Bellarmine · De Scriptoribus Ecclesiasticis · On the Ecclesiastical Writers
Chapter 29: The Twelfth Century: Hugh and Richard of St. Victor, William of Malmesbury, Gratian, Peter Lombard
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. XII, De Scriptoribus Ecclesiasticis, of the New Testament, twelfth century. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Hugh of St. Victor. 1130
Hugh of St. Victor, a Saxon by nation, a Monk by profession, Abbot of St. Victor in dignity [as printed], was a contemporary of St. Bernard, as is clear from the letter of St. Bernard to this very Hugh. He wrote many things, which are comprised in three volumes in the Venice edition of the year 1588.
The first volume: Prenotes on the Scriptures and the sacred writers; Explanatory notes on the Pentateuch, Judges, the books of Kings and some Psalms; 19 homilies on Ecclesiastes; Explanatory notes on the Threnes, on Joel and on Abdias; Explanatory notes of allegories on the whole old Testament, except the Prophets and the Wisdom books; Explanatory notes of allegories on the four Gospels; Literal notes and questions on the letters of St. Paul; Explanatory notes on Dionysius the Areopagite.
The second volume: Instructions on the decalogue; the Exposition of the rule of St. Augustine; On the instruction of novices; On the cloister of the soul; On the soul, four books; On the medicine of the soul; On the pledge of the soul; On the praise of charity; On the way of praying; On the fruit of the flesh and of the spirit; On carnal and spiritual marriage, two books; On the vanity of the world, four books; a little book On meditation; On the description of the mystical ark; On Noah's ark, four books; a hundred sermons on various subjects; the Sermon on the Assumption of blessed Mary.
The third volume: the seven books of the Didascalicon, of which the last discourses on the Trinity, the other six belong to the liberal arts; a little book On the power and will of God; a little book On the fourfold will in Christ; a little book On the wisdom of the soul of Christ; a little book On the union of body and spirit; a little book On the power of the Word of God; the Apology on the Word incarnate; three disputations On the Word incarnate; On the perpetual Virginity of blessed Mary; five books of Miscellanies of the second codex; the treatise On the daughter of Jephte; the Mirror of the mysteries of the Church; On the ceremonies, Sacraments and offices of the Church, 3 books; a little book On the canon of the mystical libation; the Dialogue on the Sacraments of the natural and written law; the Summa of sentences comprised in seven treatises, of which the first is on Faith, Hope and Charity, on the Trinity and the Incarnation; the second on the creation and state of the Angelic nature; the third on the creation and state of human nature; the fourth on the Sacraments in general and the divine precepts; the fifth on the Sacrament of Baptism; the sixth on the Sacraments of Confirmation, the Eucharist, Penance and Extreme Unction; the seventh on the Sacrament of marriage; On the Sacraments of the Christian faith, two books.
Note. There are not a few things in the works of Hugh that do not seem to be his genuine works; but since the editor of the Venice edition noted these in their places, and I was not able for the straits of time to examine everything, I send readers to the notes which are extant in the works themselves. This only I shall add, that there is extant in Cardinal Baronius a notable letter of Hugh to John, Archbishop of Seville, an apostate from the faith, volume 12, at the year of the Lord 1136. [In the scan the end of this sentence is merged into the next column.]
Richard of St. Victor. 1130
Richard of St. Victor, a Scot by nation, a Monk of the Order of Canons regular, was famous in Hugh's time, and lived most holily in the same monastery of St. Victor. He was also a very close friend of St. Bernard, as is plain from the books written to him. His works are contained in two volumes.
The works of the first volume: On the extermination of evil and the promotion of good, 1 treatise; On the state of the inner man, 3; On the instruction of the inner man, 3 books; Benjamin minor, that is, On the preparation for contemplation; Benjamin major, that is, On the grace of contemplation, 4 [5?] books; the Allegories of the tabernacle of the covenant, 1; On the Trinity, 6; On the three appropriated persons in the Trinity, to St. Bernard, 1; On the incarnation of the Word, to the same, 1; On Emmanuel, books; the Exceptions; On the power of binding and loosing, 1 treatise; On the contemplation of the plagues at the end of the world, 1; On the judicial power in the final judgement, 1; On the spirit of blasphemy, 1; On the degrees of charity, 1; On the four degrees of violent charity, 1; On the twofold Easter, 1; a sermon on Easter day, 1; the Declaration of difficulties of holy Scripture, to St. Bernard, 1; How the Holy Spirit is the love of the Father and the Son, 1; On the difference of mortal and venial sin, 1; On the surpassing Baptism of Christ, 1; a sermon on the sending of the Holy Spirit, 1; On the comparison of Christ to the flower and blessed Mary to the rod, 1; How Christ is set for a sign of the peoples, 1; On the difference of the sacrifice of David and of Abraham, 1; On the difference of the sacrifice of Abraham and of blessed Mary, 1. [Several counts read “4” in the scan where “1” is meant.]
The works of the second volume: the Explanation of difficulties from the tabernacle of the covenant; On the temple of Solomon to the letter; On the concord of times in the books of Kings; the Explanation of various places in the Psalms; the Explanation of the book of the Canticle of Canticles; On the vision of Ezechiel; On the temple of Ezechiel; the Decision of doubts in the Apostle; seven books on the Apocalypse of John.
Note. All these works, one excepted, which is entitled the four books of Exceptions, seem to me learned and pious and most worthy of Richard's most keen mind; nor do I know that anyone has doubted of them whether they are Richard's lawful works. Of the books of Exceptions I somewhat doubt whether they are of the same author; not that those books are not full of varied learning, but that they contain certain things which do not seem able to have been written by Richard. In book 1, chapter 24, he speaks thus: “The inventors of Theology were among the Greeks Linus, among the Latins Varro, and in our times John Scotus.” But why John Scotus the inventor of Theology? why not rather Moses, or Athanasius, or Augustine, or John Damascene? Then no John Scotus is known but two, one three hundred years before Richard, the other a hundred and more years after Richard; who then is he of whom it is said here, “and in our times John Scotus”? In the same chapter this author says that the inventor of rhetoric was Demosthenes; which is manifestly false. For Demosthenes was a notable orator, but before him there were others, as Isocrates, Pericles and others; and with him Aeschines was famous; and at the same time flourished Aristotle, who wrote excellently on rhetoric. In the third book, chapter 7, he writes of islands, and names only his own Scotland. And in chapter 8 he describes the famous cities of the whole world, and does not even name Paris, where he himself lived, as neither London, nor Canterbury, nor Edinburgh, nor other cities of Britain or Scotland. In the fourth book he counts the Pontiffs of the Hebrews, and leaves out Aaron, Eleazar, Phinees and some others among the chief.
William of Malmesbury. 1130
William, or Gulielmus, an English Monk, called the librarian, and of Malmesbury, lived at the same time as the four writers named above. He wrote five books on the deeds of the kings of the English down to Henry the first; likewise two books of the new history; lastly four books on the deeds of the Pontiffs [Bishops] of the English.
Henry of Huntingdon. 1140
Henry of Huntingdon wrote an English history in eight books down to the death of King Stephen, that is, to the year 1153 [1154].
Gratian. 1145
Gratian, a native of Chiusi, a Monk of St. Benedict by profession [a Camaldolese], was famous in the time of the Pontiff Eugene the third and of the emperor Conrad the third, at the year of the Lord 1145. He wrote the Decree, or Concord of discordant canons: a very laborious work, in which he collected very many canons from the Scriptures, from the answers of the Pontiffs, from the Councils and from the Fathers. And though many other learned men laboured in this kind of writing, as Dionysius Exiguus, Isidore, Cresconius, Burchard, Ivo and whoever others there are, yet he alone obtained that he should be lectured on publicly in the schools and illustrated by the Commentaries of many most learned men. He wrote this work at Bologna in the monastery of St. Felix, in the opinion of Trithemius in the second book On the illustrious men of the Order of St. Benedict, in the year of the Lord 1127, or, as others will have it, in the year of the Lord 1151; unless perhaps Trithemius noted the beginning and the others the completion of the work. Further, this work was cleansed of faults and restored to its integrity by certain most learned men by authority of the Pontiff Gregory XIII in the year of salvation 1580 [1582].
Note on Gratian. Gratian has this one thing that seems able to be blamed, that he did not choose among the authors from whom he collected the decrees. I shall note here some places by way of example. First, in distinction 16, chapter Septuaginta, is cited a letter of St. Athanasius, Bishop of Alexandria, on the Nicene canons consumed by fire, to Pope Mark. But Cardinal Baronius, Annals volume 3, shows that at that time Athanasius was an exile in Gaul, and that that burning of the Nicene canons happened long after the death of Pope Mark, and that Mark himself was already dead when he is written to have answered the letter of Athanasius; so that the foundation of these letters, and of the seventy canons of the Nicene Council, totters on every side.
Second, in distinction 63, canon Adrianus and canon In synodo, two canons are put from the Church history of Sigebert, by which it is affirmed that the investitures of Bishops were granted to the emperors by Hadrian the first and by Leo the eighth, supreme Pontiffs; which canons Cardinal Baronius proves by many arguments were made up by Sigebert, the schismatic historian, Annals volume 9, at the third year of Pope Hadrian the first. Nor is it against this that the same canons are found also in Ivo in the Pannomia, book 8, chapters 135 and 136, although Ivo preceded Sigebert in age. This (I say) is not against it; because the Pannomia is not called Ivo's because it was composed by Ivo, but because it was for the greatest part taken from Ivo's decree. And that the author of the Pannomia is more recent than Ivo is plain from the eighth book, where there are many decrees of the Pontiff Innocent the second, who was later than Ivo.
Third, in cause 24, question 1, canon Haec est fides, this canon is attributed to St. Jerome in the creed to Damasus. But in truth it is taken from the little book of faith of Pelagius the heresiarch to Innocent the first, Pontiff. This is clear enough from St. Augustine, book On the grace of Christ, chapters 30, 31, 32 and 33, where he gives the very words of this creed and says they are the words of the little book which Pelagius sent to Innocent about his faith. Fourth, in cause 10 [“iO”], question 1, canon Quia Sacerdotes, this canon is taken from the letter of St. Jerome to Damasus on the offerings of the altar. But that letter is unworthy to be attributed to St. Jerome; for the author of this letter numbers among the organs of the Holy Spirit Eusebius the chronographer, whom St. Jerome everywhere calls an Arian Heretic. Likewise, writing to Damasus he cites Chrysostom's commentary on Matthew; but at the time when Chrysostom wrote on Matthew, Damasus had died many years before. For Damasus died in the seventh year of Theodosius the elder; and Chrysostom was ordained Presbyter in the following year and began to preach to the people; among which homilies are also those in which the Gospel of St. Matthew is explained. I leave out that the style of this letter, being rough and barbarous, has nothing like the style of St. Jerome.
Fifth, in cause 22, canon Nec artificioso, St. Augustine is cited in the book On the conflict of virtues and vices, chapter 19. But that book cannot be St. Augustine's, since at the end of that book the rule of St. Benedict is commended, who was more than a hundred years later than Augustine. Sixth, in cause 27, canon Nubendi licentia, the same book is cited again, chapter 24, which can in no way be Augustine's. Add that in very many places Gratian cites Chrysostom as the author of the unfinished work, and Jerome for Origen.
Peter Lombard. 1145
Peter Lombard, Bishop of Paris, flourished at the same time as Gratian; and as the latter collected Canons and was as it were the master of the Canonists, so the former collected the sentences of the sacred Theologians, and deserved to be called the master of the sentences and of the scholastic Theologians. They say that Gratian, Peter Lombard and Peter Comestor were brothers german; but that opinion lacks foundation. Certainly they do not agree in their native place: for Gratian was an Etruscan, from the city of Chiusi; Master Peter Lombard from Novara; Peter Comestor a Gaul, from Troyes. What Peter Lombard wrote can be known from the epitaph of his tomb, which is in the Church of St. Marcel at Paris; for there is read: “Here lies Master Peter Lombard, Bishop of Paris, who composed the book of Sentences, glosses on the Psalms and on the letters.” Further, the books of the Sentences, which is Master Peter's chief work, are four. The first contains the sentences of the Fathers on the Trinity and unity of God; the second, on the creation of the world, and especially of Angels and men, and on the grace of God; the third, on the incarnation of the Word, and on virtues and vices; the fourth, on the Sacraments and the last things, that is, the Resurrection, the Judgement and so on.
Note. Though Peter Lombard is called the Master, yet his disciples the scholastic doctors, keen and learned men, do not approve everything the Master taught; for twenty-six articles are noted in which the Master is rejected, in the addition to the Master printed in type. Nor are his opinions only sometimes refuted; but there were not lacking those who reported him to the Pontiff Alexander the third under the name of heresy, for having taught that Christ, as man, is not something. Which opinion of his was condemned in a certain Council of Paris, by order of the Pontiff Alexander, as Matthew Paris testifies in the English history, under Henry the second, page 132; which condemnation happened nineteen years after the death of the same Peter. Not long after he was accused by Abbot Joachim of having taught that the Father and the Son and the Holy Spirit are one supreme thing. But the Lateran Council under Innocent the third approved the opinion of Peter Lombard and rejected the contrary one of Abbot Joachim.
Show the Latin (Vives edition, OCR)
De Hugone de Sancto Victore. 1130.
Hugo de sancto Victore, natione Saxo,
professione Monachus, dignitate Abbas San¬
cti Victoris, aequalis fuit Sancti Bernardi, ut
ex epistola Sancti Bernardi ad hunc ipsum
Hugonem constat. Scripsit multa, quae tri¬
bus tomis comprehenduntur in editione Ve¬
neta, anni 1588.
Primi tomi haec sunt :
De Scripturis, et scriptoribus sacris prae-
notationes.
Annotationes elucidatoriae in Pentateu¬
chum, Judices, libros Regum, Psalmos ali¬
quot.
In Ecclesiastem homiliae 19.
Annotationes elucidatoriae in Threnos, in
Joelem, et Abdiam.
Annotationes elucidatoriae alllegoriarum
in totum Testamentum vetus, exceptis Pro¬
phetis, et libris Sapientialibus.
Annotationes elucidatoriae allegoriarum
in quatuor Evang.
Annotationes litterales et quaestiones in
epistolas S. Pauli.
Annotationes elucidatoriae in Dionysium
Areopagitam.
Secundi tomi haec sunt :
%
Institutiones in decalogum.
Expositio in regulam Sancti Augustini.
De institutione novitiorum.
De claustro animae.
De anima libri quatuor.
De medicina animae. v
De arrha animae.
De laude charitatis.
De modo orandi.
De fructu carnis, et spiritus.
De nuptiis carnalibus et spiritualibus li¬
bri duo.
De vanitate mundi libri quatuor.
De meditatione libellus.
De arcae mysticae descriptione.
o DE SCRIPTORIBUS ECCLESIASTICIS
De arca Noe libri quatuor. Archiepiscopum Hispalensem apostatam a
Sermones centum de variis argumentis. fide, tomo 12. ad annum Dora. 1136.
Sermo de Assumptione B. Mariae.
Tertii tomi haec sunt :
Didascalici libri septem, quorum ultimus
de Trinitate disserit : reliqui sex ad artes
liberales pertinent.
De potestate, et voluntate Dei, libellus.
De quadruplici voluntate in Christo, libel¬
lus.
De sapientia animae Christi, libellus.
De unione corporis, et spiritus, libellus.
De Verbi Dei efficacia, libellus.
Apologia de Verbo incarnato.
De Verbo incarnato disputationes tres.
De perpetua Virginitate B. Mariae.
Miscellaneorum secundi codicis, libri quin¬
que.
De filia Jephte tractatus.
Speculum de mysteriis Ecclesiae.
De ceremoniis, Sacramentis, et officiis
Ecclesiasticis lib. 3.
De canone mystici libaminis, libellus.
Dialogus de Sacramentis legis naturalis,
et scriptae.
Summa sententiarum septem tractatibus
comprehensa, quorum est,
Primus de Fide, Spe et Charitate, de Tri¬
nitate, et Incarnatione;
Secundus de creatione et statu Angelicae
naturae;
Tertius de creatione, et statu humanae
naturae;
Quartus de Sacramentis in genere, et prae¬
ceptis divinis ;
Quintus de Sacramento Baptismi;
Sextus de Sacramento Confirmationis,
Eucharistiae, Poenitentiae, et Extremae
Unctionis;
Septimus de Sacramento conjugii.
De Sacramentis Christianae fidei libri duo.
Observatio.
Non pauca sunt in operibus Hugonis, quae
non videntur germana ejus opera, sed quo¬
niam auctor editionis Venetae suis locis haec
annotavit, et mihi non licuit per augustias
temporis omnia excutere, remitto lectores
ad notas, quae in ipsis operibus exstant. Hoc
solum addam, exstare apud Card. Baronium
ihsignem epistolam Hugonis ad Joannem
De Riccnrdo de Sancto Victore. 1130.
Riccardus de Sancto Victore, natione Sco-
tus, Monachus Ordinis Canonicorum regula¬
rium, Hugonis tempore claruit, et in eodem
monasterio Sancti Victoris sanctissime vixit.
Fuit quoque Sancti Bernardi amicissimus,
ut ex libris ad eum scriptis perspicuum est.
Ejus opera duobus tomis continentur.
Primi tomi opera :
De exterminatione mali , et promotione
boni tract. 1
De statu interioris hominis. 3
De eruditione interioris hominis libri 3
Benjamin minor, id est, de preparatione
ad contemplationem.
Benjamin major, id est, de gratia con¬
templationis libri. 4
Allegoriae tabernaculi foederis, 1
De Trinitate* 6
De tribus appropriatis personis in Trini¬
tate, ad Sanctum Bernardum, 1
De incarnatione Verbi, ad eumdem, 1
De Emmanuele libri
Exceptionum,
De potestate ligandi et solvendi tract. 1
De contemplatione plagarum in fine
mundi, 1
De judiciaria potestate in finali judicio, 1
De spiritu blasphemiae, 1
De gradibus charitatis, 1
De quatuor gradibus violentse charitatis, 1
De gemino Paschate. 1
In die Paschae sermo, 1
Declaratio difficultatum Scripturae san¬
ctae, ad Sanctum Bernardum. 1
Quomodo Spiritus sanctus sit amor Pa¬
tris, et Filii. 4
De differentia peccati mortalis, et ve¬
nialis , i
De superexcellenti Baptismo Christi, 4
De missione Spiritus sancti sermo, 4
De comparatione Christi ad florem et B.
M. ad virgam, 1
Quomodo Christus ponitur in signum
populorum. {
De differentia sacrificii David, et Abra-
hae, 1
De differentia sacrificii Abrahae, et B.
Mariae. 1
fc. bO
AB ANNO DOM. 1100. AD 1200.
441
Opera tomi secundi :
Explanatio difficultatum ex tabernaculo
foederis.
De templo Salomonis ad litteram.
De concordia temporum in libros Regum.
Explanatio variorum locorum in Psalmis.
Explanatio libri Cantici canticorum.
De visione Ezechielis.
De templo Ezechielis.
Decisio dubiorum in Apostolo.
In Apocalypsim Joannis libri septem.
Observatio.
Haec omnia opera, uno excepto, quod in¬
scribitur, Exceptionum libri quatuor, viden¬
tur mihi docta, et pia, et dignissima ingenio
acutissimo Riccardi, neque scio de eis ab
ullo esse dubitatum, an sint legitima Ric¬
cardi opera. De libris exceptionum nonnihil
ambigo, an sint ejusdem auctoris non quod
non sint libri illi eruditione varia pleni, sed
quod quaedam contineant, quae non videntur
a Riccardo scribi potuisse. Libro primo
cap. 24. sic loquitur : « Inventores Theologiae
fuerunt apud Graecos Linus, apud Latinos
Vatro, et nostris temporibus Joannes Sco-
tus. » At cur Joannes Scotus inventor Theo¬
logiae ? cur non magis Moses, aut Athana-
sius, aut Augustinus ? aut Joannes Damasce¬
nus? Deinde non sunt noti Joannis Scoti
nisi duo, unus trecentis annis ante Riccar-
dum, alter centum et amplius annis post
Riccardum : quis igitur ille est, de quo hic
dicitur : « Et nostris temporibus Joannes
Scotus? » Eodem capite dicit hic auctor, in¬
ventorem rhetoricae fuisse Demosthenem. Id
quod est manifeste falsum : Demosthenes
enim insignis orator fuit, sed ante illum fue¬
runt alii, ut Isocrates, Pericles, et alii ; et
cum ipso claruit .Eschines : et eodem tem¬
pore floruit Aristoteles, qui de rhetorica
egregie scripsit. In tertio libro cap. 7. scri¬
bit de insulis, et Scotiam suam tantum no¬
minat. Et cap. 8. describit civitates celebres
totius mundi, et Lutetiam Parisiorum, ubi
‘ ipse degebat, ne nominat quidem, ut neque
Londinum, neque Cantuariam, neque Edim-
burgum, neque alias Britanniae, vel Scotiae
Civitates. In quarto libro numeratPontifices
Hebraeorum, et omittit Aaron, Eleazarum,
Phinees et nojmullos alios inter praecipuos,
De Willelmo Malmesberiensi 1130.
Willelmus, seu Gulielmus, Monachus An-
glus, dictus bibliothecarius, et Malmesbe-
riensis, vixit eodem tempore, quo praedicti
quatuor scriptores. Scripsit libros quinque
de rebus gestis regum Anglorum, usque ad
Henricum primum. Item historia novellae li¬
bros duos. Denique de rebus gestis Pontifi¬
cum Anglorum libros quatuor.
De Henrico Utidoniensi. 1140.
Henricus Utidoniensis scripsit historiam
Anglicanam libris octo usque ad Stephani
regis obitum, id est, usque ad annum 1153.
De G?'atiano. 1145.
Gratianus patria Clusinus, professione
Monachus Sancti Benedicti, claruit tempore
Eugenii tertii Pontificis, et Conradi tertii
imperatoris, ad annum Dom. 1145. Scripsit
Decretum, sive concordiam discordantium
canonum : opus valde laboriosum, in quo
canones plurimos collegit, ex Scripturis, ex
responsis Pontificum, ex Conciliis, et ex Pa¬
tribus. Et quamvis multi alii viri docti in
hoc genere scriptionis laboraverint, ut Dio¬
nysius Exiguus, Isidorus, Cresconius, Bur-
chardus, Yvo,et si bui alii sunt ; ipse tamen
solus obtinuit, ut publice in gymnasiis prae¬
legeretur, et multorum doctissimorum viro¬
rum Commentariis illustraretur.
Scripsit hoc opus Bononiae in monasterio
Sancti Felicis ex sententia Trithemii in se¬
cundo libro de viris illustribus Ord. Sancti
Benedicti, anno Dom. 1127. vel, ut alii vo¬
lunt, anno dom, 1151 nisi forte Trithemius
inchoationem, alii consummationem operis
annotaverint.
. Porro hoc opus a mendis purgatum, et
suae integritati restitutum fuit a viris quibus¬
dam eruditissimis auctoritate Gregorii XIII.
Pontificis anno salutis 1580.
Observatio in Gratianum.
Gratianus id unum habet, quod reprehendi
posse videtur, quod non habuit delectum
auctorum, ex quibus decreta collegit, anno¬
tabo hic aliqua loca per modum exempli.
Primo, distinctione xvi. cap. Septuaginta,
citatur epistola Sancti Athanasii Episcopi
Alexandrini de canonibus Nicsenis incendio
consumptis, ad Marcum Papam. Sed Card.
Baronius tomo m. Annalium demonstrat, eo
442
DE SCRIPTORIBUS ECCLESIASTICIS
tempore Athanasium fuisse exulem in Galliis,
et incensionem illam canonum Nicaenorum
contigisse diu post obitum Marci Papae, et
ipsum Marcum defunctum jam fuisse, quando
scribitur respondisse ad epistolam Athana-
sii : ut undique nutet fundamentum harum
epistolarum, et septuaginta canonum Nicaeni
Concilii.
Secundo, distinctione 63. can. Adrianus,
et can. in Synodo : ponuntur duo canones
ex historia Ecclesiastica Sigeberti, quibus
affirmantur investiturae Episcoporum con¬
cessae imperatoribus ab Adriano primo, et
a Leone octavo summis Pontificibus : quos
canones confictos fuisse a Sigeberto schisma¬
tico historico probat multis argumentis Card.
Baronius tomo ix. annalium, ad annum ter¬
tium Adriani primi Pontificis. Neque obstat,
quod idem canones habentur etiam apud
Yvonem in Pannomia lib. vm. cap. 135 et
136. cum tamen Yvo Sigebertum aetate prae¬
cesserit. Hoc (inquam) non obstat: quoniam
Pannomia non dicitur Yvonis, quia sit ab
Yvone composita, sed quia sit ex decreto
Yvonis maxima ex parte decerpta. Quod au¬
tem auctor Pannomiae sit recentior Yvone,
perspicuum est ex libro octavo, ubi multa
sunt decreta Innocentii secundi Pontificis,
qui fuit Yvone posterior.
Tertio, causa 24. quaest. i. can. Haec est
fides, tribuitur iste canon Sancto Hierony¬
mo in symbolo ad Damasum. Sed re vera
desumptus est ex libello fidei Pelagii haere¬
siarchae ad Innocentium pranum Pontificem.
Id satis constat ex sancto Augustino libro de
gratia Christi cap. 30. 31. 32. et 33. ubi po¬
nit ipsa verba hujus symboli, et dicit esse
verba libelli, quem de fide sua Pelanius ad
Innocentium misit.
Quarto, causa iO. quaest. 1. can. Quia Sa¬
cerdotes, iste canon sumitur ex epistola
Sancti Hieronymi ad Damasum, de oblatio¬
nibus altaris. Sed ea epistola indigna est,
quae Sancto Hieronymo tribuatur: nam inter
sancti Spiritus organa numerat auctor hujus
epistolae Eusebium chronographum, quem
Sanctus Hieronymus Arianum Haereticum
passim appellat.
Item scribens ad Damasum citat Chryso-
stomi commentarium in Matthaeum : at eo
tempore, quo Chaysostomus scripsit in Mat-
thaeuih, Damasus jam ante multos annos
obierat. Obiit enim Damasus anno septimo
Theodosii Senioris : Chrysostomus autem
anno sequenti ordinatur Presbyter, et inci¬
pit concionari ad populum : inter quas ho-
milias sunt etiam illae, quibus explicatur
Evangelium Sancti Matthaei. Omitto quod
stylus hujus epistolae impolitus et barbarus
cum sit, nihil habet simile cum stylo Sancti
Hieronymi.
Quinto, causa 22. can. Nec artificioso :
citatur Sanctus Augustinus in libro de con¬
flictu virtutum et vitiorum cap. 1 9. At is liber
non potest esse S. Augustini, cum in fine
ejus libri commendetur regula S. Benedicti,
qui fuit plus centum annis Augustino poste¬
rior.
Sexto, causa 27. can. Nubendi licentia :
iterum citatur idem liber cap. 24. qui nullo
modo Augustini esse potest. Adde quod plu¬
rimis in locis Gratianus citat Cbrysostomum
pro auctore operis imperfecti, et Hierony¬
mum pro Origene.
De Petro Lombardo. H45.
Petrus Lombardus, Episcopus Parisiensis,
eodem tempore floruit, quo Gratianus, et sic¬
ut iste collegit Canones, et Ganonistarum
quasi magister fuit : sic ille collegit senten¬
tias sacrorum Theologorum, et magister
sententiarum et Theologorum scholasticorum
dici meruit. Ferunt Gratianum, et Petrum
Lombardum, et Petrum Comestorem, ger¬
manos fratres fuisse : sed fundamento caret
ea opinio. Certe in patria non conveniunt :
Gratianus enim Etruscus fuit ex Clusio civi¬
tate : Magister Petrus Lombardus ex Nova-
ria ; Petrus Comestor Gallus ex Trecis. Quse
scripserit Petrus Lombardus, ex epitaphio
sepulcri ejus, quod est in Ecclesia S. Mar¬
celli Parisiis, cognosci potest : sic enim ibi
legitur : « Hic jacet Magister Petrus Lombar¬
dus Episcopus Parisiensis, qui composuit li¬
brum Sententiarum, glossas Psalmorum, et
epistolarum. »
Porro libri Sententiarum, quod est prseci-
puum opus Magistri Petri, quatuorsunt.
Primus continet sententias Patrum de Tri¬
nitate, et unitate Dei.
Secundus, de creatione mundi, ac prseci-
pue Angelorum, et hominum, et de gratia
Dei.
Tertius , de incarnatione Verbi , deque
virtutibus, et vitiis.
Quartus, de Sacramentis, et novissimis,
id est, Resurrectione, Judicio, etc.
• AB DOM. ANNO 1100. AD 1200.
443
Observatio.
Quamvis Petrus Lombardus Magister ap¬
pelletur, tamen discipuli ejus scholastici do-
ctores, viri acuti, et docti, non omnia pro¬
bant, quae Magister docuit : notantur enim
articuli viginti sex, in quibus Magister reji¬
citur, in additione ad Magistrum excusa
typis. Nec solum opiniones ejus aliquando
refelluntur : sed etiam non defuerunt, qui
eum ad Alexandrum tertium Pontificem de¬
tulerint, haeresis nomine, quod docuisset,
Christum, ut hominem, non esse aliquid.
Quam ejus sententiam damnatam fuisse in
Concilio quodam Parisiensi, jubente Ale¬
xandro Pontifice, testatur Matthaeus Paris in
historia Anglicana, in Henrico secundo pag.
132. quae damnatio contigit annis novem
decim post obitum ejusdem Petri. Non diu
postea accusatus fuit a Joachim Abbate,
quod docuisset, unam summam rem. esse
Patrem et Filium, et Spiritum sanctum. Sed
Concilium Lateranense sub Innocentio ter¬
tio, Petri Lombardi sententiam approbavit,
et contrariam Joachimi Abbatis reprobavit.