4. The Sentences, Book I: On the Mystery of
NOTES TO PAGES 67-77
44. See Brady, "The Rubrics of Peter Lombard's Sentences.'"
45. Colish's interpretation, according to which Peter "answer[s] all these questions with a firm 'no' " (Peter Lombard, 251), fails to acknowledge Peter s expressly stated doubts and hesitations.
4. THE SENTENCES, BOOK i: ON THE MYSTERY
OF THE TRINITY
1. Colish's Peter Lombard is the most exhaustive and up-to-date example of this approach to the Sentences, but Colish's work stands in a tradition that goes back at least to Otto Baltzer, who demonstrated much more briefly how each of the Lombard's ideas is to be situated with regard to his contempo raries, especially Hugh of St. Victor and Abelard. See Otto Baltzer, Die
Sentenzen des Petrus Lombardus: Ihre Quellen und ihre dogmengeschichtliche Bedeutung, Studien zur Geschichte der Theologie und der Kirche 8:3 (Leip zig: Dieterich, 1902; reprint, Aalen: Scientia, 1987).
2. Except historically! Peter is following the example of Abelard; see Baltzer, Die Sentenzen des Petrus Lombardus, 17.
3. Sentences, p. 10, 1. 25.
4. Sentences 1, dist. 2, chap. 1, no. 3 (p. 62).
5. Ibid., chap. 4, no. 2 (p. 64).
6. Ibid., chap. 5, no. 5 (p. 68).
7. Ibid., chap. 3 (p. 63). The phrase is repeated almost literally in chap.
5, no. 5 (p. 68).
8. Ibid.
9. Ibid., dist. 3, chap. 1, no. 1 (p. 68).
10. Ibid., no. 3 (p. 69).
11. Ibid., no. 4 (p. 69).
12. Ibid., no. 5 (p. 70).
13. Colish, Peter Lombard, 240. Johannes Schneider's older account of book 1 of the Sentences, which also includes material on the reception and transformation of Peter Lombard's doctrine among his pupils, is more reli able. See Johannes Schneider, Die Lehre vom dreieinigen Gott in der Schule des Petrus Lombardus, Miinchener theologische Studien II, Abteilung 22 (Mu nich: Hueber, 1961).
14. Sentences 1, dist. 3, chap. 1, no. 7 (p. 70).
15. Ibid., no. 9 (p. 71).
16. Ibid., chap. 2, no. 1 (p. 71).
17. Ibid., chap. 2, no. 4 (p. 72).
18. Ibid., chap. 3, no. 1 (p. 75).
19. Ibid., dist. 8, chap. 1, no. 2 (p. 95).
NOTES TO PAGES 77 — 86
20. Ibid., no. 7 (p. 96).
21. See Ermenegildo Bertola, "II problema di Dio in Pier Lombardo,"
Rivista di filosofla neo-scolastica 48 (1956): 135—50, esp. 139.
22. Sentences 1, dist. 8, chap. 4, no. 2 (p. 99).
23. Ibid., chap. 8, no. 1 (p. 101).
24. Distinctions 35, 36, and 38 have recently become available in French translation, accompanied by a brief introduction; see J.-C. Bardout and O.
Boulnois, Sur la science divine, Epimethee (Paris: Presses universitaires de France, 2002), 130—51.
25. Sentences 1, dist. 35, chaps. 1—6, no. 2 (p. 255).
26. See ibid., chap. 9, nos. 1 and 2 (pp. 257f.).
27. Ibid., chaps. 1—6, no. 2 (p. 255).
28. I have changed the Douay-Rheims translation here, since it obscures the difference between ex ipso, "from him," and de ipso, "of him."
29. Sentences 1, dist. 36, chap. 2, no. 5 (p. 261).
30. Ibid., dist. 37, chap. 1, no. 2 (pp. 263f.).
31. Ibid., chap. 3, no. 4 (p. 267).
32. Unfortunately, Marcia Colish misinterprets the passage just explained, writing: "He [Peter Lombard] begins by observing that God can be in other things by essence, power, and presence. As for the first, there is one and only one non-divine being with which God unites Himself essentially. This is the man Jesus in the incarnation of Christ.. . . Peter mentions this exception to get the topic of God's essential union with creatures off the agenda more generally, as a fundamentally inappropriate way of regarding God's presence in the world" (Peter Lombard, 266f.). Peter holds unambiguously that God is present to all of creation essentially.
33Sentences 1, dist. 37, chap. 3, no. 5 (p. 268).
34Ibid., chap. 4, no. 1 (p. 268).
35Ibid., dist. 6, no. 1 (p. 89).
36Ibid., no. 3 (p. 90).
37Ibid., no. 4 (p. 90).
38. Ibid.
39Ibid., dist. 7, chap. 1, no. 1 (p. 91).
40. Ibid.
41* Ibid. (pp. 9if.).
42. Ibid., no. 3 (p. 93).
43Ibid., dist. 10, chap. 1, no. 2 (p. no).
44. See ibid., chap. 2, no. 5, and chap. 3 (p. 113).
45Ibid., chap. 3, no. 5 (p. 113).
46. See ibid., dist. 13, chap. 3 (pp. I22f.).
47See ibid., dist. 14, chap. 1 (pp. I26fi),
NOTES TO PAGES 86-90
48. See ibid., dist. 18, chap. 4, no. 1 (p. 157): "Ex praedictis patet quod Spiritus Sanctus sempiterne donum est, et temporaliter datum vel donatum.
49. See ibid., dist. 16, chap. 1 (pp. 138—40).
50. Ibid., dist. 15, chap. 7 (p. 135).
51. Ibid., dist. 17, chap. 1, no. 1 (pp. i4if.).
52. Colish, Peter Lombard, 261.
53. Sentences 1, dist. 17, chap. 6, no. 8 (pp. i5if.).
54. This point is confirmed by a reading of dist. 23-32 of book 3 of the Sentences, which are devoted to faith, hope, and charity. Peter never refers to charity as a virtue, except in three places that have to be interpreted as slips of the pen. See Johann Schupp, Die Gnadenlehre des Petrus Lombardus,
Freiburger theologische Studien 35 (Freiburg: Herder, 1932), 229 n. 68.
55. See ibid., 224: "Dann sind im Grunde genommen nicht wir die Liebenden, sondern Gott selbst." Schupp's book contains a detailed treatment on the Lombard's identification of charity with the Holy Spirit (pp. 216-42).
Aage Rydstrpm-Poulsen's fine study appeared too late for me to take it into consideration in this chapter: The Gracious God: Gratia in Augustine and the Twelfth Century (Copenhagen: Akademisk Forlag, 2002). Pages 380-466 are devoted to Peter Lombard's theory in distinction 17, as well as its earliest followers and critics. For an English translation of, and close commentary on, distinction 17, see my article, "Fraterna dilectio est Deus: Peter Lombard's
Thesis on Charity as the Holy Spirit," in Amor amicitiae—On the Love that is Friendship. Essays in Medieval Thought and Beyond in Honor of the Reverend
Professor James McEvoy, ed. Thomas A. F. Kelly and Philipp W. Rosemann, Recherches de theologie et philosophic medievales, Bibliotheca 6 (Louvain:
Peeters, 2004), chap. 21.
56. S. Thomae Aquinatis, Scriptum super libros Sententiarum Magistri Petri Lombardi, vol. 1, ed. P. Mandonnet, O.P. (Paris: Lethielleux, 1929), dist. 17, qu. 1, art. 1 (p. 394). Bonaventure's reaction is similar, although he offers a more benevolent interpretation of what he believes the Lombard must have meant; see Commentaria in IV Libros Sententiarum, S. Bonaventurae Opera theologica selecta 1 (Quaracchi: Ex typographia Collegii S. Bonaventurae,
1934), dist. 17, pars 1, art. unicus, qu. x (pp. 236-40). A good account of the theological implications of the Lombard's position, together with an inter pretation of Aquinas's critique, is to be found in Franz Zigon, "Der Begriff der Caritas beim Lombarden, und der hi. Thomas," Divus Thomas 4 (1926):
404—24.
57. See Artur Michael Landgraf, Dogmengeschichte der Fruhscholasti/{, vol.
I/i (Regensburg: Pustet, 1952), 220—37.
58. Adolf von Harnack, Lehrbuch der Dogmengeschichte, 4th ed., vol. 3