Bonaventure — Opera Omnia

Dist. 1, Part 2, Art. 2, Q. 2

Book IV: On the Sacraments · Distinction 1

Textus Latinus

p. 39

QUAESTIO II. De forma sive de integritate circumcisionis.

Secundo quaeritur de forma sive de integritate circumcisionis. Et dicit Hugo in libro de Sacramentis¹, quod tria sunt, quae sunt de integritate eius, scilicet sexus masculinus, membrum praeputii et dies octavus.

1. Sed ostenditur, quod de integritate huius Sacramenti non debet esse sexus: quia remedium debet respondere morbo; sed in morbo non est sexus distinctio nec determinatio, quia communiter est in omni sexu: ergo nec in remedio debet esse distinctio.

2. Item, videtur, quod membrum praeputii non debeat esse de substantia Sacramenti: quia Sacramenta sunt in honestatem et decorem; sed illud membrum est verecundum et inhonestum: ergo nullo modo debet fieri circa illud membrum; aut si fit, quaero, quare magis circa illud quam circa aliud?

Item, quod octavus dies non sit de substantia Sacramenti, ostenditur:

1. Quia nec in baptismo nec in sacramentis legis naturae est determinatio temporis: ergo nec in Sacramentis legis scriptae debet esse².

2. Item, si tempus illud est de necessitate, si post fiat, Sacramentum nullius est efficaciae: ergo nihil valuit Abrahae nec aliquibus de domo eius³; et iterum, nihil valuit illis quos circumcidit Iosue; et iterum, nihil valebat proselytis. Et ex hoc sequitur, quod si aliquis negligebat diem octavum, quod nullo modo posset curari ab originali, quia nec per circumcisionem nec alio modo, quia non erat aliud remedium.

3. Item, si fuit de necessitate: ergo omnes illi viri, qui fuerunt in deserto, fuerunt transgressores, quia nullus eorum fuit circumcisus.

4. Item, si erat de substantia, tunc ergo non debebat praeveniri: ergo parvulum morientem ante octavum diem necesse erat damnari, quia masculus incircumcisus damnabatur⁴; et ante non debebat circumcidi: ergo etc.

Sed contra: 1. Quod sit de necessitate, probatur: quia circumcisio est Sacramentum necessitatis, quia cadit sub praecepto; sed omnia ista tria praecepta sunt, Genesis decimo septimo⁵⁶: ergo omnia sunt de necessitate. Ibi enim dicitur: Masculus,

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cuius praeputii caro circumcisa non fuerit, peribit etc.; et iterum: Infans octo dierum circumcidetur.

2. Item, quod tempus sit de substantia, ostenditur: quia circumcisio significabat utramque circumcisionem, scilicet primam in anima a culpa, et secundam in corpore a miseria, quae futura erat in octava resurrectionis: ergo octavus dies erat de integritate significationis, ergo et de integritate Sacramenti^1b.

3. Item, praeceptum de circumcisione est praeceptum affirmativum, quod obligat ad aliquod tempus, non ad omne, ergo determinato tempore in praecepto, obligat^2b ad illud: ergo cum in praecepto illo sit determinatio temporis, in quo instituitur circumcisio, tempus determinatum est de necessitate circumcisionis.

### CONCLUSIO. De necessitate circumcisionis simpliciter sunt sexus masculinus et membrum; tempus vero necessario observandum erat ob praeceptum.

Respondeo: Dicendum, quod duo ex istis, scilicet sexus et membrum, sunt de necessitate circumcisionis simpliciter; sed tempus uno modo est de necessitate, alio modo non. Est enim in hoc Sacramento tria considerare, scilicet efficaciam, significantiam et observantiam. Quantum ad efficaciam nihil facit; quantum ad significantiam est de congruitate, quia expressius significat; quantum ad observantiam est de necessitate, quia cadit sub praecepto; unde peccat qui negligit observare.

1. Ad illud ergo quod obiicitur primo, quod in morbo non est distinctio, ergo etc.: dicendum, quod circumcisio non tantum fuit in remedium, sed etiam in signum distinctionis, ut gens Iudaeorum ab aliis discerneretur, ex quo Christus debebat ab ea nasci^3b; et quia propagatio et genealogia attenditur penes mares: ideo illis data fuit, non mulieribus.

2. Ad illud quod obiicitur, quod membrum illud non deberet esse, quia est verecundum: dicendum, quod membrum illud maxime conveniebat significationi circumcisionis et efficaciae. Circumcisio enim data fuit in pactum, sicut dicitur Genesis decimo septimo^4b, et hoc pactum est certitudo, quod Christus ex gente illa esset nasciturus. Fuit etiam data in remedium contra originale peccatum; unde dicitur Genesis decimo septimo: Masculus, cuius caro praeputii circumcisa non fuerit, peribit etc. Fuit similiter data in meritum obedientiae; meruit enim Abraham et posteri eius sic Domino obediendo. Fuit etiam data in signum repressionis concupiscentiae; unde significat, quid sit agendum, sive a quo sit cessandum. — Et quia per praeputium est generatio, et sic convenit pacto generationis; est originalis culpae^5b transfusio, et sic convenit remedio circumcisionis; et in praeputio regnat inobedientia et concupiscentia, ab oppositis per ipsius significationem et ab ipso factam ablationem et meretur obedientia et significatur continentia. Ideo rectissime convenit^6b. — Quod ergo dicit, quod est membrum ignobile; dicendum, quod de sui natura est nobile, sed factum est ignobile propter culpam, unde per remedium nobilitatur; unde primae ad Corinthios duodecimo^7b dicitur, quod membris ignobilioribus abundantiorem honorem circumdamus; et hoc intelligitur, dum passionibus et desideriis obviatur.

Ad illud quod quaeritur de tempore, dicendum, sicut dictum est, quod quantum ad efficaciam nihil facit; unde aeque bene curabat circumcisio proselytos, ut etiam parvulos, est tamen congruentia quantum ad significationem.

1. Quod obiicitur de baptismo, dicendum, quod res circumcisionis erat circumcisio a culpa et a miseria^8b. Circumcisio a culpa significabatur in actu et materia, sed circumcisio a miseria per actum et materiam non significabatur; et ideo congruum fuit tempus addere, per quod significaretur. Baptismus autem ratione immersionis et elevationis expresse significat mortem et resurrectionem; ideo non fuit congruum addere. Et sic dies octavus est de bene esse circumcisionis quantum ad significantiam; est tamen de necessitate quantum ad observantiam, quia cadit in praecepto^9b. — Et ratio huius fuit: quia Sacramentum illud fuit poenale; ideo oportuit observare tempus, quia, si ante octavum diem circumcideretur, propter teneritudinem posset perire; si ultra differretur, esset periculum propter mortem,

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et libenter differrent propter dolorem. Ideo voluit eis Dominus praefigere terminum.

3. 4. Ad illud quod obiicitur, quod si est de necessitate praecepti, non poterat differri nec praeveniri sine peccato; dicendum, quod circa hoc duplex fuit opinio: una quidem, quod praeveniri non poterat nec differri sine peccato, nisi interveniret Dei auctoritas, vel etiam necessitas. Et utraque fuit in viris, qui fuerunt in deserto incircumcisi, ut dicunt: necessitas propter periculum, quia ad motum nubis movebantur^1c, et ideo circumcisionem servare non poterant; divina etiam auctoritas fuit dispensans, quia in deserto erant, in quo non poterant gentibus commisceri nec indigebant distingui. Rursus, Dominus voluit, ob figuram circumcisionem differri, ut una generalis circumcisio fieret in terra promissionis in signum illius quae futura erat in patria. Et isti dicunt, quodsi de parvulis timerent, quod tempus circumcisionis poterat et debebat praeveniri; alioquin puer damnabatur, sicut modo damnatur puer non baptizatus. — Sed haec positio, licet probabilis videatur, tamen mori repugnat Iudaeorum, quem nunc observant; et credibile est, quod a Patribus acceperunt. Nullum enim ante octavum diem circumcidunt. — Contrarietatem etiam habet in se ipsa: quia, si ob necessitatem infirmitatis poterat differri, cum parvulus erat in gravi infirmitate, non debebat secundum eos circumcidi, sed diutius exspectari; et iterum, si non poterat sine peccato differri, qualiter poterat praeveniri, ex quo Dominus illum^2c praefixerat?

Et ideo alia opinio est et probabilior, quod non debebant praevenire nec differre, nisi Dominus ipse dispensaret, alioquin peccabant. Et si tu obiicias, quod tunc puer damnaretur, quia scribitur: Masculus, cuius caro etc.; dicendum, quod secundum translationem Septuaginta habetur: Cuius praeputii caro octava die circumcisa non fuerit; et quamvis in nostra translatione non repetatur^3c, tamen intelligitur repeti sub ea conditione, in qua fuit praeceptum. Et quia^4c non erant obligati, eodem remedio curabantur, quo mulieres. — Sed huic positioni occurrit difficultas: esto enim, quod parvulus ille mundatus illo remedio viveret usque ad octo dies^5c, et tunc non circumcideretur, aut salvatur, aut non. Si non salvatur: ergo ex peccato patris amittit gratiam, aut eam non habuit; sed constat, quod propter peccatum patris non potest eam perdere: ergo nunquam habuit. — Si salvatur; et non est octavo die circumcisus: ergo non est verum, quod dicit Dominus: Masculus, cuius caro etc.

Propter hoc igitur respondendum, quod currente circumcisione, alia remedia non disponebant parvulum nisi cum hac conditione, quod ipse esset impossibilis^6c ad implendum mandatum de circumcisione: et ita propter impossibilitatem absolvebatur et si moriturus erat ante octavum diem, disponebant, et curabatur; sed victurus non curabatur, quousque mandatum esset totum impletum. Et hoc totum est probabile; et ideo hanc opinionem credo saniorem. — Si autem Dominus dispensaret, tunc secus esset; et ita dicunt factum esse circa viros, qui fuerunt in deserto. — Aliqui tamen dicunt, quod peccaverunt, quia ex contemptu dimiserunt^7c; sed tamen illud non est credibile, quod omnes ita mandatum Dei contemnerent.

Si autem obiicias similiter de parvulo, qui praeventus morte non baptizatur, utrum in fide parentum salvetur; dico, quod non, quia baptismus propter suam generalitatem et perfectionem et temporis indeterminationem alia remedia evacuavit; non sic autem circumcisio. — Huius autem positionis probabilitas habetur ex auctoritate, quia Proverbiorum quarto^8c dicit Salomon: Unigenitus eram coram matre mea; ubi dicitur in Glossa, quod filius Bersabee, alius parvulus, « non fuit nominatus, quia ante octavum diem est mortuus », et ita non fuit circumcisus. Habetur ex ratione, quia nullum animal offerebatur Domino ante octavum diem^9c. Habetur etiam ex more Iudaeorum, quem modo observant. Et ideo haec positio magis est tenenda^10c.

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English Translation

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QUESTION II. On the form, or the integrity, of circumcision.

Secondly, the question is asked concerning the form, or the integrity, of circumcision. And Hugh says in the book On the Sacraments¹ that there are three things which belong to its integrity, namely the male sex, the member of the foreskin, and the eighth day.

1. But it is shown that sex ought not to belong to the integrity of this Sacrament: because the remedy ought to correspond to the disease; but in disease there is no distinction or determination of sex, since it is common to every sex: therefore neither in the remedy ought there to be any distinction.

2. Likewise, it seems that the member of the foreskin ought not to belong to the substance of the Sacrament: because the Sacraments are for decency and seemliness; but that member is shameful and unseemly: therefore in no way ought anything to be done about that member; or if it is done, I ask, why rather about that one than about another?

Likewise, that the eighth day is not of the substance of the Sacrament is shown:

1. Because neither in baptism nor in the sacraments of the law of nature is there a determination of time: therefore neither in the Sacraments of the written law ought there to be².

2. Likewise, if that time is of necessity, then if it is done afterward, the Sacrament is of no efficacy: therefore it was of no avail to Abraham nor to any of his household³; and again, it was of no avail to those whom Joshua circumcised; and again, it was of no avail to proselytes. And from this it follows that if anyone neglected the eighth day, he could in no way be healed from original [sin], because neither by circumcision nor by any other means, since there was no other remedy.

3. Likewise, if it was of necessity: then all those men who were in the desert were transgressors, since none of them was circumcised.

4. Likewise, if it was of the substance, then it ought not to have been anticipated: therefore a little one dying before the eighth day would necessarily have to be damned, because an uncircumcised male was condemned⁴; and before [the eighth day] he ought not to have been circumcised: therefore etc.

On the contrary: 1. That it is of necessity is proved: because circumcision is a Sacrament of necessity, since it falls under a precept; but all those three things are commanded, in Genesis seventeen⁵⁶: therefore all are of necessity. For there it is said: The male,

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the flesh of whose foreskin shall not have been circumcised, shall perish, etc.; and again: The infant of eight days shall be circumcised.

2. Likewise, that the time is of the substance is shown: because circumcision signified both circumcisions, namely the first in the soul from guilt, and the second in the body from misery, which was to come at the eighth [day] of the resurrection: therefore the eighth day was of the integrity of the signification, therefore also of the integrity of the Sacrament^1b.

3. Likewise, the precept concerning circumcision is an affirmative precept, which obliges for some time, not for every time; therefore, the time being determined in the precept, it obliges^2b for that [time]: therefore, since in that precept there is a determination of the time at which circumcision is instituted, the determined time is of the necessity of circumcision.

### CONCLUSION. Of the absolute necessity of circumcision are the male sex and the member; but the time had to be necessarily observed on account of the precept.

I respond: It must be said that two of these, namely sex and the member, are of the necessity of circumcision absolutely; but the time in one way is of necessity, in another way not. For in this Sacrament three things are to be considered, namely its efficacy, signification, and observance. As to efficacy it contributes nothing; as to signification it belongs to fittingness, because it signifies more expressly; as to observance it is of necessity, because it falls under a precept; hence he sins who neglects to observe it.

1. To that, then, which is objected first, that in disease there is no distinction, therefore etc.: it must be said that circumcision was not only for a remedy, but also for a sign of distinction, that the people of the Jews might be distinguished from others, from whom Christ was to be born^3b; and because propagation and genealogy are reckoned through the males: therefore it was given to them, not to the women.

2. To that which is objected, that that member ought not to be [the place of it], because it is shameful: it must be said that that member was most fitting for the signification of circumcision and for its efficacy. For circumcision was given as a covenant, as is said in Genesis seventeen^4b, and this covenant is the assurance that Christ was to be born from that people. It was also given as a remedy against original sin; hence it is said in Genesis seventeen: The male, the flesh of whose foreskin shall not have been circumcised, shall perish, etc. It was likewise given as a merit of obedience; for Abraham and his posterity merited by thus obeying the Lord. It was also given as a sign of the repression of concupiscence; hence it signifies what is to be done, or from what one is to cease. — And because through the foreskin there is generation, and so it accords with the covenant of generation; it is the transfusion of original guilt^5b, and so it accords with the remedy of circumcision; and in the foreskin there reign disobedience and concupiscence, and from the opposites, by its signification and by the removal made upon it, obedience is merited and continence is signified. Therefore it accords most rightly^6b. — As to what he says, that it is an ignoble member; it must be said that of its own nature it is noble, but it was made ignoble on account of guilt, whence through the remedy it is ennobled; hence in First Corinthians twelve^7b it is said that upon the more ignoble members we bestow more abundant honor; and this is understood [to hold] when the passions and desires are resisted.

To that which is asked concerning the time, it must be said, as has been said, that as to efficacy it contributes nothing; hence circumcision healed proselytes equally as well as little ones, yet there is a fittingness as to signification.

1. As to what is objected concerning baptism, it must be said that the reality of circumcision was circumcision from guilt and from misery^8b. Circumcision from guilt was signified in the act and the matter, but circumcision from misery was not signified through the act and the matter; and therefore it was fitting to add the time, by which it might be signified. But baptism, by reason of immersion and emergence, expressly signifies death and resurrection; therefore it was not fitting to add [a time]. And thus the eighth day belongs to the well-being of circumcision as to signification; yet it is of necessity as to observance, because it falls under a precept^9b. — And the reason for this was: that that Sacrament was penal; therefore it was necessary to observe the time, because, if [the child] were circumcised before the eighth day, on account of his tenderness he might perish; if it were deferred longer, there would be danger on account of death,

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and they would gladly defer it on account of the pain. Therefore the Lord willed to set a fixed term for them.

3. 4. To that which is objected, that if it is of the necessity of the precept, it could not be deferred nor anticipated without sin; it must be said that on this point there was a twofold opinion: one indeed, that it could not be anticipated nor deferred without sin, unless the authority of God intervened, or also necessity. And both were present in the men who were uncircumcised in the desert, as they say: necessity on account of the danger, because they were moved at the motion of the cloud^1c, and therefore could not observe circumcision; the divine authority also was dispensing, because they were in the desert, where they could not mingle with the nations nor needed to be distinguished. Again, the Lord willed, for the sake of the figure, that circumcision be deferred, so that one general circumcision might be made in the land of promise as a sign of that which was to come in the fatherland. And these men say that if they feared concerning the little ones, the time of circumcision could and ought to be anticipated; otherwise the child was damned, just as now an unbaptized child is damned. — But this position, although it may seem probable, nevertheless is repugnant to the custom of the Jews, which they now observe; and it is credible that they received it from the Fathers. For they circumcise none before the eighth day. — It also has a contrariety within itself: because, if on account of the necessity of infirmity it could be deferred, when the little one was in grave infirmity, he ought not, according to them, to be circumcised, but to be awaited longer; and again, if it could not be deferred without sin, how could it be anticipated, since the Lord had fixed it^2c?

And therefore there is another and more probable opinion: that they ought neither to anticipate nor to defer, unless the Lord himself dispensed; otherwise they sinned. And if you object that then the child would be damned, because it is written: The male, the flesh of whom etc.; it must be said that according to the translation of the Seventy it reads: Whose foreskin's flesh shall not have been circumcised on the eighth day; and although in our translation it is not repeated^3c, yet it is understood to be repeated under that condition under which it was commanded. And because^4c they were not obliged, they were healed by the same remedy as the women. — But a difficulty meets this position: for suppose that that little one, cleansed by that remedy, lived up to eight days^5c, and then was not circumcised — either he is saved, or not. If he is not saved: then by the sin of the father he loses grace, or he did not have it; but it is established that on account of the sin of the father he cannot lose it: therefore he never had it. — If he is saved; and he is not circumcised on the eighth day: then it is not true what the Lord says: The male, whose flesh etc.

On account of this, therefore, it must be answered that, circumcision being in force, the other remedies did not dispose the little one except on this condition, that he himself was incapable^6c of fulfilling the mandate concerning circumcision: and so on account of the impossibility he was absolved, and if he was about to die before the eighth day, they would dispose [him], and he was healed; but one about to live was not healed, until the mandate was wholly fulfilled. And this whole [view] is probable; and therefore I believe this opinion the sounder. — But if the Lord dispensed, then it would be otherwise; and so they say it was done concerning the men who were in the desert. — Some, however, say that they sinned, because they omitted it out of contempt^7c; but yet that is not credible, that all should so despise the mandate of God.

But if you object likewise concerning the little one who, prevented by death, is not baptized, whether he is saved in the faith of his parents; I say no, because baptism, on account of its generality and perfection and the indeterminateness of its time, evacuated the other remedies; but not so circumcision. — Now the probability of this position is had from authority, because in Proverbs four^8c Solomon says: I was the only-begotten before my mother; where it is said in the Gloss that the son of Bathsheba, another little one, "was not named, because he died before the eighth day," and so he was not circumcised. It is had from reason, because no animal was offered to the Lord before the eighth day^9c. It is had also from the custom of the Jews, which they now observe. And therefore this position is rather to be held^10c.

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Apparatus Criticus

1
Libr. I. p. XII. c. 2.
[Hugh of St. Victor, On the Sacraments,] Book I, part XII, c. 2.
2
In edd. additur determinatio temporis, videlicet dies octavus.
In the editions there is added the determination of time, namely the eighth day.
3
Gen. 17, 23, ubi insinuatur, Abraham filium suum Ismael et omnes vernaculos domus suae circumcidisse. Iosue (5, 2. seqq.) circumcidit omnes qui praeceptum de circumcisione neglexerant. — Superius pro de necessitate cod. F de integritate.
Gen. 17:23, where it is intimated that Abraham circumcised his son Ishmael and all the home-born of his house. Joshua (5:2ff.) circumcised all who had neglected the precept concerning circumcision. — Above, for of necessity codex F [reads] of integrity.
4
Edd. supplent determinatio temporis.
The editions supply the determination of time.
5
Cfr. Gen. 17, 14, qui in seq. arg. allegatur. — Conclusionem arg. exhibent edd. sic: ergo videtur, quod octavus dies non fuit de substantia circumcisionis.
Cf. Gen. 17:14, which is cited in the following argument. — The editions give the conclusion of the argument thus: therefore it seems that the eighth day was not of the substance of circumcision.
6
Vers. 14, ubi Vulgata, quam edd. sequuntur, delebitur pro peribit. — Seq. textus est ibid. v. 12. — In fine arg. codd. R N aa subiungunt ergo omnia sunt de necessitate, edd. ergo videtur, quod octavus dies sit de necessitate Sacramenti circumcisionis.
Verse 14, where the Vulgate, which the editions follow, [reads] shall be blotted out for shall perish. — The following text is ibid. v. 12. — At the end of the argument codd. R N aa subjoin therefore all are of necessity; the editions [read] therefore it seems that the eighth day is of the necessity of the Sacrament of circumcision.
1b
Hugo a S. Vict., I. de Sacram. p. XII. c. 2: Octonarius vero in sacra Scriptura aliquando tempus resurrectionis significat, quod post praesentem quae septem diebus currit vitam sequitur; aliquando tempus gratiae, in quo quasi post sabbatum Legis aeterna bona servientibus Deo promittuntur. Merito igitur prima illa circumcisio, quae Sacramentum erat illarum duarum (cfr. supra pag. 38, nota 12.), iussa est fieri octavo die, ut ostenderetur, quod in tempore gratiae corda circumcidenda erant per emundationem iniquitatis, et in tempore resurrectionis corpora per depositionem corruptionis. Cfr. hic lit. Magistri, c. 9. — Pro Sacramenti cod. Y circumcisionis, et pro de integritate significationis cod. R de necessitate significationis.
Hugh of St. Victor, On the Sacraments I, part XII, c. 2: The number eight in sacred Scripture sometimes signifies the time of the resurrection, which follows the present life that runs in seven days; sometimes the time of grace, in which, as if after the sabbath of the Law, the eternal goods are promised to those who serve God. Rightly, therefore, that first circumcision, which was the Sacrament of those two (cf. above p. 38, note 12), was commanded to be done on the eighth day, that it might be shown that in the time of grace hearts were to be circumcised through the cleansing of iniquity, and in the time of the resurrection bodies through the laying-aside of corruption. Cf. here the Master's text, c. 9. — For of the Sacrament codex Y [reads] of circumcision, and for of the integrity of the signification codex R [reads] of the necessity of the signification.
2b
Ita bene cod. Z, in aliis obligabat.
Thus rightly codex Z; in the others, it was obliging.
3b
Cfr. quaest. praeced. ad q. 2. incid. Hugo a S. Vict., I. de Sacram. p. XII. c. 2, censet, hoc ideo esse factum, ut videlicet ostenderetur, quod illa exterior circumcisio animabus [quae in s. Scriptura per masculinum sexum significantur] sanctificationem contulit, sed carni [per muliebrem sexum significatae] non abstulit corruptionem. — Cod. F ex ea nasci.
Cf. the preceding question, at the 2nd incidental question. Hugh of St. Victor, On the Sacraments I, part XII, c. 2, holds that this was done for this reason: that it might be shown that that exterior circumcision conferred sanctification upon souls [which in Scripture are signified by the male sex], but did not take away corruption from the flesh [signified by the female sex]. — Codex F [reads] to be born from it.
4b
Vers. 10. et 13. — Seq. textus est ibid. v. 14.
Verses 10 and 13. — The following text is ibid. v. 14.
5b
Cod. F est etiam originalis peccati.
Codex F [reads] is also [the transfusion] of original sin.
6b
Cfr. August., in Ioan. Evang. tr. 30. n. 5; Bernard., Serm. 2. in circumcis. Domini, n. 1. seq.; hic lit. Magistri, c. 9, et II. Sent. d. 31. a. 1. q. 3.
Cf. Augustine, Tractates on the Gospel of John tr. 30, n. 5; Bernard, Sermon 2 on the Circumcision of the Lord, n. 1f.; here the Master's text, c. 9, and Sentences Book II, d. 31, a. 1, q. 3.
7b
Vers. 23.
Verse 23.
8b
Vide supra pag. 38. nota 12.
See above, p. 38, note 12.
9b
Cod. E sub praecepto. Inferius post si ultra cod. F supplet illum.
Codex E [reads] under a precept. Lower down, after if [it were deferred] longer, codex F supplies it.
1c
Cfr. Exod. 13, 21. seq. — Damasc., IV. de Fide orthod. c. 25, ex eo, quod circumcisio in deserto facta non sit, post transgressionem vero Iordanis iterum praecepta sit, concludit, finem circumcisionis fuisse, ut Iudaei ab aliis gentibus distinguerentur.
Cf. Exod. 13:21f. — [John] Damascene, On the Orthodox Faith IV, c. 25, from the fact that circumcision was not performed in the desert, but after the crossing of the Jordan was again commanded, concludes that the end of circumcision was that the Jews might be distinguished from the other nations.
2c
Supple diem, vel cum cod. F (P a secunda manu) terminum.
Supply the day, or, with codex F (P by a second hand), the term.
3c
Scilicet octava die.
Namely on the eighth day.
4c
Simul audi cum cod. Z pueri. Cfr. Hugo a S. Vict., I. de Sacram. p. XII. c. 2, et hic lit. Magistri, c. 8. et 10. — Mox post mulieres Vat. addit fide et oblatione. Subinde pro positioni non pauci codd. opinioni.
At the same time read, with codex Z, of the boy. Cf. Hugh of St. Victor, On the Sacraments I, part XII, c. 2, and here the Master's text, cc. 8 and 10. — Soon after women the Vatican edition adds by faith and oblation. Then for position not a few codices [read] opinion.
5c
Codd. K aa octavum diem.
Codices K aa [read] the eighth day.
6c
Secundum Du Cange, Glossarium etc, impossibilis significat idem ac impotens. Vat. substituit impossibilitatus. Aliquanto inferius pro opinionem cod. F positionem.
According to Du Cange, Glossary etc., impossibilis signifies the same as impotens [incapable]. The Vatican edition substitutes impossibilitatus. Somewhat lower down, for opinion codex F [reads] position.
7c
Ut etiam August., Qq. in Iosue, q. 6. insinuat. Cfr. de hoc Alex. Hal., S. p. IV. q. 4. m. 4. a. 2. § 2.
As also Augustine, Questions on Joshua, q. 6, intimates. Cf. on this Alexander of Hales, Summa part IV, q. 4, m. 4, a. 2, § 2.
8c
Vers. 3. Glossa, quae sumta est ex Beda, in Prov. 4, 4, exhibetur ut ordinaria a Strabo et Lyrano his verbis: Quare autem Salomon se unigenitum coram matre nominat, quem fratrem uterinum praecessisse Scriptura testatur, nisi quia ille mox natus sine nomine, quasi nunquam esset, de vita decessit? — Post alius parvulus Vat. addit quem habuit ante Salomonem. Superius pro evacuavit, quod praestant codd. F H (I a secunda manu), codd. E G Iv aa bb evacuat, alii cum edd. evacuaverat.
Verse 3. The Gloss, which is taken from Bede on Prov. 4:4, is presented as the Ordinary [Gloss] by Strabo and Lyra in these words: But why does Solomon name himself only-begotten before his mother, whom Scripture attests a uterine brother to have preceded, unless because that one, soon born without a name, as if he had never been, departed from life? — After another little one the Vatican edition adds whom she had before Solomon. Above, for evacuated, which codd. F H present (I by a second hand), codd. E G Iv aa bb [read] evacuates, others with the editions had evacuated.
9c
Lev. 22, 27: Bos, ovis et capra... die autem octavo et deinceps offerri poterunt Domino.
Lev. 22:27: An ox, a sheep, and a goat... but from the eighth day and thereafter they may be offered to the Lord.
10c
Vide scholion ad praecedentem quaest.
See the scholion to the preceding question.

Cited by

2 places in the Opera Omnia citethis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

Doubts concerning the text of the Master

Book IV: On the Sacraments · Distinction 40

supra pag. 40, nota 1

By what means the character is imprinted

Book IV: On the Sacraments · Distinction 6 · 2×

supra d. 1. p. II. a. 2. q. 2.

← Dist. 1, Part 2, Art. 2, Q. 1 Dist. 1, Part 2, Art. 2, Q. 3→

Dist. 1, Part 2, Art. 2, Q. 2

QUAESTIO II. De forma sive de integritate circumcisionis.

QUESTION II. On the form, or the integrity, of circumcision.

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