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Dist. 4, Art. 1, Q. 1

Book III: On the Incarnation of the Word · Distinction 4

Textus Latinus
p. 98

Articulus I. De conceptione Christi in comparatione ad Spiritum sanctum efficientem.

Quaestio I. Utrum Filii Dei incarnatio debeat appropriari Patri, an Spiritui sancto.

The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Each entry gives the Quaracchi editors' Latin note (La.) followed by an English rendering (En.). Quaracchi restarts the footnote numbering on each printed page; here printed page 98 carries notes 1–11 and printed page 99 carries notes 12–20 (printed page 100 holds the scholion and has no footer notes).

Circa primum sic proceditur et quaeritur, utrum Filii Dei incarnatio debeat appropriari Patri, an Spiritui sancto. Et quod Patri, videtur.

1. Christi incarnatio vel conceptio non est aliud quam Filii missio1 (ad oppositum); sed Filii missio magis competit Patri quam Spiritui sancto: ergo pari ratione et incarnatio et conceptio.

2. Item, Filii incarnatio non est aliud quam eius donatio — unde in eius Nativitate cantamus: Filius datus est nobis2 — sed donatio maxime competit Patri, iuxta illud Ioannis tertio: Sic Deus dilexit mundum, ut Filium suum unigenitum daret: ergo videtur, quod conceptio debeat appropriari Patri, non Spiritui sancto.

3. Item, annuntiatio conceptionis Filii Dei facta est per Angelum Gabrielem, qui est fortitudo Dei3; sed fortitudo sive potentia appropriatur Patri, non Spiritui sancto: ergo pari ratione et incarnatio.

4. Item, potentia divina maxime manifestatur in operatione illa, cuius extrema distant distantia maxima, sive infinita; sed Filii Dei et creaturae est infinite distantium unio: ergo in operatione illa est potissime divinae potentiae manifestatio. Sed huiusmodi opus appropriatur Patri, non Spiritui sancto: ergo et conceptio4.

Sed contra, quod debeat appropriari Filio, videtur.

5. Opus conceptionis pertinet ad opus reparationis; sed opus reparationis pertinet ad Verbum5: ergo et ipsa conceptio.

6. Item, ei proprie formatio carnis attribuitur, cui attribuitur assumtio; sed carnis assumtio attribuitur soli Verbo: ergo videtur, quod soli ei debeat appropriari ipsa conceptio6.

7. Item, ei personae potissime debet appropriari carnis conceptio ex tempore, cui potissime convenit conceptio ex aeternitate; sed haec est persona Filii, secundum quod dicitur Proverbiorum octavo7: Nondum erant abyssi, et ego iam concepta eram.

8. Item, opus, quod est maxime divinae sapientiae manifestativum, personae Filii Dei est appropriandum; sed tale est incarnationis mysterium, quia, sicut dicitur in Iob 88, prudentia eius percussit superbum: videtur ergo, quod conceptionis sacramentum Filio Dei sit appropriandum.

Sed contra hoc est:

1. Auctoritas in Symbolo9 (Fundamenta): « Conceptus est de Spiritu sancto »; non dicitur de Patre, vel Filio. Et Lucae primo: Spiritus sanctus superveniet in te. Item Matthaei primo: Quod enim in ea natum est, de Spiritu sancto est.

2. Item, ratione10, eo quod opus incarnationis manifestativum est divinae bonitatis et caritatis; sed hoc appropriatur Spiritui sancto: ergo etc.

Conclusio

Incarnatio Filii Dei potissime appropriari debet Spiritui sancto, tum propter erroris exclusionem, tum propter veritatis manifestationem.

Respondeo: Dicendum, quod opus incarnationis (Conclusio 1) manifestativum est divinae potentiae, sapientiae et bonitatis secundum diversas conditiones in ipso repertas. Contingit enim loqui de ipso quantum ad ipsa unibilia (Distinctio), et quantum ad unionis modum, et quantum ad unionis fructum. — In comparatione ad unibilia, inter quae est infinita distantia, manifestatur divina potentia. — In comparatione vero ad unionis modum congruentissimum, prout competebat ad humanum remedium, manifestatur Dei sapientia. — In comparatione vero ad fructum sive ad effectum consequentem, quo se obtulit Deo et Patri in odorem suavitatis11, manifestatur divina bonitas, misericordia et caritas. Et hoc est quod dicit Damascenus in libro tertio, capitulo primo: « Monstratur simul in incarnatione bonitas, iustitia et sapientia Dei: bonitas quidem, quia non despexit proprii p. 99 plasmatis infirmitatem, sed viscera eius commota sunt, ipso cadente, et manum porrexit; iustitia, quoniam, homine victo, non alium fecit vincere tyrannum; sapientia, quoniam invenit apori12, id est difficilis, solutionem decentissimam ». Quoniam igitur in incarnationis opere secundum considerationes diversas contingit invenire appropriata tribus personis valde excellenter et praecipue13: hinc est, quod conceptio (Conclusio 2), cum sit opus trium personarum, appropriari potest tribus personis secundum diversas considerationes, sicut ostendunt rationes, quae prius inductae sunt.

Scriptura tamen magis appropriat Spiritui sancto quam alicui trium personarum (Duplex ratio, quare magis appropriatur Spiritui sancto), et hoc duplici ratione, videlicet propter erroris exclusionem, et propter veritatis manifestationem. — Propter erroris exclusionem (Ratio 1): quia in conceptione humana consuevit se immiscere foeditatis concupiscentia, ac per hoc originalis culpa. Ne illud ergo dicatur fuisse in conceptione Christi, dicitur conceptus fuisse de Spiritu sancto: ad excludendum carnalem commixtionem dicitur conceptus de Spiritu14; ad excludendum vero concupiscentiae foeditatem dicitur non solum conceptus de Spiritu, sed de Spiritu sancto.

Alia vero ratio est propter veritatis manifestationem (Ratio 2). Illud enim quod maxime praeparavit Virginem ad Filii Dei conceptionem, fuit amor divinus. Unde quemadmodum mulier concipit per viri delectationem15 et ipsius adhaesionem, quae est cum desiderio et amore virtutis generativae; sic beata Virgo propter amoris singularitatem singulariter concepit Deum ex Deo; et ideo concepisse dicitur de Spiritu sancto. Et hanc rationem assignat Hugo de sancto Victore in quodam suo libello16, ubi sic dicit: « Concepit Virgo Maria de Spiritu sancto, non quia de Spiritus sancti substantia semen partus acceperit, sed quia per amorem et operationem Spiritus sancti ex carne Virginis divino partui substantiam ministravit. Nam quia amor Spiritus sancti singulariter in corde ardebat, ideo in carne eius mirabilia faciebat; cuius dilectio quia in corde non suscepit socium, operatio in carne illius non habebat exemplum ».

Et sic patet, quod propter erroris exclusionem et veritatis manifestationem incarnatio Filii Dei potissime appropriari debet Spiritui sancto (Conclusio 3). Et propter has duas rationes frequenter in Scriptura fit appropriatio, sicut ostensum fuit in libro primo17.

Ex his autem manifesta est responsio ad obiecta (De argumentis ad oppositum), quia verum concludunt secundum diversas vias, quod incarnationis mysterium diversis de causis potest appropriari cuilibet trium personarum. Si quis autem ex his velit arguere, quod incarnationis opus magis debet appropriari Patri vel Filio quam Spiritui sancto; ad omnia est una responsio: quia procedunt ex insufficienti et peccant secundum consequens18, quia una sola ratio non sufficit appropriari uni soli personae, ubi respectu alterius personae reperitur ratio maioris congruentiae; et sic est in proposito.

Illae tamen duae rationes, quae fundantur super hoc, quod Filii Dei incarnatio non est aliud quam missio, et conceptio non est aliud quam carnis assumtio (Ad argumenta 1 et 6 in oppositum), non valent, quia tam missio quam assumtio important relationem, quae proprie potest respicere personam Patris et Filii; sed conceptio dicit effectum et operationem, quae communis est tribus personis et appropriatur Spiritui sancto ex causis praedictis; quamvis et aliae rationes congruentiae possint assignari, sive quia, nominato Spiritu sancto, intelliguntur aliae personae, qui est amborum unitas et communio, sicut Augustinus explanat in littera19; sive quia in incarnatione fuit copiosissima divinae bonitatis effusio. Et sic Spiritui sancto appropriatur conceptio (Notandum), tum ratione proprii, quia est amborum unitas, tum ratione appropriati, quia est amborum bonitas. — Ex his autem satis patere potest responsio ad obiecta20. p. 100

Scholion

I. Communiter tenetur, quod incarnatio sub ratione operationis sive efficientiae divinae convenienter approprietur Spiritui S.; et quod ita intelligenda sint verba Symboli conceptus de Spiritu S. Bonitas enim et caritas appropriatur Spiritui S. (I. Sent. d. 34. q. 3, d. 31. p. II. a. 1. 2.); atque bonitas et caritas divina maxime elucet in opere incarnationis; unaquaeque autem operatio dicitur alicui personae divinae eo magis appropriabilis, quo magis in ea manifestatur attributum illi personae appropriatum. Praedictae rationi communiter receptae S. Bonav. duas alias in corp. quaestionis adiungit.

II. Alex. Hal., p. III. q. 8. m. 3. a. 1. — S. Thom., hic q. 1. a. 4; S. III. q. 32. a. 1. 2. — B. Albert., hic a. 1. 2. — Petr. a Tar., hic q. 1. a. 1. — Richard. a Med., hic a. 1. q. 1. — Aegid. R., hic q. 1. a. 1. 2. — Dionys. Carth., de hac et 2. seqq. hic q. 1.

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English Translation

Article I. On the conception of Christ in comparison with the Holy Spirit as efficient cause.

Question I. Whether the incarnation of the Son of God ought to be appropriated to the Father, or to the Holy Spirit.

Concerning the first point one proceeds thus and asks whether the incarnation of the Son of God ought to be appropriated to the Father, or to the Holy Spirit. And that it ought to be appropriated to the Father seems so.

1. The incarnation or conception of Christ is nothing other than the mission of the Son1 (to the opposite); but the mission of the Son belongs more to the Father than to the Holy Spirit: therefore by the same reasoning the incarnation and conception also.

2. Likewise, the incarnation of the Son is nothing other than His being given — whence at His Nativity we sing: A Son is given to us2 — but giving belongs most of all to the Father, according to that of John, chapter three: So God loved the world, that He gave His only-begotten Son: therefore it seems that the conception ought to be appropriated to the Father, not to the Holy Spirit.

3. Likewise, the annunciation of the conception of the Son of God was made through the Angel Gabriel, who is the strength of God3; but strength or power is appropriated to the Father, not to the Holy Spirit: therefore by the same reasoning the incarnation also.

4. Likewise, the divine power is most of all manifested in that operation whose extremes are separated by the greatest distance, that is, an infinite one; but the union of the Son of God and the creature is a union of things infinitely distant: therefore in that operation there is most of all a manifestation of the divine power. But a work of this kind is appropriated to the Father, not to the Holy Spirit: therefore the conception also4.

But on the contrary, it seems that it ought to be appropriated to the Son.

5. The work of conception pertains to the work of reparation; but the work of reparation pertains to the Word5: therefore the conception also.

6. Likewise, to Him is properly attributed the formation of the flesh, to whom is attributed the assuming [of it]; but the assuming of the flesh is attributed to the Word alone: therefore it seems that to Him alone ought the conception itself to be appropriated6.

7. Likewise, to that person ought the conception of the flesh in time most of all to be appropriated, to whom the conception from eternity most of all belongs; but this is the person of the Son, according to what is said in Proverbs, chapter eight7: The depths were not yet, and I was already conceived.

8. Likewise, a work which is most of all manifestative of the divine wisdom is to be appropriated to the person of the Son of God; but such is the mystery of the incarnation, because, as is said in Job 88, His prudence struck the proud one: therefore it seems that the sacrament of conception is to be appropriated to the Son of God.

But against this is:

1. The authority in the Creed9 (Foundations): « He was conceived of the Holy Spirit »; it is not said of the Father, or the Son. And in Luke, chapter one: The Holy Spirit shall come upon thee. Likewise in Matthew, chapter one: For that which is born in her is of the Holy Spirit.

2. Likewise, by reason10, because the work of the incarnation is manifestative of the divine goodness and charity; but this is appropriated to the Holy Spirit: therefore etc.

Conclusion

The incarnation of the Son of God ought most of all to be appropriated to the Holy Spirit, both on account of the exclusion of error and on account of the manifestation of the truth.

I respond: It must be said that the work of the incarnation (Conclusion 1) is manifestative of the divine power, wisdom, and goodness according to the diverse conditions found in it. For it happens that one may speak of it with respect to the things that can be united (Distinction), and with respect to the manner of the union, and with respect to the fruit of the union. — In comparison with the things that can be united, between which there is an infinite distance, the divine power is manifested. — But in comparison with the most fitting manner of the union, as it was suited for the human remedy, the wisdom of God is manifested. — But in comparison with the fruit or with the consequent effect, by which He offered Himself to God and the Father as an odor of sweetness11, the divine goodness, mercy, and charity are manifested. And this is what Damascene says in book three, chapter one: « There is shown at once in the incarnation the goodness, justice, and wisdom of God: goodness indeed, because He did not despise the infirmity of His own p. 99 handiwork, but His bowels were moved, when it had fallen, and He stretched forth His hand; justice, because, man having been conquered, He did not make another conquer the tyrant; wisdom, because He found the most fitting solution of the apori,12 that is, of the difficulty ». Since therefore in the work of the incarnation, according to diverse considerations, it happens that one finds things appropriated to the three persons very excellently and pre-eminently13: hence it is that the conception (Conclusion 2), since it is the work of the three persons, can be appropriated to the three persons according to diverse considerations, as the reasons that were brought forward before show.

Scripture nevertheless appropriates [it] more to the Holy Spirit than to any of the three persons (A twofold reason why it is appropriated more to the Holy Spirit), and this for a twofold reason, namely on account of the exclusion of error, and on account of the manifestation of the truth. — On account of the exclusion of error (Reason 1): because in human conception the concupiscence of foulness, and through this original guilt, is wont to insinuate itself. Lest therefore that be said to have been in the conception of Christ, He is said to have been conceived of the Holy Spirit: to exclude the carnal commingling He is said to be conceived of the Spirit14; but to exclude the foulness of concupiscence He is said to be conceived not only of the Spirit, but of the Holy Spirit.

But the other reason is on account of the manifestation of the truth (Reason 2). For that which most of all prepared the Virgin for the conception of the Son of God was the divine love. Whence, just as a woman conceives through the delight of the man15 and his adhesion, which is with desire and love of the generative power; so the blessed Virgin, on account of the singularity of love, singularly conceived God from God; and therefore she is said to have conceived of the Holy Spirit. And this reason Hugh of St. Victor assigns in a certain little book of his16, where he speaks thus: « The Virgin Mary conceived of the Holy Spirit, not because she received the seed of the offspring from the substance of the Holy Spirit, but because through the love and operation of the Holy Spirit she ministered the substance from the flesh of the Virgin for the divine offspring. For because the love of the Holy Spirit singularly burned in her heart, therefore in her flesh it wrought marvels; and because His love admitted no companion in the heart, its operation in her flesh had no exemplar ».

And thus it is plain that, on account of the exclusion of error and the manifestation of the truth, the incarnation of the Son of God ought most of all to be appropriated to the Holy Spirit (Conclusion 3). And on account of these two reasons appropriation is frequently made in Scripture, as was shown in the first book17.

From these things, moreover, the response to the objections is manifest (On the arguments to the opposite), because they conclude truly by diverse ways that the mystery of the incarnation can for diverse causes be appropriated to any of the three persons. But if anyone should wish from these to argue that the work of the incarnation ought to be appropriated more to the Father or the Son than to the Holy Spirit; to all there is one response: because they proceed from an insufficient ground and err according to consequent18, because one single reason does not suffice to appropriate [something] to one person alone, where with respect to another person a reason of greater fittingness is found; and so it is in the matter at hand.

Yet those two reasons which are founded upon this, that the incarnation of the Son of God is nothing other than mission, and that the conception is nothing other than the assuming of the flesh (To arguments 1 and 6 in the opposite), do not hold, because both mission and assuming import a relation which properly can regard the person of the Father and of the Son; but conception bespeaks an effect and operation which is common to the three persons and is appropriated to the Holy Spirit from the causes aforesaid; although other reasons of fittingness also can be assigned, whether because, the Holy Spirit being named, the other persons are understood, who is the unity and communion of both, as Augustine explains in the text19; or because in the incarnation there was a most copious outpouring of the divine goodness. And thus to the Holy Spirit the conception is appropriated (Note), both by reason of what is proper, because He is the unity of both, and by reason of what is appropriated, because He is the goodness of both. — From these things, moreover, the response to the objections can sufficiently be plain20. p. 100

Scholion

I. It is commonly held that the incarnation, under the aspect of operation or of the divine efficiency, is fittingly appropriated to the Holy Spirit; and that the words of the Creed conceived of the Holy Spirit are to be understood thus. For goodness and charity are appropriated to the Holy Spirit (I Sent. d. 34 q. 3, d. 31 p. II a. 1, 2); and the divine goodness and charity shine forth most of all in the work of the incarnation; and each operation is said to be the more appropriable to some divine person, the more there is manifested in it the attribute appropriated to that person. To this commonly received reason St. Bonav. adds two others in the body of the question.

II. Alex. Hal., p. III q. 8 m. 3 a. 1. — St. Thom., here q. 1 a. 4; Summa III q. 32 a. 1, 2. — Bl. Albert, here a. 1, 2. — Petr. a Tar., here q. 1 a. 1. — Richard. a Med., here a. 1 q. 1. — Aegid. R., here q. 1 a. 1, 2. — Dionys. Carth., concerning this and the 2 following, here q. 1.

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Apparatus Criticus
  1. Vide August., II. de Trin. c. 5. n. 7. seqq. et IV. c. 20. n. 27, ubi etiam innuitur, quod Patri conveniat mittere, de quo cfr. supra lit. Magistri, d. I. c. 1, et I. Sent. d. 15. p. I. q. 3.
    See Augustine, II On the Trinity c. 5 n. 7 ff. and IV c. 20 n. 27, where it is also intimated that it belongs to the Father to send, on which cf. above the text of the Master, d. I c. 1, and I Sent. d. 15 p. I q. 3.
  2. Isai. 9, 6, quae verba recitantur in Introitu Missae tertiae in festo Nativ. Domini. — Seq. locus Script. est Ioan. 3, 16.
    Isaiah 9, 6, which words are recited in the Introit of the third Mass on the feast of the Nativity of the Lord. — The following Scripture passage is John 3, 16.
  3. Cfr. Luc. 1, 26. — Gregor., II. in Evang. homil. 34. n. 9: Gabriel autem fortitudo Dei. — De minori cfr. I. Sent. lit. Magistri, d. XXXIV. c. 4, et Comment. q. 3.
    Cf. Luke 1, 26. — Gregory, II Homilies on the Gospels hom. 34 n. 9: But Gabriel [means] the strength of God. — On the minor [premise] cf. I Sent., the text of the Master, d. XXXIV c. 4, and the Commentary q. 3.
  4. Edd. ergo non conceptio.
    The editions [read] therefore not the conception.
  5. Cfr. supra d. 1. a. 2. q. 3.
    Cf. above d. 1 a. 2 q. 3.
  6. Codd. M O appropriari carnis conceptio.
    Codices M O [read] the conception of the flesh be appropriated.
  7. Vers. 24. — De hoc arg. cfr. supra d. 1. a. 2. q. 3. in corp.
    Verse 24. — On this argument cf. above d. 1 a. 2 q. 3 in the body.
  8. Cap. 26, 12. — De maiori cfr. I. Sent. lit. Magistri, d. XXXIV. c. 4, et Comment. q. 3.
    Chapter 26, 12. — On the major [premise] cf. I Sent., the text of the Master, d. XXXIV c. 4, and the Commentary q. 3.
  9. Scil. Apostolorum. — Testimonia seqq. sunt Luc. 1, 35, et Matth. 1, 20. — Pro contra hoc codd. G Z contra haec.
    Namely [the Creed] of the Apostles. — The following testimonies are Luke 1, 35, and Matthew 1, 20. — For against this codices G Z [read] against these.
  10. Supple cum codd. F N (T a posteriore manu) U videtur.
    Supply with codices F N (T from a later hand) U it seems.
  11. Eph. 5, 2: Tradidit [Christus] semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis.
    Eph. 5, 2: [Christ] delivered Himself for us, an oblation and a victim to God for an odor of sweetness.
  12. Est genitivus latinizati verbi Graeci ἄπορος (τοῦ ἀπόρου in textu Graeco), quod idem significat ac arcius, difficilis. — Pro apori edd. substituerunt aporiam, vocem itidem e Graeco ἀπόρροια i. e. defluxus) sumtam et latinizatam, qua quaedam ulceris species significatur. Post id est Vat. suo marte interserit vulneris et subinde post difficilis subiicit curam cet. Pro difficilis codd. F M O U exhibent difficillimi. Paulo superius post vincere tyrannum textus origin. plura addit.
    It is the genitive of the latinized Greek word ἄπορος (τοῦ ἀπόρου in the Greek text), which means the same as narrow, difficult. — For apori the editions substituted aporiam, a word likewise taken from the Greek ἀπόρροια, i.e. a flowing-down, and latinized, by which a certain kind of ulcer is signified. After id est the Vatican [edition] on its own authority inserts vulneris [of the wound] and thereupon after difficilis adds curam [the cure] etc. For difficilis codices F M O U exhibit difficillimi. A little above, after vincere tyrannum the original text adds more.
  13. In codd. A E G H K L T V X aa, omisso et, verbum praecipue ab antecedenti voce interpunctione dividitur coniungiturque cum subsequenti hinc est.
    In codices A E G H K L T V X aa, with et omitted, the word praecipue is separated by punctuation from the preceding word and joined with the following hinc est.
  14. Post de Spiritu codd. G H (L a prima manu) T V Y Z indebite repetunt sancto.
    After de Spiritu codices G H (L from the first hand) T V Y Z unduly repeat sancto.
  15. Edd. 1. 2. dilectionem, Vat. dilectionem vel delectationem. Hos pro adhaesionem codd. B G L V X (T a prima manu) adhaesibilitatem.
    Editions 1, 2 [read] love, the Vatican [edition] love or delight. For adhaesionem codices B G L V X (T from the first hand) [read] adhaesibilitatem.
  16. In libello epistolari de B. Mariae virginitate, c. 2. circa finem, ubi textus originalis sic sonat: Concepit... partui natura substantiam ministravit. Nam quia in corde, quo amor Spiritus sancti singulariter ardebat, ipsa... faciebat. Et cuius dilectio in carne illius non suscepit socium, eius operatio etc. — Pro amor Spiritus sancti, quae nostra lectio innititur codd. M O, Vat. Dei amor. Mox post in corde codd. F K subdunt eius, Vat. adiicit Virginis.
    In the epistolary booklet On the Virginity of the Blessed Mary, c. 2, near the end, where the original text reads thus: She conceived... by nature she ministered the substance for the offspring. For because in the heart, in which the love of the Holy Spirit singularly burned, she... was doing it. And whose love in her flesh admitted no companion, its operation etc. — For amor Spiritus sancti, on which our reading relies, codices M O, the Vatican [edition] [read] Dei amor [the love of God]. Soon after in corde codices F K add eius [her], the Vatican [edition] adds Virginis [of the Virgin].
  17. Dist. 34. q. 3. Cfr. ibid. d. 31. p. II. dub. 1.
    Distinction 34 q. 3. Cf. ibid. d. 31 p. II dub. 1.
  18. De qua fallacia agit Aristot., I. Elench. c. 4. (c. 5.). Vide tom. I. pag. 628, nota 1. et pag. 691, nota 5. — Paulo post pro appropriari [supple: aliquid] codd. M U ad appropriationem.
    Of which fallacy Aristotle treats, I Sophistical Refutations c. 4 (c. 5). See vol. I p. 628 note 1 and p. 691 note 5. — A little after, for appropriari [supply: something] codices M U [read] ad appropriationem.
  19. Pro carnis codd. A G L N T U V aa bb et edd. 1, 2 incarnationis. Paulo inferius pro effectum codd. A E G L T V X aa et alii cum edd. 1, 2 mendose affectum.
    For carnis codices A G L N T U V aa bb and editions 1, 2 [read] incarnationis. A little below, for effectum codices A E G L T V X aa and others with editions 1, 2 [read], erroneously, affectum.
  20. Hic c. 1. seq. Cfr. I. Sent. d. 10. per totam, ubi de Spiritu sancto sermo est ceu unice et nexu Patris et Filii. — Pro amborum unitas codd. G H aa cc et edd. 1, 2 amborum veritas.
    Here c. 1 ff. Cf. I Sent. d. 10 throughout, where there is discourse of the Holy Spirit as it were uniquely and as the bond of the Father and the Son. — For amborum unitas codices G H aa cc and editions 1, 2 [read] amborum veritas [the truth of both]. ---
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