title: Prologus, §4

title_alt:
De profunditate sacrae Scripturae
On the depth of sacred Scripture

source_text:
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### § 4. *De profunditate sacrae Scripturae.*

Habet postremo ipsa Scriptura *profunditatem*, quae consistit in multiplicitate mysticarum intelligentiarum. Nam praeter *litteralem* sensum habet in diversis locis exponi tripliciter, scilicet *allegorice, moraliter* et *anagogice*. Est autem *allegoria*, quando per unum factum indicatur aliud factum, secundum quod credendum est. *Tropologia* sive moralitas est, quando per id quod factum est, datur intelligi aliud, quod faciendum est. *Anagogia*, quasi sursum ductio, est, quando datur intelligi illud quod desiderandum est, scilicet aeterna felicitas Beatorum[^p205-5].

Recte autem hic triplex sensus debet esse in Scriptura praeter intelligentiam *litteralem*: quia sic competit ipsius *Scripturae subiecto*, ipsius[^p205-6] *auditori* seu discipulo, ipsius *origini*, ipsius etiam *fini*.

*Subiecto*, inquam, competit, quia ipsa est doctrina, quae est de *Deo*, de *Christo*, de *operibus reparationis* et de *credibili*. Subiectum enim illius quoad *substantiam* Deus est; quoad *virtutem*, Christus; quoad *operationem*, reparationis opus; quoad *omnia haec* est ipsum *credibile*[^p205-7]. *Deus* autem est trinus et unus: in essentia unus et in personis trinus. Ideo Scriptura, quae est de ipso, habet in unitate litterae triformitatem intelligentiae. — *Christus* etiam cum sit unum Verbum, *omnia per ipsum facta* dicuntur[^p205-8] et in ipso relucent, ita quod eius sapientia est multiformis et una. — *Opera reparationis*, cum sint multa, omnia ad Christi oblationem principalem habent aspectum. — *Credibile* ut credibile diversimode relucet secundum diversum statum credentium. Ideo propter

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conformitatem ad omnia praemissa sacra Scriptura in una littera multiformem parit intelligentiam.

Competit etiam hoc *auditori*: quia nullus est conveniens eius auditor nisi *humilis, mundus, fidelis* et *studiosus*[^p206-1]. Ideo sub cortice litterae apertae occultatur mystica et profunda intelligentia ad comprimendum superbiam, ut ipsius profunditate in humilitate litterae latente et *superbi* comprimantur, et *immundi* repellantur, et *fraudulenti* declinentur, et *negligentes* excitentur ad intelligentiam mysteriorum. — Et quia auditor istius doctrinae non est unius generis, sed cuiuslibet; omnes enim salvandos oportet aliqua de hac doctrina scire[^p206-2]; ideo ipsa *multiformem* habet intelligentiam, ut sic omnem intellectum *capiat*, omni intellectui *condescendat*, omnem intellectum *superexcedat* et omnem intellectum sibi diligenter intendentem multitudine radiositatis suae *illuminet* pariter et *accendat*.

Competit etiam *principio, a quo est*: quia est a *Deo* per *Christum* et *Spiritum* sanctum loquentem per ora Prophetarum et aliorum, qui hanc doctrinam scripserunt[^p206-3]. Quoniam autem *Deus* non tantum loquitur per *verba*, verum etiam per *facta*, quia ipsius *dicere* facere est, et ipsius *facere* dicere; et omnia creata tanquam Dei effectus innuunt suam causam: ideo in Scriptura divinitus tradita non tantum debent significare *verba*, verum etiam *facta*. — *Christus* etiam doctor, licet esset humilis in carne, altus tamen erat in deitate: ideo decebat ipsum et eius doctrinam habere *humilitatem in sermone* cum *profunditate sententiae*, ut, sicut Christus fuit panniculis involutus[^p206-4], ita sapientia Dei in Scriptura figuris quibusdam humilibus involveretur. — Spiritus etiam sanctus diversimode illustrabat et revelationes faciebat in cordibus Prophetarum; ipsum etiam nullus latere potest intellectus, et missus erat omnem docere veritatem[^p206-5]: ideo competebat eius doctrinae, ut in uno sermone multiplices laterent intelligentiae.

Competit nihilominus ipsi *fini*: quia Scriptura data est, ut per ipsam dirigatur homo in *cognoscendis* et *agendis*, ut tandem perveniat ad *optanda*. Et quia omnes creaturae ad hoc factae sunt, ut serviant homini tendenti ad supernam patriam[^p206-6]; ideo Scriptura assumit ipsarum creaturarum species diversas, ut sic per illas doceat nos sapientiam dirigentem nos ad *aeterna*. Et quia homo non dirigitur ad aeterna, nisi *cognitiva* agnoscat verum credendum, et *operativa* faciat bonum operandum, et *affectiva* suspiret ad Deum videndum et amandum et perfruendum: hinc est, quod Scriptura sacra, per Spiritum sanctum data, assumit librum creaturae, referendo in finem secundum triplicem modum intelligentiae; ut sic per *tropologiam* habeamus notitiam *agendorum* viriliter[^p206-7]; per *allegoriam credendorum* veraciter; per *anagogiam desiderandorum* delectabiliter: ut sic purgati per virtuosam operationem, illuminati per radiosam fidem et perfecti per ardentissimam caritatem, perveniamus tandem ad bravium felicitatis aeternae.

---

english:
### § 4. *On the depth of sacred Scripture.*

Lastly, Scripture itself has a *depth*, which consists in the manifoldness of its mystical understandings. For besides the *literal* sense it admits, in various places, of being expounded in three ways, namely *allegorically, morally*, and *anagogically*. Now *allegory* is when by one deed another deed is indicated, according to what is to be believed. *Tropology* or morality is when by that which has been done, something else is given to be understood, namely what is to be done. *Anagogy*, as it were a leading upward, is when that is given to be understood which is to be desired, namely the eternal happiness of the Blessed[^p205-5].

And rightly ought this threefold sense to be in Scripture besides the *literal* understanding: because it thus befits the *subject* of Scripture itself, its[^p205-6] *hearer* or disciple, its *origin*, and also its *end*.

It befits the *subject*, I say, because Scripture is the teaching which is about *God*, about *Christ*, about the *works of reparation*, and about the *credible*. For its subject as regards *substance* is God; as regards *power*, Christ; as regards *operation*, the work of reparation; as regards *all these together* it is the *credible* itself[^p205-7]. Now *God* is three and one: one in essence and three in persons. Therefore Scripture, which is about him, has in the unity of the letter a threefold form of understanding. — *Christ* also, since he is one Word, is he through whom *all things are said to have been made*[^p205-8], and in him they shine forth, so that his wisdom is manifold and one. — The *works of reparation*, since they are many, all have their regard toward Christ's principal offering. — The *credible* as credible shines forth in different ways according to the different state of believers. Therefore, on account of

its conformity to all the things premised, sacred Scripture brings forth in one letter a manifold understanding.

This also befits the *hearer*: because no one is a fitting hearer of it except one who is *humble, clean, faithful*, and *studious*[^p206-1]. Therefore beneath the bark of the open letter a mystical and profound understanding is hidden, for the crushing of pride — so that, by its profundity lying hidden in the humility of the letter, the *proud* may be crushed, and the *unclean* driven back, and the *deceitful* turned aside, and the *negligent* stirred up to the understanding of the mysteries. — And because the hearer of this teaching is not of one kind but of every kind — for all who are to be saved must know something of this teaching[^p206-2] — therefore it has a *manifold* understanding, so that it may thus *take in* every intellect, *condescend* to every intellect, *surpass* every intellect, and by the multitude of its radiance may equally *illumine* and *enkindle* every intellect that attends to it diligently.

It befits also the *beginning from which it comes*: because it is from *God*, through *Christ* and the Holy *Spirit* speaking through the mouths of the Prophets and of the others who wrote this teaching[^p206-3]. But since *God* speaks not only through *words* but also through *deeds* — because for him *to say* is to do, and *to do* is to say; and all created things, as effects of God, point to their cause — therefore in the Scripture divinely handed down not only the *words* but also the *deeds* must signify. — *Christ* too as teacher, although he was humble in the flesh, was nevertheless high in the godhead: therefore it was fitting that he and his teaching should have *humility in speech* together with *depth of meaning*, so that, just as Christ was wrapped in swaddling clothes[^p206-4], so the wisdom of God in Scripture should be wrapped in certain humble figures. — The Holy Spirit also gave light in diverse ways and made revelations in the hearts of the Prophets; nor can any understanding lie hidden from him, and he was sent to teach all truth[^p206-5]: therefore it befitted his teaching that in one utterance manifold understandings should lie hidden.

It befits nonetheless the *end* itself: because Scripture was given that through it man might be directed in *things to be known* and *things to be done*, so that he may at last come to *things to be desired*. And because all creatures were made for this, that they might serve man as he tends toward the homeland above[^p206-6], therefore Scripture takes up the diverse species of those creatures, so that through them it may teach us the wisdom that directs us to *eternal things*. And because man is not directed to eternal things unless the *cognitive* power recognizes the true that is to be believed, and the *operative* power does the good that is to be done, and the *affective* power sighs after God to be seen and loved and fully enjoyed — hence it is that sacred Scripture, given through the Holy Spirit, takes up the book of creation, referring it to its end according to a threefold mode of understanding: so that thus through *tropology* we may have knowledge of *things to be done* manfully[^p206-7]; through *allegory*, of *things to be believed* truly; through *anagogy*, of *things to be desired* delightfully — so that thus, purged by virtuous operation, illumined by radiant faith, and perfected by most ardent charity, we may come at last to the prize of eternal happiness.

---

la: Cfr. Origin., in Gen. Homil. 17. n. 9. et in Lev. Homil. 5. n. 5; Hieron., V. Comment. in Ezech. 16, 30. seq. et II. Comment. in Amos, c. 4, 4. seq.; Hugo a S. Vict., de Scripturis et scriptor. sacris, c. 3. seqq. et V. Erudit. didascal. c. 2. seqq.; Alex. Hal. S. p. I. q. 1. m. 4. a. 3. seqq. — Propter oppositionem ad sensum *litteralem* (historicum), i. e. qui per voces significatur, distinguitur sensus *spiritualis* (mysticus), i. e. qui per res significatur; et hic triplex est: allegoricus, tropologicus sive moralis et anagogicus. Quid quilibet sensus significet (cfr. Hexaëm. serm. 2.), continetur his versibus apud Lyranum in Prologo ad Bibliam: « Littera gesta docet, quid credas allegoria, / Moralis quid agas, quo tendas anagogia. »

en: Cf. Origen, *Homilies on Genesis* 17, n. 9, and *Homilies on Leviticus* 5, n. 5; Jerome, *Commentary on Ezekiel* V, on 16:30 f., and *Commentary on Amos* II, on c. 4:4 f.; Hugh of St. Victor, *On the Scriptures and Sacred Writers*, c. 3 ff., and *Didascalicon* V, c. 2 ff.; Alexander of Hales, *Summa* p. I, q. 1, m. 4, a. 3 ff. — By opposition to the *literal* sense (the historical), that is, the sense signified by the words, is distinguished the *spiritual* sense (the mystical), that is, the sense signified by the things; and this is threefold: allegorical, tropological or moral, and anagogical. What each sense signifies (cf. the *Hexaëmeron*, sermon 2) is contained in these verses in Lyra's Prologue to the Bible: « The letter teaches deeds, allegory what you are to believe, / the moral sense what you are to do, anagogy whither you are to tend. »

la: Ed. 2. cum pluribus codd. *ipsi* pro *ipsius*.

en: Edition 2, together with very many codices, has *ipsi* for *ipsius*.

la: Plenius ostenditur hoc I. Sent. Prooem. q. 1, licet sub alio respectu; nam hic in tribus primis membris divisionis potius opinio Alex. Hal. (S. p. I. q. 1. m. 3.) proponitur, quae, ut ipse dicit, fundatur in illo verbo Dionys. de Caelest. Hierarch. c. 11. § 2: « In tria dividuntur supermundana ratione omnes divini intellectus: in *essentiam, virtutem et operationem* ». Auctoritate Alex. Hal. et Dionys. nec non M F fundati substituimus *quoad virtutem* (I. Cor. 1, 24.) pro *quoad veritatem*, quod hucusque exhibebatur.

en: This is shown more fully in Book I of the Sentences, Prooemium, q. 1, though under another respect; for here, in the first three members of the division, the opinion of Alexander of Hales is rather set out (*Summa* p. I, q. 1, m. 3), which, as he himself says, is founded on that word of Dionysius, *On the Celestial Hierarchy* c. 11, § 2: « All divine intellects are divided in a supramundane manner into three: into *essence, power, and operation* ». On the authority of Alexander of Hales and Dionysius, and also of M F, we have substituted *quoad virtutem* (1 Corinthians 1:24) for *quoad veritatem*, which was hitherto printed.

la: Ioan. 1, 3. — Col. 2, 3: In quo [Christo] sunt omnes thesauri sapientiae et scientiae absconditi. Cfr. supra Quaest. de scientia Christi, q. 7. — Inferius fide plurimorum codd. et 2 substituimus *principalem* pro *principaliter*, et delevimus *autem* post *Credibile*. Pro *aspectum* C *respectum*, D F G H N *respectum et aspectum*.

en: John 1:3. — Colossians 2:3: *In whom [Christ] are hid all the treasures of wisdom and knowledge.* Cf. above, the *Disputed Questions on the Knowledge of Christ*, q. 7. — Below, on the authority of very many codices and edition 2 we have substituted *principalem* for *principaliter*, and have deleted *autem* after *Credibile*. For *aspectum* C has *respectum*, D F G H N *respectum et aspectum*.

la: Cfr. August., II. de Doctr. christiana, c. 41. n. 62. seq. De seq. propositione vide ibid. c. 6. n. 7. seq., et Clement. Alexandr. VI. Stromat. c. 15. — Inferius pro *apertae* F *apte*.

en: Cf. Augustine, *On Christian Doctrine* II, c. 41, n. 62 f. On the following proposition see ibid., c. 6, n. 7 f., and Clement of Alexandria, *Stromata* VI, c. 15. — Below, for *apertae* F has *apte*.

la: Vide III. Sent. d. 25. a. 1. q. 3. — Aliquanto inferius pro *multitudine* A *multimode lumine*.

en: See Book III of the Sentences, d. 25, a. 1, q. 3. — Somewhat below, for *multitudine* A has *multimode lumine*.

la: Cfr. II. Petr. 1, 21. — De seq. propositione cfr. I. Sent. d. 27. p. II. q. 2. — Nonnulli codd. *sumserunt*. Inferius plurimi codd. et 2 omittunt *et ipsius facere dicere*.

en: Cf. 2 Peter 1:21. — On the following proposition cf. Book I of the Sentences, d. 27, p. II, q. 2. — Some codices have *sumserunt*. Below, very many codices and edition 2 omit *et ipsius facere dicere*.

la: Respicitur Luc. 2, 7: Et pannis eum involvit. Cfr. Origen., in Lev. homil. 1. n. 1.

en: Reference is made to Luke 2:7: *And she wrapped him up in swaddling clothes.* Cf. Origen, *Homilies on Leviticus* 1, n. 1.

la: Ioan. 16, 13: Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem. — Pro *et missus* Vat. et 1, 3 *qui missus*. Inferius pro *ipsi fini* E H *ipsius fini*. Subinde fide multorum codd. et 2 substituimus *optanda* pro *optata*.

en: John 16:13: *But when he, the Spirit of truth, is come, he will teach you all truth.* — For *et missus* the Vatican edition and 1, 3 have *qui missus*. Below, for *ipsi fini* E H have *ipsius fini*. Thereupon, on the authority of many codices and edition 2, we have substituted *optanda* for *optata*.

la: Cfr. II. Sent. d. 15. a. 2. q. 1. — Mox pro *ipsarum* plurimi codd. et 2 *ipsas*. Subinde pro *agnoscat* D F G H L *cognoscat*.

en: Cf. Book II of the Sentences, d. 15, a. 2, q. 1. — Shortly after, for *ipsarum* very many codices and edition 2 have *ipsas*. Thereupon, for *agnoscat* D F G H L have *cognoscat*.

la: Ita M P, ast Q *terribiliter*, T *universaliter*, alii vel cum 2 *materialiter*, vel cum Vat., 1 et 3 *moraliter*. Voci *notitiam* D F praemittunt *intelligentiam sive*.

en: So M P; but Q has *terribiliter*, T *universaliter*, others either with edition 2 *materialiter*, or with the Vatican edition and 1 and 3 *moraliter*. To the word *notitiam* D F prefix *intelligentiam sive*. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L39336–39530), verified against the 450 dpi column bands of pp.205–206. Splits used: p.205 x≈1179 (s3's measurement), **p.206 x≈1380**.

**Page span.** § 4 opens in p.205's **right** column (inherited verbatim per s3's hand-off) and breaks at the column foot mid-phrase on `Ideo propter`; it runs through p.206's **left** column and closes at the top of p.206's **right** at `…ad bravium felicitatis aeternae.`, with `§ 5. De modo procedendi ipsius sacrae Scripturae.` following immediately. Three column-runs. **This is the longest chunk of the prologue and the one with the most apparatus.**

**Apparatus (11 entries).** p.205 nn. 5–8 inherited from s3; p.206 nn. 1–7 read off both footer bands. p.205's footers hold 8 notes in all (nn. 1–5 left, the tail of n. 5 plus nn. 6–8 right); p.206's hold 11 (nn. 1–7 left, the tail of n. 7 plus nn. 8–11 right). **p.206 nn. 8–11 are § 5's** and forward to `bon-brev-prol-s5`.

**⚠ Two gutter runovers in one chunk — the second such case, after c8.** Both are on the *inherited* and the *own* page respectively:
- p.205 n. 5 breaks at `— Pro-` and resumes `tropologicus sive moralis et anagogicus…`, carrying with it the whole Lyra couplet (`Littera gesta docet, quid credas allegoria, / Moralis quid agas, quo tendas anagogia.`). **The couplet is set as two indented verse lines inside the footer** — a layout not met before in Vol V. A column-order read that stopped at the left footer's foot would have lost the distich entirely, and with it the note's whole point.
- p.206 n. 7 breaks at `alii vel cum 2` and resumes `materialiter, vel cum Vat., 1 et 3 moraliter…`

Both rendered joined. Runovers now stand at **ten in fourteen chunks.**

**Hand-off forwarded.** **p.206 nn. 8, 9, 10 and 11 belong to `bon-brev-prol-s5`** (§ 5, *De modo procedendi ipsius sacrae Scripturae*, opening in p.206's right column). n. 8 is the Du Cange note on *authenticus* ("Du Cange, Glossarium etc. refert ex Io. de Ianua: *Authenticus* [ab αὐθεντεῖν i. e. dominari], *auctoritate plenus, fide dignus*…"); n. 9 on *praedicatorius* / *praedictivus*; n. 10 "His verbis describit Aristot., II. Ethic. c. 2, finem scientiae moralis. Cfr. I. Sent. Prooem. q. 3."; **n. 11 begins "Aristot., I. Poster. c. 7: Tria enim sunt in demonstrationibus…" and itself runs past the foot of p.206's right footer onto p.207 — s5 must join it.** s5 also inherits body text: § 5 opens `In tanta igitur multiformitate sapientiae, quae continetur in ipsius sacrae Scripturae latitudine, longitudine, altitudine et profundo, unus est communis…` in p.206's right column.

**Marginalia** (trimmed from body, body order): p.205 R — "Probatur 4 rationibus." · "Primo competit subiecto." · "De subiecto theologiae quadruplici." p.206 L — "Secundo competit auditori contra 4 vitia." · "Quatuor effectus." · "Tertio, origini." · "Patri, cum Deus loquatur verbis et factis." · "Christo humili et alto." · "Spiritui S. multiformiter illustranti." · "Quarto, fini quoad tria." p.206 R — "Triplex modus intelligentiae."

**Readings settled off the bands.** `quoad virtutem` in the body against the previously printed *quoad veritatem* — a Quaracchi emendation argued at length in p.205 n. 7 on the authority of Alexander of Hales, Dionysius, and codices M F; the body carries the emendation. Likewise `principalem` for *principaliter* and the deletion of *autem* after *Credibile* (n. 8), and `optanda` for *optata* (p.206 n. 5). `viriliter` retained against four recorded variants (*terribiliter, universaliter, materialiter, moraliter*), per p.206 n. 7 — the widest variant-spread of any single word met so far in Vol V. The Greek αὐθεντεῖν in the forwarded n. 8 is the **first Greek in Vol V**; it is set in Greek type in the print and must be carried through as Greek, not transliterated. No `[?]` flags.


site: bonaventure

collection: Breviloquium

title: Prologus, §5

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### § 5. *De modo procedendi ipsius sacrae Scripturae.*

In tanta igitur multiformitate sapientiae, quae continetur in ipsius sacrae Scripturae *latitudine, longitudine, altitudine* et *profundo*, unus est communis modus procedendi *authenticus*[^p206-8], videlicet intra quem continetur modus *narrativus, praeceptorius, prohibitivus, exhortativus, praedicativus*[^p206-9], *comminatorius, promissivus, deprecatorius* et *laudativus*. Et omnes hi modi sub uno modo authentico reponuntur, et hoc quidem satis recte.

Quia enim haec doctrina est, *ut boni fiamus*[^p206-10] et salvemur; et hoc non fit per nudam considerationem, sed potius per inclinationem voluntatis: ideo Scriptura divina eo modo debuit tradi, quo modo magis possemus inclinari. Et quia magis movetur affectus ad *exempla* quam ad argumenta, magis ad *promissiones* quam ad ratiocinationes, magis per *devotiones* quam per definitiones; ideo Scriptura ista non debuit habere modum *definitivum, divisivum* et *collectivum* ad probandum passiones aliquas de subiecto ad modum aliarum scientiarum[^p206-11]; sed oportuit, quod haberet modos proprios, secundum varias inclina-

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tiones animorum diversimode animos inclinantes; ut, si quis non movetur ad *praecepta* et *prohibita*, saltem moveatur per *exempla* narrata; si quis non per haec movetur, moveatur per *beneficia* sibi ostensa; si quis nec per haec movetur, moveatur per *monitiones* sagaces, per *promissiones* veraces, per *comminationes* terribiles, ut sic saltem excitetur ad *devotionem* et *laudem* Dei, in qua percipiat gratiam, per quam dirigatur circa opera virtuosa.

Quoniam igitur hi modi *narrativi* non possunt fieri per viam certitudinis rationum, quia particularia gesta probari non possunt[^p207-1]; ideo, ne Scriptura ista tanquam dubia vacillaret, ac per hoc minus moveret, loco *certitudinis rationis* providit Deus huic Scripturae *certitudinem auctoritatis*, quae adeo magna est, quod omnem perspicacitatem humani ingenii superexcellit. Et quia non est certa auctoritas eius qui potest fallere vel falli; nullus autem est, qui falli non possit et fallere nesciat, nisi[^p207-2] Deus et Spiritus sanctus: hinc est, quod ad hoc, quod Scriptura sacra modo sibi debito esset perfecte authentica, non per humanam investigationem est tradita, sed per revelationem divinam. — Ideo nihil in ipsa contemnendum tanquam *inutile*, nihil respuendum tanquam *falsum*, nihil repudiandum tanquam *iniquum*, pro eo quod Spiritus sanctus, eius auctor perfectissimus, nihil potuit dicere *falsum*, nihil *superfluum*, nihil *diminutum*. Et propterea *caelum et terra transibunt, verba autem* Scripturae sacrae *non praeteribunt*[^p207-3], quin impleantur. *Donec* enim *caelum et terra transeat, iota unum aut unus apex non praeteribit a Lege, donec omnia fiant*, Salvatore testante. *Qui ergo solverit* ea quae Scriptura docet, *et docuerit sic homines, hic minimus vocabitur in regno caelorum; qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum.*

---

english:
### § 5. *On the mode of procedure of sacred Scripture itself.*

In so great a manifoldness of wisdom, then, as is contained in the *breadth, length, height*, and *depth* of sacred Scripture itself, there is one common *authentic* mode of procedure[^p206-8], within which are contained the *narrative, preceptive, prohibitive, exhortative, predicative*[^p206-9], *minatory, promissory, deprecatory*, and *laudatory* modes. And all these modes are set under the one authentic mode — and this indeed quite rightly.

For since this teaching exists *that we may become good*[^p206-10] and be saved, and this does not come about through bare consideration but rather through the inclining of the will, therefore the divine Scripture had to be handed down in that mode by which we could the more be inclined. And because the affection is more moved by *examples* than by arguments, more by *promises* than by reasonings, more by *devotions* than by definitions, therefore this Scripture ought not to have had the *definitive, divisive*, and *collective* mode for proving certain attributes of a subject after the manner of the other sciences[^p206-11]; but it was fitting that it should have modes proper to itself, according to the various inclinations

of minds inclining minds in diverse ways — so that, if someone is not moved by *precepts* and *prohibitions*, he may at least be moved by *examples* narrated; if someone is not moved by these, he may be moved by the *benefits* shown to him; if someone is not moved by these either, he may be moved by shrewd *admonitions*, by truthful *promises*, by terrifying *threats*, so that thus he may at least be roused to *devotion* and *praise* of God, in which he may receive grace, through which he may be directed in works of virtue.

Since, therefore, these *narrative* modes cannot proceed by way of the certitude of reasons — because particular deeds cannot be proved[^p207-1] — therefore, lest this Scripture should waver as though doubtful and thereby move less, God provided for this Scripture, in place of the *certitude of reason*, the *certitude of authority*, which is so great that it surpasses all the acuteness of human genius. And because the authority of him who can deceive or be deceived is not certain, and there is no one who cannot be deceived and who knows not how to deceive except[^p207-2] God and the Holy Spirit — hence it is that, in order that sacred Scripture might be perfectly authentic in the manner due to it, it was handed down not through human investigation but through divine revelation. — Therefore nothing in it is to be despised as *useless*, nothing rejected as *false*, nothing repudiated as *unjust*, since the Holy Spirit, its most perfect author, could say nothing *false*, nothing *superfluous*, nothing *deficient*. And on this account *heaven and earth shall pass away, but the words* of sacred Scripture *shall not pass away*[^p207-3] without being fulfilled. For *till heaven and earth pass, one jot or one tittle shall not pass of the Law, till all be fulfilled*, as the Savior testifies. *He therefore that shall break* what Scripture teaches, *and shall so teach men, shall be called least in the kingdom of heaven; but he that shall do and teach, he shall be called great in the kingdom of heaven.*

---

la: Du Cange, Glossarium etc. refert ex Io. de Ianua: *Authenticus* [ab αὐθεντεῖν i. e. dominari], *auctoritate plenus, fide dignus*, cui primo credebatur ex sui dignitate. Item, authenticus dicitur etiam *nobilis*. — Verbis transpositis I *videlicet authenticus*.

en: Du Cange, *Glossarium* etc., reports from John of Genoa: *Authenticus* [from αὐθεντεῖν, that is, to have mastery], *full of authority, worthy of trust*, one who was believed at first on account of his own dignity. Likewise, *authenticus* is also said to mean *noble*. — With the words transposed, I has *videlicet authenticus*.

la: Ita P Q S, alii *praedicatorius*; in aliis codd. et edd. *praedictivus*, quod minus convenire videtur verbis *beneficia sibi ostensa*, quibus hoc adiectivum respondet.

en: So P Q S; others have *praedicatorius*; in other codices and editions *praedictivus*, which seems to accord less with the words *beneficia sibi ostensa*, to which this adjective answers.

la: His verbis describit Aristot., II. Ethic. c. 2, finem scientiae moralis. Cfr. I. Sent. Prooem. q. 3.

en: With these words Aristotle, *Ethics* II, c. 2, describes the end of moral science. Cf. Book I of the Sentences, Prooemium, q. 3.

la: Aristot., I. Poster. c. 7: Tria enim sunt in demonstrationibus: unum quidem quae demonstratur conclusio... unum autem dignitates [axiomata]; dignitates autem sunt, ex quibus est demonstratio; tertium autem genus subiectum, cuius passiones [i. e. proprietates] et per se accidentia ostendit demonstratio. Cfr. August., II. de Doctr. christiana, c. 34. 36. n. 48. 54. — Pro *collectivum* L O P V *collativum*. Inferius pro *ad praecepta*, quod habent fere omnes codd. et 2, aliae edd. *per praecepta*.

en: Aristotle, *Posterior Analytics* I, c. 7: *For there are three things in demonstrations: one indeed the conclusion which is demonstrated… another the axioms; and the axioms are those from which the demonstration proceeds; the third is the subject genus, whose attributes [that is, properties] and per se accidents the demonstration exhibits.* Cf. Augustine, *On Christian Doctrine* II, cc. 34, 36, nn. 48, 54. — For *collectivum* L O P V have *collativum*. Below, for *ad praecepta*, which nearly all the codices and edition 2 have, the other editions have *per praecepta*.

la: Aristot., I. Poster. c. 14. (c. 18.): Singularium enim sensus est; non enim contingit accipere ipsorum scientiam. Cfr. ibid. c. 24. (c. 31.) et II. de Anima, text. 60. (c. 5.). Vide etiam III. Sent. d. 24. dub. 3, ubi exponitur dictum August., quod facta historica nunquam intelliguntur, sed tantum creduntur. — Inferius pro *superexcellit* K L M O V *superexcellat* (respiciuntur verba August., II. de Gen. ad lit. c. 5. n. 9: Maior est quippe Scripturae huius auctoritas, quam omnis humani ingenii capacitas).

en: Aristotle, *Posterior Analytics* I, c. 14 (c. 18): *For of singulars there is sense-perception; for it does not happen that knowledge of them is had.* Cf. ibid., c. 24 (c. 31), and *On the Soul* II, text 60 (c. 5). See also Book III of the Sentences, d. 24, dub. 3, where the saying of Augustine is expounded, that historical facts are never understood but only believed. — Below, for *superexcellit* K L M O V have *superexcellat* (reference is made to the words of Augustine, *On Genesis according to the Letter* II, c. 5, n. 9: *For the authority of this Scripture is greater than all the capacity of human genius*).

la: D F G H addunt *solus*. Inferius post *perfecte authentica*, pro quo I *perfectae auctoritatis vel authentica*, A C D H I N S subiungunt *quod*, F G *quia*.

en: D F G H add *solus*. Below, after *perfecte authentica* — for which I has *perfectae auctoritatis vel authentica* — A C D H I N S add *quod*, F G *quia*.

la: Matth. 24, 35. — Seq. locus est ibid. 5, 18. seq.

en: Matthew 24:35. — The following passage is ibid., 5:18 f. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L39530–39640), verified against the 450 dpi column bands of pp.206–207. Splits used: p.206 x≈1380 (s4's measurement), **p.207 x≈1164**.

**Page span.** § 5 opens in p.206's **right** column (inherited verbatim per s4's hand-off) and breaks at the column foot mid-word on `secundum varias inclina-`; it resumes at the top of p.207's **left** column with `tiones animorum…` and closes there at `…hic magnus vocabitur in regno caelorum.`, with `§ 6. De modo exponendi sacram Scripturam.` following immediately in the same column. Two column-runs — like c7, and for the same structural reason: the chunk never reaches the receiving page's right column.

**Apparatus (7 entries).** p.206 nn. 8–11 inherited from s4; p.207 nn. 1–3 read off the **left** footer band. p.207's left footer carries the tail of p.206's n. 11 plus nn. 1–2; the right footer carries the tail of n. 2 plus nn. 3–8. **p.207 holds eight footer entries; nn. 4–8 are § 6's** and forward to `bon-brev-prol-s6`.

**⚠ A PAGE-crossing runover — the second in Vol V.** p.206 n. 11 breaks at `…ostendit demon-` at the foot of p.206's **right** footer and continues unnumbered at the head of **p.207's left** footer (`stratio. Cfr. August., II. de Doctr. christiana…`) — mid-word (*demon-|stratio*), and across a page turn, not merely a gutter. The only prior case in Vol V is p.212 n. 7 in c4. Rendered joined. **The lesson generalizes: the last entry of a page's *right* footer must be checked against the *next page's left* footer, not merely against the same page.** Runovers now stand at eleven in fifteen chunks.

**Greek in the apparatus — first occurrence in Vol V.** p.206 n. 8 quotes αὐθεντεῖν in Greek type. It is carried through as Greek, not transliterated. The djvu raw mangles it to `ajOtvTEtv`; the reading is settled from the band plus the note's own gloss (*i. e. dominari*), which fixes the verb beyond doubt.

**Hand-off forwarded.** **p.207 nn. 4, 5, 6, 7 and 8 belong to `bon-brev-prol-s6`** (§ 6, *De modo exponendi sacram Scripturam*, opening in p.207's left column). **n. 4 is anchored in the section heading itself** — `§ 6. De modo exponendi⁴ sacram Scripturam.` — and reads "V *intelligendi et exponendi*, I *intelligendi et procedendi*." The rest: n. 5 "Respicitur Iob 28, 11: Profunda quoque fluviorum scrutatus est et abscondita in lucem produxit. D *absconditam*."; n. 6 "Psalm. 34, 2. — Seq. locus est Ps. 5, 13; tertius est Ps. 90, 5. — Cfr. Hexaëm. serm. 19. — Inferius pro *et velim* M *ut velim*, et ex permultis codd. et 2 substituimus *probandum* (A D E F O addunt *est*) pro *probatur*, Q *probabo*."; n. 7 "B C addunt *et apertis*. Inferius pro *praenuntiat* A B *pronuntiat*, T *significat*."; n. 8 "Libr. III. c. 10. n. 14. seqq. Cfr. ibid. II. c. 9. n. 14. seqq. — Inferius voci *fidem* L praefigit *nudam*." s6 also inherits body text: § 6 opens `Quemadmodum autem Scriptura haec specialem habet modum procedendi, sic iuxta suum procedendi modum speciali suo modo debet intelligi et exponi. Cum enim ipsa sub una littera multiplicem tegat in-` at the foot of p.207's left column, continuing in the right column.

**⚠ A section-heading anchor.** § 6's title carries footnote 4 *on the word* `exponendi` inside the heading. That is the first apparatus anchor in Vol V to fall in a heading rather than in body prose, and s6 must place it in the heading in both languages or the pairing check will not balance.

**Marginalia** (trimmed from body, body order): p.206 R — "In uno modo procedendi novem modi." · "Explicatur." p.207 L — "Duplex certitudo." · "Revelatio divina." · "Excellentia Scripturae."

**Readings settled off the bands.** `praedicativus` retained against *praedicatorius* (P Q S) and *praedictivus* (other codices and editions), per n. 9 — Quaracchi argues the sense from *beneficia sibi ostensa*. The Matthew quotations (24:35 and 5:18 f.) and the two clauses from Matthew 5:19 are set in italic in the print and rendered so; note that Quaracchi runs the second and third quotations together without a fresh citation, giving only `Salvatore testante` in roman between them. n. 1's `c. 14. (c. 18.)` and `text. 60. (c. 5.)` — the parenthetical chapter numbers are Quaracchi's concordance to a different Aristotle numbering, not variants; preserved as printed. No `[?]` flags.

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Prologus, §6

title_alt: On the mode of expounding sacred Scripture

source_text:
<!-- page 207 -->

### § 6. *De modo exponendi*[^p207-4] *sacram Scripturam.*

Quemadmodum autem Scriptura haec specialem habet modum *procedendi*, sic iuxta suum procedendi modum speciali suo modo debet *intelligi* et *exponi*. Cum enim ipsa sub una littera multiplicem tegat intelligentiam, expositor debet *abscondita producere in lucem*[^p207-5] et illam eductam manifestare per aliam Scripturam magis patentem: sicut si exponerem illud Psalmi[^p207-6]: *Apprehende arma et scutum, et exsurge in adiutorium mihi*, et velim explicare, quae sint *arma* divina; dicam, quod eius veritas et bona voluntas; et quod ita sit, probandum per Scripturam apertam. Nam et scribitur alibi: *Scuto bonae voluntatis tuae coronasti nos*; et iterum: *Scuto circumdabit te veritas eius*. — Ad quod non potest quis de facili pertingere, nisi per assuefactionem lectionis textum et litteram Bibliae commendet memoriae; alioquin in expositione Scripturarum nunquam poterit esse potens. Unde sicut qui dedignatur prima addiscere elementa, ex quibus dictio integratur, nunquam potest noscere nec dictionum significatum nec rectam legem constructionum; sic qui litteram sacrae Scripturae spernit ad spirituales eius intelligentias nunquam assurget.

Attendat autem expositor, quod non ubique requirenda est allegoria, nec omnia sunt mystice exponenda. Propter quod notandum est, quod Scriptura sacra quatuor habet partes. *Una* est, in qua secundum litteram agit de mundanis naturis, et per illas significat reparationem nostram, sicut apparet in descriptione formationis mundi. — *Alia* est, in qua agit de actibus et processibus illius populi Israelitici, et per illos significat reparationem generis humani. — *Tertia* est, in qua nudis verbis[^p207-7] significat et exprimit quae pertinent ad nostram salutem quantum ad fidem vel mores. — *Quarta* est, in qua praenuntiat nostrae salutis mysterium, partim verbis nudis, partim aenigmaticis et obscuris. Et propterea Scriptura in his locis variis non est uniformiter exponenda.

Debet autem expositor dirigi in expositione sacrae Scripturae secundum triplicem regulam, quae trahi potest de verbis beati Augustini in libro de Doctrina christiana[^p207-8].

*Prima* est haec. Ubicumque in hac Scriptura prima verborum significatio significat *res creationis*, sive *singulares actus humanae conversationis*, ibidem res significatae per verba primo significantur, deinde nostrae reparationis mysteria; ubi vero prima

<!-- page 208 -->

significatio verborum exprimit fidem sive caritatem, ibi nulla est allegoria quaerenda.

*Secunda* regula est ista. Ubi verba huius Scripturae significant *res creationis*, aut *conversationis populi Israelitici*, ibi quaerat ex alio Scripturae loco, quid quaelibet res significet, et deinde significationem suam eliciat per verba nude significantia *fidei veritatem*, vel *morum* etiam *honestatem*; utpote si dicatur: *Oves pariunt gemellos fetus*[^p208-1], ostendat, quod *oves* significant ibi homines, et *geminus fetus* geminam caritatem.

*Tertia* regula est ista. Quando aliqua Scriptura habet aliquem intellectum *litteralem* et *spiritualem*, debet discutere expositor, utrum illa attributio conveniat *historico*, an *spirituali* significato, si forte *utrique* non poterit convenire; si autem utrique competit, tunc *litteraliter* et *spiritualiter* debet affirmari; si vero *altero modo tantum*, tunc *spiritualiter* solum debet intelligi: sicut sabbatum Legis[^p208-2] esse perpetuum, sacerdotium aeternum, possessionem terrae aeternam, et pactum circumcisionis esse aeternum; quae omnia ad spirituale significatum referenda sunt.

Ad hoc autem, quod per sacrarum Scripturarum silvam quis secure incidendo et exponendo incedat, opus est, ut prius noverit ipsius sacrae Scripturae veritatem per verba explicita, videlicet ut attendat, quomodo Scriptura describat initium, progressum et consummationem duplicis corporis, quasi ex opposito se respicientium, bonorum scilicet, qui hic se humiliant, ut exaltentur sempiternaliter in futuro, et malorum, qui hic se exaltant, ut aeternaliter deprimantur[^p208-3]. Unde ipsa agit de toto universo quantum ad summum et imum, primum et ultimum, et quantum ad decursum intermedium, sub forma cuiusdam *crucis intelligibilis*, in qua describi habet et quodam modo videri lumine mentis tota machina universi; ad quam quidem intelligendam oportet nosse rerum *principium*, Deum, ipsarum rerum *creationem, lapsum, redemptionem* per sanguinem Iesu Christi[^p208-4], *reformationem* per gratiam, *curationem* per Sacramenta, et tandem *retributionem* per poenam et gloriam sempiternam.

Et quia haec doctrina tam in scriptis Sanctorum quam etiam doctorum sic diffuse tradita est, ut ab accedentibus ad Scripturam sacram audiendam non possit per longa tempora videri nec audiri — propter quod etiam novi theologi frequenter ipsam Scripturam sacram exhorrent tanquam incertam[^p208-5] et inordinatam et tanquam quandam silvam opacam — rogatus a sociis[^p208-6], ut de paupercula scientiola nostra aliquid breve in summa dicerem de veritate theologiae, eorumque precibus devictus, assensi *breviloquium* quoddam facere, in quo summatim non omnia, sed aliqua magis opportuna ad tenendum breviter tangerentur, addens simul cum hoc rationem aliquam ad intelligendum, secundum quod occurrebat pro tempore.

Quia vero theologia sermo est de Deo et de primo principio, utpote quia ipsa tanquam scientia et doctrina altissima omnia resolvit in Deum tanquam in principium primum et summum: ideo in assignatione rationum in omnibus, quae in hoc toto opusculo vel tractatulo continentur, conatus sum rationem sumere a primo principio, ut sic ostenderem, veritatem sacrae Scripturae esse *a Deo, de Deo, secundum Deum* et *propter Deum*, ut merito ista scientia appareat *una* esse et *ordinata* et *theologia* non immerito nuncupata. — Si quid igitur imperfectum, vel obscurum, vel superfluum, vel minus rectum ibi fuerit, venia occupationi et brevitati temporis et pauperculae scientiae concedatur; si quid vero rectum, *soli Deo honor et gloria*[^p208-7] referatur.

Ut autem sequentia clarius elucescant, titulos particulares capitulorum praemittere curavi, ad faciliorem memoriam et lucidiorem contuitum dicendorum, quae septem partitionibus et septuaginta duobus capitulis distinguuntur.

**EXPLICIT PROLOGUS.**

---

english:
### § 6. *On the mode of expounding*[^p207-4] *sacred Scripture.*

Now just as this Scripture has a special mode of *proceeding*, so, according to its own mode of proceeding, it must in its own special way be *understood* and *expounded*. For since it covers a manifold understanding beneath one letter, the expounder must *bring hidden things forth into the light*[^p207-5] and make what has been drawn out manifest through another Scripture that is more open: as, if I were to expound that saying of the Psalm[^p207-6], *Take hold of arms and shield, and rise up to help me*, and wished to explain what the divine *arms* are, I shall say that they are his truth and his good will; and that this is so must be proved through open Scripture. For it is written elsewhere: *With the shield of thy good will thou hast crowned us*; and again: *His truth shall compass thee with a shield*. — To which no one can easily attain unless by habitual reading he commits the text and letter of the Bible to memory; otherwise he will never be able to be capable in the exposition of the Scriptures. Hence, just as he who disdains to learn first the elements from which a word is put together can never know either the meaning of words or the right law of constructions, so he who despises the letter of sacred Scripture will never rise to its spiritual understandings.

But let the expounder take heed that allegory is not to be sought everywhere, nor are all things to be expounded mystically. On account of which it must be noted that sacred Scripture has four parts. *One* is that in which, according to the letter, it treats of the natures of the world, and through them signifies our reparation, as appears in the description of the world's formation. — *Another* is that in which it treats of the acts and courses of that Israelite people, and through them signifies the reparation of the human race. — The *third* is that in which in bare words[^p207-7] it signifies and expresses what pertains to our salvation as regards faith or morals. — The *fourth* is that in which it foretells the mystery of our salvation, partly in bare words, partly in enigmatic and obscure ones. And on that account Scripture is not to be expounded uniformly in these various places.

Now the expounder must be guided in expounding sacred Scripture by a threefold rule, which can be drawn from the words of blessed Augustine in the book *On Christian Doctrine*[^p207-8].

The *first* is this. Wherever in this Scripture the first signification of the words signifies *things of creation*, or *particular acts of human converse*, there the things signified by the words are signified first, and then the mysteries of our reparation; but where the first

signification of the words expresses faith or charity, there no allegory is to be sought.

The *second* rule is this. Where the words of this Scripture signify *things of creation*, or *of the converse of the Israelite people*, there let him seek from another place of Scripture what each thing signifies, and then let him draw out its signification through words that nakedly signify *the truth of faith* or also *the uprightness of morals*: as, if it be said *The sheep bring forth twin young*[^p208-1], let him show that *sheep* there signify men, and the *twin young* the twofold charity.

The *third* rule is this. When some Scripture has both a *literal* and a *spiritual* understanding, the expounder must examine whether that attribution befits the *historical* or the *spiritual* signification, if perhaps it cannot befit *both*; but if it befits both, then it must be affirmed both *literally* and *spiritually*; but if only *in one of the two ways*, then it must be understood *spiritually* alone: as that the sabbath of the Law[^p208-2] is perpetual, the priesthood eternal, the possession of the land everlasting, and the covenant of circumcision eternal — all of which are to be referred to a spiritual signification.

But in order that one may walk safely through the forest of the sacred Scriptures, cutting a way and expounding, it is needful that he first know the truth of sacred Scripture itself through explicit words: namely, that he attend to how Scripture describes the beginning, the progress, and the consummation of a twofold body which look upon each other as it were from opposite sides — namely of the good, who humble themselves here that they may be exalted everlastingly in the future, and of the evil, who exalt themselves here that they may be cast down eternally[^p208-3]. Hence Scripture treats of the whole universe as regards the highest and the lowest, the first and the last, and as regards the intermediate course, under the form of a certain *intelligible cross*, in which the whole machine of the universe has to be described and in a certain way seen by the light of the mind; and to understand this it is necessary to know the *beginning* of things, God; the *creation* of those things themselves, their *fall*, their *redemption* through the blood of Jesus Christ[^p208-4], their *reformation* through grace, their *healing* through the Sacraments, and at last their *retribution* through everlasting punishment and glory.

And because this teaching, both in the writings of the Saints and also in those of the doctors, has been handed down so diffusely that it cannot be seen or heard for a long time by those approaching to hear sacred Scripture — on account of which also new theologians frequently shrink from sacred Scripture itself as from something uncertain[^p208-5] and disordered and like a certain shadowy forest — I was asked by my companions[^p208-6] that out of our poor little store of knowledge I should say something brief in summary concerning the truth of theology; and overcome by their prayers, I consented to make a certain *breviloquium*, in which summarily not all things, but some of the more useful things for holding briefly, might be touched on, adding along with this some reason for understanding, according as it occurred at the time.

But because theology is discourse about God and about the first principle, inasmuch as it, being the highest science and teaching, resolves all things into God as into the first and highest principle: therefore in assigning reasons in all the matters contained in this whole opuscule or little treatise, I have tried to take my reason from the first principle, so as thus to show that the truth of sacred Scripture is *from God, about God, according to God*, and *for the sake of God* — so that this science may deservedly appear to be *one* and *ordered*, and not undeservedly named *theology*. — If, then, anything imperfect, or obscure, or superfluous, or less than right shall have been there, let pardon be granted to my occupations and to the shortness of the time and to my poor little knowledge; but if anything is right, let it be referred *to God alone as honor and glory*[^p208-7].

But in order that what follows may shine forth more clearly, I have taken care to set out beforehand the particular titles of the chapters, for the easier remembering and the clearer contemplation of the things to be said, which are distinguished by seven parts and seventy-two chapters.

**HERE ENDS THE PROLOGUE.**

---

la: V *intelligendi et exponendi*, I *intelligendi et procedendi*.

en: V has *intelligendi et exponendi*, I *intelligendi et procedendi*.

la: Respicitur Iob 28, 11: Profunda quoque fluviorum scrutatus est et abscondita in lucem produxit. D *absconditam*.

en: Reference is made to Job 28:11: *The depths also of rivers he hath searched, and hidden things he hath brought forth to light.* D has *absconditam*.

la: Psalm. 34, 2. — Seq. locus est Ps. 5, 13; tertius est Ps. 90, 5. — Cfr. Hexaëm. serm. 19. — Inferius pro *et velim* M *ut velim*, et ex permultis codd. et 2 substituimus *probandum* (A D E F O addunt *est*) pro *probatur*, Q *probabo*.

en: Psalm 34:2. — The following passage is Psalm 5:13; the third is Psalm 90:5. — Cf. the *Hexaëmeron*, sermon 19. — Below, for *et velim* M has *ut velim*; and from very many codices and edition 2 we have substituted *probandum* (A D E F O add *est*) for *probatur*, Q *probabo*.

la: B C addunt *et apertis*. Inferius pro *praenuntiat* A B *pronuntiat*, T *significat*.

en: B C add *et apertis*. Below, for *praenuntiat* A B have *pronuntiat*, T *significat*.

la: Libr. III. c. 10. n. 14. seqq. Cfr. ibid. II. c. 9. n. 14. seqq. — Inferius voci *fidem* L praefigit *nudam*.

en: Book III, c. 10, n. 14 ff. Cf. ibid., II, c. 9, n. 14 ff. — Below, L prefixes *nudam* to the word *fidem*.

la: Cant. 4, 2: Dentes tui sicut greges tonsarum... omnes gemellis fetibus, et sterilis non est inter eas. Cfr. ibid. 6, 5. — Mox pro *geminus* L Q *gemelli*.

en: Canticle 4:2: *Thy teeth as flocks of sheep that are shorn… all with twins, and there is none barren among them.* Cf. ibid., 6:5. — Shortly after, for *geminus* L Q have *gemelli*.

la: Cfr. Exod. 12, 16. seq.; de sacerdotio Exod. 40, 13. et Num. 25, 13; de possessione terrae Gen. 17, 8, ubi etiam v. 13. de circumcisione. — Inferius post *terrae* K addit *promissionis*, et pro *spirituale significatum* B *spiritualem intellectum*.

en: Cf. Exodus 12:16 f.; on the priesthood, Exodus 40:13 and Numbers 25:13; on the possession of the land, Genesis 17:8, where also v. 13 on circumcision. — Below, after *terrae* K adds *promissionis*, and for *spirituale significatum* B has *spiritualem intellectum*.

la: Respicitur Matth. 23, 12: Qui autem se exaltaverit etc. — Plures codd. et 2 *et aeternaliter deprimuntur* (K *deprimentur*), B *sempiternaliter deprimuntur*.

en: Reference is made to Matthew 23:12: *And he that shall exalt himself*, etc. — Very many codices and edition 2 have *et aeternaliter deprimuntur* (K *deprimentur*), B *sempiternaliter deprimuntur*.

la: In codd. et 2 omittitur *Iesu Christi*.

en: In the codices and edition 2 *Iesu Christi* is omitted.

la: Q *incultam*.

en: Q has *incultam*.

la: D F *fratribus*; in verbis seqq. secuti sumus S; *de paupercula* exhibent etiam I K L M N O U V, Vat. *ut paupere portiuncula scientiolae nostrae*; 1, 2, 3 cum pluribus codd. *ut de paupertaticula* [C *paupertate*, T *particula*, A H *pauperticula*] *scientiolae nostrae* [A K M O V *meae*]. (Apud Hieronymum occurrit *paupertatula*, diminutivum *paupertatis*). Mox pro *breve* I *breviter*, qui etiam inferius pro *tangerentur* substituit *tangerem*.

en: D F have *fratribus*; in the following words we have followed S; *de paupercula* is also given by I K L M N O U V; the Vatican edition *ut paupere portiuncula scientiolae nostrae*; 1, 2, 3, together with very many codices, *ut de paupertaticula* [C *paupertate*, T *particula*, A H *pauperticula*] *scientiolae nostrae* [A K M O V *meae*]. (In Jerome there occurs *paupertatula*, a diminutive of *paupertas*.) Shortly after, for *breve* I has *breviter*, and the same below substitutes *tangerem* for *tangerentur*.

la: Epist. I. Tim. 1, 17. — Aliquanto superius verbo *sumere* A praemittit *ducere et*.

en: First Epistle to Timothy 1:17. — Somewhat above, A prefixes *ducere et* to the word *sumere*. ---

translators_notes:
**★ This chunk closes the prologue, and with it all seven prologue chunks.** `EXPLICIT PROLOGUS.` is printed at the foot of p.208's right column; `PARS PRIMA` opens on p.209, whose capitula table (pp.209–210 top) is editorial and is not chunked. Bonaventure's own closing sentence names the work's plan — **seven partes and seventy-two capitula** — which is the author's own confirmation of the chunking count frozen in CLAUDE.md § "VOL V".

**Provenance.** Latin base from the IA djvu raw (L39664–39830), verified against the 450 dpi column bands of pp.207–208. Splits used: p.207 x≈1164 (s5's measurement), **p.208 x≈1380**.

**Page span.** § 6 opens in p.207's **left** column (inherited verbatim per s5's hand-off), runs through p.207's **right**, then p.208's **left**, and closes in p.208's **right**. Four column-runs — matching c8, the other four-run chunk in this work.

**⚠ A heading anchor — first in Vol V.** p.207 n. 4 is anchored on `exponendi` **inside the § 6 title itself**, not in body prose. It is placed in the heading in both the Latin and the English so that label pairing balances; the title is therefore split across two italic spans with the marker between them. Any later Vol V chunk whose section or chapter title carries a footnote must do the same — the `title_la`/`title_en` frontmatter stays clean of markers, since only the rendered heading needs the anchor.

**Apparatus (12 entries).** p.207 nn. 4–8 inherited from s5; p.208 nn. 1–7 read off both footer bands. p.208's left footer carries nn. 1–4, the right footer nn. 5–7. **p.208 holds exactly seven footer entries and nothing is forwarded** — the prologue's apparatus closes cleanly here.

**Runover check — negative, from both sides.** p.207's right footer ends at n. 8 with a complete sentence and p.208's left footer opens with a numbered `¹`; p.208's left footer ends at n. 4 (`In codd. et 2 omittitur Iesu Christi.`) and its right footer opens with a numbered `⁵`. Runovers close the prologue at **ten in twenty chunks** for the Breviloquium so far.

**Hand-off forwarded — none.** p.208's notes are fully consumed and Pars I's own chunks (c1–c9) already own pp.210–218 completely. The prologue and Pars I are now contiguous and closed, with the single deliberate gap at p.209 and the top of p.210, which hold the editorial capitula table.

**Marginalia** (trimmed from body, body order): p.207 L — "Habet modum proprium." p.207 R — "Explicatur methodus." · "Requiritur lectio assidua litterae." · "Notandum." · "Non omnia mystice exponenda." · "Partes quatuor Scripturae." · "Triplex regula." · "Prima." p.208 L — "Secunda." · "Tertia." · "Alia regula." · "Exhibet formam crucis intelligibilis." p.208 R — "Causa scribendi Breviloquium." · "Quare rationes sumat a primo principio."

**Readings settled off the bands.** `probandum` in the body against *probatur* — a Quaracchi substitution from very many codices and edition 2, per p.207 n. 6; kept. The three Psalm quotations (34:2, 5:13, 90:5) are set in italic and given in Vulgate numbering; Quaracchi cites only the first in the text and supplies the other two in the note. `de paupercula scientiola nostra` — the reading Quaracchi follows is S's, chosen out of an unusually wide spread recorded in p.208 n. 6 (*paupertaticula, paupertate, particula, pauperticula, portiuncula*, and *meae* for *nostrae*); the note even reaches to Jerome for the diminutive's pedigree. It is the fullest variant apparatus on a single phrase anywhere in the prologue. `EXPLICIT PROLOGUS.` is set in spaced capitals across the foot of the right column and is Bonaventure's own colophon, not an editorial addition; it is transcribed. No `[?]` flags.


title: Pars 1, Cap. 1

source_text:
<!-- page 210 -->

### Capitulum I. *De illis septem, de quibus est theologia, in summa.*

In principio intelligendum est, quod sacra doctrina, videlicet theologia, quae principaliter agit de primo principio, scilicet de Deo trino et uno, de septem agit in universo, scilicet primo[^p210-1], de Trinitate Dei; secundo, de creatura mundi; tertio, de corruptela peccati; quarto, de incarnatione Verbi; quinto, de gratia Spiritus sancti; sexto, de medicina sacramentali, et septimo, de statu finalis iudicii.

Ratio autem[^p210-2] huius veritatis haec est: quia, cum sacra Scriptura sive theologia sit scientia dans sufficientem notitiam de primo principio secundum statum viae, secundum quod est necessarium ad salutem; et Deus non tantum sit rerum principium et exemplar *effectivum* in creatione, sed etiam *refectivum* in redemptione et *perfectivum* in retributione: ideo non tantum agit de Deo *creatore*, sed etiam de *creatione*[^p210-3] et *creatura*. Et quia creatura rationalis, quae est quodam modo finis omnium, non stetit, sed suo casu indiguit reparari; ideo agit de *corruptela peccati, medico, sanitate* et *medicina* et tandem de *curatione perfecta*, quae erit in gloria, impiis proiectis in poenam. — Et ideo ipsa sola est *scientia perfecta*, quia incipit a *primo*, quod est primum principium, et pervenit ad *ultimum*, quod est praemium aeternum; incipit a *summo*, quod est Deus altissimus, creator omnium, et pervenit ad *infimum*, quod est infernale supplicium.

Ipsa etiam sola est *sapientia perfecta*, quae incipit a causa summa, ut est *principium* causatorum, ubi terminatur cognitio philosophica[^p210-4]; et transit per eam, ut est *remedium* peccatorum; et reducit in eam, ut est *praemium* meritorum et finis desideriorum. Et in hac cognitione est sapor[^p210-5] perfectus, vita et salus animarum; et ideo ad eam addiscendam inflammari debet desiderium omnium Christianorum.

Ex his patet, quod licet theologia sit de tot et tam variis, est tamen *scientia una*, cuius subiectum ut *a quo* omnia, est Deus; ut *per quod* omnia, Christus; ut *ad quod* omnia, opus reparationis; ut *circa quod* omnia, unicum caritatis vinculum, quo caelestia et terrestria connectuntur; ut *de quo* omnia in libris canonicis comprehensa, credibile ut *credibile*; ut *de quo* omnia in libris expositorum, credibile ut *intelligibile*, secundum Augustinum, de Utilitate credendi[^p210-6], quia « quod credimus, debemus auctoritati, quod intelligimus, rationi ».

---

english:
### Chapter I. *On the seven things with which theology deals, in summary.*

At the outset it must be understood that sacred doctrine, namely theology, which deals principally with the first principle — that is, with God, three and one — deals with seven things in all: namely, first[^p210-1], with the Trinity of God; second, with the creation of the world; third, with the corruption of sin; fourth, with the Incarnation of the Word; fifth, with the grace of the Holy Spirit; sixth, with the sacramental medicine, and seventh, with the state of the final judgment.

Now the reason[^p210-2] for this truth is this: since sacred Scripture, or theology, is the science giving sufficient knowledge of the first principle according to the state of the way, according as it is necessary for salvation; and since God is not only the principle and exemplar of things, *effective* in creation, but also *refective* in redemption and *perfective* in retribution: therefore it deals not only with God the *creator*, but also with the *creation*[^p210-3] and the *creature*. And because the rational creature, which is in a certain way the end of all things, did not stand, but by its fall needed to be repaired; therefore it deals with the *corruption of sin*, the *physician*, *health* and *medicine*, and at last with the *perfect cure*, which will be in glory, the wicked having been cast into punishment. — And therefore it alone is *perfect science*, because it begins from the *first*, which is the first principle, and arrives at the *last*, which is the eternal reward; it begins from the *highest*, which is God most high, the creator of all, and arrives at the *lowest*, which is the infernal punishment.

It alone is likewise *perfect wisdom*, which begins from the highest cause, as it is the *principle* of things caused — the point where philosophical knowledge comes to its end[^p210-4]; and passes through it, as it is the *remedy* of sins; and leads back into it, as it is the *reward* of merits and the end of desires. And in this knowledge there is perfect savor[^p210-5], the life and salvation of souls; and therefore the desire of all Christians ought to be inflamed to learn it.

From these things it is clear that, although theology is about things so many and so various, it is nevertheless *one science*, whose subject, as that *from which* all things are, is God; as that *through which* all things are, Christ; as that *toward which* all things are, the work of reparation; as that *around which* all things are, the single bond of charity, by which things heavenly and earthly are joined together; as that *of which* all things are as comprehended in the canonical books, the credible as *credible*; as that *of which* all things are as in the books of the expositors, the credible as *intelligible* — according to Augustine, On the Usefulness of Believing[^p210-6], because « what we believe, we owe to authority; what we understand, to reason ».

---

la: Ex omnium antiquiore cod. S cum E supplevimus numeros ordinales *primo* etc.

en: From S, the most ancient of all the codices, together with E, we have supplied the ordinal numbers *primo* etc.

la: Contra fere omnes codd. edd. addunt *ad intelligentiam*; pro *huius veritatis* T et 2 *praedictorum*. Inferius pro *secundum quod est necessarium* A B D E F H K M *iuxta quod expedit*, et vocibus *rerum principium* I interserit *primum*.

en: Against nearly all the codices, the editions add *ad intelligentiam*; for *huius veritatis* T and 2 have *praedictorum*. Further below, for *secundum quod est necessarium* A B D E F H K M have *iuxta quod expedit*, and between the words *rerum principium* I inserts *primum*.

la: Ita B C D F G H K L P Q et 2, E omittit *de creatione et*, aliae edd. legunt *de creatore*. Subinde plures codd. omittunt *quae est quodam modo finis omnium* (cfr. supra pag. 204, nota 2.).

en: So B C D F G H K L P Q and 2; E omits *de creatione et*, other editions read *de creatore*. Thereupon several codices omit *quae est quodam modo finis omnium* (cf. above, p. 204, note 2).

la: Vide supra pag. 120, nota 11. — Voci *causatorum* S praemittit *causarum vel etiam*.

en: See above, p. 120, note 11. — Before the word *causatorum* S places *causarum vel etiam*.

la: *Sapientia* enim idem esse dicitur ac *sapida scientia*; cfr. tom. III. pag. 773, nota 5. — Mox pro *et ideo* A R S *ac per hoc* et pro *addiscendam* E *adipiscendam*.

en: For *sapientia* [wisdom] is said to be the same as *sapida scientia* [savory knowledge]; cf. tom. III, p. 773, note 5. — Shortly after, for *et ideo* A R S have *ac per hoc*, and for *addiscendam* E has *adipiscendam*.

la: Cap. 11. n. 25. — Cfr. supra pag. 205, nota 7. — De praenotatis cfr. Prooemium in I. Sent. — Superius pro *reparationis* C M *reparativum*, plures alii codd. *reparatorium*.

en: Chapter 11, n. 25. — Cf. above, p. 205, note 7. — On the terms noted above, cf. the Proemium to the Commentary on Book I of the Sentences. — Earlier, for *reparationis* C M have *reparativum*, several other codices *reparatorium*. ---

translators_notes:
**Provenance.** Latin base from `raw/doctorisseraphic05bona_djvu.txt` L40083–40145, verified against 450 dpi column bands of p.210 (`colcrop.py vol5 210 1350`; gutter measured at x≈1323–1382 of a 2571 px page). Chapter runs printed p.210 only: from `Cap. I.` (below the `PARS PRIMA / De Trinitate Dei` part-opening) to `rationi ».`; `Cap. II.` begins in the right column of the same page.

**Apparatus source.** Vol V's IA OCR renders footnote numerals as punctuation glyphs (`^` `'` `"`) — anchor POSITIONS survive in the raw but numbers do not. All six footer numbers here were read from the footer bands; the count (6) is band-derived, not raw-derived. `audit-apparatus-count` cannot see Vol V footers — do not trust its diff column for this volume.

**Page-footer split (hand-off).** p.210's footer holds 8 notes: nn. 1–6 anchor in Cap. I (this chunk); **nn. 7–8 anchor in Cap. II and belong to `bon-brev-p1-c2`** (n. 7 on `personarum` in the divisio sentence: "De hoc c. 2-4; de secundo c. 5; de tertio c. 6-9."; n. 8 on `unitate`: "R addit substantiae et, B H divinae."). Nearly every Vol V page will split this way — capitula are sub-page units.

**Marginalia** (Quaracchi editorial side-glosses, trimmed from the body per corpus convention; logged here in body order): "Theologia agit de septem." — "Ratio septemplicis divisionis." — "Theologia est scientia perfecta." — "Est sapientia." — "Est scientia una." — "De subiecto eius multiplici."

**Readings settled off the bands** (raw OCR garbles, silently corrected on unambiguous band evidence): `sapor` (raw `estsapor`), `infimum` (raw `inftmum`), `A R S` sigla in n. 5 (raw `A U S`), `B C D F G H K L P Q` sigla in n. 3 (raw `DCDFGIIKLPQ`), n. 4 `pag. 120, nota 11` and n. 6 `Cap. 11. n. 25` (Quaracchi's serif `1` prints like `4`; confirmed by the same glyph in both notes, and Augustine *De utilitate credendi* 11.25 is the source of the quoted sentence). No `[?]` flags.


title: Pars 1, Cap. 2

source_text:
<!-- page 210 -->

### Capitulum II. *Quid tenendum est de trinitate personarum et unitate essentiae.*

Primo igitur de Trinitate Dei tria consideranda sunt, scilicet qualiter unitas substantiae et naturae simul stet cum pluralitate personarum[^p210-7]; secundo, qualiter cum pluralitate apparitionum; tertio, qualiter cum pluralitate appropriatorum.

De pluralitate igitur personarum in unitate[^p210-8] naturae hoc dictat recta fides esse tenendum, scilicet quod in unitate naturae sunt tres personae, Pater et Filius et Spiritus sanctus, quarum prima a nulla est, secunda a sola prima per generationem, tertia a prima et secunda per spirationem sive processionem;

<!-- page 211 -->

ita quod trinitas personarum non excludit ab essentia divina summam *unitatem, simplicitatem, immensitatem, aeternitatem, incommutabilitatem, necessitatem* et etiam *primitatem*; quin potius includit summam *fecunditatem, caritatem, liberalitatem, aequalitatem, germanitatem, conformitatem* et *inseparabilitatem*; quae omnia sana fides intelligit esse in beatissima Trinitate[^p211-1].

Ratio autem huius veritatis haec est: quia fides, cum sit principium cultus Dei et fundamentum eius *quae secundum pietatem est doctrinae*[^p211-2], dictat, de Deo esse sentiendum *altissime* et *piissime*. Non autem sentiret *altissime*, si non crederet, quod Deus posset se summe communicare; non sentiret *piissime*, si crederet, quod posset et nollet; et ideo, ut *altissime* et *piissime* sentiat, dicit, Deum se summe communicare, aeternaliter habendo dilectum et condilectum, ac per hoc Deum unum et trinum.

Huic autem fidei, in quantum dictat, de Deo *piissime* sentiendum esse, attestatur tota sacra Scriptura, quae dicitur *doctrina secundum pietatem*: quia Deum fatetur habere prolem, quam summe diligit, Verbum sibi coaequale, quod « ab aeterno genuit, in quo cuncta disposuit[^p211-3] »; per quod cuncta produxit et gubernat; per quod etiam carnem factum pro summa benignitate hominem redemit pretiosissimo eius sanguine redemptumque cibavit; per quod etiam in fine mundi, summam misericordiam impertiendo, ab omni miseria liberabit, ut per Christum omnes electi sint filii summi Patris, in quo erit omnis pietatis consummatio et Dei ad nos, et e converso.

In quantum autem fides dictat, de Deo sentiendum *altissime*, non tantum attestatur ei sacra Scriptura, verum etiam omnis creatura, iuxta quod dicit Augustinus decimo quinto de Trinitate, capitulo quarto[^p211-4]: « Neque enim divinorum librorum tantummodo auctoritas praedicat, esse Deum, sed omnis quae nos circumstat, ad quam nos etiam pertinemus, universa ipsa rerum natura proclamat, se habere praestantissimum Conditorem, qui nobis mentem rationemque naturalem dedit, qua viventia non viventibus, sensu praedita non sentientibus, intelligentia non intelligentibus, immortalia mortalibus, impotentibus potentia, iniustis iusta, speciosa deformibus, bona malis, incorruptibilia corruptibilibus, immutabilia mutabilibus, invisibilia visibilibus, incorporalia corporalibus, beata miseris praeferenda iudicamus. Ac per hoc, quoniam rebus creatis Creatorem sine dubitatione praeponimus, oportet, ut eum et summe vivere et cuncta sentire atque intelligere, et mori et corrumpi mutarique non posse, nec corpus esse, sed spiritum omnipotentissimum, iustissimum, speciosissimum, optimum beatissimumque fateamur ». — Ecce, in his duodecim includuntur altissimae nobilitates divini *esse*. Sed post, ut ipse ostendit[^p211-5], haec duodecim reducuntur ad tria, scilicet *aeternitatem, sapientiam* et *beatitudinem*; et haec tria ad unum, scilicet ad *sapientiam*, in qua includuntur mens generans, Verbum proles et amor nectens utrumque, in quibus fides dictat beatissimam consistere Trinitatem. Et quoniam summa sapientia ponit Trinitatem, ponit etiam nihilominus omnes prius habitas nobilissimas conditiones, videlicet unitatem, simplicitatem et ceteras consequentes; necesse est, omnes praedictas nobilitates divini *esse* simul stare cum beatissima Trinitate.

---

english:
### Chapter II. *What is to be held concerning the trinity of persons and the unity of essence.*

First, then, concerning the Trinity of God three things are to be considered: namely, how the unity of substance and of nature stands together with the plurality of persons[^p210-7]; second, how it stands with the plurality of apparitions; third, how it stands with the plurality of appropriations.

Concerning the plurality of persons in the unity[^p210-8] of nature, then, right faith dictates that this is to be held: namely, that in the unity of nature there are three persons, the Father and the Son and the Holy Spirit, of whom the first is from none, the second from the first alone by generation, the third from the first and the second by spiration or procession;

so that the trinity of persons does not exclude from the divine essence the highest *unity, simplicity, immensity, eternity, immutability, necessity*, and also *primacy*; but rather includes the highest *fecundity, charity, liberality, equality, kinship, conformity*, and *inseparability* — all of which sound faith understands to be in the most blessed Trinity[^p211-1].

Now the reason for this truth is this: since faith, being the principle of the worship of God and the foundation of that *doctrine which is according to godliness*[^p211-2], dictates that of God we must think *most highly* and *most devoutly*. But it would not think *most highly*, if it did not believe that God could communicate himself in the highest degree; it would not think *most devoutly*, if it believed that he could and would not; and therefore, that it may think *most highly* and *most devoutly*, it says that God communicates himself in the highest degree, eternally having a beloved and a co-beloved, and through this that God is one and three.

Now to this faith, insofar as it dictates that of God we must think *most devoutly*, the whole of sacred Scripture bears witness, which is called *doctrine according to godliness*: for it confesses that God has an offspring whom he loves in the highest degree, a Word coequal to himself, which « he begot from eternity, in which he disposed all things[^p211-3] »; through which he produced and governs all things; through which also, having been made flesh, out of the highest kindness he redeemed man by his most precious blood and fed him once redeemed; through which also at the end of the world, imparting the highest mercy, he will free him from all misery, so that through Christ all the elect may be sons of the most high Father — in which will be the whole consummation of godliness, both of God toward us and conversely.

But insofar as faith dictates that of God we must think *most highly*, not only does sacred Scripture bear witness to it, but also every creature, according to what Augustine says in the fifteenth book On the Trinity, chapter four[^p211-4]: « For not only does the authority of the divine books proclaim that God is, but all that surrounds us, to which we ourselves also belong, the very universal nature of things proclaims that it has a most excellent Founder, who gave us a mind and natural reason by which we judge that living things are to be preferred to non-living, things endowed with sense to things without sense, things with intelligence to things without intelligence, immortal to mortal, powers to things powerless, just to unjust, beautiful to deformed, good to evil, incorruptible to corruptible, immutable to mutable, invisible to visible, incorporeal to corporeal, blessed to wretched. And through this, since without doubt we set the Creator above created things, it must be that we confess him both to live in the highest degree and to perceive and understand all things, and to be unable to die or be corrupted or changed, and not to be a body, but a spirit most omnipotent, most just, most beautiful, best, and most blessed ». — Behold, in these twelve are included the highest nobilities of the divine *being*. But afterward, as he himself shows[^p211-5], these twelve are reduced to three: namely, *eternity, wisdom*, and *beatitude*; and these three to one, namely to *wisdom*, in which are included the generating mind, the Word as offspring, and the love binding both together — in which faith dictates that the most blessed Trinity consists. And since the highest wisdom posits the Trinity, it nonetheless posits also all the most noble conditions held previously, namely unity, simplicity, and the rest that follow; therefore it must be that all the aforesaid nobilities of the divine *being* stand together with the most blessed Trinity.

---

la: De hoc c. 2-4; de secundo c. 5; de tertio c. 6-9.

en: On this, chapters 2–4; on the second, chapter 5; on the third, chapters 6–9.

la: R addit *substantiae et*, B H *divinae*.

en: R adds *substantiae et*; B H have *divinae*.

la: Cfr. supra Quaest. de mysterio Trinitatis, et I. Sent. d. 2. per totam.

en: Cf. above, the Disputed Questions on the Mystery of the Trinity, and Book I of the Sentences, d. 2, throughout.

la: Epist. I. Tim. 6, 3. — Post *Ratio autem* A addit *ad intelligentiam*, et pro *quia fides* cum pluribus aliis codd. substituit *fides enim* [D F addunt *nostra*]. Inferius pro *et nollet* E S *sed nollet*, A B D F H ibi legunt: *si crederet, eum posse, sed [A et] nolle, ideoque ut* etc.

en: First Epistle to Timothy 6:3. — After *Ratio autem* A adds *ad intelligentiam*, and for *quia fides*, together with several other codices, it substitutes *fides enim* [D F add *nostra*]. Further below, for *et nollet* E S have *sed nollet*; A B D F H read there: *si crederet, eum posse, sed [A et] nolle, ideoque ut* etc.

la: Ita Glossa *ordinaria* in Ps. 61, 12; cfr. tom. III. pag. 245, nota 4. — Inferius pro *gubernat* A S et 2 *regit*, F H Q *regit et gubernat*, et pro *ut... sint* Vat. et 3 *et... sunt*.

en: So the *Ordinary* Gloss on Psalm 61:12; cf. tom. III, p. 245, note 4. — Further below, for *gubernat* A S and 2 have *regit*, F H Q *regit et gubernat*; and for *ut... sint* the Vatican edition and 3 have *et... sunt*.

la: Num. 6. Textus originalis, quem Vat. 1 et 3 sequuntur, *videamus* pro *iudicamus*. Post *circumstat* D F H I K L M O P et 2 supplent *creatura*, et inferius permulti codd. et 2 omittunt *naturalem*.

en: Number 6. The original text, which the Vatican edition, 1 and 3 follow, has *videamus* for *iudicamus*. After *circumstat* D F H I K L M O P and 2 supply *creatura*, and further below very many codices and 2 omit *naturalem*.

la: Cap. 5. seq. n. 7-10. — Pro *divini esse*, quod plures codd. et 2 omittunt, Vat., 1 et 2 *essentiae divinae*. Mox pro *reducuntur* E S *possunt reduci*; A B Q post *divini esse* prosequuntur *quae tamen possunt ad tria reduci*. Inferius pro *proles* edd., excepta 2, *nascens*.

en: Chapter 5 following, nn. 7–10. — For *divini esse*, which several codices and 2 omit, the Vatican edition, 1 and 2 have *essentiae divinae*. Shortly after, for *reducuntur* E S have *possunt reduci*; A B Q after *divini esse* continue *quae tamen possunt ad tria reduci*. Further below, for *proles* the editions, except 2, have *nascens*. ---

translators_notes:
**Provenance.** Latin base from `raw/doctorisseraphic05bona_djvu.txt` L40158–40265, verified against 450 dpi column bands of pp.210–211. **Gutter parity confirmed:** p.210 splits at x≈1350, **p.211 at x≈1175** — measure every page, never carry a split forward.

**Page span (corrected off the bands).** The raw's running head after p.210's footer reads `PARS I. C. III.`, which invites the wrong boundary: it names the page's *last* capitulum, not its first. Cap. II in fact runs p.210 right column → p.211 left column → p.211 right column, ending at `...cum beatissima Trinitate.`; **`Cap. III.` begins partway down p.211's right column** (`Ad istius autem fidei intelligentiam sanam...`). Confirmed on positive evidence — the `Cap. III.` heading and its italic title are visible in band `vol5-p211-R-1`.

**Apparatus (7 entries).** p.210 nn. 7–8 picked up from `bon-brev-p1-c1`'s forwarded hand-off; p.211 nn. 1–5 read fresh off the p.211 footer bands. **p.211's footer restarts at 1** (Quaracchi's per-page numbering), which is why labels are page-qualified.

**⚠ Gutter runover.** p.211 n. 4 breaks across the gutter: it begins in the left footer (`Num. 6. Textus originalis... Post circumstat D F H I K L M O P et`) and continues as an *unnumbered* fragment at the head of the **right** footer (`2 supplent creatura, et inferius permulti codd. et 2 omittunt naturalem.`). Rendered joined here. A column-order read that stopped at the left footer's end would have truncated it — same hazard class as Vol IV's eleven runovers.

**Hand-off forwarded.** p.211 footer nn. **6 and 7 belong to `bon-brev-p1-c3`** (n. 6 anchors *tres proprietates personales*: "De *duabus* emanationibus et *tribus* hypostasibus cfr. I. Sent. d. 2. q. 4; d. 9. q. 1. et d. 10. a. 1. q. 1; de relationibus, notionibus et proprietatibus vide I. Sent. d. 26. q. 4."; n. 7 anchors *modi emanandi perfecte*: "Vat. hic et paulo inferius *perfecti*. Inferius ante *duabus emanationibus* A praefigit *ex*, pro quo Q habet *vero*."). Cap. III continues onto p.212.

**Marginalia** (trimmed from body, body order): p.210 — "Divisio tractatus in tria." · "De tribus personis." p.211 L — "Haec trinitas non excludit 7 proprietates." · "Includit 7 alias." · "Ratio." · "Fides dictat duo." · "Concluditur." · "Primum confirmatur et applicatur." · "Secundum confirmatur." p.211 R — "Duodecim nobilitates." · "Reducuntur."

**Readings settled off the bands.** `sana fides` (raw `saria fidcs`) — the band reads *sana*, and it pairs with Cap. III's title *De istius fidei intelligentia sana*. `aequalitatem` (raw `ue-qualitatcm`), `inseparabilitatem` (raw `ime-parabililatcm`), `speciosa` (raw `speciosa"`), `praeferenda iudicamus` (raw `praeferenda iiiiicruiuis`). Note 3 `Ps. 61, 12` and `pag. 245, nota 4` — the serif `1`/`4` ambiguity flagged in c1; read twice, both stable. Augustine's chapter given as *capitulo quarto* with the note's *Num. 6* = De Trin. XV.4.6. No `[?]` flags.


title: Pars 1, Cap. 3

source_text:
<!-- page 211 -->

### Capitulum III. *De istius fidei intelligentia sana.*

Ad istius autem fidei intelligentiam sanam docet doctrina sacra, quod in divinis sunt *duae emanationes, tres hypostases, quatuor relationes, quinque notiones*, et ex his tantum *tres proprietates personales*[^p211-6].

Ratio autem ad intelligentiam praedictorum haec est: quia, cum *primum* et *summum* principium, hoc ipso quod *primum*, sit *simplicissimum*; hoc ipso quod *summum*, sit *perfectissimum*: ideo perfectissime se communicat, quia *perfectissimum*; et indivisionem omnimodam servat, hoc ipso quod *simplicissimum*: et ideo, salva unitate naturae, sunt ibi modi emanandi perfecte[^p211-7]. Modi autem emanandi perfecte sunt duo tantum, scilicet per modum *naturae* et *voluntatis*. Primus est *generatio*, secundus *spiratio* sive processio, et ideo hi sunt ibi.

Et quia duabus emanationibus substantificis necesse est emanare duas hypostases, necesse est

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etiam ponere, hypostasim primo producentem ab alio[^p212-1] non emanare, ne sit in infinitum abire: ideo sunt ibi tres hypostases.

Et quia cuilibet emanationi respondet duplex habitudo relativa, ideo sunt ibi *quatuor relationes*, scilicet paternitas, filiatio, spiratio et processio.

Qui vero per has habitudines innotescunt nobis divinae hypostases; et praeter hoc etiam hypostasis illa, in qua est prima ratio principiandi, innotescit, quia non producitur — nam hoc est nobilitatis in ipsa — ideo *quinque sunt notiones*, scilicet quatuor relationes praedictae cum *innascibilitate*.

Et quia quaelibet personarum unam habet proprietatem, per quam principaliter innotescit; ideo tres tantum sunt *proprietates personales*, quae his nominibus exprimuntur proprie et principaliter, scilicet Pater et Filius et Spiritus sanctus.

Cum enim proprium sit Patris esse *innascibilem* sive ingenitum, esse *principium non de principio* et esse *Patrem*; *innascibilitas* notificat ipsum per modum negationis, licet ex consequenti per modum positionis, quia innascibilitas in Patre ponit fontalem plenitudinem; *principium non de principio*, per modum positionis cum negatione; *esse Patrem*, per modum positionis et habitudinis, proprie, complete et determinate[^p212-2].

Similiter, cum Filius sit *imago, verbum* et *filius*; *imago* nominat illam personam ut similitudinem *expressam*; *verbum*, ut similitudinem *expressivam*; *filius*, ut similitudinem *hypostaticam*; rursus *imago*, ut similitudinem *conformem*; *verbum*, ut similitudinem *intellectualem*; *filius*, ut similitudinem *connaturalem*[^p212-3].

Per hunc modum, cum proprium sit Spiritus sancti esse *donum*, esse *nexum* seu *caritatem* amborum, esse etiam *Spiritum sanctum*; *donum* nominat ipsum ut datum *voluntarium*; *caritas* sive nexus, ut datum *voluntarium et praecipuum*; *Spiritus sanctus*, ut datum *voluntarium, praecipuum* et *hypostaticum*[^p212-4]. — Hinc est, quod per haec tria nomina, quae sunt Pater et Filius et Spiritus sanctus, trium personarum proprietates personales insinuantur. — Haec igitur tenenda sunt ad fidei Trinitatis intelligentiam sanam.

---

english:
### Chapter III. *On the sound understanding of this faith.*

Now for the sound understanding of this faith, sacred doctrine teaches that in the divine there are *two emanations, three hypostases, four relations, five notions*, and from these only *three personal properties*[^p211-6].

Now the reason for the understanding of the aforesaid is this: since the *first* and *highest* principle, by the very fact that it is *first*, is *most simple*; and by the very fact that it is *highest*, is *most perfect*: therefore it communicates itself most perfectly, because it is *most perfect*; and it preserves an altogether undivided character, by the very fact that it is *most simple*: and therefore, the unity of nature being preserved, there are in it modes of emanating perfectly[^p211-7]. But the modes of emanating perfectly are only two, namely by way of *nature* and of *will*. The first is *generation*, the second *spiration* or procession; and therefore these are there.

And because from two substance-producing emanations two hypostases must necessarily emanate, it is necessary

also to posit that the hypostasis first producing does not emanate from another[^p212-1], lest there be a going off into infinity: therefore there are in it three hypostases.

And because to each emanation there corresponds a twofold relative disposition, therefore there are in it *four relations*, namely paternity, filiation, spiration, and procession.

But those by which the divine hypostases become known to us are these dispositions; and besides this, that hypostasis also becomes known in which is the first ground of originating, because it is not produced — for this belongs to its nobility — therefore *there are five notions*, namely the four aforesaid relations together with *innascibility*.

And because each of the persons has one property through which it principally becomes known; therefore there are only three *personal properties*, which are expressed properly and principally by these names, namely Father and Son and Holy Spirit.

For since it is proper to the Father to be *innascible* or unbegotten, to be *a principle not from a principle*, and to be *Father*; *innascibility* makes him known by way of negation, though consequently by way of position, because innascibility posits in the Father a fontal plenitude; *a principle not from a principle*, by way of position with negation; *to be Father*, by way of position and disposition, properly, completely, and determinately[^p212-2].

Likewise, since the Son is *image, word*, and *son*; *image* names that person as an *expressed* likeness; *word*, as an *expressive* likeness; *son*, as a *hypostatic* likeness; and again *image*, as a *conformed* likeness; *word*, as an *intellectual* likeness; *son*, as a *connatural* likeness[^p212-3].

In this manner, since it is proper to the Holy Spirit to be *gift*, to be the *bond* or *charity* of both, and to be also *Holy Spirit*; *gift* names him as something given *voluntarily*; *charity* or bond, as something given *voluntarily and pre-eminently*; *Holy Spirit*, as something given *voluntarily, pre-eminently*, and *hypostatically*[^p212-4]. — Hence it is that through these three names, which are Father and Son and Holy Spirit, the personal properties of the three persons are conveyed. — These things, then, are to be held for the sound understanding of faith in the Trinity.

---

la: De *duabus* emanationibus et *tribus* hypostasibus cfr. I. Sent. d. 2. q. 4; d. 9. q. 1. et d. 10. a. 1. q. 1; de relationibus, notionibus et proprietatibus vide I. Sent. d. 26. q. 4.

en: On the *two* emanations and the *three* hypostases, cf. Book I of the Sentences, d. 2, q. 4; d. 9, q. 1; and d. 10, a. 1, q. 1; on the relations, notions, and properties, see Book I of the Sentences, d. 26, q. 4.

la: Vat. hic et paulo inferius *perfecti*. Inferius ante *duabus emanationibus* A praefigit *ex*, pro quo Q habet *vero*.

en: The Vatican edition here and a little below has *perfecti*. Further below, before *duabus emanationibus* A prefixes *ex*, for which Q has *vero*.

la: S *alia*. Mox pro *emanare* K O V *emanantem*, et pro *respondet* B *respondere debet*. Subinde pro *Et quia per* substituimus ex A B D F S *Quia vero per*; porro pro *et praeter hoc* A *et principaliter*, denique pro *nam hoc* multi codd. *quia hoc*.

en: S has *alia*. Shortly after, for *emanare* K O V have *emanantem*, and for *respondet* B has *respondere debet*. Thereupon, for *Et quia per* we have substituted, from A B D F S, *Quia vero per*; further, for *et praeter hoc* A has *et principaliter*; finally, for *nam hoc* many codices have *quia hoc*.

la: Cfr. I. Sent. d. 27. p. 1. q. 2. et d. 28. q. 1. seqq. — Aliquanto superius post *et esse Patrem* B H addunt *non de patre*.

en: Cf. Book I of the Sentences, d. 27, p. 1, q. 2, and d. 28, q. 1 ff. — Somewhat above, after *et esse Patrem* B H add *non de patre*.

la: Vide I. Sent. d. 27. p. II. q. 1. seqq. et d. 31. p. II. a. 1. q. 1. seq. nec non d. 37. p. II. dub. 2. — Superius post *rursus imago* plures codd. repetunt *nominat*.

en: See Book I of the Sentences, d. 27, p. II, q. 1 ff., and d. 31, p. II, a. 1, q. 1 f., and also d. 37, p. II, dub. 2. — Above, after *rursus imago* several codices repeat *nominat*.

la: Cfr. I. Sent. d. 10. a. 1. et 2. et d. 18. q. 5. praecipue ad 4, ubi etiam de tribus nominibus Filii. — Plures codd., etiam M *voluntarium primum et* [K omittit *et*] *hypostaticum*. Superius post *Per hunc* K addit *etiam*. Subinde pro *ipsum*, quod non pauci codd. et 2 omittunt, A S *illam personam*.

en: Cf. Book I of the Sentences, d. 10, a. 1 and 2, and d. 18, q. 5, especially at the reply to 4, where the three names of the Son are also treated. — Several codices, M among them, have *voluntarium primum et* [K omits *et*] *hypostaticum*. Above, after *Per hunc* K adds *etiam*. Thereupon, for *ipsum*, which not a few codices and 2 omit, A S have *illam personam*. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw, verified against 450 dpi column bands of pp.211–212. **Gutter re-measured per page:** p.211 splits at x≈1175, **p.212 at x≈1335**. Three consecutive pages have now given three different splits (1350 / 1175 / 1335) — the parity rule from Vol IV holds in Vol V; never carry a split forward.

**Page span.** Cap. III begins partway down p.211's **right** column (`Ad istius autem fidei intelligentiam sanam...`) and ends in p.212's **left** column at `...ad fidei Trinitatis intelligentiam sanam.` Confirmed from both ends: c2's closing sentence (`...simul stare cum beatissima Trinitate.`) is grammatically complete and immediately precedes the `Cap. III.` heading in band `p211-R-1`; the `Cap. IV.` heading opens p.212's right column.

**Apparatus (6 entries).** p.211 nn. 6–7 picked up from `bon-brev-p1-c2`'s forwarded hand-off; p.212 nn. 1–4 read fresh off the p.212 **left** footer band. The p.212 footer divides cleanly at the gutter — left footer holds exactly nn. 1–4, right footer nn. 5–7 — so no runover here (unlike p.211 n. 4).

**Hand-off forwarded.** p.212 footer nn. **5, 6, 7 belong to `bon-brev-p1-c4`** (Cap. IV, *De istius fidei expressione catholica*, opening in p.212's right column): n. 5 "De duobus modis praedicandi cfr. I. Sent. d. 22. q. 4; de modis supponendi vide I. Sent. d. 5. a. 1. q. 1; d. 25. a. 1. q. 2. ad 3. et d. 33. q. 2. ad 5; de modis significandi substantiam cfr. I. Sent. d. 23. a. 1. q. 3, ubi etiam tanguntur modi dicendi, de quibus et de modis differendi vide etiam d. 26. q. 1. — Mox post *Ratio* edd. cum pluribus codd. addunt *autem ad intelligentiam*. Inferius edd., 2 excepta, *vel transsumtive* pro *vel translative* (cfr. I. Sent. d. 22. q. 3.)."; n. 6 "Ex Aristot., de Praedicam. (Edd., excepta 2, *habitus*; Aristot.: ἔχειν i. e. *habere*). Cfr. Boeth., de Trin. c. 4. seqq., ubi ostendit, quaenam praedicamenta sint in Deo etc. — Inferius voci *ideo* B H K S praefigunt *et*, ac post *nisi* V addit *tantum*."; **n. 7 runs over onto p.213** — it breaks at `De seq. regula cfr. I. Sent.` and continues on the next page, so c4 must read p.213's bands to close it.

**⚠ Note on n. 5's *transsumtive*.** This is the same word whose Vol IV occurrence was a false flag caused by a mis-measured gutter (`vol4-d41-d50` gate). Here it is read off a correctly-measured band and is genuine: the editions other than 2 read *vel transsumtive* against Bonaventure's *vel translative*.

**Marginalia** (trimmed from body, body order): p.211 R — "Theses 5." · "Ratio." · "Duo modi emanandi." · "Tres hypostases." p.212 L — "Quatuor relationes." · "Quinque notiones." · "Tres proprietates personales." · "De proprietatibus et nominibus Patris." · "Item, Filii." · "Aliter." · "Item, Spiritus S."

**Readings settled off the bands.** `innascibilitate` / `innascibilitas` (raw fragments the word repeatedly), `principiandi` (raw `principiaadi`), `insinuantur` (raw `insi-nuantur` across a line break), `connaturalem` (raw `connaturalem` — confirmed, the marginal "Aliter." abuts it). Note 4's `ad 4` and note 3's `d. 31` / `d. 37` re-read for the serif-`1`/`4` ambiguity; all stable on a second pass. No `[?]` flags.