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Cap. 5

Itinerarium mentis in Deum · Cap. V: De speculatione divinae unitatis per eius nomen primarium, quod est esse

Textus Latinus
p. 308

Cap. V. De speculatione divinae unitatis per eius nomen primarium, quod est esse.

1. Quoniam autem contingit contemplari Deum non solum extra nos et intra nos, verum etiam supra nos: extra per vestigium, intra per imaginem et supra per lumen, quod est signatum supra mentem nostram3, quod est lumen Veritatis aeternae, cum « ipsa mens nostra immediate ab ipsa Veritate formetur »; qui exercitati sunt in primo modo intraverunt iam in atrium ante tabernaculum; qui vero in secundo, intraverunt in sancta; qui autem in tertio, intrant cum summo Pontifice in sancta sanctorum; ubi supra arcam sunt Cherubim gloriae obumbrantia propitiatorium; per quae intelligimus duos modos seu gradus contemplandi Dei invisibilia et aeterna, quorum unus versatur circa essentialia Dei, alius vero circa propria personarum.

2. Primus modus primo et principaliter defigit aspectum in ipsum esse, dicens, quod qui est4 est primum nomen Dei. Secundus modus defigit aspectum in ipsum bonum, dicens, hoc esse primum nomen Dei. Primum spectat potissime ad vetus testamentum, quod maxime praedicat divinae essentiae unitatem; unde dictum est Moysi5: Ego sum qui sum; secundum ad novum, quod determinat personarum pluralitatem, baptizando in nomine Patris et Filii et Spiritus sancti. Ideo magister noster Christus, volens adolescentem, qui servaverat Legem, ad evangelicam levare perfectionem, nomen bonitatis Deo principaliter et praecise attribuit. Nemo, inquit, bonus nisi solus Deus. Damascenus6 igitur sequens Moysen dicit, quod qui est est primum nomen Dei; Dionysius sequens Christum dicit, quod bonum est primum nomen Dei.

3. Volens igitur contemplari Dei invisibilia quoad essentiae unitatem primo defigat aspectum in ipsum esse7 et videat, ipsum esse adeo in se certissimum, quod non potest cogitari non esse, quia ipsum esse purissimum non occurrit nisi in plena fuga non-esse, sicut et nihil in plena fuga esse. Sicut igitur omnino nihil nihil habet de esse nec de eius conditionibus; sic econtra ipsum esse nihil habet de non-esse, nec actu nec potentia, nec secundum veritatem rei nec secundum aestimationem nostram. Cum autem non-esse privatio sit essendi, non cadit in intellectum nisi per esse8; esse autem non cadit per aliud, quia omne, quod intelligitur, aut intelligitur ut non ens, aut ut ens in potentia, aut ut ens in actu. Si igitur non ens non potest intelligi nisi per ens, et ens in potentia non nisi per ens in actu; et esse nominat ipsum purum actum entis: esse igitur est quod primo cadit in intellectu, et illud esse est quod est purus actus9. Sed hoc non est esse particulare, quod p. 309 est esse arctatum, quia permixtum est cum potentia, nec esse analogum, quia minime habet de actu, eo quod minime est. Restat igitur, quod illud esse est esse divinum.

4. Mira igitur est caecitas intellectus, qui non considerat illud quod prius videt et sine quo nihil potest cognoscere. Sed sicut oculus intentus in varias1 colorum differentias lucem, per quam videt cetera, non videt, et si videt, non advertit; sic oculus mentis nostrae, intentus in entia particularia et universalia, ipsum esse extra omne genus, licet primo occurrat menti, et per ipsum alia, tamen non advertit. Unde verissime apparet, quod « sicut oculus vespertilionis se habet ad lucem, ita se habet oculus mentis nostrae ad manifestissima naturae2 »; quia assuefactus ad tenebras entium et phantasmata sensibilium, cum ipsam lucem summi esse intuetur, videtur sibi nihil videre; non intelligens, quod ipsa caligo summa est mentis nostrae illuminatio3, sicut, quando videt oculus puram lucem, videtur sibi nihil videre.

5. Vide igitur ipsum purissimum esse, si potes, et occurrit tibi, quod ipsum non potest cogitari ut ab alio acceptum; ac per hoc necessario cogitatur ut omnimode primum, quod nec de nihilo nec de aliquo4 potest esse. Quid enim est per se, si ipsum esse non est per se nec a se? — Occurrit etiam tibi ut carens omnino non-esse, ac per hoc ut nunquam incipiens, nunquam desinens, sed aeternum. — Occurrit etiam tibi ut nullo modo in se habens, nisi quod est ipsum esse, ac per hoc ut cum nullo compositum, sed simplicissimum. — Occurrit tibi ut nihil habens possibilitatis, quia omne possibile aliquo modo habet aliquid de non-esse, ac per hoc ut summe actualissimum. — Occurrit ut nihil habens defectibilitatis, ac per hoc ut perfectissimum. — Occurrit postremo ut nihil habens diversificationis, ac per hoc ut summe unum.

Esse igitur, quod est esse purum et esse simpliciter et esse absolutum, est esse primarium, aeternum, simplicissimum, actualissimum, perfectissimum et summe unum.

6. Et sunt haec ita certa, quod non potest ab intelligente ipsum esse cogitari horum oppositum, et5 unum horum necessario infert aliud. Nam quia simpliciter est esse, ideo simpliciter primum; quia simpliciter primum, ideo non est ab alio factum, nec a se ipso potuit, ergo aeternum. Item, quia primum et aeternum; ideo non ex aliis, ergo simplicissimum. Item, quia primum, aeternum et simplicissimum; ideo nihil est in eo possibilitatis cum actu permixtum, et ideo actualissimum. Item, quia primum, aeternum, simplicissimum, actualissimum; ideo perfectissimum; tali omnino nihil deficit, neque aliqua potest fieri additio. Quia primum, aeternum, simplicissimum, actualissimum, perfectissimum; ideo summe unum. Quod enim per omnimodam superabundantiam dicitur dicitur respectu omnium. « Quod etiam simpliciter per superabundantiam dicitur, impossibile est, ut conveniat nisi uni soli6 ». Unde si Deus nominat esse primarium, aeternum, simplicissimum, actualissimum, perfectissimum; impossibile est, ipsum cogitari non esse, nec esse nisi unum solum. Audi igitur, Israel, Deus tuus Deus unus est7. — Si hoc vides in pura mentis simplicitate, aliqualiter perfunderis aeternae lucis illustratione.

7. Sed habes unde subleveris in admirationem. Nam ipsum esse est primum et novissimum, est aeternum et praesentissimum, est simplicissimum et maximum, est actualissimum et immutabilissimum, est perfectissimum et immensum, est summe unum et tamen omnimodum. — Si haec pura mente miraris, maiore luce perfunderis, dum ulterius vides, quia ideo est novissimum, quia primum. Quia enim est primum, omnia operatur propter se ipsum; et ideo necesse est, quod sit finis ultimus, initium et consummatio, alpha et omega8. — Ideo est praesentissimum, quia aeternum. Quia enim aeternum, non fluit ab alio nec deficit a se ipso nec decurrit ab p. 310 uno in aliud: ergo nec habet praeteritum nec futurum, sed esse praesens tantum. — Ideo maximum, quia simplicissimum. Quia enim simplicissimum in essentia, ideo maximum in virtute, quia virtus, quanto plus est unita, tanto plus est infinita1. — Ideo immutabilissimum, quia actualissimum. Quia enim actualissimum est, ideo est actus purus; et quod tale est nihil novi acquirit, nihil habitum perdit, ac per hoc non potest mutari. — Ideo immensum, quia perfectissimum. Quia enim perfectissimum, nihil potest cogitari ultra ipsum melius, nobilius nec dignius, ac per hoc nihil maius; et omne tale est immensum. — Ideo omnimodum, quia summe unum. Quod enim summe unum est est omnis multitudinis universale principium; ac per hoc ipsum est universalis omnium causa efficiens, exemplans et terminans, sicut « causa essendi, ratio intelligendi et ordo vivendi2 ». Est igitur omnimodum non sicut omnium essentia, sed sicut cunctarum essentiarum superexcellentissima et universalissima et sufficientissima causa; cuius virtus, quia summe unita in essentia, ideo summe infinitissima et multiplicissima in efficacia.

8. Rursus revertentes dicamus: quia igitur esse purissimum et absolutum, quod est simpliciter esse, est primarium et novissimum, ideo est omnium origo et finis consummans. — Quia aeternum et praesentissimum, ideo omnes durationes ambit et intrat, quasi simul existens earum centrum et circumferentia. — Quia simplicissimum et maximum, ideo totum intra omnia et totum extra, ac per hoc « est sphaera intelligibilis, cuius centrum est ubique et circumferentia nusquam3 ». — Quia actualissimum et immutabilissimum, ideo « stabile manens moveri dat universa ». — Quia perfectissimum et immensum, ideo est intra omnia, non inclusum, extra omnia, non exclusum, supra omnia, non elatum, infra omnia, non prostratum. — Quia vero est summe unum et omnimodum, ideo est omnia in omnibus4, quamvis omnia sint multa, et ipsum non sit nisi unum; et hoc, quia per simplicissimam unitatem, serenissimam veritatem et sincerissimam bonitatem est in eo omnis virtuositas, omnis exemplaritas et omnis communicabilitas; ac per hoc ex ipso et per ipsum et in ipso sunt omnia5, et hoc, quia omnipotens, omnisciens et omnimode bonum, quod perfecte videre est esse beatum, sicut dictum est Moysi: Ego ostendam tibi omne bonum.

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English Translation

Ch. V. On the speculation of the divine unity through its primary name, which is being.

1. But since it is given us to contemplate God not only outside us and within us, but also above us — outside through the vestige, within through the image, and above through the light which is sealed upon our mind3, which is the light of eternal Truth, since « our mind itself is formed immediately by Truth itself » — those who have been exercised in the first way have already entered the court before the tabernacle; those in the second have entered into the holy place; those in the third enter with the high Priest into the holy of holies, where above the ark are the Cherubim of glory overshadowing the propitiatory. By these we understand two ways or steps of contemplating the invisible and eternal things of God, of which the one is occupied about the essential attributes of God, the other about the properties of the persons.

2. The first way first and principally fixes its gaze upon being itself, saying that he who is4 is the first name of God. The second way fixes its gaze upon the good itself, saying that this is the first name of God. The first looks chiefly to the old testament, which most of all proclaims the unity of the divine essence; whence it was said to Moses5: I am who am. The second looks to the new, which determines the plurality of the persons, baptizing in the name of the Father and of the Son and of the Holy Spirit. Therefore our master Christ, wishing to raise to evangelical perfection the young man who had kept the Law, attributed to God principally and precisely the name of goodness. No one, he says, is good but God alone. The Damascene6, then, following Moses, says that he who is is the first name of God; Dionysius, following Christ, says that the good is the first name of God.

3. He, therefore, who wishes to contemplate the invisible things of God as regards the unity of the essence, let him first fix his gaze upon being itself7, and let him see that being itself is so most certain in itself that it cannot be thought not to be, because the most pure being itself does not occur except in the full flight of non-being, just as nothing does not occur except in the full flight of being. As therefore utter nothing has nothing of being nor of its conditions, so on the contrary being itself has nothing of non-being, neither in act nor in potency, neither according to the truth of the thing nor according to our estimation. But since non-being is a privation of being, it does not fall into the intellect except through being8; and being does not fall through another, since everything that is understood is understood either as a non-being, or as a being in potency, or as a being in act. If therefore a non-being cannot be understood except through a being, and a being in potency only through a being in act; and being names the pure act itself of a being: being, therefore, is what first falls into the intellect, and that being is what is pure act9. But this is not particular being, which p. 309 is restricted being, since it is mingled with potency; nor analogous being, since it has the least of act, in that it least is. It remains, therefore, that that being is divine being.

4. Wonderful, therefore, is the blindness of the intellect, which does not consider that which it sees before all else and without which it can know nothing. But just as the eye, intent upon the various1 differences of colours, does not see the light through which it sees the rest — and if it does see it, does not advert to it — so the eye of our mind, intent upon particular and universal beings, does not advert to being itself, which is beyond every genus, although it occurs first to the mind, and through it all else. Whence it appears most truly that « as the eye of the bat is disposed toward the light, so is the eye of our mind disposed toward the things most manifest in nature2 »; because, accustomed to the shadows of beings and to the phantasms of sensible things, when it beholds the light itself of the supreme being, it seems to itself to see nothing — not understanding that that very darkness is the supreme illumination of our mind3, just as, when the eye sees pure light, it seems to itself to see nothing.

5. See, therefore, the most pure being itself, if you can, and it occurs to you that it cannot be thought as received from another; and through this it is necessarily thought as in every mode first, which can be neither from nothing nor from anything4. For what is through itself, if being itself is not through itself nor from itself? — It occurs to you also as wholly lacking non-being, and through this as never beginning, never ceasing, but eternal. — It occurs to you also as having in itself in no way anything but what is being itself, and through this as composed with nothing, but most simple. — It occurs to you as having nothing of possibility, since everything possible has in some way something of non-being, and through this as supremely most actual. — It occurs as having nothing of defectibility, and through this as most perfect. — It occurs lastly as having nothing of diversification, and through this as supremely one.

Being, therefore, which is pure being and being simply and absolute being, is primary being, eternal, most simple, most actual, most perfect and supremely one.

6. And these things are so certain that their opposite cannot be thought by one who understands being itself, and5 one of them necessarily infers another. For since it is simply being, therefore it is simply first; since simply first, therefore it is not made by another, nor could it be by itself, therefore eternal. Likewise, since first and eternal, therefore not out of others, therefore most simple. Likewise, since first, eternal and most simple, therefore there is in it nothing of possibility mingled with act, and therefore most actual. Likewise, since first, eternal, most simple, most actual, therefore most perfect; to such a one absolutely nothing is lacking, nor can any addition be made. Since first, eternal, most simple, most actual, most perfect, therefore supremely one. For what is said by omnimodal superabundance is said in respect of all things. « What also is said simply by superabundance, it is impossible that it should belong to any but one alone6. » Whence, if God names being that is primary, eternal, most simple, most actual, most perfect, it is impossible that it be thought not to be, or to be anything but one alone. Hear, therefore, Israel: the Lord thy God is one God7. — If you see this in the pure simplicity of the mind, you will be in some measure flooded with the illumination of eternal light.

7. But you have whence you may be lifted up into wonder. For being itself is first and last, is eternal and most present, is most simple and greatest, is most actual and most immutable, is most perfect and immeasurable, is supremely one and yet omnimodal. — If you wonder at these things with a pure mind, you will be flooded with a greater light, when you see further that therefore it is last, because first. For since it is first, it works all things for its own sake; and therefore it is necessary that it be the last end, the beginning and the consummation, alpha and omega8. — Therefore it is most present, because eternal. For since it is eternal, it does not flow from another nor fail from itself nor run from p. 310 one thing into another: therefore it has neither past nor future, but present being only. — Therefore greatest, because most simple. For since it is most simple in essence, therefore it is greatest in power, since power, the more it is united, so much the more is it infinite1. — Therefore most immutable, because most actual. For since it is most actual, therefore it is pure act; and what is such acquires nothing new, loses nothing it has, and through this cannot be changed. — Therefore immeasurable, because most perfect. For since it is most perfect, nothing can be thought beyond it better, nobler nor worthier, and through this nothing greater; and everything such is immeasurable. — Therefore omnimodal, because supremely one. For what is supremely one is the universal principle of all multitude; and through this it is itself the universal efficient, exemplating and terminating cause of all things, as « the cause of being, the ground of understanding and the order of living2 ». It is therefore omnimodal not as the essence of all things, but as the most supereminent and most universal and most sufficient cause of all essences; whose power, because supremely united in essence, is therefore supremely most infinite and most manifold in efficacy.

8. Turning back again, let us say: since therefore the most pure and absolute being, which is being simply, is primary and last, therefore it is the origin of all things and the consummating end. — Since eternal and most present, therefore it encompasses and enters all durations, as though existing at once as their centre and their circumference. — Since most simple and greatest, therefore it is wholly within all things and wholly outside them, and through this « it is an intelligible sphere whose centre is everywhere and whose circumference is nowhere3 ». — Since most actual and most immutable, therefore « remaining stable it grants that all things be moved ». — Since most perfect and immeasurable, therefore it is within all things, not enclosed; outside all things, not excluded; above all things, not raised up; beneath all things, not cast down. — Since indeed it is supremely one and omnimodal, therefore it is all in all4, although all things are many and it is nothing but one; and this because, through the most simple unity, the most serene truth and the most sincere goodness, there is in it all virtuosity, all exemplarity and all communicability; and through this from it and through it and in it are all things5, and this because it is omnipotent, omniscient and good in every mode — which to see perfectly is to be blessed, as was said to Moses: I will show thee all good.

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Apparatus Criticus
  1. 3
    Psalm. 4, 7: Signatum est super nos lumen vultus tui, Domine. — Seq. sententia est Augustini; cfr. supra pag. 180, nota 10. — Subinde respicitur Exod. 25-28, ubi describitur tabernaculum.
    Psalm 4:7: The light of thy countenance, O Lord, is sealed upon us. — The sentence following is Augustine's; cf. above, p. 180, note 10. — Thereafter Exodus 25-28 is had in view, where the tabernacle is described.
  2. 4
    Exod. 3, 14.
    Exodus 3:14.
  3. 5
    Exod. 3, 14. — Seq. locus est Matth. 28, 19; tertius Luc. 18, 19.
    Exodus 3:14. — The passage following is Matthew 28:19; the third, Luke 18:19.
  4. 6
    Libr. I. de Fide orthod. c. 9. — Dionys., de Div. Nom. c. 3. § 1. et c. 4. § 1. Cfr. I. Sent. d. 22. q. 3. in corp.
    On the Orthodox Faith, bk. I, c. 9. — Dionysius, On the Divine Names, c. 3, § 1, and c. 4, § 1. Cf. I Sentences, d. 22, q. 3, in the body.
  5. 7
    Non in quodlibet esse, scil. non in esse creatum sive arctatum, neque in illud esse, quod communissimo conceptu entis repraesentatur, sive in esse analogum, sed in illud quod exprimitur verbis: Ego sum qui sum, et quod, ut ait Damasc. loc. cit., est « totum esse in se comprehendens velut quoddam pelagus substantiae infinitum et interminatum ». Solum tale esse ex adverso opponitur nihilo. Cfr. I. Sent. d. 8. p. I. a. 1. q. 2.
    Not upon any being whatever, that is, not upon created or restricted being, nor upon that being which is represented by the most common concept of a being, or upon analogous being, but upon that which is expressed in the words I am who am, and which, as the Damascene says in the place cited, is « the whole of being comprehending itself, as it were a certain infinite and unbounded sea of substance ». Only such being is set over against nothing as its opposite. Cf. I Sentences, d. 8, p. I, a. 1, q. 2.
  6. 8
    Cfr. supra pag. 304, nota 3. — Avicenna, Metaph. tr. 1. c. 6: Dicemus igitur, quod ens et res et necesse talia sunt, quod statim imprimuntur in anima prima impressione, quae non acquiritur ex aliis notioribus se etc. (Notandum, quod Avicenna dicit ens, non esse, de quo hic agitur).
    Cf. above, p. 304, note 3. — Avicenna, Metaphysics, tr. 1, c. 6: We shall say, therefore, that "a being" and "a thing" and "the necessary" are such that they are at once imprinted upon the soul by a first impression, which is not acquired from others better known than itself, etc. (It is to be noted that Avicenna says ens, not esse, which is what is treated of here.)
  7. 9
    Bene observari debet differentia inter intellectum apprehendentem et resolventem, inter intellectum simpliciter reflectentem et quintum gradum contemplationis (de quibus vide infra scholion). Cum creatura sit ens, per ipsam quidem cognosci potest non ens; cum quaedam creatura in aliquo genere sit ens in actu, per ipsam cognosci potest ens in potentia; sed tunc non agitur de perfecta cognitione creaturae in se, de qua est sermo in hoc capitulo. Nam creatura, in quantum est non ens et ens in potentia, non cognoscitur plene nisi per esse, quod est actus purus. Haec perfecta cognitio competit animae solum in hoc quinto gradu; in quo Deus est etiam primum cognitum, a quo omnia alia cognita illustrantur, ita ut in ordine exsecutionis sit primum, dum respectu praecedentium graduum ipse est primum cognitum in ordine tantum intentionis, in quantum cognitio imperfecta tendit naturaliter ad perfectam. — Inferius vocibus cum potentia plures codd. praefigunt esse.
    The difference ought to be well observed between the apprehending and the resolving intellect, between the intellect simply reflecting and the fifth step of contemplation (on which see the scholion below). Since a creature is a being, through it indeed a non-being can be known; since a certain creature is in some genus a being in act, through it a being in potency can be known; but then it is not a question of the perfect knowledge of the creature in itself, of which there is discourse in this chapter. For a creature, inasmuch as it is a non-being and a being in potency, is not known fully except through being, which is pure act. This perfect knowledge belongs to the soul only in this fifth step, in which God is also the first thing known, from which all other things known are illumined, so that in the order of execution he is first, while in respect of the preceding steps he is the first thing known in the order only of intention, inasmuch as imperfect knowledge tends naturally to the perfect. — Below, several codices prefix esse to the words cum potentia.
  8. 1
    K L distentus per varias (etiam B H M N per varias).
    K L read distentus per varias (B H M N also read per varias).
  9. 2
    Aristot., II. Metaph. text. 1. (I. brevior, c. 1.). Textus originalis post lucem addit diei (A Q, solis), et pro oculus mentis nostrae substituit intellectus animae nostrae (A intellectus noster, B H K L M N P oculus noster, qui etiam cum textu originali post ita omittunt se habet; cfr. supra pag. 109, nota 5.).
    Aristotle, Metaphysics II, text 1 (in the shorter [numbering], I, c. 1). The original text adds of day after the light (A Q, of the sun), and for the eye of our mind substitutes the intellect of our soul (A, our intellect; B H K L M N P, our eye, which also, with the original text, omit se habet after ita; cf. above, p. 109, note 5).
  10. 3
    Psalm. 138, 11: Et nox illuminatio mea in deliciis meis. Cfr. c. 7. et Breviloq. p. V. c. 6. in fine. — Quodsi quis praedicta intelligi velit de esse analogo sive de esse, quod repraesentatur communissimo conceptu entis; tunc contextus et constantissima et indubitata doctrina s. Doctoris eo tantum sensu hoc accipi permittunt, quod esse communissimum sub aliquo respectu considerari potest tanquam umbra divini esse, qua implicite et non proprie cognoscitur primum esse (vide infra scholion). — Pro intuetur plures codd. contuetur. Inferius pro nihil [H K L M N non] videre B nihil valere videre.
    Psalm 138:11: And night shall be my light in my pleasures. Cf. c. 7 and the Breviloquium, part V, c. 6, at the end. — But if anyone should wish the foregoing to be understood of analogous being, or of that being which is represented by the most common concept of a being, then the context and the most constant and undoubted teaching of the holy Doctor permit this to be taken only in this sense: that most common being can under some respect be considered as a shadow of the divine being, by which first being is known implicitly and not properly (see the scholion below). — For intuetur several codices have contuetur. Below, for nihil [H K L M N, non] videre, B has nihil valere videre.
  11. 4
    Vat., 3 et 4 ab alio (perperam, quia hoc iam dictum fuit), 1 et 2 de alio. Superius post quod ipsum D H K L M N addunt esse. Codd., quos sequimur, communissime et constanter substituunt occurrit pro occurret, quod habent edd.
    The Vatican edition and 3 and 4 read ab alio (wrongly, since this has already been said); 1 and 2, de alio. Above, after quod ipsum, D H K L M N add esse. The codices which we follow most commonly and constantly substitute occurrit for occurret, which the editions have.
  12. 5
    Pro et H K L quia. Infra ante potuit supple: fieri.
    For et, H K L read quia. Below, before potuit, supply fieri.
  13. 6
    Aristot., V. Topic. c. 3. (c. 5.). Cfr. ibid. VII. c. 1. — Mox pro nominat D H K L M N nominatur.
    Aristotle, Topics V, c. 3 (c. 5). Cf. ibid. VII, c. 1. — Soon after, for nominat, D H K L M N have nominatur.
  14. 7
    Deut. 6, 4: Audi Israel, Dominus Deus noster Dominus unus est.
    Deuteronomy 6:4: Hear, O Israel, the Lord our God is one Lord.
  15. 8
    Vide supra pag. 307, nota 6. — Prov. 16, 4: Universa propter semetipsum operatus est Dominus. — Post pauca pro fluit, quod exhibent B F I O, 1 et 2, plures alii codd. fuit, Vat., 3 et 4 finitur (cfr. Boeth., V. de Consolat. prosa 6.).
    See above, p. 307, note 6. — Proverbs 16:4: The Lord hath made all things for himself. — A little later, for fluit, which B F I O and 1 and 2 exhibit, several other codices have fuit; the Vatican edition and 3 and 4, finitur (cf. Boethius, On Consolation V, prose 6).
  16. 1
    Libr. de Causis, propos. 17: Omnis virtus unita plus est infinita quam virtus multiplicata.
    The Book of Causes, proposition 17: Every united power is more infinite than a multiplied power.
  17. 2
    Ut notat August. supra pag. 19, nota 7. allegatus. Cfr. Dionys., de Div. Nom. c. 13. § 3, ubi ostendit, unitate sublata, omnia interire et ex uno Deo omnia existere. — Superius contra fere omnes codd. pro Quod enim summe unum est est edd. Quia enim summe unum, ideo.
    As Augustine notes, cited above on p. 19, note 7. Cf. Dionysius, On the Divine Names, c. 13, § 3, where he shows that, unity being taken away, all things perish, and that from the one God all things exist. — Above, against nearly all the codices, for Quod enim summe unum est est the editions read Quia enim summe unum, ideo.
  18. 3
    Alan. ab Insulis, Theolog. regul. regul. 7. Cfr. I. Sent. d. 37. p. I. a. 1. q. 1. ad 3. Vide etiam supra pag. 81, nota 3. verba Gregorii. — Seq. sententia est Boeth., III. de Consolat. metr. 9: Stabilisque manens das cuncta moveri. Etiam codd. plures et 1, 2 habent stabilis pro stabile.
    Alan of Lille, Theological Rules, rule 7. Cf. I Sentences, d. 37, p. I, a. 1, q. 1, ad 3. See also above, p. 81, note 3, the words of Gregory. — The sentence following is Boethius, On Consolation III, metre 9: And remaining stable thou grantest that all things be moved. Several codices too, and 1 and 2, have stabilis for stabile.
  19. 4
    Epist. I. Cor. 15, 28.
    The Epistle I Corinthians 15:28.
  20. 5
    Rom. 11, 36. — Seq. locus est Exod. 33, 19.
    Romans 11:36. — The passage following is Exodus 33:19. ---
Cited by

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

On the gift of knowledge
Collationes de septem donis Spiritus Sancti · Collatio IV: De dono scientiae
supra pag. 309, nota 2
On the gift of understanding
Collationes de septem donis Spiritus Sancti · Collatio VIII: De dono intellectus
supra pag. 309, nota 2
On the fourth vision, namely that of the understanding suspended through contemplation: the first treatment, which treats in general of the threefold object of this contemplation, or of the contemplation of the heavenly hierarchy, of the Church militant, and of the human mind made hierarchic
Collationes in Hexaëmeron · Collatio XX: De quarta visione, scilicet intelligentiae per contemplationem suspensae, tractatio prima, quae agit in genere de triplici obiecto huius contemplationis sive de contemplatione caelestis hierarchiae, militantis Ecclesiae et mentis humanae hierarchizatae
supra pag. 309, nota 7

2 further references address the article or printed page this question belongs to, rather than the question itself.