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Dist. 8, Art. 2, Q. 1

Book III: On the Incarnation of the Word · Distinction 8

Textus Latinus
p. 191

Articulus II. De nativitate temporali in comparatione ad aeternam.

Consequenter quaeritur de nativitate temporali in comparatione ad aeternam. Et circa hoc quaeruntur tria.

Primo quaeritur, supposito quod in Christo duplex sit nativitas1, utrum concedendum sit, Christum bis natum esse.

Secundo quaeritur, utrum in Christo sint filiationes duae.

Tertio quaeritur, utrum sit naturalis filius ratione utriusque nativitatis, scilicet temporalis et aeternae.

Quaestio I. Utrum concedendum sit, Christum bis esse natum.

Circa primum sic proceditur et quaeritur, utrum concedendum sit, Christum bis natum esse. Et quod sic, videtur:

(Fundamenta.) 1. Augustinus de Fide ad Petrum2: « Unigenitus Dei secundo natus est, semel ex Patre, semel ex Matre » ; sed primo et secundo nasci non est nisi bis nasci: ergo videtur, quod Filius Dei bis natus est.

2. Item, Damascenus3: « In Christo duas nativitates veneramur » ; sed ubicumque est duplex nativitas, ibi est duplex nasci, et ubicumque est duplex nasci, ibi est bis nasci: ergo etc.

3. Item, Christus semel genitus est ex Patre, secundum illud Psalmi4: Semel locutus est Deus ; Glossa, id est, « Filium genuit » ; et semel natus est ex Matre; et constat, illud semel et illud non est unum, sicut temporale et aeternum: ergo ponunt in numerum. Si ergo semel et semel faciunt bis, Christus est bis natus.

4. Item, actio geminata geminat passionem5: igitur si alia est generatio, qua Pater, et alia, qua Mater genuit, ergo alia et alia vice genitus est Christus a Patre et a Matre: ergo est pluries natus; sed non ter, vel quater, et sic de aliis: ergo bis natus.

Sed contra: (Ad oppositum.) 1. Bis dicit consimilis actus geminationem — unde non dicitur aliquis aliquid fecisse bis, eo quod legit et disputavit6 — sed generatio aeterna et temporalis non est idem actus nec consimilis: ergo ratione illius duplicis nativitatis non potest dici bis natus.

2. Item, semel et bis dicunt vicissitudinem — idem enim est aliquid bis fieri et quod duabus vicibus fieri — sed apud Filium non cadit transmutatio nec vicissitudinis obumbratio7: ergo non debet dici bis natus.

3. Item, bis dicit actus interruptionem — unde convenienter dicitur aliquis bis fuisse Parisius, sed non convenienter dicitur bis fuisse homo — sed generatio, quae est aeterna ex Patre, nullatenus fuit interrupta: ergo videtur simpliciter esse falsum: Christus bis natus est8.

4. Item, hoc adverbium bis importat actus terminationem, quia de actu, qui non terminatur, non est dicere, ipsum bis exerceri; sed generatio aeterna non habet terminum, quia Filius semper generatur a Patre9: ergo etc.

5. Item, hoc adverbium bis importat successionis ordinem; sed circa Christi generationem aeternam respectu temporalis nulla cadit successio10: ergo sicut aliquis non dicitur bis natus, qui simul generatur a patre et a matre; ita non videtur, quod Christus dicatur bis natus, cum simul sit verum, ipsum dicere generari a Patre et a Matre; Pater enim nunc generat Filium, et in tempore nativitatis suae sic Virgo Maria genuit.

p. 192 6. Item, nunc temporis et nunc aeternitatis non ponunt in numerum11, cum unum claudatur in altero: ergo si Filius genitus est a Patre in nunc aeternitatis et a Matre in nunc temporis, non videtur, quod debeat dici bis natus vel genitus.

Conclusio.

Concedi potest et debet, Christum esse bis natum.

Respondeo: Dicendum, quod, sicut vult Philosophus12, (Actus tripliciter numeratur.) actus tripliciter habet numerari, videlicet subiecto et tempore et specie sive termino. Unde actus multiplicari dicitur, aut quia est in alio et alio subiecto, aut quia in alio et alio termino, aut quia in alio et alio tempore sive mensura. Cum igitur adverbium numerandi dicat numerum actus aliquo istorum modorum, necesse est, ut importet ipsum numerari. Adverbium enim, cum sit adiectivum verbi13, sub ratione verbi importat illum numerum, qui est ipsius actus, secundum quod actus, hoc est ex parte temporis sive durationis; et iste est numerus, qui est ex parte mensurae. Et quod hoc adverbium bis importet numerum actus ex parte mensurae, patet per ipsum modum loquendi. Non enim dicor bis comedisse propter duas res, quas comedi, vel propter plurificationem ex parte subiecti, sed propter multiplicationem14 ex parte temporis sive mensurae, quia comedi in alio et alio tempore. — Quoniam igitur generatio sive Christi nativitas aeterna mensuratur ipsa aeternitate, et nativitas temporalis ipso tempore, ita quod illa completionem habet in nunc aeternitatis, ista in nunc temporis; (Conclusio.) hinc est, quod concedi potest et debet, Christum bis esse natum. — Et concedendae sunt rationes et auctoritates ad hoc inductae.

Ad argumenta pro parte opposita: (Solutio oppositorum.) 1. Ad illud ergo quod primo obiicitur in contrarium, quod bis dicit eiusdem actus geminationem; (Notandum.) dicendum, quod non oportet, quod dicat geminationem eiusdem actus secundum unitatem univocationis, sed sufficit, quod dicat secundum convenientiam analogiae. Unde sicut potest concedi, quod Deus et homo sint duo entia vel res, non quod dicantur duae res vel duo entia aequivoce, sed analogice15; ita concedi potest, quod generatio Christi et aeterna et temporalis sit duplex generatio. Et sic potest concedi, quod sit bis generatus; quia tantum se extendit numerus adverbiorum numeralium respectu verbi, quantum numerus numeralium nominum respectu nominum.

(Notandum.) 2. Ad illud quod obiicitur, quod semel et bis dicunt vicissitudinem; dicendum, quod illud non est verum de significatione generali; sed semel dicit actus completionem. Quod autem dicit vicissitudinem, hoc solum est, quia adiacet actui temporali; et ideo, quia generatio Christi aeterna non subiacet actui temporali, non est necesse, quod quantum ad illam dicant vicissitudinem16.

(Notandum.) 3. Ad illud quod obiicitur, quod bis dicit interruptionem; dicendum, quod illud verum est in illis actibus, qui non numerantur sine interruptione, sicut legere, vel morari Parisius, vel aliquid tale. In his autem actibus, qui sine interruptione numerari possunt, non habet veritatem; sicut caelum dicitur bis esse revolutum, et tamen motus eius non dicitur esse discontinuatus vel interruptus. Numeratio enim revolutionum non venit ex motus discontinuatione, sed secundum circulationis completionem, et secundum illam completionem circulationis est numeratio dierum et temporum; et talis numeratio importatur per adverbium. Et quoniam generatio Christi ex Patre et Matre modum habet unum numerandi, ut praedictum est; ideo sane potest concedi, Christum bis natum esse.

4. Ad illud quod obiicitur, quod bis importat terminationem actus; (Duplex terminatio.) dicendum, quod terminatio actus dupliciter dicitur: uno modo ex completione, alio modo ex desitione. Cum ergo dicitur, quod bis importat terminationem; si intelligatur terminatio communiter ad utrumque modum, dicendum, quod verum est. Si autem dicatur terminatio per desitionem17, non habet veritatem; hoc enim accidit numerationi alicuius actus, quod non possit esse sine actus desitione, sicut tactum est.

5. Ad illud quod obiicitur, quod bis dicit successionis ordinem; dicendum similiter, quod hoc non est de necessitate, sed quando importat actus geminationem18 et successionem et respectu eiusdem principii; sic autem non est reperiri hic; et sic patet illud.

p. 193 (Notandum.) 6. Ad illud vero quod ultimo obiicitur, quod nunc temporis et nunc aeternitatis non ponunt in numerum19; dicendum, quod si loquamur de numero proprie accepto, veritatem habet; si autem large, falsitatem habet. Aeternitas enim et tempus sunt diversae mensurae per essentiam; et productio, quae mensuratur tempore, est alia a productione, quae mensuratur aeternitate, et posterior illa: et ideo illae duae productiones possunt dici et duae mensurae. Nec valet, quod una clauditur in alia; hoc enim non est per continentiam, quae tollat numerum, sicut continetur pars intra totum, sed per quandam praesuppositionem, quae quidem relinquit ordinem sive distinctionem20.

Scholion

I. Duas in Christo esse nativitates, scilicet aeternam et temporalem, est extra controversiam; unde etiam ab omnibus conceditur, eum esse bis natum, cum bis dicat numerum actuum ex parte mensurae. Hoc autem potest esse dupliciter: vel ex parte mensurae eiusdem generis, scilicet temporis, et tunc bis importat cum numero etiam vicissitudinem et interruptionem (hic solut. ad 2. 3.); vel ex parte mensurarum diversi generis, scilicet aeternitatis et temporis (cfr. solut. ad 1. 6.), et tunc importat quidem numerum, sed non vicissitudinem et interruptionem.

II. Alex. Hal., S. p. III. q. 10. m. 5. a. 1. — Scot., in utroque Scripto hic q. unica. — S. Thom., hic a. 4. cum quaestiunc.; S. III. q. 35. a. 2, praesertim ad 4. — B. Albert., hic a. 3. — Petr. a Tar., hic q. 2. a. 2. — Richard. a Med., hic a. 2. q. 1. — Aegid. R., hic q. 3. a. 1. et dub. lat. — Durand., hic q. 2. — Dionys. Carth., hic q. 2.

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English Translation

Article II. On the temporal nativity in comparison with the eternal.

Next, inquiry is made concerning the temporal nativity in comparison with the eternal. And concerning this three questions are asked.

First it is asked, supposing that in Christ there is a twofold nativity1, whether it must be conceded that Christ was born twice.

Second it is asked, whether in Christ there are two filiations.

Third it is asked, whether he is a natural son by reason of each nativity, namely the temporal and the eternal.

Question I. Whether it must be conceded that Christ was born twice.

Concerning the first the procedure is thus, and it is asked, whether it must be conceded that Christ was born twice. And that it must, seems [to be the case]:

(Foundations.) 1. Augustine, On the Faith, to Peter2: « The Only-Begotten of God was born a second time, once from the Father, once from the Mother » ; but to be born first and second is nothing other than to be born twice: therefore it seems that the Son of God was born twice.

2. Likewise, Damascene3: « In Christ we venerate two nativities » ; but wherever there is a twofold nativity, there is a twofold being-born, and wherever there is a twofold being-born, there is a being-born twice: therefore, etc.

3. Likewise, Christ was once begotten of the Father, according to that text of the Psalm4: Once has God spoken ; the Gloss, that is, « he begot the Son » ; and once he was born of the Mother; and it is established that that once and the other [once] are not one, just as the temporal and the eternal [are not one]: therefore they make up a number. If, then, once and once make twice, Christ was born twice.

4. Likewise, a doubled action doubles the passion5: therefore if the generation by which the Father [begot] is one, and the generation by which the Mother begot is another, then Christ was begotten on one occasion and another by the Father and by the Mother: therefore he was born more than once; but not three times, nor four, and so on: therefore twice.

On the contrary: (To the opposite.) 1. Twice signifies the doubling of an action of like kind — whence one is not said to have done something twice because he both read and disputed6 — but the eternal and the temporal generation are not the same nor a like-kind act: therefore by reason of that twofold nativity he cannot be said to have been born twice.

2. Likewise, once and twice signify alternation — for it is the same thing for something to come about twice and to come about on two occasions — but in the Son there falls no change nor shadow of alternation7: therefore he ought not to be said to be born twice.

3. Likewise, twice signifies an interruption of the act — whence it is fittingly said that someone was twice at Paris, but it is not fittingly said that someone was twice a man — but the generation that is eternal from the Father was in no way interrupted: therefore it seems simply false [to say]: Christ was born twice8.

4. Likewise, this adverb twice implies a termination of the act, since of an act that is not terminated one cannot say that it is performed twice; but the eternal generation has no terminus, since the Son is always being generated by the Father9: therefore, etc.

5. Likewise, this adverb twice implies an order of succession; but regarding Christ's eternal generation in respect of the temporal there falls no succession10: therefore just as one is not said to be born twice who is at the same time generated by a father and by a mother; so it does not seem that Christ should be said to be born twice, since it is at the same time true to say that he is generated by the Father and by the Mother; for the Father even now generates the Son, and at the time of his nativity the Virgin Mary thus gave birth.

p. 192 6. Likewise, the now of time and the now of eternity do not make up a number11, since the one is enclosed in the other: therefore if the Son was begotten by the Father in the now of eternity and by the Mother in the now of time, it does not seem that he ought to be said to be born or begotten twice.

Conclusion.

It can and must be conceded that Christ was born twice.

I respond: It must be said that, as the Philosopher holds12, (An act is numbered in three ways.) an act can be numbered in three ways, namely by subject and by time and by species or terminus. Whence an act is said to be multiplied either because it is in one subject and another, or because it is in one terminus and another, or because it is in one time or measure and another. Since, then, the adverb of numbering signifies the number of the act in one of those modes, it must necessarily imply that it is numbered. For the adverb, since it is an adjective of the verb13, under the formal character of the verb implies that number which is of the act itself, insofar as it is an act, that is, on the part of time or duration; and this is the number which is on the part of measure. And that this adverb twice implies the number of the act on the part of measure is clear from the very manner of speaking. For I am not said to have eaten twice on account of the two things which I ate, or on account of a plurification on the part of the subject, but on account of multiplication14 on the part of time or measure, because I ate at one time and another. — Since, then, the generation or eternal nativity of Christ is measured by eternity itself, and the temporal nativity by time itself, in such a way that the former has its completion in the now of eternity, the latter in the now of time; (Conclusion.) hence it is that it can and must be conceded that Christ was born twice. — And the reasons and authorities adduced for this must be conceded.

To the arguments for the opposite part: (Solution of the opposing arguments.) 1. To that, therefore, which is objected first to the contrary, that twice signifies the doubling of the same act; (Note.) it must be said that it is not required that it signify the doubling of the same act according to a unity of univocation, but it suffices that it signify [it] according to an agreement of analogy. Whence, just as it can be conceded that God and man are two beings or things — not that they are called two things or two beings equivocally, but analogically15 — so it can be conceded that the generation of Christ, both eternal and temporal, is a twofold generation. And thus it can be conceded that he was twice generated; because the number of numeral adverbs extends in respect of the verb just as far as the number of numeral nouns [extends] in respect of nouns.

(Note.) 2. To that which is objected, that once and twice signify alternation; it must be said that this is not true of the general signification; rather, once signifies the completion of the act. But that it signifies alternation, this is only because it is adjacent to a temporal act; and therefore, because Christ's eternal generation is not subject to a temporal act, it is not necessary that, as regards that [generation], they signify alternation16.

(Note.) 3. To that which is objected, that twice signifies interruption; it must be said that this is true in those acts which are not numbered without interruption, such as reading, or sojourning at Paris, or anything of the kind. But in those acts which can be numbered without interruption, it does not hold true; just as the heaven is said to have revolved twice, and yet its motion is not said to be discontinuous or interrupted. For the numbering of the revolutions does not come from a discontinuation of the motion, but according to the completion of the circuit, and according to that completion of the circuit there is a numbering of days and times; and such a numbering is implied by the adverb. And since the generation of Christ from the Father and the Mother has one mode of numbering, as has been said; therefore it can soundly be conceded that Christ was born twice.

4. To that which is objected, that twice implies a termination of the act; (Twofold termination.) it must be said that the termination of an act is spoken of in two ways: in one way from completion, in another way from cessation. When, therefore, it is said that twice implies a termination; if the termination is understood commonly with respect to both modes, it must be said that this is true. But if a termination by cessation17 is meant, it does not hold true; for it happens to the numbering of some act that it cannot be without the cessation of the act, as has been touched on.

5. To that which is objected, that twice signifies an order of succession; it must be said likewise that this is not of necessity, but [holds] when it implies the doubling18 of an act and a succession and in respect of the same principle; but such is not to be found here; and so that [argument] is clear.

p. 193 (Note.) 6. To that, finally, which is objected last, that the now of time and the now of eternity do not make up a number19; it must be said that if we speak of number taken properly, it holds true; but if [taken] broadly, it is false. For eternity and time are diverse measures by essence; and the production which is measured by time is other than the production which is measured by eternity, and the latter [is posterior to it]: and therefore those two productions can also be called two measures. Nor does it avail that the one is enclosed in the other; for this is not by a containment which takes away number, as a part is contained within a whole, but by a certain presupposition, which indeed leaves an order or distinction20.

Scholion

I. That there are in Christ two nativities, namely the eternal and the temporal, is beyond controversy; whence it is even conceded by all that he was born twice, since twice signifies the number of acts on the part of measure. But this can be in two ways: either on the part of a measure of the same kind, namely time, and then twice implies, along with number, also alternation and interruption (here, the solution to 2 and 3); or on the part of measures of a diverse kind, namely eternity and time (cf. the solution to 1 and 6), and then it implies number indeed, but not alternation and interruption.

II. Alexander of Hales, Summa, pt. III, q. 10, m. 5, a. 1. — Scotus, in both Scripta here, the single question. — St. Thomas, here a. 4 with the little question; Summa III, q. 35, a. 2, especially ad 4. — Bl. Albert, here a. 3. — Peter of Tarentaise, here q. 2, a. 2. — Richard of Middleton, here a. 2, q. 1. — Giles of Rome, here q. 3, a. 1, and the broad doubt. — Durandus, here q. 2. — Dionysius the Carthusian, here q. 2.

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Apparatus Criticus
  1. Cfr. hic lit. Magistri, c. 2.
    Cf. here the text of the Master, c. 2.
  2. Cap. 2. n. 10, ubi textus origin. pro Dei exhibet Deus. — Post Unigenitus Dei edd. interserunt primo et. Cfr. hic lit. Magistri, c. 2.
    Ch. 2, n. 10, where the original text presents Deus for Dei. — After Unigenitus Dei the editions insert primo et ("first and"). Cf. here the text of the Master, c. 2.
  3. Libr. III. de Fide orthod. c. 7. Vide hic lit. Magistri, c. 2.
    Bk. III of On the Orthodox Faith, c. 7. See here the text of the Master, c. 2.
  4. Psalm. 61, 12. — Glossa, quae habetur apud Petr. Lombardum et Lyranum, formata est ex illo August., Enarrat. in hunc loc. n. 18: Apud se semel Deus locutus est, quia unum Verbum genuit Deus. — Mox post constat codd. F N Y bb interiiciunt quod. Subinde pro non est unum edd. cum nonnullis codd. substituunt non esse unum, et Vat. post sicut bene subdit nec.
    Psalm 61:12 [Vulg.]. — The Gloss, which is found in Peter Lombard and Lyra, was formed from that text of Augustine, Expositions on this passage, n. 18: In himself God has spoken once, because God begot one Word. — Soon after constat the codices F N Y bb insert quod. Then for non est unum the editions, with several codices, substitute non esse unum, and the Vatican edition rightly adds nec after sicut.
  5. Gilb. Porret., de Sex Principiis, c. de Actione: Omnis enim actio passionis est effectiva. — In fine arg. post natus edd. et aliquot codd. addunt est Christus.
    Gilbert of Poitiers, On the Six Principles, c. on Action: For every action is productive of a passion. — At the end of the argument, after natus the editions and several codices add est Christus.
  6. Generatim siquidem numerus dicit unitates eiusdem rationis, quia est multitudo mensurata per unum. Cfr. Aristot., X. Metaph. text. 20. seq. (IX. c. 6.).
    For number in general signifies units of the same account, since it is a multitude measured by a unit. Cf. Aristotle, Metaphysics X, text 20 ff. (IX, c. 6).
  7. Iac. 1, 17. — Ante duabus vicibus codd. B O Z bb omittunt quod.
    James 1:17. — Before duabus vicibus the codices B O Z bb omit quod.
  8. De maiori notentur verba Petr. Hispan., Summul. tr. de Distribut. c. de Signis distrib. quantitatis: Quotiescunque fuisti Parisius, toties fuisti homo; sed bis fuisti Parisius: ergo bis fuisti homo; quod est falsum, quia haec dictio bis importat interruptionem eius cui adiungitur, sed actus essendi hominem non fuit interruptus in te. — Cod. O hic addit: Praeterea, quamvis Deus fuerit ab aeterno et post simul cum tempore, non tamen Deus dicitur bis fuisse; similiter, ut videtur, licet Christus fuerit semel natus de Matre, semel de Patre, non propter hoc debet dici bis natus, cum in ipso non cadat interruptio.
    For the major premise note the words of Peter of Spain, Summulae, tr. on Distribution, c. on Signs distributive of quantity: As often as you were at Paris, so often you were a man; but twice you were at Paris: therefore twice you were a man; which is false, because this word "twice" implies an interruption of that to which it is joined, but the act of being a man was not interrupted in you. — Codex O here adds: Moreover, although God existed from eternity and afterward together with time, yet God is not said to have existed twice; likewise, as it seems, although Christ was born once of the Mother, once of the Father, he ought not on this account to be said to be born twice, since in him there falls no interruption.
  9. Cfr. I. Sent. d. 9. q. 4.
    Cf. I Sentences, d. 9, q. 4.
  10. Nam aeternum complectitur exceditque temporale. — Immediate post pro ergo sicut codd. A G H I K L N T U aa ergo si. In fine arg. pro sic Virgo Vat. cum codd. N T sicut Virgo.
    For the eternal embraces and exceeds the temporal. — Immediately after, for ergo sicut the codices A G H I K L N T U aa [read] ergo si. At the end of the argument, for sic Virgo the Vatican edition with codices N T [reads] sicut Virgo.
  11. Plurimi codd., relicto consueto loquendi modo, in numero. Subinde pro ergo si, quae lectio habetur in codd. A K Z bb, Vat. ergo cum, multi codd. cum edd. 1, 2 ergo tantum, perperam suppressa vocula si.
    Very many codices, abandoning the customary manner of speaking, [read] in numero. Then for ergo si, which reading is found in codices A K Z bb, the Vatican edition [reads] ergo cum, [and] many codices with editions 1 and 2 [read] ergo tantum, the particle si being wrongly suppressed.
  12. Libr. V. Phys. text. 34-42. (c. 4.). Cfr. VII. text. 5. (c. 1.). — Subinde pro habet cod. E potest.
    Physics bk. V, text 34–42 (c. 4). Cf. VII, text 5 (c. 1). — Then for habet codex E [reads] potest.
  13. Priscian., XV. Grammat. c. 1. docet: Adverbium est pars orationis indeclinabilis, cuius significatio verbis adiicitur. Hoc enim perficit adverbium verbis additum, quod adiectiva nomina appellativis nominibus adiuncta, ut prudens homo prudenter agit etc. — Paulo superius pro aliquo istorum plurimi codd. perperam aliquorum istorum. Voci istorum edd. annectunt trium. Mox pro Adverbium enim Vat. Adverbium autem, et deinde pro actus, hoc est edd. actus hic est.
    Priscian, Grammar XV, c. 1, teaches: An adverb is an indeclinable part of speech, whose signification is added to verbs. For an adverb added to verbs accomplishes this, [just] as adjectival nouns joined to appellative nouns, as a prudent man acts prudently, etc. — A little above, for aliquo istorum very many codices wrongly [read] aliquorum istorum. To the word istorum the editions attach trium. Soon, for Adverbium enim the Vatican edition [reads] Adverbium autem, and then for actus, hoc est the editions [read] actus hic est.
  14. Codd. A E G H I N T U multiplicitatem.
    The codices A E G H I N T U [read] multiplicitatem.
  15. Cfr. I. Sent. d. 7. q. 4. in corp.; d. 8. p. II. q. 4. ad 2; d. 14. a. 1. q. 2, ubi idem de duplici processione Spiritus sancti docetur; d. 25. a. 2. q. 2. — Pro aequivoce Vat. univoce. Sincerius legeretur univoce nec aequivoce. Paulo superius pro secundum unitatem univocationis cod. F secundum convenientiam univocationis.
    Cf. I Sentences, d. 7, q. 4, in the body; d. 8, pt. II, q. 4, ad 2; d. 14, a. 1, q. 2, where the same is taught concerning the twofold procession of the Holy Spirit; d. 25, a. 2, q. 2. — For aequivoce the Vatican edition [reads] univoce. It would be read more truly univoce nec aequivoce ("univocally nor equivocally"). A little above, for secundum unitatem univocationis codex F [reads] secundum convenientiam univocationis.
  16. Cfr. I. Sent. d. 5. dub. 8. — Paulo ante pro quod quantum codd. A G N quod et quantum, edd. quod etiam quantum, et pro dicant edd. nec non codd. K O Z bb et alii dicat.
    Cf. I Sentences, d. 5, dub. 8. — A little before, for quod quantum the codices A G N [read] quod et quantum, the editions [read] quod etiam quantum, and for dicant the editions as well as codices K O Z bb and others [read] dicat.
  17. Vat. addit tantum. Paulo post pro actus desitione cod. A actus defectione.
    The Vatican edition adds tantum. A little after, for actus desitione codex A [reads] actus defectione ("the failing of the act").
  18. Codd. R T bb generationem. Paulo inferius pro reperiri codd. E K T Z bb reperire.
    The codices R T bb [read] generationem. A little below, for reperiri the codices E K T Z bb [read] reperire.
  19. Vide solut. ad 1. De seqq. cfr. I. Sent. d. 2. p. I. a. 1. et 2.
    See the solution to 1. On what follows, cf. I Sentences, d. 2, pt. I, a. 1 and 2.
  20. Sicut et creatura praesupponit Creatorem, et ambo numerantur ut duo, licet in nullo univocentur. — Pro praesuppositionem codd. A G I L U Z aa et edd. 1, 2 praesumtionem.
    Just as a creature also presupposes its Creator, and both are numbered as two, although they are univocal in nothing. — For praesuppositionem the codices A G I L U Z aa and editions 1 and 2 [read] praesumtionem. ---
← Dist. 8, Art. 1, Q. 3Dist. 8, Art. 2, Q. 2→