Bonaventure — Opera Omnia

Dist. 9, Art. 1, Q. 4

Book III: On the Incarnation of the Word · Distinction 9

Textus Latinus

p. 207

Quaestio IV. Utrum cultus latriae cruci Christi exhibendus sit.

Quarto quaeritur, utrum cultus latriae sit exhibendus cruci Christi. Et quod sic, videtur.

(Fundamenta) 1. Sic adoramus crucem, sicut oramus; sed crucem exoramus illa exoratione, quae facienda est ei soli, qui adorandus est cultu latriae: ergo adoranda est adoratione latriae. Maior manifesta est; minor probatur per illud quod cantat Ecclesia¹:

O crux ave, spes unica, Hoc passionis tempore, Auge piis iustitiam, Reisque dona veniam.

Sed augere iustitiam et dare veniam est solius Dei: ergo etc.

2. Item, sic adoramus, sicut alloquimur; sed alloquimur crucem quasi intelligentem; hoc non est ratione sui, cum sit lignum purum: ergo hoc est ratione Crucifixi in ea. Sed Crucifixum adoramus adoratione latriae²: ergo et ipsam crucem.

3. Item, sic adoramus crucem, sicut reliquias Christi; sed reliquiae eodem honore honorandae sunt, quo honoratur ille cuius sunt reliquiae: si ergo Christus est adorandus adoratione latriae, videtur similiter, quod crux Christi debeat adorari.

4. Item, efficacius ducit nos ipsa vera crux Christi in Christum, quam aliqua eius imago; sed imago Christi, eo quod ducit in Christum, adoratur eadem adoratione cum ipso, videlicet latria³: ergo eadem ratione et nobilissima eius crux.

Sed contra: (Ad oppositum) 1. Crux Christi est pura creatura, non unita Verbo: ergo si latria non debetur nisi soli Deo per se, et naturae assumtae ratione personae; videtur, quod exhibere cultum latriae ipsi cruci sit idololatrare.

2. Item, Mater Christi plus Christo approximat quam crux eius, et melior et nobilior est creatura; sed Virgo Mater non est adoranda latria⁴: ergo nec ipsa vera crux.

3. Item, si crux Christi adoranda est latria, quia fuit lectulus eius: igitur cum caelum sit eius sedes, et terra scabellum pedum eius, ut dicit Propheta⁵, ergo sunt adoranda latria. Sed hoc est nefarium et impium: ergo videtur, quod cruci eius cultus latriae non sit exhibendus.

4. Item, crux Christi nihil meruit, nihil demeruit, et non magis sentit laudem quam vituperium, cum sit res insensibilis: ergo si honor debet exhiberi solummodo rei dignae laude⁶, et reverentia rei, etiam quae discernit inter honorem et contumeliam; videtur, quod ei nulla reverentia sit exhibenda.

(Quaestio incidens) . Item, quaeritur, qualiter sit adoranda et veneranda.

Conclusio

Quaelibet crux ratione Crucifixi latria est adoranda; sed ipsi vero ligno crucis, in quo Christus pependit, ut instrumento nostrae salutis etiam honor venerationis exhibendus est.

Respondeo: Dicendum ad praedictorum intelligentiam⁷, quod hic est multiplex modus dicendi. — Quidam enim dicere voluerunt, quod ipsi cruci debetur honor, qui dicitur hyperdulia (opinio 1). Et ratio huius est, quia ipsa crux fuit instrumentum totius redemptionis humanae; in ipsa enim salus et redemptio totius humani generis est facta; et ideo omnes homines debent ei esse subiecti subiectione notabili et speciali. Et propterea dicunt, debere adorari eam excellentiori adoratione, quam sit dulia, quae debetur rationali creaturae. Quia tamen crux ista nec est Deus nec ipsi divinitati aliquid unitum; ideo non est ei cultus latriae exhibendus. Propter hoc tenet medium inter latriam et duliam adoratio crucis, ut dicatur hyperdulia⁸.

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Sed quoniam adoratio sicut allocutio videtur esse solummodo inter res rationis capaces — adoratio enim quaedam oratio est ad aliquid ordinata; unde adorare est ad aliquid orare — crux autem Christi omnino caret ratione: ideo alii dixerunt (opinio 2), eam non esse adorandam, nisi in quantum in ea adoratur Christus, nec aliqua est ei honoris reverentia exhibenda nisi ratione Crucifixi, sicut nec imagini nisi ratione imaginati. Et ideo dixerunt, quod cruci Christi est cultus latriae exhibendus et nullus alius, nec duliae nec hyperduliae. Rem enim insensibilem stultum est honorare, cum pro indifferenti habeat honorem et vituperium. Et hoc nituntur confirmare per Damascenum, in capitulo de sanctis Imaginibus⁹, ubi dicit, quod non crucem adoramus, sed typum, id est figurationem. Et sic non videtur, quod crux adoretur, in quantum est res aliqua, sed in quantum est signum (non probatur). —

Verumtamen si consideremus verba Damasceni in capitulo de Cruce¹⁰, videtur, quod non solummodo cruci Christi, prout est signum, sive in quantum typus est, sed etiam ratione materiae exhibenda sit reverentia, quia non solum est veneranda figura, sed etiam verum lignum crucis, in quo Dominus pependit. In aliis vero crucibus veneranda est solum figura, non materia (distinguitur lignum crucis ab aliis crucibus). Ait enim sic: «Ipsum quidem pretiosum lignum crucis venerabile, in quo se ipsum pro nobis Christus obtulit, ut sanctificatum tactu corporis et sanguinis decenter est adorandum». Et post: «Si autem ex alia materia facta est, non materiam adoramus, absit; sed typum. Unde et si aurum et pretiosi lapides fuerint, post typi dissolutionem non sunt adoranda». Ex quo colligitur, quod aliqua ipsi cruci sit reverentia exhibenda, excepta adoratione latriae. Et huius signum est, quia Ecclesia solemnizat in crucis inventione et exaltatione¹¹ sicut in festivitatibus Sanctorum. Et ideo neuter praedictorum modorum videtur omnino sufficiens.

Propterea¹² intelligendum est, quod duplici modo exhibetur alicui honor (honor exhibetur dupliciter): aliquando in obsequium reverentiae, et iste est honor venerationis; aliquando in testimonium virtutis et famulatum complacentiae, et iste est honor adorationis. Uterque autem honor¹³ istorum offertur ipsi cruci (conclusio 1). Nam crucem adoramus et crucem veneramur; sed in hoc est differentia, quod honor venerationis exhibetur ipsi cruci tanquam instrumento nostrae salutis (conclusio 2). Unde sicut exhibemus reverentiam Sacramentis, quia est in eis aliquo modo nostrae salutis causalitas; sic cruci Christi et clavis eius aliqua reverentia est exhibenda; et respectu istius honoris habet crux in se aliquid, propter quod debet honorari. — Honor autem adorationis offertur ipsi cruci Christi ratione Crucifixi (conclusio 3) — nemo enim intendit ei placere, vel aliquid impetrare ab ea, sed ei qui in ea affixus fuit, et sic non debetur ei nisi adoratio latriae. — Sic igitur¹⁴ cruci Christi duplex honor debetur, et unus quidem est latria, alius vero non debet dici nec latria nec dulia, quia non est species adorationis, sed vocari potest honor venerationis (conclusio generalis). — Concedendum est igitur, quod crux Christi est adoranda latria.

1. Ad illud ergo quod obiicitur, quod crux Christi est pura creatura; dicendum, quod crux non adoratur ut res, sed ut signum rememorativum, ducens in Crucifixum, sicut et imago perducens ad imaginatum.

2. Ad illud quod obiicitur, quod Mater Christi plus appropinquat etc.; dicendum (notandum), quod Matri Christi debetur adoratio propria, cum ipsa sit rationis capax: unde Virginem alloquimur, cum adoramus et eius benevolentiam captamus¹⁵ et desideramus; non sic est de cruce. Cum enim adoramus, placere intendimus Crucifixo, non eius signo.

3. Ad illud quod obiicitur, quod caelum est sedes¹⁶, et terra scabellum; dicendum, quod non est simile, quia caelum et terra ducunt in Deum secundum generalem modum, quo creatura ducit in Creatorem; non sic autem est de cruce, immo est quoddam specialissimum memoriale Crucifixi.

4. Ad illud quod ultimo obiicitur, quod crux nihil meruit et nihil sentit; dicendum (duplex laus et honor), quod sicut duplex est laus, sic duplex est honor. Aliquid enim laudatur propter excellentiam suae naturae, sicut res pulcra et bona per propriam naturam¹⁷. Aliquid laudatur propter virtutis strenuitatem; et haec quidem laus respicit merita, prima vero non. — Sic et duplex est honor (quaestio incidens solvitur). Quidam exhibetur in testimonium virtutis; et iste non est exhibendus cruci nisi ratione Crucifixi, cuius quidem virtus et intelligentia et excellentia est super omnia. Alius est honor, qui exhibetur in signum alicuius nobilitatis et excellentiae; et hoc modo honor non exigit merita nec requirit virtutem in honorato, vel cognitionem, sed aliquam rationem dignitatis, ob quam debeat sibi reverentia exhiberi; et hoc modo quadam nobilitate¹⁸ Deus lignum crucis nobilitavit, dum in ea pependit et genus humanum liberavit. Et ideo crucem laudamus et veneramur ex ista nobilitate; et multiplices eius laudes decantat Ecclesia; et per praesentiam illius sacratissimi ligni multa impensa sunt fidelibus beneficia et miracula. — Et sic patent obiecta.

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Scholion

I. Opinio I. hic relata defenditur ab Henrico Gand. (Quodl. 10. q. 6.) et nonnullis aliis posterioribus theologis, et generatim docetur, quod imagines non debeamus venerari eodem cultu, licet relativo, sicut prototypa. Sed hanc opinionem plurimi cum S. Bonav. et Thoma non approbant. Communiter etiam distinguitur in genere crux, quatenus consideratur ut signum, sive imago Crucifixi, et ut res quaedam. Primo modo eadem latria adoratur quaelibet crux cum ipso Crucifixo, ad quem adoratio refertur. Secundo modo iterum communiter distinguitur ipsa crux, quam morte sua Christus consecravit, a vulgaribus crucibus. Quoad veram Christi crucem in se consideratam est opinionum differentia triplex, quarum prima est opinio hic secundo loco relata et iure reprobata; secunda est ei opposita, quae perfectam latriam verae cruci vindicare vult; tertia est media, quam hic sustinet S. Bonaventura, et cui consentit S. Thom. in Commentario (hic a. 2. quaestiunc. 4.), nisi quod ibi hunc cultum nominat hyperduliam. Sed idem in Sum. (III. q. 25. a. 4.) aliis verbis utitur: «Unde utroque modo adoratur eadem adoratione cum Christo, scilicet adoratione latriae». Hinc discipuli S. Thomae in interpretatione verae eius sententiae non consentiunt, dum alii, ut Gotti et Suarez, eum favere volunt tertiae opinioni, alii vero secundae.

II. Alex. Hal., S. p. III. q. 30. m. 3. a. 3. — Scot., Report. I. Sent. d. 16. q. unica, ad probationem. — Petr. a Tar., hic q. I. a. 2. quaestiunc. 3. — Richard. a Med., hic a. 2. q. 3. — Aegid. R., hic q. 2. a. 3.

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English Translation

Question IV. Whether the cult of latria ought to be shown to the cross of Christ.

Fourth it is asked whether the cult of latria ought to be shown to the cross of Christ. And that it ought, seems [thus]:

(Fundamenta) 1. We adore the cross in the same way we pray to it; but we entreat the cross with that entreaty which is to be made to him alone who is to be adored with the cult of latria: therefore it is to be adored with the adoration of latria. The major is manifest; the minor is proved by that which the Church chants¹:

Hail, O cross, our only hope, in this season of the Passion, increase righteousness in the devout, and grant pardon to the guilty.

But to increase righteousness and to grant pardon belongs to God alone: therefore etc.

2. Likewise, we adore in the same way we address; but we address the cross as though it understood; this is not by reason of itself, since it is mere wood: therefore this is by reason of the Crucified in it. But we adore the Crucified with the adoration of latria²: therefore the cross itself also.

3. Likewise, we adore the cross in the same way as the relics of Christ; but relics are to be honored with the same honor with which is honored the one whose relics they are: if therefore Christ is to be adored with the adoration of latria, it seems likewise that the cross of Christ ought to be adored.

4. Likewise, the very true cross of Christ leads us more efficaciously into Christ than does any image of him; but the image of Christ, because it leads into Christ, is adored with the same adoration as he himself, namely latria³: therefore by the same reasoning his most noble cross also.

On the contrary: (Ad oppositum) 1. The cross of Christ is a pure creature, not united to the Word: therefore if latria is owed to none but God alone through himself, and to the assumed nature by reason of the person; it seems that to show the cult of latria to the cross itself would be to commit idolatry.

2. Likewise, the Mother of Christ approaches Christ more closely than his cross does, and is a better and nobler creature; but the Virgin Mother is not to be adored with latria⁴: therefore neither is the true cross.

3. Likewise, if the cross of Christ is to be adored with latria because it was his couch: then since heaven is his seat, and the earth the footstool of his feet, as the Prophet says⁵, therefore they are to be adored with latria. But this is wicked and impious: therefore it seems that the cult of latria is not to be shown to his cross.

4. Likewise, the cross of Christ merited nothing, demerited nothing, and feels praise no more than reproach, since it is an insensible thing: therefore if honor ought to be shown only to a thing worthy of praise⁶, and reverence to a thing that even discerns between honor and insult; it seems that no reverence is to be shown to it.

(An incidental question) . Likewise, it is asked in what manner it is to be adored and venerated.

Conclusion

Every cross by reason of the Crucified is to be adored with latria; but to the true wood of the cross itself, on which Christ hung, as the instrument of our salvation, the honor of veneration also is to be shown.

I respond: It must be said, for the understanding of the foregoing⁷, that here there is a manifold manner of speaking. — For some have wished to say that to the cross itself is owed the honor which is called hyperdulia (opinion 1). And the reason for this is that the cross itself was the instrument of the whole human redemption; for in it the salvation and redemption of the whole human race was wrought; and therefore all men ought to be subject to it with a notable and special subjection. And on this account they say that it ought to be adored with a more excellent adoration than dulia, which is owed to a rational creature. Yet because that cross is neither God nor anything united to the divinity itself; therefore the cult of latria is not to be shown to it. On account of this the adoration of the cross holds a middle place between latria and dulia, so that it is called hyperdulia⁸.

But since adoration, like address, seems to be only among things capable of reason — for adoration is a certain prayer ordered to something; whence to adore is to pray for something — yet the cross of Christ wholly lacks reason: therefore others said (opinion 2) that it is not to be adored, except insofar as Christ is adored in it, nor is any reverence of honor to be shown to it except by reason of the Crucified, just as not to an image except by reason of the one imaged. And therefore they said that to the cross of Christ the cult of latria is to be shown and no other, neither dulia nor hyperdulia. For it is foolish to honor an insensible thing, since it holds honor and reproach as a matter of indifference. And this they strive to confirm by Damascene, in the chapter on the holy Images⁹, where he says that we do not adore the cross, but the type, that is, the figuration. And thus it does not seem that the cross is adored insofar as it is some thing, but insofar as it is a sign (not proven). —

Nevertheless if we consider the words of Damascene in the chapter on the Cross¹⁰, it seems that not only to the cross of Christ, as it is a sign, or insofar as it is a type, but also by reason of the matter is reverence to be shown, because not only is the figure to be venerated, but also the true wood of the cross, on which the Lord hung. But in other crosses only the figure is to be venerated, not the matter (the wood of the cross is distinguished from other crosses). For he says thus: «The precious wood of the cross itself indeed is venerable, on which Christ offered himself for us, and as sanctified by the touch of [his] body and blood is fittingly to be adored». And afterward: «But if it is made of other matter, we do not adore the matter, far be it; but the type. Whence also if there be gold and precious stones, after the dissolution of the type they are not to be adored». From which it is gathered that some reverence is to be shown to the cross itself, the adoration of latria excepted. And the sign of this is that the Church solemnizes the invention and exaltation of the cross¹¹ as it does the festivities of the Saints. And therefore neither of the aforesaid manners seems wholly sufficient.

On this account¹² it must be understood that honor is shown to someone in two ways (honor is shown in two ways): sometimes in the homage of reverence, and this is the honor of veneration; sometimes in testimony of virtue and the service of complacency, and this is the honor of adoration. But each of these honors¹³ is offered to the cross itself (conclusion 1). For we adore the cross and we venerate the cross; but in this there is a difference, that the honor of veneration is shown to the cross itself as to the instrument of our salvation (conclusion 2). Whence just as we show reverence to the Sacraments, because there is in them in some way a causality of our salvation; so to the cross of Christ and his nails some reverence is to be shown; and with respect to this honor the cross has in itself something on account of which it ought to be honored. — But the honor of adoration is offered to the cross of Christ itself by reason of the Crucified (conclusion 3) — for no one intends to please it, or to obtain anything from it, but him who was affixed to it, and thus nothing is owed to it but the adoration of latria. — Thus therefore¹⁴ a twofold honor is owed to the cross of Christ, and one indeed is latria, but the other ought to be called neither latria nor dulia, because it is not a species of adoration, but can be called the honor of veneration (the general conclusion). — It must therefore be conceded that the cross of Christ is to be adored with latria.

1. To that, then, which is objected, that the cross of Christ is a pure creature; it must be said that the cross is not adored as a thing, but as a commemorative sign, leading into the Crucified, just as the image also leads on to the one imaged.

2. To that which is objected, that the Mother of Christ approaches more closely etc.; it must be said (to be noted) that to the Mother of Christ a proper adoration is owed, since she herself is capable of reason: whence we address the Virgin when we adore her and seek and desire her benevolence¹⁵; it is not so with the cross. For when we adore, we intend to please the Crucified, not his sign.

3. To that which is objected, that heaven is [his] seat¹⁶, and the earth [his] footstool; it must be said that it is not similar, because heaven and earth lead into God according to the general manner by which a creature leads into the Creator; but it is not so with the cross, rather it is a certain most special memorial of the Crucified.

4. To that which is objected last, that the cross merited nothing and feels nothing; it must be said (twofold praise and honor) that just as praise is twofold, so honor is twofold. For something is praised on account of the excellence of its nature, as a thing beautiful and good by its own nature¹⁷. Something is praised on account of the strenuousness of virtue; and this praise indeed regards merits, but the former does not. — So too honor is twofold (the incidental question is resolved). One is shown in testimony of virtue; and this is not to be shown to the cross except by reason of the Crucified, whose virtue and understanding and excellence is above all things. The other is the honor which is shown as a sign of some nobility and excellence; and in this way honor does not require merits nor demand virtue in the one honored, or cognition, but some ground of dignity, on account of which reverence ought to be shown to it; and in this way by a certain nobility¹⁸ God ennobled the wood of the cross, while he hung upon it and freed the human race. And therefore we praise and venerate the cross out of this nobility; and the Church chants its manifold praises; and through the presence of that most sacred wood many benefits and miracles have been bestowed upon the faithful. — And thus the objections are clear.

Scholion

I. Opinion I, related here, is defended by Henry of Ghent (Quodlibet 10, q. 6) and by some other later theologians, and it is generally taught that we ought not to venerate images with the same cult, though relative, as the prototypes. But very many, with St. Bonaventure and Thomas, do not approve this opinion. Commonly too the cross is distinguished in general, according as it is considered as a sign, or image of the Crucified, and as a certain thing. In the first way every cross is adored with the same latria as the Crucified himself, to whom the adoration is referred. In the second way the cross itself, which Christ consecrated by his death, is again commonly distinguished from common crosses. As to the true cross of Christ considered in itself there is a threefold difference of opinions, of which the first is the opinion related here in the second place and rightly reproved; the second is its opposite, which wishes to claim perfect latria for the true cross; the third is the middle one, which St. Bonaventure here maintains, and to which St. Thomas consents in the Commentary (here a. 2, quaestiuncula 4), except that there he names this cult hyperdulia. But the same Thomas in the Summa (III, q. 25, a. 4) uses other words: «Whence in either way it is adored with the same adoration as Christ, namely with the adoration of latria». Hence the disciples of St. Thomas do not agree in the interpretation of his true opinion, while some, like Gotti and Suarez, would have him favor the third opinion, but others the second.

II. Alexander of Hales, Summa p. III, q. 30, m. 3, a. 3. — Scotus, Reportata I Sent. d. 16, q. unica, ad probationem. — Petrus a Tarantasia, here q. I, a. 2, quaestiuncula 3. — Richard of Mediavilla, here a. 2, q. 3. — Aegidius Romanus, here q. 2, a. 3.

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Apparatus Criticus

In dominica Passionis ad Vesp. — De hymno Vexilla Regis, cuius sunt strophae allatae, quique tribuitur Venantio Fortunato, cfr. Martene, III. de antiq. Eccles. ritibus, pag. 237. — In maiori pro oramus codd. I L aa cc et edd. exoramus.
On Passion Sunday at Vespers. — On the hymn Vexilla Regis, whose strophes are cited, and which is attributed to Venantius Fortunatus, cf. Martène, III, On the Ancient Rites of the Church, p. 237. — In the major [premise], for oramus (we pray) codices I L aa cc and the editions [read] exoramus (we entreat).
Cfr. supra q. 1. — In initio arg. pro sicut alloquimur edd. perperam sic alloquimur.
Cf. above, q. 1. — At the beginning of the argument, for sicut alloquimur (as we address) the editions wrongly [read] sic alloquimur (so we address).
Vide supra q. 2. — In maiori post vera crux edd. omittunt Christi in Christum; codd. K Q R U (aa a secunda manu) omittunt dumtaxat in Christum, multi alii codd. Christi tantum; nostram lectionem exhibent codd. M O, qui etiam proxime ante post ipsa vera subiungunt et beata.
See above, q. 2. — In the major [premise], after vera crux (true cross) the editions omit Christi in Christum (of Christ, into Christ); codices K Q R U (aa from a second hand) omit only in Christum, many other codices omit Christi only; our reading is exhibited by codices M O, which also, just before, after ipsa vera, add et beata (and blessed).
Cfr. q. praeced. — Subinde edd. omittunt vera.
Cf. the preceding question. — Just after, the editions omit vera (true).
Psalm. 98, 5; Isai. 66, 1. Cfr. Act. 7, 49.
Psalm 98:5; Isaiah 66:1. Cf. Acts 7:49.
Cfr. Aristot., I. Rhetor. c. 15. (c. 9.) et I. Ethic. c. 12.
Cf. Aristotle, Rhetoric I, c. 15 (c. 9) and Ethics I, c. 12.
Codd. I' N supplent est notandum.
Codices I' N supply est notandum (it must be noted).
Edd. hanc proposit. cum praecedenti coniunctam sic reddunt: Quia cum crux Christi nec sit Deus... latriae exhibendus et propter hoc quod tenet... adoratio crucis dicitur hyperdulia. — Paulo inferius pro ordinata, quam lectionem restauravimus de codd. B C D (N a secunda manu), alii codd. nec non edd. perperam ordinatum, Mox pro ad aliquid orare edd. cum aliquot codd. ad aliud orare.
The editions render this proposition, joined with the preceding, thus: Because since the cross of Christ is neither God... the cult of latria is to be shown and on account of this that it holds [a middle place]... the adoration of the cross is called hyperdulia. — A little below, for ordinata (ordered), which reading we have restored from codices B C D (N from a second hand), other codices as well as the editions [read] wrongly ordinatum; soon after, for ad aliquid orare (to pray for something) the editions with some codices [read] ad aliud orare (to pray to something else).
Libr. IV. de Fide orthod. c. 16: Nec evangelici codicis nec crucis materiam adoramus, verum id quod per haec exprimitur (ἐκτυπώματι). Quid enim alioqui discriminis est inter illam crucem, quae Dominum non exprimit et illam, quae eum repraesentat? (ed. Migne).
Bk. IV, On the Orthodox Faith, c. 16: «Neither the matter of the Gospel-book nor of the cross do we adore, but that which is expressed through these (by the figured imprint). For otherwise what difference is there between that cross which does not represent the Lord and that which represents him?» (ed. Migne).
Libr. IV. de Fide orthod. c. 11. — Paulo inferius in secundo illo cit. loco edd. pro non materiam adoramus falso substituerunt ideo materiam adoramus. Deinde ibid. post sed typum textus origin. plura exhibet, quae Bonav. omittit.
Bk. IV, On the Orthodox Faith, c. 11. — A little below, in that second cited passage, the editions have falsely substituted ideo materiam adoramus (therefore we adore the matter) for non materiam adoramus (we do not adore the matter). Then in the same place, after sed typum, the original text exhibits more, which Bonaventure omits.
Diebus 3 Maii et 14 Sept.
On the days of 3 May and 14 September.
Multi codd. Praeterea, cod. A Propter hoc.
Many codices [read] Praeterea (moreover), codex A Propter hoc (on account of this).
Codd. L N O bb honorum. Proxime ante pro autem cod. Z enim.
Codices L N O bb [read] honorum (of honors). Just before, for autem (however) codex Z [reads] enim (for).
Ita Codd. P Q Z; in aliis non congrue enim.
Thus codices P Q Z; in others, incongruously, enim (for).
Codd. M O cupimus.
Codices M O [read] cupimus (we long for).
Edd. et nonnulli codd. supplent Dei.
The editions and some codices supply Dei (of God).
Edd. hic repetunt laudatur.
The editions here repeat laudatur (is praised).
Edd. cum nonnullis codd. minus bene nobilitatione.
The editions, with some codices, less well [read] nobilitatione (by ennoblement). ---

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