Bonaventure

St Bonaventure touches on the same question in I Sent. d. 8, p. II, q. 1, and Alexander of Hales resolves it in the Summa, p. I, q. 14, m. 5.

Cf. I Sent. d. 26, q. 1 ff.

That is: the one is that which is undivided in itself. Aristotle, Physics III, text 68 (c. 7): "The one is indivisible, whatever it be that is one, as man, one man and not many." Cf. tom. I, p. 405, note 10.

Aristotle, Sophistical Refutations I, c. 5 (c. 6).

Aristotle, Topics IV, c. 5: "For in whatever the species [is, in that is] the genus also, as in whatever there is white, there is colour too," etc.

Cf. Aristotle, Prior Analytics I, c. 1 ff., and Posterior Analytics I, c. 4 ff. — At the end of the argument, following G, we have printed personarum for personae.

It is drawn from the account of a definition, that is, of a phrase signifying what the thing defined is. Peter of Spain, in the Summulae, in the tract on topical places, brings forward these maxims concerning the definition and the thing defined: "Whatever is predicated of the definition is [predicated] of the thing defined too; and conversely. Of whatever the definition is predicated, the thing defined is predicated too; and conversely." — In the minor premiss the definition of person given by Boethius is in view: "A person is an individual substance of a rational nature."

For nature is a force implanted in things, bringing forth like from like. Cf. tom. I, p. 134, note 10.      tom. III, p. 188, note 1. — Below, for hic, H reads haec. ⚠ The impression of this entry has failed in two places: the letters of rebu[s], si[mili]a are lost or half-formed, and the em-dash that Quaracchi's usage requires before tom. III. did not print. Both losses are reproduced, not filled — see `## Notes`.

Cf. Boethius, On the Trinity, c. 2.

See tom. I, p. 78, note 13; p. 423, note 1; and p. 685, note 7. — A similar objection is found in I Sent. d. 25, dub. 3.

As Boethius teaches in On the Trinity, c. 3: "For that God is repeated a third time, when Father and Son and Holy Spirit are named, does not make three unities into a plurality of number in that which they are, if we attend to the things numerable and not to number itself; for there the repetition of unities makes number," etc.

See above, p. 12, note 9, and tom. I, p. 342, note 5.

So A B; the others read dicit. The same recurs in the solution of this objection.

Cf. Aristotle, Metaphysics V, text 16 (IV, c. 9).

Verse 7. — Aristotle, Topics II, c. 4 (c. 11): "Without qualification is what you say with nothing added."

That is, On Consideration, book V, c. 8, n. 19. Cf. above, p. 32, note 5.

Cf. Boethius, On the Person and the Two Natures, cc. 1–3. — For communem, G reads sive substantiam.

Cf. Bernard, On Consideration V, c. 9, n. 20. Nature is here taken, with the ancients, in the wider sense.

Metaphysics VII, text 28 (VI, c. 8). The same author says in On the Soul II, text 47 (c. 4): "Now nothing generates its very self."

On the Orthodox Faith I, c. 8. Cf. I Sent. d. 9, q. 1 f.

Gregory, Homilies on the Gospels I, homily 17, n. 1: "Love tends toward another, that it may be able to be charity." ⚠ The first Homil is printed without its abbreviating point, while the second homil. carries one; the print is reproduced as it stands.

According to Boethius, cited above at p. 9, note 1. — On the conclusion that, if the highest likeness does not exist, neither will any likeness at all be able to exist, cf. above, p. 19, note 8, and p. 47, note 3.

Chapters 1 and 3. — Richard of St Victor, On the Trinity IV, c. 18 and c. 22 ff. Cf. I Sent. d. 25, a. 1, q. 1 f.

See Boethius, On the Person and the Two Natures [so the recent edition], cc. 4, 5 and 7, cited at III Sent. d. 5, a. 2, q. 2.

Aristotle, On the Soul I, text 64 (c. 4): "To say that the soul is angry is like saying that it weaves or builds; for it is perhaps better not to say that the soul pities or learns or thinks, but that the man does so by the soul." Cf. I Sent. d. 5, a. 1 and 2. — Below, for Quoniam in, A B read Igitur quemadmodum in. Thereafter, for Cum igitur, G reads Dum igitur.

Cf. the preceding question.

Of which kind is the universal, that is, what is of such a nature as to be in many and to be predicated of many. Cf. Aristotle, On Interpretation I, c. 5 (c. 7).

E adds quod obiicitur. Below, after Alia ratio, A B E subjoin quae.

Cf. Bernard, On Consideration V, c. 8, n. 18, and c. 9, n. 20 f. — On the solution that follows see Aristotle, Topics VII, c. 1: "Since the same is said in many ways, it must be considered whether they are the same according to some other mode; for things the same in species or in genus need not be the same in number." Cf. I Sent. d. 34, q. 1, ad 6.

Boethius, On the Trinity, c. 6. — On the modes of saying cf. I Sent. d. 26, q. 1; on inherence, ibid. d. 5, a. 1, q. 1, ad 2, and d. 34, q. 2. In the same place, at p. 58, note 5, the words of Aristotle on the fallacy of accident are reported.

Cf. I Sent. d. 25, a. 1, q. 2, ad 3.

On this magisterial definition of person see I Sent. d. 25, a. 1, q. 2, ad 4. In the same place, at q. 1, this solution is expounded more fully; on the differing opinions of the doctors cf. III Sent. d. 5, a. 2, q. 2, scholion.

On the Trinity VII, c. 6, n. 11, and the Exposition of Psalm 68, sermon 1, n. 5. Cf. tom. I, p. 359, note 5, and p. 574, note 5.

The codices unsuitably read natura. At the end of the solution A B read plurificatur.

See I Sent. d. 8, p. II, q. 2, in the body. On the solution itself cf. ibid. q. 1, ad 2 ff. — Below, several codices read diversificationem for diversitatem.

Cf. Dionysius, On the Divine Names, c. 13, §§ 2–4.

See III Sent. d. 24, a. 1, q. 3. — With A B we have printed omnino for ideo.

Chapter 3.

In which sense Augustine says (On the Trinity IV, c. 20, n. 29) that the Father is the principle of the whole Trinity. Cf. I Sent., the text of the Master, d. XV, c. 9, and the Commentary on the same place, p. II, dub. 6. — ⚠ The entry closes on an em-dash with nothing after it; the dash is reproduced as printed and nothing is supplied — see `## Notes`.

In the codices, A excepted, cum is wanting. ---