Dist. 3, Part 2, Art. 3, Q. 1
Book IV: On the Sacraments · Distinction 3
Articulus III. De cessatione circumcisionis.
Consequenter est quaestio de tertio articulo, scilicet de cessatione circumcisionis; et circa hoc quaeruntur duo. Primo quaeritur, utrum circumcisio debuerit cessare. Secundo, utrum cessaverit ante promulgationem Evangelii, vel post.
Quaestio I. Utrum circumcisio debuerit cessare.
Et quod non debuerit cessare, ostenditur:
1. Primo auctoritate canonis. Dicitur enim Genesis decimo septimo1 in donatione circumcisionis: Erit pactum meum in carne vestra in foedus aeternum: ergo videtur, quod circumcisio aeternaliter debeat durare; sed quod aeternaliter durat, non habet terminum: ergo etc.
2. Item, ad Romanos secundo2: Circumcisio prodest, si Legem observes: ergo videtur, quod utile sit servantibus Legem servare circumcisionem: non ergo cessavit. Si dicas, Apostolum esse locutum pro tempore ante Evangelium; contra: ad Galatas quinto, ubi prohibet circumcisionem, dicit: Testificor omni homini circumcidenti se, quod debitor sit universae Legis faciendae; sed qui male agit non obligatur ad peius: ergo si circumcisus tenetur ad Legem, circumcidi non est malum: ergo circumcisio non cessavit.
3. Item, hoc ipsum videtur ratione: quia Christus non tantum verbis instruxit nos, sed etiam factis — unde etiam communis auctoritas3 dicit, quod «omnis Christi actio nostra fuit instructio» — sed Christus fuit circumcisus, sicut dicitur Lucae secundo: ergo si membra debent assimilari capiti, tunc ergo videtur, quod necessarium sit, et nos circumcidi; videtur enim, quod sicut baptizari voluit, ut formam daret, ita etiam circumcidi.
4. Item, ratio, quare aliqua legalia cessaverunt, est, quia significatum eorum impletum est; et ratio, quare aliqua durant, est, quia significant quod semper faciendum est. Ideo remansit thurificatio4; sed significatum circumcisionis non implebitur usque ad octavum resurrectionis ultimae, et iterum significat aliquid, quod semper faciendum est, sicut amotionem superfluitatum: ergo semper deberet durare.
5. Item, sicut Sacramenta legis gratiae succedunt Sacramentis legis scriptae, sic illa Sacramentis legis naturae; sed decimatio, quae fuit remedium contra originale tempore legis naturae5, simul mansit cum circumcisione: ergo pari ratione circumcisio cum baptismo.
Propter hoc est quaestio: qua necessitate cessavit? Cum enim non habeant repugnantiam haec duo remedia, et aliqui acceptent unum, qui non acceptant reliquum6, de bonitate divinae misericordiae esset, quod utrumque maneret, ut Deus haberet maiorem populum, et pluribus modis curaretur nostrum vulnus.
Contra:
1. Quod cessaverit, ostenditur ad Galatas quinto7: Ego Paulus dico vobis, si circumcidamini, Christus nihil vobis proderit.
2. Item, ad Hebraeos septimo8: Translato sacerdotio, necesse est, ut Legis translatio fiat; sed oportuit, sacerdotium transferri: ergo et Legem; et si hoc, tunc et Sacramenta legalia. Sed inter haec praecipuum et magis notabile est circumcisio tanquam aliorum fundamentum: ergo etc.
3. Item, circumcisio fuit ad distinguendum populum a populo; sed Christus lapis angularis filios Dei dispersos congregavit in unum et duos parietes iunxit; et unus pastor unum ovile habere debuit9: ergo necesse est, in lege nova illud signum aboleri.
4. Item, aut baptismus datus est in remedium sufficiens, aut non. Si non: ergo Sacramenta novae legis sunt imperfecta: ergo et lex nova; quod est inconveniens. Si est perfectum remedium contra originale peccatum, et ille morbus est simpliciter non iterabilis10: ergo adveniente baptismo, superflua est circumcisio. Si ergo omne superfluum a lege Dei est resecandum, patet etc.
Conclusio
Cum baptismus loco circumcisionis fuerit institutus, circumcisio debuit cessare.
Respondeo: Dicendum, quod, sicut dicit canon evangelicae legis11, non solum circumcisio, sed etiam omnia Sacramenta legalia destiterunt, advenientibus Sacramentis novae legis, eo quod Sacramenta illius temporis huic tempori non conveniebant: tum quia erant obscura quantum ad significantiam, erant enim velamen; tum etiam quia parvae virtutis quantum ad efficaciam; tum etiam quia gravia quantum ad observantiam. Et haec omnia legi illi competebant, quae erat lex figurae et oneris ad confringendam duritiam et superbiam cervicis Iudaicae.
Lex autem nova oppositas habet conditiones, quia est lex veritatis et gratiae et suavitatis. Gratia enim et veritas per Iesum Christum facta est, sicut dicitur Ioannis primo12; nihilominus est onus eius onus suavitatis: iugum enim suum suave est, sicut dicitur Matthaei undecimo. Et ideo debuit habere Sacramenta expressiora ad significandum, efficaciora ad curandum et leviora ad portandum. Et ideo omnia illa Sacramenta cessaverunt, et alia sunt instituta. Unde Augustinus contra Faustum13:
«Prima Sacramenta, quae observabantur, praenuntiativa erant Christi venturi, quae cum suo adventu Christus implesset, ablata sunt, et alia instituta, virtute maiora, utilitate meliora, actu faciliora et numero pauciora». — Ex hoc igitur patet, quod cum Sacramentum baptismi sit institutum loco circumcisionis, quod circumcisio cessare debuit, maxime cum illud Sacramentum sit expressius in significando, efficacius in curando et levius in portando. Hoc autem totum patet respicienti conditiones et proprietates utriusque.
Ad argumenta pro parte affirmativa:
Ad 1. Ad illud ergo quod obiicitur, quod data sunt in foedus aeternum; dicendum, quod illud non oportet intelligi ita aeternum, quod careat fine. In eadem enim littera14 Dominus dicit, quod dabit eis terram in possessionem aeternam; et constans est, quod terram promissionis Iudaei non possident; et propter hoc distinguendum est in aeterno. Dicitur enim aeternum tripliciter: aut quantum ad durationem, aut quantum ad finis indeterminationem, aut quantum ad significationem. Primo modo dicitur dupliciter: aut quia caret principio et fine, Ecclesiastici decimo octavo15: Qui vivit in aeternum creavit omnia simul; aut quantum ad privationem termini, Psalmus: Statuit ea in aeternum etc. — Similiter secundo modo dicitur dupliciter: aut quia non ita sit semel, quin oporteat fieri pluries, et sic dicitur16:
Serviet aeterno qui parvo nesciet uti;
aut quia non determinatur terminus, et sic dicitur sacerdotium aeternum Aaron, quia non determinavit Dominus, quando cessaret. — Tertio modo similiter dicitur dupliciter: aut quia significat aeternum, et sic est terra promissionis data in possessionem aeternam, Genesis decimo septimo17; aut quia significat et ducit in cognitionem vitae aeternae, et sic dicitur circumcisio aeterna. Et isti tres ultimi modi habentur a Glossa super Genesis decimum septimum.
Ad 2. Ad illud quod obiicitur de hoc quod dicitur ad Romanos secundo18: Circumcisio prodest etc; dicendum, quod hoc dicit Apostolus secundum statum illum, in quo erant Lex et circumcisio observanda. Secundum enim nullum statum profuit circumcisio sine Legis observantia; idem enim ipse, qui praecepit circumcisionem, mandavit et Legem. Si ergo quis servet circumcisionem et contemnat Legem, etiam in tempore Legis non proderat; proderat autem, si utramque servabat non tantum carnaliter, sed spiritualiter.
Quod ergo obiicitur, quod pro tempore evangelico dicit: Testificor omni homini circumcidenti se etc.; dicunt aliqui19, hoc dixisse Apostolum ad terrorem. Sed tamen illud non sufficit; ideo plus oportet dicere, quod est obligatio ex divino praecepto, et est obligatio ex conscientiae dictamine. Ex divino praecepto nemo obligatur, quia illud est revocatum; sed qui habet conscientiam, se teneri ad circumcisionem, quia adhuc stat divinum mandatum, per eandem rationem necesse est, quod habeat conscientiam observandi omnia mandata Legis. Unde Apostolus facit argumentum per impossibile20 a destructione consequentis sic: pseudoapostoli dicebant, quod tenebantur circumcidi, sed non debebant alia legalia observare; et Apostolus dicit, quod si tenentur ad hoc praeceptum, cum ita sint alia praecepta, tenentur ad omnia — «si enim anima Socratis est immortalis, et omnis anima21» — tamen utrumque est falsum, et «uno inconvenienti posito, multa sequuntur». Unde per hoc, quod non erat tota Lex servanda, volebat Apostolus arguere, quod circumcisio non esset servanda.
Ad 3. Ad illud quod obiicitur de Christo, quod Christus fuit circumcisus; dicendum, quod Christus omnibus operibus suis nos erudivit; sed tamen non omnia fecit ad imitationem, sicut opera miraculosa; et alia plura. Ratio autem, quare Christus voluit circumcidi, fuit triplex, scilicet in fidei argumentum, in humilitatis exemplum et in Legis complementum. In fidei argumentum: quia de Iudaeis22 erat secundum carnem, et propter ipsum specialiter de illo genere nasciturum significandum instituta est circumcisio, ne videretur dissimilis Patribus et non esse ille qui fuit promissus, et per hoc possent Iudaei suum palliare errorem: ideo debuit circumcidi. — Secundo propter humilitatis exemplum, propter quod subiecit se Legi et omnibus legalibus, cum tamen sub nullo esset. — Tertio fuit circumcisus in Legis complementum, unde sustinendo circumcisionem implevit Legem23, et implendo cessare fecit, quia Legem non destruxit, sed complevit, dum veritatem significatam exhibuit. Et hoc est quod dicit Augustinus contra Faustum24, quod Sacramenta veteris legis in adventu Christi impleta sunt, «et ideo ablata, quia impleta». — Et haec ratio triplex trahitur de homilia Augustini super Lucae secundum25 de circumcisione pueri; et sic patet, quod Christus noluit, quod alii imitarentur eum in hoc, sed quod magis ex hoc erudirentur.
Ad 4. Ad illud quod obiicitur, quod significatum eius nondum est impletum; dicendum, quod circumcisio et habebat praesens significatum, et hoc erat originalis deletio; et habebat consequens, scilicet liberationem a miseria per Christum in octava resurrectionis. Et quoniam impletum est quantum ad principale significatum in baptismo, et quantum ad consequens in capite nostro Christo, qui resurrexit die octavo; ideo debuit cessare26. — Sed quod adiungit, quod debet manere, ut thurificatio; dicendum, quod thurificatio non manet solum propter hoc, quod significet quod faciendum est, sed etiam quia exterior observantia quodam modo moralis est27, et etiam quia facilis est; et praeterea Ecclesia non retinuit de Lege, sed instituit, quia alio modo illi thurificabant.
Ad 5. Ad illud quod obiicitur, quod circumcisio non aufert decimationem; dicendum, quod circumcisio non fuit remedium universale, sed particulare, nec omnes ad illam obligabantur28; et ideo decimatio adhuc habebat locum. Sed ad baptismum omnes obligantur, et est remedium universale et sufficiens; et ideo si maneret circumcisio, plus haberet oneris quam utilitatis.
Et sic patet ultimum, quia Dominus noluit29, quia non competebat huic tempori tum propter poenalitatem, tum propter particularitatem, tum propter effectus modicitatem.
I. De cessatione legalium in genere et de cessatione circumcisionis in specie optime auctor noster in his 2 qq. disputat, quem Scot. (hic q. 4.) diffuse explicat. Scholastici communiter in hac quaestione opinioni S. Hieronymi praeferunt sententiam Augustini, quod scilicet legalia post mortem Christi quidem subito mortua, non tamen subito mortifera fuerint. — Hoc supposito, adhuc remansit dubium, utrum circumcisio ut remedium contra peccatum originale subito post Christi resurrectionem etiam fuerit inanis et inutilis, simulque ante sufficientem promulgationem inceperit universaliter stricta obligatio baptismi, ita ut deinceps nullum aliud remedium contra originale peccatum praeter baptismum esset efficax, licet concedendum sit, quod ignorantia invincibilis a peccato omissionis excusaverit. Schola S. Thomae cum B. Alberto hoc affirmat tanquam probabilius; sed schola Scoti cum plurimis recentioribus tenet, obligationem ad baptismum non incepisse nisi post sufficientem promulgationem, scilicet Ierosolymis in die Pentecostes, alibi autem successive, saltem usque ad excidium Ierosolymitanum. Praeter S. Bonaventuram huic sententiae favent S. Bernard., Hugo a S. Vict. (cfr. hic dub. I.), Alex. Hal., Petr. a Tar., Richard. a Med. aliique; pro qua opinione Scotistae afferunt etiam verba Concilii Trident. (Sess. VI. c. 4), quod iustificatio «post Evangelium promulgatum sine lavacro regenerationis aut eius voto fieri non potest». De utraque quaestione praeter Scotum: Alex. Hal., S. p. IV. q. 8. m. 2. a. 3. § 2. — S. Thom., hic q. 1. a. 5. quaestiunc. 2., d. 2. q. 1. a. 1. quaestiunc. 3; S. I. II. q. 103. a. 3. 4. — B. Albert., hic a. 6. — Petr. a Tar., hic q. 4. a. 2. — Richard. a Med., hic a. 5. q. 2. 3. — Durand., IV. Sent. d. 1. q. 9. — Dionys. Carth., IV. Sent. d. 2. q. 8.
Apparatus note. The numbered footnotes below correspond to markers in both the Latin body above and the English translation. They reproduce, page by page, the Quaracchi editors' apparatus for printed pp. 82–86. The two leading entries (1–2) are p.82 footer notes 7–8, picked up at this question's opening markers (p.82 notes 1–6 belong to the preceding chunk, a.2 q.2). Quaracchi restarts footnote numbering on each printed page; the source note number is given inside each entry.
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Article III. On the cessation of circumcision.
Next comes the question on the third article, namely on the cessation of circumcision; and concerning this two things are asked. First it is asked whether circumcision ought to have ceased. Second, whether it ceased before the promulgation of the Gospel, or after.
Question I. Whether circumcision ought to have ceased.
And that it ought not to have ceased is shown:
1. First, by the authority of the canon. For it is said in Genesis 171, in the giving of circumcision: My covenant shall be in your flesh for an everlasting covenant: therefore it seems that circumcision ought to endure eternally; but what endures eternally has no term: therefore etc.
2. Likewise, to the Romans 22: Circumcision profits, if you keep the Law: therefore it seems useful for those keeping the Law to keep circumcision: therefore it did not cease. If you say that the Apostle spoke for the time before the Gospel; on the contrary: to the Galatians 5, where he forbids circumcision, he says: I testify to every man who circumcises himself, that he is a debtor to do the whole Law; but he who acts badly is not obliged to something worse: therefore if one who is circumcised is bound to the Law, to be circumcised is not bad: therefore circumcision did not cease.
3. Likewise, this same thing is seen by reason: because Christ instructed us not only by words, but also by deeds — whence also the common authority3 says that «every action of Christ was our instruction» — but Christ was circumcised, as is said in Luke 2: therefore if the members ought to be made like the head, then it seems that it is necessary that we too be circumcised; for it seems that just as he willed to be baptized, in order to give a form, so also to be circumcised.
4. Likewise, the reason why some legal observances ceased is that their signification has been fulfilled; and the reason why some endure is that they signify what must always be done. Thus the burning of incense4 remained; but the signification of circumcision will not be fulfilled until the eighth [day] of the final resurrection, and it again signifies something which must always be done, namely the removal of superfluities: therefore it ought always to endure.
5. Likewise, just as the Sacraments of the law of grace succeed the Sacraments of the written law, so the latter succeed the Sacraments of the law of nature; but tithing, which was a remedy against original [sin] in the time of the law of nature5, remained together with circumcision: therefore for a like reason circumcision [should remain] with baptism.
On account of this there is a question: by what necessity did it cease? For since these two remedies have no incompatibility, and some accept one who do not accept the other6, it would be in keeping with the goodness of the divine mercy that both should remain, so that God might have a greater people, and our wound might be healed in more ways.
On the contrary:
1. That it ceased is shown to the Galatians 57: I Paul say to you, if you be circumcised, Christ shall profit you nothing.
2. Likewise, to the Hebrews 78: The priesthood being translated, it is necessary that a translation of the Law also be made; but it was fitting that the priesthood be transferred: therefore also the Law; and if this, then also the legal Sacraments. But among these the chief and most notable is circumcision, as the foundation of the others: therefore etc.
3. Likewise, circumcision was for distinguishing people from people; but Christ the cornerstone gathered together into one the dispersed sons of God and joined the two walls; and one shepherd ought to have one fold9: therefore it is necessary that in the new law that sign be abolished.
4. Likewise, either baptism was given as a sufficient remedy, or not. If not: then the Sacraments of the new law are imperfect: therefore also the new law; which is unfitting. If it is a perfect remedy against original sin, and that disease is simply not repeatable10: then, baptism having come, circumcision is superfluous. If therefore everything superfluous is to be cut away from the law of God, it is clear etc.
Conclusion
Since baptism was instituted in place of circumcision, circumcision had to cease.
I respond: It must be said that, as the canon of the evangelical law11 says, not only circumcision but also all the legal Sacraments ceased upon the coming of the Sacraments of the new law, because the Sacraments of that time were not suited to this time: both because they were obscure as to signification, for they were a veil; and also because of little power as to efficacy; and also because heavy as to observance. And all these befitted that law, which was a law of figure and of burden, for breaking the hardness and pride of the Jewish neck.
But the new law has opposite conditions, for it is a law of truth and of grace and of sweetness. For grace and truth came through Jesus Christ, as is said in John 112; nevertheless its burden is a burden of sweetness: for his yoke is sweet, as is said in Matthew 11. And therefore it had to have Sacraments more expressive in signifying, more efficacious in healing, and lighter to carry. And therefore all those Sacraments ceased, and others were instituted. Whence Augustine against Faustus13:
«The first Sacraments, which were observed, were foretokens of Christ who was to come; and when Christ by his coming had fulfilled them, they were taken away, and others instituted, greater in power, better in usefulness, easier in performance, and fewer in number». — From this therefore it is clear that, since the Sacrament of baptism was instituted in place of circumcision, circumcision had to cease, especially since that Sacrament is more expressive in signifying, more efficacious in healing, and lighter in carrying. And all this is clear to one who considers the conditions and properties of each.
Replies to the arguments for the affirmative:
To 1. To that which is objected, that they were given for an everlasting covenant; it must be said that this should not be understood as eternal in such a way that it lacks an end. For in the same passage14 the Lord says that he will give them the land for an everlasting possession; and it is certain that the Jews do not possess the land of promise; and on account of this a distinction must be made in eternal. For eternal is said in three ways: either as to duration, or as to the indeterminateness of the end, or as to signification. In the first way it is said in two ways: either because it lacks beginning and end, Ecclesiasticus 1815: He who lives forever created all things together; or as to privation of term, the Psalm: He has established them forever etc. — Similarly in the second way it is said in two ways: either because it is not done once in such a way that it need not be done many times, and thus it is said16:
He will serve the eternal who knows not how to use the small;
or because the term is not determined, and thus the priesthood of Aaron is called eternal, because the Lord did not determine when it should cease. — In the third way likewise it is said in two ways: either because it signifies the eternal, and thus the land of promise was given for an everlasting possession, Genesis 1717; or because it signifies and leads into the knowledge of eternal life, and thus circumcision is called eternal. And these last three ways are had from the Gloss on Genesis 17.
To 2. To that which is objected from what is said to the Romans 218: Circumcision profits etc.; it must be said that the Apostle says this according to that state, in which the Law and circumcision were to be observed. For according to no state did circumcision profit without the observance of the Law; for the same one who commanded circumcision commanded also the Law. If therefore one keeps circumcision and despises the Law, even in the time of the Law it did not profit; but it did profit, if he kept both not only carnally, but spiritually.
That which then is objected, that for the evangelical time he says: I testify to every man who circumcises himself etc.; some19 say that the Apostle said this to inspire fear. But yet that is not sufficient; therefore one must say more, namely that there is an obligation from the divine precept, and there is an obligation from the dictate of conscience. By the divine precept no one is obliged, because that has been revoked; but he who has a conscience that he is bound to circumcision, because the divine mandate still stands, by the same reasoning it is necessary that he have a conscience of observing all the mandates of the Law. Whence the Apostle makes the argument per impossibile20 from the destruction of the consequent thus: the false apostles said that they were bound to be circumcised, but were not bound to observe the other legal precepts; and the Apostle says that if they are bound to this precept, since there are likewise other precepts, they are bound to all — «for if the soul of Socrates is immortal, then so is every soul21» — yet each is false, and «when one absurdity is posited, many follow». Whence by this, that the whole Law was not to be observed, the Apostle wished to argue that circumcision was not to be observed.
To 3. To that which is objected concerning Christ, that Christ was circumcised; it must be said that Christ educated us by all his works; but yet he did not do all things for imitation, as his miraculous works; and many others. But the reason why Christ willed to be circumcised was threefold, namely as an argument of faith, an example of humility, and a completion of the Law. As an argument of faith: because he was of the Jews22 according to the flesh, and on account of him especially, who was to be born of that race, circumcision was instituted to be signified, lest he should seem unlike the Fathers and not be the one who was promised, and through this the Jews could cloak their error: therefore he had to be circumcised. — Secondly for the example of humility, on account of which he subjected himself to the Law and to all the legal observances, although he was under none. — Thirdly he was circumcised for the completion of the Law, whence by sustaining circumcision he fulfilled the Law23, and by fulfilling [it] he made it cease, because he did not destroy the Law, but fulfilled it, while he exhibited the signified truth. And this is what Augustine says against Faustus24, that the Sacraments of the old law were fulfilled at the coming of Christ, «and therefore taken away, because fulfilled». — And this threefold reason is drawn from the homily of Augustine on Luke 225 concerning the circumcision of the child; and thus it is clear that Christ did not will that others should imitate him in this, but rather that they should be instructed by it.
To 4. To that which is objected, that its signification is not yet fulfilled; it must be said that circumcision had both a present signification, and this was the deletion of original [sin]; and it had a consequent one, namely liberation from misery through Christ in the eighth [day] of the resurrection. And since it has been fulfilled as to the principal signification in baptism, and as to the consequent in our head Christ, who rose on the eighth day; therefore it had to cease26. — But as to what is added, that it ought to remain, like the burning of incense; it must be said that the burning of incense does not remain only because it signifies what must be done, but also because the exterior observance is in some way moral27, and also because it is easy; and besides the Church did not retain it from the Law, but instituted it, because they burned incense in another manner.
To 5. To that which is objected, that circumcision does not take away tithing; it must be said that circumcision was not a universal remedy, but a particular one, nor were all obliged to it28; and therefore tithing still had a place. But to baptism all are obliged, and it is a universal and sufficient remedy; and therefore if circumcision remained, it would have more of burden than of usefulness.
And thus the last point is clear, why the Lord did not will [it]29, because it did not befit this time, both because of penalty, and because of particularity, and because of the smallness of its effect.
I. Our author disputes excellently in these two questions concerning the cessation of the legal observances in general and the cessation of circumcision in particular, which Scotus (here q. 4) explains at length. In this question the Scholastics commonly prefer to the opinion of St. Jerome the view of Augustine, namely that the legal observances after the death of Christ were indeed at once dead, but not at once death-dealing. — This supposed, there still remained the doubt whether circumcision as a remedy against original sin became at once void and useless immediately after Christ's resurrection, and whether at the same time, before sufficient promulgation, the strict obligation of baptism began universally, so that thereafter no other remedy against original sin besides baptism was efficacious — although it must be granted that invincible ignorance excused from the sin of omission. The school of St. Thomas with Blessed Albert affirms this as more probable; but the school of Scotus, with very many more recent [authors], holds that the obligation to baptism did not begin except after sufficient promulgation, namely at Jerusalem on the day of Pentecost, but elsewhere successively, at least up to the destruction of Jerusalem. Besides St. Bonaventure, this view is favored by St. Bernard, Hugh of St. Victor (cf. here dub. I), Alexander of Hales, Peter of Tarentaise, Richard of Mediavilla, and others; for which opinion the Scotists also adduce the words of the Council of Trent (Sess. VI, c. 4), that justification «after the Gospel has been promulgated cannot take place without the laver of regeneration or the desire of it». On both questions, besides Scotus: Alexander of Hales, S. p. IV, q. 8, m. 2, a. 3, § 2. — St. Thomas, here q. 1, a. 5, subq. 2; d. 2, q. 1, a. 1, subq. 3; S. I-II, q. 103, a. 3, 4. — Blessed Albert, here a. 6. — Peter of Tarentaise, here q. 4, a. 2. — Richard of Mediavilla, here a. 5, q. 2, 3. — Durandus, IV Sent., d. 1, q. 9. — Dionysius the Carthusian, IV Sent., d. 2, q. 8.
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- 1(p.82, nota 7) Vers. 13.(p.82, note 7) [Genesis 17,] verse 13.
- 2(p.82, nota 8) Vers. 25. — Seq. textus est Gal. 5, 3: Testificor autem rursum omni... quoniam debitor est etc.(p.82, note 8) [Romans 2,] verse 25. — The following text is Gal. 5, 3: And I testify again to every man... that he is a debtor etc.
- 3(p.83, nota 1) Gregor., II. Homil. in Ezech. homil. 2. n. 6, loquens de Christo ait, quod «nos exemplo suo de omnibus instruxit». Cfr. I. Homil. in Evang. homil. 17. n. 1. (et II. homil. 21. n. 1.), ubi docet, quod Christus «aliquando nos sermonibus, aliquando vero operibus admonet». Vide etiam I. Dialog. c. 9. — Seq. locus Scripturae est Luc. 2, 21.(p.83, note 1) Gregory, Homilies on Ezekiel, Bk. II, homily 2, n. 6, speaking of Christ, says that «he instructed us in all things by his example». Cf. Homilies on the Gospels, Bk. I, homily 17, n. 1 (and Bk. II, homily 21, n. 1), where he teaches that Christ «admonishes us sometimes by words, sometimes by works». See also Dialogues, Bk. I, c. 9. — The following Scripture passage is Luke 2, 21.
- 4(p.83, nota 2) Alex. Hal., S. p. IV. q. 1. m. 9: Idem significat [thurificatio] nunc et tunc, id est devotionem. Ibid. q. 5. m. 7. a. 2: Per thus [significatur] devotio, quae est in opere meritorio. De minori vide supra lit. Magistri, d. I. c. 9, et Comment. p. II. a. 2. q. 1. seq. nec non dub. 7. Vide etiam Rom. 2, 29.(p.83, note 2) Alexander of Hales, S. p. IV, q. 1, m. 9: The same thing is signified [by the burning of incense] now and then, namely devotion. Ibid. q. 5, m. 7, a. 2: By the incense [is signified] the devotion which is in meritorious work. On the minor see above, the Master's text, d. I, c. 9, and the Commentary, p. II, a. 2, q. 1 and following, and also dub. 7. See also Rom. 2, 29.
- 5(p.83, nota 3) Cfr. supra d. I. p. II. a. 1. q. 3. — In maiori codd. cum pluribus codd. comparationem invertunt legentes: Item Sacramenta legis gratiae sic [sic omittitur in codd.] succedunt... sicut illa.(p.83, note 3) Cf. above, d. I, p. II, a. 1, q. 3. — In the major [premise] the codices with several manuscripts invert the comparison, reading: Likewise the Sacraments of the law of grace thus [thus is omitted in the codices] succeed... as those.
- 6(p.83, nota 4) Scil. Christiani baptismum, Iudaei circumcisionem.(p.83, note 4) Namely, Christians [accept] baptism, the Jews circumcision.
- 7(p.83, nota 5) Vers. 2, ubi Vulgata quoniam si pro si, codd. FGI quod si.(p.83, note 5) [Galatians 5,] verse 2, where the Vulgate has quoniam si for si; codices FGI quod si.
- 8(p.83, nota 6) Vers. 12. Vulgata post ut addit et.(p.83, note 6) [Hebrews 7,] verse 12. The Vulgate after ut adds et.
- 9(p.83, nota 7) Respicitur Eph. 2, 14. et 20. nec non Ioan. 10, 16. — De maiori vide supra d. I. p. II. a. 2. q. 2. ad 1.(p.83, note 7) Reference is made to Eph. 2, 14 and 20, and also John 10, 16. — On the major see above, d. I, p. II, a. 2, q. 2, ad 1.
- 10(p.83, nota 8) Cfr. II. Sent. d. 32. a. 1. q. 2. in corp., d. 33. a. 1. q. 1. et a. 2. q. 2.(p.83, note 8) Cf. II Sent., d. 32, a. 1, q. 2, in the body; d. 33, a. 1, q. 1, and a. 2, q. 2.
- 11(p.83, nota 9) Act. 16, 3. seqq., ubi decretum Apostolorum in Concilio Ierosolym. factum exhibetur.(p.83, note 9) Acts 16, 3 and following, where the decree of the Apostles made in the Council of Jerusalem is set forth.
- 12(p.83, nota 10) Vers. 17. — Seq. textus est Matth. 11, 30: Iugum enim meum suave est. — Inferius ex cod. H substituimus nihilominus est onus eius onus suavitatis pro et nihilominus omnis suavitatis.(p.83, note 10) [John 1,] verse 17. — The following text is Matth. 11, 30: For my yoke is sweet. — Below, from codex H, we have substituted nihilominus est onus eius onus suavitatis for et nihilominus omnis suavitatis.
- 13(p.83, nota 11) Libr. XIX. c. 13. Textus originalis post ablata sunt addit: et ideo ablata, quia impleta; non enim venit solvere Legem, sed adimplere.(p.83, note 11) [Against Faustus,] Bk. XIX, c. 13. The original text after ablata sunt adds: and therefore taken away, because fulfilled; for he came not to abolish the Law, but to fulfill it.
- 14(p.84, nota 1) Gen. 17, 8.(p.84, note 1) Gen. 17, 8.
- 15(p.84, nota 2) Vers. 1. — Seq. textus est Ps. 148, 6.(p.84, note 2) [Ecclesiasticus 18,] verse 1. — The following text is Ps. 148, 6.
- 16(p.84, nota 3) Ab Horat., Epist. 10, 41. — August., 1. Quaest. in Pentateuch. q. 31. (ex quo loco sumta est Glossa, quae in fine solut. huius obiectionis affertur), praenotato, quod nomine aeterni significari possit aut hoc saeculum (αἰών), aut res, qua tantum «aeternum aliquid significatur», subiungit: An potius locutionis est Scripturarum, ut aeternum appellent, cuius rei finis non constituitur, aut non ita fit, ut deinceps non sit faciendum, quantum pertinet ad curam vel potestatem facientis; sicut ait Horatius: Serviet aeterno qui parvo nesciet uti. Non enim potest in aeternum servire, cuius ipsa vita, qua servit, aeterna esse non potest. Cfr. Alanus ab Insul., Distinct. dictionum theolog., ubi aeternum hoc ultimo modo sumtum «dicitur, continuatio vitae temporalis; unde Horatius: Serviet... id est toto tempore vitae suae». — De sacerdotio aeterno Aaron vide Exod. 29, 9. et 40, 13. Cfr. August., 11. Quaest. in Pentateuch. q. 124.(p.84, note 3) From Horace, Epistles 10, 41. — Augustine, Questions on the Pentateuch, Bk. I, q. 31 (from which place is taken the Gloss adduced at the end of the solution of this objection), having first noted that by the name eternal may be signified either this age (αἰών), or a thing by which only «something eternal is signified», adds: Or rather it is a manner of speaking of the Scriptures, that they call eternal that whose end is not fixed, or which is not so done that thereafter it need not be done, as far as pertains to the care or power of the one doing it; as Horace says: He will serve the eternal who knows not how to use the small. For he cannot serve forever whose very life, by which he serves, cannot be eternal. Cf. Alan of Lille, Distinctions of theological terms, where eternal taken in this last way «is said to be the continuation of temporal life; whence Horace: He will serve... that is, for the whole time of his life». — On the eternal priesthood of Aaron see Exod. 29, 9 and 40, 13. Cf. Augustine, Questions on the Pentateuch, Bk. II, q. 124.
- 17(p.84, nota 4) Vers. 8, in quem versum est etiam Glossa (ordinaria apud Strabum et Lyranum) paulo inferius allegata. — Mox post ducit cod. U prosequitur et praeparat ad cognitionem etc. Subinde pro aeterna permulti codd. aeternum.(p.84, note 4) [Genesis 17,] verse 8, on which verse there is also the Gloss (the Ordinary Gloss in Strabo and Lyra) cited a little below. — Soon after ducit codex U [reads] prosequitur et praeparat ad cognitionem etc. Then for aeterna very many codices [read] aeternum.
- 18(p.84, nota 5) Vers. 25. Expositio Bonaventurae convenit cum Glossa ordinaria apud Strabum. — In fine solut. pro non tantum cod. G non tamen.(p.84, note 5) [Romans 2,] verse 25. Bonaventure's exposition agrees with the Ordinary Gloss in Strabo. — At the end of the solution, for non tantum codex G [reads] non tamen.
- 19(p.84, nota 6) Ut August., Expos. Epist. ad Gal. 5, 3. n. 41, cuius verba exhibentur etiam a Glossa ordinaria apud Strabum. — Alteram expositionem dat Hieronym., in hunc loc., contra Ebionitas, qui etiam «post Evangelium credentes in Christo circumcidendos putant», sic arguendo: Ut aut circumcisionem faciant et cetera, quae praecipiuntur in Lege, aut si impossibile est cuncta fieri, cesset et circumcisio, quae cum ceteris quasi inutilis praetermissa est. — Post evangelico cod. F (P a secunda manu) addit quia Apostolus.(p.84, note 6) As Augustine, Exposition of the Epistle to the Galatians 5, 3, n. 41, whose words are also set forth by the Ordinary Gloss in Strabo. — Jerome gives the other exposition, on this passage, against the Ebionites, who think that «even after the Gospel those believing in Christ are to be circumcised», arguing thus: That either they perform circumcision and the rest which are prescribed in the Law, or, if it is impossible for all to be done, let circumcision also cease, which has been passed over with the rest as useless. — After evangelico codex F (P by a second hand) adds quia Apostolus.
- 20(p.84, nota 7) Cfr. Aristot., II. Prior. c. 14. — Inferius edd. observari pro observare et subinde post alia praecepta supplent ut illud.(p.84, note 7) Cf. Aristotle, Prior Analytics II, c. 14. — Below the editions [read] observari for observare, and then after alia praecepta supply ut illud.
- 21(p.84, nota 8) Aristot., II. Topic. 2. (c. 3.): Non sufficit enim ad ostendendum, quod omni inest, in uno disputasse, ut si hominis anima immortalis est, propter hoc anima omnis immortalis etc.(p.84, note 8) Aristotle, Topics II, 2 (c. 3): For it is not sufficient, to show that something belongs to all, to have disputed it in one [case], as if [from] the soul of man being immortal, on account of this every soul is immortal etc.
- 22(p.85, nota 1) Codd. AEZ Iudaeus, codd. F H K L Y aa (bb a secunda manu) post quia addunt enim Christus, et cod. H post erat supplet nasciturus. Subinde pro et codd. R T X substituunt et ideo. Paulo inferius pro et [edd. repetunt ne] per hoc cod. F et propter hoc.(p.85, note 1) Codices AEZ [read] Iudaeus; codices F H K L Y aa (bb by a second hand) after quia add enim Christus, and codex H after erat supplies nasciturus. Then for et codices R T X substitute et ideo. A little below, for et [the editions repeat ne] per hoc codex F [reads] et propter hoc.
- 23(p.85, nota 2) Matth. 5, 17: Non veni solvere, sed adimplere.(p.85, note 2) Matth. 5, 17: I came not to abolish, but to fulfill.
- 24(p.85, nota 3) Libr. XIX. c. 13. Cfr. supra pag. 83, nota 11.(p.85, note 3) [Against Faustus,] Bk. XIX, c. 13. Cf. above, p. 83, note 11.
- 25(p.85, nota 4) Vers. 21. — In operibus Augustini Homilia de circumcisione non invenitur, et circumcisio Christi tangitur tantum in Serm. 128. (nunc in appendice, alias 13. de Tempore) c. 5. n. 7. his verbis: «Dominus quidem suscepit circumcisionem, ablaturus ipsam circumcisionem; suscepit umbram, daturus lucem; suscepit figuram, impleturus veritatem». Videtur nobis pro nomine Augustini substituendum esse nomen Bernardi, qui in speciali sermone super Luc. 2, 21. (Serm. I. in Circumcisione Domini) n. 1. tanquam membra illius sermonis haec proponit: «Habens igitur hic magnum fidei documentum, habes et manifestum humilitatis exemplum». Paulo inferius (n. 2.): Sic et circumcisio veritatem susceptae probat humanitatis... Circumciditur tanquam verus Abrahae filius, Iesus vocatur tanquam verus Filius Dei... Non est in eo magni nominis umbra sed veritas. Cfr. Serm. in Octava Epiphaniae. Alex. Hal., S. p. IV. q. 3. m. 3. a. 2: Sicut habetur in Homilia Circumcisionis, sicut dicit August. in Quaest. novi et veteris Testamenti (I. q. 50. 60. et 69.).(p.85, note 4) [Luke 2,] verse 21. — In the works of Augustine no Homily on the circumcision is found, and Christ's circumcision is touched only in Serm. 128 (now in the appendix, otherwise 13 de Tempore), c. 5, n. 7, in these words: «The Lord indeed took on circumcision, in order to take away circumcision itself; he took on the shadow, in order to give light; he took on the figure, in order to fulfill the truth». It seems to us that for the name of Augustine the name of Bernard should be substituted, who in a special sermon on Luke 2, 21 (Serm. I on the Circumcision of the Lord), n. 1, sets forth these things as the members of that sermon: «Having therefore here a great document of faith, you have also a manifest example of humility». A little below (n. 2): Thus also circumcision proves the truth of the humanity assumed... He is circumcised as the true son of Abraham, he is called Jesus as the true Son of God... There is in him no shadow of a great name, but truth. Cf. the Sermon on the Octave of the Epiphany. Alexander of Hales, S. p. IV, q. 3, m. 3, a. 2: As is had in the Homily of the Circumcision, as Augustine says in Questions on the New and Old Testament (I, qq. 50, 60, and 69).
- 26(p.85, nota 5) Secundum August., XIX. Contra Faustum, c. 9. — Pro die octavo cod. Z die tertio, sed vide supra lit. Magistri, d. I. c. 9. Mox pro debet idem cod. Z debuit.(p.85, note 5) According to Augustine, Against Faustus XIX, c. 9. — For die octavo codex Z [reads] die tertio, but see above, the Master's text, d. I, c. 9. Soon for debet the same codex Z [reads] debuit.
- 27(p.85, nota 6) Cfr. supra pag. 83, nota 2. Guliel. Antissiod., S. p. IV. tr. I. c. 6. q. 4: Circumcisio carnalis facta nihil morale continebat, sed incensum litteraliter aliquid morale habet et non est umbra alicuius futuri; et propter hoc non est simile. — Inferius pro et praeterea edd. cum aliquot codd. et propterea.(p.85, note 6) Cf. above, p. 83, note 2. William of Auxerre, S. p. IV, tr. I, c. 6, q. 4: Carnal circumcision once performed contained nothing moral, but incense in its literal sense has something moral and is not a shadow of something future; and on account of this it is not alike. — Below, for et praeterea the editions with some codices [read] et propterea.
- 28(p.85, nota 7) Vide supra d. I. p. II. dub. 4. et ibid. a. 1. q. 3.(p.85, note 7) See above, d. I, p. II, dub. 4, and there a. 1, q. 3.
- 29(p.85, nota 8) Cod. H (bb a secunda manu) supplet scilicet circumcisionem manere.(p.85, note 8) Codex H (bb by a second hand) supplies namely that circumcision remain. ---