia Symbolum Athanasii for Sed Symbolum Athanasii. A little below, for multimodarum codices A K U Z read multarum. In this solution as well as in the following, some codices and editions 1, 2 sometimes read confusionem for confutationem.
Scilicet in Concilio Constantinopolitano I. (an. 381) contra Eunomianos aliosque Pneumatomachos. Cfr. Gennad., de Ecclesiast. Dogmat. c. 4: Nihil creatum aut serviens in Trinitate credendum, ut vult Dionysius, fons Arii... nihil extraneum, et officiale alteri, ut [vult] Macedonius. Cfr. Leo I, Serm. 75. (alias 73.), I. de Pentecoste, c. 4.
Namely in the First Council of Constantinople (year 381) against the Eunomians and other Pneumatomachi. Cf. Gennadius, de Ecclesiast. Dogmat. c. 4: Nothing created or serving is to be believed in the Trinity, as Dionysius, the source of Arius, holds... nothing foreign and officiating to another, as Macedonius [holds]. Cf. Leo I, Serm. 75 (alias 73), I. de Pentecoste, c. 4.
Cfr. I. Sent. d. 11. q. 1.
Cf. I. Sent. d. 11. q. 1.
B. Albert., hic d. 24. a. 6. ait: Montanus autem, haereticus quidam [auctor Cataphrygum], et Porphyrius postea discipulis suis dixerunt, Prophetas fanatico spiritu locutos fuisse etc. Cfr. Tertull., de Praescript. c. 52, et de Velandis Virgin. c. 1; Basil., II. contra Eunom. n. 34; August., de Haeres. n. 26; X. de Civ. Dei, c. 32, nec non lib. contra Adversar. Legis et Prophet., quem librum S. Doctor, ut ipse profitetur (II. Retract. c. 58.), scripsit contra quendam haereticum (sive Marcionistam) asserentem, quod «nec Deus Legis, quae data est per Moysen, et Prophetarum ad eandem Legem pertinentium verus sit Deus, sed pessimus daemon».
B. Albert, here d. 24. a. 6, says: But Montanus, a certain heretic [the author of the Cataphrygians], and Porphyry afterwards said to their disciples that the Prophets spoke with a fanatical spirit, etc. Cf. Tertullian, de Praescript. c. 52, and de Velandis Virginibus c. 1; Basil, II. contra Eunom. n. 34; Augustine, de Haeresibus n. 26; X. de Civitate Dei c. 32, and also the book contra Adversarium Legis et Prophetarum, which book the Holy Doctor, as he himself professes (II. Retract. c. 58), wrote against a certain heretic (or Marcionist) asserting that «neither the God of the Law, which was given through Moses, and of the Prophets pertaining to that same Law, is the true God, but a most wicked demon».
Ratio, quare in Symbolo Nicaeno Christi descensus ad inferos explicite non memoretur, secundum Innocentium III. (qui de hac re ad Archiepiscopum quendam scripsisse perhibetur tum ab Alex. Hal., S. p. III. q. 69. m. 5. a. 2, tum a B. Alberto, hic d. 24. a. 6.) est, quia tunc temporis error non parum divulgatus erat, Christum descendisse ad inferos, sed non rediisse nec fuisse inter mortuos liberum (Ps. 87, 6.). Quare (secundum Innocentium) placuit Patribus quasi exsufflare illam haeresim per hoc, quod de hoc tacerent et includerent in resurrectione. Si enim resurrexit, oportebat animam redire ab inferis, sicut corpus a sepultura. — Paulo superius pro circa hoc edd. circa hunc, et pro posset oriri, quod habent codd. A K Z, alii et codd. et edd. possit oriri.
The reason why in the Nicene Creed Christ's descent to hell is not explicitly mentioned, according to Innocent III (who is reported to have written on this matter to a certain Archbishop, both by Alex. of Hales, Summa p. III. q. 69. m. 5. a. 2, and by B. Albert, here d. 24. a. 6), is that at that time the error was not a little spread abroad, that Christ had descended to hell, but had not returned nor been free among the dead (Ps. 87, 6). Wherefore (according to Innocent) it pleased the Fathers as it were to blow away that heresy by being silent about it and including it in the resurrection. For if he rose again, the soul had to return from hell, as the body from the tomb. — A little above, for circa hoc the editions read circa hunc, and for posset oriri, which codices A K Z have, the others, both codices and editions, [read] possit oriri.
Quoad morem ecclesiasticum recitandi submisse Symbolum Apostol. Alex. Hal., S. p. III. q. 69. m. 2. dicit, per hoc repraesentari statum primitivae Ecclesiae, «quando Apostoli et fideles non audebant fidem Christi confiteri in manifesto usquequaque». Aliam deinde consuetudinem recitandi Symbolum Apostol. in Prima et in Completorio deductam esse vult ex admonitione illa Augustini, de Symbolo ad catechum. c. 1. n. 1: Accipite, filii, regulam fidei, quod Symbolum dicitur. Et cum acceperitis, in corde scribite et quotidie dicite apud vos; antequam dormiatis [supple in Completorio], antequam procedatis [supple in hora prima], vestro Symbolo vos munite.
As to the ecclesiastical custom of reciting the Apostles' Creed in a low voice, Alex. of Hales, Summa p. III. q. 69. m. 2, says that by this is represented the state of the primitive Church, «when the Apostles and faithful did not dare to confess the faith of Christ wholly in the open». He then holds that the other custom of reciting the Apostles' Creed at Prime and at Compline was derived from that admonition of Augustine, de Symbolo ad catechumenos c. 1. n. 1: Receive, sons, the rule of faith, which is called the Creed. And when you have received it, write it in your heart and say it daily among yourselves; before you sleep [supply: at Compline], before you go forth [supply: at the first hour], arm yourselves with your Creed.
Gen. 14, 14. seqq. — Leo I, Epist. 162. (alias 78. vel 132.) c. 1: Hoc etiam apud Nicaenam mysticus ille Patrum numerus definivit.
Gen. 14, 14. seqq. — Leo I, Epist. 162. (alias 78 or 132) c. 1: This too that mystical number of Fathers defined at Nicaea.
Edd. manducare.
The editions read manducare ("to eat"). ---

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