Appendix: Passages Quoted
For the convenience of readers who may not have at hand the books quoted in the text, in full following passages are
INTRODUCTION. PAGES 23-25.
S. AUG. Sermo LXX1., in Matt, xii., torn. v. pp. 386, 401, 403.
Ac per hoc et Judaei et quicumque hseretici Spiritum Sanctum confitentur, sed eum negant esse in Christ! cor-pore, quod est unica ejus Ecclesia, non utique nisi una catholica, procul dubio similes sunt Pharisaeis, qui tune etiamsi esse Spiritum Sanctum fatebantur, negabant tamen eum esse in Christo Ad ipsum enim pertinet societas, qua efficimur unum corpus unici Filii Dei
Unde item dicit, Quisquis autem Spiritum Christi non habet, hie non est ejus. Ad quern ergo in Trinitate proprie pertineret hujus communio societatis, nisi ad eum Spiritum qui est Patri Filioque communis? Hunc Spiritum quod illi non habeant, qui sunt ab Ecclesia segregati, Judas apostolus apertissime declaravit.
Neque enim habitat in quoquam Spiritus Sanctus nisi Patre et Filio: sicut nee Films sine Patre et Spiritu Sancto, nee sine illis Pater. Inseparabilis quippe est habitatio, quorum est inseparabilis operatic.... Sed ut jam non semel diximus, ideo remissio peccatorum, qua in se divisi spiritus evertitur et expellitur regnum, ideo societas unitatis Ecclesiae Dei, extra quam non sit ista remissio peccatorum, tamquam proprium est opus Spiritus Sancti, Patre sane et Filio cooperantibus, quia societas est quodam modo Patris et Filii ipse spiritus Sanctus.... Quisquis igitur reus fuerit impcenitentise contra Spiritum, in quo unitas et societas communionis congregatur Ecclesiae, nunquam illi remittetur: quia hoc sibi clausit, ubi remittitur: et merito damnabitur cum spiritu qui in se ipsum divisus est, divisus et ipse contra Spiritum Sanctum qui in se ipsum divisus non est.... Et propterea omnes congregationes, vel potius dispersiones, quse se Christi Ecclesias appellant, et sunt inter se divisae atque contraries, et unitatis congregation!, quaa vera est Ecclesia ejus, inimicae, non quia videntur ejus habere nomen, idcirco pertinent ad ejus congregationem. Pertinerent autem, si Spiritus Sanctus, in quo consociatur haec congregatio, adversum se ipsum divisus esset. Hoc autem quia non est; (qui enim non est cum Christo, contra ipsum est; et qui cum illo non congregat, spargit:) ideo peccatum omne atque omnis blasphemia dimittetur hominibus in hac congregatione, quam in Spiritu Sancto, et non adversus se ipsum diviso, congregat Christus.
PAGE 40. S. IREN. Cont. Heeret. lib. iii. cap. 24.
In fide nostra, quam perceptam ab Ecclesia custodimus, et quse semper a Spiritu Dei, quasi in vase bono eximium quoddam depositum juvenescens, et juvenescere faciens ipsum vas in quo est. Hoc enim Ecclesiae creditum est Dei munus, quemadmodum ad inspirationem plasmationi, ad hoc ut omnia membra percipientia vivificentur; et in eo deposita est communicatio Christi, id est, Spiritus Sanctus, arrha incorruptelae, et confirmatio fidei nostrse, et scala ascensionis ad Deum. In Ecclesia enim, inquit, posuit Deus Apostolos, Prophetas, doctores, et universam reliquam operationem Spiritus: cujus non sunt participes omnes, qui non currunt ad Ecclesiam, sed semetipsos fraudant a vita, per sententiam malam, et operationem pessimam. Ubi enim Ecclesia, ibi et Spiritus Dei; et ubi Spiritus Dei, illic Ecclesia, et omnis gratia: Spiritus autem veritas. Quapropter qui non participant euin, neque a mammillis matris nutriuntur in vitam, neque percipiunt de corpore Christi procedentem nitidissimum fontem: sed effodiunt sibi lacus detritos de fossis terrenis, et de coeno putidam bibunt aquam, effugientes fidem Ecclesise, ne traducantur; rejicientes vero Spiritum, ut non erudiantur.
PAGE 42. TERTUL. De Bapt. sect. vi. ed. Rigalt. p. 226.
Quum autem sub tribus et testatio fidei, et sponsio salutis pignerentur, necessario adjicitur Ecclesise mentio: quoniam ubi tres, id est Pater et Filius et Spiritus Sanctus, ibi Ecclesia, qua? trium corpus est.
PAGE 42. S. AUG. Enchirid. de Fide, etc. cap. 56, torn. vi. p. 217.
Sic credere nos et in Spiritum Sanctum, ut ilia Trinitas compleatur, qua? Deus est; deinde Sancta commemoratur Ecclesia.... Rectus itaque Confessionis ordo poscebat, ut Trinitati subjungeretur Ecclesia, tamquam habitatori domus sua, et Deo templum suum, et conditori civitas sua.
PAGE 42. S. AUG. Sermo in Die Pent. I. torn. v. p. 1090.
Quod autem est anima corpori hominis, hoc est Spiritus Sancti corpori Christi, quod est Ecclesia: hoc agit Spiritus Sanctus in tota Ecclesia, quod agit anima in omnibus membris unius corporis. Sed videte quid caveatis, videte quid observetis, videte quid timeatis. Contingit ut in corpore humano, irnmo de corpore aliquod praecidatur membrum, manus, digitus, pes; numquid praecisum sequitur anima? Cum in corpore esset, vivebat; praBcisum amittit vitam. Sic et homo Christianus Catholicus est, dura in corpore vivit; prgecisus ha3reticus factus est, membrum amputatum non sequitur Spiritus. Si ergo vultis vivere de Spiritu Sancto, tenete caritatem, amate veritatem, desiderate unitatem, ut perveniatis ad aeternitatem.
PAGE 43. S. AUG. Sermo in Die Pent. II. torn. v. p. 1091.
Paulus dicit Apostolus: unum corpus et unus spiritus. Membra nostra attendite. Multis membris constitutum est corpus, et vegetat membra omnia unus spiritus. Ecce humane spiritu, quo sum ego ipse homo, membra omnia colligo: impero membris ut moveantur, intendo oculos ad videndum, aures ad audiendum, linguam ad loquendum, manus ad operandum, pedes ad ambulandum. Officia membrorum dispartita sunt, sed unus spiritus continet omnia. Multa jubentur, multa fiunt: unus jubet, uni servitur. Quod est spiritus noster, id est anima nostra, ad membra nostra; hoc Spiritus Sanctus ad membra Christi, ad corpus Christi, quod est Ecclesia. Ideo Apostolus, cum corpus unum nominasset, ne intelligeremus mortuum corpus: Unum inquit corpus. Sed rogo te, vivit hoc corpus? Vivit. Unde? De uno spiritu. Et unus spiritus.
PAGE 44. S. AUG. Sermo in Die Pent. I. torn. v. Append, p. 308.
Ergo Spiritus Sanctus in hac die ad prasparata sibi Apostolorum suorum templa, velut imber sanctificationis illapsus est, non jam visitator subitus, sed perpetuus consolator, et habitator geternus... Adfuit ergo in hac die fidelibus suis non jam per gratiam visitationis et operationis, sed per ipsam prsesentiam majestatis: atque in vasa non jam odor balsami, sed ipsa substantia sacri defluxit unguenti, ex cujus fragrantia latitude totius orbis impleretur, et appropinquantes ad eorum doctrinam, Dei fierent capaces et participes.
PAGE 44. S. AUG. In Psal. xviii. torn. iv. pp. 85, 86.
Et modo urnis homo in omnibus gentibus linguis omnibus loquitur, unus homo caput et corpus, unus homo Christus et Ecclesia, vir perfectus, ille sponsus, ilia sponsa. Sed erunt, inquit, duo in came una.
PAGE 45. S. AUG. In Psal. xxx. torn. iv. p. 147.
Fit ergo tamquam ex duobus una quaedam persona, ex capite et corpore, ex sponso et sponsa.... Si duo in carne una, cur non duo in voce una? Loquitur ergo Christus, quia in Christo loquitur Ecclesia, et in Ecclesia loquitur Christus \ et corpus in capite, et caput in corpore.
PAGE 45. S. AUG. In Psal. xl. torn. iv. p. 344.
Commendamus autem saspius, nee nos piget iterare quod vobis utile est retinere, Dominion nostrum Jesum Christum plerumque loqui ex se, id est, ex persona sua, quod est caput nostjyim; plerumque ex persona corporis sui, quod sumus nos et Ecclesia ejus; sed ita quasi ex unius hominis ore sonare verba, ut intelligamus caput et corpus in imitate integritatis consistere, nee separari ab invicem: tamquani conjugium illud, de quo dictum est, Erunt duo in carne una. Si ergo agnoscimus duos in carne una, agnoscamus duos in voce una.
PAGE 45. S. GKEG. NAZIAN. Orat. xli. in Pentecost, torn. i. p. 740.
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PAGE 46. S. CTHIL. ALEX. Thesaurus de Trin. Assertio xxxvo. torn. v. p. 352.
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PAGE 47. S. GKEG. Expos, in Psal. v. Pcenit. torn. iii. p. 511.
Unum quippe corpus est tota sancta universalis Ecclesia, sub Christo Jesu, suo videlicet capite, constituta. Unde ait Apostolus: Ipse est caput corporis Ecclesice, qui est principium, primogenitus ex mortuis. Ipsa est enim quae per Prophetam jucundatur, et dicit; Nunc exaltavit caput meum super inimicos meos. Pater eniin Filium, qui est caput Ecclesiae, super inimicos ejus exaltavit, cum destructo mortis imperio, in suae ilium majestatis aequalitate constituit, cui et dixit: Sede a dextris meis, donee ponam inimicos tuos scdbellum pedum tuorum. Christus itaque cum tota sua Ecclesia, sive quae adhuc versatur in terris, Rive qua3 cum eo jam regnat in coelis, una persona est. Et sicut est una anima quae diversa corporis membra vivificat, ita totam simul Ecclesiam unus Spiritus Sanctus vegetat et illustrat. Sicut namque Christus, qui est caput Ecclesiae, de Spiritu Sancto conceptus est: sic sancta Ecclesia quae corpus ejus est, eodem Spiritu Sancto repletur ut vivat: ejus virtute firmatur, ut in unius fidei et caritatis compage subsistat. Unde dicit Apostolus: Ex quo totum corpus per nexus et conjunctions subministratum et constructum crescit in augmentum Dei. Istud est corpus, extra quod non vivificat spiritus. Unde dicit beatus Augustinus: Sivisvivere de spiritu Christi, esto in corpore Christi. De hoc spiritu non vivit haereticus, non vivit schismaticus, non vivit excommunicatus: non enim sunt de corpore. Ecclesia autem spiritum vivificantem habet, quia capiti suo Christo inseparabiliter adhaeret. Scriptum est enim: Qui adhceret Domino, unus spiritus est cum eo.
PAGES 51-53. DIVI THOM^: Sum. Theol. Prima Pars, quaest. xliii. art. 2, 7.
Respondeo dicendum quod in his quag important originem divinarum personarum, est qusedam differentia attendenda.
Quaedam enim in sua significatione important solum habitudinem ad principium, utprocessio et exitus. Quasdam vero cum habitudine ad principium determinant processionis terminum. Quorum qugedam determinant terminum aeternum sicut generatio et spiratio; nam generatio est processio divinae personse in naturam divinam, et spiratio passive accepta importat processionem amoris subsistentis. Quaedam vero cum habitudine ad principium important terminum temporalem, sicut missio et datio. Mittitur enim aliquid ad hoc ut sic in aliquo, et datur ad hoc quod habeatur. Personam autem divinam haberi ab aliqua creatura, vel esse novo modo existendi in ea, est quoddam temporale. — Unde missio et datio in divinis dicuntur temporaliter tan-turn; generatio autem et spiratio solum ab aeterno; processio autem et exitus dicuntur in divinis et seternaliter, et temporaliter; nam Filius ab seterno processit, ut sit Deus; temporaliter autem, ut etiam sit homo secundum missionem visibilem, vel etiam ut sit in homine secundum invisibilem missionem.
Facta autem est missio visibilis ad Christum in baptismo quidem sub specie columbse, quod est animal fecundum, ad ostendendum in Christo auctoritatem donandi gratiam per spiritualem regeneration em; In transfiguratione vero sub specie nubis lucidae, ad ostendendum exuberantiam doctrinae;.... Ad apostolos autem sub specie flatus, ad ostendendam potestatem ministerii in dispensatione sacramentorum; unde dictum est eis, Quorum remiseritis peccata, remittuntur eis. Sed sub linguis igneis, ad ostendendum officium doctrinse: unde dicitur, quod cceperunt loqui variis linguis. Ad patres autem veteris
Testament! missio visibilis Spiritus Sancti fieri non debuit; quia prius debuit perfici missio visibilis Filii quam Spiritus sancti, cum Spiritus Sanctus manifestet Filium, sicut Filius Patrem. Fuerunt autem factse visibiles apparitiones divinarum personarum patribus veteris Testament!; quae quidem missiones visibiles dici non possunt, quia non fuerunt factas (secundum Augustinum, lib. 2, de Trin. cap. 17, circa fin.) ad designandum inhabitationem divinaa persons per gratiam, sed ad aliquid aliud manifestandum.
STTAREZ, Comment, in Primam Partem D. Thoma, lib. xii. cap. 6, sect. 26.
Unde notari potest discrimen inter missionem Verbi, et hanc missionem Spiritus (idemque fere est de aliis), quod missio Yerbi absque merito, sola Dei charitate facta est, juxta illud Joan. 3. sic Deus dilexit mundum, ut Filium suum unigenitum daret: missio autem Spiritus Sancti ex merito Verbi facta est: ideo enim non fuit Spiritus datus, donee Jesus fuit glorificatus. Quod etiam significant ipse Christus dicens: Ego rogabo Patrem, et alium Paracletum dabit vobis.
PAGE 55. S. GREG. Moral, lib. ii. cap. ult. torn. i. p. 73.
Mediator autem Dei et hominum homo Christus Jesus, in cunctis eum et semper et cbntinue habet praesentem: quia et ex illo isdem Spiritus per substantiam profertur. Recte ergo et cum in sanctis praedicatoribus maneat, in
Mediatore singulariter manere perhibetur: quia in istis per gratiam manet ad aliquid, in illo autem per substantiain manet ad cuncta.
PAGE 56. S. AUG. Ep. clxxxvii. 40, torn. ii. p. 691.
An etiam praeter hoc, quod tamquam in templo in illo corpore habitat omnis plenitude divinitatis, est aliud quod intersit inter illud caput et cujuslibet membri excellentiam? Est plane, quod singulari quadam susceptione hominis illius una facta est persona cum Verbo.... Singularis est ergo ilia susceptio, nee cum hominibus aliquibus sanctis quantalibet sapientia et sanctitate prsestantibus, ullo modo potest esse communis.
PAGE 56. S. AUG. De Agone Christiana, cap. 22, torn. vi. p. 254.
Aliud est enim sapientem tantum fieri per Sapientiam Dei, et aliud ipsam Personam sustinere Sapientise Dei. Quamvis enim eadem natura sit corporis Ecclesise, multum distare inter caput et membra cetera quis non intelligat?
PAGE 57. S. ATEAN. Ep. I. ad Serapionem, cap. 24, torn. ii. p. 672.
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PAGE 57. S. CYRIL. ALEX. In Isaiam, lib. iv. orat. 2, torn. ii. p. 591.
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S. AUG. Sermo in Die Pent. II. torn. v. p. 1091.
Quid ipse adventus Spiritus Sancti, quid egit? Praesentiam suam unde docuit? unde monstravit? Linguis omnium gentium locuti sunt omnes.... Loquebatur unus homo linguis omnium gentium: unitas Ecclesiae in linguis omnium gentium. Ecce et hie unitas Ecclesiae catholics commendatur toto orbe diffuses.
PAGE 65. S. AUG. Sermo in Die Pent. III. torn. v. p. 1094.
Quamobrem sicut tune indicabant adesse Spiritum Sanctum in uno homine linguae omnium gentium: sic eum nunc caritas indicat unitatis omnium gentium.
S. AUG. De Bapt. cont. Donat. lib. iv. 31, torn. ix. p. 140.
Quod universa tenet Ecclesia, nee Conciliis institutum, sed semper retentum est, non nisi auctoritate Apostolica traditum rectissinie creditur,
PAGE 82. S. AUG. De Agone Christiana, cap. 22, torn. yi. p. 254.
Quomodo ergo anima totum corpus nostrum animat et vivificat, sed in capite et videndo sentit et audiendo et odorando et gustando et tangendo, in ceteris autem membris tangendo tantum; et ideo capiti cuncta subjecta sunt ad operandum, illud autem supra collocatum est ad consulendum; quia ipsius animae, quas consulit corpori, quodam modo personam sustinet caput, ibi enim omnis sensus apparet: sic universo populo sanctorum tamquam uni corpori caput est Mediator Dei et hominum homo Christus Jesus.
MELCHIOE CANTJS, De Locis Theol. de Sanctor. Auct. lib. vii. cap. 3, concl. 5.
Quinta igitur conclusio e%t. In expositione Sacrarum litterarum communis omnium Sanctorum Veterum intelligentia certissimum argumentum theologo praastat ad theologicas assertiones corroborandas: quippe cum Sanctorum omnium sensus Spiritus Sancti sensus ipse sit.
SANSEVERINO, I principali Sistemi della Filosofia sul Criteria. Napoli, 1858, p. 14.
E veramente 1' Angelico ha costantemente inculcate la uecessita ed utilita della scienza per riguardo alia Fede, e le ha dedotte da quattro capi i quali sono quest!: la Fede presuppone la scienza, si rende credibile per la scienza, e illustrata in qualche modo con la scienza, e dalla scienza vien difesa contra i sofismi della falsa filosofia.
VIVA, Theses Damnatee. Prop, de Peccato Philosophico ab Alex. VIII. damn. pars. iii. p. 13, sec. 12.
Deinde dato, quod metaphysice contingere possit omnimoda Dei ignorantia invincibilis in eo, qui peccat, ut proinde metaphysice dari possit peccatum pure Philosophicum: Nihilominus de facto est moraliter impossibilis isthaec ignorantia, qua excusetur homo a reatu odii Divini, et pcenae seternas, dum ponit humano modo actum graviter disconvenientem naturaa ratipnali, ac rationis dictamini; unde peccatum pure Philosophicum est saltern moraliter in praesenti providentia impossibile. Ratio est, quia in prassenti providentia non datur ignorantia Dei invincibilis in hominibus ratione utentibus.
SA^SEVERINO, Ekmenti di Filosofia Speculative*, vol. i. pp. 130, 131. Napoli, 1862.
Essa [la scienza] viene considerata sotto un doppio rispetto, 1'uno oggettivo, e 1' altro subbiettivo; per il primo essa significa un sistema intiero di cognizioni dimostrate e dipendenti da un solo principio, come gli anelli di una stessa catena; per il secondo si definisce; una cognizione certa ed evidente deW ullime ragioni delle cose ottenuta merce del ragionamento.
PAGE 107. AKIST, Ethics, book vi. chap. iii.
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PAGE 108. D. THOM. De Veritate, quaest. xiv. art. 9.
Quascumque sciuntur proprie, ut certa scientia, cognoscuntur per resolutionem in prima principia, quas per se praesto sunt intellectui; et sic omnis scientia in visione rei prsesentis perficitur: unde impossibile est, quod de eodem sit fides et scientia.
PAGE 109. D. THOM. Sum. Theol. Prima pars, quaest. i. art. 2. |
Eespondeo. Dicendum, Sacram Doctrinam esse scientiam. Sed sciendum est, quod duplex est scientiarum genus. Quaedam enim sunt, quse procedunt ex principiis notis lumine naturali intellectus, sicut Arithmetica, Geo-metria, et hujusmodi. Quaadam vero sunt, quae procedunt ex principiis notis lumine superioris scientiae: sicut
Perspectiva procedit ex principiis notificatis per Geometriam; et Musica ex principiis per Arithmeticam notis. Et hoc modo Sacra Doctrina est scientia, quia procedit ex principiis notis lumine superioris scientist, quae scilicet est scientia Dei et Beatomm.
PAGE 109. VASQUEZ, Disp, in I c. D. Thorn, vol. i. pp. 10, 11.
Bifariam ergo Caietanus accipit Theologiam, unam dicit esse Dei, et Beatorum; alteram vero viatorum; hanc posterior em rursus dividit in Theologiam secundum se, et prout est in nobis.... Asserit igitur in viatoribus esse imperfectam scientiam, hoc est, non vere et proprie scientiam, sed scientiam subalternatam.
Quarta sententia [opinio Alberti et Thomistarum] satis communis inter recentiores est, Theologiam viatorum ex articulis sola fide divina creditis deductam, esse vere et proprie scientiam, non tantum secundum se, sed etiam, ut est in ipsis viatoribus, imperfectam tamen in suo genere.
Ultima igitur sententia magis communis inter Scholasticos affirmat Theologiam viatorum, ut in ipsis est, non esse vere et proprie scientiam.
GREG. DE VALENTIA, Disp. 1. in I. c. D. Thorn, quasi, i. punct. 3, torn. i. p. 22.
Theologiam igitur non esse proprie scientiam talem, qualem Aristoteles descripsit, docet Durandus, Arimin., Ocham., Gabriel., Marsil., et alii, quorum sententiam puto verissimam. Fundamentum enim horum omnium est certissimum, nempe quod de ratione scientias secundum Arist. est, ut assensus ab ea elicitus sit evidens: cum oporteat, eum qui scit, cognoscere, non posse rem aliter se habere, atque adeo assentiri immobiliter. Sed habitus Theologies non elicit talem assensum. Ergo non est scientia talis, qualis ab Arist. describitur. Assumptio probatur. Nam assensus Theologicus debet resolvi in duas autem saltern in unam propositionem fidei, quse non est evidens.... Nee propterea decedit aliquid de dignitate Theologize. Etsi enim proprie scientia non est, est tamen habitus perfectior simpliciter, quam scientia.
Maneat ergo Theologian! neque secundum se quidem esse scientiam talem, qualem descripserunt Philosophi; neque proprie scientiam subalternatam scientiae Dei et Beatorum, sed tantum improprie, propter nonnullam similitudinem, quam habet cum proprie subalternatis, hoc ipso quod procedit ex assertionibus fidei, tanquam ex principiis quae sunt notae per scientiam Dei et Beatorum. Et nihilominus tamen optimo jure scientiam appellari, eo quod est absolute perfectior habitus, quam ulla scientia descripta a Philosophis.
GREG. DE VALENTIA, Ibid, punct. 4, p. 44. Theologiam esse sapientiam potest probari, PRIMO, ex ipsa vocis notione. Nam cum Theologia in suo genere consideret res divinas, et certissime, et per altissimum, ac maxime universale principiuin, per revelationem scilicet divinam, maxime proprie est sapientia. SECUNDO, confirmatur ex phrasi Scripturse, quae talem scientiam simpliciter vocat sapientiam, 1 Cor. 2, Sapientiam loquimur inter perfectos, et cap. 12, Alii datur sermo sapientice. TERTIO, probatur auctoritate et exemplo Aristotelis, qui lib. i. Met. habitum scientificum existimat nominandum esse sapientiam, si habeat quinque conditiones, quas habet longe pra3stantius Theologia, quam ulla scientia humana. PRIMA conditio est, ut eo habitu cognoscantur omnia quodammodo in universali. SECUNDA, ut circa maxime difficilia, et a sensibus remota versetur. TERTIA, ut sit certissimus habitus procedens ex certissimis causis. QUARTA, ut sit causa sui, et non alterius scientise. QUINTA, ut ab alia scientia non dirigatur, sed dirigat ipse, et judicet scientias alias.
VASQTJEZ, In I. c. D. Thorn. Disp. IV., art. ii. cap. 1, torn. i. p. 9.
Sed nomine Theologia3 significamus scientiam, qua quis ex principiis in Scripturis revelatis, vel Conciliorum auctoritate, ant Ecclesias traditione firmatis, et creditis, infert alias veritates, et conclusiones, per evidentem consequentiam.
S. FRANCOIS DE SALES, Traite de V Amour de Dieu, liv. ii. chap. xiv. (Euvres Completes, tome iv. p. 229.
Vous avez ouy dire, Theotime, qu'es Conciles generaux il se fait de grandes disputes et recherches de la verite, par discours, raisons et arguinens de Theologie: mais la chose estant debattue, les peres, c'est-a-dire, les evesques, et specialement le Pape, qui est le chef des evesques, concluent, resolvent, et determinent; et la determination estant prononcee, chascun s'y arreste et y acquiesce pleinement, non point en consideration des raisons alleguees en la dispute et recherche precedente, mais en vertu de 1'authorite du Sainct-Esprit, qui presidant invisiblement es Conciles, a juge, determine et conclu par la bouche de ses serviteurs qu'il a establis pasteurs du Christianisme. L'enqueste done et la dispute se fait au parvis des prestres, entre les docteurs; mais la resolution et 1'acquiescement se fait au sanctuaire, ou le Sainct-Esprit, qui anime le corps de 1'Eglise, parle par les bouches des chefs d'icelle, selon que Nostre- Seigneur 1'a promis.
PAGE 139. S. IREN. Cant. Har., lib. ii. cap. 28, al 47.
Scripturse quidem perfectae sunt, quippe a Verbo Dei et Spiritu ejus dictaB.
PAGE 140. S. MA CAR. Horn, xxxix., p. 476.
Tac •&€««€ yjoa^ac hxnrfp fTrioroXae aTreoroXev o j3aai\si>G
PAGE 140. S. CHKTS. De Lazaro, Concio iv., torn. i. p. 755.
*A 3f at y|oa0at fyOtyyovrai, ravra 6
Horn, xxxvi. in Joan.) torn. viii. p. 206.
OVTU) Kai iv rate SeiaiQ ypa^ate, twra ev »/ piav Kepaiav OVK aZfjfjiiov Trajoa^joajuetv, d\Aa Travra Siepevvciffdai ^P'/* TTVEVfictTi yap ayity Travra. etjOTyrat, /cat ov^ev TrapiXicov kv avralg.
Horn. xix. in Acta Apost., torn. ix. p. 159.
Kttl TO OTOjUa TUJV 7TpO<pr)Tu>l', (TTOfJia tffTl TOV
Horn, xviii. in Gen., torn. iv. p. 156. ev yap avrXwe Kai a*g erv^ev tydlyyeTat // S'e/a a\Xa /cav o-uXXa/3/} rvyxav?/, KaV /cepata yut'a, e. m Gen., torn. iv. p. 180.
v^t yap <rvXXa/3r/, oi/^e Kepaia pia eortv iyKEt^iivri irapa TTO\VQ ivairoKeirai ^rjffavpOQ iv rw /3a0et.
..r^Y. tn 6rew., torn. iv. p. 425.
i>£e yap truXXa/3//^, or/Be Kepaiav Traparpe^eLf \pr] rwv kv ypatyrj
S. BASILITTS, ^p. 189, arf Eustath., torn. iii. p. 277. 'H SeoirvevvTOs r^uv ^tatrryaarw ypa^j?. Cf. p. 66.
PAGE 140. S. GREG. NAZIAN. Orat. ii., torn. i. p. 60.
ce o Kcu
TOV Trvevfiaroc; Tr)v aicpifieiav eX*:ovree, ov VOTE ^e^opeda, ov yap offLov, ovde rag eXa^toras Trpafctg elKij rote avaypa^affi, KO.I ptxpt TOV irapovros
S. GREG. NTSS. Orat. vi. cont. Eunom., torn. ii. p. 605. "Offa f] Seta ypa^f/ Xtyei, TOV Trvevjuarog elffi TOV ayiov wva/.... KCU Sta rovro Trdtra ypa<f)rj StoTrvevffTOQ Xeyerat, a ro TfJ£ ^et'ag epTrvevcrewQ elvai difiaffKaXlav.
PAGE 141. S. JOAN. DAMAS. De Fid. Orth., lib. iv. cap. 17. 1
Aia Trvevjuaroe roivvv ay/ov, ore ro/ioe K'at ol £vayy£\iffTai KOI aTrooroXot, KCU Trot^tVeg IXaX^trai/ K'at Trdffa roivvv ypatyil SeoirvevffTOQf TTO.VTH)Q KCU
S. AUG. Confess., lib. xiii. cap. 44, torn. i. p. 241. 0 homo, nempe quod Scriptura mea dicit, ego dico.
Enarrat. in Psal cxliv., cap. 17, torn. iy. p. 1620. Scriptura Dei manere debet, et quoddam chirographum Dei, quod omnes transeuntes legerent.
Confess., lib. mi. cap. 27, torn. i. p. 143.
Itaque avidissime arripui venerabilem stilum Spiritus tui, et prae ceteris Apostolum Paulum.
De Doct. Christian., lib. i. cap. 41, torn. iii. p. 18.
Titubabit autem fides, si divinarum Scripturarum vacillat auctoritas.
De Sanctd Virg., cap. 17, torn. vi. p. 348. Hoc ad manum habent... ut dicant hoc auctorem libri non verum dixisse.... Atque ita dum ea quse opinantur, defendere quam corrigere malunt, Scriptures Sanctae auctoritatem frangere conantur.
Cont. Faustum, lib. xi. cap. 5, torn. viii. p. 222.
In ilia vero canonica eminentia sacrarum litterarum, etiamsi unus Propheta, seu Apostolus, aut Evangelista aliquid in suis litteris posuisse ipsa canonis confirmatione declaratur, non licet dubitare quod verum sit: alioquin nulla erit pagina, qua humanae imperitiaa regatur infirmitas, si librorum canonicorum saluberrima auctoritas, aut contemta penitus aboletur, aut interminata confunditur.
S. GKEG. Mor. in Job, Prcef. cap. i. sect. 2, torn. i. p. 7. Auctor libri Spiritus- Sanctus fideliter credatur. Ipse igitur haec scripsit, qui scribenda dictavit. Ipse scripsit, qui et in illius opere inspirator extitit, et per scribentis vocem imitanda ad nos ejus facta transmisit.
Lib. Hi. in prim. Reg., cap. i. sect. 8, torn. iii. pars 2, p. 115.
Quoniam elect! Patres quidquid per sacra eloquia loquuntur; non a semetipsis, sed a Domino acceperunt.
S. AMB. Ep. viii., sect. 1, torn. iii. p. 817.
Non secundum artem scripsenmt, sed secundum gratiam, quse super omnem artem est; scripserunt enim quae Spiritus iis loqui dabat.
PAGE 143. HABERT, Theol. Dogmat. et Moral. Proleg., torn. i. pp. 41, 42.
Q. 3. Singula Scriptures verba suntne a Spiritu Sancto inspirata et dictata, ita ut vocabulorum compositio et stylus ad ipsum referenda sint?
E. Duplex est in Scholis opposita sententia; Tostatus in cap. xi. Num., Estius in cap. iii. II. ad Tim., et plures graves Theologi illud affirmant, imo Lovanienses et Duacenses sententiam oppositatam notant, ut minus orthodoxam, sic enim inquiunt in suis censuris; Intoleranda prorsus et grandis blasphemia est; si quis vel verbum asserat in Scripturis inveniri otiosum.... Singula verba Scripturarum singula sunt Sacramenta, singuli sermones, syllabce, apices, puncta divinis plena sunt sensibus, ait enim Christus Matth. v.jota unum, aut unus apex non prceteribit a lege....
Bellarminus tamen et alii Theologi sat communiter negant Spiritum Sanctum inspirasse et dictasse omnia et singula Scriptures verba. Dico, omnia, concedunt enim ea fuisse inspirata, quibus exprimuntur mysteria, et alia graviora, quse captum scriptoris sacri superant, cum ad exponenda, quse adeo ab humanis sensibus remota sunt, naturalis loquendi facultas non videatur sufficere; sed contendunt in facilioribus et perviis, puta in historiis describendis, Spiritum Sanctum scriptoribus sacris permisisse verborum dilectum, specialiterque dumtaxat adstitisse ne alicubi laberentur.... Quare illi ut probabiliori et communiori subscribendum videtur.
Neque vero ex hac sententia sequitur sacram Scripturam integraliter sumptam, non esse verbum Dei.... namque res omnes et singulge sententise inspiratse sunt, deinde verba ipsa saltern confuse a Spiritu Sancto simul subministrata esse intelligitur.
PAGE 143. ESTIUS, Com. in II. Tim. Hi. 16, torn. ii. p. 826.
Recte igitur, et verissime, ex hoc loco statuitur omnem Scripturam sacram et canonicam Spiritu Sancto dictante esse conscriptam; ita nimirum ut non solum sententise, sed et verba singula, et verborum ordo, ac tota dispositio sit a Deo, tamquam per semetipsum loquente, aut scribente.
MATIGNON, La Liberte de I 'Esprit humain dans la Foi Catholique, p. 187.
Holden a pense que la Bible ne perdrait rien de sa dignite ni de son inspiration, quand meine il s'y serait glisse quelque erreur de detail, insignifiante au point de vue de la religion et de la morale. Cette opinion hardie a ete censuree par la Sorbonne; nous ne croyons pas pourtant que 1'Eglise 1'ait absolument condamnee.
PAGE 154. Theol. Wirceburg., torn. i. pp. 15, 16.
Triplex concipi potest modus, quo Deus rnentem scriptoris alicujus afficiat. lus est specialis assistentia, stans in peculiar! auxilio, quo Deus ita adest scriptori, ut ne inter scribendo erret aut mentiendo, aut falsum proferendo, aut defectum quemcumque committendo, qui impediat, ne scriptio ad Dei directionem referri queat: 2US est inspiratio, quae praster specialem assistentiam dicit incitationem quamdam interiorem motumque insolitum, quo quis ad scribendum impellitur, sine rationis tamen et libertatis periculo: 3US est revelatio, quas memoratas inspiration! superaddit veritatis antea ignotas factam divinitus manifestationem.
Dico I. — Deus res saltern seu veritates et sententias, in libris sacris expressas, Scriptoribus sacris specialiter inspiravit.
Dico II. — Deus non videtur specialiter inspirasse semper sacros Scriptores quoad singula etiam verba et phrasin.
PAGE 159. Theol. Wirceburg., torn. i. pp. 26-35.
Dico I. — Vulgata versio Latina est authentica. Dico II. — Tridentinum duntaxat declaravit, vulgatam T esse respective authenticam, scilicet in his, quse ad fidem et mores pertinent.
Observa I. — Cum in decreto TRID. hactenus examinato Vulgata solum cum aliis Latinis editionibus comparata declaretur authentica; aperte colligitur, per hanc declarationem nihil derogari authentiae, quam Grsecis Hebraeisque fontibus praeter Protestantes multi Catholici, et version! LXX. Interpretum contra priores plerique postremi tribuunt.
PAGE 165. S. AUG. Cont. Faust, lib. xi. c. 5, torn. viii. p. 222.
Ibi si quid velut absurdum moverit, non licet dicere, Auctor hujus libri non tenuit veritatem: sed, aut codex mendosus est, aut interpres erravit, aut tu non intelligis.
PAGE 169. S. AUG. Ep. 82, ad Hier. torn. ii. pp. 190, 198.
Ego enim fateor caritati tuae, solis eis Scripturarum libris, qui jam canonici appellantur, didici hunc timorem honoremque deferre, ut nullum eorum auctorem scribendo aliquid errasse firmissime credam.
Dum tamen a scribentibus auctoribus sanctarum Scripturarum, et maxime canonicarum, inconcusse credatur, et defendatur omnino abesse mendacium... mentiendi utique non est locus.
De Civ. Dei, lib. xviii. cap. 40, torn. vii. p. 522.
Nos vero in nostrae religionis historia, fulti auctoritate divina, quidquid ei resistit, non dubitamus esse falsissimum, quomodo libet sese habeant cetera in ssecularibus litteris.
PAGE 170. Cont. Faust, lib. xi. cap. 6, torn. viii. p. 222.
Proinde, quia ex apostoli Pauli canonicis, id est, vere Pauli epistolis, utrumque profertur, et non possumus dicere, aut mendosum esse codicem, omnes enim Latini emendati sic habent; aut interpretem errasse, omnes enim Grseci emendati sic habent: restat ut tu non intelligas.
PAGE 170. Ad Inquis. Jianuar. Ep. L V. torn. ii. p. 143.
Quod non solum in aliis innumerabilibus rebus multa nie latent, sed etiam in ipsis sanctis Scripturis multo nesciam plura quam sciam.
PAGE 170. Serm. LI. de Concor. Matt, et Luc. torn. v. p. 285.
Honora in eo quod nondum intelligis; et tant6 magis honora, quanto plura vela cernis.... Vela faciunt honorem secreti: sed honorantibus levantur vela. T 2
CHAPTER IV.
PAGE 174. S. AUG. Enar. in Psalm. Ivi. torn. iv. p. 534.
Codicem portat Judaeus, unde credat Christianus.
PAGE 179. S. IREN. Cont. Haeres. lib. iii. cap. 4, p. 178.
Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi Traditionis, quam tradiderunt iis quibus committebant Ecclesias. Cui ordinationi assentiimt multse gentes barbarorum, eoram qui in Christum credunt, sine charta et atramento scriptam habentes per Spiritum in cordibus suis salutem, et veterem Traditionem diligenter custodientes.
S. HIEE. Com. in Gal. cap. 1, torn. iv. pp. 230, 231.
Marcion et Basilides et caeterse Hereticorum pestes non habent Dei Evangelium: quia non habent Spiritum Sanctum, sine quo humanum sit Evangelium quod docetur. Nee putemus in verbis Scripturarum esse Evangelium; sed in sensu. Non in superficie; sed in medulla. Non in sermonum foliis; sed in radice rationis.... Grande periculum est in Ecclesia loqui, ne forte interpretatione perversa, de Evangelic Christi, hominis fiat Evangelium: ant quod pejus est, diaboli.
PAGE 195. VINC. LIRIN. Common, cap. 25.
Hie fortasse aliquis interroget, an et hceretici divince scripturce testimoniis utantur. Utuntur plane, et vehementer quidem, nam videas eos volare per singula quagque sanctje legis volumina.
PAGE 195. S. AUG. Enar. in Ps. x. torn. iv. p. 64.
Non enim Prophetee tantum, sed omnes verbo Dei animas irrigantes, nubes dici possunt. Qui cum male intelliguntur, pluit Deus super peccatores laqueos.... Et hie igitur eadem Scripturarum nube, pro suo cuj usque merito, et peccatori pluvia laqueorum, et justo pluvia ubertatis infusa est.
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Footnotes
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We hail with pleasure the publication of these volumes in our mother tongue, and commend them to the diligent study of all who would see how far the human mind, bent on heavenly things and purified by grace, can penetrate by study and earnest contemplation into the riches and mysteries of Divine wisdom. S. John of the Cross is perhaps the greatest of our mystic theologians. People ordinarily suppose that mystic theology is something hardly to be understood, dark and incomprehensible. If they read these volumes they will be undeceived.' BROWNSON'S QUARTERLY REVIEW. ↩
Chapter 7 of 7