Pars 2, Cap. 11
Breviloquium · Pars II: De creatura mundi
Capitulum XI. De productione hominis quantum ad totum coniunctum.
De toto autem homine in paradiso collocato1 haec tenenda sunt, scilicet quod datus est ei duplex sensus, scilicet interior et exterior, mentis et carnis. — Datus est ei duplex motus, scilicet imperativus in voluntate et exsecutivus in corpore. — Datum est ei duplex bonum, unum visibile, alterum invisibile. — Datum est ei duplex praeceptum, scilicet naturae et disciplinae; praeceptum naturae: Crescite et multiplicamini2; praeceptum disciplinae: De ligno scientiae boni et mali ne comedas. — Iuxta quae datum est sibi quadruplex adiutorium, scilicet scientiae, conscientiae, synderesis et gratiae, ex quibus sufficienter habuit, ut posset stare in bono et proficere et a malo cavere et declinare.
Ratio autem ad intelligentiam praedictorum haec est: quia primum principium fecit mundum istum sensibilem ad declarandum se ipsum, videlicet ad hoc, quod per illum tanquam per speculum et vestigium reduceretur homo in Deum3 artificem, amandum et laudandum. Et secundum hoc duplex est liber, unus scilicet scriptus intus, qui est aeterna Dei ars et sapientia; et alius scriptus foris, mundus scilicet sensibilis. Cum igitur esset una creatura, quae sensum habebat intus ad cognitionem libri interioris, ut Angelus; et alia, quae totum sensum habebat foris, ut quodlibet animal brutum: ad perfectionem universitatis debuit fieri creatura, quae hoc sensu duplici esset praedita ad cognitionem libri scripti intus et foris, id est Sapientiae et sui operis. Et quia in Christo simul concurrit aeterna Sapientia et eius opus in una persona; ideo dicitur liber scriptus intus et foris4 ad reparationem mundi.
Et quia cuilibet sensui respondet motus, ideo duplex datus est homini motus: unus secundum instinctum rationis in mente, alius secundum instinctum sensualitatis in carne5. Primi est imperare, secundi est obtemperare, secundum rectum ordinem; quando autem fit e converso, tunc rectitudo et regimen animae praecipitatur de statu suo.
Et quia cuilibet motui et sensui respondet appetitus ad aliquod bonum, ideo praeparatum est homini duplex bonum: « unum visibile, alterum invisibile; unum temporale, aliud aeternum; unum carni, alterum spiritui. Ex his bonis Deus unum dedit, alterum promisit, ut unum gratis possideretur, alterum per meritum quaereretur6 ».
Et quia frustra datur bonum, nisi custodiatur; frustra promittitur, nisi ad ipsum perveniatur: ideo duplex datum est homini praeceptum: unum naturae ad custodiendum bonum datum, alterum disciplinae ad promerendum bonum promissum, quod nullo modo melius poterat mereri quam per meram obedientiam. Obedientia autem mera est, quando praeceptum ex se solo obligat, non ex aliqua alia causa; et tale dicitur praeceptum disciplinae, quia per ipsum discitur, quanta sit virtus obedientiae, quae suo merito ducit ad caelum, suo vero contrario7 praecipitat in infernum. Non ergo datum est illud mandatum homini propter indigentiam aliquam, quam Deus haberet de humano obsequio; sed ad dandam viam merendi coronam per meram et voluntariam obedientiam.
Et quoniam homo ratione naturae defectivae, ex nihilo formatae nec per gloriam confirmatae poterat cadere; benignissimus Deus quadruplex ei contulit adiutorium: duplex naturae et duplex gratiae. Duplicem enim indidit rectitudinem ipsi naturae: unam ad recte iudicandum, et haec est rectitudo conscientiae; aliam ad recte volendum, et haec est synderesis8, cuius est remurmurare contra malum et stimulare ad bonum. — Duplicem etiam superaddidit perfectionem gratiae: unam gratiae gratis datae, quae fuit scientia illuminans intellectum ad cognoscendum se ipsum, Deum suum et mundum istum, qui factus fuerat propter ipsum; aliam gratiae gratum facientis, quae fuit caritas habilitans affectum ad diligendum Deum super omnia et proximum
sicut se ipsum1. — Et sic ante lapsum homo perfecta habuit naturalia, supervestita nihilominus divina gratia. Ex quo manifeste colligitur, quod si cecidit, hoc non fuit nisi ex culpa sua, quia obedire contempsit.
Chapter XI. On the production of man as regards the whole conjoined being.
Concerning the whole man, however, placed in paradise1, these things are to be held: namely, that there was given to him a twofold sense, that is, interior and exterior, of the mind and of the flesh. — There was given to him a twofold motion, that is, imperative in the will and executive in the body. — There was given to him a twofold good, one visible, the other invisible. — There was given to him a twofold precept, that is, of nature and of discipline; the precept of nature: Increase and multiply2; the precept of discipline: Of the tree of the knowledge of good and evil thou shalt not eat. — Alongside which there was given to him a fourfold help, namely of knowledge, of conscience, of synderesis and of grace, from which he had sufficiently wherewith to stand in the good and advance, and to beware of evil and turn away from it.
Now the reason for the understanding of the foresaid is this: that the first principle made this sensible world to declare itself — namely to this end, that through it, as through a mirror and a vestige, man might be led back to God3 the craftsman, to be loved and praised. And according to this the book is twofold: one written within, which is the eternal art and wisdom of God; and another written without, namely the sensible world. Since, therefore, there was one creature that had sense within for the knowledge of the interior book, as the Angel; and another that had its whole sense without, as any brute animal: for the perfection of the universe there had to come to be a creature endowed with this twofold sense for the knowledge of the book written within and without, that is, of Wisdom and of its work. And because in Christ the eternal Wisdom and its work concur at once in one person, therefore he is called a book written within and without4 for the repair of the world.
And because to every sense there corresponds a motion, therefore a twofold motion was given to man: one according to the instinct of reason in the mind, the other according to the instinct of sensuality in the flesh5. To the first belongs to command, to the second to obey, according to the right order; but when it comes about the other way round, then the uprightness and governance of the soul is cast down from its state.
And because to every motion and sense there corresponds an appetite for some good, therefore a twofold good was prepared for man: « one visible, the other invisible; one temporal, the other eternal; one for the flesh, the other for the spirit. Of these goods God gave the one and promised the other, that the one might be possessed freely, and the other sought through merit6 ».
And because a good is given in vain unless it be kept, and promised in vain unless it be attained: therefore a twofold precept was given to man — one of nature, for keeping the good given; the other of discipline, for meriting the good promised, which in no way could he better merit than through pure obedience. And obedience is pure when the precept obliges of itself alone, and not from any other cause; and such is called a precept of discipline, because through it is learned how great is the power of obedience, which by its merit leads to heaven, and by its contrary7 casts down into hell. That command, therefore, was not given to man on account of any need that God might have of human service, but to give a way of meriting the crown through pure and voluntary obedience.
And since man, by reason of a nature defective, formed from nothing and not confirmed through glory, was able to fall, the most kindly God conferred on him a fourfold help: twofold of nature and twofold of grace. For he implanted in nature itself a twofold uprightness: one for judging rightly, and this is the uprightness of conscience; the other for willing rightly, and this is synderesis8, whose office is to murmur back against evil and to spur toward good. — He also superadded a twofold perfection of grace: one of freely given grace, which was the knowledge illumining the intellect to know itself, its God, and this world which had been made for its sake; the other of grace making pleasing, which was the charity enabling the affection to love God above all things and one's neighbour
as oneself1. — And thus before the fall man had his natural endowments perfect, clothed over nonetheless with divine grace. From which it is manifestly gathered that, if he fell, this was only from his own fault, because he scorned to obey.
- 1Retinuimus cum Vat., 1 et 3 collocato, pro quo codd. et 2 formato; sed Gen. 2, 8. dicitur: In quo [paradiso] posuit hominem, quem formaverat. Cfr. II. Sent. d. 17. dub. 2, ubi ratio affertur, propter quam homo extra paradisum productus sit.We have retained, with the Vatican [edition] and editions 1 and 3, collocato, for which the codices and edition 2 [read] formato; but Gen. 2:8 says: In which [paradise] he placed the man whom he had formed. Compare II Sent. d. 17, dubium 2, where the reason is given why man was produced outside paradise.
- 2Gen. 1, 28. — Seq. locus est ibid. 2, 17. — Inferius respicitur Ps. 36, 27: Declina a malo et fac bonum. — De duplici bono cfr. II. Sent. lit. Magistri, d. XX. c. 6; de duplici praecepto vide ibid. Comment. dub. 7; de scientia ibid. lit. Magistri d. XXIII. c. 3, et Comment. a. 2; de conscientia et synderesi agitur ibid. d. 39. per totam; de gratia vide ibid. lit. Magistri, d. XXIV. c. 1. seq., d. XXIX. c. 1, et Comment. ibid. a. 1-3. — Inferius pro sibi A ei, et, pro sufficienter C sufficientiam.Gen. 1:28. — The following passage is ibid. 2:17. — Below, reference is made to Ps. 36:27: Turn away from evil and do good. — On the twofold good compare II Sent., the Master's text, d. XX, c. 6; on the twofold precept see ibid. the Commentary, dubium 7; on knowledge, ibid. the Master's text d. XXIII, c. 3, and the Commentary a. 2; on conscience and synderesis the matter is treated ibid. d. 39, throughout; on grace see ibid. the Master's text, d. XXIV, c. 1 and following, d. XXIX, c. 1, and the Commentary ibid. a. 1–3. — Below, for sibi A [reads] ei, and for sufficienter C [reads] sufficientiam.
- 3C D G O Q rediretur [N redirent] in Deum. Aliquanto inferius pro universitatis 1 universi.C D G O Q [read] rediretur [N redirent] in Deum. Somewhat below, for universitatis edition 1 [reads] universi.
- 4Ezech. 2, 9. Cfr. Apoc. 5, 1. — Eadem expositio habetur apud Hug. a S. Vict., I. de Sacram. p. VI. c. 5, in quo agitur de duplici sensu animae. — Mox pro mundi edd. cum aliquot codd. generis humani.Ezek. 2:9. Compare Apoc. 5:1. — The same exposition is found in Hugh of St. Victor, I On the Sacraments, p. VI, c. 5, in which the twofold sense of the soul is treated. — Just below, for mundi the editions, with some codices, [read] generis humani.
- 5Vide II. Sent. d. 24. p. II. dub. 3. — De seq. propositione cfr. ibid. pag. 604, nota 5.See II Sent. d. 24, p. II, dubium 3. — On the following proposition compare ibid. p. 604, note 5.
- 6Hugo a S. Vict., I. de Sacram. p. VI. c. 6. Textus originalis plura interserit. Ibid. et c. 7. fusius exhibentur quae mox de duobus praeceptis proponuntur. De praecepto disciplinae ad obedientiam hominis probandam cfr. II. Sent. d. 17. dub. 5, et August., VIII. de Gen. ad lit. c. 6. n. 12. — B inquireretur, edd., excepta 2, acquireretur.Hugh of St. Victor, I On the Sacraments, p. VI, c. 6. The original text inserts more. Ibid. and in c. 7 the things proposed just below about the two precepts are set out more fully. On the precept of discipline for the proving of man's obedience compare II Sent. d. 17, dubium 5, and Augustine, VIII On Genesis to the Letter c. 6, n. 12. — B [reads] inquireretur; the editions, edition 2 excepted, acquireretur.
- 7Edd., excepta 2, suo autem demerito (!).The editions, edition 2 excepted, [read] suo autem demerito (!).
- 8Edd., excepta 2, rectitudo synderesis. Superius voci adiutorium B praefigit beneficium sive.The editions, edition 2 excepted, [read] rectitudo synderesis. Above, before the word adiutorium, B prefixes beneficium sive.
- 1Respicitur Matth. 22, 37. seqq. — Inferius post non 1, 3 cum nonnullis codd. addunt aliunde, et pro obedire S substituit obedientiae regimen.Reference is made to Matt. 22:37 and following. — Below, after non, editions 1 and 3, with some codices, add aliunde; and for obedire S substitutes obedientiae regimen.