the Word
236 NOTES TO PAGES I I 2— II9
58. See Artur Landgraf, Dogmengeschichte der Pruhscholasti\, part i, Die Gnadenlehre, vol. i (Regensburg: Pustet, 1952), 95.
59. Sentences 2, dist. 28, chap. 1, no. 1 (p. 487).
60. Ibid., dist. 26, chap. 7, no. 2 (p. 477).
61. See ibid., dist. 25, chap. 6 (pp. 464f.).
62. Ibid., chap. 8, no. 2 (p. 466). It is not correct, therefore, that "freedom from any necessity at all was a feature of the human will before the fall.
This mode of free will... now applies to no one but God" (Colish, Peter Lombard, 383).
63. Sentences 2, dist. 25, chap. 8, no. 2 (p. 466).
64. See Colish, Peter Lombard, 385-93; and Julius Gross, "Abalards Umdeutung des Erbsiindendogmas," Zeitschrift fiir Religionsund Geistesgeschichte
15 (1963): 14-33.
65. Sentences 2, dist. 30, chap. 6, no. 1 (p. 498).
66. Ibid., chap. 9, no. 1 (p. 500).
67. Ibid., dist. 31, chap. 5, no. 1 (p. 507).
68. Ibid., chap. 4 (p. 506).
69. Ibid., dist. 30, chap. 14, nos. 2-3 (p. 504).
70. See ibid., dist. 35, chap. 1, no. 1 (p. 529), with the commentary by Philippe Delhaye, Pierre Lombard: Sa vie, ses oeuvres, sa morale. Conference
Albert-le-Grand i960 (Montreal: Institut d'etudes medievales; Paris: Vrin, i960), 88—93.
71. See Sentences 2, dist. 35, chap. 2, no. 3 (p. 531).
72. Colish, Peter Lombard, 480.
73. Sentences 2, dist. 35, chap. 2, no. 3 (p. 531).
74. Ibid., chap. 5, no. 1 (p. 535f.).
75. On the notion of intellectual practice, see Olga Weijers, Le maniement du savoir: Pratiques intellectuelles a I'epoque des premieres universites (XIIP—
XIVr siecles), Studia Artistarum, Subsidia (Turnhout: Brepols, 1996).
6. THE SENTENCES, BOOK IIK ON THE INCARNATION
OF THE WORD
1. Enchiridion symbolorum definitionum et declarationum de rebus fidei et morum, ed. Heinrich Denzinger and Adolf Schonmetzer, S.J., 34th ed. (Bar celona: Herder, 1967), no. 749. I am grateful to Dr. Frank Swietek, of the University of Dallas, for discussing the translation of this passage with me.
2. Ibid., no. 750.
3. Ibid., no. 804.
4. J. de Ghellinck, S.J., succinctly summarizes the controversies about the theology of the Boo\ of Sentences in his article "Pierre Lombard," Dictionnaire
NOTES TO PAGES I I 9—I25
de theologie catholique XII/2 (1935), cols. 1941-2019 (at 2003-11). While these battles lost much of their intensity after the Fourth Council of the Lateran had recognized the orthodoxy of Peter Lombard's Trinitarian theology, they continued to smolder even in the late thirteenth century; on this subject, see the interesting study by Fiona Robb, "A Late Thirteenth-Century Attack on the Fourth Lateran Council: The Liber contra Lombardum and Contemporary
Debates on the Trinity," Recherches de theologie ancienne et medievale 62 (1995):
110—44.
5. This designation probably originated in Walter of St. Victor's Contra quatuor labyrinthos Franciae, which speaks of nichilianiste, "nihilianists." See
Paul Glorieux, "Le Contra quatuor labyrinthos Franciae de Gauthier de SaintVictor. Edition critique," Archives d'histoire litteraire et doctrinale du moyen-age
19 (1952): 187—335, at 20°- F°r an overview of the main sources of the debate over Christological nihilianism, see Artur Michael Landgraf, Einfuhrung in die Geschichte der theologischen Literatur der Fruhscholasti!{ unter dem Gesichtspunkte der Schulenbildung (Regensburg: Gregorius-Verlag, 1948), 109—12.
6. Otto Baltzer, Die Sentenzen des Petrus Lombardus: Ihre Quellen und ihre dogmengeschichtliche Bedeutung, Studien zur Geschichte der Theologie und der Kirche 8:3 (Leipzig, 1902; reprint, Aalen: Scientia-Verlag, 1987), 99 with n. 4.
7. Certain aspects of this coherence are well seen in Carl Andresen et ah, Die Lehrentwichlung im Rahmen der Katholizitat, Handbuch der Dogmenund Theologiegeschichte 1 (Gottingen: Vandenhoeck & Ruprecht, 1982), hoi s'
8. Ibid., 602.
9. Ibid., 603.
10. Colish, Peter Lombard, 471b Also see 514—16.
11. Sentences 3, dist. 1, intro, (p. 24).
12. Ibid., chap. 3, no. 2 (pp. 26£).
13. Ibid., chap. 2, no. 1 (p. 29).
14. Sentences 2, dist. 31, chap. 5, no. 1 (p. 507).
15. See Alois Stoger, "Flesh," in Sacramentum Verbi: An Encyclopedia of Biblical Theology, ed. Johannes B. Bauer (New York: Flerder and Herder,
1970), 1:273-78.
16. Sentences 3, dist. 3, chap. 1, no. 3 (p. 33).
17. There is no discussion of the virgin birth or of Mary's perpetual vir ginity in the Sentences. Peter Lombard does, however, treat both subjects in one of his sermons, no. 18, "In Annuntiatione B. Mariae" (PL 171: 605B610D).
18. Sentences 3, dist. 5, chap. 1, no. 1 (p. 41).
19. Ibid., chap. 3, no. 1 (p. 47).
NOTES TO PAGES I 26—I3I
20. Ibid., chap, i, no. 12 (p. 45).
21. Ibid., chap. 2, no. 1 (p. 46).
22. Ibid., dist. 6, chap. 1, no. 1 (pp. 49b).
23. N. M. Haring, S.A.C., "The Case of Gilbert de la Porree, Bishop of Poitiers (1142-1154)," Mediaeval Studies 13 (1951): 1-40, at 28.
24. See N. M. Haring, S.A.C., ed., "The Eulogium ad Alexandrum Papam tertium of John of Cornwall," Mediaeval Studies 13 (1951): 253—300. The lit erature on the three theories as related by Peter Lombard and John of Corn wall is considerable. Apart from the article by Haring cited in the previous note, see Artur Michael Landgraf, Dogmengeschichte der Eruhscholasti\, vol.
II/i (Regensburg: Pustet, 1953), 116-37 (with a response to Haring on pp. 117-20); Robert F. Studeny, S.V.D., John of Cornwall, an Opponent ofNihilianism: A Study in the Christological Controversies of the Twelfth Century,
Gregorian Univ. diss. (Vienna: St. Gabriel's Mission Press, 1939); and Horacio Santiago-Otero, "El 'nihilianismo' cristologico y las tres opiniones," Burgense
10 (1969): 431-43. Unfortunately, it is only after completing this chapter that I discovered Lauge Olaf Nielsen's detailed study of Peter Lombard's theory of the hypostatic union, a study contained in his work, Theology and Philos ophy in the Twelfth Century: A Study of Gilbert Porreta's Thinking and the Theological Explositions of the Doctrine of the Incarnation during the Period
1130-1180, Acta theologica danica 15 (Leiden: Brill, 1982), 243—79.
25. Sentences 3, dist. 6, chap. 2, no. 1 (p. 50).
26. Ibid., chap. 3, no. 1 (p. 52).
27. Ibid., chap. 4, no. 1 (p. 55).
28. John of Cornwall, Eulogium, ed. Haring, 265.
29. Sentences 3, dist. 7, chap. 1, no. 15 (p. 64). Also see Paul Glorieux, "L'orthodoxie de III Sentences (d. 6, 7 et 10)," in Miscellanea lombardiana,
H7-47> at I4530. Sentences 3, dist. 7, chap. 3, no. 3 (p. 66).
31. Ibid.
32. In this question, Paul Glorieux has seen a return to one of the prob lems formulated at the beginning of distinction 6, namely, whether God was made something else (aliquid) or is something else (aliquid). Glorieux, of course, interprets aliquid as simply "something." In truth, however, distinc tion 6 addresses a problem concerning the divine nature, whereas distinction
10 is devoted to the personhood of Christ. Thus, it seems to me that 10 is not a "slightly modified" version of 6. The reading of the two distinctions here suggested would explain why the three theories of the hypostatic union are not invoked to resolve the question of distinction 10, a fact that Glorieux finds surprising (see Glorieux, "L'orthodoxie de III Sentences," 139).
NOTES TO PAGES I3.I —136 239
33. Sentences 3, dist. 10, chap. 1, no. 3 (p. 73).
34. On this point, see Glorieux, "L'orthodoxie de III Sentences," 146F.
The true meaning, but also the defects, of Peter Lombard's treatment of Christological nihilianism in the Sentences were already well seen more than a hundred years ago, by Julius Kogel in his dissertation, Petrus Lombardus in seiner Stellung zur Philosophie des Mittelalters (Greifswald: Julius Abel, 1897),
15 n. 2.
35. See Artur Michael Landgraf, "Schwankungen in der Lehre des Petrus Lombardus," Scholastic 31 (1956): 533—44, at 534.
36. The text is quoted in Landgraf, Dogmengeschichte der Fruhscholasti\, vol. II/i, 126 n. 48. For the identification of the student as Peter Comestor
(also called "Manducator"), see Ignatius Brady, O.F.M., "Peter Manducator and the Oral Teachings of Peter Lombard," Antonianum 41 (1966): 454—
90.
37. Landgraf considers the identity of the master uncertain (at least in the Dogmengeschichte), while Ignatius Brady believes it is "clear"; see the latter's "Peter Manducator and the Oral Teachings of Peter Lombard," 473
(which includes references to other writings by Landgraf in which he ex presses a different opinion).
38. Sentences 3, dist. 12, chap. 4 (p. 83).
39. Ibid., dist. 13, no. 8 (pp. 870).
40. Ibid., p. 87.
41. Ibid., no. 5 (p. 85).
42. Ibid., dist. 14, chap. 1, no. 3 (p. 90).
43. Ibid.
44. Colish, Peter Lombard, 438. Also see 443 and 470.
45. Sentences 3, dist. 13, no. 8 (p. 88). Also see ibid., p. 87: Neque ideo unitas et singularitas personae dividitur." On the problem of Christs knowl edge, see Artur Michael Landgraf, Dogmengeschichte der Fruhscholasti\, vol.
II/2 (Regensburg: Pustet, 1954), 44-131, as well as the very precise account in Horacio Santiago-Otero, "Pedro Lombardo: Su tesis acerca del saber de
Cristo hombre," in Miscelanea Jose Zunzunegui, 1911—1974, vol. 1, Victoriensia 35 (Vitoria, Spain: Editorial Eset, 1975), 115—25.
46. See Sentences 3, dist. 15, chap. 1, no. 1 (p. 93).
47. Ibid., no. 7 (p. 95).
48. See ibid., chap. 2, nos. 2-3 (pp. 98f.). Colish, Peter Lombard, 444, mis interprets the distinction between passion and propassion as it applies to Christ's fear and sadness: "In this respect, while men undergo temptation
(passio) and contemplation of temptation (propassio) prior to the consent {con sensus) which is of the essence in their moral decisions, Christ only experi-
NOTES TO PAGES I36—I43
enced the propassio and the consensus." The word consensus does not figure at all in the Lombard's discussion of this matter.
49. Sentences 3, dist. 17, chap. 2, no. 2 (p. 106).
50. Ibid., dist. 18, chap. 1, nos. 1-2 (pp. inf.).
51. Ibid., chap. 2, no. 1 (p. 113).
52. Colish, Peter Lombard, 462.
53. Sentences 3, dist. 18, chap. 5, no. 1 (p. 116), reading adopti for adepti in line 20.
54. See ibid., dist. 19, chap. 1, no. 2 (p. 118).
55. Ibid., no. 3 (p. 119).
56. See ibid., dist. 18, chap. 5, no. 2 (pp. n6f.).
57. Ibid., dist. 19, chap. 2 (pp. i2ofi). The rights-of-the-devil theory is further developed in dist. 20, chaps. 2—4 (pp. 125—27).
58. This judgment is shared by D. E. De Clerck, "Droits du demon et necessite de la redemption: les ecoles d'Abelard et de Pierre Lombard,' Recherches de theologie ancienne et medievale 14 (1947): 32—64, at 47: "Le Maitre des Sentences se contente done d'amalgamer, sans les reduire a l'unite, les divers elements que lui fournissent ses predecesseurs."
59. Sentences 3, dist. 23, chap. 1, no. 1 (p. 141).
60. Ibid., chap. 3, no. 3 (p. 143).
61. Ibid., dist. 27, chap. 1, no. 1 (p. 162).
62. Ibid., dist. 23, chap. 9, no. 2 (p. 148).
63. On the virtues in the Book, of Sentences, see Colish, Peter Lombard, 488—516; and Philippe Delhaye, Pierre Lombard: Sa vie, ses oeuvres, sa morale.
Conference Albert-le-Grand i960 (Montreal: Institut d'etudes medievales; Paris: Vrin, 1961), 52—87.
64. Sentences 3, dist. 36, chap. 1, no. 2 (p. 202).
65. Ibid., chap. 2, no. 6 (p. 204).
66. A point well seen by Delhaye, Pierre Lombard, 71—73.
67. See, for example, Thomas Aquinas, Scriptum super Sententiis, vol. 3, ed. Maria Fabianus Moos, O.P. (Paris: Lethielleux, 1933), dist. 23, qu. 1, art.
4 (PP7°9~l6)- 68. See ibid., dist. 33, qu. 2, art. 1, sol. 2 (p. 1047).
69. See ibid., dist. 34, qu. 1, art. 1 (p. 1114).
70. Ibid., dist. 37, qu. 2, art. 4, sol. 2 (p. 887).
71. See Sentences 2, dist. 41, chap. 2 (p. 564), and Colish, Peter Lombard, 5r572. Sentences 3, dist. 37, chap. 6, no. 1 (p. 166).
73. Ibid., dist. 23, chap. 2, no. 1 (p. 141).
74. Ibid., dist. 26, chap. 1 (p. 159).
75. Ibid., chap. 4 (pp. i6of.).
NOTES TO PAGES I43—I50
24I 76. On faith and hope, see ibid., dist. 31, chap. 2, nos. 1—2 (pp. i83f.); on the cardinal virtues, see dist. 33, chap. 2 (p. 188); on the gifts of the Spirit, see dist. 34, chap. 2, no. 1 (p. 190).
7. THE SENTENCES, BOOK IV, DISTINCTIONS I-42:
ON THE DOCTRINE OF SIGNS
x. Sentences 4, dist. 2, chap. 1, no. 2 (p. 240).
2. See ibid., dist. 3, chap. 6 (p. 249). On the connection between Christology and the sacraments in the Sentences, see Carl Andresen et al., Die
Lehrentwicblung im Rahmen der Katholizit'dt, Handbuch der Dogmenund Theologiegeschichte 1 (Gottingen: Vandenhoeck & Ruprecht, 1982), 603 with n. 158.
3. Sentences 4, p. 231.
4. See Sentences 2, dist. 35, chap. 4, no. 2 (p. 535).
5. See Sentences 4, dist. 1, chap. 1, no. 1 (p.231).
6. Ibid., chap. 4, no. 2 (p. 233). For a historical elucidation of the elements of this definition, see J. de Ghellinck, S.J., "Un chapitre dans l'histoire de la definition des sacrements au XII' siecle," in Melanges Mandonnet. Etudes d'histoire litteraire et doctrinale du moyen age, Bibliotheque thomiste 14 (Paris:
Vrin, 1930), 2:79-96.
7. See de Ghellinck, "Un chapitre," 88.
8. Colish, Peter Lombard, 525.
9. See de Ghellinck, "Un chapitre," 91.
10. See Sentences 4, dist. 1, chap. 2 (p. 232).
11. Colish, Peter Lombard, 531.
12. See Sentences 4, dist. 1, chap. 10 (p. 239).
13. For an English translation of distinctions 1 through 26, see Elizabeth Frances Rogers, Peter Lombard and the Sacramental System, Columbia Univ. diss. (New York, 1917; reprint, Merrick, N.Y.: Richwood, 1976), 79-246. With a few exceptions, Rogers's translation is faithful and reliable.
14. See Sentences 4, dist. 2, chap. 1, no. 1 (p. 240).
15. Ibid., dist. 3, chap. 1, no. 2 (p. 243).
16. Ibid.
17. Ibid., chap. 5, no. 3 (p. 248).
18. Not only has the meaning of res changed by comparison with its use in distinction 1; after his treatment of baptism, Peter will also abandon
"words" {verba) as a significant category for the analysis of the sacraments.
On this point, see Rogers, Peter Lombard and the Sacramental System, 75.
19. Sentences 4, dist. 3, chap. 9, nos. 1—2 (p. 251).
20. See ibid., dist. 7, chap. 3 (p. 278), and chap. 4, no. 1 (p. 279). Colish
NOTES TO PAGES I5O—154
claims, "Peter joins Roland of Bologna, Master Simon, and the Porretans in seeing the effect of the sacrament as both the remission of sins and the gift of the Holy Spirit" (Peter Lombard, 550). There is nothing in the text of the Sentences to suggest that the Lombard considered confirmation to be a means for the remission of sins.
21. Colish (Peter Lombard, 551) states that Peter Lombard "joins the ma jority in disallowing the claim that [confirmation] is more dignified than baptism, arguing that those who make this argument have confused the rank of the minister . . . with the effects of the sacrament and its relative necessity for salvation." I do not share Professor Colish's impression that Peter denies the superiority of confirmation over baptism.
22. See Heinrich Weisweiler, "Das Sakrament der Firmung in den systematischen Werken der ersten Friihscholastik," Scholastic 8 (1933): 481-523.
23. See Sentences 4, dist. 12, chap. 5, no. 1 (p. 308).
24. Ibid., dist. 8, chap. 1 (p. 280).
25. Ibid.
26. Ibid., chap. 3 (p. 281).
27. Ibid., chap. 5, no. 1 (p. 283).
28. Ibid., chap. 4 (p. 282).
29. Ibid., chap. 7, no. 1 (pp. 284fi).
30. Ibid., no. 2 (p. 285).
31. Gary Macy seems to have missed the point of the Lombard's theory of the twofold res when he writes, "The res of the sacrament is the unity of the Church composed of all the predestined" (The Theologies of the Eucharist in the Early Scholastic Period: A Study of the Salvific Function of the Sacrament according to the Theologians c. 1080—c. 1220 [Oxford: Clarendon Press, 1984],
122).
32. Again, Macy oversimplifies Peter Lombard's "ecclesiastical approach to the Eucharist" in suggesting, ambiguously, that "anyone who remains in the unity of Christ and the Church spiritually eats Christ" (ibid.). While it is true that unity with the body of Christ is a precondition for receiving the Eucharist spiritually, the spiritual reception presupposes the sacramental one.
33. Sentences 4, dist. 9, chap. 2, no. 1 (p. 288).
34. See ibid., dist. 13, chap. 1, no. 4 (p. 312).
35. See Artur Michael Landgraf, Dogmengeschichte der Friihscholastik, vol.
III/2, Die Lehre von den Sakramenten (Regensburg: Pustet, 1955), 207—22.
More recently, Gary Macy has studied the literature on this topic in his article
"Of Mice and Manna: Quid Mus Sumit as a Pastoral Question," Recherches de theologie ancienne et medievale 58 (1991): 157—66.
36. Sentences 4, dist. 13, chap. 1, no. 8 (p.314).
NOTES TO PAGES I54—l66
37. Ludwig Hodl, "Sacramentum und res: Zeichen und Bezeichnetes.
Eine begriffsgeschichdiche Arbeit zum friihscholastischen Eucharistietraktat," Scholastic 38 (1963): 161—82, at 173.
38. See Henri de Lubac, S.J., Corpus mysticum. L'Eucharistie et I'Eglise au moyen age: Etude historique, 2d ed., Theologie 3 (Paris: Aubier-Montaigne,
I949).
39. Ibid., 267.
40. Ibid., 117.
41. For an excellent summary and explanation of de Lubac's thesis, see Paul McPartlan, Sacrament of Salvation: An Introduction to Eucharistic Ecclesiology (Edinburgh: Clark, 1995), 56—60.
42. De Lubac, Corpus mysticum, 9.
43. Sentences 4, dist. 10, chap. 1, no. 1 (p. 290).
44. These terms are by no means synonymous, as Ludwig Hodl has con vincingly shown in his article, "Der Transsubstantiationsbegriff in der scholastischen Theologie des 12. Jahrhunderts," Recherches de theologie ancienne et medievale 31 (1964): 230—59.
45. Sentences 4, dist. 11, chap. 1, no. 1 (p.296).
46. Ibid., dist. 12, chap. 3, no. 2 (p. 305).
47. Ibid., dist. 11, chap. 3 (p. 299).
48. Ibid., dist. 14, chap. 1, nos. 1-2 (pp. 3i5f.).
49. Ibid., dist. 22, chap. 2, no. 5 (pp. 389f.). See P. Palmer, "The Theology of Res and Sacramentum with Particular Emphasis on its Application to Pen ance," Proceedings of the Catholic Theological Association of America 14 (1959):
120—41.
50. See Sentences 4, dist. 14, chap. 5 (pp. 322-24).
51. See Paul Anciaux, The Sacrament of Penance (New York: Sheed & Ward, 1962), chap. 2, "The History of Penance in the Church" (pp. 46-73).
52. Ibid., 56L 53. Sentences 4, dist. 14, chap. 4, no. 1 (p.321).
54. Ibid., dist. 17, chap. 1, no. 1 (p. 342).
55. Colish, Peter Lombard, 603 and 607, respectively.
56. Ibid., 608.
57. Sentences 4, dist. 17, chap. 1, no. 13 (p.346).
58. Ibid., chap. 3, nos. 1 and 8 (pp. 348 and 350, respectively).
59. Ibid., chap. 4, nos. 1-2 (p.351).
60. Colish, Peter Lombard, 603.
61. Sentences 4, dist. 17, chap. 5 (p. 355)- 62. Ibid., dist. 18, chap. 5, no. 5, and chap. 6, no. 1 (pp. 36of.).
63. Ibid., chap. 4, no. 6 (p. 358).
244 NOTES TO PAGES l66 — I 74
64. Marcia Coiish points out that "the idea of calling penance a virtue of the mind is not found in any current canonist or scholastic theologian" (Peter
Lombard, 601).
65. Sentences 4, dist. 18, chap. 3 (p. 356).
66. Ibid., dist. 19, chap. 1, no. 3 (p.365).
67. Ibid., dist. 18, chap. 6, no. 3 (p.361).
68. Ibid., dist. 17, chap. 4, no. 6 (p. 352).
69. Ibid., dist. 23, chap. 2 (p. 390).
70. Ibid., chap. 4, no. 3 (p. 392).
71. Ibid., chap. 1 (p.390).
72. See Otto Baltzer, Die Sentenzen des Petrus Lombardus: Ihre Quellen und ihre dogmengeschichtliche Bedeutung, Studien zur Geschichte der Theologie und der Kirche, 8:3 (Leipzig, 1902; reprint, Aalen: Scientia-Verlag, 1987),
148.
73. Coiish, Peter Lombard, 613. Coiish reiterates this mistaken interpre tation on p. 625.
74. Sentences 4, dist. 23, chap. 1 (p. 390).
75. Ibid., chap. 4, no. 5 (p. 392).
76. Ibid., dist. 24, chap. 4, no. 1 (p. 395).
77. Ibid., chap. 9, no. 3 (p. 400).
78. Ibid., chap. 10, no. 2 (pp. 40if.). The epistle read at Mass on each Sunday was drawn from St. Paul.
79. Ibid., chap, n, no. 3 (pp. 403^.
80. Ibid., chap. 13, nos. 1—2 (p. 405).
81. Ibid., chap. 16 (p.406).
82. Plato, Symposium, 206C, cited after Plato, vol. Ill, Lysis, Symposium, Gorgias, with an English translation by W. R. M. Lamb, Loeb Classical Li brary 166 (Cambridge, Mass.: Harvard University Press; London: Heinemann, 1925).
83. Ibid., 207C—208B.
84. For a good analysis of Peter Lombard's theology of marriage, see Hans Zeimentz, Ehe nach der Lehre der Friihscholasti/{: Eine moralgeschichtliche
Untersuchung zur Anthropologie und Theologie der Ehe in der Schule Anselms von Laon und Wilhelms von Champeaux, bei Hugo von St. Victor, Walter von
Mortagne und Petrus Lombardus (Diisseldorf: Patmos-Verlag, 1973).
85. Sentences 4, dist. 26, chap. 1, no. 1 (p. 416).
86. Ibid., chap. 2, no. 3 (p. 417).
87. Ibid., chap. 3 (p. 418). Peter Lombard evidently does not envisage the increase of the human race as unlimited.
88. Ibid.
89. Ibid., chap. 4 (pp. 4i8f.): "Et est indulgentia [Brady: permissio] in novo