Exegesis and Empire in the Early Byzantine Mediterranean: Junillus Africanus and the Instituta Regularia Divinae Legis 3161481089, 9783161481086, 9783161586781

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S t u d i e n u n d Texte zu A n t i k e u n d C h r i s t e n t u m Studies and Texts in Antiquity and Christianity Herausgeber/Editor:

CHRISTOPH MARKSCHIES

(Heidelberg)

Beirat/Advisory Board HUBERT CANCIK SUSANNA ELM

(Tübingen) • G I O V A N N I (Berkeley) • J O H A N N E S JÖRG R Ü P K E (Erfurt)

17

(Salerno) (Münster)

CASADIO HAHN

Michael Maas

Exegesis and Empire in the Early Byzantine Mediterranean Junillus Africanus and the Instituía Regularia Divinae Legis

With a C o n t r i b u t i o n by E d w a r d G. Mathews, Jr. With the Latin Text Established by Heinrich Kihn Translated by Michael M a a s

Mohr Siebeck

MICHAF.L MAAS, b o r n 1951; 1973 BA in Classics and A n t h r o p o l o g y at Cornell University: 1982 Ph.D. in Ancient History and M e d i t e r r a n e a n A r c h a e o l o g y at Berkeley; Professor of History and D i r e c t o r of the P r o g r a m in Ancient M e d i t e r r a n e a n Civilizations at Rice University, H o u s t o n , Texas.

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by J. C. B. M ö h r ( P a u l S i e b e c k ) , P. O. B o x 2040, D - 7 2 0 1 0 T ü b i n g e n .

This b o o k m a y not b e r e p r o d u c e d , in w h o l e o r in p a r t , in a n y f o r m ( b e y o n d t h a t p e r m i t t e d by c o p y r i g h t law) w i t h o u t t h e p u b l i s h e r ' s w r i t t e n p e r m i s s i o n . T h i s a p p l i e s p a r t i c u l a r l y to r e p r o d u c t i o n s , t r a n s l a t i o n s , m i c r o f i l m s a n d s t o r a g e a n d p r o c e s s i n g in e l e c t r o n i c systems. T h e b o o k was p r i n t e d by G u i d e - D r u c k in T ü b i n g e n o n n o n - a g i n g p a p e r a n d b o u n d by B u c h b i n d e r e i H e l d in R o t t e n b u r g . P r i n t e d in G e r m a n y .

Acknowledgments It is a pleasure to thank the institutions that enabled me to write this book and the many friends who gave advice and encouragement during its composition. First I wish to express my gratitude to Susanna Elm and Christoph Markschies for their interest in Junillus and for accepting this book in their series. I also warmly thank Edward G. Mathews, Jr., for his learned contributions to this study. I completed the translation while a member of the Institute for Advanced Study of the Hebrew University in Jerusalem in the spring of 1993. I owe special thanks to Yoram Tsafrir and Gideon Foerster for inviting me to their seminar at the Institute, and I am most grateful to David Shulman, then director of the Institute, and his staff for their generous hospitality. More recently, Paul Psoinos reviewed the entire translation and made many extremely helpful suggestions for its improvement. Ruth Anne Johnson read the final draft and improved it further. Charles Radding provided insight into the workings of Classical Text Editor, and Mary Purnell Frederick entered the Latin text and apparatus into CTE. Stefan Hagel gave assistance on CTE when necessary. I am indebted to all of them for their careful and collégial assistance. The rest of the manuscript was written in the ideal surroundings of the School of Historical Studies of the Institute for Advanced Study in Princeton, where I was a member in 2001-2002. The American Philosophical Society helped support my research with a Sabbatical Research Grant, for which I am profoundly grateful. I wish to express my special thanks to Giles Constable for inviting me to participate in the Medieval Seminar, where I discussed Junillus, and to the participants in the seminar, especially Charles Radding, Fritz Zimmerman, and Glen Bowersock, for their suggestions and questions. At the Institute, Marcia Tucker and the entire library staff were of invaluable assistance. Preliminary research on the project was partially funded by the Dean's Office of the School of Humanities at Rice University, and I wish to thank Dean Judith Brown and Dean Gale Stokes for their financial support. I wish to thank my students, Elizabeth Lehman, Kamila Bergen, and Moriah Munsch, for their assistance in a variety of ways. I owe a great debt to Joel Elliott of the National Humanities Center for installing Syriac on my computer. I am happy to express my gratitude to Catherine Howard, the editor for the History Department at Rice University, for editing the entire

VI

Acknowledgments

manuscript so carefully, to Mary Parrish, for editing the final copy, to Sage Rountree for preparing camera-ready copy, and to Jan Williams for compiling the indices. I am grateful to Tom Elliott, of the Ancient World Mapping Center, for making the map. Many friends have read this book in different stages of preparation and improved it greatly with their insights and suggestions. I wish to thank Peter Brown for his generous encouragement and advice; David Satran, with whom I first discussed Junillus; Caroline Humfress, Beatrice Marotta Manino, Corrie Molenberg, Fiona Nicks, Claudia Rapp, and Claire Sotinel, who supplied materials and answered questions; John F. Collins, who generously shared his knowledge and translation of Junillus with me; Aditya Behl and Susanna Elm for sharing their comradeship, culinary skills, and ideas in Princeton; Patrick Gray, who patiently explained christological issues; Michael Decker, for his computer assistance; Martin Nettesheim, for locating a very difficult to find article; Carl Caldwell, who discussed the manuscript with me in its early stages; Susan Ashbrook Harvey and Lucas Van Rompay, who generously gave advice on many issues; Matthias Henze, for helpful comments on all aspects of the manuscript; and most of all to Paula Sanders, who has been unflaggingly supportive and helpful in every way throughout this long project.

Table of Contents Acknowledgments Chronology Abbreviations Map Introduction

V IX XI XII 1

Junillus Africanus: Roman Lawyer, Christian Exegete, and Imperial Civil Servant 1 Summary of the Instituía Regularía Divinae Legis 6 Themes and Topics 8 1. The Instituía between East and West: Lines of Communication and Circulation of Ideas 8 2. The Instituta in Theological Debate: The Three Chapters Controversy 9 3. The Stamp of Constantinople: Making the Instituta Orthodox 10 4. The Lawyer as Exegete 12 5. The Instituta and the Debate on Education 13 Date, Sources, and History of the Text 13 Date of Composition 13 Junillus between Primasius of Hadrumentum and Paul the Persian 16 Other Sources 18 Did Junillus Copy Paul the Persian? (Mathews) 19 "Question-and-Answer" Format (Mathews) 20 The Influence of Aristotle and the School of Antioch (Mathews) 25 Primasius and the Circulation of Texts 26 Paul the Persian and Public Disputation 31 History of the Text 32 The North African Background 35 Roman North Africa Before the Vandal Conquest 35 Vandal Rule (429-533): Disruption and Continuity 36 Justinian's Reconquest of North Africa 40 Unity and Authority: The Struggle between Justinian and the North African Clerics 42 Lines of Communication in the Sixth Century 42 Theological Grounds of Disunity 43 The Three Chapters Controversy 47 Exegesis and Authority over Sacred Texts 53 Imperial Legislation on Christian Doctrine 54 Imperial Condemnation of Doctrinal Texts 57 Imperial Anathema 58 The Empire Writes Back: The North African Response to Justinian's Attempts to Control Sacred Texts 60 The Decisions of Chalcedon May Not Be Challenged 60 The Emperor Has No Right to Force Changes in Doctrine 62 Only God May Judge the Dead 63

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Table of Contents

Junillus and Theology The Question of Correct Belief Junillus and Imperial Authority Divine Sources of Authority Imperial Authority Junillus and Legal Education Legal Education Before and After Justinian The Arrangement of Materials The Methods of the Antecessors Christian and Traditional Education Christian Education Traditional Roman Education Emperors and Education Justinian and Education Exegetical Issues and Background (Mathews) Junillus and Theodore of Mopsuestia (Mathews) Canon (Mathews) Biblical Text (Mathews) Excursus on the Schools of Antioch and Nisibis (Mathews) The School of Antioch (Mathews) The School of Nisibis (Mathews) Conclusion: Junillus in Context

Table of Manuscripts

116

Additional Manuscripts Seen by M.L.W. Laistner

116

Instituía Regularía Divinae Legis

118

Text Translation

118 119

Bibliography

237

I. Critical Editions, Translations, and Commentaries A. Greek B. Latin C. Syriac II. Secondary Works

Index I. Index of Passages Cited in the Introduction Biblical Passages Passages from Texts from Antiquity II. Index of Biblical References III. Index of Modern Authors IV. Index of Subjects

65 65 67 67 69 71 71 74 74 75 77 77 79 80 82 82 84 89 94 94 101 111

237 237 240 244 247

•.

263 263 263 263 266 270 275

Chronology 325

360-363 428 428^31 429^42 431 451 457 c. 468 468 514-523 518-527 527-565 527 528-529 532 533 536 c. 540-554 541/542 542-c. 549 c. 543-545 543-553 547-548 551

First Ecumenical Council at Nicaea produces Nicene Creed Traditional date of foundation of the School of Antioch Reign of Julian Theodore of Mopsuestia dies Nestorius is Patriarch of Constantinople Cyril is bishop of Alexandria Vandals establish a kingdom in North Africa Council of Ephesus Council of Chalcedon Death of Ibas of Edessa Works of Theodore of Mopsuestia translated into Syriac Theodoret of Cyrrhus dies Byzantine expedition against Vandals fails Dionysius Exiguus translates Acts of Church Councils into Latin at Rome Justin II rules at Constantinople Justinian is influential Justinian emperor at Constantinople Paul the Persian debates Photinos in Constantinople Justinian forbids pagans to teach Academy in Athens closes Nika Revolt at Constantinople Belisarius reconquers North Africa Tribonian supervises editing of Corpus Iuris Civilis Severus of Antioch, Monophysite theologian, expelled from Constantinople Cassiodorus lives in Constantinople Primasius' first visit to Constantinople Junillus is Quaestor Sacri Palatii and writes Instituía Regularia Divinae Legis First edict against Three Chapters issued Three Chapters Controversy Facundus writes In Defense of the Three Chapters Primasius' second visit to Constantinople Justinian issues Edict on the True Faith to condemn the Three Chapters

X 553

c. 556 c. 800 1545 1765-1781 1866 1880 1998

Chronology

Second Council of Constantinople (=Fifth General Council) Monophysites organize their own church hierarchy Cassiodorus establishes Vivarium monastery at Squillace Manuscripts of Instituía Regularia Divinae Legis reach northern Europe Johannes Gastius publishes editio princeps of Instituía Regularía Divinae Legis at Basel Andrea Gallandi publishes Instituía Regularía Divinae Legis at Venice J.-P. Migne publishes Instituía Regularia Divinae Legis in Patrología Latina at Paris Heinrich Kihn publishes Insíiíuía Regularía Divinae Legis at Freiberg im Breisgau John F. Collins publishes Instituía Regularía Divinae Legis with first English translation on World Wide Web

Abbreviations ASE CAH CCSG CCSL CPG CSCO DOP GCS HTR PG PL PO

Annali di Storia dell'Esegesi Cambridge Ancient History Corpus Christianorum Series Graeca Corpus Christianorum Series Latina Clavis Patrum Latinorum Corpus Scriptorum Christianorum Orientalium Dumbarton Oaks Papers Griechischen Christlichen Schriftsteller der ersten drei Jahrhunderte Harvard Theological Review Patrologia Graeca Patrologia Latina Patrologia Orientalis

VL

Vetus Latina

Introduction The art of interpreting the Scriptures is the only one of which all men everywhere claim to be masters. [Jerome, Letter 53.7] 1 A heretic is a man, carried away by ignorance or contempt for divine law, who is either the obstinate initiator of new error or the follower of the error of another. He prefers to oppose universal unity than be subject to it. [Cassiodorus, Explanation of Psalm J 38, perhaps citing Primasius of Hadrumentum] 2 There may be added [to the Code and the Digest] something else promulgated by us, serving the purpose of Institutes, so that the immature mind of the student, nourished on simple things, may be the more easily brought to knowledge of the higher learning. [Justinian, Constitutio Deo Auctore, ll]3

Junillus A f r i c a n u s : R o m a n L a w y e r , Christian E x e g e t e , and Imperial C i v i l Servant From A.D. 542 to c. 549, Junillus Africanus was the chief legal minister of the Roman empire. He served the emperor Justinian I (527-565) in Constantinople as Quaestor Sacri Palatii (Quaestor of the Sacred Palace) following the death of Tribonian, who had supervised the compilation of 1

Jerome, Lettres, ed. Jérôme Labourt (Paris: Les Belles Lettres, 1949-1953): "Sola scripturam ars est, quam sibi omnes passim vindicent"; trans. Jerome: Letters and Select Works, vol. 6, second series, Nicene and Post-Nicene Fathers, ed. Philip Schaff and Henry Wace (Grand Rapids, Mich.: Eerdmans, 1983-1986). 2 Cassiodorus, Expositio in Psalterum. Psalm 138, PL 70 (Paris, 1865): 994: "Haereticus est qui divinae legis vel ignorantia vel contemptu raptatus, aut novi pertinax inventor erroris, aut alieni sectator, catholicae unitati mavult adversari quam subjici." Primasius' lost work The Effect of Heresy, mentioned by Cassiodorus in Enn. Psalm. 118.2, is sometimes assumed to be Cassiodorus' source: Cassiodorus: Explanation of the Psalms, trans, and ed. P.G. Walsh, vol. Ill, Ancient Christian Writers vol. 53 (New York/Mahwah, N.J.: Paulist Press, 1991), 492 n. 9; J. Haussleiter, Leben und Werke des Bischofs Primasius von Hadrumentum: Eine Untersuchung (Erlangen: Universitäts-Buchdruckerei von E.Th. Jacob, 1887), 1-55, here 2 4 27 = Programm der königliche bayerische Studienanstalt zu Erlangen zum Schlüsse des Schuljahres 1886/1887. 3 Justinian, The Digest of Justinian, trans. Alan Watson, vol. 1 (Philadelphia: University of Pennsylvania Press, 1985), xiv; Justinian, Digesta, ed. Theodor Mommsen and Paul Krueger, Corpus Iuris Civilis, editio stereotypa quarta décima, vol. 1 (Berlin: Weidmann, 1922), 9: "vel si quid aliud a nobis fuerit promulgatum institutionum vicem optinens, ut rudis animus studiosi simplicibus enutritus facilius ad altioris prudentiae redigatur scientiam."

2

Introduction

Justinian's Corpus Iuris Civilis (the Corpus of Civil Law).4 Junillus' main responsibilities as the top lawyer of the regime were to draft imperial legislation and handle petitions to the emperor.5 In the course of his administrative duties Junillus wrote a pedagogical treatise in Latin about biblical exegesis called the Instituía Regularía Divinae Legis, or Handbook of the Basic Principles of Divine Law.6 Like other educated Christians of his day, Junillus considered the Bible to be the source of true and useful knowledge about God's law for humanity. This essential information could be made clearer to Christian believers through proper exegesis and more accessible through appropriate instruction. Accordingly, the stated purpose of the Instituía was to teach about divine law in an orderly and introductory fashion, and so it stands with other late antique treatises such as Tyconius' Book of Rules, Augustine's On Christian Teaching, Hadrianus' Introduction to Holy Scripiure, Eucherius' Formulas of Spiriiual Intelligence and Instructions to Salonius, and Cassiodorus' Institutes as a guide to correct interpretation of the Bible. 7 Junillus' Insiiluia linked the 4 Tony Honoré, Tribonian (London: Duckworth, 1978), 237-240, on stylistic grounds argues that Junillus held office until 548 at the latest. Procopius says he held office for seven years, Secret History 20.20, Procopii Caesariensis Opera Omnia, vol. Ill, Historia Arcana, ed. Jacob Haury and Gerhard Wirth (Leipzig: B. G. Teubner, 1963; Ernest Stein, "Deux questeurs de Justinien et l'emploi des langues dans ses novelles," Academie Royale de Belgique Bulletins de la Classe des Lettres 23 (1937): 365-390, here 381-382, reprinted in Ernest Stein, Opera Minora Selecta, ed. J.-R. Palanque (Amsterdam: A.M. Hakkert, 1968), 359-385. The best manuscript testimony indicates that the proper spelling of his name is Junillus, not Junilius, as sometimes appears. See Stein, "Deux questeurs," 378-379. 5 Responsibilities of the Quaestor in the fourth and fifth centuries: Jill Harries, Law and Empire in Late Antiquity (Cambridge: Cambridge University Press, 1999), 42-47; John Matthews, Laying Down the Law: A Study of the Theodosian Code (New Haven, Conn.: Yale University Press, 2000), 171-180. The best study of the Quaestor at work in the sixth century is found in Honoré (1978); Gisella Bassanelli Sommariva, L'Imperatore unico creatore ed interprete delle leggi e l'autonomia del giudice nel diritto giustinianeo. Seminario Giuridico della Università di Bologna 96 (Milan: Giuffrè Editore, 1983), 96-98, on the interaction of emperor and Quaestor. 6 In some manuscripts, the treatise is referred to as De partibus divinae legis, a title that properly refers only to its first book. Junillus' treatise will be referred to in this study as the Instituta. 1 Cassiodorus mentions these exegetes in his Institutiones 1.10: "The first thing for us to do after having been instructed by the present manual is to return solicitously to the writers of introductory works on the Sacred Scripture, writers whose works we have eventually discovered: that is Tyconius the Donatisi, St. Augustine On Christian Teaching, Adrian Eucherius, and Junilius. I have collected their works with sedulous care in order that codices with the same purpose may be held united in a single collection; by their various explanations and examples these men make known matters which were previously unknown," Cassiodorus, An Introduction to Divine and Human Readings 1.10, trans. Leslie Webber Jones (New York: W.W. Norton, 1946), 95; Cassiodori Senatoris Institutiones, ed. R.A.B. Mynors (Oxford: Oxford University Press, 1937), 34; Tyconius, Book of Rules, ed. F.C. Burkitt (Cambridge:

Junillus

Africanus

3

Bible and a Christian cosmology to the order of the human world in a highly schematic hierarchy of examples, definitions, and explanations. The treatise owed a formal debt to the late Aristotelian tradition then common in learned circles, as well as to general Christian exegetical practice, especially at Antioch. 8 Junillus cast this material in the form of a dialogue between teacher and student, in keeping with the standard viva voce methods of instruction of the day and with the format of some exegetical writing. 9 Because Junillus' treatise was well-tailored for teaching, and because the influential Italian statesman and educator Cassiodorus (c. 490-c. 580) recommended it, the Instituía found a modest place in the monastic curriculum of the Middle Ages throughout Latin Christendom. The Instituía brought new techniques of "literalist" exegesis associated with teachers at Antioch to western clergymen, and it is because of its influence on medieval exegesis in western Europe that the treatise is best known today. 10 Rather than

Cambridge University Press, 1894); Tyconius, The Book of Rules, trans. William S. Babcock (Atlanta: Scholars Press, 1989); Augustine, On Christian Teaching, ed. and trans. R.P.H. Green (Oxford: Oxford University Press, 1997); Hadrianus, 'Eiaaycoyrj, ed. Friedrich Goessling (Berlin: H. Reuther, 1887); Eucherius, Formulae Spiritualis Intelligentiae, Instructiones ad Salonium, ed. C. Wotke (Bonn, Prague, Leipzig: Tempsky & Freitag, 1894); The Formulae of St. Eucherius of Lyons, trans. Karen Roe Keck, St. Pachomius Orthodox Library, (1996). 8

The analytical scheme of seven categories (intentio, utile, cuisnam auctoris sit liber, ordo, causa inscriptionis, divisio in capita, et ad quid refertur) applied to the material in the Instituía) is directly derived from Aristotle and influenced in particular by Porphyry's discussion of Aristotle's Logic. The seven categories were known in Syriac as well as Greek in the sixth century: Arthur Vööbus, History of the School ofNisibis, CSCO 266, Subsidia 26 (Louvain: Secrétariat du Corpus CSCO, 1965), 182-185. 9 On question-and-answer in general: see below, 27-33; Pierre Hadot, "La préhistoire des genres littéraires philosophiques médiévaux dans l'antiquité," in Les Genres littéraires dans les sources théologiques et philosophiques médiévales: Définition, critique et exploitation, Actes du Colloque international de Louvain-la-Neuve, 25-27 mai 1981, Publications de l'Institut d'études médiévales, Université catholique de Louvain, 2e série: Textes, études, congrès, 5 (Louvain-la-Neuve: Université Catholique de Louvain, 1982), 1-9, here, 2-3. Lorenzo Perrone, "Sulla preistora delle 'quaestiones' nella letteratura patristica. Presupposti e svillupi del genere letterario fino al IV sec.," Annali di Storia dell'Esegesi 8.2(1991): 4 8 5 505; Giancarlo Rinaldi, "Tracce di controversie tra pagani e cristiani nella letteratura patristica delle 'questiones et responsiones,'" Annali di Storia dell'Esegesi 6 (1989): 99-124, 100 n. 4, for the scarce bibliography. Still basic is Gustave Bardy, "La littérature patristique des 'quaestiones et responses' sur l'ecriture sainte," Revue Biblique 41 (1932): 210-236; 341369; 515-537; 42 (1933): 14-30; 211-229; 328-352; Robert Kaster, Guardians of Language: The Grammarian and Society in Late Antiquity (Berkeley: University of California Press, 1988), 160; legal teaching was done viva voce as well: H.J. Scheltema, L'enseignement de droit des antecesseurs (Leiden: E.J. Brill, 1970): 10. 10 E.g: Beryl Smalley, The Study of the Bible in the Middle Ages, 2nd ed. (Oxford: Blackwell, 1952), 14; M. L. W Laistner, "Antiochene Exegesis in Western Europe during the Middle Ages," Harvard Theological Review 40 (1947): 19-31; Walter Berschin, Greek

4

Introduction

considering the Nachleben of the treatise, however, the present study examines the Instituía in its full sixth-century context as a rich and complex document of early Byzantine Christianity shaped by the heated doctrinal and cultural debates of Justinian's reign as well as by Junillus' own theological interests and training in the law. It was generally believed from the Middle Ages to the nineteenth century that Junillus was the bishop of an unknown diocese in Africa. 11 For this reason it was with an air of discovery that Heinrich Kihn, Professor of Theology at the University of Würzburg, identified Junillus the Quaestor as Junillus the exegete when he published the standard edition of the Instituía in 1880. 12 We need not be surprised, however, that a Roman imperial administrator wrote a book about Christian biblical exegesis during Justinian's reign. 13 This period was one of complex integration of Christianity with all aspects of imperial society, including law and education. Junillus was only one of a cadre of government officials with a religious avocation, of whom the emperor Justinian himself was the best example. 14 The Instituía accordingly reveals a

Letters and the Latin Middle Ages: From Jerome to Nicholas of Cusa. Trans. Jerold C. Frakes (Washington, D.C.: Catholic University of America Press, 1988), 83; Sten Hidal, "Exegesis of the Old Testament in the Antiochene School with Its Prevalent Literal and Historical Method," in Hebrew Bible Old Testament: The History of Its Interpretation, vol. 1.1: Antiquity, ed. Magne Saebo (Göttingen: Vandenhoeck and Ruprecht, 1996), 543-568; on the Antiochene tradition, see Corrie Molenberg, "The Silence of the Sources: The Sixth Century and East-Syrian 'Antiochene' Exegesis," in The Sixth Century: End or Beginning? ed. Pauline Allen and Elizabeth Jeffreys, 145-162 (Brisbane, Australian Association for Byzantine Studies, 1996); C. Schäublin, Untersuchungen zu Methode und Herkunft der Antiochenischen Exegese, Theophaneia 23, Beiträge zur Religions- und Kirchengeschichte des Altertums (Köln/Bonn: P. Hanstein, 1974); on the School of Nisibis: Vööbus, School ofNisibis (1965); Arthur Vööbus, "Abraham de Bet Rabban and His Role in the Hermeneutic Traditions of the School ofNisibis," HTR 58 (1965): 203-214; Wolfgang A. Bienert, "Die 'Instituta Regularia' des Junilius (Junillus) Africanus: Ein nestorianisches Kompendium der Bibelwissenschaft im Abendland," in Syrisches Christentum weltweit: Studien zur Syrischen Kirchengeschichte. Festschrift für Prof. W. Hage, ed. M. Tamcke, W. Schwaigert, and E. Schiarb, Studien zur orientalischen Kirchengeschichte, vol. I. (Münster: LIT, 1995), 307-324, here 311. " Louis Pirot, "Junilius Africanus," in Dictionnaire de Theologie Catholique, vol. 8.2 (Paris: Librairie Letouzey et Ane, 1925): 1971-1976, here 1971. 12 Heinrich Kihn, Theodor von Mopsuestia und Junilius Africanus als Exegeten. Nebst einer kritischen Textausgabe von des letzteren Instituta regularia divinae legis (Freiberg im Breisgau: Herder'sche Verlagshandlung, 1880), 222-233. 13 On Junillus as a civil servant, see Kihn (1880), 227-228. 14 Some manuscripts call Junillus beatus or sanctus because it was assumed he was a bishop. In 1589, Margarin de la Bigne, a French theologian, called him a saint in his collection of patristic sources (Kihn, 229). Kihn, 222-233, proved that Junillus was not a bishop as stated in postscripts of four of the manuscripts that he examined. For the manuscript evidence, see 224-226. In a letter addressed to Junillus from Ferrandus, a deacon of Carthage (see below, "The Empire Writes Back"), Junillus is addressed "in Christo carissime filio

Junillus Africanus

5

great deal about the assumptions made by the administrative elite at Constantinople about the nature of cultural unity within the Roman empire, expressed in terms of theology and imperial authority. As a document intimately connected to imperial policy, as we will see, the Instituta integrated Christian exegesis with a Mediterranean-wide view of the Roman empire that reached from Spain to Syria. Justinian's reign was the last time such a broad and synoptic view would be possible in Mediterranean antiquity. At the same time, Junillus was a theological dragoman. His slim treatise suggests an interpretation, even a justification, of the new kind of imperial theocracy that Justinian envisioned. As Roman lawyer, Christian exegete, and court functionary, Junillus exemplified a new approach to power, faith, and society that we call Byzantine. Throughout the Byzantine period, biblical exegesis was far more than a literary and theological exercise. It was also a medium that conveyed enormous authority because it provided the language for relations between the emperor, the Church, and major groupings of the empire's population. Control of exegetical writing could be a source of considerable power, and during Justinian's reign the stakes regarding imperial control of exegesis were particularly high. At this time, Christians of the Mediterranean world had coalesced into large-scale exegetical communities that defined themselves according to their adherence to different christological positions. For example, large communities of Monophysites in Syria and Egypt held that Christ had one nature united out of two, while Chalcedonians in Constantinople, Asia Minor, and North Africa held that divine and human natures coexist in Christ, entirely separate, yet consubstantial with the Father. These christological positions in turn derived from and depended on interpretation of biblical and other sacred texts. As a devout Christian, Justinian desired above all else to establish doctrinal unity within his realm, and so he endeavored to unite and control these christology-defined groups. To do so, it was necessary to establish himself as a legitimate interpreter of sacred texts in the establishment of orthodox doctrine. As "exegete-in-chief' he intended to establish and implement uniform belief throughout his realm and in the process fortify his political authority. The emperor linked his theological imperative in part to the control of interpretive language, and so biblical exegesis, on which christological definition depended, became a basic element of imperial policy and inadvertently the flashpoint of divisive debate throughout the empire. As we will see, Junillus as Quaestor took an appropriately active part in the execution of Justinian's policies.

sanctae matris ecclesiae catholicae," which indicates that Junillus was not a clergyman but only a "son" (filius) of the church (Kihn, 232-233).

6

Introduction

The purpose of the present study, then, is to bring the voice of Junillus Africanus into discussion of the age of Justinian by providing readers an easily accessible text and translation of his treatise and by offering an evaluation of the man and his work in their historical context. Junillus has led a ghostly existence in a catena of encyclopedia entries, scholarly footnotes, and occasional articles, but he and his work have not been studied at length since Heinrich Kihn published his influential edition in 1880.15 The present edition includes the text and critical apparatus established by Kihn and provides a new translation as well. Kihn's volume is very difficult to find, and many of his interpretations that have filtered into the literature about Junillus and Justinian now may be shown to be erroneous and misleading. A new reading of Junillus is necessary, and this book takes a step in that direction. It is intended for readers interested in the history of Christian exegesis and also for Byzantinists and others who deal with the history of the Mediterranean at the end of antiquity. In particular, by linking the Instituía to broader issues implicit in the text, this book shows why Junillus is a valuable source for the reign of Justinian and the sixth century. Summary of the Instituía Regularía Divinae Legis The Instituía is divided into two books that deal with divine law as manifest in the Bible. It has an introduction in which Junillus explains how he came to write the treatise following his encounter with Primasius, a North African clergyman who had come to Constantinople on business for his province in 541 or 542 and to whom the book is addressed. Junillus explains that in response to Primasius' request he reorganized lectures of Paul the Persian, a teacher at the School of Nisibis in Syria. The implication is that the material that follows, i.e., the body of the Instituía, is simply a reworking of Paul's lectures or writings. The first book considers what the Bible says about God and divine law and how this material is presented. Five chapters of Book One deal with different sorts of speech or modes of interpretation appearing in the Bible: literal (Chapter 2), historical (Chapter 3), prophetic (Chapter 4), proverbial (Chapter 5), and through straightforward teaching (Chapter 6). Junillus defines each of these methods, tells in what books of the Bible they may be found, gives examples of each, compares them with one another, and answers simple questions about them. Chapter 7 discusses the relative authority of the books of the Bible based on the methods of analysis they employ. Chapter 8 considers the authors of the books of the Bible. Chapter 9 deals with the 15

Kihn's text is reproduced below, with a translation. See also the text, a translation, and introduction on the World Wide Web, prepared by John F. Collins in 1998: ; ; .

Junillus Africanus

1

literary forms of different books of the Bible. Chapter 10 addresses the sequence of the books, and Chapter 11 tells that the Bible teaches about God, the present, and the future. In Chapter 12 Junillus describes the names of God and their meanings in the Bible. Chapter 13 mentions different levels of intepreting God. Chapter 14 describes the Trinity and the nature of its parts. Chapters 15, 16, and 17 describe how the Father, the Son, and the Holy Spirit are represented in the Bible, while Chapter 18 describes the shared attributes of the elements of the Trinity as well as their unique attributes. In Chapter 19 the representation of God's workings is discussed. In Chapter 20 the representation of God in comparison with his Creatures is discussed. The second book of the Instituía has thirty chapters and deals primarily with the present age in which humans live. Chapter 1 mentions the categories in which the Bible addresses the present age: God's creation, human and divine governance, the product of nature and will, and the consequences of acts of will. Chapter 2 discusses the phases of divine creation and the differences among them. Chapter 3 discusses the governance of the world. Chapter 4 deals with the modes of general governance, that is to say, patterns passed through the generations without God's intervention. Chapter 5 discusses particular governance: the governance of angels and men by God, the governance of angels over themselves and humanity, and the governance of humanity by human beings. Chapter 6 describes lawgiving and the means through which it is accomplished. Law through works is the topic of Chapter 7. Law through words is the topic of chapter 8. Chapter 9 deals with the governance of angels. Chapter 10 considers human governance through human agency. Chapter 11 discusses chances of nature, and Chapter 12 chances of the will. Chapter 13 discusses what follows from the outcome of the will. Chapter 14 deals with matters pertaining to the future. Chapter 15 considers how people receive a vocation from God. Chapters 16 and 17 deal with types and their differences. Chapter 18 considers foretellings in general. Chapter 19 considers foretellings made before the law of the Old Testament was made known to humanity, and Chapter 20 relates the sorts of foretellings possible after the New Testament through law and grace. Chapter 21 deals with foretellings of things that have been accomplished under the law of the Old Testament. Chapter 22 treats law under Christ in the New Testament. Chapter 23 relates foretellings that pertain to the calling of the nations under the law. Chapter 24 considers the foretellings given under divine Grace. Chapter 25 discusses the effects of foretellings. Chapters 26-30 turn to a different range of issues about the relation of reason and faith. Chapter 26 explains that God created the present age so that humans could exercise reason, and Chapter 27 describes human reason. Chapter 28 describes the purpose of divine teaching. Chapter 29 discusses different proofs that the Bible was divinely inspired, and Chapter 30 explains

8

Introduction

that faith is necessary for religion despite the proofs supplied by the Bible, because it is superior to rational argument. Themes and Topics Appreciation of the Instituto's content alone will not reveal the historical significance of the work. It cannot tell us, for example, why the chief lawyer of Justinian's regime would write a handbook of exegesis or how christological quarrels shed light on issues other than the development of doctrine. To contextualize the treatise properly, we must consider a wider range of circumstantial issues generated by the treatise. 1. The Instituía between East and West: Lines of Communication Circulation of Ideas

and

Junillus claimed Paul the Persian, a shadowy figure associated with the Christian School of Nisibis in Syria, as the main source of his Instituía, and he addressed the work to Primasius, a clergyman in North Africa who was active in political and religious debate. Junillus' stance as an intermediary between Syria and North Africa points to a growing disunity among regions of the Mediterranean world, and it raises questions about the circulation of religious documents and ideas during the Justinianic period. Real breaks in lines of communication between North Africa and Constantinople and the Greek and Syriac east lay behind Junillus' "go-between" posture. When he became Quaestor, it had been less than a decade since Justinian's forces overturned the Vandal kingdom in North Africa in 533 and reconnected the former Roman provinces to the Empire. Although there was considerable movement between Africa and the East during the period of Vandal rule (Junillus, for example, went to Constantinople at some time during these years), these regions had grown apart, especially in doctrinal matters. For these reasons, the Instituía invites consideration of how religious documents and ideas passed across linguistic, religious, and cultural boundaries in the sixth century and about the nature of the ideological, religious, and political forces that shaped the lines of transmission. 16 We will see that Junillus and Primasius were part of an informal literary community of exegetes who exchanged texts across the Mediterranean in the sixth century for private and pastoral use and that Justinian's policies gave the circulation of religious documents a sudden political relevance. We will see as well that the reference to Paul the Persian connects the Inslilula to a tradition of public disputation on religious topics in 16 Claire Sotinel, "How Were Bishops Informed? Information Transmission Across the Adriatic Sea in Late Antiquity," forthcoming; Claudia Rapp, "The Transmission of Hagiography between East and West in Early Byzantium: A Question of the Parting of Ways?" (paper presented at the biennial meeting of the Australian Association for Byzantine Studies, Perth, April 20-22, 2001), on patterns of ecclesiastical and imperial communication in the Adriatic.

Junillus

9

Africanus

the sixth century. Thus, at a time when the emperor was trying to reestablish authority over the Mediterranean, Junillus linked separate traditions of public disputation about exegetical matters and private circulation of exegetical texts among clerics. These topics are discussed below in the section "Date, Sources, and History of the Text." 2. The Instituía in Theological Debate: The Three Chapters

Controversy

Bitter religious dispute framed the composition and circulation of the Instituía. Junillus served as Quaestor and wrote the Instituía during the Three Chapters Controversy (543-553), a religious dispute that drove a wedge between the Emperor Justinian in Constantinople and the bishops of North Africa, Italy, and the Balkans for a decade, with reverberations that continued much longer. 17 Justinian's armies had conquered the Vandal kingdom in North Africa and were struggling with the Ostrogoths to regain Italy for the 17 Justinian's writings on the Controversy are gathered and edited in: Justinian, Lettera al Santo Sínodo contro I Tre Capitoli (Testo A), in Scritti teologici ed ecclesiastici di Giustiniano, ed. Mario Amelotti and Livia Migliardi Zingale (Milano: Giuffrè Editore, 1977), 141-148. For the most recent discussion and bibliography on the Three Chapters, see Uthemann, "Kaiser Justinian als Kirchenpolitiker und Theologe," Augustinianum 39 (1999): 5-83, 64-68 on the Three Chapters specifically. Claire Sotinel, "Vigilio," in Enciclopedia dei Papi, vol. 1 (Rome: Istituto della Enciclopedia Italiana, 2000), 512-529; 516-528 also provides important overview and bibliography. Other necessary studies are: Wolfgang Pewesin, Imperium, Ecclesia universalis, Rom. Der Kampf der afrikanischen Kirche um die Mitte des 6. Jahrhunderts, Forschungen zur Kirchen- und Geistes-geschichte 11 (Stuttgart: W. Kohlhammer, 1937); Robert A. Markus, "Reflections on Religious Dissent in North Africa in the Byzantine Period," vol. 3, Studies in Church History, ed. G.J. Cuming (Leiden: E.J. Brill, 1966), 140-149; Robert Eno, "Doctrinal Authority in the African Ecclesiology of the Sixth Century: Ferrandus and Facundus," Revue des Etudes Augustinienne 22 (1976): 95-113; Judith Herrin, The Formation of Christendom (Princeton, N.J.: Princeton University Press, 1987); John Meyendorff, Imperial Unity and Christian Divisions: The Church 450-680 A.D. (Crestwood, N.Y.: St. Vladimir's Seminary Press, 1989); Pierre Maraval, "La politique religieuse de Justinien," 389—455, in Luce Pietri, et al. eds, Les Églises d'Orient et d'Occident, vol. III, Histoire de Christianisme des origines à nos jours, ed. J.-M. Mayeur, et. al. (Paris: Desclée, 1990); Claire Sotinel, "Autorité pontificale et pouvoir impérial sous le règne de Justinien: le pape Vigile," Melanges de l'École Française de Rome. Antiquité 104 (1992): 439-463; Peter Bruns, "Zwischen Rom und Byzanz. Die Haltung des Facundus von Hermiane und der nordafrikanischen Kirche während des Drei-Kapitel-Streits (553)," Zeitschrift für Kirchengeschichte 106.2 (1995): 151-178; Aloys Grillmeier, with Theresia Hainthaler, Christ in Christian Tradition, vol. 2, From the Council of Chalcedon (4SI) to Gregory the Great (590-604), part 2, The Church of Constantinople in the Sixth Century, trans. Pauline Allen and John Cawte (London: Mowbray; Louisville: Westminster John Knox, 1995), esp. 411—462; Averil Cameron, "Justin I and Justinian," in Late Antiquity: Empire and Successors, A.D. 425-600, vol. XIV CAH (Cambridge: Cambridge University Press, 2000), 79-85; Claire Sotinel, "Le concile, l'empereur, l'évêque. Les statuts d'autorité dans le débat sur les Trois Chapitres," in Orthodoxie, Christianisme, Histoire, ed. Susanna Elm, Eric Rebillard, and Antonella Romano. Collection de l'Ecole Française de Rome 270 (Rome: École Française de Rome, 2000), 275-299.

10

Introduction

empire as the Three Chapters Controversy raged. This study will suggest that the Controversy not only provided the general background for the Instituía, but that in his role as Quaestor Junillus intended the treatise to further the imperial position in the melée, in which exegesis played a central role. In 543, Justinian condemned the writings of several theologians of the previous century, including Theodore of Mopsuestia, in a clumsy attempt to establish doctrinal unity throughout the empire.18 The controversy will be discussed more fully below, but it is necessary to explain at the outset that most western clergymen believed that by insisting on imperial control of biblical exegesis the emperor had overstepped his place and was interfering in matters that rightly were the concern only of priests. Thus we will see that Junillus held the quaestorship during a period when exegesis was central to questions of political authority. Junillus shared his master's religious and political convictions. By illustrating the version of Chalcedonian that Justinian insisted upon, and by showing the propriety of imperial legislation on religious matters, the Instituía directly supported the emperor's position in the Three Chapters Controversy. It was entirely appropriate, furthermore, for Junillus, who came originally from somewhere in North Africa himself, to address the Instituía to Primasius, who was also from North Africa and active in exegetical circles. In 551, after he became bishop of Hadrumentum (called Justinianopolis after 533), Primasius was one of the few western clergymen to support Justinian's condemnation of the Three Chapters.19 The majority of North African clerics opposed Justinian's position, and two of their number, Facundus and Ferrandus led the opposition to imperial policy. These issues are discussed below in the sections "The North African Background," "Unity and Authority: The Struggle between Justinian and the North African Bishops," and "The Empire Writes Back: The North African Response to Justinian's Attempts at Controlling Sacred Texts." 3. The Siamp of Constantinople: Making the Instituía Orthodox In the introduction to the Instituía, Junillus referred to the School of Nisibis and modestly presented himself as the mere transmitter of Paul the Persian's ideas. Kihn accepted this disclaimer at face value and went on to argue that through Paul Junillus should be closely associated with the School of Nisibis and the teachings of Theodore of Mopsuestia, whom he identified with the School and whose theological interpretations Justinian attacked in the Three Chapters Controversy. This study will show to the contrary that Junillus' self18

Uthemann (1999), 72-73. Primasius Adrumentanensis, Commentarla in Apocalypsim, PL 68 (Paris, 1866): 793936; Haussleiter (1887), 1-55, is the fullest treatment; Meyendorff, Imperial Unity (1989), 255; Umberto Moricca, Storia della Letteratura Latina Cristiana, vol. III.2, La Letteratura dei Secoli Ve VI da Agostino a Gregorio Magno (Turin: Società Editrice Internazionale, 1934), 1485-1487; Pietri, et. al., eds. (1990). 19

Junillus

Afrícanus

11

e f f a c i n g c l a i m is m i s l e a d i n g . H e w a s n e i t h e r a p a s s i v e translator o f P a u l the P e r s i a n n o r a m o u t h p i e c e for the S c h o o l o f N i s i b i s . N o r d i d h e s i m p l y relay the i d e a s o f T h e o d o r e o f M o p s u e s t i a - w h o m h e n e v e r m e n t i o n s - a s m o s t s c h o l a r s h a v e a c c e p t e d o n the b a s i s o f K i h n ' s a s s u m p t i o n . 2 0 T o reject the n o t i o n o f Junillus' literary p a s s i v i t y is c r i t i c a l l y important b e c a u s e it o p e n s the w i n d o w to c o n s i d e r a t i o n o f all the i s s u e s that t h e text a c t u a l l y r a i s e s b e y o n d e x e g e s i s itself. A s w e r e a d the Instituía,

w e are a l w a y s

a w a r e o f J u n i l l u s ' h a n d at w o r k , and t h o u g h Justinian is n e v e r m e n t i o n e d in the treatise, h i s i n f l u e n c e is p a l p a b l e , t o o . C o n s t a n t i n o p o l i t a n s t a m p o n the Instituía

Junillus put an

unmistakably

in t w o w a y s : b y m a k i n g it c o n f o r m

to the v e r s i o n o f C h a l c e d o n i a n Christianity a c c e p t e d at J u s t i n i a n ' s c o u r t as o r t h o d o x a n d b y b r i n g i n g to bear u p o n it l e g a l c o n c e p t s a n d p r a c t i c e s that h e w o u l d h a v e k n o w n in h i s r o l e as Q u a e s t o r . A s w e w i l l s e e b e l o w , w e c a n n o t b e certain o f the doctrinal character o f the m a t e r i a l f r o m w h i c h J u n i l l u s d r e w , but f r o m the text b e f o r e u s it is u n d e n i a b l e that w h e n the Inslilula

l e f t his

d e s k , its c h r i s t o l o g y w a s entirely o r t h o d o x b y J u s t i n i a n ' s e x a c t i n g doctrinal standards.

In

Chalcedonian

creating christology

an

orthodox understood

text, in

Junillus

demonstrated

neo-Chalcedonian

terms

that was

c o m p a t i b l e w i t h w h a t are g e n e r a l l y c o n s i d e r e d to b e A n t i o c h e n e e x e g e t i c a l m e t h o d s , e v e n t h o u g h s o m e o f the eastern c l e r i c s w h o d e v e l o p e d A n t i o c h e n e

20 Many modern treatments have followed Kihn's assessment, e.g. Bienert (1995), 308: "Dieser Brief macht unübersehbar deutlich, dass Junilius nicht der Autor, sondern lediglich der Übersetzer und Bearbeiter eines Werkes ist, das er selbst einem persischen Lehrer mit Namen Paulus aus der Schule von Nisibis verdankt," also 320-323; from the translation of Cassiodorus' Institutiones by L. Webber Jones (1946), 95 n.5: "[Junillus' work] reproduces the views of Theodore of Mopsuestia with which Junilius had become familiar during a residence at Constantinople through the discourses of the Persian, Paul, who taught at the School of Nisibis"; Clavis Patrum Latinorum, ed. Eligius Dekkers and Aemilius Gaar, 3rd ed. (Steenbrug: Brepols, Editores Pontificii, 1995), 872, p. 288: "Hoc opus stricto sensu auctoris proprium minime dicendum est, cum potius liberior quaedam sit interpretatio latine tractatus Pauli Nisibeni [CPG, 7015], qui et ipse multa debet Theodoro Mopsuesteno, ut in ipsa uersionis latinae epistula praeuia locumpletissime expositum est." There are some dissenters, however. Robert Devreesse, Essai sur Théodore de Mopsueste, Studi e Testi 141 (Vatican City: Biblioteca Apostolica Vaticana, 1948), 274-277, did not deny the connection to the School of Nisibis, but argued that Junillus had only a general relation to Theodore, except in his treatment of messianic Psalms; Mario Mazza, "La Historia Tripartita di Flavio Magno Aurelio Cassiodoro Senatore: metode e scope," in Atti della Settimana di Studi su Flavio Magno Aurelio Cassiodoro: Cosenza-Squillace ¡9-24 settembre 1983, ed. S. Leanza (Soveria Mannelli [CZ]: Rubbettino, 1986): 210-244, here 227, refers to a more modest "ispirazione" from Theodore. Beatrice Maretta Mannino, "Gli Instituta di Giunilio: alcuni aspetti esegetici," ASE 812 (1991): 405^419, has a subtle understanding of their interconnection; Averil Cameron, "Justin and Justinian" (2000), 80, more cautiously suggests Junillus to be "the translator and adapter of a work [i.e., of Paul the Persian] clearly inspired by Theodore of Mopsuestia" - but she does not mention the School of Nisibis.

12

Introduction

exegesis were not orthodox. The possibility of Chalcedonian exegetical and doctrinal interests being shared across the entire breadth of the Roman Empire from Greek Constantinople to Latin North Africa, and even beyond the empire's borders to Syrian Nisibis, can only be called a reflection of Justinian's imperial vision. Thus the Instituía disavowed heterodoxy and applied the new exegetical techniques within a specific religious and political context, that of the Three Chapters Controversy. Establishing Junillus as a Chalcedonian writer, in step with Justinian's interpretation of doctrine, puts the Instituía on a new footing. These issues of doctrine and debts to other writers are discussed in the sections "Junillus and Theology," and "Exegetical Issues and Background." 4. The Lawyer as Exegete Making the Instituía orthodox was just one of the ways Junillus reworked the exegetical material of others in his treatise. A close reading of the Insíiíuía shows that in addition to christological issues of importance to imperial policy, Junillus' own interests and experience as a lawyer shaped the structure and content of the Instituía. In particular, the Insíiíuía shows the weight of Junillus' legal training, something scholars have not paid attention to before. As we will see, the question-and-answer format of the treatise as well as methods of explication derive from practices of contemporary legal teaching and from the work of the lawyers called aniecessores, who condensed and translated Justinian's Latin legal work into Greek in the late 530s. Junillus presumably knew these men from legal circles at court. This intersection of exegetical and legal approaches to textual interpretation would be remarkable enough, but Junillus' position as Quaesior Sacri Palaiii makes the Insíiíuía even more valuable. Junillus gives us the unprecedented opportunity of hearing the highest legal officer in the empire after the emperor talk about connections between human and divine law. Thus the Insíiíuía takes us to the center of imperial power and gives some helpful evidence of how Christian Byzantium accommodated Roman law as Roman and Christian theories of order converged under Justinian. Junillus situated the emperor and Roman law within a Bible-based hierarchy of powers, giving them a place in an imperial Christian cosmology that was taking shape in the sixth century. In the Insíiíuía Junillus described a new theory of imperial authority, and by implication intervention in human affairs, mediated through natural law. In doing so, he contributed to the development of new ideas about natural law then being discussed at the palace. In this way Junillus connected absolute religious truths revealed in the Bible with immediate issues of law and the practice of government. It is a reasonable surmise that with his discussion of these legal matters, Junillus was continuing Justinian's wellknown legal project of reform and codification and that the Insíiíuía may be seen as an extension of the Corpus Iuris Civilis. Viewed in this light, the

Date, Sources, and History of the Text

13

Instituía emerges as a significant text for understanding Justinian's imperial agenda. These issues are discussed in the sections "Junillus: The Lawyer as Theologian" and "Junillus the Lawyer: Legal Education and Methods of Instruction." 5. The Instituía and the Debate on Education In the introduction to the Instituía, Junillus briefly contrasted the religious education of the School of Nisibis in Persian Syria with traditional public education in the Roman empire and made a point of explaining how he had carefully organized the work as a textbook. By beginning the Instituía in this way, Junillus stepped into a debate about the nature and purposes of education and the methods and models of instruction that was going on at Constantinople at the middle of the sixth century. The interest of Justinian and Junillus in biblical explication and doctrine was far more than the hobby of devout and powerful men; it reflected an abiding concern about the relation of education to the character of the empire. Justinian developed a Christian theology of rule in which education played a part. During his reign the status of secular forms of knowledge and traditional schooling came under attack by being identified with pagan belief. Because it was written in Latin, the Instituía had no future in Byzantine classrooms, but as we will see, the treatise as a whole gives some evidence of how the Bible was displacing classical paideia at the center of the empire and so giving shape to medieval Byzantine culture. These issues are discussed in the section "Christian and Traditional Education."

Date, Sources, and History of the Text The present study takes the view that the Inslilula was written sometime between 542 and Junillus' death in 548 or 549, that is to say, during the time that he was Quaestor and when the Three Chapters Controversy was raging. This view accepts that the Instituía is entirely in keeping with the version of Chalcedonian Christianity that imperial policy espoused and that it actually responded to the Controversy from a Justinianic perspective. It enables us to see Junillus' relationship to Paul the Persian and Primasius of Hadrumentum with fresh eyes, in terms of the circulation of texts and public disputation during the sixth century. How the Instituía reached Italy and its subsequent history must also be addressed. Daie of Composition The date of composition of the Instituía has been disputed, and it is necessary to review the scholarship about it. Two issues lead to confusion. The first problem stems from Junillus' statement in the introduction to the Insiiluia that

14

Introduction

he wrote the treatise in response to a request of Primasius, a North African clergyman whom he met in Constantinople and to whom he addressed the treatise. When did Primasius come to Constantinople? The second problem stems from unfounded assumptions that the content of the Instituía was heavily influenced by the teachings of Theodore of Mopsuestia, whose writings were attacked by Justinian in the Three Chapters Controversy. Was Junillus influenced by Theodore? And is there anything "heretical" about the Instituía? Both of these problems have been compounded in scholarship because of the great influence of the interpretations of Heinrich Kihn in his publication of the Instiluta. When did Junillus meet Primasius? Kihn argued in 1880 that the Instiíuía could not have been written before 551.21 He based his conclusion on Victor of Tunnuna's Chronicle, which said that Primasius had come to Constantinople at Justinian's command in 551.22 Many scholars accepted Kihn's argument for this date, though some expressed reservations.23 It was not until 1937, however, that Ernest Stein demonstrated the treatise could have been written as early as 542, and most scholars today accept his reasoning.24 Stein argued that Primasius met Junillus during an earlier visit to Constantinople connected with the North African provincial Synod of Byzacena in 541. In 541 and 542, delegations of North African bishops came to Constantinople after the Synod, and in two pragmatic sanctions addressed to Dacianus, the Metropolitan of Byzacena, dated October 6, 541 and October 21

Kihn (1880), 275. Victor of Tunnuna, Vittore da Tunnuna, Chronica: Chiesa e Impero nell'Età di Giustiniano, ed. Antonio Placanica (Florence: Edizione del Galluzzo, SISMEL, 1997), ad. ann. 551. Scholars before Kihn had also associated the composition with the Council of Constantinople, e.g. Remy Ceillier, Histoire Générale des Auteurs Sacrés et Ecclésiastiques, vol. 16 (Paris: Au Palais, 1748), 504. 23 See Kihn on the date of composition: 283-289. Kihn believed that Primasius came to Constantinople in 541 with a group of bishops from a synod at Byzacena in North Africa. Though Primasius is known to have attended the synod, his name does not appear in the list of bishops named in Justinian's Novel, appendix 2, of October, 541, and he is not named among the bishops who came in 542 (Justinian Novel, appendix 3, Oct. 542): Justinian, Novellae, ed. R. Schoell and W. Kroll, Corpus Iuris Civilis, vol. III (Berlin: Weidmann, 1912), 796-797. Pirot, "Junilius Africanus" Dictionaire de Théologie Catholique, vol. 8.2 (Paris: 1925), 19711976; Victor of Tunnuna, Chronica, ad. ann. 551. 24 Ernest Stein, "Deux questeurs" (1937): 365-390, here 378-383, reprinted in Ernest Stein, Opera Minora Selecta, ed. J.-R. Palanque (Amsterdam: A.M. Hakkert, 1968), 359-385; Haussleiter (1887), 13-15; other studies include W. Möller and P. Krueger, "Junilius," in Realencyklopädie fìir protestantische Theologie und Kirche, ed. Albert Hauck, vol. 9 (Leipzig: J.C. Hinrichs, 1901); Pirot (1925), 1971-1976, accepted the post-551 date; doubts about the 551 date: G. Salmon, "Junilius," in A Dictionary of Christian Biography and Literature, ed. Henry Wace and William Perry (London: John Murray, 1911), 607 [reprinted as A Dictionary of Christian Biography (Peabody, Mass.: Hendrickson, 1994)]; accepting Stein's date: Maretta Marmino (1991): 4 0 5 ^ 1 9 ; Bienert (1995), 315. 22

Date, Sources, and History of the Text

15

29, 542, Justinian confirmed the privileges and decisions of that Synod.25 Primasius was not mentioned among the bishops of either delegation, but we may be fairly certain he was among their number on at least one of their visits. In Constantinople the bishops conducted business for the church as well as "for the entire province," which the Pragmatic Sanction renders as totius provinciae utilitatibus. Junillus echoes this phrase in the introduction of the Instituía, where he states that Primasius came to Constantinople "on the business of his province," provinciae utilitas. Although Tribonian was still Quaestor in 541 when the first of these Pragmatic Sanctions was written, Honoré believes that the authorship of the Pragmatic Sanction is uncertain.26 We do not know how Junillus was occupied prior to his becoming Quaestor in 542, but it is possible that he served in the office of the Quaestor and so may have helped draft the Pragmatic Sanction of 541 as the similarity of language between the Pragmatic Sanction and the introduction to the Instituía suggests. Stein also provided a date after which the Instiluta could not have been composed. He pointed out that Junillus could not have written the Insíiíuía after 551 because he had died by then. Procopius mentioned Junillus' death in the Secrei History, which was written in 550, as demonstrated by Jacob Haury. 27 In 1978, Honoré helped refine the post quem by arguing, on the basis of stylistic analysis of the Novels, that Junillus had died by September 1, 548, when Novel 127 was written by Constantine, his successor as Quaestor.28 Stein mistakenly suggested that Junillus must have completed his treatise before 543, because he accepted uncritically Kihn's belief that through the medium of Paul the Persian the Instituía repeated ideas of Theodore of Mopsuestia condemned by Justinian in 543. He reasoned that it would have been impossible for Junillus to have written a "heretical" work based on the very ideas currently under imperial scrutiny.29 In 1948, Robert Devreesse opened another line of argument against the ideas of Kihn and Stein regarding Theodore of Mopsuestia. Devreesse demonstrated not only that Junillus was not completely dependent upon Theodore of Mopsuestia, but that he shared neither canon nor doctrine with 25

Justinian, Novellae, app. 2, 796-797; app. 3, 797; on Justinian's authorship, Honoré (1978), 239; Pierre Champetier, "Les conciles africains durant la période byzantine," Revue Africaine (1951): 103-119; René Massigli, "Primat de Carthage et Métropolitain de Byzacène. Un conflit dans l'église africaine au Vie siècle," in Mélanges Cagnat (Paris: Leroux, 1912), 427-440, here 433-434 on Justinian's policies. 26 Honoré (1978), 119, 239. 27 Procopius, Secret History, 20.20; Jacob Haury, "Zu Prokops Geheimgeschichte," Byzantinische Zeitschrift 34 (1934): 10-14, and "Prokop Verweist auf seine Anekdota," 36 (1936): 1-4, demonstrated that the Secret History was written in 550; Stein, "Deux questeurs" (1937), 378. 28 Honoré (1978), 240; Bienert (1995), 315, accepts this date but does not mention Honoré's arguments. 29 Stein, "Deux questeurs" (1937), 379.

16

Introduction

the fifth-century theologian. (We will see below that Junillus conformed entirely to the tenets of Justinian's Chalcedonianism. Only in the treatment of Psalms with messianic prefiguring was there a close connection between Junillus and Theodore.) Devreesse also loosened the links between the teachings of the School of Nisibis and Junillus' work. 30 Thus, Devreesse's work freed Junillus from an unwarranted bond with Theodore, permitting us to see the Quaestor in step with Justinian in his attacks on Theodore's writings. By all calculations, then, including Procopius' statement that Junillus held office for seven years,31 Junillus had died or no longer held the quaestorship before Primasius' last visit to Constantinople in 551, the time of the final condemnation of Theodore of Mopsuestia. The evidence points to an "early" date of composition, sometime after 542. Junillus between Primasius of Hadrumentum and Paul the Persian Junillus mentions only two contemporaries by name in the Instituía, the North African cleric called Primasius, to whom the work was sent, and Paul the Persian, a Christian teacher from Syria, upon whose works, Junillus claimed, the Instituía was based. These men were of quite different background, and they participated in public life in very different ways; nevertheless, they both influenced the composition of the Instituía, and their coming together in the treatise indicates the kind of imperial intervention into independent traditions that was characteristic of Justinian's reign. Primasius was a North African priest who was both an accomplished exegete and an active participant in church politics.32 His career demonstrated the dangers and rewards for maintaining positions at odds with those of the emperor. As we have noted above, involvement in ecclesiastical affairs took Primasius to Constantinople on at least two occasions. He met Junillus on his first trip in 541 or 542 when they began their acquaintance and correspondence. Junillus probably had died before Primasius made his second trip to Constantinople in 551. In that year Justinian summoned Primasius with Pope Vigilius and several other North African clerics to the Council of Constantinople to discuss the Three Chapters. Like Vigilius, Primasius continued to oppose Justinian and support the Three Chapters, and so he was sent to a monastery as punishment. Upon learning that the incumbent bishop of Byzacena had died, however, he changed his tune and adopted the politically expedient view that the Three Chapters should be condemned. As a

30 31 32

254.

Devreesse, Essai sur Théodore (1948), 274—277. See note 4 above. Haussleiter (1887) provides the most detailed account of his career; Kihn (1880) 248-

Date, Sources, and History of the Text

17

reward Justinian allowed him to become the bishop of Byzacena in North Africa. 33 There is much more certainty about Primasius than about Paul the Persian, whom Junillus named as his source for the Instituía. Junillus admired Paul's vigorous explication of Scripture and was familiar with his ideas and writings, but there is uncertainty about his identity. Of the several Pauls who might be identified as the man to whom Junillus referred, the most likely candidate is the man who engaged in public debate on religious topics in Constantinople and throughout the eastern empire in the early decades of the sixth century. 34 At Justinian's request in 527, Paul confronted a Manichaean named Photinus in Constantinople during three days of debate intended to demonstrate the superiority of Christianity and thereby legitimize a harshly repressive law against Manichaeans that Emperor Justin and his nephew Justinian had recently issued. 35 The Prefect Theodore presided over the debate, and Paul had the upper hand from the start because he represented the imperial position. Photinus was held in chains throughout the proceedings. 36 The debaters considered the creation of souls, dualism, and the authority of the Old Testament, 37 an issue that coincidentally recurs in Junillus' Instituía. Junillus' source should not be confused with a philosopher called Paul the Persian who wrote an introduction to Aristotelian logic in Syriac that he dedicated to the Great King of Persia, as well as a commentary on Aristotle's De Interpretaiione. This Paul was a Nestorian Christian who converted to Zoroastrianism in Persia. His writings draw from fifth- and sixth-century Alexandrian study of Aristotle, with which Junillus was not familiar, and he wrote around 570, too late for him to have influenced Junillus. His 33

Victor of Tunnuna, Chronica (ed. Placanica), ad.ann. 552, p. 50. Photinus, Disputationes Photini Manichaei cum Paulo Christiano, PG 88 (Paris, 1864): 5 2 9 - 5 7 8 ; K.-H. Uthemann (1999), 7 7 - 7 9 ; Averti Cameron, "Disputations, Polemical Literature, and the Formation o f Opinion in the Early Byzantine Period," in Dispute Poems and Dialogues in the Ancient and Medieval Near East: Forms and Types of Literary Debates in Semitic and Related Literatures, ed. G.J. Reinink and H.L.J. Vanstiphout, vol. 42, Orientalia Louvaniensia Analecta (Leuven: Department Orientalistiek, 1991), 9 1 - 1 0 8 , for Justinian: 102-103; Wanda Wolska, La Topographie Chrétienne de Cosmos Indicopleustes: téologie et science au Vie siècle (Paris: Presses Universitäres de France, 1962), 6 6 - 6 8 ; Giovanni Mercati, "Per la vita e gli scritti di 'Paulo il Persiano.' Appunti da una disputa di religione sotto Giustino e Giustiniano," in Note di Letteratura Biblica e Cristiana Antica, Studi e Testi 5 (Rome: Tipografia Vaticana, 1901), 180-206, here 194 -95; Hans-Georg Beck, Kirche und theologische Literatur im byzantinischen Reich, Handbuch der Altertums Wissenschaft 12.2.1 (Munich: Oscar Beck, 1959), 386, accepts this identification. 34

35

Justinian, Codex Iustinianus. Ed. Paul Krueger, Corpus Iuris Civilis, ed. stereotypa decima, Vol. II (Berlin: Weidmann, 1915), 1.5.12.2-3, 5 3 - 5 5 . 36 Richard Lim, Public Disputation, Power, and Social Order in Late Antiquity (Berkeley: University o f California Press, 1995), 106. 37 Samuel N.C. Lieu, Manichaeism in the Later Roman Empire and Medieval China: A Historical Survey {Manchester: Manchester University Press, 1985), 1 7 0 - 1 7 4 .

18

Introduction

Aristotelianism was typical of the age, and it provoked an attack by John Philoponos late in Justinian's reign.38 Junillus' Paul also is not to be confused with Paul of Nisibis, sometimes called Paul of Bassora after his birthplace (modern Basra), who is mentioned as Metropolitan of Nisibis in 553 at a Nestorian council. 39 After peace was established between Persia and Byzantium in 561, he was sent to Constantinople at Justinian's request by Chosroes to participate in religious debates.40 A Syriac writer, 'Abdìsò' bar Berikhà (also known as Ebed Jesu), included Paul of Nisibis in a list of ecclesiastical writers as the author of a scriptural commentary, a "disputation with Caesar," and a variety of letters.41 A Syriac manual of biblical interpretation is also attributed to Paul, and this book, unfortunately now lost, remained in the curriculum at the School of Nisibis. 42 Other Sources43 A mention of "Jerome and the others" is Junillus' only reference in the Instituía to the Latin patristic tradition in which he grew up. 44 Traces of the Latin fathers are visible, however. Augustine in particular influenced him. For example, as Robert Grant noticed, Junillus followed Augustine's doctrine of dilectio, explained in On Christian Teaching, in which Christian love of God

38 Javier Teixidor, Bardesane d'Edesse. La première philosophie syriaque (Paris: Editions de Cerf, 1992), 127-132; Dimitri Gutas, "Paul the Persian on the Classification of the Parts of Aristotle's Philosophy: A Milestone between Alexandria and Baghdad," Der Islam 60 (1983): 231-268. Dates are given in Barhebraeus, discussed by G. Salmon, "Paulus (40) of Nisibis," in A Dictionary of Christian Biography, Literature, Sects and Doctrines, vol. IV, ed. William Smith and Henry Wace (repr. New York: AMS Press, 1974), 262-263, and Kihn (1880), 257258, for sources; on Philoponus' criticism, see Richard Sorabji, ed., Philoponus and the Rejection of Aristotelian Science (London: Duckworth, 1987). 39 Kihn (1880), 254-275; Mercati (1901), 180-206; Vööbus, School of Nisibis (1965), 171, accepts this identification. 40 The text of the debate was published by François Nau, ed., Barhadbsabba 'Arbaia, La second partie de l'histoire ecclesiastique, PO IX.5 (Paris: Firmin-Didot, 1913): 628-630; Kihn (1880), 261. Sources: Anton Baumstark, Geschichte der syrischen Literatur (Bonn: A. Marcus und E. Webers Verlag, 1922 [repr.1968]), 120-121; H.-G. Beck (1959), 386; Antoine Guillaumont, "Justinien et l'Église de Perse," DOP 23 (1969): 41-67, here 53, ff. A French translation of the debate between a Nestorian and an Orthodox (Chalcedonian) is provided on 62-66; Antoine Guillamont, "Un colloque entre orthodoxes et théologiens nestoriens de Perse sous Justinien," Académie des Inscriptions et Belles-Lettres. Comptes Rendus (CRAI) (Paris: 1970), 201-207. 41 Salmon, "Paulus" (1974), 263; Kihn (1880), 261. 42 Vööbus, School of Nisibis (1965), 192. 43 This section was written by Edward G. Mathews, Jr. 44 Junillus, Instituta 1.3.

Date, Sources, and History of the Text

19

was the measure of Biblical explanation.45 The final lines of the Instituía echo Augustine on the relation between faith and reason.46 As we will see below, the Instituía was deeply influenced by the idea that God governs the universe since he cares for what he has created. Junillus portrayed the emperor as God's agent in earthly rule. Augustine (as well as many others) developed this idea of providence. 47 Did Junillus Copy Paul the Persian?48 Scholars have in general taken Junillus at his word that he somehow procured lectures from Paul and simply translated them - though presumably from a Greek version, as there is no indication that Junillus knew any Syriac. According to Voobus, even the title of the work stemmed directly from the text of Paul.49 On this matter, Junillus himself rather seems to counter the assertion, for he says only that he "had [once] read certain rules with which [Paul] used to introduce his students to the preliminary, literal meaning of the divine scriptures . . ,"50 This phrasing of Junillus suggests that he had read them some time ago, not that he had a copy at hand for translation. Moreover, the protestations of Junillus that the "two small books" that he offers Primasius "come to me from another writer"51 part of the standard plaint of humility that necessarily commences nearly every theological treatise, rather than a genuine admission of any real debt. In fact, Junillus goes on to take far too much credit to himself for a simple translation when he says, "in truth I foresee much benefit for myself from God, the Divine Judge, because although some people can give precious gifts out of their vast fortunes and have the means to lavish quite a lot from their exceeding wealth, still I have made the greater offering because I have given all that I have to give." 52 This sentiment would be quite surprising for a mere translator. One can also find certain turns of phrase or expressions that belie the fact that the work is not simply a translation. For example, in the initial discussion after Junillus has enumerated those books "in which prophecy is received," he 45 Augustine, On Christian Teaching 1.26.35.39.40; Junillus, Instituía 11.28, citing Matthew 22:37-39. 46 Augustine, Sermo de Tempore 190, PL 38 (Paris, 1861): 1007-1008; Robert M. Grant, A Short History of the Interpretation of the Bible (New York: Macmillan, 1963; revised ed. 1984), 98-101; Marrotta Mannino (1991), 419. 47 Wayne J. Hankey, "Ratio, Reason, Rationalism," in Augustine throughout the Ages: An Encyclopedia, ed. Allan D. Fitzgerald (Grand Rapids, Mich.: William B. Eerdmans, 1999), 696-702; Grant, Interpretation of the Bible (1984), 70-72. 48 This section was written by Edward G. Mathews, Jr. 49 Vôôbus, "Abraham de Bet-Rabban" (1965): 211, and Vôôbus, School ofNisibis (1965), 179. 50 Junillus, Instituía, introduction. 51 Junillus, Instituía, introduction. 52 Junillus, Instituía, introduction.

20

Introduction

proceeds to note that "among the Eastern churches a book of the Apocalypse of John is highly debated" (1.4.5). Nisibis was situated at nearly the furthest eastern point of the Christian world at that time, and this expression would be most curious for a Nisibene to use; this phrase must, therefore, reflect either an underlying Byzantine text, or at least an interpolation on the part of Junillus. The reader also finds from time to time certain glosses that seem to have come from Junillus, such as his explanations or translations of key, yet problematic, Latin words, for example, essentia and persona in 1.12; these would, of course, be unnecessary for a text read by easterners. One further consideration that must be addressed in connection with this question is the structure of the work, that is, the particular format in which Junillus says he chose to cast Paul's lectures. In his introductory material, Junillus specifically states that he has "[re-]cast the [lectures of Paul] into the helpful form of actual dialogue [i.e., a "question-and-answer" format] in order that students might read them aloud."53 In some manuscripts, the teacher is indicated by the Greek A for 8i8áaKata>. \m~n) was also in charge of s o m e aspect of the elementary stages, but it is difficult to discern the difference between these last two positions; some distinguish them by preparation for study and preparation for liturgical chant. The last, the " b a d o q a " (Syr. K^cnn), f r o m a word that means "to search, explore," is possibly used to designate the person w h o w a s placed in charge of early philosophical training. As noted above, this period under Abraham w a s the heyday for the School of Nisibis, but one should not overlook the fact that when the school m o v e d to Nisibis it entered a land that w a s already inhabited by Christian communities. This m o v e m e n t w a s not the beginning of Christianity in Persia. 4 6 1 Obviously there w a s at least a nascent Christian community in Nisibis when Ephrem lived there in the fourth century, and it is likely that this community was already in existence even before Shapur I forcefully relocated Christians from Antioch to Nisibis. There is no hard evidence, but there are suggestions that not all of the Christians left Nisibis when it w a s ceded to Persia in 363, and those that left did not necessarily all find their w a y to Edessa. It is important to keep this in mind because there is a tendency sometimes to think that the School o f Nisibis w a s always completely diophysite, or Nestorian, with a monolithic theological structure firmly founded on the teaching of Theodore of Mopsuestia. There is sufficient evidence that this was not the case. Sebastian Brock has already demonstrated that there were a variety of positions in the Nestorian christological spectrum, and that it was not until the first d e c a d e of the seventh century that Nestorian council documents began to put forth hard-line theological statements. Only in a Synod held under the Patriarch Gregory I in 605 w a s it laid d o w n that "each of us should receive and accept all the commentaries and writings of the blessed Theodore the Interpreter." 4 6 2 Lucas 461 F o r general histories of Christianity in these regions, see J é r ô m e Labourt, Le Christianisme dans l'empire perse sous la dynastie Sassanide (224-632) (Paris: V. Lecoffre, 1904), u p d a t e d in part b y Jean M. Fiey, Jalons pour une histoire de l'église en Iraq, C S C O 310 (Louvain: Peeters, 1970); Bertold Spuler, " D i e nestorianische Kirche," in his Die morgenländischen Kirchen, H a n d b u c h der Orientalistik 1.8.2 (Leiden: E.J. Brill, 1961); William S. M c C u l l o u g h , A Short History of Syriac Christianity to the Rise of Islam (Atlanta: Scholars Press, 1982), 9 3 - 1 7 8 . Also, still of great usefulness is Eugène Tisserant, " N e s t o r i e n n e (Église)," in Dictionnaire de théologie catholique XI (Paris: Letouzey et Ané, 1 9 1 5 - 1 9 5 0 ) : 157-323, reprinted in Recueil Cardinal Eugène Tisserant "Ab Oriente et Occidente, " ed. S. Pop, et al. (Louvain: Centre international de dialectologie générale, 1955), 139-317. 462

Sebastian P. B r o c k , "The Christology of the Church of the East in the S y n o d s of the Fifth to E a r l y Seventh Centuries: Preliminary Considerations and Materials," in AksumThyateira: A Festschrift for Archbishop Makarios, ed. G. D r a g a s ( L o n d o n : Thyateira House, 1985), 1 2 5 - 1 4 2 , reprinted in S.P. B r o c k , Studies in Syriac Christianity: History, Literature and Theology. Collected Studies 357 (London: Variorum Reprints, 1992), art. XII.

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Van Rompay has also demonstrated that in the commentary tradition of the School of Nisibis, there was a distinct difference between the commentaries (Syr. ninifiü) themselves and the traditions (Syr. rcinci-i^li-ü) associated with the writings of Theodore; the latter were developed readings and teachings that sometimes do not reflect the actual teaching of Theodore.463 As already noted above, G. Reinink has argued convincingly that Cause of the Foundation of the Schools, composed by Barhadb'sabba, bishop of Holwan, was written as an apology for his teacher Henana of Adiabene who was director of the School of Nisibis between 571 and 610.464 Henana is remembered as an enfant terrible - even a heretic - in later Nestorian literature, not only because he questioned the authority of Theodore, but also because he tried to introduce other exegetical traditions, most notably the commentaries of John Chrysostom, into the School curriculum bringing to a boil a debate that had probably been simmering for decades.465 Such an uprising strongly suggests that there was always such a split among the faculty between the "conservatives" who wanted to maintain a "Theodore-only" curriculum, and the "liberals" who were in favor of introducing other equally eminent authors from the tradition - and that there were already some faculty members in the early and mid-fifth century who felt as Henana did. Lastly, it ought to be noted here that during the tenure of Abraham of Bet Rabban, in the middle of which the Instituía of Junillus was composed, it is not clear to what degree, if at all, Theodore was being taught in the School. Barhadb'sabba, the historian, notes that Abraham noticed that for most of the "brothers" (this may include faculty as well as students), the works of Theodore were too difficult both because they were composed in Greek and because of the high style of Theodore.466 So, it is very possible at this time that very few, if any, of Theodore's works were even being taught; and if they were, there is no way to determine in what manner or how thoroughly they were being taught. This brief historical sketch, of course, proves nothing about the text that Junillus produced, but it is intended to show that the School of Nisibis, at any 463

Lucas Van Rompay, "Quelques remarques sur la tradition syriaque de l'œuvre exégetique de Théodore de Mopsueste," in IV Symposium Syriacum, 1984: literary Genres in Syriac Literature, ed. H.J.W. Drijvers, et al., Orientalia Christiana Analecta 229 (Rome: Pontificium Institutum Orientalium Studiorum, 1987), 33-43. 464 Reinink (1995), 77-89. 465 An anonymous East Syrian chronicle, written in the seventh century, relates that Gregory, Metropolitan of Nisibis c. 596, confronted Henana about his objections to Theodore; see Ignazio Guidi, ed., Chronica minora, CSCO 1. 2 (Louvain: Peeters, 1903), 18; this same report also relates that this teaching of Henana attracted many quarrelsome people. The Chronicle of Seert, II. 1.194-195, claims that Henana had three hundred disciples. Unfortunately, very little of what Henana wrote has survived; for these remains, see Vôôbus, History of the School of Nisibis (1965), 238-242, and Reinink (1995), 79 n. 10. 466 Barhadbsabba, Barhadbsabba 'Arbaia ed. Nau (1913), 622.

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period of its history, cannot simply be equated with Theodore of Mopsuestia. While he was a figure of great importance in the tradition of the School, such an identification would nonetheless be a gross misrepresentation of the facts.

Conclusion: Junillus in Context This book has offered a fresh approach to Junillus by repositioning him in his sixth-century context. Rather than examine him simply as a road marker in the development of biblical exegesis in Latin Christendom, or as the passive transmitter of the ideas of Paul the Persian, or as a court functionary tainted by association with the School of Nisibis and Theodore of Mopsuestia, the present study has presented Junillus as a man entirely complicit with Justinian's plans and policies - yet with something of his own to offer. His combination of exegetical and legal interests, his career at court, his views on Christian education, and his intellectual purview that ranged from Syria to North Africa lent his voice its particular timbre. The circumstances of composition of the Instituto give the work its special interest. Junillus wrote at the beginning of the bitter Three Chapters Controversy that divided Justinian and western clerics. The primary issue standing between the emperor and his ecclesiastical opponents in North Africa and Italy was his claim to be a legitimate interpreter of sacred texts and a determiner of proper doctrine. The Controversy was not about points of christological interpretation, because all involved in the imperial camp and in the west considered themselves to be strict followers of Chalcedon. Instead, western priests felt that the emperor's claim to exegetical authority usurped their prerogatives. Consequently, the 540s were a time of keen interest in exegetical matters and particular curiosity about exegetical techniques. Biblical interpretation took an especially high political profile, and the exchange of ideas about exegesis became an imperial concern. It was no coincidence that Junillus composed a primer of exegetical matters in this environment. Although no direct evidence for this assumption survives, we may believe that his book found ready audiences at the imperial court in Constantinople as well as among a more obvious group, the Latin-speaking churchmen of the western Mediterranean who were reevaluating their ties with the emperor. We know that an unintended audience for Junillus' treatise eventually developed in the monasteries of the early Middle Ages, from which copies of the Instituía have reached us. In this way, Junillus made a contribution to the development of biblical commentary in Latin in western Europe. He brought Antiochene exegetical approaches to an unfamiliar audience in the west, and long after the squabbles of Justinian's reign had been forgotten, monks continued to copy Junillus' text.

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Introduction

As Quaestor of the Sacred Palace, the most important legal officer in the Roman hierarchy, Junillus was a diligent and loyal servant of the crown. We have seen the influence of his legal background on the structure and content of the Instituía in several ways. Junillus drafted laws of many sorts for Justinian, including some that dealt with consequences of heretical belief in daily life. The question and answer organization of the Instituía reflects teaching practice in law schools as well as the methods of the antecessors, legal scholars whom Justinian permitted to summarize in Greek his laws that were composed in Greek. In an age of codification and reform of law schools and their curriculum, Junillus' primer, intended for students beginning their study of biblical interpretation, may be compared to Justinian's Insiilutes, intended for beginning law students. Most significantly, however, we have seen that Junillus was abreast of the latest developments in legal thought in Constantinople. This is notably seen in his treatment of the idea of natural law, to which he attributed a divine origin, thus integrating an old Roman legal concept within a Christian scheme. In his belief that the emperor was a legitimate interpreter of divine as well as human law, Junillus kept in step with the ideological perspective of Justinian and his court, that is, an effort to articulate close links between the emperor and God in order to legitimize the emperor's autocracy. Thus to some extent the Insíiiuía may be seen as fully complementary to the far greater accomplishment of the Corpus Iuris Civilis. By presenting the emperor as subordinate to God both as an exegetical authority and as the sole maker and interpreter of Roman law, Junillus provides another bit of evidence of the emerging Byzantine imperial theocracy. The Insíiiuía also helps to illuminate the political intrigues and debates of his day that swirled around matters of exegetical authority. In the theological hothouse of Justinian's Mediterranean, biblical exegesis carried significant political force. The explication of biblical texts lay at the heart of conciliar debates in which bishops wrangled over points of doctrine. The consequences of differing interpretations of sacred Scripture were enormous because the formation of church doctrine depended upon them. In Justinian's day, as indeed throughout late antiquity, the tensions between followers of different christological positions were very high. As we have seen, the emperor's effort to find common ground with the Monophysite community contributed to the start of the Three Chapters Controversy. As those who go on to read the text of the Insíiíuía that follows this introduction will discover, the book does not directly address the Three Chapters by arguing for a particular christological position. Nor does it explicate lengthy biblical passages in the fashion of a bishop's Sunday homily. It does, however, illustrate many interpretive categories with a host of scriptural references. All of its citations, comments, and explication of biblical

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verses conform without deviance to Justinian's version of Chalcedonian Christianity. Certainly, Junillus' treatise must be taken at face value, as an exegetical primer that gives the basics of textual interpretation. That is how Cassiodorus and many generations of monks eventually appreciated the book. Even so, a close look at the text of the Instituía itself reveals that it is a patchwork of odd juxtapositions. First of all, the biblical text that Junillus used was clearly a recension of the Vetus Latina, not the later Vulgate. However, his biblical canon was the one in general use in Syrian Antioch. Furthermore, we have seen that he followed the categories of interpretation of Antiochene exegetes, but that he did so without any overlay of Antiochene theology that might have put him at odds with Justinian. Finally, Junillus' own claims to have drawn on the teachings of the mysterious Paul the Persian and the School of Nisibis need to be examined with more nuance, and the assertions of modern scholars that he was associated with Theodore of Mopsuestia need to be completely reevaluated. The fragmentary remains of the sixth-century exegetes of the School of Nisibis remain largely unedited and still need to be studied. Nevertheless, as this introduction has attempted to show, it is impossible to maintain with the current consensus of scholarship that the Instituía was simply transmitting the teaching of a School of Nisibis that was itself unreflectively handing down the teaching of Theodore of Mopsuestia. It is difficult to explain Junillus' nod toward Nisibis and his acceptance of Antiochene exegetical practice. Perhaps he intended to show western clergymen that aspects of the Antiochene tradition were entirely compatible with Chalcedonian Christianity, and that they could feel comfortable using it as a vehicle for discussion of Chalcedonian principles. A brief look at the background of both the School of Antioch and the School of Nisibis has shown a far more complex and fluid situation than scholars have generally presumed. The School of Nisibis cannot, at any time in its history, be considered as a theologically monolithic, undivided institution with a clear and unified teaching. Nor can it any longer be maintained, as many scholars have done following the evidence of Barhadb'sabba, that by the sixth century the School of Nisibis was firmly grounded on and solely passed on the teaching of Theodore of Mopsuestia. While the teaching of Theodore played an integral role in the development of the School of Nisibis into one of the great institutions of learning in the ancient world, Theodore had his opponents within the school as well as outside it. And not all his adherents followed his teaching uncritically or without recourse to other traditions. The School of Nisibis had many students and teachers - including Isó'dad of Merv, long held to be a purveyor of the

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Introduction

"pure" Theodoran exegesis - who built on traditions associated with Theodore rather than maintaining a rigid or mindless handing on of his works. 467 When one looks carefully at the contents of the Instituía, it becomes clear that there is very little that accords with the particular teaching of Theodore of Mopsuestia and that the Instituía differs significantly on what are fundamental issues for Theodore. The biblical canon that Junillus sets out reflects the canon of Antioch rather than any canon that can be specifically attributed to Theodore. The text used in Junillus is that of the Vetus Laiina; it is clearly not that of a translated Greek or even Syriac text. And those very teachings that most characterized the exegetical method of Theodore are not followed by the Instituía, and in many cases are explicitly contradicted. It seems, then, that Kihn, and those who followed him, were a bit too hasty in the desire to equate the Instiiuta with the teaching of Theodore. What is found is that Junillus' Insliiula is primarily Antiochian in its theology, but does not contain any of the extreme Antiochian teachings known to be associated with Theodore. What is not strictly Antiochian in the Insiilula is of an Alexandrian nature that, we suggest, was characteristic of Constantinopolitan theology of the sixth century. With many of Junillus' presumed links to the Syriac world now disconnected, we can see his profile more sharply as an émigré from the Latin west who had made a life and career for himself in Greek-speaking Constantinople. As a North African (his precise birthplace is unknown) presumably raised under Vandal rule, Junillus did not sever his ties with his homeland. He remained in correspondence with North African figures about personal matters, and more significantly, he was willing to share exegetical materials with at least one other man with similar interests. The Instituía was composed as a contribution to the circulation of exegetical materials. Primasius, the cleric who came to Constantinople from North Africa on church business and to whom Junillus addressed the Instituía, was just one of many exegetes who exchanged texts for different purposes. Primasius' curiosity about new exegetical discussions from the east reflected a growing disjunction between the eastern and western Mediterranean regions, not to mention the Syriac-speaking areas of the Near East. The transmission across these regions of important documents, particularly those involved in doctrinal debate, was very slow, and we have noted complaints of western clerics that eastern materials were not reaching them. Junillus, of course, misled Primasius: we have not found clear connections between the Instituía and Paul or the School of Nisibis. Nevertheless, Junillus has presented his treatise in the guise of something eastern sent to the west. The Italian aristocrat Cassiodorus 467

See Lucas Van Rompay, "Quelques remarques sur la tradition syriaque de l'œuvre exégetique de Théodore de Mopsueste." In IV Symposium Syriacum, 1984: Literary Genres in Syriac Literature, ed. H.J.W. Drijvers, et al., 33-43. OCA 229. Rome: Pontificium Institutum Orientalium Studiorum, 1987.

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was another visitor from the west who came to know Junillus' treatise and presumably Junillus himself. He recommended Junillus' work in his own Institutiones, which guaranteed the survival of the Instituta in the scriptoria of the medieval west. We have seen that the circulation of religious texts was a common practice in late antiquity, and that Junillus gave such circulation a political edge by employing it in the service of the emperor, if not at his direct command. This suggests that the emperor took advantage of the interconnections of displaced provinicials from the west who had come to Constantinople. A long tradition of public debate on religious matters lay behind Junillus' Instituta. Theologians from around the empire, and sometimes from beyond its borders, often debated in Constantinople as well as in other cities. Justinian himself sponsored several such debates, and Paul the Persian, the shadowy figure whom Junillus claimed as a source, was one of the participants. Thus the Instituta may be recognized for its polemical character against the background of religious disputation in the cities of the empire. Junillus intended the Instituta to be a primer for beginning students who needed a clear and orderly introduction to basic principles. In the introduction to his treatise he invites comparison of the sort of religious education that his treatise represents with the traditional, secular education of Roman schools. From this we may presume that Junillus supported the attacks on traditional education, the burning of "pagan" books, and the general turn away from classical culture that characterized so much of Justinian's reign. The Instituta has a place in the debate over education and the status of classical culture in the sixth century. We have seen Junillus as a lawyer, an exegete, and an émigré in a wide net of literary exchange; we have considered how he pointed with one hand to the Syrian east and with the other to Latin North Africa; and we have noted his concerns about Christian education. Most of all, however, we have seen him as a man of the imperial center. His place was in Constantinople in the service of the emperor. Junillus embodied centripetal, integrative forces: unity through law, through uniform Christian belief, and above all through the agency of the emperor serving divine purposes. Such an integrated vision of imperial unity throughout the Mediterranean had no lasting future: Justinian failed to restore the Roman empire, and the Instituta never had a place in Greek- and Syriac-speaking lands. Junillus' perspective on empire and exegesis, however, lived on in Christian Byzantium.

Table of Manuscripts [from the edition of Heinrich Kihn, p. 466] A = Codex Ambrosianus J 1 superiore saec. IX. G = Codex St. Galli rescriptus saec. VI. M = Codex Monacensis 14423 saec. VIII. B = Codex Monacensis 14645 saec. IX. C = Codex Monacensis 14469 saec. IX. D = Codex Monacensis 14854 saec. IX. E = Codex Monacensis 14276 saec. IX. / / = Codex St. Galli 130 saec. IX. L = Codex Laurentianus St. Marci 38 saec. IX. P = Codex Parisinus 1750 saec. X. N = Codex Laurentianus S. Mariae TVove/lae 364 saec. X ex. vel XI ineuntis F = Codex Laurentianus plut. XX n. 54 saec. XI. R = Codex Parisinus 17371 saec. XI. ed. pr. = editio princeps Iohannis Gastii Basileensis a. 1545. ceterae ed. = editiones patrum vel omnes vel singulae, inprimis bibliotheca patrum, Parisiis 1744; Gallandii bibliotheca veterum patrum, Venetiis 1772; Migne, patrologiae cursus complétas T. LXVIII, Lut. Paris. 1847. Recentiores manus librorum AMBDEHLPNFR significavi litteris a mb de hi p nf r.

Additional Manuscripts Seen by M.L.W. Laistner "Antiochene Exegesis in Western Europe," Harvard Theological Review 40 (1947): 24—26. Avranches 109. saec. XI Mont St Michel. Catalogue général X, p. 51. Bruges 86, foil. 9ora-99vb. saec. XV. De Poorter, Catalogue des MSS de la bibliothèque de la ville de Bruges, 100— 101. Karlsruhe, Aug. XVIII, fol. 65v. saec. IX in., Reichenau. A. Holder, Die Reichenauer Handschriften I. p. 66; C.H. Beeson, Isidorstudien, 96. The manuscript contains a collection of creeds and definitions of the Trinity which Karl Künstle (Forschungen z. christlichen Litteratur und Dogmengeschichte I, 4 [1900]) believed to have been put

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together originally in Spain to combat Arianism in the West. The extract from Junillus is from Instituía. I, 13-20. Karlsruhe, Aug. CXI, foil. 66v-72v. saec.IX in., Reichenau. Holder, op. cit., I. 287; Beeson, op. cit., 30. Again the codex contains only a fragment of Book I, which is immediately preceded by Eucherius. Laon 463.5. saec. XII, St Vincent. Catalogue général (in quarto) I, 246-247. Book I, chapter 1 and part of 2 only. London, B.M. Cotton Tib. A. XV, foil. 175-180. saec. VIII in., S. England E.H. Lowe, CLA II no. 189, who points out that the hand is similar to that found in a charter of A.D. 705. The six folios contain portions of Book I. Monte Casino 29: 129-133. saec. X-XI. M. Inguanez, Codicum casinensium manus crip forum calalogus I, 36—40. Extracts from both books of the Instituía. The same codex contains Bede's commentary on Proverbs and his Quaestiones XXX, but was unfortunately omitted from my Hand-list of Bede MSS (Ithaca, N.Y., 1943). Valenciennes 95. saec. IX, St Amand. Catalogue général XXV, 227. The same manuscript contains Eucherius' Instructiones. Vatican City, Regin. lat. 76, foil. 9v-16r. circa A.D. 800 N. French. Wilmart, Calalogus codicum reginensium I, 169. The manuscript contains collected passages from the Fathers, the passages from Junilius being much abbreviated. Wolfenbüttel, Helmstedt 532, foil. 122-134v. saec. IX, Salzburg? Heinemann, Die Handschriften der herzoglichen Biblioíhek zu Wolfenbüttel I, 2: 21. Heineman's dating is not always reliable, but the ninth century date and Salzburg as the possible "Schriftheimat" are confirmed by C.H. Beeson, Isidorsludien, 31.

Iunilli Africani Instituía Regularía Divinae Libri 10

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Dvo.

Domino sancto ac beatissimo episcopo Primasio Iunilius: Scis ipse, venerabilis pater Primasi, quia vitae meae et propositi conscius, sicut divinae legis me Studium habere non denego, ita doctorem dicere non praesumo, illud propheticum metuens peccatori autem dixit deus: quare tu enarras iustitias meas et adsumis testamentum meum per os tuuml Sed dum te inter alios reverendissimos coepiscopos tuos usque ad Constantinopolim peregrinan provinciae coegisset utilitas, ex civilitatis affectu in notitiam conloquiumque pervenimus. Tu autem more ilio tuo nihil ante quaesisti, quam si quis esset, qui inter Graecos divinorum librorum studio intellegentiaque flagraret. Ad haec ego respondí [468] vidisse me quendam Paulum nomine, Persam genere, qui Syrorum schola in Nisibi urbe

Ps. 4 9 , 1 6 .

Harte quam dicunt praefationem omiserunt codices BCH, partem eins servarunt GE — Sca Trinitas esto cooperatrix R Incipit prologus sancti Iunilii M Incipit liber Iunilli F Incipit liber beati Iunilli ad scm Primasium de partibus legis divinae D Iunilius de partibus legis divinae super vetus testamentum E Praefatio ,9 Domino]J Domino A: om. celeri codices | luniliusf AMENFR: Iunilius NF Iunilius salutem LP 10 quia plerique codices: om. D, qui M, quod quia P 11 propositi] proposito NF, propositi mei M | conscius] conscius sum EP | legis om M 12 dicere om. MEF 13 propheticum] profeticum MDLP et sic saepius 14 adsumis ADp: adsumes l.PR, assumis Ml, assumes ENF 16 usque] ante usque in marg. pervenisse add. p | ad om. NF peregrinari ANF: peregrinae MPl, peregrinae L, peregrina DER, peregrinas r 17 coegisset] cogisset LP, sedcoegisset corr. I | utilitas] utilitas ex...affectu P: utilitatis et...affectusp; civilitatis codices paene omnes et ed. pr.: om. M, civitatis ceterae ed. | affectu in] affectum F | in notitiam] innocentiam D, ex innocentiam fecit in noticiam P 18 conloquiumque] colloquium Ml \ more.. .tuo] more tuo ilio MED, sed ore tuo ilio ex ras. D, more ilio vel LP, sed more ilio tuo iam corr. P 19 qui... Graecos] qui inter Graecos codices et ed. pr.: inter Graecos, qui ceterae ed. 20 intellegentiaque] intelligentiaque ME et sic saepius 21 quendam] quendam hominem E 22 Persam genere] persaicum genere E, perseo genere L | qui] que D | Syrorum] sirorum DEPR, in sirorum L | schola] schola: scola codices in...urbe] in nissibi urbe L, in nisibj urbae, D, innis sibi urbe P

Junillus Africanus

Handbook of the Basic Principles ofDivine Law Junillus to Primasius, saintly master and most blessed bishop: As you know, my distinguished Father Primasius, I am mindful of my life and its purpose, neither denying my zeal for the Divine Law, nor brashly claiming to be a learned expert. For I fear the prophetic utterance: But God said to the sinner, "Why do you recite my laws and claim my covenant through your mouth?" Yet when the interests of your province compelled you to travel to Constantinople in the company of other most reverend fellow bishops, we met one another and fell into cordial conversation. As is your custom, you asked straightaway whether there might be someone among the Greeks who burned with a passion for understanding the divine books. [468]1 I replied to this question that I had seen a certain man called Paul, a Persian by origin, who was educated at the Syrian School in the city of Nisibis, where the Divine Law is taught in a disciplined

1

Numbers within brackets refer to the pages of Kihn's text, which has been reproduced verbatim. Because of confusion in the matter of who is the student and who is the teacher, the translation simply indicates question and answer. See n. 54 above.

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est edoctus, ubi divina lex per magistros públicos, sicut apud nos in mundanis studiis grammatica et rhetorica, ordine ac regulariter traditur. Tunc diu quaesitus, si quid ex eius dictis haberem, dixi, quod legissem regulas quasdam, quibus ille discipulorum ánimos divinarum scripturarum superficie instructos, priusquam expositionis profunda patefaceret, solebat inbuere, ut ipsarum interim causarum, quae in divina lege versantur, intentionem ordinemque cognoscerent, ne sparsim et turbulente, sed regulariter singula docerentur. Haec tu, pater, nescio qua ratione omnibus christianis erudiri volentibus necessaria iudicasti excusantemque me diu usque ad editionis inpudentiam conpulisti, unde in duos brevissimos libellos regularía haec instituía collegi, addens ipsius dictionis, quantum potui, utilem formam, ut velut discipulis interrogantibus et magistro respondente breviter singula et perlucide dicerentur. Et ne aliqua confusio per antiquariorum, ut adsolet, neglegentiam proveniret, magistro M graecam litteram, discipulis A [469] praeposui, ut ex peregrinis characteribus et quibus latina scriptura non utitur, error omnis penitus auferatur. Sunt alia illius viri praeclara monumenta: nam et beati Pauli ad Romanos epistolam audivi subtilius, ut arbitror,

1 est edoctus] edoctus est LP, esse edoctus A, esset edoctus a, edoctus esset NF \ públicos] p o l i t o s i / ' 2 ordine] ordine L: ordinabiliter / 3 ex... dictis] ex eius datis D 4 legissem] legissem P: collegisse me supra add. p, colligisse me NF, legisse me ex corr. A | regulas] regulas ex regulis NF 5 ánimos divinarum] ánimos discipulorum LP 6 expositionis] expositiones EL | profunda] profundas LP, profonde E 7 inbuere] inbueret E, imbueret L. sed imbuere ex ras. 8 intentionem] intentionem A: ut intentionem a | ne] nec NF 9 docerentur] docerentur ALP: docerent MDNFR, discerent editiones 10 erudiri volentibus] erudi volentibus DE 11 me diu] medium D, ex mediusque fecit me diu usque P 12 editionis...conpulisti] editionis inpudentiam conpulisti ANF: defensionis inpudentiam contulisti L, defensionis inpudentiam tulisti E, detentionis inpudentiam contulisti M, detensionis inpudentiam contulisti R et ed. pr., ex detentionis inputentiam contulisti iam fecit defensionis inpudentiam contulisti P, defensionis impudentiam compulisti editiones patrum 13 regularía] regularía p: singularia P 14 quantum potui] quantum potui Ip: quantum puto ALP \ utilem formam] utilitatem formam ivi 15 discipulis...magistro] discipulis interrogantibus et magistro respondente GMDLPR: discípulo interrogante et magistro respondente^, magistro interrogante et respondentibus discipulis NF 16 perlucide] praelucide DLNF | dicerentur] dicerentur P: docerentur p 17 antiquariorum] ante quariorum DE | neglegentiam] neglegentiam codices fere omnes: neclegentiam A magistro...praeposui]J magistro M graecam litteram, discipulis A praeposui GLNFR: magistro M graecam litteram, discípulo A praeposui A, magistro A graecam litteram, discipulis M praeposui D 19 non utitur] nonutro D 21 monumenta] monumenta AN: monimenta MLF et editiones, mommenta P, munimenta DER 22 subtilius] subtilius ceteris, ut arbitror ap, subtilius, ut arbitror, ceteris NF

Handbook of the Basic Principles of Divine Law

and orderly fashion by public teachers in the same way that in a secular education grammar and rhetoric are taught in our cities. Then, when you asked repeatedly if I possessed any of his works, I said that I had read a certain book of his, entitled Rules, that he used to introduce his students to the preliminary, literal meaning of divine scriptures before he exposed them to more serious explanation. His purpose was that they might initially come to understand the purpose and arrangement of these very principles which operate in Divine Law, so that they might be taught not in a haphazard and confused way but one by one in an orderly manner. For some reason, Father, you have judged these matters to be essential for all Christians willing to be enlightened, and you have encouraged me, unwilling as I was for a long time, to take pen in hand in so shamelessly bold a fashion. For this reason I have brought together in two very slender books this Handbook of the Basic Principles of Divine Law. I cast them in the helpful form of actual dialogue in order that students might read them aloud, briefly, one by one, and with the utmost clarity, with the students asking questions and the teacher answering. And lest there should arise any confusion owing to the inattention of copyists, as does happen, I indicate the teacher with the Greek letter mu and the students with the letter delta [469] in order that any chance of error might be entirely eliminated by the use of foreign letters, ones that do not occur in the Latin alphabet. This man Paul has made other exceptional contributions: for I have heard him expounding with uncommon skill on the Epistle of the blessed Paul to the Romans, a sermon

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exponentem, quam ego ex eius ore ne memoria laberetur excepi; sed curarum negotiorumque Spinae, ne quid agro dominico fructificemus, inpediunt. Sufficit haec una temeritas, quod divino gazophylacio vidua paupertate confessa duo haec audeo minuta iactare. Sunt qui talentis honorent, unde egentibus praerogetur, qui virtutum gemmas, aurum vitae, argentimi scientiae divinis possint offerre sacrariis. Mihi nihil amplius duobus suppetit his minutis et ipsis ab alio commodatis. Verum enimvero multum mihi de evangelico examinatore polliceor, quia licet alii ex pretiosissimis pretiosa et ex plurimis valent plura largiri, ego tarnen, quia totum dedi, plus obtuli. [470]

Luc. 21, 2. Marc, 12, 41.

Tituli Libri Primi. I II III IUI V VI

De partibus divinae legis. Quae pertinent ad superficiem scripturarum? De historia. De prophetia. De proverbiis. De simplici doctrina.

1 ego] ego om. F | ne] ne om. D de memoria F 2 excepi] excepi /. excoepi LDP | sed curarum] sed quia curarum LP | negotiorumque Spinae] negotiorumque Spinae Ip: negationumque Spinae LP | ne quid] ne aliquid M 4 gazophylacio] gazofilacio A Lp, gazofalacio P, gazofilatio R, gazophilacio M, gazophilatio DNFR | vidua...confessa] vidua paupertate confessa M: ex paupertate confessa celeri codices 6 honorent] honorent M (onorent E) i.e. sensu intransitivo abundent (divitiis, gloria): honerent ADLP, onerant Ip, ponerent NF, onerent R et editiones | praerogetur] praerogetur AM: porregentur L, prorogentur P, praerogentur DENFRlp 7 possint] possunt DLP 8 sacrariis] sacrariis plerique codices: sacraris Ip, sacrificiis F | nihil] nihil om. DE | duobus...minutis] positis duobus his suppetit minutis M 9 commodatis] commodatas M, commotati sunt P, sed commodatis corr. p | Verum enimvero] verum enim verum DNR, verum enim M de...examinatore] evangelio quo M: ex de angelica examinatione fecit de evangelico examinatore P 11 ex...plura] ex plurimis plurima valent LP | largiri] largire AMDELP, sed largiri corr. alp 12 obtuli] vale addiderunt editiones patrum, omiserunt codices Explicit A, praefatio add. a Explicit praefatio F Explicit prologus Ml finit LP \ Afferuntur tituli in codicibus hoc ipso loco numeris plerumque adiectis; cf. supra §281 - Incipiunt tituli libri primi instructionum (Iunilii add. H) AHR Incipiunt tituli M Incipiunt tituli libri primi N Incip cap I F Incipit notitia librorum Iunilii de partibus divinae legis. Tituli C | Hanc omnem titulorum tabulam ex codice S. Galli rescripto n. 908 integrant restituì; cf. § 287. De ratione numerandi et scribendi titulos, inprimis priores vide supra § 278. Omnes numeros omiserunt LP, sed addita littera k capita distinxerunt; ceteri codices numeros addiderunt quos vocant romanos

Handbook of the Basic Principles of Divine Law

which I have written down verbatim lest it slip from my memory. The thorns of obligations and daily matters, however, hinder me from bringing forth any fruit in the field of the Lord [Mark 4.16-20; Matt. 13.18-23; Luc. 8.11-15], Suffice this one indiscretion: like the widow who admitted her poverty [Luc. 21.2; Mark 12.41], I dare to toss in these two insignificant offerings to the divine treasury. There are those who may give money to the needy, and there are those who may be able to bring before the holy sanctuaries the precious gems of their virtue, the gold of their life, or the silver of their knowledge, but I have at hand nothing more than these two small books, and even they come to me from another writer. But in truth I foresee much benefit for myself from God, the Divine Judge, because although some people can give precious gifts out of their vast fortunes and have the means to lavish quite a lot from their exceeding wealth, still I have made the greater offering because I have given all that I have to give. [470]

Chapters of Book I 1. 2. 3. 4. 5. 6.

The Divisions of Divine Law What Applies to the Literal Meaning of the Scriptures? History Prophecy Proverbs Simple Teaching

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VII VIII Villi X XI XII XIII XIIII XV XVI XVII XVIII XVIIII XX

De auctoritate scripturarum. De scriptoribus divinorum librorum. De modis scripturarum. De ordine scripturarum. De his quae scriptura nos edocet. Quot significationibus scriptura de deo loquitur? De significationibus divinae essentiae. De significationibus trinitatis. Quot modis significatur pater? Quot modis significatur filius? Quot modis persona spiritus sancti significatur? Quid habent commune vel proprium personae trinitatis? [471] Per quot modos divinitatis efficacia significatur? Quot modis ex collatione ad creaturas deus significatur?

Liber Primus. 20

I De partibus divinae legis. A In quot primas partes legis divinae scientia dividitur? M In duas, quarum una ad ipsam speciem dictionis proprie pertinet, alia in rebus est, quas ipsa scriptura nos edocet. Tituli ,1 scripturarum] scripturarum AD: om. GMEHLPNFR, sed habent infra c. VII 3 De...scripturarum]{ divinarum scripturarum D 4 De...scripturarum] De ordine scripturarum add. in margine M 5 scriptura] scriptura sea D | edocet] docet H 6 Quot] quid F, quod R | significationibus] De significationibus de deo D 7 significationibus] significatione N 9 Quot.. .pater] J Quot modis significato pater om. LP, sed add. I, De signification patris D; pater significatur AH, pater significetur ELN 10 filius] filius significate HLNF, filius significetur AER; De modis filius significatur D 11 significatur] significetur E; Quot modis significatur persona sps sci D 12 Quid]} Quid nr. Quot N, Quod R I habent] habet EF | personae]} persona E 14 quot] Quot modis divinitas significatur M, Per quot species divinitatis operatio (oratio ed. pr.) designatur DH, Per quot modos divinitatis efficentia significatur (hunc alterum titulum add. H) HLP, - efficentia significetur E 15 Quot modis]} Quibus modis D | ad.. .deus]} deus ad creaturas LP; loquitur deus NI., deus significatur, non persona significatur A significetur E XXI De patris et filii et spiritus sancti vocabulis. XXII Quibus modis ex conlatione ad creaturas deus significatur H \ Iunili instituta regularía libri primi A Incipit liber primus Iunilii M Incipit liber primus N Incipit liber primus lunilii. De regulis divinae scripturae / Lib. 1,21 De...legis]} De hoc titulo vide supra § 277 sq. 22 A] Litteras graecas M et D semper inter se commutavit N | In quot] In quot codices fere omnes et editiones: in quas G 23 speciem] superficiem ENF \ proprie] propriae BNLR

Handbook of the Basic Principles of Divine Law

7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20.

The Authority of the Scriptures The Authors of the Divine Books The Modes of the Scriptures The Sequence of the Scriptures The Instruction of Scripture With How Many Indications Does Scripture Speak about God? The Indications of the Divine Essence The Indications of the Trinity In How Many Modes Is the Father Indicated? In How Many Modes Is the Son Indicated? In How Many Modes Is the Person of the Holy Spirit Represented? What Do the Persons of the Trinity Have in Common, and What Is Unique to Each? [471] In How Many Modes Is the Power of God Indicated? In How Many Modes Is God Indicated in Comparison with the Creatures?

Book I 1. The Divisions of Divine Law Q Into how many elementary divisions is the knowledge of Divine Law organized? A Two: One properly concerns a particular sort of discourse. The other deals with those matters that the Scriptures teach us.

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scripturarum?

A Ad ipsam superficiem dictionis proprie pertinentia quot sunt? M Quinque. A Quae? M Species dictionis, auctoritas, conscriptor, modus, ordo. A Species dictionis quot sunt? M Quattuor: nam aut historia est aut prophetia aut proverbialis aut simpliciter docens. [472] III De historia.

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A Historia quid est? M Praeteritarum rerum praesentiumve narratio. A In quibus libris divina continetur historia? M In XVII: Genesis I, Exodi I, Levitici I, Numerorum I, Deuteronomii I, Iesu Nave I, Iudicum I, Ruth I, Regum secundum nos IIII, Secundum Hebraeos II, Evangeliorum IIII: Secundum Matthaeum, secundum Marcum, secundum Lucam, secundum Iohannem, Actuum apostolorum I. A Nulli alii libri ad divinam historiam pertinent? M Adiungunt plures: Paralipomenon II, lob I, Tobiae I, Esdrae I, Iudith I, Esther I, Macchabaeorum II. A Quare hi libri non inter canonicas scripturas currunt? M Quoniam apud Hebraeos quoque super hac differentia recipiebantur, sicut Hieronymus ceterique testantur. A Nulla in his libris alia species invenitur?

Cap. 2,1 Hurte titulum plerique códices aut omiserunt aut cum textu primi capitis in unum contraxerunt; cf. § 278 | superficiem] speciem LP 2 proprie] propriae BDNLR 6 modus ordo] ordo modus LP, sed modus ordo corr. I 8 historia] histórica HN | prophetia] prophetica HN 9 proverbialis] proverbiali NF | docens]{ docet NF, edocens LP Cap. 3,11 Historia] De historia h: historia/ 12 praesentiumve] praesentium NF, praesentiumque n 13 continetur] continetur divina historia G 14 XVII] in decem et septem H, in XVIII C, sed numerantur dumtaxat septemdecim libri, in XVI NF, sed afferuntur iidem libri | Genesis] genesis GEHF: geneseos AMBCDLPNR | Exodi] exodus BDEF, exodo N | Levitici] libitici A, leviticus E, leviticum CF | Numerorum] numerus E 15 Deuteronomii] deuteronomi G, deuteronomi um BCDELPNF | lesu] hiesu CLPNF et sic saepius | ludicum] iudicum unum A 16 Hebraeos] ebreos AFR 17 Matthaeum] matheum plerique cod. 18 Actuum] actum LR, sed actuum corr. I 20 Adiungunt]{ additi sunt LP De numero librorum Vili in margine addito et de libro Tobiae I vide § 354 | Paralipomenon] paralipimenon duos LP 21 Esdrae] hesdrae ABDMPR, ezerae H; (esdrae) primum GHMNPR, unum r | Esther] Esther scripsi: hester códices Macchabaeorum] macchabaeorum scripsi: machabeorum códices 23 super hac] super his A 24 recipiebantur] recipiebatur A | Hieronymus] hieronymus B: hieronimus celeri cod.

Handbook of the Basic Principles of Divine Law

2. What Applies to the Literal Meaning of Scriptures? Q How many features properly concern the literal meaning of a biblical passage? A There are five. Q What are they? A Genre, authority, author, manner, and order. Q How many genres are there? A There are four: history, prophecy, proverbs, and simple teaching. [472] 3. History Q What is history? A It is the narration of past or present events. Q Which books comprise divine history? A It is found in seventeen books: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua son of Nun, Judges, Ruth, Kings - four books in our canon but two according to the Jews - four books of the Evangelists (Matthew, Mark, Luke, and John), and the Acts of the Apostles. Q Do no other books deal with divine history? A Many people add the two books of Paralipomena (Chronicles), Job, Tobit, Ezra, Judith, Esther, the two books ofMaccabees. Q Why do these books not occur among the canonical scriptures? A Because among the Jews as well they used to be received in a different fashion, as Jerome and the rest tell us. Q Is no other genre found in these books?

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M Incidunt ceterae, sed non principaliter, quia etsi personae, a quibus dicta sunt primum, secundum ceteras species sunt locutae, tarnen ab eo qui librum scripsit ut historia sunt relata: sicut benedictiones Iacob patriarchae ab ipso quidem ut prophetiae dictae sunt, sed Moyses qui [473] refert ordine narrat historico. Et cum ipse Moyses dicit in principio factum caelum et terram prophetico quidem spiritu dicit, sed specie narrat historica. Similiter et proverbialiter nonnumquam sonat historia ut est ambulantia ambulaverunt Ugna ungere super se regem. Aliquando simpliciter docet ut est audi Israel, dominus deus tuus deus unus est. Omnia tarnen, ut dixi, specie contexuntur historica. A Quid historia speciebus ceteris praestat? M Quod ipsi ceterae subiacent, ipsa nulli. A Quid illi commune cum ceteris? M Habet commune cum simplici doctrina, quod utraque superficie planae videntur, cum sint intellectu plerumque difficiles; nam aliae contra.

Gen. 1, 1.

ludic. 9, 8. Deut. 6, 4.

IUI De prophetia. 20

A Quid est prophetia? M Rerum latentium praeteritarum aut praesentium aut futurarum ex divina inspiratione manifestatio.

1 Incidunt]{ incidunt CNF: incident ut vid. G, incedunt AHR, accedunt MBDLP, accidunt /, intercedunt E | etsi] sine F 2 a quibus] aliquibus F | dicta] dictae MBD, dictas F | sunt 2 ] sunt om. NF, non sunt a 3 locutae] loquutae C | historia] historiam R 4 relata] relata AGMCNFRp: relatae BDHal, revelatae L, revelata P | sicut] sicut N, sed si ex rasura patriarchae] patriarcha C 5 prophetiae] prophetiae (profetiae p) Ap: prophetia BDH, prophetica NF, propheta (profeta M) GCMR, profetae LP | dictae] dictae ALP: dicta GMBCDHNFR | ordine] ordinem B 6 narrat] narrat om. C | dicit] dixit A 7 factum] factum esse BD, factum fuisse H | terram] terram F: t e r r a / | quidem spiritu] spiritu quidem M, quid est spiritu B | dicit] dicit spiritu ANFR 8 historica] historia MCL | Similiter] simpliciter BD 9 historia] historica H 10 ungere] unguere N | simpliciter] et simpliciter CNF | ut est] ut est omnes fere cod. et ed. pr. : id est P et ceterae ed. 11 tuus... est] unus dominus deus tuus (deus est om.) LP 12 specie] sub specie CAT7 | contexuntur] contexunt A, contenentur LP, continentur Ip | historica] historia MN 13 historia] historia om. NF | ceteris] et ceteris P 14 Quod]{ quod MBDRJ: quia/, | ipsi] ipsa ELBD, sed ipsi corr. el, ipsae MR | ipsa] et ipsa E | nulli] nullae BDe, nonnulli M 15 Quid] quod CN | illi] illa e BD 16 doctrina] natura doctrina NF, sed natura denuo delevit N \ utraque] utraque BDLPR: utraeque ACH, utrumque M; cf. c. VI sub fin. 17 planae] plane HNF 18 contra]:): contrariae sunt sibi A Cap. 4,19 De prophetia] J De prophetia ceterosque utriusque libri títulos qui sunt in contextu om. H, sed in margine addidit números qui dicuntur romani; liber de prophetia F 22 futurarum] fiiturorum MBD

Handbook of the Basic Principles of Divine Law

A The others do occur, but not predominantly, because although the particular people by whom the books were first related spoke using the other forms of discourse, nonetheless they have been narrated as history by the one who put the book in writing. For example, the benedictions of the patriarch Jacob were uttered by Jacob himself, at least, as prophecies, but Moses, who [473] reports them, narrates them in historical sequence. And when Moses says, In the beginning were made heaven and earth, he is speaking, of course, in the spirit of prophecy, but he is telling the story in the historical form. In the same way, too, sometimes history sounds like a proverb: for example, One day walking trees went to anoint a king over themselves. Sometimes a historical account uses the form of simple teaching, like Hear, Israel, the Lord your God is one God. Still, as I said, all these are interwoven with the historical form of discourse. Q Why is the historical form superior to the others? A Because the others are subordinate to it, but it is subordinate to none. Q What does history have in common with the other forms of writing? A It shares with simple teaching the characteristic that both appear straightforward in their literal meaning, although they both are very often difficult to understand, whereas with the other forms the situation is just the opposite. 4. Prophecy Q What is prophecy? A It is the divinely inspired revelation of hidden things past, present, or future.

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A Da in praeteritis prophetiam. M Verbo domini caeli firmati sunt et quoniam ipse dixit, et facta sunt et in principio fecit Deus caelum et terram. A Da [474] in praesentibus. M Cognitionem furti facti a Giezi propheta in praesenti vidit et Ananiae ac Saphirae Petrus apostolus. A Da in futuris. M Ecce virgo accipiet et utero et pariet filium et vocabitur nomen eius Emmanuel. A Quare in definitione positum est latentium? M Quia si quis iam cognita dicat, licet futura sint, tamen propheta non est, sicut nos cum resurrectionem praedicamus prophetae non sumus. Si vero cuiuscumque temporis latentia manifestet, tunc propheta est, sicut iam ostendimus. A Proba hoc divinae scripturae testimonio. M Paulus apostolus in epistola ad Corinthios prima ait si convener it universa ecclesia in unum et Unguis loquantur omnes, intrent autem idiotae, nonne dicent, quia insanitis? Si autem omnes prophetent, intret autem quis infidelis aut idiota, convincitur ab omnibus, interrogatur ab omnibus, occulta etiam cordis eius manifesta erunt: et tunc cadens in

Ps. 32, 6. Ps. 148, 5. Gen. 1,1. Reg. 5, 26. Act. 5, 3. Is. 7, 14.

1 A] J Litteras D et M inde ab hoc loco inter se commutavit F et sic semper \ In codice Parisino R desunt verba: Da in praete[riiw usque ad cap. VI, quod incipit a doctrinam pertinent ( c f . § 297) | prophetiam] prophetiam A: prophetia a 2 Verbo] J ut verbo LP \ firmati sunt] firmati sunt et spiritu oris eius omnis virtus eorum et quoniam BD 3 terram] terram et reliqua LP 4 Da] Da in praesentibus cognitionem furti facti M giezi (iezi B) sic quaestionem et responsionem distinxerunt DB 5 Cognitionem]}: cognitione NF | furti] futuri MHLP et editiones, furti ex rasura fecit A \ a Giezi] giezi BDHL et editiones, iezi M, agiezi N, aziezi F, a {in ras.) giezi A, a gegi P, sed iam manusprima corr. a giezi, Azezei ed. pr. 6 Ananiae] innaniae MHLP | ac] hac D, et BHNF | Saphirae] saffirae ACHLP, saphirrae M 8 accipiet] in utero accipiet NF, in utero concipiet MBDH, concipiet in utero LP, in utero et cetera A quare ACLP, concipiet et caetera M, concipiet et reliqua H 9 Emmanuel] Emmanuhel B 10 in definitione] in difinitione GDN, in diffinitione AM, in difinitionum F, in divinitione H, in deficione B 11 Quia]J quia Flp: q u o d / que LP | si quis] quamvis A 12 propheta] jrophetia NF 13 vero] vere H 14 manifestet] manifestat MHLP | ostendimus] ostendimus in sxemplis LP 15 Proba hoc] Proba hoc divinae scripturae testimonio. M Paulus apostolus in ;pistola A: Proba hoc apostoli testimonio. M (A NF) In epistola CNF, Proba hoc. M apostoli apostolus LP) testimonio in epistola GMBHlp 16 Corinthios] corintheos AGBCLP, ;orinteos MP, corrintheos D | prima] prima C, II G, om. ceteri cod. \ ait] ait enim Ip 17 linguis] omnes linguis M 18 intrent] intrant H | dicent] dicunt C | quia] quod NF nsanitis] sicut iudaei (iudae p) apostolis dixerunt hi pleni (impleti p) sunt musto add. Ip 19 prophetent] prophetant H | intret] intrent B, intrant H | autem 2 ] autem add. in marg. a luis] quis om. BDHLP | infidelis] infideles et idiotae H 20 convincitur] vincitur H nterrogatur] diiudicatur interrogatur LP 21 eius] sui H | manifesta] manifesti M | erunt] fiunt UHLPNF

Handbook of the Basic Principles of Divine Law

Q Give an example of prophecy in the past. A By a word of the Lord the heavens were made and Because he spoke these things happened, and In the beginning God created heaven and earth. Q Give an example of prophecy [474] in the present. A A prophet recognized in the present the theft that Gehazi committed, and the apostle Peter recognized the theft of Ananias and Sapphira. Q Give an example of prophecy in the future. A Lo, a virgin will conceive in her womb and bear a son, and his name will be called Emmanuel. Q Why do you use the word "hidden" in your definition? A Because if someone should speak things already known, even though they were yet to come, he is not for all that a prophet, just as when we preach the resurrection we are not prophets. But if he should make known things hidden in whatever time, as we have just shown, then he is a prophet. Q Prove this by the testimony of Divine Scripture. A The apostle Paul says in the First Letter to the Corinthians: If the whole church comes together and all speak in tongues, and if ignorant people enter, will they not say that you are insane? But if all prophesy, a nonbeliever or an ignorant person who enters will be refuted by all and will be called to account by all. When the secrets of the nonbeliever's heart are made known, he will bow down

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faciem adorabit deum adnuntians, quod manifeste deus in vobis est. Ecce apostolus prophetiae v i m in occultorum manifestatione signavit. S e d et sequentia in eadem epistola et in ceteris multa sunt talia. 5

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A Quare addidimus [ 4 7 5 ] e x divina inspiratione? M Quia Uli qui aut d a e m o n u m instinctu aut aliis modus dicunt, licet prophetae dici possint, tarnen inter divinarum scripturarum non numerantur auctores. A In quibus libris prophetia suscipitur? M In X V I I : Psalmorum C L liber I, Oseae liber I, Esaiae liber I, Ioel liber I, A m o s liber I, A b d i a e liber I, Ionae liber I, Michaeae liber I, N a u m liber I, Habacuc liber I, Sophoniae liber I, Hieremiae liber I, Ezechiel liber I, Daniel liber I, A g g a e i liber I, Zachariae liber I, Malachiae liber I. Ceterum de Iohannis A p o c a l y p s i apud orientales admodum dubitatur. A Nulla in his libris alia species invenitur? M Accidunt ceterae, sed non principaliter, nisi ad probationem prophetiae, sicut in Esaia A c h a z et Ezechiae regum velut quaedam refertur historia; sed prophetiae intentio est non gesta contexere, sed praedictorum exitum conprobare. Et in Hieremia cum dicitur terra, terra audi

1 Cor. 14, 23-25

Is. 7; 36; 37.

1 adorabit] adoravit C | deum] dominum LP | adnuntians] armuntians CM j deus...est] deus est in vobis C 3 signavit] significavit LP | Sed et] sed C, sicut et HI 4 et in] et om. MH, in om. ABDH | ceteris] ceteris om. H 5 addidimus] addimus MCLPNF | ex] ex om. NF 6 daemonum] demum NF | instinctu] instinctum FN, sed instinctu corr. f 7 tamen] tamen om. B 8 non numerantur] connumerantur C 10 In XVII]J In decern et VII //, in XVI NF, sedseptemdecim libri enumerantur, sicut in ceteris codicibus | CL] CL om. ALP — Hunc librorum sacrorum ordinem paucis transpositis tenuerunt plerique codices. De XII prophetis minoribus vide § 92. | Oseae] esaiae lib. I osee lib. I H oseae (ex ossee) lib. I ioel lib. I esaia lib. I LP 11 Amos] amos lib. I ambacuc lib. I ionae lib. I michae lib. I naum lib. I sophoniae lib. I M sophoniae lib. I naum (num N) lib. I abacuc (abbacuc F) lib. I NF soffoniae lib. I abacuc (abbacuc Dl, ambacuc L) lib. I BDLP naum lib. I soffoniae lib. I ambacu lib. I sic prophetarum ordinem claudit A Prophetas maiores ultimo loco posuerunt NF, cum scriberent: essiae lib. I hieremiae lib. I hiezechiel (iezechiel F) lib. I danihel (daniel F) lib. I iohel ABDMHF 12 Michaeae] michae ABDLNF, michiae HP | Habacuc] ambacuc MLP, abacuc BHN, abbacuc DFl 13 Sophoniae] soffoniae ABD, sofoniae LP | Hieremiae] hieremiae omnes cod. \ Ezechiel] ezechihel A, iezechiel FP, hiezechiel N | Daniel] danihel ABDNP 14 Aggaei] Aggaei scripsi: aggei codices 15 Iohannis] iohanis P, ioannis L admodum] admodum apud M 18 Accidunt]{ accedunt ABCDHPNF et editiones 19 sicut] sic BD | Esaia] esaia L: isaia HI, esaiae D | Achaz...Ezechiae] ezechiae et achaz CNF; et om. AMBD; zechiae BD, ezeciae que LP 20 velut] velud/1/3 et sic saepius 21 intentio] inventio MBDHLP (innentio A) 22 Et. ..cum] et in hieremia cum codices et ed. pr.: Hieremias cum ceterae ed. | dicitur] dicitur LPNF: dicit ceteri cod. \ terra 1 ] terra ( a l t e r o terra omisso) LP

Handbook of the Basic Principles of Divine Law

before God and worship him, declaring "God is really among you." See, the Apostle has defined the power of prophecy as consisting in the discovery of things hidden. But there are many such passages later in the same epistle and in his other epistles also. Q Why did we add [475] "divinely inspired"? A Because although those who either by the urging of spirits or else in other ways speak some hidden truth may possibly be called prophets, still they are not numbered among the authors of the Divine Scriptures. Q In which books is prophecy received? A In seventeen books: the 150 Psalms, Hosea, Isaiah, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Jeremiah, Ezekiel, Daniel, Haggai, Zechariah, and Malachi. But among the Eastern churches a book of the Apocalypse of John is highly debated. Q Is no other form of discourse found in these books? A Yes, the others occur, but not significantly, except as proof of prophecy, as in Isaiah there is told a sort of history, if you will, of the kings Ahaz and Hezekiah. But the purpose of the prophecy is not to narrate a history but to confirm the outcome of predictions. So, in Jeremiah, when he says, land, land, hear the word of the Lord! he is in the

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verbum domini, terram proverbialiter habitantes in ea homines nuncupat. Et cum Esaias dicit, non tale ieiunium elegi, dicit dominus, sed [476] solve omnem nodum iniquitatis et cetera, velut simpliciter docet, sed ut prophetico spiritu iussus haec praedicat. A Quid prophetiae commune cum ceteris? M Habet commune cum proverbiis, quod utraque superficie difficilia sunt, sed pleraque intellectu non ardua.

Ier. 22, 29. Is. 58,6, 7.

V De proverbiis. 10

15

20

25

A Quae est proverbialis species? M Quaedam figurata locutio aliud sonans, aliud sentiens et in praesenti commonens tempore. A In quibus libris haec accipitur? M In duobus: Salomonis proverbiorum liber I et Iesu, filii Sirach, liber I. A Nullus alius liber huic speciei subditur? M Adiungunt quidam librum qui vocatur Sapientiae et Cantica canticorum. A Accidunt et in his libris aliae species? M Sola simplex doctrina accidit, sed non principaliter nisi ad explanationem vel commendationem proverbiorum ut est initium sapientiae timor domini. A Quid est proverbiis commune cum ceteris? M Habet cum prophetia commune, quod superficie difficilis videtur, cum intellectu plerumque non sit. A Quid habet proverbialis species proprium?

Prov. 1, 7; 9, 10. Ps. 110, 10. Eccli. l,

16.

1 terram] terra CNF 2 Esaias] esaya F dicit esaias LP | tale] talem D 3 omnem] omnem CNal: omne AMBDHLPF 4 docet] edocet LP | sed] sed om. N 5 prophetico] prophetiae D, prophetihae B | haec] haec item P, post haec lacunam quattuor litterarum reliquit L 6 Quid prophetiae] quid profetiae c. c. c. habet M, quid est profetiae c. c. c. L 8 pleraque] plerumque BLP, pleraque H | intellectu] intellectum H Cap. 5,9 proverbiis]} De proverbiis om. LPF, in marg. add. I 11 locutio] loquutio CLP | sonans] sonens BD | sentiens] senties H 12 in praesenti] in praesente BD | commonens] ammonens BD, communes UN, commoniens M, conveniens/ 7 " 13 libris haec] haec libris ACNF | accipitur] accipitur species LP 14 Iesu] hiesu BCDN, ihu F | filii] filio NF 15 Sirach] syrach N, serach M | über I] liber unus A 17 quidam] plures NF | Sapientiae] sapientia BDNF, sapientia salomonis M 18 Cantica] canticum LP, sed cantica ex rasura fecit I 19 Accidunt] accidunt MCNFl: accedunt ABDHLP [ et] et om. MBDHN | in] om. MCPF, ex N 20 Sola]} sola om. M | accidit] accedit ABDH 21 vel] vel ad L | proverbiorum] proverbiorum om. B | est] est ALPNF: om. MBCDH 23 proverbiis] proverbialis LP, proverbiali / 24 Habet...commune]} habet commune cum M | superficie] superficie A: superficies a, superficiae BD 26 species] specialis H, sed manus multo posterior corr. species

Handbook of the Basic Principles of Divine Law

proverbial manner using the word "land" for the people who live in it. And when Isaiah says, Is this not the fast that I chose, says the Lord, [476] to lose the bonds of injustice, and the rest, he makes these predictions as if simply teaching, but at the bidding, as it were, of the spirit of prophecy. Q What does prophecy have in common with other forms of discourse? A It shares with proverbs the characteristic that either one is difficult on its face but for the most part is not hard to understand. 5. Proverbs Q What is the proverbial form of discourse? A It is a kind of figurative speech that says one thing but means another and admonishes in the present. Q In what books is this genre found? A In two: the Proverbs of Solomon, and Jesus, son of Sirach. Q Is no other book devoted to this form of discourse? A Some people add the Song of Songs and a book called Wisdom. Q Do other forms of discourse occur in these books too? A Only simple teaching occurs, and then significantly only as explanation or validation of proverbs, as in Fear of the Lord is the beginning of wisdom. Q What do proverbs have in common with other forms of discourse? A The proverbial form shares with prophecy the characteristic that it seems difficult on its face, though it is usually not difficult to understand. Q What is peculiar to the genre of proverbs?

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M Quod ei neque historia neque prophetia miscentur, et sola est quae ita intellegitur, ut quodammodo verborum superficies auferatur. [477] A Quare in hac tantum licitum nobis est non textum scripturae ipsius considerare, sed sensum, cum in ceteris tribus ita allegoriam mystice admittamus, ut narrationis fidem praesentare necesse sit? M Quia si voluerimus praeter proverbialem speciem ubique allegoriam sic recipere, ut narrationis Veritas infirmetur, locum damus inimicis prout voluerint divinos libros interpretari. A Quot modis in divina lege allegoria cognoscitur? M Quattuor: aut secundum translationem vel metaphoram ut est iratus est dominus et descendit et similia quae ad insinuandas causas ex humanis motibus transferuntur ad deum: aut secundum imaginationem vel typosim ut est in evangelio homo quidam descendebat ab Hierosolymis in Hiericho et rursus parabola vineae atque agricolarum; ordo enim eorum, quae gerebantur a Christo, velut imagine personae et negotii alterius refertur inpletus: aut secundum conparationem vel similitundinem sicut dixit simile est regnum caelorum grano sinapis et cetera; non enim narratio sicut in superiore exemplo contexitur, sed causarum solummodo conparantur effectus: aut secundum

Gen. 11, 5. Ex. 4, 14. Luc. 10, 30. Matth. 20, 1-16. Luc. 13, 19.

I miscentur] miscetur M | et...est] et sola est om. M, sed sola est BD 2 quodammodo] quodammodo// 4 in hac] in hoc A | nobis... non] nobis est non MBCDH et edit iones: est nobis non LPNF, non est A \ textum] contextum LP 6 ita allegoriam] aliquid ita allegoriae LP alligoriam AH, alligoria BD, alligorice M | mystice] mistice BDLPNF | admittamus] ammittamus CNF, admittimus BDHLP 1 necesse] necessit F 8 si voluerimus] si volumus M, solemus F [ praeter] praeter plerique cod. et ed. pr. : om. ceterae editiones, propter DN I I interpretari] interpretari codices et ed. pr.: interpretandi ceterae ed. 12 in] in om. MBD divina...allegoria] divina allegoria (in lege om.) LP 13 metaphoram] metafuturam P, metaforam/7 14 descendit] d i s c e n d i t ^ M B D i / 3 N F 15 insinuandas] ad sinuandas CM motibus] motibus codices et ed. pr.: moribus ceterae ed. | ad deum] ad dominum LP 16 typosim] typosim G: ypotyposin CN, ypotiposin F, typopossim H, tipopossimus A, typus sit BD, tipum LP, passim M, possessionem ed. pr., hypotyposin editiones patrum 17 quidam] aliquis CN, aliquid F | descendebat] discendebat AMN | Hierosolymis] Hierosolymis scripsi: hierosulymis G, ierusalem F, hierusalem ceteri cod. 18 rursus] rursum H I parabola] in parabola HLP, parabulam M | atque] atque om. BD 19 velut] vel G, sub I imagine] imaginem NF 20 et negotii] et negotii Ip: et negotium LP, om. G 21 conparationem] comparationem CM | dixit] dixit G: dicit ceteri cod. 22 non...narratio] narratio non enim LP 23 superiore] superiori MCH 24 conparantur] comparantur C, comparatur M, conparatur LPNF | effectus] affectus M

Handbook of the Basic Principles of Divine Law

A The characteristic that neither history nor prophecy is mixed in with it, and proverbs is the only form of discourse which is interpreted in such a way that the literal meaning of the words is somehow set aside. [477] Q Why in this form of discourse alone do we have license to consider not the text itself of the Scripture but rather its meaning, whereas in the other three we admit allegory mystically, in such a way that it may be necessary to show the reliability of the text? A Because if we are willing to admit allegory everywhere outside the proverbial form of discourse, in such a way that the truth of the narrative is weakened, we are giving our enemies room to interpret the Divine Books however they wish. Q By how many methods is allegory in the Divine Law recognized? A Four. (1) According to transference ("metaphor"): for example, The Lord was angry and came down, and the like, which for the sake of introducing reasons are metaphorically applied to God from human emotions. Or (2) according to mental image ("impression") as in the Gospel, A certain man was going down from Jerusalem to Jericho, and again, the Parable of the Vineyard and Vinegrowers. For the sequence of what was happening is being narrated by Christ as if full of the representation of the character and occupation of another. Or (3) according to comparison ("simile"), just as the Gospel says, The kingdom of heaven is like a mustard seed, and so on; for it is not that the story is being composed, as in the earlier example, but the outcomes of the causes are the sole point of the comparison. Or (4) according to the method of proverbs, as is Drink

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proverbialem modum ut est bibe aquam de tuis vasis et de cisterna tua [478] et de tuis puteis, cum velit scriptura monere carnalem concupiscentiam intra licentiam coniugii refrenandam.

Prov. 5,

15.

VI De simplici doctrina.

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A Quae est simplex doctrina? M Qua de fide aut de moribus in praesenti tempore simpliciter edocemur. A Quare hoc nomen accepit? M Quia omnis quidem scriptura aliquid docet, sed sub aliis speciebus, quas supra diximus, agitur; haec autem neque historiam texit neque prophetiam neque proverbialiter loquitur, sed tantummodo simpliciter docet. A Qui libri ad simplicem doctrinam pertinent? M Canonici XVII, id est Ecclesiastes liber I, epistolae Pauli apostoli: ad Romanos I, ad Corinthios II, ad Galatas I, ad Ephesios I, ad Philippenses I, ad Colossenses I, ad Thessalonicenses II, ad Timotheum II, ad Titum I, ad Philemonem I, ad Hebraeos I, beati Petri ad gentes prima et beati Iohannis prima. A Nulli alii libri ad simplicem doctrinam pertinent? [479]

1 modum] modum comparatur M | de'...vasis] de vasis tuis LP, e tuis vasis NF | et... tua] et de cisterna tua orti. C 2 et... tuis] et om. BD \ cum velit] cum vellit AHMLP, sed cum velit corr. Ip, convellit BD, cum velut F, cum vellet ed. pr. 3 monere] monere codices et ed. pr.: innuere ceterae ed. monere aut divinam scripturam memoriae (ae in ras.) retinendam aut carnalem A | licentiam] liquentiam BDHL, sed licentiam corr. I, linquentiam P \ coniugii] coniungere B, coniunge D 4 refrenandamJJ refrenendam H, refrenandum D, frenandum B, referenandam C, referendam M, reverendam vel refrenandam ed. pr. (refrenandam editiones patrum) 5 De...doctrina]{ De simplici doctrina om. HFL, sedmanusposterior in margine add. L 7 Qua]{ quae (q M) MHF, quae qua LP, sed iam manus prima delevit quae praesenti] praesente H 8 simpliciter] simpliciter om. H | edocemur] docemur CM 9 accepit] accipit CDL, sed accepit corr. I 10 sed...aliis] sub alias species CNF 11 quas] quae BD diximus] sub quibus aliud etiam post diximus addiderunt editiones teste nullo codice 13 tantummodo] tantum modo M 14 pertinent] pertinent canonici? LP canonice XVII BD, canonici XVIII C, sed non plus septemdecim enumerantur, canonici decern et septem H et ed. pr., canonici sexdecim ceterae editiones secundum codicem R, qui habet canonici XVI 15 Ecclesiastes...I] aeclesiastes liber I A | epistolae] et epistolae BCDlp | Pauli apostoli] beati pauli apostoli BD apostoli om. MCHNF 16 ad Romanos] ad romanos una HLP | ad 2 ...II] ad corinthios duae LP 17 Ephesios] effesios AH, effesseos LP, efesios Mlp | Philippenses] philipenses GCMRF \ Colossenses] colosenses AGBCDR, ad colosenses I ad philippenses I LP ad colosenses una (ad Thessalonicenses II, ad Timotheum II, ad Titum I om.) ad philimonem Had thesalonicenses 1 C 19 Hebraeos] ebreos HF | ad 2 ...prima] ad gentes I NFR, ad gentes (prima om.) GM 21 alii libri] libri alii LPR

Handbook of the Basic Principles of Divine Law

water from your own vessels [478] and from your own cistern and from your own wells when the Scripture wishes to warn that carnal desire must be reined back within the license of marriage. 6. Simple Teaching Q What is simple teaching? A It is the form of discourse wherewith we are instructed simply about faith or behavior in the present. Q Why did it get this name? A Because every Scriptural passage certainly teaches something, but they do so in the other forms of discourse that we mentioned above. This form of discourse, however, composes neither history nor prophecy, nor does it speak in proverbs, but it merely teaches simply. Q What books belong to simple teaching? A Seventeen canonical books, namely Ecclesiastes; the Epistles of the Apostle Paul to the Romans, to the Corinthians (two books), to the Galatians, to the Ephesians, to the Philippians, to the Colossians, to the Thessalonians (two books), to Timothy (two books), to Titus, to Philemon, to the Hebrews; the First Epistle of the Blessed Peter to the Gentiles; and the First Epistle of the Blessed John. Q Do no other books belong to simple teaching? [479]

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M Adiungunt quam plurimi quinque alias, quae apostolorum canonicae nuncupantur, id est Iacobi I, Petri secunda, Iudae I, Iohannis duae. A Nulla in his libris alia species invenitur? M Accidunt ceterae, sed non principaliter nisi ad probationem doctrinae. Nam cum dicit apostolus et dum venissem Troada, in evangelio Christi ostium mihi apertum est et ubi Petro se dicit in faciem restitisse, velut historiam videtur texere. Rursus cum dicit ecce mysterium vobis dico, omnes quidem resurgemus, sed non omnes inmutabimur, prophetae opus adgreditur. Item cum ait Cretenses semper mendaces, malae bestiae, ventris pigri, proverbialibus utitur verbis: omnia tarnen ad doctrinae probationem, ut diximus, inseruntur. A Quid commune cum ceteris speciebus simplex doctrina habet? M Habet cum historia commune, quod utraque superficie facilis videtur, cum sint inspectione aut intellectu plerumque difficiles. VII De auctoritate

2 Cor.

12.

2,

Gal.

2, 11 ss. 1 Cor. 15, 51.Tit. 1, 12.

scripturarum.

A Quomodo divinorum librorum consideratur auctoritas? [480] 1 quam plurimi] plurimi A, quidam plurimi M | quinque alias] V alias MHLP | quae apostolorum] quae om. F; apostolorum quae MHN 2 canonicae] canonice BD | nuncupantur] noncupantur M \ Iacobi I] iacobi una A, iacobi prima M, iacobi N | Petri secunda] petri secundam LP, petri II BDF | Iudae I] iudae una M, iudae unam LP 3 duae] II BCDHLPN, duas R et editiones patrum, II et III F 4 alia] alias F 5 Accidunt]J accidunt MNFl: accedunt ABCDHLPR | ceterae] ceterae hoc NF | sed...principaliter] sed non principaliter om. NF 6 apostolus] apostoli B | dum] cum H 7 Troada] troada scripsi: ad troadem F, troade ABDlpf, troiade LP, troadae N, troiadae R et ed. pr., troide C, troia de / / in evangelio] in evangelium CNF | ostium...restitisse]} hostium HMLPM; ostium - restitisse om. F 8 et ubi] ethubi TV se dicit] dicitur BDLP, sed corr. se dicit Ip, se om. AM, dixit M 9 videtur] videtur om. M texere] intexere CNF \ Rursus] rursum MR | mysterium] misterium MDHLR | vobis dico] dico vobis LP 10 resurgemus] resurgimus ABCDNF, sed resurgemus corr. an | inmutabimur] immotabimur ML, immutabimur HI 11 prophetae] profetae L, profetiae l \ adgreditur] ingreditur D | Item] item codices et ed. pr.: om. ceterae ed. \ ait] dicit M 12 ventris] ventres CNF 13 tamen] tunc D, tamen haec CNF; tamen ut diximus MBD \ doctrinae] doctrinam BD 15 ceteris speciebus] speciebus ceteris (habet om. F)NF \ doctrina] simplex doctrina cum F 16 habet] habet om. LP, sed add. I 17 utraque...facilis] utraque superficie facilis (videtur, cum sint non exstant in G) restituì ex GM; cf. c. Ili fin. ; utraque om. BD, utraeque ACH, utrumque NF 18 facilis] facilis GAÌ7V | intellectu] intellectum NF, sed intellectu corr. n 20 De...scripturarum]i Titulum om. HF et sic semper \ scripturarum]{ scribtura B 21 consideratur] consideretur B

Handbook of the Basic Principles of Divine Law

A A very great number of people add five other epistles, which are called the Canonical Epistles of the Apostles: namely the Epistle of James, the Second Epistle of Peter, the Epistle of Judas, and two Epistles of John. Q Is no other form of discourse found in these books? A The others occur, but they are of chief significance only for the proof of the teaching. For when the apostle Paul says, And when I had come to the Troad in the Gospel of Christ, a door was opened for me, and when he says that he argued with Peter face to face, he seems as if he is writing history. And again when he says, Lo, I tell you a mystery: We shall all, indeed, rise again, but we shall not all be transformed, he performs the work of a prophet. Likewise, when he says, Cretans are always liars, evil beasts, indolent bellies, he is using proverbial diction: all this is nonetheless directed toward the proof of the teaching, as we said. Q What does simple teaching share with other forms of discourse? A It shares with history the characteristic that either one seems simple on its face, though in fact they are often difficult to examine or understand. 7. The Authority of the Scriptures Q How is the authority of the Divine Books determined? [480]

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M Quia quaedam perfectae auctoritatis sunt, quaedam mediae, quaedam nullius. A Quae sunt perfectae auctoritatis? M Quae canonica in singulis speciebus absolute numeravimus. A Quae mediae? M Quae adiungi a pluribus diximus. A Quae nullius auctoritatis sunt? M Reliqua omnia. A In omnibus speciebus dictionis hae differentiae inveniuntur? M In historia et simplici doctrina omnes; nam in prophetia mediae auctoritatis libri praeter apocalypsin non repperiuntur nec in proverbiali specie omnino cassata. Vili De scriptoribus divinorum librorum.

20

A Scriptores divinorum librorum qua ratione cognoscimus? M Tribus modis: aut ex titulis et prooemiis ut propheticos libros et apostoli epístolas aut ex titulis tantum ut evangelistas aut ex traditione veterum, ut Moyses traditur scripsisse quinqué primos libros historiae, cum non dicat hoc titulus nec ipse referat dixit dominus ad me, sed quasi de alio dixit dominus ad Moysen. Similiter et Iesu Nave liber ab eo quo nuncupatur traditur scriptus, et primum regum librum Samuel scripsisse perhibetur. Sciendum praeterea,

1 Quia] J quod M\ quaedam'] quaedam omnes codices et sic neutrumpluralisper totum caput retinuerunt: quidam editiones patrum; cf. § 377 not. 3 2 nullius] autem nullius sunt M, nullae BDRNF, nulla C 4 canonica] canonica CNFl: canonice ABDR, canonicae HMLP, appellantur add. M 5 numeravimus] numerabimus CMR 6 mediae] mediae auctoritatis LP 7 a] a om. MR | diximus] ut diximus M 8 auctoritatis] auctoritati CD 10 speciebus dictionis] dictionibus (speciebus om.) HMBDLR, speciebus dictionibus C, speciebus dictioni NF | hae] haec CH 11 inveniuntur] inveniuntur Ip: invenitur LP 12 et] et in LP | omnes] omnis CNF nam] namque BDHNFR | in prophetia] prophetiae BD 13 praeter] non praeter MCHPNFR apocalypsin] apocalypsin A: apocalipsin ceteri cod. | non] non om. BD 14 repperiuntur] repperiuntur AMBCDH: reperiuntur LPR, inveniuntur NF | nec] nec AMCLPNF: neque H, ne BDR | omnino cassata]{ omnino cassata (cas sata R) ABCDHLP: omnino quasata M, omni concessata NF, omnino cassat p, omnino cessata editiones patrum; cf. § 377 not. 3 et § 379 sq. 15 scriptoribus] scriptionibus C 17 prooemiis] prohemiis Al, prochemiis MH, prochemis LP, proemiis BDRp, premiis NF 18 apostoli] apostolorum Dl et editiones patrum 19 ex] ex om. BD | traditione] traditione - quinque om. H | traditur] traditur codices et ed. pr.: creditur ceterae ed. 20 historiae] historiae om. LP | dicat] edicat R, dicit MBDLP 21 hoc] hoc om. M | nec] neque HL \ referat] refert MBDLPR | dominus...me] ad me C 22 Iesu Nave] hiesu nave BCDN 23 quo] qui MCN \ nuncupatur] noncupatur M 24 Samuel] Samuhel BDHNFR praeterea] est praeterea LF, praeterea est N

Handbook of the Basic Principles of Divine Law

A Some are of perfect authority, some are of intermediate authority, and some are of none at all. Q Which books have perfect authority? A Perfect authority is found in the books that we have counted as canonical without qualification in each form of discourse. Q Which books are of intermediate authority? A Those that we have said are added to the canon by a great many people. Q Which books are of no authority? A All the rest. Q Are these differences of authority found in all forms of discourse? A They are all found in history and simple teaching, whereas in prophecy there are no books of intermediate authority except Revelation, nor any either in the proverbial form of discourse, which is entirely devoid of them. 8. The Authors of Divine Books Q How do we know who wrote the Divine Books? A In three ways: from the titles and the proems, as we recognize the prophetic books and the Letters of the Apostle; from the titles alone, as we do the Evangelists; or from the tradition of the ancients, as Moses is said to have written the first five books of history, though the title does not say this, nor does he himself state, The Lord said to me, but as though about another he says, The Lord said to Moses. Likewise, the tradition is that the book of Joshua was written by him from whom it took its name, and it is commonly held that Samuel wrote the First Book of Kings.

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[481] quod quorundam librorum penitus ignorantur auctores ut Iudicum et Ruth et Regum III ultimi et cetera similia, quod ideo credendum est divinitus dispensatimi, ut alii quoque divini libri non auctorum merito, sed sancti spiritus gratia tantum culmen auctoritatis obtinuisse noscantur. Villi De modis scripturarum.

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15

A Modi divinae scripturae quot sunt? M Duo: nam aut metris hebraicis in sua lingua conscribuntur aut oratione simplici. A Quae sunt metris conscripta? M Ut psalmi et Iob historia et Ecclesiastes et in prophetis quaedam. A Quae simplici oratione conscripta sunt? M Reliqua omnia. A Quare apud nos iisdem metris conscripta non sunt? M Quia nulla dictio metrum in alia lingua conservai, si vim verborum ordinemque non mutet. X De ordine scripturarum.

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25

A Quis est ordo divinorum voluminum? M Quia quaedam veteris testamenti sunt, quaedam novi. A Quae ad novum testamentum pertinent? M Evangelia, ut supra dictum est, quattuor, apostolicae epistolae et Actus. A Quae ad vetus testamentum pertinent? M Reliqua omnia. A Quae testamenti veteris novique sunt propria?

2 Regum...ultimi] regum III (très) ultimi codices et ed. pr.: regum III (tertius) et ultimus editiones patrum | similia] similia om. B, similiter M 3 ideo] ideo MH: ideoque ceteri codices | alii] ali C 4 merito] meritis A \ sed...obtinuisse] sed - obtinuisse om. H | sancti spiritus] spiritus sancti BD 5 obtinuisse] obtenuisse BDLPR | noscantur]J noscuntur CHLPR, sed corr. noscantur Ip 8 metris] metricis NF | hebraicis] hebraicis NFl: hebrecis H, hebreicis ceteri cod. 9 conscribuntur] conscribantur R \ oratione] oratione Ip: ratione LP 10 Quae] qui M I metris] metris f: metra F | conscripta] conscripti N 11 historia] historiae BD 12 quaedam] quidam M 13 oratione] oratione Ip: ratione LP 15 iisdem] iisdem scripsi: eisdem NF, isdem H, hisdem ceteri cod. 16 in...lingua] in alia lingua metrum LP conservât] construit CNF 17 non] non om. NF | mutet] J motet AMP 19 Quis] quis AMlp: quae CNFa, quid BDHLPR | est] est om. NF | ordo divinorum] divinorum ordo C voluminum] librorum voluminum H 20 Quia]{ quia om. M | novi] autem novi M 21 pertinent] pertinet C 22 Evangelia]! evangelium LP, serfevangelia corr. I | apostolicae] apostolorum BD 23 et Actus] aut actus apostolorum M 24 Quae] qui M 26 Quae] qui M novique] et novi M \ sunt propria] propria sunt H

Handbook of the Basic Principies of Divine Law

And one should know besides [481] that the authors of certain books are entirely unknown, such as Judges, Ruth, the last three books of Kings, and other books of this sort. This, one must believe, has been divinely arranged for the following purpose: that other Divine Texts also may be recognized to have reached so great a height of authority not through the talent of their authors but by the grace of the Holy Spirit. 9. The Modes of the Scriptures Q How many modes of Divine Scripture are there? A Two: they are composed either in Hebrew meters in that language or in simple prose. Q Which ones are composed in meters? A Psalms, for example, and the story of Job, Ecclesiastes and certain of the prophets. Q Which ones are written in simple prose? A All the rest. Q Why doesn't our translation use the identical meters? A Because no statement can retain its meter in a different language without changing the force and order of the words. 10. The Sequence of the Scriptures Q What is the arrangement of the Divine Writings? A Some comprise the Old Testament, some the New. Q Which ones belong to the New Testament? A The four Gospels, as I said above, the Letters of the Apostles, and Acts. Q Which books belong to the Old Testament? A All the rest. Q Which are appropriate to the Old Testament and to the New Testament?

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M Veteris intentio [482] est novum figuris praenuntiationibusque monstrare, novi autem ad aeternae beatitudinis gloriam humanas mentes accendere. XI De his quae scriptum nos edocet. 5

A Quoniam satis dictum est de his quae ad ipsam scripturae superficiem proprie pertinebant, nunc requiro quae sunt quae ipsa scriptura nos edocet? M Tria quaedam: nam aut deo loquitur aut de praesenti saeculo aut de futuro. XII Quot significationibus

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scriptura de deo loquitur?

A Quot significationibus de deo scriptura loquitur? M Quattuor: aut enim essentiam eius significat, quam latine et substantiam nuncupamus, ut est ego sum qui sum: aut personas vel secundum Graecos subsistentias ut est ite, docete omnes gentes baptizantes eas in nomine paths et filii et spiritus sancii: aut operationem, ut scriptum est secundum operationem potentiae virtutis eius, quam operatus est in Christo, suscitans eum a mortuis et sedere faciens ad dexteram suam: aut collationem eius ad creaturas ut est regi autem saeculorum incorrupto, invisibilii, soli deo honor et gloria in saecula saeculorum. [483] XIII De significationibus

divinae

essentiae.

Ex. 3, 14.

Matth. 28, 19. Ephes. l, 19,20. 1 Tim. 1, 17.

A Quot modis divina significata essentia? M Duobus, principaliter et consequenter.

2 praenuntiationibusque] praenuntiationibusque ACNFl: renuntiationibusque BDHLPR (renotatibusque M) | monstrare] monstrari BD | aeternae] aetemam R 3 accendere]! ascendere M, accedere CU 4 XI.. .edocet]£ Quae sequuntur desunt in C (Incipit notitia Cassiodori de expositione librorum C); cf. §293 | scriptura] scriptura sancta (sea) ABDNF, scriptura sacra editiones patrum 5 est] est omiserunt AR et editiones patrum, sed add. in marg. a 6 pertinebant] pertinebant codices et ed. pr. : pertinent ceterae ed. | quae sunt] quae sunt om. P 7 nos] non A 8 quaedam] quidem M | nam] nam om. MNF 10 XII...loquitur]! Titulum om. MBHLPF; De significationibus de deo D Quod significationem R 11 Quot... loquitur] Q u o t - l o q u i t u r om. NR 12 aut] ut N | eius] eius om. HLF, sed add. h latine] latini MLPR, sed latine corr. I 14 personas] significat personas LP 15 docete...patris] (docete om.) baptízate omnes gentes in nomine dei patris LP 19 collationem] conlationem H et sic semper, collatione/ collocatone N, collocationem R, sed collationem corr. r 20 incorrupto] inmutabili incorrupto LP, incorruptio A | soli deo] deo soli H, soli deo beato LP 21 in saecula] in saecula om. N 23 significatur essentia] essentia significatur LP

Handbook of the Basic Principles of Divine Law

A The purpose of the Old Testament [482] is to point ahead to the New Testament by means of préfigurations and predictions, whereas the purpose of the New Testament is to ignite human minds to the glory of eternal happiness. 11. The Instruction of Scripture Q Since enough has been said about these matters which were concerned with the actual external form of the Scripture, now I ask you what does the Scripture itself teach us? A It teaches us three things: it speaks either about God, or about our own age, or about the future. 12. With How Many Indications Does Scripture Speak about God? Q In how many ways does the Scripture refer to God? A Four: It refers either to his essence, which in Latin we call substantia, that is, I am who I am\ or it refers to his Persons, what the Greeks call subsistentia, as in Go, teach all the peoples, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; or his work, as in the Scripture according to the working of his great might which he accomplished in Christ, raising him from the dead and making him sit at his right hand; or a comparison of him with his creatures, as in To the King of Ages, incorrupt, invisible, the only God, be honor and glory unto ages of ages. [483] 13. The Indications of the Divine Essence Q In how many ways is the Divine Essence indicated? A Two: primarily and consequently.

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A Principaliter quibus verbis? M Octo: dicitur enim aut Deus aut Dominus aut simul Dominus Deus aut Adonai aut Sabaoth aut Heli aut Heloim aut Est. A Nihil aliud quam deum haec verba significant? M Duo tantum nonnumquam et de aliis abusive dicuntur, deus et dominus, teste Paulo apostolo quia dii multi et domini multi et dii estis et filii excelsi omnes. Reliqua vero sex numquam nisi de deo dicuntur. A Quid de deo haec verba significant? M Non quid est, sed quod est; quid enim sit deus, conprehendi non potest. A Quibus modis deus consequenter significato? M Cum personas aut operationem aut collationem eius ad creaturas exponit. Nam et cum nominai partem, licet primus auditus generantem significet, consequenter tamen intellegimus deum, similiter et quando nominat filium vel spiritum sanctum. Et cum dicit omnipotens, licet operationem eius primus sermo denuntiet, consequenter tamen intellegimus deum. Et cum dicit invisibilem, licet eum, qui videri a mortalibus nequeat, principaliter sonet et ex collatione nostra id quod non sumus ei qui nos fecit adsignet, consequenter tamen intellegimus deum. [484]

1 Cor. 8, 5. Ps. 81, 6.

I verbis] dicitur add. LP; quibus verbis principaliter H 2 a u t ' . . . D o m i n u s ] aut dominus aut deus LP 3 Adonai] adonay BDNF, adonai unus deus LP | Sabaoth] saboth deus exercituum LP | Heli] heli deus meus LP \ Heloim] eloy NF, eloim potens LP 4 aut Est] ut est L 5 deum] de deo BD, domini NF 6 dicuntur] dicitur FP, sed iam manus prima corr. dicuntur P 7 teste] testante LP \ Paulo] paulo om. NF | apostolo] apostolo om. HLPR [ dii] dei A 8 et filii] filii NF 9 sex] nomina sex NF \ numquam] nunquam M et sic saepius \ de] de om. HR dicuntur] dicitur NLP, sed dicuntur corr. Ip 10 Quid] qui A' | significant] significantur NF II N o n . . . e s t 2 ] t non quod est, sed quid est M; non quid est, sed qui (qui ex quid N, quia ex quid F, quia H) est BDHNF 12 conprehendi] conprehendi L; comprehendi MI 13 deus] deus om. L, add. I | significatur] significai NF 14 personas] personam M 15 exponit] disponit R, proponent NF \ Nam et] nam ut M 16 significet] significai (et M) MLPR, sed significet corr. ì 17 vel] om. D, et LP 18 omnipotens] omnipotentem H 19 denuntiet] denuntiet Ip: denuntiat LP 20 tamen] tunc D 21 eum qui] eum qui om. NF \ nequeat] nequeant H, neque ad BDR 22 collatione nostra] nostra collatione LP \ ei] eius M, ei similes DHLP 23 adsignet] designet ex et signat LP | tamen] tunc DH

Handbook of the Basic Principles of Divine Law

Q "Primarily" with what words? A Eight: He is called either "God" or "Lord," or, combining them, "Lord God," or Adonai, Sabaoth, Eli, Elohim or He Is. Q Do these words not indicate anything besides God? A Sometimes these two names, "God" and "Lord," are used inappropriately of others, as witness the apostle Paul: Because there are many gods and many lords and You all are gods and sons of the Most High. But the other six are never used except of God. Q What do these words indicate about God? A They tell not what he is but that he is, for we cannot comprehend what God is. Q In what ways is God indicated "consequently"? A Whenever Scripture explains his persons or his work or compares him to his creatures. When the Scripture uses the word "Father," although it may indicate "Sire" when first heard, still we consequently understand "God." And likewise whenever it mentions "Son" or "Holy Spirit." . . . And whenever it says "Almighty," although the first meaning suggests his works, nonetheless we consequently understand "God." Whenever it says "Invisible," although primarily it means him who cannot be seen by mortals and by comparison to ourselves attribute what we are not to him who made us, nevertheless we consequently understand to mean "God." [484]

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trinitatis.

A Quot modis personas sive subsistentias divinitatis scriptum significai? M Similiter duobus, principaliter et consequenter. Principaliter ut cum dicimus 'pater, filius, spiritus sanctus'. Consequenter per ea, quibus significatur essentia aut operatio aut ad creaturas collatio. Nam et cum dico 'deus', quod ad essentiam pertinet, et cum dico 'omnipotens', quod ad operationem pertinet, et cum dico 'inmutabilis', quod ex collatione ad creaturas dicitur, licet aliud primus auditus sentiat, tamen patrem et filium et spiritum sanctum vel simul vel singulos, consequenter deum intellego. XV Quot modis significatur

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pater?

A Quot modis pater significatur? M Patris nomine una persona intellegitur, sed non uno modo: ad filium enim proprie dicitur, ad creaturam communiter, ibi naturae veritate, hic gratiae bonitate. A Hoc uno modo pater significatur? M Principaliter hoc; nam consequenter et ex his, quae essentiam deitatis aut operationem aut collationem ad creaturas quolibet modo significant. Insuper et ex filii vocabulo consequenter intellegitur pater et sancti spiritus nomine; ipse scilicet pater, cuius est spiritus, subintellegitur. A In [485] trinitate ipsa nulii alii personae vocabulum patris adscribitur?

2 subsistentias] substantias BDNFR et editiones patrum 4 Similiter]! similiter om. M duobus] duobus modis H 5 ut] ut om. LPNF | dicimus] dicimus om. BDR, dicitur editiones filius] et filius et H 6 per ea] post ea M \ significatur essentia] significantur NF; essentia (eius 1) significatur LP | aut...ad] vel operatio vel ad BD 7 'deus' quod] deus quid F 10 creaturas] creaturam R, naturam NF I I tamen] tunc H | vel...singulos] vel singulos vel simul BDNF, vel simul omnes vel singulos H, vel simul vel per singulas LP 13 significatur pater]]: significatur pater G: pater significatur AMR; hunc titulum, quia idem fere est atque subsequens interrogatio, om. BHLPNF; D e significatione patris D 14 Quot...significatur] interrogationem Quot modis pater significatur ex eadem ilia causa om. AR; interrogantibus discipulis; A Patris nomine una persona intellegitur, respondet magister: M sed non uno modo A 15 una persona] unam personam intellegis BDll 18 Hoc...significatur] Transponit quae sequuntur ita M: A Hoc uno modo pater significatur et ex his qui essentiam consquenter. M Principaliter hoc consequenter intellegitur pater - ibi intellegitur (pro subintellegitur) 19 et... his] et cum e x his BD 20 collationem] collationem eius BD 21 significant] significatur BD | et] et om. M 25 nulii alii] nullae alii M, nulla alia BD, nullae (nulli N) aliae NF | vocabulum... adscribitur] adscribitur vocabulum patris LP

Handbook of the Basic Principles of Divine Law

14. The Indications of the Trinity Q In how many ways does Scripture indicate the Persons or the substances of Divinity? A Likewise in two, principally and consequently: principally whenever we say "Father, Son, Holy Spirit"; consequently through those terms by which his essence, works, or comparison with his creation is indicated. For whenever I say "God," which belongs to his essence, and whenever I say "Almighty," which belongs to his works, and whenever I say "Unchanging," which is said in comparison with creation, although at first hearing one meaning comes to mind, nonetheless I understand "Father," "Son," or "Holy Spirit," either together or individually, and consequently "God." 15. In How Many Modes Is the Father Indicated? Q In how many modes is the Father indicated? A One Person is understood by the name of "Father," but not in only one way. For it is said properly with reference to the Son, and generally with regard to creatures: with the former, by the fact of nature; with the latter, by the favor of Grace. Q Is the Father signified in only this way? A In the principal mode, yes. In the consequent mode, however, it is also signified even from signs that indicate the divine essence, or its works, or a comparison to creation, in any way at all. Moreover, from the word "Son," too, "Father" is consequently understood; and from the name "Holy Spirit" naturally the Father (whose Holy Spirit it is) is understood. Q In the [485] Trinity itself, is the word "Father" ascribed to no other person?

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M Legitur de filio dictum pater futuri saeculi, sed hoc secundum carnem dictum est et significative, non proprie, ut ostenderetur ipse esse causa et genitor beatitudinis nostrae, quia per carnis eius resurrectionem humana natura futuram vitam et sperare incipit et sumere. XVI Quot modìs signifìcatur

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A Quot modis loquitur scriptura de filio? M Quinqué: nam velut sola nonnumquam deitas eius signifìcatur et consequenter intellegitur carnis adsumptio ut est unigenitus filius qui est in sinu patris: nonnumquam vero solus homo ab eo susceptus et deitas consequenter ut est novissime locutus est nobis in filio: nonnumquam simul utrumque ut est hoc sentite in vobis, quod est in Christo Iesu, qui cum in forma dei esset, non rapinam arbitratus est esse se aequalem deo, sed semetipsum exinanivit, formam servì accipiens: nonnumquam et ad corpus videntur dieta quae ad deitatem sunt principaliter referenda ut est filius hominis qui est in caelo: rursus divinitati nonnumquam videntur adscripta quae specialiter referuntur ad carnem ut est si enim [486] cognovissent, numquam dominum gloriae crucifixissent. A Quare his quinqué modis loquitur scriptura de filio? M Distincte quidem ideo secundum naturas loquitur, ut inconfusas earum proprietates ostendat: communiter ideo, ut asserat unitatem. Alternai vero humana divinis et divina

Ioh. 1, 18. Hebr. 1 , 2 .

Phil. 2, 5-7. Ioh. 3, 13.

1 Cor. 2,

1 LegiturjJ legitur om. M | hoc] hoc om. MLP 2 significative...proprie] non proprie, sed significative BDLPR 3 ipse] ipsa MD, ipsi B | esse causa] est causa NF, causa BD, causa esse H 4 quia] quia AMNF: quod LP, qui BDHR, in quo editionespatrum | per camis] post carnis M | eius] eius A: om. MBDHNFR et editiones, Christi LP | futuram vitam] vitam futuram NF 5 incipit] capit NF 6 signifìcatur filius]i signifìcatur filius G: filius signifìcatur AMBNR; titulum om. HLPF, erasit r; De modis filius signifìcatur D 8 velut] velud AL, vel / | sola nonnumquam] solum nomen quod BD | deitas eius] deitatis M; eius om. ML 9 carnis] camis eius NF | ut est] ante ut est in margine add. numerum I A 11 et deitas] ut deitas NF consequenter] add. intellegitur HNF \ ut est] II ut est A 12 in filio] in filio suo H | simul] loquitur simul LP 13 ut est] III ut est | hoc sentite] sentite BD, sentite hoc M | quod est] quod fuit et BDLP | in 2 ...Iesu] in Iesu Christo H 14 in forma] forma B, in formam F 15 se] se om. R | aequalem deo] aequalis deo R, aequalis dei NF 16 et] et om. M | et...videntur] videntur et ad corpus BD | dicta] esse dicta LP I T ad deitatem] a deitate F | ut est] IIII ut est A 18 qui est] qui est codices: quidem editiones patrum | divinitati] divinitate R 19 referuntur] referentur LPR, sed referuntur corr. I | ut est] V ut est A 20 dominum gloriae] dominum gloriae l: deum gloriae L, gloriae d o m i n u m / gloriae (dominum om.) F 22 loquitur scriptura] scriptura loquitur H 25 asserat] adserat LP, adferat H | Alternat] alternata ei M, alternatim NF, alternatone L, alter natione P

Handbook of the Basic Principles of Divine Law

A There is a reading in Scripture called Father of the Age to Come spoken of the Son, but this is said according to the flesh and as an indication, not as an attribute, in order that he may be shown as the occasion and creator of our eternal happiness. For through the Resurrection of his flesh, our human nature begins to hope for a life hereafter, and to receive it. 16. In How Many Modes Is the Son Indicated? Q In how many ways does the Scripture indicate the Son? A Five: (1) For example, sometimes his divinity alone is indicated, and his assumption of the flesh is consequently understood, as in The only-begotten Son, who is in the bosom of the Father. (2) But sometimes the mortal being that he assumed is indicated, and his divinity is understood consequently, as in In these last days he has spoken to us in the form of his Son. (3) Sometimes both together, as in Hear this in yourselves, as also in Jesus Christ, who, though he was in the form of God, did not consider being equal to God something to grasp, but he emptied himself out, taking the form of a slave. (4) Sometimes words which refer principally to divinity seem also to refer to the flesh: for example, the Son of Man who is in heaven. Sometimes the words that refer specifically to the flesh seem applied to divinity: for example, For if they had [486] recognized him, they would never have crucified the Lord of Glory. Q Why does Scripture speak in these five ways about the Son? A It speaks in terms of his distinctions, of course, in accordance with his different natures, in order to show their distinct characteristics. It also speaks in terms of his commonalities in order to assert his unity. But it alternates

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humanis, ut utrumque unius personae indivisumque monstretur. A Quot modis solet filii signifícari persona? M Duobus et ipse, principaliter et consequenter: principaliter quidem signifícatur, cum Christus dicitur absolute; nam cum alii christi vocantur, aliquid adicitur ut est christus domini aut christos meos; solus autem naturaliter dei filius Christus absolute dicitur, unde et hoc solius esse proprium declaratur: consequenter vero intellegitur persona filii et ex illis tribus, quibus et pater, et ex ipso patris vocabulo et ex spiritus sancti, quia et spiritus dicitur patris et filii.

1 Sam. 24,7,11. Ps. 104, 15.

XVII Quot modis persona spiritus sancti signifícatur? 15

20

A Quot modis signifícatur persona spiritus sancti? M Principaliter [487] uno ut legitur ite, baptízate omnes gentes in nomine patris et filii et spiritus sancti et iterum templum enim estis spiritus sancti: consequenter vero et ex gratia quam ipse largitur, quae et ipsa similiter spiritus sanctus dicitur ut est spiritus sanctus superveniet in te et accipite spiritum sanctum: similiter et ex his, quibus divina signifícatur essentia vel operatio vel ad creaturas collatio,

Matth. 28, 19.1 Cor. 6, 19.Luc. 1,35. Ioh. 20, 22.

3 filii] persona filii M, filii persona LP | significari] significari MLPR: significare ABDHNF 4 ipse] ipse L: ipsa NFl | principaliter] principaliter et consequenter om. BDR et editiones patrum, quae fluxerunt ex R 5 cum] cui N 6 aliquid adicitur] aliquid adicitur (adiecitur H, adiicietur M) | ut est] aliud adiecitur ut est LP, aliud (alii DR) quidem dicuntur est (ut est R) BDR, alterius quidem dicuntur ut est editiones patrum 7 christus domini] christi domini A, christus dominus NF | aut] vel L | christos meos] christos (christus A) meos AR et ed. pr. : christus meus celeri codices et editiones \ autem] om. M, autem deus BD, autem dei LPNFR 8 naturaliter...filius] deus naturaliter est filius. Absolute dicitur christus H, deus dei naturaliter filius. Christus absolute dicitur M, dei naturaliter filius dei christus absolute dicitur P, dei naturaliter dei filius christus absolute dicitur R | et] et om. LPNF 9 solius] solus NF, filius R, eius solius / 10 ex...tribus] id est ex his, quae essentiam deitatis aut operationem aut collationem ad creaturas quolibet modo significant (cf. I c. 15) | quibus] quibus om. M 11 vocabulo] vocabulo patris LP | ex 2 ...sancti] et spiritus sancti M, et ex spiritu sanctu BDR et editiones patrum | quia] et quod M, quod LP, sed corr. quoniam P 12 et filii]t ac filii NF 13 persona...significatur]{ persona spiritus sancti significatur GMNPR: significetur persona spiritus sancti A; titulum om. HFL 14 persona...sancti] spiritus sancti persona MBDNF 15 M Principaliter]^ M principaliter et consequenter A principaliter M (om. uno) ut legitur LP | ut] ut om. BD | legitur] dicitur R 16 et iterum] item LP 17 estis] estis vos H et...gratia] et gratia HR, et est ex gratia LP, ex gratia BD 18 quae...ipsa] quae ipsa A spiritus sanctus] sanctus spiritus (dicitur) F, spiritus sancti H, sancti spiritus NR, et spiritus sancti (sanctus L) PL 20 divina significatur] significatur divina LP

Handbook of the Basic Principles of Divine Law

human characteristics with divine, and divine with human, so that each might be revealed as undivided and as belonging to one Person. Q In how many ways is the Person of the Son usually indicated? A In two ways also, principally and consequently. He is indicated principally whenever he is called "Christ" without question [i.e., "the Anointed One"]. For when others are called "anointed," something is added, like the anointed of the Lord, or my anointed ones. But only the Son of God is by his nature called "Christ" ["the Anointed One"] without qualification. For this reason this name is said to be properly his alone. In the consequent mode, however, the Person of the Son is understood from those three signs mentioned above that pertain to the Father, and from the very word "Father," and from "Holy Spirit," because the Spirit too is said to belong to the Father and the Son. 17. In How Many Modes Is the Person of the Holy Spirit Represented? Q In how many ways is the Person of the Holy Spirit represented? A Principally [487] in one way, as in the reading Go, baptize all the nations in the name of the Father, and of the Son, and of the Holy Spirit, and again, You are the temple of the Holy Spirit. But in the consequent mode also from the grace that it dispenses, which itself is likewise called "the Holy Spirit," as in The Holy Spirit will come upon you and Receive the Holy Spirit. In a similar way also from those signs by which divine essence, or works, or comparison to creation is indicated, just as we have said about the Son. But the Person of the Father and the Son also indicates the Holy

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sicut et de filio diximus; sed et patris filiique persona spiritum sanctum significat consequenter, quia quiquid horum dicamus, etiam personam spiritus sancii aut cooperatricem aut consubstantialem intellegimus consequenter. XVIII Quid trinitatis?

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A Quid habent proprium personae singulae trinitatis? M Quod pater numquam dicitur filius nec coniunctis sermonibus spiritus sanctus, licet divise et spiritus dici possit et sanctus; nec filius pater proprie dici potest aut coniunctive spiritus sanctus, nec rursus sancto spiritai patris aut filii nomen adscribitur. A Quae sunt his personis communia? M Omnia quae ad significationem aut essentiae aut operationis [488] aut ad creaturas collationis pertinere noscuntur, unde et constat trinitatem unius esse substantiae (patris et filii et spiritus sancii vocabulis). A Quid in his personis significatur? M Non quid sint, sed quod sunt; nam quid sint, ut supra de deo diximus, sermo non potest explicare.

I sicut... filio] sicut de filio//, sicut dei filio M | persona] personam cum NF 2 spiritum sanctum] sanctum spiritum ex sanctus spiritus A | quiquid] quidquid A: quicquid celeri codices 3 dicamus] dicamus codices fere omnes: dicimus NF, dicat R | aut cooperatricem] aut cooperatiotricem H, ut quooperatricem M 4 aut consubstantialem] aut ut consubstantialem R 6 commune...proprium] proprium vel commune M; De tribus personis quod est trinitas A; titulum om. HLPFR, litteris praeter consuetudinem minusculis scripsit N 8 habent] habet NF | proprium] commune vel proprium A \ personae singulae] singulae personae// 9 pater numquam] numquam pater LP 10 sermonibus... sanctus] sermonibus spiritus sancti R, sermonibus ut est spiritus sanctus LP | divise] divine B | dici] dici om. LP II possit] potest LP, posset NF 12 coniunctive] coniunctative DLP | spiritus sanctus] et spiritus sanctus B, ut spiritus sanctus AMDHR, ut est spiritus sanctus LP | rursus...spiritai] rursus sanctus spiritus - nomine LP 13 aut filii] ac filii A 15 Omnia]! communia M 16 ad] ad om. NF | collationis] conlationis HLP et sic saepius 18 patris.. .filii] patris et filii et spiritus sancti vocabulis delevi, om. H A patris et - vocabulis quid (quod N, quot F) in his personis (personis add. a) significatur sic distinxerunt AMBDNFR; ut svpra scripsi, distinxerunt LP 20 Non... sunt]J non (num £>) quid sint, sed quod (quot H) sunt BDH: non quid sunt (sint L), sed quia sunt (sint L) ALP, non quod sunt (cetera om.) MF, modus non quo suntiVF | nam...sint| nani quid sint MHLPR: nam quid sunt A, nam (quid sint om.) ut BD. nam qui deus ut - sermone NF; ut om. M 21 explicare] J explicari A

Handbook of the Basic Principles of Divine Law

Spirit consequently, because whichever of these words we may use, we understand consequently the Person of the Holy Spirit, either as working with or as consubstantial with them. 18. What Do the Persons of the Trinity Share, and What Is Unique to Each? Q What do the individual Persons of the Trinity have uniquely to themselves? A The Father is never called "the Son" nor is he ever called "the Holy Spirit" in one phrase, though using the terms separately we may call him "the Spirit" and "Holy." Nor can the Son ever properly be called "the Father" or "the Holy Spirit" in one phrase, nor is the name "Father" or "Son" ever given to the Holy Spirit. Q What properties do the Persons of the Trinity have in common? A Everything that is recognized as pertaining to the indication of their essence, works, [488] or comparison with creation. For this reason it is also agreed (from the words "Father," "Son," and "Holy Spirit") that the Trinity is of one substance. Q What is indicated in these Persons? A Not what they are but that they are. For as we said above about God, what they are cannot be explained in words.

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XVIIII Per quot modos divinitatis efficacia significatur?

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A Per quot species divinitatis efficientia sive operatio designatur, quam Graeci energian nuncupant? M Quattuor: aut creatione aut providentia circa creaturas aut futurorum circa eas praeparatione aut praeparatorum exitu vel eventu. A Da ad operationem pertinentia. M Ut cum dicitur bonus ex eo maxime quod quae non erant esse fecit ac facit, et sapiens eo quod tarn mirabiliter ab eo omnia cernimus ordinata, et fortis eo quod potuit quae tam bene et sapienter voluit adimplere. A In deo haec essentia sunt an voluntate? M Deus simplex est, nec est in eo essentia aliud quam voluntas; unde et omnia nomina operationis eius licet inter se [489] definitionibus differant, apud ipsum tamen nulla differentia vel diversitas invenitur. Itaque et essentia vel natura facit, quia nihil ei accidens est, et tamen etiam voluntate, quia nihil necessitate efficit aut coactus. Non enim sicut ignis naturae necessitate urit, aut apes naturali necessitate fabricant ceras vel telas araneae, ita etiam deus operatur; sed deus ideo natura vel essentia facere dicitur, ne voluntas in eo quasi aliud aliquid demonstretur, et ideo voluntate, quia nihil operari conpellitur, sed essentialiter vult et voluntate subsistit.

I Per...modos] Per quot species divinitatis operatio designatur BDN{litt. minusc. N), Quot modis divinitas significatur M, De divinitatis operatione A, Quot modis divinitatis efflcentia signifecetur add. in margine p; titulum om. HLPFR 3 energian] energian ABDHR: energiam LP, energien M, nargian NF 5 circa...praeparatione] circa eas praeparatione scripsi: circa praeparatione F, circa praeparationem N, circa praeparationes ceteri codices 6 eventu] eventum R 7 ad operationem] î ad operationem ANFl: de operatione L et ceteri cod. 8 bonus] bonum N | quae] ea quae om. HLP 9 quod] quod ex quia L | mirabiliter...eo] mirabiliter ab eo duplicavit L | ab.. .cernimus] ab eo omnia cernimus A: ab eo mirabilia cemimus BD, ab eo cernimus ceteri cod. et ed. pr., cuncta cernimus ab eo editiones patrum I I adimplere] implere L 12 voluntate] voluntate sunt H 13 essentia aliud] aliud essentia ABDR 14 voluntas] quam Graeci energian nuncupant add. A 15 definitionibus] diffmitionibus codices fere omnes | differant] déférant BD, differant ex déférant R, differant ex deferent LP et sicsaepius 16 vel 1 ] vel om. B | et] et om. M 17 nihil...est] nihil (nichil F) ei accidens MNF: nihil ei accedens A, ei nihil accedens BDHLPR, sed accidens corr. I 18 efficit] efficit ex effecit LP | Non] nam M 19 naturae] naturae om. F, natura ABDR 20 ceras] ceras ex ceram corr. A, ceram NF, cera R, caera BD \ telas] tela NF | araneae] haraneae M | etiam] et NF 21 deus ideo] ideo deus LP, deus in eo NF | natura] non natura HLP I ne] non N 22 aliud] aliud om. NF \ demonstretur] demonstraretur LP | ideo] in deo NF 23 voluntate] voluntati R | quia] quod LP | operari] operare HNF 24 voluntate] ex voluntate L | subsistit] subsistet R

Handbook of the Basic Principles of Divine Law

19. In How Many Modes Is the Power of God Indicated? Q In how many modes is the power or working (what the Greeks call energia) of God denoted? A Four: by creation, by its providence regarding creation, by its preparation of what is to come for it, or by the outcome or issue of its preparations. Q Tell me what pertains to his works. A For example, when he is called good, especially because he has caused to exist and continues to create what had not existed before; and whenever he is called wise, because we see that everything has been so marvelously arranged by him; and whenever he is called mighty, because he had the power to complete what he willed so well and so wisely and with such goodness. Q In regard to God, do these exist by his essence or by his will? A God is of one essence. His essence is nothing other than his will, and so it is, too, that although the terms for his works differ [489] in their definitions, still no difference or distinction exists in him. And so he creates both by essence and by nature, because nothing is accidental to him. He also acts by his will, because he does not bring about anything through necessity or under compulsion. No: for even as fire bums by the necessity of nature, or bees build their honeycomb compelled by nature, or spiders spin their webs, God works in this way. He is said to work by nature or by essence, lest his will be shown to be something else, and therefore by his will because his working is in no way through compulsion. Rather, he wills by his essence and in will he exists.

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A Da specialiter ad creationem pertinentia. M Ut cum dicitur factor, artifex, creator et similia, quamvis dicatur et facere pro disponere ut est fecit salutem in medio terrae, sed tunc secundum speciem providentiae dicitur. Ps. 73, 12. A Da quae ad providentiam specialiter pertinent. M Ut cum dicitur adiutor, praescius, omnipotens et similia. A Da ad praeparationem pertinentia futurorum. M Ut cum dicitur via et spes et refugium et similia. A Da ad eventum praeparatorum pertinentia. M Ut cum dicitur exultatio, gaudium et cetera similia. Omnia autem ad operationem pertinentia non in nominibus tantum, sed etiam in verbis vel revelationibus similibus agnoscuntur. A His tantum modis divina operatio declaratur? M Est alius figuratus modus, [490] cum ex humanis operatio divina signatur. A Quot modis fit? M Duobus: cum aut quae ad animum nostrum, pertinent, figuraliter dicuntur in deo ut est furor et ira et anima et poenitentia, aut ea quae ad corpus vel per corpus tractantur ut est pedes, manus, digiti. Aliquando enim et humanae operationes transferuntur ad deum, ut cum dicitur adprehende arma et scutum. Omnia tamen haec praedictis Ps. 34,2. quattuor speciebus operationis pro sententiarum qualitate iungenda sunt. XX Quot modis ex collatione ad creaturas deus significatur? A Quot modis ex collatione ad creaturas deus significatur?

3 et] et om. B \ pro disponere] pro dispositione NF | fecit] fecit deus H 4 providentiae] Providentia NF 6 cum] cum om. AMBHR 7 D a ad] D a ad usque similia om. F | futurorum] add. similia M 8 spes...refugium] et spes refugium L 9 ad eventum] ad eventum ex de eventum L, adventum NF | pertinentia] Providentia H 10 cetera] cetera om. IILP 11 nominibus] nominibus ABDHRlp: omnibus LPNF et cunctae editiones 12 vel] om. H, vel in BD | revelationibus] relationibus ANF 13 agnoscuntur] agnoscuntur codices et ed. pr.: cognoscuntur ceterae ed. 14 His...modis] in his tantummodo (tantumodo N) verbis NF 15 figuratus modus] modus figuratus LP 16 signatur] signatur codices: significatur editiones patrum 18 cum aut] aut cum H, cum antea NF | quae] ea quae A 19 in deo] in domino NF, de deo editiones patrum \ et poenitentia] adque penitentia H 2 0 ad... corpus 2 ] per corpus per corpus (sic) M, corpus NF | tractantur] tractamus BD, trahuntur L, trachuntur P 21 ut est] ut est codices fere omnes: ut sunt M, ut ed. pr., id est ceterae ed. 22 deum] dominum LP 24 operationis] peractione NF | sententiarum] praesentiarum HLPNF 26 Quot modis] Quibus modis LPR | ex collatione] deus ex collatione deus N | significatur]:]: significat A 27 creaturas] creaturas ex creaturam A | deus] deus om. NF

Handbook of the Basic Principles of Divine Law

Q Tell me what specifically pertains to creation. A For example, whenever he is called "Maker," "Originator," "Creator," and the like, although he may also be said to "make" rather than "dispose," as in, for example, lie made salvation in the midst of earth. But in that case the statement is being made according to the form of providence. Q Tell me what pertains specifically to providence. A For example, whenever he is called "Helper," "Foreknowing," "Almighty," and similar names. Q Tell me what applies to preparation for the future. A For example, whenever he is called the "the Way," "Hope," "Refuge," and similar names. Q Tell me what applies to the outcome of preparations. A For example, whenever he is called "Exultation," "Joy," and other such names. Further, all things that apply to his works are acknowledged not only in their names, but also in words and similar revelations. Q Is the working of God affirmed only in these ways? A There is another, figurative, mode, [490] evident whenever divine works are signified by human concepts. Q In how many modes is this done? A Two: whenever the products of human nature are attributed figuratively to God, such as anger, wrath, emotion, and regret, and whenever matters of physical existence or action, such as feet, hands, or fingers, are attributed to him. For sometimes human activities are attributed metaphorically to God, as in Take up your weapons and shield. Yet all of these are to be associated with the four forms of [divine] works, depending on the type of statement. 20. In How Many Modes Is God Indicated in Comparison with the Creatures? Q In how many ways is God indicated by comparison with the creatures?

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M Duobus: confessione et negatione. Confessione quidem, cum ea dicuntur de deo, quae iuxta eundem modum nulli creaturae conveniunt, ut est simplex et vetustus dierum et ante omnia spiritus, id est incircumscriptus, et primus et novissimus et similia. Haec enim omnia ideo de deo dicuntur, quia nulli creaturae eius collatione conveniunt. Per negationem autem collatio fit, cum praepositione privativa ea in deo negantur, quae in creatura sunt, ut est ingenitus, incorporeus, increatus, inmortalis, incorruptibilis, inpassibilis [491] et similia. A Quid ergo haec verba numquam de creatura dicuntur? M Dicuntur quidem, sed non secundum eandem rationem. Nam cum homo dicitur simplex, non quia conpositus non est: solius enim dei est esse essentiam simplicem, sed simplex homo dicitur, quia non habet doli duplicitatem. Sic et cum dicitur aliquid invisible, non quia a nullo, in quantum est, videri potest: hoc enim solius dei est, sed quia aliquos latet, similiter et cetera . A Quae sunt collativa quae de deo sic dicuntur, ut de creatura dici non possint? M Quae in eo summa sunt et singularia ut ingenitus, sempiternus, sine initio et similia.

1 confessione] confessione codices: affirmatione editiones patrum | et negatione] aut negatione N A confessione quid est? M Cum ea (quidem cum ea L) sic distinxerunt ALP 2 dicuntur] dicuntur ex dicitur NF \ nulli] nullae IìDH 3 et ante] et ante codices: ante editiones patrum 4 spiritus] spiritus M: et spiritus celeri codices et editiones incircumscriptus...novissimus] inscriptus et primo et novissimo H 5 ideo] ideo om. M de deo] om. F, deo N 6 nulli] nullae ADH | eius] contra M | collatione] collationem NF 7 autem] om. Ai aut NF | collatio fit] fit conlatio HLP \ cum praepositione] per praepositionem A, propositione H et ed. pr., positione NF 8 ut est] ut est om. LP 9 inmortalis incorruptibilis] incorruptibilis inmortalis ABD 11 Quid] quia F | ergo haec] haec ergo M | de] de om. NF 12 eandem] earn LP 13 homo...simplex] dicitur homo simplex LP, simplex homo dicitur B 14 dei est] est dei H, est om. LP | esse] esse om. M | essentiam] essentia BDNF 15 quia] qui NF | duplicitatem] duplicitatem ex simpiicitatem N 16 invisible] invisibilem NF 17 videri potest] videre potest R. videri non potest ALP et editiones patrum \ enim] est TV | quia] quia om. M | aliquos] aliquis F 18 latet similiter] similia M latet, similiter et cetera codices: latet. Similiter et cetera dicuntur editiones patrum 19 ut...creatura] unde creaturae M 21 summa sunt] summas N | ut] ut est H 22 sine initio] sine initio om. NF | et similia] J et his similia/I | Litteris scripta maiusculis haec sequuntur: Explicit liber Iunilii instituía et breviaria A Explicit liber Iunilii primus M Explicit liber I BD Explicit liber primus instructionum Iunilii H Explicit liber primus L Finit liber primus P Iunilii instituía (institua N) singularia. Explicit liber primus NF Iunilii instituta et breviaria. Explicit liber primus R Librum secundum omisit M; cf. § 291 Incipit liber II. Iunilii instituta et breviaria B Incipit liber secundus ADHR (Incipit secundus /)

Handbook of the Basic Principles of Divine Law

A Two: by affirmation and by denial. It is by affirmation, of course, whenever statements are made about God that are precisely applicable to no created being: for example, "Simple," "Ancient of Days," "Spirit Before All Things," that is, "Unlimited," "the Beginning and the End," and similar words. For all these statements are made about God because in comparison with him they can be applied to no created being. And comparison is made by denial, whenever properties that exist in a created being are denied in the case of God via a negative prefix, for example, "Unengendered," "Incorporeal," "Uncreated," "Immortal," "Incorruptible," "Impassive," and similar words. [491] Q What, then? Are these words never used of a created being? A Of course they are, but not with the same rationale. For whenever a man is called "simple" it is not because he is uncompounded, for only God has a single essence. Rather, a man is called "simple" because he has no habit of fraudulent duplicity. Thus, too, whenever something is called "unseen," it is not because no one can see it completely as it exists, for this is a quality unique to God, but because it is hidden from some people's sight. It is the same with the other words. Q What are the terms of comparison that are said of God in such a way that they cannot be applied to a created being? A Those qualities in him that are paramount and unique, such as "Unengendered," "Eternal," "Without Beginning," and such.

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Tituli Libri Secundi. 5

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I II III IUI V VI VII VIII

vim X XI XII XIII XIIII XV XVI XVII XVIII XVIIII XX XXI

Quid de praesenti saeculo scriptura significat? Quot modos et differentias in operatione creaturarum scriptura posuerit. [492] De his quae ad gubernationem mundi pertinent. Quot modis fit generalis gubernatio? Quot modis fiat gubernatio specialis. De legis latione et differentiis eius. De lege per opera. De lege per verba. De angelica gubernatione. De humana gubernatione per homines. De accidentibus naturae. De accidentibus voluntati. De consequentibus eventu voluntatis. De his quae ad futurum saeculum pertinent. De acceptionibus. De typis. De differentiis typorum. De praedictionibus. Praedictiones ante legem quot modis factae sunt? Sub lege praedictiones quot modis factae sunt? Pro rebus sub lege factis quantae sunt praedictiones?

3 Titul¡...]t Incipiunt capitula libri secundi HNF Hic titulorum index deest in codicibus GE 5 significat] significai ABDHNFR: signified editiones; sed cf. títulos in contextu non raro discrepantes in codicibus 6 Quot.. .differentias]} Quot (quod R) modis et deferentias BR, Quod modos et differentias ex Quid modis et defferentias fecit H 7 ...scriptura]} scripturarum N 9 IIII] J Tres priores títulos omiserunt et cum quarto sic cónfuderunt: Quot modis fit generalis gubematio significat rarum posuerit LP | fit] fiat AR, sit H et ed. pr. IO Quot modis]} Quibus modis HLPNF | fiat] fìat ABDHR: fit LPNF 16 De accidentibus]} De accedentibus BDHLP 17 De accidentibus]} De accedentibus BDHLP | voluntati] voluntatis A 20 De acceptionibus]} De acceptationibus A 23 De praedictionibus]} Hunc titulum omnino om. H et ed. pr. 24 Praedictiones]} Praedictiones BDLPR: De praedictionibus ANF et editiones patrum 26 XX] Hunc titulum om. LPF | Sub lege] J sub legem D Sub lege de praedictionibus factis H 27 Pro rebus]} De praedictionibus pro rebus sub lege factis quantae sunt H et ed. pr. \ quantae] quantae codices: quot editiones 28 praedictiones]J om. LP, praedicationes D

Handbook of the Basic Principles of Divine Law

Chapters of Book II 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21.

What Meaning Does Scripture Have Regarding the Present Age? How Many Modes and Distinctions Scripture Has Posited in the Working of Creation? [492] What Pertains to the Governance of the World In How Many Modes Does General Governance Take Place? In How Many Modes Particular Governance Takes Place Lawgiving and Its Distinctions Law Through Works Law Through Words Governance by Angels Human Governance through Human Agency Chances of Nature Chances of the Will What Follows from the Outcome of the Will Matters Pertaining to the Age Yet to Be Concerning Acceptance by God Types The Differences of Types Concerning Foretellings In How Many Modes Were Foretellings Before the Law Made? In How Many Ways Have Foretellings in the Time of the Law Been Made? How Many Are the Foretellings in Place of Matters That Have Come Into Being Under the Law?

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XXII XXIII XXIIII XXV XXVI XXVII XXVIII 10

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De praedictionibus sub lege in Christo. De praedictionibus ad vocationem gentium pertinentibus sub lege. De speciebus praedictionum, quae in gratia datae sunt. De effectibus praedictionum. [493] Quae causa fuerit praesentis saeculi faciendi. De doctrina rationalium in hoc saeculo. Quae servanda sunt in scripturarum intellegentia? Unde libri religionis catholicae asseruntur? Ubi sit fides religioni necessaria.

1 XXII] Hunc titulum om. D | sub... Christo] in lege sub Christo impletis H et ed. pr., sub lege factis in Christo quantae sunt LP 2 XXIII] Titulum XXIII om. LP | praedictionibus] Praedicationibus A (sed vide titulos in contextu) 4 praedictionum] praedicationum AN | quae] quantae A 5 datae sunt]{ datae sunt ABDLPNFR: dicta sint H (dictarum ed. pr.), factae sunt editiones patrum 6 effectibus] effectionibus LP \ praedictionum] praedicationum A 7 saecuii] saeculi om. F 8 rationalium] rationalium scripsi: rationabilium codices (aliter infra in contextu) 9 sunt] sunt codices et ed. pr.: sint editiones patrum 11 asseruntur] adserantur ANFR 12 religioni] religioni HLPNFR: religionis A BD (cf. infra c. 30)

Handbook of the Basic Principles of Divine Law

22. 23. 24. 25. 26. 27. 28. 29. 30.

Foretellings under the Law in Christ Foretellings That Pertain to the Callings of the Nations under the Law Kinds of Foretellings That Have Been Given Under Grace The Effects of Foretellings [493] Why the Present Age Was Made The Teaching of Rational Beings in This Age What Must Be Preserved in an Understanding of the Scriptures? From What Sources Are the Books of the Universal Religion Affirmed? Why Faith Is Necessary for Religion

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Liber Secundus. I Quid de praesenti saeculo scriptura

10

A Quoniam satis dictum est, quot modis de deo scriptura loquatur, nunc requiro quae de praesenti saeculo loquens scriptura significat. M Quaedam quinque: aut generationem eius, id est creationem, aut gubernationem aut accidentia naturis aut evenienta voluntatibus aut subsequentia voluntatis eventu. II Quot modos et differentias scriptura posuerit.

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A Quot modis generationem saeculi scriptura significat? M Tribus: aut enim sola dei voluntate factum aliquid scribitur ut est in principio fecit deus caelum et terram aut voluntate simul et voce sive praeceptiva ut est fiat lux et [494] fiat firmamentum sive deliberativa ut est faciamus hominem ad imaginem et similitudinem nostram aut voluntate, voce ac definitione ut est crescite et multiplicamini et replete terram et iterum germinet terra herbam pabuli ferentem semen secundum genus suum et lignum fructiferum faciens fructum, cuius semen ipsius in eo ad similitudinem in terra et cetera quae post septimum diem usque in finem saeculi per partes operatur: ex ilia enim definitione proveniunt. A Est in his tribus aliqua differentia?

Gen. 1,1. Ibid. 1 , 3 .

Gen. 1,6. Ibid. 1, 26. Ibid. 1, 28. Gen. 1, 11.

5 significat] significet A 6 est] om. LR, erasitN | de...scriptura] scriptura de deo H 7 loquatur] loquitur BDHLPRa \ quae] quid N | praesenti] praesente H 8 scriptura] scriptura om. LP | significat] significat codices: significet editiones patrum 10 accidentia] accedentia ABDH 11 eventu]{ eventu ABDHNR: effectum LP, eventus editiones patrum 12 modos] modis BDPNR 14 generationem] generationes H 15 sola dei] dei sola LP 16 fecit...caelum] caelum fecit deus LP, sedfecit deus caelum corr. ! 17 est] est om. P | fiat lux]t et facta est lux add. P; fiat lux usque ut est om. H 18 est] est om. P 20 voce] et voce P 22 pabuli] pabula P | suum] suum om. BDHPR 23 fructum] fructus R | ipsius] ipsius (cuius - ipsius hebraice dictum) ABDR: ipsius om. et add. est HP, sit editiones patrum 24 ad similitudinem] ad similitudinem codices: ad similitudinem eius editiones patrum \ quae post] quae post - proveniunt om. H 25 usque] usque ad P | operatur] operantur BD

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Book II 1. What Meaning Present Age?

Does Scripture

Have Regarding

the

Q Since we have sufficiently discussed the question of in how many ways Scripture speaks about God, now I wish to know what meanings Scripture has in speaking about the present age. A It gives us five meanings: its generation, that is, its creation; its governance; what happens through natures; what results through wills; and what ensues through result of will. 2. How Many Modes and Distinctions Posited in the Working of Creation

Scripture

Has

Q In how many ways does Scripture tell of the generation of the world? A In three ways: for Scripture tells that a thing came to exist either by the will of God alone, as for example, In the beginning God created the heaven and the earth; or else by God's will and utterance simultaneously, whether imperatively, as for example, Let there be light! and [494] Let there be firmament!, or deliberatively, as for example, Let us make man according to our own image and likeness; or else by will, utterance, and command, as for example, Grow and multiply and fill the earth, and again, Let the earth bring forth plants for food, bearing seed according to its own kind, and fruitbearing trees, and the seed of this fruit in it for its likeness in the earth and the rest that, since the Seventh Day, God continues to accomplish part upon part until the end of the temporal world: for they come forth from that command. Q Is there any difference among these three?

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M Est, quia ea quae sola voluntate vel etiam voce sunt facta, noviter facta sunt, quae vero deflnitione, illis iam similia quae facta noviter diximus: et rursus ilia quidem in sex primis diebus, haec vero, donee saeculum stat. A Da ordinem per sex dies factarum rerum. M In ipso quidem principio conditionis facta sunt caelum, terra, angeli, aer et aqua. A Conproba angelos et aquas et aerem factum. M Facta quidem ex aliis scripturae locis ostenditur ut est qui facit angelos suos spiritus et laudate eum omnes angeli eius et aquae quae super caelos sunt, laudent nomen domini, quoniam ipse dixit et facta sunt. Et aer in scripturis caeli nomine ostenditur ut est volucres caeli, cum certum sit aves in aere volare, caelum autem ostendimus factum. Quod vero praecesserint ista ceteras creaturas, in angelis et scriptura demonstrat, dum in laudibus [495] et benedictionibus creaturis ceteris praeponuntur, et ratio: oportuit enim, ut terrenas caelestis creatura praecederet; de aquis vero ipsa scriptura dicit, quod spiritus dei ferebatur super aquas. A Sequere ordinem generationis.

Ps. 103, 4. Ps. 148, 2. Ps. 148, 4, 5. Ps. 7, 9.

M In principio die prima lux facta est, secunda vero die firmamentum, tertia mare et terrae nascentia, quarta luminaria caeli, quinta natantia et volatilia, sexta reliqua animalia et homo. A Quae est in ipsarum creaturarum operatione distantia? M Quod quaedam ex nihilo facta sunt ut caelum, terra et cetera, quae usque ad conpletum primum diem diximus facta, quaedam vero ex iam factis primo die.

2 facta sunt] facta sunt B: dicta sunt b 1 Est... ea]t est quia ea om. P | ea quae] et quae H similia] similia sunt HP 3 facta noviter] noviter facta HP \ rursus] rursum P 4 haec vero] haec vero sunt P | donee] dona H \ stat] stat BD: statuit AHR et ed. pr., statuit factum P, stabit editionespatrum 6 caelum terra] caelum et terra BDP angeli et aqua et (et om. B) aer BD 8 angelos] per auctoritatem scripturae creatos esse post angelos add. H 9 Facta quidem]} facta quidem ABPR: factum quidem DH | aliis] aliis codices et ed. pr.: his ceterae editiones 10 spiritus] et ministros suos ignem urentem add. D | eius] eius om. B 11 super caelos] super caelo H 12 et...sunt] ipse mandavit et creata sunt add. D 14 caelum autem] om. BDP, autem aerem H \ Quod] quid P 15 praecesserint] praecesserunt II | ista] ista A: istas ceteri codices | ceteras] ceteras om. H | in angelis] in angelis ABDR: angeli HP | scriptura] ut scriptura P, scriptura HP et editiones 17 et ratio] et ratio ABDR: et ratio est HP et ed. pr., et ratio id postulat ceterae ed. 19 ferebatur] superferebatur P 2 0 generationis] primae add. P 22 tertia] tertia die H, tertia vero die (mare et om.) D 25 distantia] distantia AHR: differentia P, distinctio B et editiones patrum, distincta D 2 6 terra] et terra DH | et cetera] ut cetera B 27 primum diem] diem primum BDH, diem in sabbatum die septimo primum P 28 facta] factum H

Handbook of the Basic Principles of Divine Law

A Yes: Those things that have come into being by God's will alone or by his word also have newly come to be for first time, whereas those that have come to be by command resemble those things that we have called newly come to be; and again the former, at least, came into being in the first Six Days, whereas the latter will come into being as long as the temporal world endures. Q Tell the order of what came to be during the Six Days. A At the very moment of Creation heaven, earth, angels, air, and water came to be. Q Prove that the angels, water, and air have been created. A It is demonstrated in various passages in Scripture that they have in fact been created, as for example, Who makes his spirits the angels and Praise him, all you his angels and Let the waters that are above the heavens praise the name of the Lord, since he himself spoke and these things came to be. And air in the Scriptures is indicated by the word "heaven," for example, the birds of heaven, although it is certain that birds fly in the air, and we have shown that the heavens were created. That these came into existence before the rest of Creation, Scripture shows both in the case of the angels, since in [495] praises and blessings they are mentioned before the rest of Creation, and likewise through reason: for the Creation of heaven had to have preceded the Creation of the earth. Indeed, Scripture itself says about the waters, And the breath of God moved upon the waters. Q Enumerate the order of generation. A In the beginning light was created on the First Day; and on the Second Day, the firmament; on the Third Day, the sea and the plants on the land; on the Fourth Day, the lamps of heaven; on the Fifth Day, the fish and birds; on the Sixth Day, the rest of the animals and the human being. Q What sort of difference is there in the working of the created things themselves? A The fact that some things came out of nothing, such as heaven, earth, and the rest of the things that we said came into being in the course of the First Day, but other things derive from what was created on the First Day.

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A Da horum probationes. M Quia quotiens scriptum ex aliquo factas res cupit ostendere, aut palam significai ut est producat terra et producant aquae et similia: aut certe ex subtili significatione verborum, ut cum dicit fìat firmamentum, utique significai fuisse aliquid fluidum ac liquidum, id est aquas, quae ut solidatae ostenderentur, firmamentum vocatum est quod fiebat. Et rursus luminaria derivative appellavit quae quarto die facta sunt, ut ex lumine primo die operato facta monstraret. In his autem quae primo die facta sunt, neque aperte neque subtili verbo factum aliquid declaratur ex altero.

Gen. 1, 11. Gen. 1,20. Gen. 1,6.

A Nihil ergo post primum diem ostenditur ex non existentibus factum? M Sola hominis anima, in quo et hoc adtendendum est, quia cum alia aut ex nihilo aut ex iam factis facta sint, solus homo ex utroque conponitur. A Quas alias differentias creaturis adscribimus? M Quod [496] ea quae primis sex diebus facta sunt, non naturaliter neque ex similitudine provenerunt: reliqua vero quae fiunt naturaliter, ex divina definitione nascuntur, exceptis scilicet miraculis. A Da tertiam differentiam. M Quod creaturarum aliquae, id est rationales, propter se ipsas factae sunt ut angeli et homines: reliquae vero non propter se, sed propter praedictos angelos aut homines factae noscuntur. Homo vero principaliter secundum animam propter se intellegendus est factus; nam secundum corpus consequenter. A Quid autem praeter homines et angelos aliae creaturae se ipsis invicem non egebant?

1 probationes] probationem P 2 QuiaJJ quia ora. A \ factas] facta OR, facto B 3 producat terra] producam terra herbam H 4 aquae] {natantia add H | significatione] nuntiatione H 5 dicit] dicitur D | significat] eo quod divinitus glaciali soliditate firmatum et (aliquid fuisse fluidum) add H 6 aliquid] aliquid om. D 9 operato] operati R 10 monstraret] demonstraret D 13 primum] septimum P | ex non] et non BD, ex nihilo H 15 adtendendum est] adtendendum est (est om. APR) ABDPR: intendendum est H et ed. pr., ad ostendendum ceterae editiones 16 sint] sint BDR: sunt AHP 17 utroque] utraque BD, utrisque H 21 fiunt] finiunt D 22 scilicet] scilicet om. H 24 creaturarum aliquae] aliae creaturarum H rationales] rationabiles P | se ipsas] se ipsos H, semet ipsas P 25 reliquae] reliqua H 26 aut homines] et homines P 28 intellegendus] intellegendum R 30 praeter] propter R

Handbook of the Basic Principles of Divine Law

Q Give proofs of these assertions. A The fact that however often Scripture wishes to show that things are made from anything, either it says so plainly, as in Let the Earth bring forth, and Let the waters bring forth, and other similar statements, or else it so indicates clearly through the subtle significance of the diction, as when it says, Let there be firmament, surely indicating that something liquid and flowing existed, namely the waters, and in order that the waters might be shown to have amassed, what was coming into being was called "firmament." And again, Scripture called the things made that came to be on the Fourth Day "lamps" [luminaria] derivatively, in order to show that they came into being out of light [lumine], which was created on the First Day. Moreover, in the case of the things that came into being on the First Day, nothing is either openly or through a subtle term affirmed to have come into being out of another thing. Q Does this mean, then, that after the First Day nothing came to be out of nothingness? A Only the human soul, in which connection this also must be noted, that although other things have come to be either out of nothing or out of things that have already come to exist, only the human being is compounded out of both. Q What other distinguishing characteristics do we ascribe to Creation? A The fact that [496] the things created in the first Six Days came forth neither naturally nor out of a resemblance; but the rest, which come into being by nature, arise out of God's command - miracles excepted, of course. Q Tell me the third difference. A The fact that some created beings, specifically the rational ones, have come to be for their own proper sake, as for example angels and human beings. The rest of Creation, though, is recognized as having come into existence not on its own account but for the sake of the aforesaid angels or else human beings. Mind you, the human being must be understood to have come into existence for its own sake principally in accordance with the soul, for it exists only consequently in accordance with the body. Q Then apart from human beings and the angels, other created beings were not in their turn in any need of their own existence?

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M Egebant quidem non ad utilitatem, sed ad ornatum: utiles enim non sibi, sed angelis vel hominibus sunt, pro quibus etiam factae noscuntur. Ornatum vero etiam invicem praestant: quippe et caelum inornatum sine caelestibus luminaribus fuit et luminaria ipsa, ne superflua facta essent, videntium oculis indigebant: et mare inornatum, donee aut locum suum reciperet aut animalibus inpleretur: et terra inconposita praeter habitantium vel nascentium usum et inrationabilia animalia sine hominis regimine inepta et herbae absente animalium usu superfluae. Ita omnia eguerunt invicem vel his quae per sex dies facta sunt, vel his quae cotidie fiunt; sed ut iam diximus, aliud est esse inconpositum, aliud utile: inconpositum enim aliquid per se utile alteri declaratur. A In ornamento ipso aliqua est differentia? M Est; nam aliqua in sex diebus ornata sunt ut caelum luminaribus et terra herbis et piscibus mare: quaedam donee mundus vivit ornantur ut mare navigiis et terra [497] aedificiis et ceteris, quae humano construuntur ingenio, et homo ipse scientia: quaedam vero decorem suum in futuro recipient ut corpus incorruptionem et mortalia inmortalitatem et caeleste regnum habitationem sanctorum. Notandum autem in ornamentis, quod eorum quae vel ingenio vel artibus fiunt in hominibus causa est, reliquorum vero in deo. A Da quartam differentiam. M Quod quaedam simul et velut subito creatae emerserunt ut ea quae primis diebus diximus facta, id est herbae luminaria, natantia et volatilia nec non terrena animalia et quadrupedia: quaedam vero non simul, sed velut cum

1 utilitatem] tamen add. editiones patrum | ornatum] ornamentum P et sic saepius | utiles] utiles scripsi: utilia (xpf)aina seil. aXka Ktiajiaxa ) codices 3 factae] factae D: facta ABHPR | noscuntur] nascuntur D 4 praestant] praestabant P | et caelum] et om. H 10 absente] absentiae H | usu] usus BDR 11 eguerunt] eguerunt scripsi: egerunt codices et ed. pr., egent ceterae editiones \ per...dies] per dies sex BDR 12 aliud...esse] aliud est esse ADHPR: aliud esse B; aliud esse incompositum, aliud utile incompositum, aliquid per se utile alteri declaratur sic distinxerunt editiones patrum 13 inconpositum 2 ...utile] incompositum enim aliquid per se utile om. B; enim om. D | aliquid] aliud quid R 15 est] est om. P 20 ipse] ipsa D 21 ut] ut est P 23 autem] est autem B, est P 24 artibus] in artibus H reliquorum] reliquarum D 26 differentiam] creaturarum add. H 27 Quod]:f quot H et sic saepius | creatae] creatae ABDHR: creaturae P, creata editiones patrum 28 e a ] i n e a ß herbae] herbae A: herbas BDHPR et editiones 29 et volatilia] ac volatilia D 30 non simul] facta sunt non simul P

Handbook of the Basic Principles of Divine Law

A To be sure they were in need, but in respect of ornamentation, not utility. For they are useful not to themselves but to angels or human beings, for whom they are recognized as also having come to be. But they also furnish ornamentation in their turn, since the sky, for one, was unadorned without the lamps of heaven, and those lamps themselves, lest they have come into existence unnecessarily, were in need of the eyes of those who see them; and the sea, for another, was unadorned until it either received its own place or was filled with animals; and the earth was not in proper order without its enjoyment by the things dwelling or growing on it, and irrational animals were pointless without the governance of a human being, and plants were needless without their enjoyment by animals. And thus everything, each in its turn, needed either what came to be during the Six Days, or what comes to be day by day. But as we just said, to be improperly ordered is one thing and to be useful is another: for something that is in and of itself improperly ordered can be proved useful to another. Q Is there any distinction in regard to ornamentation itself? A Yes, there is: for some things were fitted out during the Six Days, as for example, the heavens with its lights, the earth with its plants, and the sea with its fishes. But certain other things continue to be fitted out as long as the world endures, as for example, the sea with ships, and the land [497] with buildings and everything else that is constructed by human ability. The human creature itself is outfitted with learning; yet certain others will receive their due honor in the time to come, as for example, the body its incorruptibility, mortals immortality, the heavenly kingdom its glory as the abode of the saints. We must note, furthermore, regarding this ornamentation that the cause of things that come to be through ingenuity or the human skills lies in human beings, but that of the rest lies in God. Q Tell me the fourth difference. A The fact that some things emerged all together, as if created all at once, such as those that we have said came to be in the first Six Days - that is, plants, stars, fishes, birds, even the beasts of the earth including the four-footed - yet some others did not emerge all at once but appeared as if after some time, as did sea, earth, humanity. For Scripture

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quadam mora ut mare terra homo: et ipse enim paulatim factus scribitur sicut et cetera. A Da quintam creaturarum differentiam. M Quod quaedam earum ratione ceteris praesunt ut rationalia: quaedam vero usui habentur ut caelestia luminaria: quaedam naturae necessitate obsecuntur ut aves et quadrupedes et similia. A Da sextam differentiam. M Quod ea quae ceteris praesunt, id est rationalia, voluntate ac ratione moventur, quae vero usu aut necessitate obsecuntur, natura moventur. A Ea quae ex aliquo facta sunt quot materias habuerunt? M Sex: terram aquas, aerem ignem, lumen costam. A Da in singulis origines suas. M Ex terra virentia piantana et ammalia: ex aquis firmamentum mare, natantia ac volatilia, simul autem ex terra aqua, igne et aere omnia quae per successiones renovantur, ex lumine luminaria, ex costa Eva. A Ignis quomodo probatur factus aut unde vel quando? M Factum quidem et ex generali scriptura possumus adprobare, cum dicitur de deo qui fecit caelum et terram, mare et omnia quae in e is [498] sunt, quia utique etiam ignis Ps. 145, 6. in eis est, et ex speciali professione prophetica laudate dominum de terra dracones et omnes abyssi, ignis grondo, nix glacies, spiritus procellarum, de quibus ante dixerat Ps. 148, 7, quoniam ipse dixit et facta sunt et rursus benedicite omnia 8. Ibid. 5. opera domini dominum et subiunxit benedicite ignis et Dan. 3, aestus dominum'. utrum vero ignis ex nihilo sicut et alia 57. Dan. factus sit an ex aliquo, dubitatur. Plures enim volunt 3,66. caelestium luminarium esse particulam: quippe etiam nunc frequenter vidimus homines certo modo ignem ex solis radiis mutuari; quod si ita est, primo die factus est; sed

3 creaturarum] creaturarum om. D 4 earum] eorum DHPR 5 rationalia] rationabilia PR 7 similia] his similia A 9 rationalia] rationabilia HPR 10 aut] aut codices fere omnes: et P et ed. patrum 11 natura] aut naturai 13 aquas] aquas ADHPR: aquam B \ costam] costa BD 14 in singulis] elementis add. H 17 aqua] et aquis H | omnia] et omnia H | successiones] successionem B 18 renovantur] ut homines add. H 20 possumus] possimus H 22 etiam] etiam om. H 23 et...prophetica] et ex speciali professione prophetical: ex speciali professione celeri cod. et ed. (cf. supra § 370) 24 et...abyssi] et omnes abyssi om. B 2 6 et rursus] dicitur add. P 27 dominum] dominum codices: domino editionespatrum \ ignis] ignis scripsi cum P: om. celeri cod. et ed. 29 factus...an] facta sint aut P \ enim] enim om. H 31 vidimus] vidimus ABDHR: videmus P et editiones patrum 32 mutuari] morari B, motari, sed mutuari correxit P

Handbook of the Basic Principles of Divine Law

tells us that the human race too came into existence gradually, just as did the rest. Q Tell me the fifth distinguishing characteristic of created things. A The fact that some of them are superior to the rest by virtue of their faculty of reasoning, as are the rational creatures; some are considered useful, as are the lights of heavens; still some others are submissive in accordance with the compulsion of their nature, such as the birds, fourfooted beasts, and the like. Q Tell me the sixth difference. A The fact that those that are superior to the rest, namely the rational creatures, are motivated by will and reason, whereas those that obey out of habit or necessity are impelled by their nature. Q How many materials composed the things that were created from something else? A Six: earth, water, air, fire, light, and rib. Q Tell me the sources of the things made from anything in each case. A From the earth: plants, trees, and animals. From water: firmament, sea, fishes and birds; moreover, at once from earth, water, fire and air come all things that propagate. From light, the lights of heaven. From rib, woman. Q How do you prove that fire was created? Or what was it made from? When did it come to be? A We can confirm that it was created, of course, both from Scripture in general - whenever it is said of God who created the heaven and the earth, the sea, and all the creatures that are in them, [498] since certainly fire also is among these things - and from a particular prophetic utterance, Praise the Lord from the earth, you serpents and all the depths of the sea, fire, hail, snow, ice, breaths of the gales, concerning which he had earlier said, because he himself spoke, and they came to be, and again, Bless you the Lord, all you works of the Lord - and he added, Fire and heat, bless you the Lord. Now, it is debatable whether fire may have come to be out of nothing, as did other things also, or out of something. Most people, you see, suppose that fire is a particle of the lights of heaven, because even today we often see people procuring fire from the rays of the sun in a particular way; and if this is the case, then fire came

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sapientius hoc scriptura lumen quam ignem vocavit, ut ex meliore usu nomen acciperet. A Da septimam creaturarum differentiam. M Quod omnia quae ex aliquo facta sunt, vel ex quibus aliqua facta sunt, corporea sunt, incorporea autem neque ipsa ex aliquo neque ex ipsis facta sunt aliqua. Haec vero incorporea accipienda sunt, non sicut deus incorporeus dicitur; eius enim conparatione nihil incorporeum est, sicut nec inmortale nec invisibile. Alius enim modus est, quo haec verba soli divinitati conveniunt, alius, quo de creaturis loquitur sicut animabus vel angelis. A Quomodo sex diebus deus dicitur operatus esse et septimo die requievisse, si nec faciens aliquid laborat, ut necessaria ei requies credatur, nec aliquando cessat, domino in evangelio dicente pater meus usque modo operatur et ego operor. M Septima die requievisse dicitur deus non a creando, quippe [499] cum cotidie ex eius dispensatione ac Providentia omnis creatura renovetur aut constet, sed hoc significatimi est, quod post illos sex dies nullam mundo incognitam substantialem speciem aut naturam novam inexpertamque creaverit. A Quomodo deus mundum fecerit, possumus quaerere? M Hoc temerarie magis quam caute requiritur. Nullius enim divinae creaturae modum homini licet agnoscere; nam si sciret quis, quomodo ex nihilo aliqua facta sunt, creatori utique scientia ac potentia par fuisset.

loh. 5, 17.

1 vocavit] vocabit DR et sic saepius 3 creaturarum] creaturae D 4 Quod...sunt]{ quod omnia quae ex nihilo facta sunt corporea sunt (cetera om.) H 5 corporea] corpora A 8 eius] eius enim ABDPR: et eius enim H, eius editiones patrum | conparatione] conparationem B, conparationi D, in conparatione H 9 quo] quod H 10 alius] alius est modus P | quo d e ] quod R, quod de BD 11 loquitur] loquimur R: supra loquitur posuit dicitur P 12 sex diebus] tantum add. A | esse] est BDR, om. HP, erasit A | et septimo] in septimo P 13 requievisse] requievisset BD 14 nec] dum nec A 17 Septima]! septima A: septimo ceteri codices 18 ex...dispensatione] ex dispensatione/ec;7 dispositione A, sediterum delevit 19 renovetur] renovatur H | aut constet] aut constat H, ut constet A | hoc] hoc ante P 20 illos sex] sex illos H | nullam] nulla R | mundo] modo H 21 substantialem] substantiam D 22 creaverit] creaverit ABDPR: creavit H et editiones 2 3 possumus] possimus ex possumus fecit P 2 4 Hoc temerarie]! Sed hoc magis temerarie quam caute requiritur. M Nullius enim sic distinxerunt H et ed. pr. | requiritur] requiritur BDHP: exquiritur A, sequitur R ] Nullius] nulli B 25 homini] hominem R | agnoscere] cognoscere H

Handbook of the Basic Principles of Divine Law

to exist on the First Day, but Scripture rather wisely called this "light" in preference to "fire," in order that the phenomenon should get its name from the better use. Q Tell me the seventh distinguishing characteristic of created things. A The fact that anything created out of something else, or out of which something else has been created, has material form, but things lacking material form have not been created out of anything else, nor out of them have any other things been created. "Lacking material form," however, must be understood not in the sense in which God is said to lack material form, for in comparison with him nothing lacks material form, just as nothing is either "immortal" or "invisible." There is, you see, one sense in which these terms apply to godhead alone, and another in which it speaks of Creation - for example, of souls and of angels. Q How can God be said to have worked during the Six Days and rested on the Seventh if neither does he labor in making anything so that rest would be thought necessary for him, nor is he ever at any time inactive, since the Lord (Christ) says in the Gospel, My father is working even yet, and I too am working? A God is said to have rested on the Seventh Day not from the work of Creation, [499] since every day every created thing is restored or abides because of his governance and providence. No, the meaning is this: that after those Six Days he will have created no substantial form unknown to the world, nor any new, unfamiliar nature. Q Can we seek to know how God made the world? A This question is asked thoughtlessly rather than circumspectly, for a human being is not allowed to perceive the manner of any divine creation, for if anyone knew how anything came to be out of nothing, surely he would have been the equal of the Creator in knowledge and power.

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III De his quae ad gubernationem

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mundi pertinent.

A Quoniam de creatione mundi tractatum est conpetenter, restat ut quaeramus: gubernatio eius quot modis significatur? M Duobus: aut enim generalis est aut specialis. A Quae est generalis? M Per quam ea quae facta sunt secundum modum quo facta sunt permanent, quod significatur cum dictum esset vidit deus, quia bonum et quia bona valde et benedixit ea, quod et beatus David ostendit dicens ipse dixit et facta sunt, ipse mandavit et creata sunt. Statuii ea in aeternum et in saeculum saeculi, praeceptum posuit et non praeteribit. A Quae est gubernatio specialis? M Per quam singula et maxime rationabilia gubernantur a deo, sicut praeceptum est in paradiso de ligno. Sicut enim omnes creaturas divina continet virtus, ut maneant, ita etiam rationales diversis occasionibus erudit, ut proficiant. [500] //// Quot modis fit generalis

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Gen. 1,4, 10, 12, 18, 21,25.

Gen. l, 31. Gen. 2, 2. Ps. 148,5,6.

Gen. 2, 16, 17.

gubernatio?

A Generalis gubernatio in quot species dividitur? M In duas: aut enim successione constat aut statu. Successione ut homines vel iumenta ceteraque quae morte vel corruptione pereuntia renascentium similitudine renovantur: statu autem ut ea quae his passionibus non subiacentia mundanis motibus obsecuntur, ut caelum sol stellae vel cetera. A Quae in eis alia differentia est?

1 ] { fuisset codices: esset editiones patrum 3 gubernatio] gubernationem BDP | modis] modis om. B 5 Duobus...enim]J duobus autem, aut enim H et ed. pr. 1 quo] quem R 8 cum] cum P: ubi p | esset] esset codices et ed. pr. : est ceterae ed. 9 deus] deus om. R bonum] bonum esset H, bonum est ed. pr. 11 Statuii ea] statuit ea om. P | in aeternum] in aeternum - posuit et om. HP et ed. pr. 12 non praeteribit] usque non praeteribit HP 15 est] est A: fuit P, om. BDHR et editiones 17 rationales] rationabilis HR | erudit] eruditur H proficiant] proficiat R 18 fit] fit ex fiat BP: fiat R 19 species] speciebus BD 20 aut 1 ...successione] aut enim successione H | aut statu] aut statu om. H 22 vel] stR 23 statu] duo statu legitur statu formae et statu ministerii add. BD | autem ut] aut ut BD 24 mundanis] mundans R | obsecuntur] subsequuntur BD 2 5 vel cetera] vel cetera AR: et cetera HP, vel ut cetera BD

Handbook of the Basic Principles of Divine Law

3. What Pertains to the Governance of the World Q Now that the creation of the world has been suitably treated, it remains for us to ask in how many ways its governance is indicated. A In two ways, either general or particular. Q What is general governance? A The one through which things that have come to be stay in existence according to the manner of their creation. This is indicated by the statement God saw that it was good, and very good and He blessed them; and the blessed David also showed this in saying, He himself spoke and these things came to be, he ordered and they were created. He established them for eternity and unto age of age; he established his Commandment and will not neglect it. Q What is particular governance? A The one through which individual creatures, and especially the rational ones, are governed by God, just as was commanded regarding the Tree in Eden. For just as the power of God preserves all creation that it might endure, so too does it educate rational beings at various opportune times in order that they may advance. [500] 4. In How Many Modes Does General Governance Place?

Take

Q Into how many forms is general governance divided? A Two: for it exists in accordance with either succession or abiding condition. Succession is seen in human beings, beasts of burden, and every other creature that succumbs to death and corruption but is restored through the likeness of its progeny. Abiding condition, however, refers to things not subject to these effects but obeying cosmic movements, as the sky, the sun, stars, or any of the rest. Q What other distinction exists in them?

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M Quod ea quae renovatione salvantur, indigent etiam quibusdam remediis, alimentis et pluviis, nonnumquam et ministeriis angelorum ceterisque similibus. Ea vero quae non per successionem subsistunt, sine aliqua tali mediatione divinitus gubernantur. Utrum vero et in ipsis per angelorum ministerium aliquid agatur, secreta et difficilis quaestio est. VQuot modis fiat gubernatio

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A Specialia gubernatio quot modis fit? M Tribus: aut enim a deo fit pro angelis et hominibus aut ab angelis propter se ipsos et homines aut ab hominibus propter se. A A deo pro angelis et hominibus quomodo fit? M Per legis lationem. VI De legis latione et dijferentiis eius.

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A Legis latio in quot partes dividitur? M In duas: in naturalem discretionem et in legem extrinsecus positam. A Proba naturalem discretionem legem dici. M Dicit apostolus quia gentes quae legem non habent naturaliter quae [501] legis sunt faciunt; hi legem non habentes ipsi sibi sunt lex. Secundum hanc et Cain reus erat fratris occisi. A Extrinsecus constituta lex in quot partes dividitur? M In duas: in opera id est actuum retributionem et verba.

Rom. 2, 14.

VII De lege per opera. A In opere per quot modos lex? M Per quattuor: aut per generalem praesentem retributionem ut est fructuum aerumque proventus: aut per specialem praesentem retributionem ut est Abraham in peregrinis 1 salvantur] salvantur codices: solvantur editiones patrum 2 remediis] id est escae add. | et ministeriis] et om. P 4 mediatione] ABDHP et ed. pr., om. R et editiones patrum mediatione scripsi cum editionibus patrum: meditatione codices et ed. pr. 6 quaestio est]J est quaestio H 7 fiat] fiat ex fit P 9 Tribus]{ tribus modis R | enim] enim om. HP | a deo] de deo H 10 se ipsos] semet ipsos P 11 se] se ipsos P 16 in legem] legem R 19 Dicit apostolus] J apostolus dicit H 21 hanc] hanc sententiam P 22 fratris] fratri suo BD \ fratris occisi] occisi fratris H 2 4 actuum] activam HP | retributionem] retributione DR | verba]{ in verba P 26 In opere] in opera BDP et ed. pr. | per.. .modos] quot modis R (per quot modis D) | lex] lex A: om. BDHPR et editiones 27 generalem] gubemalem R 28 aerumque] aerumque BDHPR et ed. pr., eorumque A, rerumque editiones patrum 29 in peregrinis] in peregrinis AHPR et ed. pr.: in peregrinatione BD et editiones patrum

Handbook of the Basic Principles of Divine Law

A The fact that those that are preserved through being restored also require certain remedies - nourishment, rain, sometimes the care of angels and other such assistance, too. Those that abide not through succession of the generations, though, are divinely governed, without any such intervention. But it is a separate and difficult question whether anything is effected in these phenomena through the ministration of the angels. 5. In How Many Modes Particular Governance Takes Place Q In how many ways does particular governance occur? A Three: governance by God on behalf of angels and humanity, by angels on their own and humanity's account, or by humanity on its own account. Q How does governance by God on behalf of angels and humanity take place? A Through lawgiving. 6. Lawgiving and Its Distinctions Q Into how many parts is lawgiving divided? A Two: into natural distinction and law posited from without. Q Prove that natural distinction is called [a form of] law. A The Apostle says that the nations, who do not possess the Law, by nature [501] do things that are of the Law; these, though they do not have the Law, are themselves a law for themselves. In accordance with this natural distinction even Cain was guilty of killing his brother. Q Into how many parts is externally established law divided? A Two: into works - that is, recompense for actions — and words. 7. Law through Works Q Through how many modes is law in work effected? A Four: through general recompense in the present, as is, for example, the product of profits and money; through particular recompense in the present, as is, for example, Abraham enriched among foreigners or Noah kept safe in

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ditatus vel Noe salvatus in diluvio: aut per generalem visibilem poenam ut est fames generalis seu siccitas: aut per specialem ut Cain vel Saul poena. Haec enim omnia ad modum legis angelos atque homines erudiunt: quippe et angelos diaboli ruina perterruit atque firmavit, licet credendum sit alio modo angelos, alio homines erudiri. A Quae est totius legis lationis intentio? M In discretione boni ac mali, quae vel in doctrina, id est in fide, vel in actibus agnoscuntur. A Quare poenas et praemia praesentia diximus legem esse? M Quia ipsa sunt quae ad vicem legis erudiunt: nam futura et aeterna nec patientibus nec videntibus proderunt, ubi iam poenitentiae non erit tempus. A Haec gubernatio per quos ministros in scripturis legitur facta? M Nonnumquam deus per se ipsum ut Adae praecepit, ne tangeret lignum, nonnumquam per angelos testante apostolo quia si per angelos locutus [502] sermo /actus est firmus et rursus primitiva Aegypti manu angeli dicuntur extincta: aut per homines sicut per prophetas: aut per bestias sicut per serpentes in eremo atque similia: et per haec enim velut quandam substantialem ac materialem legem a malis prohibet, propter quae ingeruntur, et ad bona, quorum retributionem hortatur, inpellit.

Hebr. 2, 2.

VIII De lege per verba. A Lex in verbis constituta in quot partes dividitur? 1 ditatus] dicatur D, ditatus est II | salvatus] salvatus est H 2 fames] famis BDH 4 erudiunt] eruunt H 5 firmavit] infirmavit P 6 sit] sit om. H | angelos...erudiri] angelus alius homines erudire R 7 intentio] et in quo consistit add. editiones patrum nullo codice teste 8 in fide] in fide AH: fide BDPR 9 agnoscuntur] agnoscantur H 10 praemia praesentia] praemia praesentia codices: retributiones praesentes editiones patrum | legem esse] legem e s s e BD: om. AHPR et editiones 12 patientibus] penitentibus D 14 gubernatio] vel eruditio supra add. h 16 deus] facta deus R | praecepit] praecipit R 17 testante] testanti R 18 quia si] quasi R | locutus] locutus est sermo BD 19 rursus primitiva] rursus primitiva codices: rursum primogenita editiones patrum | manu angeli] manu a n g e l i ^ : angeli manu ceteri cod. et editiones 2 0 per bestias] bestias H 21 eremo] eremo scripsi: heremo codices | atque similia] atque similia add supra versum a | et per] et om. H et ed. pr. \ velut] velut per P 23 prohibet] prohibet codices: prohibent editiones patrum | quae] quod P | quorum...inpellit]^ quorum retributionem ortatur inpellit BDH et ed. pr.: quorum retributio (ex retributionem A) oratur (ortatur P) inpellit APR, propter quorum retributionem oratur, impellunt editiones patrum 25 De lege] De lege propria D

Handbook of the Basic Principles of Divine Law

the Flood; through general visible punishment, as is, for example, a general famine or drought; or through a particular one, as for example, the punishment of Cain or Saul. All of these ways instruct angels and human beings in the manner of law: surely the Fall of the Devil terrified the angels and made them strong, though we must believe that angels receive their instruction in one manner and human beings in another. Q What is the purpose of lawgiving as a whole? A To distinguish between good and evil which are acknowledged in teaching - that is, in Faith - or in actions. Q Why have we said that punishments and rewards in the present are law? A Because they are what give instruction after the manner of law: for those that will be - the eternal things - will not benefit those who endure and witness them, when there will no longer be occasion for repentance. Q Through what intermediaries is it read in the Scriptures that this governance comes to be? A Sometimes through God himself, as for example, he enjoined Adam not to touch the Tree; sometimes through angels, as witness the Apostle, since if the speech spoken through angels [502] has come to be steadfast, and again as another example, the first-born of Egypt are said to have been slain by the hand of an angel. Or else through human beings, for example, the prophets; or else through beasts, for example, through the serpents in the desert, and suchlike. For even through these, as though through some substantial, material law, God protects from evil, for the sake of which they are brought to bear, and he drives on toward good, whose recompense he urges. 8. Law Through Words Q Into how many parts is law constituted in words divided?

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M In duas: aut enim inmutabile aliquid praecipit aut temporale. A Quot sunt inmutabilium genera? M Duo: dilectio dei et dilectio proximi. A Temporalia praecepta in quot partes dividuntur? M In duas: aut enim diu servata sunt ut circumcisio aut parvo tempore ut mannae perceptio. A Quae alia est legum differentia? M Quod aut aliquid praecipiunt ut honora patrem tuum aut aliquid vetant ut non occides, non moechaberis. A Da tertiam differentiam. M Quod alia sunt per se utilia, alia propter ilia necessaria. A Quae sunt per se utilia? M Dei proximique dilectio. A Quae sunt propter alia necessaria? M Ut 'non occides1: homicidio enim dilectio fratris expellitur, et observatio sabbati: in eius enim observationem commemoratio est quietis dei ab operatione creaturarum, in qua celebritate dei ut conditoris dilectio signabatur. [503] A Da quartam differentiam. M Quod quaedam praecepta velut corporalia erant ut de animalibus mundis et inmundis ac lepra et similibus; quaedam spiritalia ut ne oderis fratrum tuum in corde tuo. A Da quintam differentiam. M Quod quaedam sunt veteris testamenti specialiter praecepta ut de iubeleo: quaedam specialiter novi ut sic orabitis: pater noster qui es in caelis: quaedam utriusque communia ut diliges dominum deum tuum. A Da sextam differentiam. M Quod aliqua praecepta sicut sonant intelleguntur ut est non moechaberis, aliqua autem non ut sonant sicut est cum

Exod. 20, 12. Ibid. 13, 14.

Lev. 19, 17.

Matth. 6, 9. Matth. 22, 37. Luc. 10, 27. Exod. 20, 14.

1

1 inmutabile] inmortabile 3 inmutabilium] inmortabilium BP 4 dilectio ...dilectio] dilectio dei et dilectio BD et editiones patrum: dilectione dei et dilectione AHPR et ed. pr. 7 perceptio] perceptio H et ed. pr.: praeceptio ABDR, praecepta P 9 Quod]{ quod BDHPR: quae A et editiones patrum 11 Da] da etiam A 14 proximique] et proximi (et ex que R) PR 15 propter alia] propter alia ex propter illa/ec;7p 16 homicidio] homicidium BD 18 commemoratio est] commemorat id est R 19 celebritate] celeritate P | signabatur] signabatur AP: significabatur BDR et editiones patrum, significatur H et ed. pr. 20 differentiam] deferentiam BDP et sic saepius 21 Quod]% quia P 22 ac lepra] et lepra P 23 tuo] tuo om. P 26 iubeleo] iubeleo ABD: iubileo HPR et editiones (remissionis anno add. H) 28 diliges] diligis AR \ deum] deum om. R 31 moechaberis] moecharis H, non occides non mechaberis D \ non 2 ...est] non ut sonant sicut est (sed proverbialiter add. H) codices: aliqua autem sonant sicut res est editiones patrum, cum sensum assecutae non sint; cf. §384

Handbook of the Basic Principles of Divine Law

A Two: for the law utters either unchangeable or temporal commands. Q How many classes of unchangeable commands are there? T: Two: love of God and love of one's neighbor. Q How many classes of temporal commands are there? A Two: for they have been kept either for a long time, like circumcision, or for a short time, like the gathering of manna. Q What other distinguishing feature of the laws is there? A The fact that they offer either a command, as in Honor your father, or else a prohibition, as in You shall not commit murder, You shall not commit adultery. Q Give a third distinction. A Some are useful in and of themselves, and others are necessary because of these former. Q Which ones are useful in and of themselves? A Love of God and neighbor. Q Which are necessary because of the others? A For example, You shall not commit murder is necessary because murder drives out love of one's brother. Observance of the Sabbath is also necessary, for in doing so we remember God's rest from the work of Creation, and in this festal celebration the love of God as the founder [503] was being expressed. Q Give a fourth distinction. A The fact that some precepts pertain to bodily matters, as for example, concerning clean and unclean animals and concerning leprosy and the like; but some were spiritual, like You shall not hate your own brother in your heart. Q Tell me a fifth distinction. A The fact that some precepts are specifically from the Old Testament, such as those concerning the Jubilee; some are specifically from the New Testament, such as Thus shall you pray: Our Father, who art in heaven; and some of them are common to both, like You shall love the Lord, your God. Q Give a sixth distinction. A The fact that some precepts are understandable exactly as they read, such as You shall not commit adultery, whereas others are not exactly as they read, as is Whenever you give

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feceris eleemosynam, nesciat sinistra tua, quid faciat dextera tua. A Da septimam differentiam. M Quod aliquorum transgressio praeceptorum poena punitur ut est oculum pro oculo, dentem pro dente: aliquorum poenam non habet ut panem sacerdotalem comedere ab eo, qui sacerdos non erat: aliorum vero etiam laudabilis transgressio est ut est si reddidi retribuentibus mihi mala'. lex enim tunc iubebat malis mala restitui; invenitur ergo contemptus legis esse laudabilis. A Da octavam differentiam. M Quod aliqua praecepta ad fidem pertinent, aliqua ad mores, quorum subdivisio admodum prolixa cognoscitur. Villi De angelica

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Matth. 6, 3.

Lev. 24, 20. 1 Sam. 21, 6. Ps. 7, 5.

gubernatione.

A Angelorum propter se ipsos et homines gubernatio quomodo fit? M Palam quidem in scriptura non legitur, [504] tamen cum in ea dicantur esse angelorum gradus et ordines atque discursus propter humanam vitam ut pro Tobia et Daniele et aliis, sine dubio significatur, quod iniuncta sibi in mundo negotia gubernent, quibus et sibi consulunt, dum oboediunt creatori, et hominibus, dum eorum dispensation! prospiciunt. X De humana gubernatione per homines.

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A Hominum propter se ipsos gubernatio quot modis fit? M Tribus: aut enim pro republica quis hominum satagit ut rex, aut pro domo ut paterfamilias, aut pro se ipso ut quilibet monachus vel egenus. A Nullis aliis creaturis convenit gubernatio?

1 eleemosynam] elimosinam AP, elymosinam BH, aelimosyna D, elimosina R | sinistra tua] tua om. R et editiones patrum 4 transgressio] transgressione BD | poena] poena praeceptorum H | punitur] ponitur BDR 6 poenam... habet] poenam non habet codices: poena non habetur editiones patrum | comedere] comedere ABDPR: comedi H et editiones 8 transgressio] est transgressio editiones patrum 10 esse] est R, om. P 13 mores] moris/15 admodum] admodum ex admonendum corr. A \ cognoscitur]J agnoscitur/' 14 angelica] ex angelicayec;i evangelii B 15 se] semet ipsos P 16 quomodo] quomodo om. H 17 in] in erasit R, om. BDP, sed supra add. p 18 dicantur] dicuntur P 19 Tobia] tobiae D | Daniele] danihele A, danihel BDR, danehel H 20 aliis] alii H | significatur] significatur codices et ed. pr.: significantur ceterae ed. 21 gubernent] gubernent ABDR: gubernarent HP et ed. pr., gubernant editiones patrum | consulunt] consuluunt A, consolunt BD 22 dispensationi] dispensatione BD 25 quot] quod HR, sed corr. r 27 domo] modo HR, mutuo BD

Handbook of the Basic Principles of Divine Law

alms, let your left hand not know what your right hand does. Q Give a seventh distinction-. A The fact that the transgression of some precepts is punished with a penalty, as for example, Eye for eye, tooth for tooth. For some transgresions there is no punishment, as for example, the eating of priestly bread by one who was not a priest. And indeed the transgression of others can even be praiseworthy, as for example. If I have requited those who in turn do me evil: for the law in that time used to prescribe that evil be repaid with evil. Therefore we learn that disdaining the law can be praiseworthy. Q Give an eighth distinction. A The fact that some precepts pertain to faith, but others to behavior, the categorization of which is recognized as entailing a great many different types. 9. Governance by Angels Q How does the governance of angels for their own sake and for the sake of human beings come to be? A We do not find it said in so many words, of course, in Scripture [504]; nonetheless, since in it there are said to exist degrees and ranks of angels and their endeavors for human life's sake, for example, on behalf of Tobias and Daniel and other people, it shows without any doubt that in the physical world angels manage practical matters that have been enjoined upon them. They do this for their own sakes, so long as they obey the Creator, and for the sake of humans, so long as they look after the divine plan for humans. 10. Human Governance Through Human Agency Q In how many modes does governance by humans for their own sake come to be? A In three ways: for one person is concerned either on behalf of the state, as is the king, or for the household, as is the paterfamilias, or for his own personal sake, as is a monk of any sort or a pauper. Q Do no other creatures have governance?

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M Omnibus quidem convenit, cunctis enim secundum suam naturarci velut prudentiam quandam creator indulsit, sicut legitur volui collegere filios tuos, sicut gallina pullos suos et similia. Sed neque intentio scripturae est de inrationabilibus subtiliter edocere neque in ea proficientium est desiderium in his quaerendis tempus adterere.

Matth. 23, 37.

XI De accidentibus naturae.

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A Quoniam de gubernatione mundi satis dictum est, quae sunt naturis accidentia? M Divinae quidem naturae nihil accidit: cum enim sit inconprehensibilis et semper eodem modo se habens non recipit accidentium diversitatem. A Quae certe accidunt creaturis? M Stare ut terrae et secundum [505] scripturam caelo moveri ut igni et aquis ceterisque nascentibus; deinde tempus locus numerus: omnia enim et aliquando coeperunt et alicubi sunt et sunt unum vel plura; item accidunt generari corrumpi, sanitas aegritudo, forma positio, artium disciplinarumque capacitas; item crescere, nutriri sentire, vivere mori, inter se differre et esse contrarias; insuper ordo consecutio cohaerentia hisque similia atque contraria, nec tamen singulis universa.

2 prudentiam] prudentia B | indulsit] indulsit codices et ed. pr.: inclusit editiones patrum 4 est] est om. H 5 proficientium] proficiendum HP | est] est om. H 6 adterere]}; adterere ABR (atterere editiones): adterrere D, adtendere et adterere H, ex et tenere corr. adtendere r et in margine add. dependere est 7 D e . . .naturae]} accidentibus PR: accedentibus A; De accidentibus naturae nigro colore exstat in B, sed alter titulus De consequentibus naturae rubro colore depictus est; De actionibus naturis D 8 Quoniam] Quoniam - dictum est om. R | quae] dicendum quae H 9 accidentia] accidentia HP: accedentia ABDR 10 accidit] accidit BDHPR: accedit A | cum...sit] cum sit enim P 11 eodem] eadem H 13 accidunt] accidunt BDHPr: accedunt AR 14 scripturam] creaturarum creationem H et ed. pr. caelo... igni] caelo moveri ut igni (ignis H) codices: moveri ut coelo et igni editiones patrum 16 tempus locus] locus tempus D 17 alicubi] alio ubi D | et 2 ...unum] et sunt unum BD: et \xa\imAHPR | accidunt] accidunt BDPR: accedunt AH et ed. pr. 19 nutriri] nutrire A sentire] sentiri D 2 0 vivere] videre BD | differre] deferre BDP | et.. .contrarias] esse contraria HP 21 consecutio] consequutio PR, consequio BD \ contraria] dissimilia P 2 2 singulis] sunt in singulis P, singulis sunt H

Handbook of the Basic Principles of Divine Law

T It is proper for all creatures, of course, for the Creator has granted all creatures, each according to its particular nature, a certain prudence, so to speak, just as one reads I wished to gather your children just as the hen gathers her chicks, and other similar statements. But the intent of Scripture is not to offer subtle instruction about creatures lacking reason, nor is it desirable for those who are progressing in the study of Scripture to waste time in investigating these matters. 11. Chances of Nature Q Now that enough has been said about the governance of the physical world, what are the chance occurrences that can affect individual natures? A Nothing affects the nature of God by chance, for since it is incomprehensible and persists forever without changing, it does not admit of the variation of chance attributes. Q What chances affect Creation, at least? A Rest and motion, for example, affect the earth and, [505] according to Scripture, air, fire, water, and all other things that come into being. Next, there are time, space, and number, for everything has originated in time and exists in some place and is one or more than one. Further, there occur by chance development and destruction, health and disease, physical form and situation, comprehension of arts and of courses of study. There is also growth, sustenance, perception, living, dying, variation, and opposition. Furthermore there is arrangement, sequence, connection, and the likes and the contraries of these. And yet not all of these together apply to each and every thing.

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XII De accidentibus

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voluntatis.

A Quoniam satis dictum est de accidentibus naturarum, dicendum nunc de accidentibus voluntatis. Quid est voluntas? M Vis animi inviolata sive spontanea, secundum quam diversae atque contrariae cogitationes efficiuntur et opera. A Naturalis est in nobis ista virtus an spontanea? M Naturalis est in nobis quaedam boni malique discretio, spontaneus autem motus in his quae iam discreta exsequenda sunt. Ipsum lex quidem erudit, gratia autem praeparat, adiuvat, corroborai et coronat. XIII De consequentibus eventu voluntatis.

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A Quae sunt consequentia voluntatis? M Quattuor quaedam: [506] in hac enim vita aut bona bonis et mala malis eveniunt ut Abrahae prosperitas et Cain poena: aut e contra bona malis et mala bonis ut dives in evangelio usque ad mortem felix describitur, e contra Lazarus ulceribus atque egestate torquetur: aut certe neque his neque illis utralibet retributio ut pro Ioseph vendito nulla ultio fratribus inrogatur nec socer Moysi pro regendo populo consilium dans, licet laudetur a deo, aliqua mercede distinguitur. A Quas huius diversitatis dicimus causas?

Gen. 13, 6. Gen. 4, 11. Luc. 16, 19.

Gen. 50, 21. Gen. 18, 19-27.

I accidentibus] accedentibus AB | voluntatis]! voluntatis A: voluntati BDPR 2 accidentibus] accidentibus ABDPR: accedentibus H 3 nunc] nunc est H | accidentibus] accedentibus AH voluntatis] voluntatis A: voluntati BDHPR 5 inviolata] inviolenta P 6 atque] atque delevit P | contrariae] contrariae om. P 1 ista...spontanea] Verba quae exstant in codicibus ista virtus an spontanea? M Naturalis est in nobis quaedam omiserunt editiones patrum et loco eorum habent; Naturalis est in nobis boni malique communis discretio 8 quaedam] quaedam A: om. BDHPR | discretio] communis discretio BDHPR 9 autem] est autem P | motus] modus R 10 exsequenda] exsequenda codices et ed. pr.: et sequenda editiones patrum I I corroborat] conroborat GHP | coronat]{ ut perficiat addidit ed. pr. 12 eventu] eventu G {cod. rescript.) BDR: eventuum A, eventum P et editiones patrum 13 consequentia] consequentibus BD | voluntatis] voluntatis GP: voluntatis eventu H et ed. pr., voluntatis eventus ABDR et editiones patrum 14 Quattuor quaedam] J Quattuor quaedam in hac enim (enim om. A) codices et ed. pr. : Quatuor. Quaedam enim in hac editiones patrum 15 et mala] et mala DH: aut mala AGBPR \ Abrahae] abrahae DHPR: abraae A, habrahae B, habraham G et sic saepius 16 e contra] e contra H, econtra G: contra ABDPR | dives] dives qui A et editiones patrum 17 e contra] e contra ABD: et e contra H, et contra PR 18 atque egestate] et egestate H | certe] certo H 20 inrogatur] interrogator D | nec] neque H | Moysi] moyse R pro regendo] prerogando H 22 distinguitur] distinguitur scripsi: dispungitur/ift disponitur BD, fungitur P et ed pr., donatur editiones patrum 23 dicimus] dicemus P

Handbook of the Basic Principles of Divine Law

12. Chances of the Will Q Since we have said enough about chances affecting individual natures, we now must talk about chances of the will. What is the will? A It is an inviolable or spontaneous power of the mind through which diverse and contrary effects are produced, both tangible and intangible. Q Does this power exist in us by nature, or spontaneously? A We have within us the natural facility to distinguish good from evil, but the impulse to pursue good or evil once it has been distinguished is spontaneous. The law educates this impulse, of course, whereas divine grace prepares it, aids it, empowers it, and crowns it. 13. What Follows from the Outcome of the Will Q What are the consequences of the will? A There are four. [506] For in our lives (1) good results turn out for good people and evil ones for evil people, for example, the prosperity of Abraham and the punishment of Cain; (2) or, on the other hand, good results turn out for evil people and evil ones for good people, as for example, in the Gospel the rich man is described as fortunate right up to his death, whereas Lazarus is tormented by sores and destitution; or (3) surely no recompense of either sort is given either the latter or the former, as for example, no revenge for selling Joseph is inflicted upon his brothers, nor is Moses' father-in-law, although God praises him, rewarded in any way for offering advice for guiding the nation. Q What do we say are the reasons for these different consequences?

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M Aliquibus hic congrua rependuntur, ne mundus non putetur Providentia divina regi, sed casibus, simul ut et bonos bonorum copia consoletur et malos similium poena deterreat: aut vero malis félicitas permittitur, ut boni probentur et discant ea contemnere, quae vident indignis secum esse communia; bonis autem aeque accidunt mala: aut utrique generi nulla hic conpensationis imago conceditur, ut alibi esse iudicium et plenam pro actibus retributionem possimus cognoscere. A Da quartum modum. M Cum ii qui neque mali aliquid per se neque boni gesserunt, bona participantur aut mala ut infantes, aut forsitan neutra ut sunt abortivi, de quorum et statu et merito et causa subtilis dubiusque tractatus est. [507] XIIII De his quae adfuturum saeculum pertinent. A Quoniam omnes regularum partes de praesenti saeculo conplevimus, quae ad futurum credimus pertinere? M Quattuor quaedam: aut enim acceptio est sive vocatio aut figura aut praedictio aut effectus vel exitus praedictorum. XV De acceptionibus. A Quam vocamus acceptionem sive vocationem? M Earn scilicet qua deus quosdam homines vel populos specialis gratiae benefìcio sibi conciliare dignatur plusque

1 rependuntur] rependentur ex r e p e n d e t u r f e c i t P 1 regi] regi ex res corr p | ut.. .bonos] ut bonos H, ut bonus P, ut et bonis BD, ut et bonum A, ut et bonus ex ut et boni fecit R 3 malos] malos BDHP: malus AR 4 aut vero] aut vero BDH et ed. pr. : at vero APR et editiones patrum 5 indignis] et indignis R, indignis ex ut dignis fecit P 6 autem] autem om. P | aeque] seque P, ea quae A | accidunt] accidunt PR: accedunt ABDH 7 conpensationis imago] conpensationis imago BDHPR: conpensatio imaginis A 8 conceditur] concedetur ADR, sed conceditur corr. R | esse iudicium] esse iudicium A: et iudicium ceteri cod. et ed. 9 possimus cognoscere] possumus agnoscere AR 11 ii] hii ABDR, his HP et ed. pr. | qui neque] quique BD, neque (qui om.) editiones patrum | mali aliquid] aliquid mali H \ boni] boni scripsi: bona codices 12 participantur] participantur codices et ed. pr.: participant editiones patrum ] ut infantes] ut sunt infantes B 13 abortivi] ut abortivi P | statu...merito] statu merito BD 15 ad] ad om. D | saeculum] om. R, saeculi B 16 regularum] regulares P 18 Quattuor quaedam]} Quattuor quaedam (que deo P) aut enim acceptio codices: quatuor quidem. Aut enim acceptatio editiones patrum 20 De acceptionibus]} De acceptionibus BDG (cod. rescript.): De acceptationibus (De acceptatibus R) AR, De questionibus P 21 acceptionem] acceptionem HP: acceptionum BD, acceptationem AR | vocationem] vocationis BD, vocationes R 23 specialis] specialis ABD et editiones patrum: speciali HPR et ed. pr. | sibi conciliare] sibi conciliari A | dignatur] dignatus D | plusque] plus B

Handbook of the Basic Principles of Divine Law

A Fitting consequences are repaid to some people in this life, lest the world be thought to be governed not by divine providence but by mere chance, and at the same time in order that an abundance of rewards should encourage those who are good and that those who are evil should be deterred by the punishment of others like them; or else, happiness is granted to evil people so that the good should be tested and should learn to despise those things that they see are common to themselves and to the unworthy. Moreover, bad things happen equally to good people; or else no idea of recompense in this life is vouchsafed to either sort of person, that we can learn that judgment and full repayment for our actions exist somewhere else. Q Give a fourth mode. A That mode is seen whenever those who in and of themselves have done no good or evil have a share in good and evil, as for example, infants, or perhaps in neither good nor evil, as for example, miscarriages, concerning whose condition, deserts, and cause the discussion is delicate and uncertain. [507] 14. Matters Pertaining to the Age Yet to Be Q Since we have completed all the divisions of the rules about the present age, what particulars do we believe pertain to the age yet to be? A There are four things: there are "acceptance," also known as "calling"; "figure"; "prediction"; and "effect of predictions," also called "outcome of predictions." 15. Concerning Acceptance by God Q What A That, through persons

is "acceptance" or "calling"? indeed, is how God deigns to reconcile to himself, the blessing of his particular Grace, individual or peoples, and whereby he shows greater divine

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circa eos quam circa ceteros homines divinae indulgentiae et quasi familiares favores ostendit. A Quot sunt acceptiones? M Decem. A Da ordinem acceptionum. M Prima est beati Abrahae, secunda Isaac, tertia Iacob et ex eo natorum XII patriarcharum, quarta tribus Iuda, quinta totius populi in Aegypto, sexta sancti David, septima domus ipsius David et per ipsam totius tribus Iuda, octava reditus populi ex captivitate, nona domini nostri Iesu Christi secundum carnem, quam sibi veniens dei filius ex genere David adsumpsit et per eam ex Abraham atque ex Adam omnium nostrum saluti remissionique prospexit, decima omnium gentium per dispensationem incarnationis ipsius domini dei ac saivatoris nostri. A Quid [508] ergo? Iusti et deo placentes ante Abraham homines non fuerunt? M Fuerunt quidem, quippe cum filii dei appellati sint qui ex Seth fuerant progenerati et Enoch translatus sit et Noe Gen. 6,2. pereuntis mundi renovator effectus sit et Melchisedech Gen. 5, summi sacerdotis exemplum. Sed in istis non divina 24. Gen. acceptio id est specialis illa familiaritas et favor ostenditur, 6- 9.Gen. sed ipsorum iustitia declaratur; ad Abraham vero dei 14, 18 frequens allocutio et quasi convictus ac per singula dispensatio, probationis promissa praemia et in posteros recordatio vim miram divinae acceptionis ostendunt. Similiter et circa ceteros supra dictos peculiaris quidam

1 quam] quae D 3 acceptiones] acceptiones GBDHP et sic semper; modo acceptio modo acceptatio, hoc loco acceptio habet R: acceptationes A et sic semper 6 et... eo] et om. H et ed. pr. 9 ipsam] ipsam ABDPR: ipsum H 10 lesu] Iesu om. P 11 quam] accepit add. D veniens] veniens ((paiv6|i£vo