Bonaventure — Opera Omnia

Dist. 33, Art. 2, Q. 3

Book IV: On the Sacraments · Distinction 33

Textus Latinus

p. 755

Quaestio III. Utrum virginitatis praemium sit aureola.

Tertio quaeritur de virginitate per comparationem ad praemium; et dicitur communiter, quod praemium virginitatis est aureola, et hoc probatur:

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1. Per figuram, Exodi vigesimo quinto⁷ praeceptum est, fieri supra magnam coronam aliam parvam coronulam; et secundum hanc figuram duplex est praemium, ut dicunt magistri: substantiale, et hoc dicitur aurea ad similitudinem magnae coronae; et accidentale, et hoc dicitur aureola ad similitudinem parvae. Si ergo coronari debet illa corona anima decora, et maxime Christi sponsa; et talis est virgo: ergo etc.

2. Item, hoc ostenditur per Scripturam, Apocalypsis duodecimo¹: Mulier amicta sole, et in capite eius corona stellarum duodecim. Si hoc de beata Virgine recte exponitur, sicut Christus vincentibus communicat thronum, sic beata Virgo perfecte continentibus coronam; et sic etc.

3. Item, corona debetur certanti; sed maxima pugna est in carne: ergo qui ipsam perfecte vincit et notabiliter, debet notabiliter coronari. Sed perfecte vincunt virgines: ergo sunt notabiliter coronandi², ergo aliquam coronam habebunt, quam non coniugati.

Sed contra: 1. Omne meritum caritatis est, ergo et praemium: ergo si caritas omnes virtutes movet et omnibus communicat meritum, ergo et praemium: ergo nullum praemium reddendum est virginitati magis quam alii virtuti. Si dicas, quod verum est de praemio substantiali; contra: nullum praemium debetur ei qui caret caritate, nec substantiale nec accidentale: ergo omne praemium debetur caritati.

2. Item, si virginitati debetur aliquod praemium superadditum, aut hoc est ratione difficultatis, aut ratione perfectionis. Si difficultatis; sed difficilius est suam voluntatem omnino abnegare et pro Christo mendicare quam continentiam servare: ergo multo fortius tali actui debetur aureola. Si ratione perfectionis; sed multo perfectius est diligere inimicos: ergo etc.

3. Item, si virginitati debetur praemium speciale, aut ergo ratione incorruptionis carnis, aut mentis. Si carnis; ergo corrupta violenter non haberet aureolam, cuius contrarium habetur per verbum Luciae³: « Si invitam me violaveris, castitas mihi duplicabitur ad coronam ». Si secundum incorruptionem mentis; aut quia nunquam corrupta, aut quia reparata. Si quia nunquam corrupta; tunc ergo paucissimis debetur aureola, et etiam non beato Ioanni, quia voluit nubere, sicut dicitur⁴, et tamen eius virginitas multum commendatur. Si quia reparata; ergo quantumcumque fuit luxuriatus quis, dummodo perfecte poeniteat, habebit aureolam. Si secundum utramque; redit adhuc maius inconveniens, quia nullis aut paucis aureola debetur.

Item, cum virginitati debeatur fructus centesimus⁵ — et constat, quod hoc non est praemium substantiale, sed accidentale — videtur ergo, quod idem sit aureola quod fructus; sed cum fructus conveniat statui viduali, quare non aureola? Quaeritur ergo differentia.

Conclusio.

Virginitati debetur non tantum praemium substantiale sive aurea propter radicem caritatis, sed etiam fructus centesimus propter perfectionem status, et aureola propter decorem.

Respondeo: Dicendum, quod triplex praemium legimus in Scriptura, scilicet praemium aureae, praemium, quod est fructus, et praemium⁶ aureolae. Distinguitur autem a diversis hoc diversimode.

Dicunt enim quidam, quod praemium aureae debetur radici caritatis, praemium fructus debetur ratione refrenationis pronitatis, sed aureolae ratione incorruptionis. Quia enim caritas influit in omnes virtutes, ideo aurea omni virtuti et actui debetur. Et quoniam vis concupiscibilis quantum ad generationem est corrupta et infecta, ideo in ipsa viget pronitas; ideo soli continentiae, quae illam refrenat, praemium fructus debetur. Quia vero incorruptio attenditur quantum ad fidem contra fermentum erroris et falsitatis, quantum ad carnem⁷ contra voluptatem, et quantum ad constantiam usque ad mortem; ideo tribus actibus debetur aureola, scilicet praedicationi, continentiae virginali et ipsi martyrio. Unde secundum hos aurea est gaudium de Deo, fructus gaudium de pronitatis restrictione, sed aureola gaudium de incorruptione. — Sed haec positio non videtur conveniens, quoniam incorruptio non tantum est in his quibus debetur aureola, sed etiam in iustitia, quae est perpetua et immortalis⁸, et in caritate, quae nunquam excidit; et ideo modus iste sumendi non videtur conveniens.

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Aliter dicunt alii, quod praemium aureae debetur ipsi radici caritatis, sed fructus ratione difficultatis, et aureola ratione perfectionis; unde quia difficultas maxima est in continendo omnino, immo quoddam martyrium, et in sustinendo terribilia, quae mortem inducunt¹; ideo fructus debetur Martyribus et continentibus. Perfectio vero maxima est in actibus tribus ipsius animae, scilicet rationalis, concupiscibilis et irascibilis; et hoc dupliciter: per conversionem ad Deum, et ita debetur eis perfectio aureae; et per comparationem ad bonum inferius, et ita debetur aureola, quae est diminutivum, quia est remuneratio in bono creato; et secundum actum perfectum triplicis potentiae assignatur vel redditur aureola. Nam perfectissimus actus rationalis² per comparationem ad inferius est veritatem fidei praedicare, concupiscibilis carnem omnino a coitu refrenare, irascibilis mortem sustinere, et ideo tribus debetur aureola triplex. — Sed haec adhuc positio non videtur omnino conveniens, quia tantae est perfectionis omnia relinquere et se ipsum abnegare, sicut praedicare et omnino continere; et ideo non videtur, quod secundum perfectionem vel ratione perfectionis virginitati debeatur aureola.

Aliter igitur dicendum, quod, sicut dictum est et supra³, quod in virginitate tria considerantur, scilicet habitus, status et decor; habitui respondet aurea, statui fructus, sed decori integritatis aureola. — Et quod habitui aurea, hoc non est dubium. — Quod vero statui fructus, hoc patet sic: quia, sicut fructus maior et minor, quem ponit Dominus in Evangelio⁴, attenditur secundum nobilitatem terrae, sic fructus maior et minor secundum statum. Esto enim, quod tres in tribus statibus contineant, secundum quod melius possunt, adhuc excedit continentia vidualis coniugalem, et virginalis vidualem. Unde quia in continentia maxime status diversi considerantur et secundum illam distinguuntur; ideo soli continentiae praemium fructus aptatur, non quin et aliis⁵ possit aptari, si est diversos status assignare. — Quod autem aureola respondeat alicui decori exteriori, patet: quia aureolae assignantur his actibus, qui considerant aliquid extrinsecum, ut puta quod est infra, ut corpus; vel quod est iuxta, ut proximus, quem convertit et ad patriam per bonam doctrinam ducit⁶. Unde decor quidam erit Doctoribus de conversis per ipsos; et quidam etiam decor et gaudium erit Martyribus in corpore, qui se pro Christo passionibus exposuerunt; quidam decor Virginibus in corpore, quod pro Christo incorruptum servaverunt; et ille decor vel gaudium de illo decore aureola recte dicitur. Credo tamen, quod melius decor aureola dicatur quam gaudium, quia omnes gaudebunt de decore, non tamen omnes habebunt aureolam; sed ut totum ad unum dicatur⁷, melius est dicere, quod utrumque, scilicet decor cum gaudio et gaudium cum decore. — His visis, patent obiecta.

1. 2. 3. Quod enim obiicitur, quod debetur radici caritatis omne meritum; dicendum, quod verum est de praemio substantiali; de accidentali non est verum primo et per se, sed⁸ non sine illo; unde est causa sine qua non. — Similiter patet, quare virginitati debeatur aureola, non ratione perfectionis, sed ratione decoris. Ratione perfectionis status debetur fructus centesimus, sed ratione decoris aureola.

Ad illud quod quaeritur, ratione cuius incorruptionis debeatur aureola; dicendum, quod ad hoc est triplex opinio. Quidam enim dicunt, quod cum meritum consistat in anima, quod incorruptioni mentis debeatur aureola; similiter perfectae voluntati sustinendi mortem pro Christo; et hoc confirmant per illud quod dicitur de beato Martino⁹: « O beata anima, quam etsi gladius persecutoris non abstulit, palmam tamen martyrii non amisit ». — Sed ista positio non videtur conveniens, quia quantumcumque velit aliquis praedicare, nisi exeat in opus, non credo, quod habeat aureolam. Unde illud beati Martini de praemio essentiali intelligendum est, quia aequalis fuit Martyribus¹⁰ propter magnitudinem caritatis.

Alia opinio est, quod debetur actui exteriori; unde si aliquis non martyrizetur actu, non habebit aureolam, similiter si auferatur virginitas violenter, perditur aureola. Unde Leo Papa¹¹ dicit, quod corruptae per violentiam « se non audeant sacris virginibus comparare », nec etiam anulo desponsantur. Et secundum hos quantumcumque homo praedicet, reportat praemium, sed non aureolam, nisi aliquem convertat. — Sed durum est dicere, quodsi violetur omnino per violentiam, quod aliquid ibi perdat, dum nullus consensus interveniat, nulla culpa¹².

p. 758

Et ideo tertio modo dicendum, quod aureola debetur actui interiori per comparationem ad decorem exteriorem, et exteriori relato ad interius. Unde si virgo velit corrumpi et non corrumpatur et post poeniteat; quia salvata est incorruptio in carne, ideo aureolam habebit. Item, si nolit corrumpi et corrumpatur; corruptio illa non est iudicanda corruptio decoris virtutis; et ideo manet decor integer, quia decoratio virtutis ab interiori procedit. Et hoc est quod dicitur in littera¹: « Non potest corrumpi caro, nisi prius mens corrumpatur », scilicet corruptione, quae obviet virginitati. Unde quod dicitur, quod « se non audeant sacris virginibus comparare »; hoc est propter periculum, quia fortassis in actu illo consenserunt; unde semper est eis timendum.

Ex his potest patere, quando virginitas amittatur. Cum enim ad perfectam virginitatem duo concurrant, scilicet incorruptio mentis et incorruptio carnis: incorruptio mentis est sicut formale et complementum; incorruptio carnis est sicut materiale. Si ergo utrumque pereat, totum perditum est et nunquam recuperari potest. — Si autem amittatur incorruptio carnis, salva incorruptione mentis; manet quod formale et completivum² est virginitatis, ideo meritum et praemium, quamvis etiam illud quod materiale erat, sit perditum; unde perdita est secundum quid, manet tamen simpliciter; perdita est in conspectu hominum, non in conspectu Dei. Et hoc est quod dicit Ambrosius, et habetur in littera³. — Si autem perdatur incorruptio mentis, salva incorruptione carnis, tunc perditur quod formale est, et manet quod est materiale; et quia illa redit ad suum propositum et habet materiale substratum; redeunte virginitate, virgo iudicanda est, licet non in tanta gloria, in quanta esset, si nunquam consensisset. Et hoc sentire videtur esse magis pium⁴.

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English Translation

Question III. Whether the reward of virginity is the aureole.

Thirdly, inquiry is made concerning virginity by comparison with its reward; and it is commonly said that the reward of virginity is the aureole, and this is proved:

1. By a figure: in Exodus, chapter twenty-five⁷, it is commanded that upon the great crown another little crown be made; and according to this figure the reward is twofold, as the masters say: substantial, and this is called the aurea (golden crown) after the likeness of the great crown; and accidental, and this is called the aureole after the likeness of the little one. If, then, the comely soul, and above all the spouse of Christ, ought to be crowned with that crown; and such is the virgin: therefore etc.

2. Likewise, this is shown through Scripture, Apocalypse chapter twelve¹: A woman clothed with the sun, and upon her head a crown of twelve stars. If this is rightly expounded of the blessed Virgin, then, just as Christ shares his throne with those who conquer, so the blessed Virgin shares a crown with those who are perfectly continent; and so on.

3. Likewise, a crown is due to one who contends; but the greatest struggle is in the flesh: therefore he who conquers it perfectly and notably ought to be notably crowned. But virgins conquer perfectly: therefore they are to be notably crowned², therefore they will have some crown that the married do not.

On the contrary: 1. Every merit belongs to charity, therefore also every reward: therefore if charity moves all the virtues and shares its merit with them all, therefore also its reward: therefore no reward is to be rendered to virginity more than to any other virtue. If you say that this is true of the substantial reward; on the contrary: no reward is due to one who lacks charity, neither substantial nor accidental: therefore every reward is due to charity.

2. Likewise, if some superadded reward is due to virginity, either this is by reason of difficulty or by reason of perfection. If by reason of difficulty: but it is more difficult wholly to deny one's own will and to beg for Christ's sake than to preserve continence: therefore much more strongly is an aureole due to such an act. If by reason of perfection: but it is much more perfect to love enemies: therefore etc.

3. Likewise, if a special reward is due to virginity, then it is either by reason of incorruption of the flesh or of the mind. If of the flesh: then one corrupted by violence would not have an aureole, the contrary of which is held through the word of Lucy³: « If you violate me against my will, my chastity will be doubled unto a crown ». If according to incorruption of the mind: either because never corrupted or because repaired. If because never corrupted: then an aureole is due to very few, and not even to blessed John, because he willed to marry, as is said⁴, and yet his virginity is much commended. If because repaired: then however much a person has been lustful, provided he perfectly repents, he will have an aureole. If according to both: there arises a still greater incongruity, since to none, or to few, is an aureole due.

Likewise, since the hundredfold fruit is due to virginity⁵ — and it is agreed that this is not a substantial but an accidental reward — it seems therefore that the aureole is the same as the fruit; but since the fruit befits the widowed state, why not also the aureole? The difference, therefore, is asked.

Conclusion.

To virginity there is due not only the substantial reward or aurea on account of the root of charity, but also the hundredfold fruit on account of the perfection of its state, and the aureole on account of its beauty.

I respond: It must be said that we read in Scripture of a threefold reward, namely the reward of the aurea, the reward that is the fruit, and the reward⁶ of the aureole. Now this is distinguished by different authors in different ways.

For some say that the reward of the aurea is due to the root of charity, the reward of the fruit is due by reason of the restraining of proneness [to sin], but the aureole by reason of incorruption. For since charity flows into all the virtues, therefore the aurea is due to every virtue and act. And since the concupiscible power, as regards generation, is corrupt and infected, therefore in it proneness is vigorous; therefore to continence alone, which restrains it, the reward of fruit is due. But since incorruption is regarded as to faith against the leaven of error and falsity, as to the flesh⁷ against pleasure, and as to constancy even unto death; therefore an aureole is due to three acts, namely to preaching, to virginal continence, and to martyrdom itself. Hence according to these the aurea is joy over God, the fruit joy over the restriction of proneness, but the aureole joy over incorruption. — But this position does not seem fitting, since incorruption is not only in those to whom an aureole is due, but also in justice, which is perpetual and immortal⁸, and in charity, which never fails; and therefore this way of taking it does not seem fitting.

Others say otherwise: that the reward of the aurea is due to the root of charity itself, but the fruit by reason of difficulty, and the aureole by reason of perfection; hence because the greatest difficulty is in continence altogether — indeed a kind of martyrdom — and in enduring the terrible things that bring on death¹; therefore the fruit is due to Martyrs and to the continent. But the greatest perfection is in the three acts of the soul itself, namely the rational, the concupiscible, and the irascible; and this in two ways: by conversion to God, and thus there is due to them the perfection of the aurea; and by comparison to a lower good, and thus the aureole is due, which is a diminutive, since it is a reward in a created good; and according to the perfect act of the threefold power an aureole is assigned or rendered. For the most perfect act of the rational power², by comparison to what is below, is to preach the truth of faith; of the concupiscible, to restrain the flesh wholly from intercourse; of the irascible, to endure death; and therefore to the three a threefold aureole is due. — But this position too does not seem altogether fitting, since it is of as great a perfection to relinquish all things and to deny oneself as to preach and to be wholly continent; and therefore it does not seem that an aureole is due to virginity according to perfection or by reason of perfection.

Otherwise, therefore, it must be said that, as was also said above³, in virginity three things are considered, namely habit, state, and beauty; to the habit corresponds the aurea, to the state the fruit, but to the beauty of integrity the aureole. — And that the aurea corresponds to the habit is not doubtful. — But that the fruit corresponds to the state is shown thus: because, just as the greater and lesser fruit which the Lord sets down in the Gospel⁴ is reckoned according to the nobility of the soil, so the greater and lesser fruit is reckoned according to the state. For grant that three persons in three states are continent, each as well as he can: still widowed continence exceeds conjugal, and virginal exceeds widowed. Hence because in continence especially the diverse states are considered and are distinguished according to it; therefore the reward of fruit is fitted to continence alone — not but that it can be fitted to others also⁵, if diverse states are to be assigned. — And that the aureole corresponds to some exterior beauty is clear: because aureoles are assigned to those acts which regard something extrinsic, as for instance what is below, such as the body; or what is alongside, such as the neighbor, whom one converts and leads to the fatherland by good teaching⁶. Hence there will be a certain beauty for Doctors from those converted through them; and there will also be a certain beauty and joy for Martyrs in the body, who exposed themselves to sufferings for Christ; a certain beauty for Virgins in the body, which they kept incorrupt for Christ; and that beauty, or the joy over that beauty, is rightly called the aureole. Yet I believe it is better that the aureole be called beauty rather than joy, because all will rejoice over the beauty, yet not all will have the aureole; but that the whole may be summed up in one⁷, it is better to say that it is both, namely beauty with joy and joy with beauty. — These things seen, the objections are clear.

1, 2, 3. As to what is objected, that every merit is due to the root of charity; it must be said that this is true of the substantial reward; of the accidental it is not true primarily and of itself, but⁸ not without it; hence it is a cause without which not [a necessary condition]. — Similarly it is clear why an aureole is due to virginity, not by reason of perfection, but by reason of beauty. By reason of perfection of state the hundredfold fruit is due, but by reason of beauty the aureole.

As to what is asked, by reason of which incorruption the aureole is due; it must be said that on this there are three opinions. For some say that, since merit consists in the soul, an aureole is due to the incorruption of the mind; likewise to a will perfect in enduring death for Christ; and they confirm this by what is said of blessed Martin⁹: « O blessed soul, which, though the sword of the persecutor did not take it away, yet did not lose the palm of martyrdom ». — But this position does not seem fitting, since however much someone may wish to preach, unless he goes forth into the deed, I do not believe that he has an aureole. Hence that saying about blessed Martin is to be understood of the essential reward, since he was equal to the Martyrs¹⁰ on account of the greatness of his charity.

Another opinion is that it is due to the exterior act; hence if someone is not martyred in act, he will not have an aureole; likewise if virginity is taken away by violence, the aureole is lost. Hence Pope Leo¹¹ says that those corrupted by violence « should not dare to compare themselves with the sacred virgins », nor are they even espoused with a ring. And according to these, however much a man preaches, he carries off a reward, but not an aureole, unless he converts someone. — But it is hard to say that if she is wholly violated by force, she should lose anything there, so long as no consent intervenes, [where there is] no fault¹².

And therefore it must be said in a third way, that the aureole is due to the interior act by comparison with exterior beauty, and to the exterior [act] as referred to the interior. Hence if a virgin should will to be corrupted and yet is not corrupted, and afterward repents; because incorruption is preserved in the flesh, therefore she will have the aureole. Likewise, if she should be unwilling to be corrupted and is corrupted; that corruption is not to be judged a corruption of the beauty of virtue; and therefore the beauty remains whole, since the adorning of virtue proceeds from within. And this is what is said in the text¹: « The flesh cannot be corrupted unless the mind is first corrupted », namely by a corruption that runs counter to virginity. Hence, as to what is said, that « they should not dare to compare themselves with the sacred virgins »; this is on account of the danger, because perhaps in that act they consented; hence they must always be fearful.

From these things it can be made clear when virginity is lost. For since two things concur to make perfect virginity, namely incorruption of the mind and incorruption of the flesh: incorruption of the mind is as the formal [element] and completion; incorruption of the flesh is as the material [element]. If, then, both perish, the whole is lost and can never be recovered. — But if incorruption of the flesh is lost while incorruption of the mind is preserved; there remains what is formal and completive² of virginity, and therefore its merit and reward, although that which was material be lost; hence it is lost in a certain respect, yet remains without qualification; it is lost in the sight of men, not in the sight of God. And this is what Ambrose says, and it is held in the text³. — But if incorruption of the mind is lost while incorruption of the flesh is preserved, then what is formal is lost, and what is material remains; and because she returns to her purpose and has the material substrate; virginity returning, she is to be judged a virgin, though not in so great a glory as she would be, had she never consented. And to hold this seems to be the more pious view⁴.

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Apparatus Criticus

7
Vers. 25: Et ipsi labio [mensae panum propositionis facies] coronam interrasilem... et super illam alteram coronam aureolam. — Inferius post duplex in codd. omittitur est, et pro ut dicunt cod. U (I a secunda manu) substituit distinguunt.
Verse 25: And upon its rim [thou shalt make a golden face of the table of the loaves of proposition] a crown of open work... and above it another little golden crown. — Below, after twofold (duplex) the codices omit is (est), and for as they say (ut dicunt) cod. U (I, by a second hand) substitutes they distinguish (distinguunt).
1
Vers. 1. Post sole Vulgata addit et luna sub pedibus eius. Cfr. Bernard., Serm. in Dominica infra Octav. Assumt. B. V. Mariae, n. 3. seqq., ubi hoc de B. Maria exponitur.
Apoc. 12, verse 1. After sun (sole) the Vulgate adds and the moon under her feet. Cf. Bernard, Sermon on the Sunday within the Octave of the Assumption of the Blessed Virgin Mary, n. 3 ff., where this is expounded of the Blessed Mary.
2
Vat. coronandae.
The Vatican edition [reads] coronandae (to be crowned, feminine).
3
In Breviar. Romano in festo S. Luciae (13 Dec.), II. Noct. lect. 6: Si invitam iusseris violari, castitas etc.
In the Roman Breviary, on the feast of St. Lucy (13 December), Second Nocturn, lection 6: If thou command me to be violated against my will, [my] chastity, etc.
4
Vide supra pag. 683, nota 6.
See above, page 683, note 6.
5
Cfr. supra pag. 754, nota 5. — Inferius pro viduali edd. perperam virginali.
Cf. above, page 754, note 5. — Below, for widowed (viduali) the editions wrongly [read] virginal (virginali).
6
Plures codd. addunt quod est.
Several codices add which is (quod est).
7
Vat. omittit contra fermentum erroris et falsitatis [cfr. Matth. 16, 11. seq.], quantum ad carnem. Superius pro concupiscibilis non pauci codd. coniugalis, cod. X a secunda manu propagativa, cod. K carnalis.
The Vatican edition omits against the leaven of error and falsity [cf. Matthew 16, 11 f.], as to the flesh. Above, for concupiscible (concupiscibilis) not a few codices [read] conjugal (coniugalis), cod. X by a second hand propagative (propagativa), cod. K carnal (carnalis).
8
Sap. 1, 15: Iustitia enim perpetua est et immortalis. — I. Cor. 13, 8: Caritas nunquam excidit. — Paulo ante post in his cod. E addit tribus.
Wisdom 1, 15: For justice is perpetual and immortal. — 1 Corinthians 13, 8: Charity never falls away. — A little before, after in these (in his) cod. E adds three (tribus).
1
Cfr. Aristot., III. Ethic. c. 7.
Cf. Aristotle, Nicomachean Ethics III, c. 7.
2
Fere omnes codd. rationis, cod. I a secunda manu rationabilis. Inferius pro et ideo (cod. U addit his, cod. X istis) codd. M O et omnibus.
Almost all codices [read] of reason (rationis), cod. I by a second hand rational (rationabilis). Below, for and therefore (et ideo) (cod. U adds to these, cod. X to those) codd. M O [read] and to all (et omnibus).
3
Quaest. 1.
Question 1 [of this article].
4
Matth. 13, 8. et 23. — Codd. communiter omittunt sicut et Dominus in Evangelio.
Matthew 13, 8 and 23. — The codices commonly omit just as the Lord also [sets down] in the Gospel.
5
In cod. P secunda manus supplevit virtutibus.
In cod. P a second hand supplied to the virtues (virtutibus).
6
Quae sunt duo ex quatuor, quae sunt diligenda, ut dicit August., 1. de Doctr. christ. c. 23. n. 22. Cfr. III. Sent. d. 28. q. 6. — Superius verbis his actibus cod. Y interserit tribus.
Which are two of the four things that are to be loved, as Augustine says, On Christian Doctrine bk. 1, c. 23, n. 22. Cf. III Sent., d. 28, q. 6. — Above, into the words these acts (his actibus) cod. Y inserts three (tribus).
7
Codd. QZ dicam, plures codd. dicant (cod. B dicat), quos edd. sequuntur legentes: sed ut totum unum dicant. Mox pro cum gaudio plures codd. cum gloria, et subinde codd. E G L V bb de decore pro cum decore.
Codd. QZ [read] I may say (dicam), several codices they may say (dicant) (cod. B he may say, dicat), which the editions follow, reading: but that they may say the whole [as] one. Presently, for with joy (cum gaudio) several codices [read] with glory (cum gloria), and thereafter codd. E G L V bb concerning the beauty (de decore) for with beauty (cum decore).
8
Pro sed cod. K (1 a secunda manu) licet non habeatur.
For but (sed) cod. K (I, by a second hand) [reads] although (licet), [though it is] not [otherwise] found.
9
In Breviar. Romano pro festo S. Martini (11 Nov.), II. Vesp. ad Magnificat. (Habetur etiam in libro Responsali Gregor. Magni pro festo S. Martini, sub rubrica In Evangelio). Cfr. II. Sent. d. 40. a. 2. q. 1. ad 1.
In the Roman Breviary for the feast of St. Martin (11 November), at Second Vespers, at the Magnificat. (It is also found in the Responsory book of Gregory the Great for the feast of St. Martin, under the rubric In the Gospel.) Cf. II Sent., d. 40, a. 2, q. 1, ad 1.
10
Cod. K (1 a secunda manu) substituto substantiati pro essentiali, subinde legunt: quia [cod. K qui] aequalis fit [ita etiam codd. H aa, codd. FW sit] Martyribus et Confessoribus.
Cod. K (I, by a second hand), substituting substantiated (substantiati) for essential (essentiali), reads thereupon: because [cod. K who] he is made equal [so too codd. H aa; codd. FW let him be] to the Martyrs and Confessors.
11
Epist. 12. (alias 1.) ad episcop. Africanos, c. 8. (et 11.). Cfr. Gratian. C. Illae autem famulae Dei (14.), C. 32. q. 5.
Leo, Letter 12 (elsewhere 1) to the African bishops, c. 8 (and 11). Cf. Gratian, canon But those handmaids of God (14), Causa 32, q. 5.
12
Cod. K nulla est culpa.
Cod. K [reads] there is no fault (nulla est culpa).
1
Hic c. 4.
Here [in the text of the Master, i.e. Peter Lombard], c. 4.
2
Cod. U repetit manet. Pro completivum codd. I K complementum.
Cod. U repeats remains (manet). For completive (completivum) codd. I K [read] completion (complementum).
3
Hic c. 4. — Inferius pro et quia illa codd. E I K O Q et quia anima (plures codd. alia). Sensus est: illa incorruptio mentis redit simul cum proposito sincero virginitatis. — Subinde post virginitate cod. F supplet mentis.
Here [in the text], c. 4. — Below, for and because she (et quia illa) codd. E I K O Q [read] and because the soul (et quia anima) (several codices other, alia). The sense is: that incorruption of the mind returns together with the sincere purpose of virginity. — Thereafter, after virginity (virginitate) cod. F supplies of the mind (mentis).
4
Vide scholion ad 1. huius articuli quaest.
See the scholion on the first question of this article [rendered in chunk a2-q1]. ---