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Dist. 24, Part 2, Art. 2, Q. 4

Book IV: On the Sacraments · Distinction 24

Textus Latinus
p. 634

Quaestio IV. Utrum ordines sint septem, an plures, vel pauciores.

Quarto quaeritur, utrum ordines sint septem, an plures, vel pauciores. Et quod tantum septem sint:

1. Hoc expresse magister Hugo4 dicit; Magister etiam dicit in littera.

2. Item, ratione videtur: quia signum debet respondere veritati; sed in Sacramento isto septiformis gratia Spiritus sancti datur5: ergo videtur, quod, si gradus in ordine assignantur, quod septem esse debent.

Sed quod debeant esse tantum tres, videtur:

1. Auctoritate Dionysii, de Ecclesiastica Hierarchia6, ubi non ponit nisi tres gradus, scilicet ministros, sacerdotes et episcopos.

2. Item, hoc videtur ratione: quia distinctio graduum debet esse penes actus hierarchicos; isti autem actus sunt tres tantummodo, scilicet «purgare, illuminare et perficere7»: ergo videtur, quod sint tantum tres gradus sive ordines.

Sed quod sint plures, videtur:

3. Quoniam Ecclesia militans imitatur triumphantem, secundum quod dicitur Exodi vigesimo quinto8: Inspice, et fac secundum exemplar, quod tibi monstratum est etc.; sed in illa est distinctio et gradus in Angelis secundum numerum novenarium: ergo etc.

4. Item, quanto maior est recessus a principio, tanto magis tenditur in multitudinem9; sed hierarchia ecclesiastica plus distat a principio omnium, Deo summo, quam angelica: ergo pluribus gradibus et ordinibus debet distingui quam angelica: ergo plures deberent esse ordines quam novem.

Est igitur quaestio: propter quid in hoc Sacramento magis est graduum distinctio quam in alio; et propter quid in numero septenario?

Conclusio. Ordines sunt septem et ad unum sacerdotium ordinati.

Respondeo: Dicendum, quod omnes in hoc concordant, scilicet quod huic Sacramento competit graduum p. 635 distinctio, sive propter hoc, quod penes ipsum membra Ecclesiae in corpore mystico ordinantur secundum diversas operationes et gratias, secundum quod dicit Apostolus primae ad Corinthios duodecimo1; sive propter hoc, quod secundum illud Sacramentum configuratur et conformatur pulcritudo Ecclesiae militantis pulcritudini Ecclesiae triumphantis; sive propter hoc, quod istud Sacramentum in suo supremo ponit et disponit hominem ad gratiam perfectionis, et gratia perfecta in pluralitate donorum Spiritus sancti consistit; sive propter hoc, quod istud Sacramentum ordinat ad dignissimum ministerium, quod est consecratio dominici corporis, ad quam non statim est convolandum, sed per gradus paulative ascendendum, cum2 illud Sacramentum propter sui nobilitatem et reverentiam multa debeat habere ministeria inferiora. — Omnibus his modis accipitur ratio pluralitatis in gradibus ordinum; et secundum aspectum ad has rationes plurificandi sumitur sufficientia graduum ecclesiasticorum diversimode a diversis.

Quidam enim sumunt penes distinctionem membrorum Ecclesiae, quae attenditur secundum dona gratiarum, quae determinat Apostolus primae ad Corinthios duodecimo3 dicens: Alii datur per Spiritum sermo sapientiae etc.; et isti dicunt, novem esse ordines secundum genera gratiarum, quae ibi ponuntur, quae sunt novem. Unde adaptant sic: Alii datur per Spiritum sermo sapientiae, scilicet episcopo; alii sermo scientiae, scilicet sacerdoti, qui debet scire ligare et solvere; alii fides, scilicet diacono, qui debet Evangelium nuntiare, in quo fides nostra continetur; operatio virtutum subdiacono, qui aggreditur opera perfectionis; interpretatio sermonum acolytho, cuius est alios illuminare et tenebras effugare; gratia sanitatum exorcistae; genera linguarum psalmistae; prophetia lectori; et discretio spirituum ostiario, qui admittit bonos et repellit malos. — Sed iste modus sumendi non est omnino competens, quoniam ista dona4 gratiarum non eisdem, sed diversis conveniunt membris; omnes autem ordines eisdem dantur, licet successive.

Secundi sumunt aliquantulum aptius penes conformitatem exempli ad exemplatum5; dicunt enim, quod sicut in angelica hierarchia est distinctio ordinum penes purgare, illuminare et perficere, sic et in ecclesiastica. Unde novem sunt ordines, secundum quod sumsit hos tres actus triplicatos. Primo enim actui purgationis respondent tres: quoniam aut purgari habet exterius, aut interius, aut partim sic, partim sic. Si exterius per segregationem corporalem6 a malis; sic est ostiarius, qui admittit bonos et excludit malos. Si interius; sic est postremus inter inferiores, scilicet acolythus, quia talis non purgat tenebras corporales, cum lumen ferat de die, sed spirituales. Si partim sic, partim sic; sic exorcista, qui purgat a vexatione diabolica, quae est quodam modo intra respectu corporis, quodam modo extra respectu animae, quia non illabitur daemon animae, licet obsideat corpus. — Similiter quantum ad actum illuminationis tres ordines accipiuntur, secundum quod triplex est lumen, scilicet plenum, subsequens et antecedens. Lumen plenum est in doctrina evangelica, scilicet doctrina Christi, quae spectat ad diaconos; lumen subsequens in doctrina apostolica, quae spectat ad subdiaconos; lumen praecedens in prophetica7, quae spectat ad lectores. — Similiter secundum opus perfectionis sive consummationis triplex est ordo: quia quaedam est consummatio prima, utpote per gratiam baptismi et poenitentiae, haec debetur sacerdotibus; quaedam excellentior, et haec episcopis, quorum est ordinare et consecrare abbates et virgines; quaedam excellentissima, utpote consecrare episcopos et archiepiscopos, et haec pertinet ad Summum Pontificem, quia est «pater patrum8», in quo est plenitudo auctoritatis. Et sic status istius ordinationis consummatur in unitate et descendit per gradus novem, ut sic conformetur Ierusalem caelesti. Et iste novenarius reducitur ad ternarium actum, ut sic ascendat et configuretur beatissimae Trinitati: nam purgatio ad bonitatem, illuminatio vero ad sapientiam, sed consummatio ad potestatem. Et sic regnum Ecclesiae per Spiritum sanctum et Filium traditur Deo et Patri9, dum ad ipsam supremam et paternam unitatem reducitur, ultra quam non est cogitare ascensum. — Et iste modus est satis probabilis; tamen adhuc aliquantulum a proprietate recedit, dum non accipitur ordinum distinctio per id quod est proprium sibi et intrinsecum.

Tertii adhuc sumunt aliquantulum aptius penes gratiam, ad quam ordinat ordo. Quoniam enim ordinat ad gratiam perfectam, quae septiformis est, ideo ordinum ecclesiasticorum septem competit esse p. 636 gradus, ut ordo ostiarii respondeat dono timoris, per quod recedit homo a malo; ordo sacerdotii dono sapientiae, quia gustat et administrat ipsum lignum vitae, ipsum panem caelestem, in quo est omnis sapor1; ordines intermedii respondent intermediis donis. — Et iste adhuc modus satis est probabilis et magis attingit ad sufficientiam ordinum vere assignandam quam aliquis praedictorum.

Licet autem omnes hi modi ex dictis magistrorum tracti sint; nam primus ex dictis Isidori2, secundus ex dictis Dionysii, tertius ex dictis Hugonis et Magistri; sed tamen adhuc videtur aliquid rationabilius posse dici, si quartum modum sumendi attendamus, qui est penes id, ad quod ordo ordinatur; et hoc quidem est ad corpus Christi verum dispensandum ad utilitatem corporis Christi mystici. Unde in sacerdotio est status, in quo est consummatio potestatis, et utraque potestas in ipso concurrit, scilicet conficiendi corpus Christi verum et absolvendi mysticum. Hic autem ordo nobilissimus debet habere ordines sibi subministrantes secundum exigentiam huius duplicis potentiae. Unde quidam ministrant quantum ad corpus Christi verum; et hi sunt ordines ipsi sacerdotio propinquiores. Nam dupliciter est ministrare: aut accipiendo hostias a plebe, et hoc est subdiaconi; aut offerendo sacerdoti, et hoc est diaconi et illud est principale eorum officium, sicut expresse innuit Isidorus3; et hinc est, quod sic denominantur: unde diaconus quasi minister, et subdiaconus quasi subminister. — Alii inferiores subministrant sive subserviunt praeparando corpus Christi mysticum ad hoc, quod possit perduci ad verum digne percipiendum; et ad hoc sunt quatuor ordines, secundum quod quadrupliciter potest ad hoc praeparari: primo modo admittendo ad locum sacrum: et hoc est ostiariorum; secundo praebendo documentum, et hoc est lectorum; tertio praestando auxilium, et hoc exorcistarum; quarto monstrando bonum exemplum, et hoc ceroferariorum sive acolythorum, ad quos pertinet, ut luceat lux eorum coram hominibus, ut videant4 etc.

Et sic patet, quod miro modo procedit ordo a multitudine in unitatem. Nam principalis gradus est unus, cui subservientes debent esse duo — quia enim a primo deficiunt, cadunt in dualitatem — et rursus subservientes duobus sunt quatuor, quia deficiunt etiam ab illis. — Et sic patet perfectio et consummatio ordinum et distinctio in numero septenario secundum gradus potestatum, quae sunt essentiales ordini; quarum numerus et sufficientia sumitur penes id, ad quod directae sunt. — His visis, obiecta de facili satis patent. Quod enim obiicitur, quod sunt septem, concedendum.

1. Quod vero obiicitur, quod sunt tres, per5 Dionysium; dicendum, quod Dionysius sub ministris comprehendit septem gradus, qui omnes administrant sacerdoti.

2. Ad illud quod obiicitur de illo triplici actu, dicendum, quod distinctio ordinum non sumitur penes illum triplicem actum, sed potius secundum actum ministrandi; et si etiam sumeretur, adhuc non valeret, quia illi6 plurificantur, ut patet in Angelis.

3. Ad illud quod obiicitur, quod imitatur supernam Ierusalem; dicendum, quod verum est, secundum quod suo statui competit. In illa autem superna Ierusalem ordines assignantur supremi, inferiores et medii secundum aspectus diversos, sicut patet in distinctione hierarchiarum angelicarum7; ordines autem ecclesiastici sumuntur per comparationem ad unum principaliter, quia ad hoc sunt; et hinc est, quod nec illo modo plurificantur nec in tot membra, in quot ordines angelici8.

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English Translation

Question IV. Whether the orders are seven, or more, or fewer.

Fourthly it is asked, whether the orders are seven, or more, or fewer. And that there are only seven:

1. This the master Hugh expressly says4; the Master also says [it] in the text.

2. Likewise, it seems by reason: because a sign ought to correspond to the truth; but in this Sacrament the sevenfold grace of the Holy Spirit is given5: therefore it seems that, if grades are assigned in the order, they ought to be seven.

But that they ought to be only three, it seems:

1. By the authority of Dionysius, On the Ecclesiastical Hierarchy6, where he posits only three grades, namely ministers, priests, and bishops.

2. Likewise, this seems by reason: because the distinction of grades ought to be according to the hierarchical acts; but these acts are only three, namely «to purge, to illuminate, and to perfect7»: therefore it seems that there are only three grades or orders.

But that there are more, it seems:

3. Because the Church militant imitates the [Church] triumphant, according to what is said in Exodus twenty-five8: Look, and make [it] according to the exemplar, which was shown to you etc.; but in that [Church] there is distinction and grade among the Angels according to the ninefold number: therefore etc.

4. Likewise, the greater the withdrawal from the principle, the more it is stretched out into multitude9; but the ecclesiastical hierarchy is farther distant from the principle of all, the most high God, than the angelic: therefore it ought to be distinguished by more grades and orders than the angelic: therefore there ought to be more orders than nine.

There is therefore a question: on account of what in this Sacrament is there a distinction of grades more than in another; and on account of what in the sevenfold number?

Conclusion. The orders are seven and ordained to one priesthood.

I respond: It must be said that all agree in this, namely that a distinction of grades befits this Sacrament, whether on account of this, that in it the members of the Church are ordered in the mystical body according to diverse operations and graces, according to what the Apostle says in the first to the Corinthians, chapter twelve1; or on account of this, that according to this Sacrament the beauty of the Church militant is configured and conformed to the beauty of the Church triumphant; or on account of this, that this Sacrament in its highest [grade] sets and disposes man toward the grace of perfection, and perfect grace consists in the plurality of the gifts of the Holy Spirit; or on account of this, that this Sacrament ordains toward the most worthy ministry, which is the consecration of the Lord's body, to which one is not to hasten at once, but to ascend little by little through grades, since2 this Sacrament, on account of its nobility and reverence, ought to have many lower ministries. — In all these ways the ground of plurality in the grades of the orders is taken; and according to the regard to these grounds of multiplying, the sufficiency of the ecclesiastical grades is derived in diverse ways by diverse [authors].

For some take [it] according to the distinction of the members of the Church, which is attended to according to the gifts of graces, which the Apostle determines in the first to the Corinthians, chapter twelve3, saying: To one is given through the Spirit the word of wisdom etc.; and these say that there are nine orders according to the kinds of graces which are there posited, which are nine. Whence they adapt [it] thus: To one is given through the Spirit the word of wisdom, namely to the bishop; to another the word of knowledge, namely to the priest, who ought to know how to bind and to loose; to another faith, namely to the deacon, who ought to announce the Gospel, in which our faith is contained; the working of powers to the subdeacon, who undertakes the works of perfection; the interpretation of discourses to the acolyte, whose [task] is to illuminate others and to put darkness to flight; the grace of healings to the exorcist; the kinds of tongues to the psalmist; prophecy to the lector; and the discernment of spirits to the doorkeeper, who admits the good and repels the evil. — But this way of taking [it] is not altogether fitting, since these gifts of graces4 do not belong to the same, but to diverse members; whereas all the orders are given to the same [persons], though successively.

The second [group] take [it] somewhat more fittingly according to the conformity of the copy to the exemplar5; for they say that just as in the angelic hierarchy there is a distinction of orders according to purging, illuminating, and perfecting, so also in the ecclesiastical. Whence there are nine orders, according as it took these three acts tripled. For to the first act, of purgation, three correspond: since one must be purged either exteriorly, or interiorly, or partly thus, partly thus. If exteriorly, by bodily segregation6 from the evil; thus is the doorkeeper, who admits the good and excludes the evil. If interiorly; thus is the last among the lower [ones], namely the acolyte, since such a one does not purge bodily darkness, since he bears the light by day, but spiritual [darkness]. If partly thus, partly thus; thus the exorcist, who purges from the diabolical vexation, which is in a certain way within with respect to the body, in a certain way without with respect to the soul, since the demon does not glide into the soul, although he besiege the body. — Likewise, as regards the act of illumination, three orders are received, according as the light is threefold, namely full, subsequent, and antecedent. The full light is in the evangelical teaching, namely the teaching of Christ, which pertains to deacons; the subsequent light in the apostolic teaching, which pertains to subdeacons; the preceding light in the prophetic7, which pertains to lectors. — Likewise, according to the work of perfection or consummation the order is threefold: since there is a first consummation, as [that] through the grace of baptism and of penance, this is owed to priests; another more excellent, and this to bishops, whose [task] is to ordain and to consecrate abbots and virgins; another most excellent, as [that] to consecrate bishops and archbishops, and this pertains to the Supreme Pontiff, since he is «father of fathers8», in whom is the fullness of authority. And thus the state of this ordination is consummated in unity and descends through nine grades, so that it may thus be conformed to the heavenly Jerusalem. And this ninefold [number] is reduced to the ternary act, so that it may thus ascend and be configured to the most blessed Trinity: for purgation [is directed] to goodness, illumination indeed to wisdom, but consummation to power. And thus the kingdom of the Church is handed over to God and the Father9 through the Holy Spirit and the Son, while it is reduced to that supreme and paternal unity, beyond which no ascent can be thought. — And this way is probable enough; yet it still withdraws somewhat from propriety, since the distinction of orders is not taken according to that which is proper and intrinsic to it.

The third [group] still take [it] somewhat more fittingly according to the grace to which the order ordains. For since it ordains toward perfect grace, which is sevenfold, therefore it befits that there be seven of the ecclesiastical orders: as grades, so that the order of doorkeeper corresponds to the gift of fear, through which man withdraws from evil; the order of priesthood to the gift of wisdom, since he tastes and administers the very tree of life, the very heavenly bread, in which is all savor1; the intermediate orders correspond to the intermediate gifts. — And this way too is probable enough and attains more to the sufficiency of the orders to be truly assigned than any of the aforesaid.

But although all these ways are drawn from the sayings of the masters — for the first from the sayings of Isidore2, the second from the sayings of Dionysius, the third from the sayings of Hugh and the Master — yet still it seems that something more reasonable can be said, if we attend to the fourth way of taking [it], which is according to that to which the order is ordained; and this indeed is toward the dispensing of the true body of Christ for the benefit of the mystical body of Christ. Whence in the priesthood there is the state in which is the consummation of power, and each power concurs in it, namely of confecting the true body of Christ and of absolving the mystical [body]. This most noble order, however, ought to have orders subministering to it according to the exigency of this twofold power. Whence some minister with respect to the true body of Christ; and these are the orders nearer to the priesthood itself. For it is to minister in two ways: either by receiving the hosts from the people, and this is [the office] of the subdeacon; or by offering to the priest, and this is [the office] of the deacon and that is their principal office, as Isidore expressly intimates3; and hence it is that they are so named: whence the deacon [is] as it were a minister, and the subdeacon as it were a subminister. — Others, lower, subminister or subserve by preparing the mystical body of Christ to the end that it may be able to be led to the true [body] to be worthily received; and to this [end] there are four orders, according as one can be prepared for this in fourfold manner: in the first way by admitting to the sacred place: and this is [the office] of doorkeepers; in the second by furnishing instruction, and this is [the office] of lectors; in the third by rendering aid, and this [the office] of exorcists; in the fourth by showing a good example, and this [the office] of taper-bearers or acolytes, to whom it pertains, that their light may shine before men, that they may see4 etc.

And thus it is clear that the order proceeds in a wonderful way from multitude into unity. For the principal grade is one, to which those subserving ought to be two — since indeed they fall short of the first, they fall into duality — and again those subserving the two are four, since they fall short also of those. — And thus is clear the perfection and consummation of the orders and the distinction in the sevenfold number according to the grades of powers, which are essential to the order; whose number and sufficiency is taken according to that to which they are directed. — These things seen, the objections are sufficiently clear with ease. For what is objected, that they are seven, is to be conceded.

1. But as to what is objected, that they are three, through5 Dionysius; it must be said that Dionysius comprehends under the ministers seven grades, which all administer to the priest.

2. To that which is objected concerning that threefold act, it must be said that the distinction of orders is not taken according to that threefold act, but rather according to the act of ministering; and even if it were taken [thus], it still would not hold, since those are multiplied6, as is clear in the Angels.

3. To that which is objected, that it imitates the heavenly Jerusalem; it must be said that it is true, according as it befits its state. But in that heavenly Jerusalem the orders are assigned as supreme, lower, and middle according to diverse regards, as is clear in the distinction of the angelic hierarchies7; but the ecclesiastical orders are taken by comparison to one principally, since they are [directed] to this; and hence it is that they are neither multiplied in that way nor into as many members as [there are] angelic orders8.

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Apparatus Criticus
  1. 4
    Libr. II. de Sacram. p. III. c. 5. — Magister hic in lit. c. 1. seqq.
    [Hugh of St. Victor,] On the Sacraments, book II, part III, c. 5. — The Master here in the text, c. 1 ff.
  2. 5
    Ut insinuatur hic in lit. Magistri, c. 2. et 3. — Superius pro ratione, quod praebent codd. G I K M O P Q, alii codd. et edd. necesse.
    As is intimated here in the Master's text, c. 2 and 3. — Above, for ratione (by reason), which codices G, I, K, M, O, P, Q furnish, the other codices and the editions [read] necesse (necessarily).
  3. 6
    Cap. 5. p. I. § 6.
    [Dionysius, On the Ecclesiastical Hierarchy,] c. 5, part I, § 6.
  4. 7
    Secundum Dionys. loc. cit. § 3, et de Caelesti Hierarch. c. 3. § 2.
    According to Dionysius, at the place cited, § 3, and On the Celestial Hierarchy, c. 3, § 2.
  5. 8
    Vers. 40. Cfr. supra pag. 614, nota 2.
    Verse 40. Cf. above, p. 614, note 2.
  6. 9
    Vide supra pag. 508, nota 10. et 11.
    See above, p. 508, notes 10 and 11.
  7. 1
    Vers. 4. seqq.
    Verse 4 ff.
  8. 2
    Pro cum codd. H P ad ostendendum, quod. Superius pro ordinat edd. ordinatur.
    For cum (since) codices H, P [read] ad ostendendum, quod (to show that). Above, for ordinat (ordains) the editions [read] ordinatur (is ordained).
  9. 3
    Vers. 8. seqq.: Alii quidem per Spiritum datur sermo etc.
    Verse 8 ff.: To one indeed through the Spirit is given the word etc.
  10. 4
    Codd. H V bb dicta, edd. differentia, quae etiam pro conveniunt substituunt convenit. Pro primo eisdem codd. eidem.
    Codices H, V, bb [read] dicta (said), the editions differentia (difference), which also for conveniunt (belong) substitute convenit (belongs). For the first eisdem (to the same) codices [read] eidem (to the same one).
  11. 5
    Codd. E Z exemplar, plures codd. exemplum.
    Codices E, Z [read] exemplar (exemplar), several codices exemplum (copy).
  12. 6
    Edd. supplent bonorum.
    The editions supply bonorum (of the good).
  13. 7
    Codd., superius pro in doctrina apostolica posito ad doctrinam apostolicam, hic substituunt ad propheticam (cod. F tum superius tum hic omittit ad, servato accusativo).
    The codices, having above set ad doctrinam apostolicam (to apostolic teaching) for in doctrina apostolica (in apostolic teaching), here substitute ad propheticam (to the prophetic) (codex F both above and here omits ad, keeping the accusative).
  14. 8
    Ut dicitur hic in lit. Magistri, c. 11. — Pro quia est cod. G qui est. Plures codd. omittunt utpote consecrare episcopos et archiepiscopos, nonnulli omittunt cum edd. et ante archiepiscopos.
    As is said here in the Master's text, c. 11. — For quia est (since he is) codex G [reads] qui est (who is). Several codices omit utpote consecrare episcopos et archiepiscopos (as [that] to consecrate bishops and archbishops), some omit with the editions et (and) before archiepiscopos (archbishops).
  15. 9
    Epist. I. Cor. 15, 24: Deinde finis, cum tradiderit regnum Deo et Patri, cum evacuaverit omnem principatum et potestatem et virtutem. — Post nam purgatio edd. supplent pertinet seu reducitur. Aliquanto superius pro ternarium actum plures codd. ternarium actuum, cod. E ternarium actuum numerum.
    First Epistle to the Corinthians 15:24: Then the end, when he shall have handed over the kingdom to God and the Father, when he shall have made void all principality and power and might. — After nam purgatio (for purgation) the editions supply pertinet seu reducitur (pertains, or is reduced). Somewhat above, for ternarium actum (ternary act) several codices [read] ternarium actuum (ternary of acts), codex E ternarium actuum numerum (the ternary number of acts).
  16. 1
    Cfr. supra pag. 182, nota 3. et pag. 184, nota 3.
    Cf. above, p. 182, note 3, and p. 184, note 3.
  17. 2
    Vide VII. Etymolog. c. 12, et II. de Eccles. Officiis, c. 5. seqq., quorum sententia exhibetur hic in lit. Magistri, c. 5. seqq. — De tertio modo cfr. supra p. I. dub. 2.
    See Etymologies VII, c. 12, and On the Ecclesiastical Offices II, c. 5 ff., whose opinion is presented here in the Master's text, c. 5 ff. — On the third way cf. above, part I, dub. 2.
  18. 3
    Hic in lit. Magistri, c. 9. et 10. — Immediate post ex cod. K (I a secunda manu) substituimus et hinc est pro et hoc est. Aliquanto superius pro ipsi sacerdotio, quod cod. K omittit, permulti codd. Christi, vel cum ed. 1 Christo.
    Here in the Master's text, c. 9 and 10. — Immediately after, from codex K (and I, by a second hand) we have substituted et hinc est (and hence it is) for et hoc est (and this is). Somewhat above, for ipsi sacerdotio (to the priesthood itself), which codex K omits, very many codices [read] Christi (of Christ), or with edition 1 Christo (to Christ).
  19. 4
    Matth. 5, 16. Cfr. infra dub. 2.
    Matthew 5:16. Cf. below, dub. 2.
  20. 5
    Cod. F secundum.
    Codex F [reads] secundum (according to).
  21. 6
    Ita edd. cum aliquot codd., plurimi codd. illa, codd. G H omnia illa.
    Thus the editions with some codices; very many codices [read] illa (those), codices G, H omnia illa (all those).
  22. 7
    Cfr. II. Sent. d. 9. per totam. — Post aspectus codd. et ed. 1 addunt ad; lectio esset bona, si mutarent diversos in diversa.
    Cf. II Sent., d. 9, throughout. — After aspectus (regards) the codices and edition 1 add ad (to); the reading would be good, if they changed diversos (diverse, masc.) into diversa (diverse, neut.).
  23. 8
    Vide scholion ad 1. huius articuli quaest.
    See the scholion on question 1 of this article. ---
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