Bonaventure — Opera Omnia

Dist. 25, Art. 1, Q. 3

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

Textus Latinus

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Quaestio III. Utrum omnes teneantur credere omnes articulos explicite post adventum Christi.

Tertio quaeritur de sufficientia fidei quantum ad eos qui adventum Christi sunt subsecuti, et est quaestio, utrum omnes teneantur credere omnes articulos explicite post adventum Christi. Et quod sic, videtur.

1. Deuteronomii vigesimo septimo^p542-1 praecipitur, quod Lex lucide et aperte scribatur super lapides; et ibi dicit Glossa, quod «laici et simplices sunt lapides»: ergo si Scriptura illa est per cognitionem, videtur, quod laici tenerentur Legem cognoscere lucide et aperte: ergo multo fortius videtur, quod in Novo tenentur cognoscere doctrinam fidei catholicae.

2. Item, Levitici decimo quarto^p542-2 dicitur de leproso, ut offerat sextarium pro emundatione; ibi Glossa: «Sextarius est verissima fidei confessio, ubi si plus est, effunditur, si minus est, deficit»: ergo videtur ad hoc, quod aliquis possit a peccatis purificari, quod necesse est habere plenam mensuram fidei: ergo videtur, quod omnibus sit necessarium nosse omnes articulos explicite et distincte.

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3. Item, sicut se habet obedientia respectu praeceptorum, ita fides respectu articulorum; sed non est vera obedientia, nisi obediat omnibus praeceptis: ergo nec vera fides, nisi distincte et explicite assentiat omnibus articulis. Minor probatur per illud quod dicitur ad Galatas quinto^p543-1: Testificor omni homini circumcidenti se, quod sit debitor omnis Legis faciendae; et Iacobi secundo: Si totam Legem servaverit, offendat autem in uno, factus est omnium reus.

4. Item, sicut se habet caritas ad diligibilia^p543-2, sic se habet fides ad credibilia; sed caritas, quantumcumque sit parva et in quocumque sit, facit amare omne quod est amabile — necessarium est enim cuilibet ad salutem, quod diligat Deum, proximum et se ipsum — ergo pari ratione necessarium est fidei quantumcumque parvae, omnes articulos credere distincte.

5. Item, non vitatur malum nisi cognitum; sed quilibet quantumcumque simplex tenetur vitare errorem contra quemlibet articulum: ergo tenetur scire et credere quemlibet articulum. Quod autem teneatur quilibet vitare errorem contra quemlibet articulum, manifestum est, quoniam, si ignorantia non excusat in agendis, pari ratione videtur, quod nec excusare debeat in credendis^p543-3. Esto etiam, quod aliqua simplex et vetula audiat sacerdotem praedicantem errorem et contra aliquem articulum fidei et credat ei; constat, quod ista non excusatur, quia, si ad praedicationem sui sacerdotis committeret adulterium, vel homicidium, nequaquam excusaretur; sed constat, quod illum errorem, quem praedicat sacerdos, vitare non potest, nisi cognoscat, oppositum illius erroris esse verum: redit igitur illud quod prius inferebatur, scilicet quod omnes articulos fidei distincte credere cuilibet sit necessarium.

6. Item, omnes articuli aequaliter arctant ad assentiendum, omnes etiam indifferenter se habent ad hoc, ut per auditum manifestentur^p543-4: si ergo aequaliter obligant quantum ad assensum et aequaliter obligant quantum ad auditum, videtur, quod eodem modo omnes articuli se habeant ad fidem credentis: ergo vel omnes tenetur credere, vel nullum. Sed non nullum credere tenetur, quia tenetur credere aliquem: ergo tenetur credere omnes et singulos.

Contra: 1. Super illud Ioannis sexto^p543-5: Colligite quae superaverunt fragmenta, ne pereant; ibi Glossa dicit: «Fragmenta sunt secreta mysteria, quae populus communis capere non potest»: ergo si ista secreta mysteria sunt maxime ea quae spectant ad articulos fidei christianae, videtur, quod populus non teneatur ad ea cognoscenda.

2. Item, ad hoc quod aliquid sciatur scientia demonstrativa, sufficit, quod sciatur in universali, et non oportet, quod sciatur in particulari^p543-6: si ergo cognitio fidei contenta est minori certitudine, quam sit certitudo scientiae demonstrativae; videtur, quod non teneatur quis per fidem credere omnes articulos explicite.

3. Item, pauci sunt, nisi sint bene periti in theologia, qui sciant articulos Symbolorum bene distinguere et numerare: si ergo omnes tenerentur omnes^p543-7 articulos fidei scire distincte et explicite, pauci salvarentur; quod est valde crudele dicere.

4. Item, si omnes tenerentur nunc scire omnes articulos fidei explicite, cum in veteri Testamento non tenerentur, sicut supra^p543-8 probatum est; videtur, quod multo gravior sit Lex evangelica quam Mosaica: si ergo inconveniens est hoc dicere, restat, quod non tenentur omnes ad credendum singulos articulos explicite et distincte.

Conclusio.

Omnes Christiani tenentur credere omnes articulos, et quidem quosdam explicite, quosdam saltem implicite, quod sufficere potest simplicibus.

Respondeo: Dicendum, quod omnes Christiani post adventum Christi tenentur credere omnes articulos. Hoc autem tripliciter potest esse: aut omnes credere implicite, aut omnes credere explicite, aut quosdam explicite, quosdam implicite. — Credere omnes implicite est fidei diminutae. Non enim suf-

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ficit modo alicui, qui habet usum rationis, in generali credere Redemptorem et Remuneratorem; adeo enim notitia quorundam articulorum manifesta est, quod nullus habens usum rationis illos^p544-1 ignoret, nisi omnino negligat et contemnat Dei cultum et salutem suam.

Credere autem quosdam implicite, quosdam explicite, hoc est fidei ad salutem necessariae; potest enim fidei simplicium sufficere. Ad illos enim tenentur explicite credendos, quos manifestat eis non solum praedicatio, sed etiam ecclesiasticus usus et consuetudo: sicut est de Unitate et Trinitate, quam possunt nosse ex ipso actu consignationis, consignant enim se in nomine Patris et Filii et Spiritus sancti; sicut est de nativitate, passione, resurrectione et peccatorum remissione, quos cognoscere possunt ex ipsis solemnitatibus, quas Ecclesia celebrat, et actibus sacerdotum. Ideo ab horum cognitione et notitia nullus ratione utens excipitur; nec ignorantia excusatur, quia non potest esse talis ignorantia sine negligentia et contemptu. — Alios etiam articulos non ita manifestos tenentur utique credere implicite. Implicite autem voco credere, ut in generali credant universaliter omne quod credit sacrosancta mater Ecclesia, ita quod in particulari a nullo illorum dissentiant nec aliquem articulorum discredant.

Credere autem omnes articulos explicite et distincte est fidei iam provectae. Hoc enim non est de generali fidei necessitate; sed, si necessarium est alicui, illis est necessarium, qui in cognitione fidei profecerunt, et illis potissime, qui fidem aliis explicare et manifestare tenentur, vel etiam qui officium docendi et praedicandi assumunt, sicut sunt habentes curam animarum et praedicatores verbi Dei et doctores sacrae Scripturae et alii, quorum conversatio^p544-2 versatur circa fidei veritatem. — Hoc tamen non credo esse opportunum omnibus qui salvantur. Multi enim sunt boni simplices, qui, quamvis sint parvae cognitionis, sunt tamen magnae devotionis; et tales pium est credere ad salutem pervenire. — Et propterea concedendum est, quod licet opportunum sit omnibus non solum credere omnes articulos implicite, sed etiam quosdam explicite post adventum Christi; non tamen est necessarium omnibus, maxime simplicibus, credere omnes explicite. — Unde concedendae sunt rationes, quae sunt ad istam partem.

1. Ad illud vero quod primo obiicitur in contrarium, quod super lapides debebat scribi Lex lucide; dicendum, quod illud mandatum non erat datum laicis, sed illis qui debebant eos Legem docere. Unde ex hoc non potest concludi, quod simplices teneantur credere omnes articulos fidei, sed quod illi qui habent curam animarum ipsorum, tenentur fidem manifestare^p544-3 lucide et aperte.

2. Ad illud quod obiicitur, quod sextarius fidei consistit in plena confessione ipsius; dicendum, quod sextarius ille, qui significat confessionem fidei, impleri habet plenitudine sufficientiae et plenitudine^p544-4 copiae. Tunc impletur plenitudine sufficientiae, quando quis omnes articulos credit, ita quod nullum discredit; aliquos tamen credit implicite et aliquos explicite, ita quod in credulitate sua, sive in istis quos credit implicite, sive in his quos credit explicite, nihil addit nec minuit de his quae credit sancta Ecclesia et dicit sancta Scriptura; et hunc sextarium sic impletum debent omnes offerre. Tunc autem est plenitudo copiae, quando quis distincte et explicite novit et credit ea quae spectant ad articulos fidei, et ea quae ad ipsos consequuntur; et haec mensura non est omnium, sed magis capacium.

3. 4. Ad illud quod obiicitur tertio et quarto, quod sicut se habet obedientia respectu praeceptorum, et caritas respectu diligendorum, sic et fides respectu credendorum; responderi potest dupliciter: primo dicendo, quod non est simile: quia, cum fides consistat in cognitione^p544-5, et cognitio potest scire aliquid in universali, ita tamen quod non sciat in particulari, et ita scire uno modo et ignorare alio modo; potest et ipsa fides aliquid credere implicite, quamvis non credat explicite. Non sic autem est de obedientia, quae consistit in mandatorum exsecutione; non enim potest mandatum impleri in universali, quin impleatur in particulari. Similiter ea quae caritas diligit, ita sunt manifesta, quod non possunt latere. — Aliter potest responderi^p544-6, quod quodam modo sit simile: quia obedientia non tenetur omnia mandata exsequi in opere nisi pro loco et tempore, sed sufficit, quod promptum reddat et voluntarium ad exsequendum omnia, cum fuerit locus et tempus. Similiter nec caritas specialiter diligit unumquemque, sed omnes communiter amplectitur, illum autem specialiter diligit, quem specialiter cognoscit. Ideo ex hoc non potest concludi, quod aliquis per fidem teneatur omnes articulos explicite credere, sed implicite; explicite autem, cum se offert opportunitas, utpote quando aliquis articulus illi praedicatur et explicatur ab eo cui debet credere.

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5. Ad illud quod obiicitur, quod non vitatur malum nisi cognitum; dicendum, quod verum est. Sed cognitum potest esse aliquid dupliciter: vel in se, vel in alio^p545-1; et secundum hunc duplicem modum potest aliquis vitare malum, vel per notitiam propriam, vel per notitiam alienam. Ille autem, qui habet fidem implicitam de aliquo articulo, quamvis errorem contra illum articulum non possit omnino vitare per notitiam propriam, potest tamen vitare per notitiam alienam: innititur enim his qui credunt articulos explicite. Unde aliquis simplex homo vel vetula, cum audit aliquid novum praedicari, non debet statim assentire, quousque noverit, illud universaliter ab Ecclesia teneri. Unde praeter remedium divinae inspirationis et orationis, ad quod semper recurrendum est, habent simplices remedium humanae instructionis, ad quod possunt confugere^p545-2, ut errores valeant declinare. Semper enim Deus habuit et habebit aliquos iustos et famosos, qui veritatem fidei non solum in se, sed etiam in simplicibus conservarent, dum simplices innituntur eis et credunt.

6. Ad illud quod obiicitur ultimo, quod omnes articuli se habent aequaliter ad assensum et auditum; dicendum, quod etsi indifferenter se habeant omnes articuli ad ipsam fidem quantum ad assendi promptitudinem, non tamen aequaliter se habent quantum ad instructionem. Quod enim frequentius versatur ante oculos et in auribus rudium et simplicium melius ab illis capitur et retinetur; et aliqui articuli sunt huiusmodi, qui ita frequentantur, sicut est de nativitate Christi et passione et similibus, quod non possunt ignorari sine culpa negligentiae^p545-3. Non sic autem est de omnibus aliis, et ideo non oportet, omnes aequaliter explicite credi. Quamvis enim habitus fidei sit per infusionem, explicatio tamen est per doctrinam et instructionem, ad quam non omnes articuli se habent uniformiter^p545-4.

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English Translation

Question III. Whether all are bound to believe all the articles explicitly after the advent of Christ.

Thirdly there is inquiry concerning the sufficiency of faith as to those who came after the advent of Christ, and the question is whether all are bound to believe all the articles explicitly after the advent of Christ. And that it is so, it seems.

1. In Deuteronomy, chapter twenty-seven^p542-1, it is commanded that the Law be written clearly and openly upon stones; and there the Gloss says that «the laity and the simple are the stones»: therefore if that Scripture is through knowledge, it seems that the laity were bound to know the Law clearly and openly: therefore much more strongly does it seem that under the New [Testament] they are bound to know the doctrine of the catholic faith.

2. Likewise, in Leviticus, chapter fourteen^p542-2, it is said of the leper that he should offer a sextarius for [his] cleansing; there the Gloss: «The sextarius is the most true confession of faith, where if there is more, it is poured out, if there is less, it falls short»: therefore it seems, in order that someone be able to be purified from sins, that it is necessary to have the full measure of faith: therefore it seems that it is necessary for all to know all the articles explicitly and distinctly.

3. Likewise, as obedience stands with respect to the precepts, so faith [stands] with respect to the articles; but there is no true obedience unless one obey all the precepts: therefore neither [is there] true faith unless one assent distinctly and explicitly to all the articles. The minor [premise] is proved through that which is said to the Galatians, chapter five^p543-1: I testify to every man circumcising himself, that he is a debtor to do the whole Law; and James, chapter two: If he should keep the whole Law, but offend in one [point], he is made guilty of all.

4. Likewise, as charity stands toward the things to be loved^p543-2, so faith stands toward the things to be believed; but charity, however small it be and in whomsoever it be, makes one love everything that is lovable — for it is necessary for everyone for salvation that he love God, neighbor, and himself — therefore by parity of reasoning it is necessary for faith, however small, to believe all the articles distinctly.

5. Likewise, an evil is not avoided unless [it is] known; but everyone, however simple, is bound to avoid error against every article: therefore he is bound to know and believe every article. And that everyone is bound to avoid error against every article is manifest, since, if ignorance does not excuse in things to be done, by parity of reasoning it seems that neither ought it to excuse in things to be believed^p543-3. Granted even that some simple old woman should hear a priest preaching an error also against some article of faith and believe him; it is agreed that she is not excused, because, if at the preaching of her priest she were to commit adultery or homicide, she would in no way be excused; but it is agreed that she cannot avoid that error which the priest preaches unless she know that the opposite of that error is true: therefore that returns which was inferred before, namely that it is necessary for everyone to believe all the articles of faith distinctly.

6. Likewise, all the articles equally constrain to assent, all also stand indifferently to this, that they be made manifest through hearing^p543-4: if therefore they equally oblige as to assent and equally oblige as to hearing, it seems that in the same way all the articles stand toward the faith of the believer: therefore either he is bound to believe all, or none. But he is not bound to believe none, because he is bound to believe some: therefore he is bound to believe all and each.

On the contrary: 1. Upon that [text] of John, chapter six^p543-5: Gather up the fragments that have remained over, lest they perish; there the Gloss says: «The fragments are the secret mysteries which the common people cannot grasp»: therefore if those secret mysteries are especially those things which pertain to the articles of the Christian faith, it seems that the people are not bound to know them.

2. Likewise, in order that something be known by demonstrative science, it suffices that it be known in the universal, and it is not necessary that it be known in the particular^p543-6: if therefore the cognition of faith is content with a lesser certitude than is the certitude of demonstrative science; it seems that one is not bound through faith to believe all the articles explicitly.

3. Likewise, few there are, unless they be well skilled in theology, who know how to distinguish and number the articles of the Creeds well: if therefore all were bound to know all^p543-7 the articles of faith distinctly and explicitly, few would be saved; which is very cruel to say.

4. Likewise, if all were now bound to know all the articles of faith explicitly, whereas in the Old Testament they were not bound [to do so], as was proved above^p543-8; it seems that the evangelical Law is much heavier than the Mosaic: if therefore it is unfitting to say this, it remains that all are not bound to believe each article explicitly and distinctly.

Conclusion.

All Christians are bound to believe all the articles, and indeed some explicitly, some at least implicitly, which can suffice for the simple.

I respond: It must be said that all Christians after the advent of Christ are bound to believe all the articles. But this can be in three ways: either to believe all implicitly, or to believe all explicitly, or [to believe] some explicitly, some implicitly. — To believe all implicitly is [the mark] of a diminished faith. For it does not now suf-

fice for anyone who has the use of reason to believe in general in a Redeemer and a Rewarder; for the knowledge of certain articles is so manifest that no one having the use of reason is ignorant of them^p544-1, unless he altogether neglect and despise the worship of God and his own salvation.

But to believe some implicitly, some explicitly, this is [the mark] of a faith necessary for salvation; for it can suffice for the faith of the simple. For they are bound to believe explicitly those [articles] which not only preaching makes manifest to them, but also ecclesiastical usage and custom: as concerning the Unity and the Trinity, which they can know from the very act of signing [themselves], for they sign themselves in the name of the Father and of the Son and of the Holy Spirit; as concerning the nativity, the passion, the resurrection, and the remission of sins, which they can know from the very solemnities which the Church celebrates and from the acts of the priests. Therefore from the knowledge and notice of these no one using reason is excepted; nor is ignorance excused, because there cannot be such ignorance without negligence and contempt. — Other articles too, not so manifest, they are indeed bound to believe implicitly. And I call [it] to believe implicitly, that they believe in general universally everything that holy mother Church believes, so that in particular they dissent from none of them nor disbelieve any of the articles.

But to believe all the articles explicitly and distinctly is [the mark] of a faith already advanced. For this is not of the general necessity of faith; but, if it is necessary for anyone, it is necessary for those who have advanced in the knowledge of faith, and most of all for those who are bound to explain and make faith manifest to others, or also for those who take up the office of teaching and preaching, such as those having the care of souls and the preachers of the word of God and the doctors of sacred Scripture and others whose manner of life^p544-2 is occupied about the truth of faith. — Yet this I do not believe to be fitting for all who are saved. For there are many good simple people who, although they are of small knowledge, are nevertheless of great devotion; and of such it is pious to believe that they attain to salvation. — And therefore it must be granted that, although it is fitting for all not only to believe all the articles implicitly, but also some explicitly after the advent of Christ; nevertheless it is not necessary for all, especially for the simple, to believe all explicitly. — Hence the reasons which are on that side are to be granted.

1. But to that which is first objected on the contrary, that the Law ought to be written upon the stones clearly; it must be said that that command was not given to the laity, but to those who were to teach them the Law. Hence from this it cannot be concluded that the simple are bound to believe all the articles of faith, but that those who have the care of their souls are bound to make faith manifest^p544-3 clearly and openly.

2. To that which is objected, that the sextarius of faith consists in the full confession of it; it must be said that that sextarius, which signifies the confession of faith, has to be filled with the fullness of sufficiency and the fullness^p544-4 of abundance. It is filled with the fullness of sufficiency when someone believes all the articles, so that he disbelieves none; some, however, he believes implicitly and some explicitly, so that in his belief, whether in those which he believes implicitly, or in those which he believes explicitly, he adds nothing nor takes away from those things which holy Church believes and holy Scripture says; and this sextarius thus filled all ought to offer. But it is the fullness of abundance when someone distinctly and explicitly knows and believes those things which pertain to the articles of faith, and those things which follow from them; and this measure is not of all, but rather of the more capable.

3. 4. To that which is objected thirdly and fourthly, that as obedience stands with respect to the precepts, and charity with respect to the things to be loved, so faith too [stands] with respect to the things to be believed; it can be answered in two ways: first by saying that it is not similar: because, since faith consists in cognition^p544-5, and cognition can know something in the universal, yet so that it does not know [it] in the particular, and thus know in one way and be ignorant in another way; faith too can believe something implicitly, although it does not believe explicitly. But it is not so with obedience, which consists in the execution of commands; for a command cannot be fulfilled in the universal without its being fulfilled in the particular. Likewise those things which charity loves are so manifest that they cannot be hidden. — Otherwise it can be answered^p544-6 that in a certain way it is similar: because obedience is not bound to execute all commands in deed except according to place and time, but it suffices that it render [a person] prompt and willing to execute all, when there shall be place and time. Likewise neither does charity love each one specially, but embraces all in common, while it loves specially him whom it knows specially. Therefore from this it cannot be concluded that someone is bound through faith to believe all the articles explicitly, but [only] implicitly; explicitly, however, when the opportunity offers itself, namely when some article is preached and explained to him by one whom he ought to believe.

5. To that which is objected, that an evil is not avoided unless [it is] known; it must be said that this is true. But something can be known in two ways: either in itself, or in another^p545-1; and according to this twofold mode someone can avoid an evil, either through his own knowledge, or through another's knowledge. But he who has implicit faith concerning some article, although he cannot altogether avoid error against that article through his own knowledge, can nevertheless avoid [it] through another's knowledge: for he leans upon those who believe the articles explicitly. Hence some simple man or old woman, when he hears something new preached, ought not at once to assent, until he know that it is universally held by the Church. Hence besides the remedy of divine inspiration and prayer, to which recourse must always be had, the simple have the remedy of human instruction, to which they can have recourse^p545-2, that they may be able to turn aside errors. For God always had and will have certain just and renowned [men] who preserve the truth of faith not only in themselves, but also in the simple, while the simple lean upon them and believe.

6. To that which is objected last, that all the articles stand equally toward assent and hearing; it must be said that, even if all the articles stand indifferently toward faith itself as to the readiness of assenting, nevertheless they do not stand equally as to instruction. For what is more frequently before the eyes and in the ears of the untrained and the simple is better grasped and retained by them; and certain articles are of this kind, which are so frequented — as concerning the nativity of Christ and the passion and the like — that they cannot be ignored without the fault of negligence^p545-3. But it is not so concerning all the others, and therefore it is not necessary that all be equally believed explicitly. For although the habit of faith is by infusion, the explication nevertheless is by teaching and instruction, toward which not all the articles stand uniformly^p545-4.

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Apparatus Criticus

Vers. 8: Et scribes super lapides omnia verba Legis huius plane et lucide. — Verba Glossae, quae ordinaria est et sumta ex Isidori exposit. in Iosue, c. 9, secundum Rabanum sic sonant: «Omnes ergo, qui in Christum Iesum credunt, lapides dicuntur vivi. De quibus ait Apostolus (I. Petr. 2, 5.): Vos estis lapides vivi aedificati, domus spiritualis». Fere eadem verba habentur apud Lyranum in Glossa interlineari super Iosue 8, 31. seq. (ubi ad locum illum e Deuteronomio allegatum spectatur). — Paulo inferius pro tenerentur codd. Z bb teneantur, edd. tenentur. Mox post in Novo edd. cum paucis codd. supplent Testamento.
Verse 8: And you shall write upon the stones all the words of this Law plainly and clearly. — The words of the Gloss, which is the ordinary [Gloss] and taken from Isidore's exposition on Joshua, c. 9, according to Rabanus run thus: «All therefore who believe in Christ Jesus are called living stones. Of whom the Apostle says (1 Pet. 2, 5): You are living stones built up, a spiritual house». Almost the same words are had in Lyra in the interlinear Gloss on Joshua 8, 31 seq. (where the passage there cited from Deuteronomy is regarded). — A little below, for tenerentur codices Z bb [read] teneantur, the editions tenentur. Soon after in Novo the editions with a few codices supply Testamento.
Vers. 10. — Glossa, quae ex Hesychio, in hunc loc. sumta est, apud Strabum, qui eam ut ordinariam exhibet, sic sonat: Olei sextarium: quia fide intelligitur et agitur unumquodque praedictorum. Sextarius namque mensura est [Isidor., XVI. Etymol. c. 26. n. 6: Sextarius duarum librarum est] nec plus nec minus capietis; quod enim plus est, effunditur; si minus est, non est sextarius. Sic fides ad mentis nostrae mensuram datur nec capit plus aut minus, quam a Deo distribuitur; quod enim plus est, aut minus, extra fidem est. — Pro effunditur edd. effundit.
Verse 10. — The Gloss, which is taken from Hesychius onto this passage, in Strabo, who presents it as the ordinary [Gloss], runs thus: A sextarius of oil: because by faith each of the foresaid is understood and done. For a sextarius is a measure [Isidore, Etymologies XVI, c. 26, n. 6: A sextarius is of two pounds] — you shall take neither more nor less; for what is more is poured out; if it is less, it is not a sextarius. Thus faith is given according to the measure of our mind and takes neither more nor less than is distributed by God; for what is more, or less, is outside of faith. — For effunditur the editions [read] effundit.
Vers. 3: Testificor autem rursus omni homini circumcidenti se, quoniam debitor est universae Legis faciendae. — Seq. Script. locus est Iac. 2, 10: Quicumque autem totam Legem etc.
Verse 3: But I testify again to every man circumcising himself, that he is a debtor to do the whole Law. — The following Scripture passage is James 2, 10: But whosoever [shall keep] the whole Law, etc.
Cfr. Marc. 12, 29. seqq. — In maiori pro diligibilia edd. diligenda.
Cf. Mark 12, 29 ff. — In the major [premise], for diligibilia ["things to be loved"] the editions [read] diligenda.
Secundum quod August., Enchirid. c. 17. n. 5, dicit, quod «error, quanta possumus cura, cavendus sit non solum in maioribus, verum etiam in minoribus rebus». Et in Regula 13. iuris (in fine V. Sexti Decret.) proponuntur haec: Ignorantia facti, non iuris excusat. — Mox post simplex edd. cum aliquot codd. omittunt et. Circa finem arg. pro redit igitur illud codd. A U redit igitur idem.
According as Augustine, Enchiridion c. 17. n. 5, says, that «error, with as much care as we can, is to be guarded against not only in greater, but also in lesser matters». And in the 13th rule of law (at the end of book V of the Sext) these things are set down: Ignorance of fact, not of law, excuses. — Soon after simplex the editions with some codices omit et. Near the end of the argument, for redit igitur illud codices A U [read] redit igitur idem.
In maiori pro ad hoc quod cod. Z esto quod. — De minori cfr. supra d. 23. a. I. q. 1.
In the major [premise], for ad hoc quod codex Z [reads] esto quod. — On the minor [premise] cf. above, d. 23. a. 1. q. 1.
Vers. 12. — Glossa non quidem ad verbum, sed sententialiter apud Lyranum habetur ut ordinaria et ut interlinearis; delibata et formata esse videtur ex Bedae exposit. in Script. loc. cit. Cfr. Beda, in Matth. 14, 20. et Marc. 6, 43. — Pro superaverunt codd. partim cum edd. 1, 2 superfuerunt, partim supersunt.
Verse 12. — The Gloss, not indeed to the letter, but according to the sense, is had in Lyra as the ordinary [Gloss] and as the interlinear; it seems to be drawn and formed from Bede's exposition on the Scripture passage cited. Cf. Bede, on Matthew 14, 20, and Mark 6, 43. — For superaverunt the codices, partly with editions 1, 2, [read] superfuerunt, partly supersunt.
Aristot., I. Poster. c. 10. (c. 13.): Hi enim [mathematici] habent causarum demonstrationes et frequenter nesciunt ipsum quia [cfr. supra pag. 321, nota 8.], sicut illi universale considerantes saepe quaedam singularia nesciunt, propter id quod non intendunt. Et I. Metaph. c. 2: Opinamur, sapientem maxime omnia, ut possibile est, scire, non habentem singulariter eorum scientiam. — De minori cfr. supra d. 23. a. I. q. 4. — In maiori pro ad hoc quod cod. Z esto quod.
Aristotle, Posterior [Analytics] I, c. 10 (c. 13): For these [the mathematicians] have demonstrations of the causes and frequently do not know the very "that" [cf. above, p. 321, note 8], just as those considering the universal often do not know certain singulars, on account of the fact that they do not attend [to them]. And Metaphysics I, c. 2: We are of opinion that the wise man, as much as is possible, knows all things, [though] not having the knowledge of them singly. — On the minor [premise] cf. above, d. 23. a. 1. q. 4. — In the major [premise], for ad hoc quod codex Z [reads] esto quod.
Codd. GHIL V Z aa omittunt omnes; edd. voci omnes praemittunt nunc et paulo ante pro Symbolorum substituunt Symboli.
Codices GHIL V Z aa omit omnes ["all"]; the editions prefix nunc ["now"] to the word omnes, and a little before, for Symbolorum [read] Symboli.
Quaest. praeced.
The preceding question.
Ex Vat. retinuimus illos, quam voculam codd. nec non edd. 1, 2 male omittunt. Paulo inferius pro hoc est fidei ad salutem necessariae edd. hoc est ad fidei salutem necessarium et subinde Ad illos autem pro Ad illos enim. Mox pro credendos codd. L aa credentes.
From the Vatican [edition] we have retained illos, which little word the codices and also editions 1, 2 wrongly omit. A little below, for hoc est fidei ad salutem necessariae the editions [read] hoc est ad fidei salutem necessarium and thereupon Ad illos autem for Ad illos enim. Soon, for credendos codices L aa [read] credentes.
Cod. A intentio.
Codex A [reads] intentio ["intention"].
Edd. tenentur credere et scire fidem [Vat. adiicit et ipsam] manifestare.
The editions [read] tenentur credere et scire fidem [the Vatican adds et ipsam] manifestare ("are bound to believe and to know how to make faith [itself] manifest").
Edd. 1, 2 cum nonnullis codd. pro plenitudine hic et proxime ante plenitudinem, et paulo superius pro impleri dictae edd. solae in plurali. Aliquanto inferius cod. V omittit sic impletum, et mox plurimi codd. omittunt quis post quando.
Editions 1, 2 with some codices, for plenitudine here and immediately before, [read] plenitudinem, and a little above, for impleri, the said editions alone [read it] in the plural. Somewhat below, codex V omits sic impletum, and soon very many codices omit quis after quando.
Cfr. supra d. 23. a. I. q. 2.
Cf. above, d. 23. a. 1. q. 2.
Cod. Z hic subiicit animum et paulo superius pro Aliter potest [edd. addunt etiam] substituit Aliter posset.
Codex Z here adds animum ["the mind"], and a little above, for Aliter potest [the editions add etiam] substitutes Aliter posset.
Vide II. Sent. d. 23. a. 2. q. 3. circa finem corp., ubi de diversis modis cognoscendi Deum agitur.
See II. Sent. d. 23. a. 2. q. 3, near the end of the body [of the article], where the diverse modes of knowing God are treated.
Cod. A refugere et mox pro et habebit cum cod. K et habet.
Codex A [reads] refugere ["flee back"], and soon, for et habebit with codex K [reads] et habet ("and has").
Cfr. supra d. 9. a. 1. q. 2. in corp. — Pro quod non possunt cod. A quae non possunt.
Cf. above, d. 9. a. 1. q. 2, in the body. — For quod non possunt ["which cannot"] codex A [reads] quae non possunt ["which [things] cannot"].
Cfr. supra d. 24. dub. 2. — Vide scholion ad praecedentem quaest.
Cf. above, d. 24, dubium 2. — See the scholion to the preceding question.

← Dist. 25, Art. 1, Q. 2 Dist. 25, Art. 2, Q. 1→