OK so by clicking on the following links, you SHOULD get the index to my most recent Fascicule :
# VIII F VIII index and then the complete catalogue Fascicule no 8INIf that doesn’t work please find below the text:
945G Eusebius 1473 :Goff E119; BMC I 194. (Boston Public Library, Indiana Univ)
723G Bonaventura 1476 :Goff B959 BMC II 434.
957G Mediavilla 1476-7 Goff M 424 BMC V 206. (St Louis Univ., Pius XII Memorial Library (–) & YUL (–) i.e. both defective)
946G Bonaventura 1477 :Goff B858; BMC XII 16; Walsh 1701
951G Vincentius 1481 :Goff V277 BMC III 746.
836G Blanchellus 1483 Goff B693;BMC HR 3228. (HEHL only!)
776G Hilarius 1489 :Goff H269; BMC VI 777. ( Yale U , Villanova )
907G Johannes de Verde 1498 & 1494 Goff J468 & J470. (Harvard & St Bonaventure Univ)
942G Carcano 1496 :Goff C197; H 4507*; BMC V 386. (HEHL,Harv,CL,LC,St Bonaventure, Univ of Kentucky, Univ. of Minn)
922 G Bernardinus deBusti, 1498 &1498 : Goff B1336;BMC V 387.
930G Thomas Aquinas 1499 : Goff T181. (Columbia, Union Theological;HEHL Mass. Historical;YUL)
723G Raymond, of Sabunde 1502. Adams S-36; VD 16, R 174.
756G Diodorus 1505-1508; Goff D214. GW VII Sp.431a (HarvCL, N.L.M. ,Williams,YUL)
1) 945G Eusebius of Caesarea c. 260-c. 340
Eusebius Pa[m]phili de eua[n]gelica preparac[i]o[n]e ex greco in latinu[m] translatus Incipit feliciter.
[ Cologne, Ulrich Zel, not after 1473] $14,000
Folio 10 ¾ x 7 ¾ inches. [a]12, [b-o]10, [p]8 One of the earliest editions, (editio princeps : Venice 1470) This copy is bound in a modern binding of half vellum with corners, flat spine (spine renewed, boards slightly rubbed, inside joints split).
This copy contains the fifteen books of the “Praeparatio evangelica,” whose purpose is “to justify the Christian in rejecting the religion and philosphy of the Greeks in favor of that of the Hebrews, and then to justify him in not observing the Jewish manner of life […] The following summary of its contents is taken from Mr. Gifford’s introduction to his translation of the “Praeparitio:
“The first three books discuss the threefold system of Pagan Theology: Mythical, Allegorical, and Political. The next three, IV-VI, give an account of the chief oracles, of the worship of demons, and of the various opinions of Greek Philosophers on the doctrines of Fate and Free Will. Books VII-IX give reasons for preferring the religion of the Hebrews founded chiefly on the testimony of various authors to the excellency of their Scriptures and the truth of their history. In Books X-XII Eusebius argues that the Greeks had borrowed from the older theology and philosphy of the Hebrews, dwelling especially on the supposed dependence of Plato upon Moses. In the the last three books, the comparson of Moses with Plato is continued, and the mutual contradictions of other Greek Philosphers, especially the Peripatetics and Stoics, are exposed and criticized.”
The “Praeparitio” is a gigantic feat of erudition, and, according to Harnack (Chronologie, II, p. 120), was, like many of Eusebius’ other works, actually composed during the stress of the persecution. It ranks, with the Chronicle, second only to the Church History in importance, because of its copious extracts from ancient authors, whose works have perished.” (CE)
It is also very interesting because of its numerous lively fragments from historians and philosophers which are nowhere else preserved, e.g. a summary of the writings of the Phoenician priest Sanchuniathon, or the account from Diodorus Siculus’ sixth book of Euhemerus’ wondrous voyage to the island of Panchaea, and writings of the neo-Platonist philosopher Atticus. Eusebius (c. 263-339), Greek historian and exegete, Christian polemicist and scholar Biblical canon, became bishop of Cesarea in 314 and is considered as the father of Church History as his writings are very important for the first three centuries of the Christianity.
Goff E119; BMC I 194
(United States of America: Boston Public Library
Indiana Univ., The Lilly Library (- 2 ff.)
YUL);
2) 723G Bonaventura, Saint. (i.e. Conrad of Saxony)
Speculum Beatae Mariae Virginis.
[Augsburg]: Anton Sorg, 29 Feb. 1476 $9,800
Folio, 11 1/4 X 8 inches . First edition
50 leaves a-e10 This copy is bound in full modern vellum.
First edition This copy is bound in full modern vellum, it is a very Large copy.
No longer attributed to Bonaventura, attributed to Conrad of Saxony whose the Date and place of birth are uncertain. Holyinger is perhaps his family name. The error has been made by some of confounding Conrad of Saxony with another person of the same name who suffered for the Faith in 1284, whereas it is certain that they were two distinct individuals, though belonging to the same province of the order in Germany. Our Conrad became provincial minister of the province of Saxony in 1245, and for sixteen years ruled the province with much zeal and prudence. While on his way to the general chapter of 1279, he was attacked with a grievous illness and died at Bologna in 1279. The writings of Conrad of Saxony include several sermons and now the “Speculum Beatæ Mariæ Virginis”; the latter, at times erroneously attributed to St. Bonaventure, was edited by the Friars Minor at Quaracchi in 1904. The preface to this excellent edition of the “Speculum” contains a brief sketch of the life of Conrad of Saxony and a critical estimate of his other writings. _ This is one of Anton Sorg’s early works and the second edition of this work at his press; the first one being from 29 II 1476 (Hain 3566; GKW 04817).
There is not much known about Sorg. He was an apprentice in the printing shop of the monastery of Saint Ulrich and Afra in 1472 and later its director. In 1475 he left the monastery and started his own press in Augsburg. That city was then particularly famed for the craftsmen who produced woodcuts for block-books. In that city book illustration as an art first flourished and Sorg played an important part in that development. Sorg was active in Augsburg between 1475 and 1493. And very active, he was one of the most prolific of the early printers: the GW mentions altogether 242 works. He had close professional ties to other printers, especially the Bämmler and Schönsperger offices, who often used the same illustrations. His most famous edition was the 1477-German Bible.
A peculiarity of Sorg’s press was the use of outlined woodcut initials (after the examples of the medieval manuscript). Often a large outlined initial was inserted at the start of a chapter and within each chapter smaller woodcut initials headed each division. Both large and small initials. Sorg’s use of printed outlines of the letters to be illuminated was not a common practice.
In this work there is on the first leaf a splendid 10-line decorative Maiblumen initial Q and furthermore there are 16 3- or 4-line initials (8x A; 4x D; 4x B). Curiously, on leaf 38v there is only an initial space. On Sorg see: Albert Schramm – Der Bilderschmuck der Frühdrucke. Vol. 4: Die Drucke von Anton Sorg in Augsburg (Hiersemann, 1921).
Goff B959 BMC II 434
3) 957G Richard Mediavilla [Middleton], d. 1302/3
Commentum super quartem Sententarium.
Venice: Christophorus Arnoldus, [circa 1476-7] $22,000
Folio 12 ¼ 9 ¼ inches. a-z10 [et]10 [cum]10 [per]10 A 10 B-D8 (D8v blank and aa1r blank) aa8 bb10 cc8 {320 leaves complete}
Second edition. This copy is rubricated throughout with nicely complicated red initials. It is bound in an age appropriate binding of full calf over wooden boards wit clasps and catches with quite impressive end bands.
“Middleton, Richard of [Richard de Mediavilla] Franciscan friar, theologian, and philosopher, was born about the middle of the thirteenth century in either England or France. He studied at Paris, where he formed part of the so-called neo-Augustinian movement, defending the philosophy and theology of Augustine against the inroads of Aristotelianism, during the years 1276–87. He probably studied under William of Ware and Matteo d’Acquasparta, usually viewed as principal figures in this movement.
Middleton’s Commentary on Peter Lombard’s ‘Sentences’ was probably begun in 1281 and was completed in 1284, when he became regent master of the Franciscan school in Paris, a post he held until 1287. The chief characteristic of his Commentary is its sober assessment of many of the positions of Thomas Aquinas. However, the tone of his eighty Quodlibet Questions, produced during his regency, is much more critical and on many issues shows a strong anti-Thomist reaction. In this they have more in common with his disputed questions, which were argued after the condemnations of 1277 but before his Sentences commentary. The latter commentary has been edited along with his Quodlibet Questions. A small number of his disputed questions have also been edited, as have six of his sermons.
Middleton’s link to the neo-Augustinian movement is seen especially in his treatment of the will, even though he does not entirely follow his teachers, Ware and Acquasparta. For Middleton the will is much more noble than the intellect, since it is much more noble to love God than to understand him. Understanding without the corresponding love separates man from God. However, the key to the will’s nobility is its freedom. The intellect is forced by evidence when evidence is given; the will also is forced by its nature to seek the good, but it is free in choosing the means to its predetermined goal. Even if the intellect were prudent enough to show man the best means to his goal, he would not be forced to adopt them. ‘For although the intellect, like a servant with a lamp, points out the way, the will, like the master, makes the decisions and can go in any direction it pleases’ (Stegmüller, 722).
The superiority of the human will over the intellect further manifests itself in Middleton’s conception of the nature of theology. Certainly, the study of the scriptures attempts to clarify human knowledge of both creator and creatures; principally, however, it aims to stimulate man’s affections. Middleton believes that scripture prescribes laws, forbids, threatens, attracts man through promises, and shows him models of behaviour that he should follow or avoid. The study of scripture perfects the soul, moving it toward the good through fear and love. It is more of a practical science than a speculative endeavour. A theology that is speculative is one that models itself on the theology of the metaphysician or philosopher and tends to reduce Christian faith to reason.
The influence of Aquinas is more in evidence in Middleton’s theory of knowledge. Middleton rejects the illumination theory of Bonaventure and his more loyal followers. Man’s intellectual knowledge can be explained, he argues, by the abstraction performed by the agent intellect from the singulars experienced by the human senses. In short, human individuals know, and they know by means of their own intellectual efforts, not by some special divine illumination. Unlike those who endorse the illumination theory, Middleton contends that there is no direct knowledge of spiritual beings, including God. God is not the first thing known. He can be known only by starting with creatures and by reasoning about their origins or final end. Middleton died in Rheims on 30 March 1302 or 1303.” [Oxford DNB]
Goff M-424; BMC V 206.
(The ISTC shows two US copies…St Louis Univ., Pius XII Memorial Library (–) & YUL – i.e. both defective)
4) 946G Bonaventura (fromerly attributed to) but Nicolaus de Hanapis (1225-1291)
Exempla Sacrae Scriptae ex utroque Testamento collecta. (Biblia pauperum;) Virtutum vitiorumque exempla
Imp[re]ssioniq[ue] Venetijs deditu[m] : Impe[n]sis Iohannis de Colonia socijq[ue] ei[us] Ioha[n]nis Manthen de Gherretzem, before 1477 (The Paris BN copy was bought at Avignon on 14 August 1477) $7,500
Folio a-e8, f6, g;a-b8, c6, d8
Title from incipit of Breviloquium (leaf [1st]a2r)./ Includes “Biblia Pauperum” attributed to St. Bonaventure, which is a shortened version of a text by Nicolas de Hannapes, Virtutum vitiorumque exempla, more generally called “Exempla sacrae Scripturae”. Cf. Gutenberg Jahrbuch 1936, p. 61-62./ Each work has separate signatures./ Imprint from colophon (leaf The Biblia pauperum (leaves 2a1-2d8) is now usually attributed to Nicolas de Hannapes. Cf. BM 15th cent., GW./ Imprint from colophon./ Signatures: a-c8 f6 g8 2a-2b8 2c6 2d8./ } Bound in Back carton, brown calf case of the with elegant decoration imprinted in gold, with title and date of the work on the front plate. Ancient note of possession to a final glance.
This is the second part only this tract consists of one of several versions of a text going back to the Virtutum vitiorumque exempla of Nicolaus Hanapus, and generally entitled Exempla sacrae scripturae. The title ‘Biblia pauperum’ and the ascription to St. Bonaventure are both incorrect”. (V. Scholderer in Gb Jb 1936 pp.61-62, reprinted in Fifty Essays (Amsterdam, 1966) pp.140-41: Version E)
Rather than a ‘Pauper’s Bible’ this book is in actuality a “religious exempla” (cautionary stories used to aid preaching). The book presents thousands of examples drawn exclusively from the Bible that enable preachers to illustrate their teaching on virtues and vices and to help the faithful to behave Christianly in public and private life, The moment of death. It was printed for the first time in Venice in 1477 and attributed to St. Bonaventure . It is frequently reissued under various titles. For example, Summa virtutum and viciorum (Cologne 1544, and Paris 1548), Virtutum vitiorumque exempla ex universo divinae scripture promptuario desumta , Flores biblici , Exempla biblica (Augsburg, 1726), or simply as the ‘Bible of the Poor’ , Probably because these narratives were easily understood, and because the publishers had arranged them in alphabetical order
Goff B858; BMC XII 16; Walsh 1701
(US copies :Folger , HEHL (var), HarvCL Indiana Univ., The Lilly Library (Biblia pauperum only)
LC, SMU, Newberry Library, Univ. of Illinois (-),Vassar College)
5) 951G Bellovacensis Vincentius 1184-1264
Opuscula [Con: Liber gratiae] ; [Laudes Virginis Mariae] ; [De Sancto Iohanne evangelista] ; [De eruditione filiorum regalium] ; [Consolatio pro morte amici].
Basel : Johann Amerbach,,13 dec 1481 $11,000
Folio π6;a10,b-c8,d-p10/8,q8; r-v10/8 x8;y10 A-b10/8 E-H8;I10,K-P8nbQ10. (338 leaves)
Witn numerous rubicated Inatials and capital strokes, thgis copy is bound in full blind tooled pigskin over wooden boards, lacking clasps but a nice catch! The life of the Dominican friar Vincent of Beauvais, one of the greatest encyclopedists of the Middle Ages, is shrouded in mystery. His place of birth is unknown; his date of birth remains a matter of speculation, despite the fact that it has variously been listed as 1180 or 1190.
Beauvais’ De eruditione filiorum nobilium (“The education of noble children””
Consolatio pro morte amici is addressed to St. Louis on the death of one of his sons in 1260. Goff V277; Walsh 1156;BMC III 746;
Boston Public Library (- Liber gratiae),Columbia University,Cornell
Georgetown Univ
HEHL,Harv(M)L,HarvCL,LC,New York Public ,Ohio State ,PML
Univ. of DaytonUniv. of Illinois ,Univ. of Michigan,Univ. of Notre Dame, Univ. of Pennsylvania,WArtGL,YUL
6) 836G Blanchellus, Menghus (Bianchelli, Mengo) 1440-1520
Super logicam Pauli Veneti expositio et quaestiones (Menghi Fauentini viri clarissimi in Pauli Veneti logicam commentum cu[m] questionibus quibusdam.)
Impressu[m] Venetiis :[Per] Antoniu[m] [et] strata de Cremona. 1483 $ 18,000
Quarto a-t8 u6. This copy is bound in Quarter reverse calf over quarter sawn wooden boards
U.S: One copy only: The Huntington Library
Title from incipit on a2 recto./ Colophon reads: Me[n]ghi faue[n]tini viri clarissimii Pauli veneti logica[m] Co[m]e[n]tu[m] cu[m] q[uesti]onib[us] no[n]nullis feliciter finit. Impressu[m] Venetiis Su[m]ma cu[m] dilige[n]tia [per] Antoniu[m] & strata de Cremona. Anno ab i[n]carnat[i]o[n]e d[omin]ni. Mcccclxxxiii. vi calendas Septe[m]bris. Joha[n]ne mocenico iclito veneto[rum] duce./ Text printed in 2 columns; 46 lines. With initial spaces; without foliation and catchwords. Register at end
Rare philosophical treatise by the philosopher and physician M. Blanchellus (about 1440-1520), giving an explanation of the work of Paul of Venice, the important logician and realist of the Middle Ages.
Took part in a “disputation” with Pico della Mirandola in Florence
Goff B693; HR 3228; IBE 1072; IGI 1751; BSB-Ink B-545; GW 4406
7) 776G Hilarius, Episcopus Pictaviensis (315-367/68)ed. Cribellus, Georgius,; fl. 1489. and Saint Augustine
Libri Sancti Hilarii de Trinitate contra Arianos, contra Constantium hereticum, contra Auxentium et de synodis fidei catholicae contra Arianos. – Liber Aurelii Augustini de Trinitate. [Georgio Crivellio edente.]
Mediolani : per magistrum Leonardum Pachel 1489 $9,500
Folio 11½ X 8 inches A-I, AA, BB, a-k, in eights, except H, I, in sixes. The last leaf is blank.
First Edition This copy is bound in later quarter calf. There is light dampstain at top margin, few minor wormholes in the beginning, touching a few letters, some thumbing to lower outer corner of first few leaves, small old red ink note to last leaf. Without the final blank. Small bookplate of the former Redemptorist seminary St. Alphonsus in Esopus, NY. Early 19th cen.
This is the Editio princeps of Hilary of Poitiers’ major theological work, issued with St. Augustine’s work on the same subject. (first published befor 1474)
Saint Hilary devoted to writing some of the greatest theology on the Trinity, and was like his Master in being labeled a “disturber of the peace.” In a very troubled period in the Church, his holiness was lived out in both scholarship and controversy. He was bishop of Poitiers in France. Raised a pagan, he was converted to Christianity when he met his God of nature in the Scriptures. His wife was still living when he was chosen, against his will, to be the bishop of Poitiers in France. He was soon taken up with battling what became the scourge of the fourth century, Arianism, which denied the divinity of Christ.
The heresy spread rapidly. St. Jerome said “The world groaned and marveled to find that it was Arian.” When Emperor Constantius ordered all the bishops of the West to sign a condemnation of Athanasius, the great defender of the faith in the East, Hilary refused and was banished from France to far off Phrygia (in modern-day Turkey). Eventually he was called the “Athanasius of the West.” While writing in exile, he was invited by some semi-Arians (hoping for reconciliation) to a council the emperor called to counteract the Council of Nicea. But Hilary predictably defended the Church, and when he sought public debate with the heretical bishop who had exiled him, the Arians, dreading the meeting and its outcome, pleaded with the emperor to send this troublemaker back home. Hilary was welcomed by his people.
His work on the Trinity is a scriptural confirmation of the philosophic doctrine of the divinity of Christ, and is of permanent value. It was not a mere restatement of traditional orthodoxy, but afresh and living utterance of his own experience and study. In the discussion of the co-essentiality of the Son, Hilary lays emphasis on the Scripture titles and affirmations, and especially on his birth from the Father, which he insists involves identity of essence. In the elaboration of the divine-human personality of Christ, he is more original and profound. The incarnation was a move went of the Logos towards humanity in order to lift humanity up to participation in the divine nature. It consisted in a self-emptying of himself, and the assumption of human nature. In this process lie lost none of his divine nature; and, even during the humiliation, he continued to reign everywhere in heaven and on earth. Christ assumed body, soul, and spirit, and passed through all stages of human growth, his body being really subject to pain and death. and living utterance of his own experience and study. In the discussion of the co-essentiality of the Son, Hilary lays emphasis on the Scripture titles and affirmations, and especially on his birth from the Father, which he insists involves identity of essence. In the elaboration of the divine-human personality of Christ, he is more original and profound. The incarnation was a move went of the Logos towards humanity in order to lift humanity up to participation in the divine nature. It consisted in a self-emptying of himself, and the assumption of human nature. In this process lie lost none of his divine nature; and, even during the humiliation, he continued to reign everywhere in heaven and on earth. Christ assumed body, soul, and spirit, and passed through all stages of human growth, his body being really subject to pain and
death. Redemption is the result of Christ’s voluntary substitution of himself, out of love, in our stead. Between the God-man and the believer there is a vital communion. As the Logos is in the Father, by reason of his divine birth, so we are in him, and become partakers of his nature, by regeneration and the sacraments of baptism and the Lord’s Supper.
The christology of Hilary is full of fresh and inspiring thoughts, which deserve to be better known than they are.
Goff H269; BMC VI 777
( Yale U , Villanova Univ)
8 & 9) 907G Johannes de Verde (d.1437)
Sermones Dormi secure vel dormi sine cura de t[em]p[or]e.
[bound with]
Sermones Dormi secure de tempore et de sanctis.
Nuremberg : Anton Koberger, 12 Mar. 1498
Nuremberg : Anton Koberger, 5 Jan. 1494 $12,000
Folio 11 X 8 inches A (-A1)-F8 G6 [bound with] a-e8 f6 g-k8 I10
The first works lacks title slug. The second work is complete. These two books are rubicated in red and blue throuout. It has a manuscript index on the verso of the final leaf. It is bound in blind stamped original calf over wooden boards ,nicely rebacked. The two parts of the famous preaching collection of the Franciscan monk Johannes de Verdana , who, besides Johann von Minden and Heinrich von Werl, belonged to the three best known German preachers of the thirties of the fifteenth century.
The “Sermones Dormi secure” is a command to calm the preacher who can keep his sermons on Sundays and holidays (de tempore et de sanctis) without his having so stay up all night composing your own texts. Compiled by a Franciscan friar, this collection of 71 sermons was intended to provide sample texts for those preachers who could not create their own. The nickname of the collection, “dormi secure” (“sleep soundly”), may have implied jokingly that its users were too ignorant or lazy to compose new sermons on short deadlines.
Although it was a highly successful book, appearing in dozens of editions, Martin Luther dismissed it as :
“donkey dung, introduced by the devil.”
(oh Luther)
This practical preaching document was particularly popular and was printed between 1476 and 1500 in more than 30 editions in Germany, France, the Netherlands and Switzerland. Numerous other editions were held until the 17th century.
ad1) De tempore: Goff J468; HC 15977; Walsh 759; Pr 2120; BMC II
ad2)De sanctis: Goff J470; HC 15979 Walsh 736; Pr 2087; BMC
(Goff and ISTC showing only two copies in the US :Harvard & St Bonaventure Univ)
10) 942G Michæl (Michaelis Mediolanensis) Carcano ( 1427- 1484)
Sermonarium de poenitentia per adventum et per quadragesimam fratris Michaelis Mediolanensis.
Venice : Georgius Arrivabenus, 28 Sept. 1496 $9,000
Folio a-z8 [et]8 [con]8 [rum]8 A-E8 F10. This copy is bound in bind-tooled pigskin over wooden boards, Carcano was one of the great Franciscan preachers of the 15th-century, In his book there are 92 sermons for Advent and Lent, that amount to a systematic treatment of penitence. Carcano’s preaching was much admired by Bernardino da Feltre, who called him ‘alter sanctus apostolus Paulus et Christi Tuba’.
Quadragesimale seu sermonarium de penitentia duplicatum per aduentu[m] videlicet & quadragesima[m] a venerabili viro fratre Michaele Mediolanensi ordinis fratrum minorum de obseruantia editum: qui tum sanctimonia vite, tu[m] ferue[n]tissima verbi dei p[re]dicatione a deo inumeris meruit corruscare miraculis felici numine explicitum est. Impressu[m] Venetijs optimaq[ue] castigatione eme[n]datu[m]: per Georgiu[m] de Arriuabenis Ma[n]tuanum. Anno d[omi]ni .M.cccclxxxxvj. die .xxviij. Septembris./
Goff C197; H 4507*;; Walsh 2140; BMC V 386 (HEHL,Harv CL,LC,St Bonaventure Univ ,Univ. of Kentucky, Univ. of Minnesota)
“Truth consists of an adequation between the intellect and a thing”
11) 930G Thomas Aquinas 1225-1274. editor Theodoricus de Susteren.
Summa de veritate celeberrimi doctoris s[an]cti Thome Aquinatis. que olim … me[n]dis scatebat. Nouissime iam per … magistru[m] nostru[m] Theodericum de Susteren co[n]uentus Coloniens[is] fratru[m] predicatoru[m] regentem … laboriose reuisa … feliciter incipit.
Cologne : Heinrich Quentell, 7 Mar. 1499 $12,500
Folio 10 1/2 X 8 inches 2°: A-Z6,Aa-Gg6; {signature Dd signed De} Third Edition, the final 15th century edition.
Bound in blind-tooled calf including some blind ’title’ on the front board, full calf over wooden boards. Clasps missing, but the catch-plates are present. Light foxing, with some red and green ink dots along edges. Front pastedown shows slight signs of water damage. Occasional small red stains on text block (e.g. E3v and Q5), likely from the books’ rubricator, but otherwise a clean text block.
“Summa de veritate celeberrimi doctoris sancti Thome Aquinatis…”First written around 1256, Thomas Aquinas’ “Disputed Questions on Truth” defends “the view that truth consists of an adequation between the intellect and a thing. Aquinas develops a notion of truth of being (“ontological truth”) along with truth of the intellect (what might be called “logical truth”)” (Wippel, 295) Subjects: Truth; God’s Knowledge; Ideas; The Divine Word; Providence; Predestination; The Book of Life; The Knowledge of Angels; Communication of Angelic Knowledge; The Mind; The Teacher; Prophecy; Rapture; Faith; Higher and Lower Reason; Synderesis; Conscience; The Knowledge of the First Man in the State of Innocence; Knowledge of the Soul After Death; The Knowledge of Christ; Good; The Tendency to Good and the Will; God’s Will; Free Choice; Sensuality; The Passions of the Soul; Grace; The Justification of Sinners; and The Grace of Christ. For each topic, Aquinas reviews the topic’s Difficulties, and then responses with ‘To the Contrary’ and ‘Reply’. Aquinas concludes each topic with an “Answers to Difficulties” section, demonstrating his typical insightful worldview and readable literary style.“Everything is a being essentially. But a creature is good not essentially but by participation. Good, therefore, really adds something to being (“Good” [U1v])
translation from http://dhspriory.org/thomas/QDdeVer21.htm).
Goff T181; (Columbia University, Union Theological Seminary;HEHL; LC ;Massachusetts Historical Society;YUL); BMC I, 289/90; Only one Copy in The British Isles (BL)
Impressa Agrippine. opera atq[ue] impe[n]sis p[ro]uidi viri Henrici Quentell. ciuis eiusdem. Anno salutis humane nonagesimonono supra millesimumquadringentesimu[m] Ipso die celebritatis autoris cursu felici ad finem vsq[ue] perducta.
723G Raymond, of Sabunde, . d 1436
Theologia naturalis sive Liber creatura[rum] specialiter de homine [et] de natura eius in qua[n]tum homo. :[et] de his qu[a] sunt ei necessaria ad cognoscendu[m] seip[su]m [et] Deu[m] [et] om[n]e debitu[m] ad q[uo]d ho[mo] tenet[ur] et obligatur tam Deo q[uam] p[ro]ximo.
Impressus Nurembergae : Per Anthoniu[m] koberger [sic] inibi co[n]cluem,1502 $7,800
Folio, 11X 8 inches . This is about the fifth printed edition. A-Q8 R6 In this copy there are contemporary manuscript initials added in red and blue, There is a gilt initial at the beginning of the prologue tooled in the gold leaf into a gesso ground. It is bound in full contemporary Nuremberg blind-tooled brown sheepskin over wooden boards,lacking clasps,
titled is blind stamped on front board with contemporary paper label; There are several inscriptions on title, including reference to the Prologue’s inclusion on the Index Prohibitorum;(1589)there are the usual stains, browning and internal wear, some marginal rodent damage, the binding has been rebacked,it is a good solid copy .
Sabunde was Born at Barcelona, Spain, towards the end of the fourteenth century; died 1432. From 1430 to his death he taught theology, philosophy, and medicine at the University of Toulouse. Apparently, he wrote several works on theology and philosophy, only one of which remains, “Theologia Naturalis”. It was first written in Spanish then translated into Latin.
This text marks the dawn of a knowledge based on Scripture and reason.
The Catholic Encyclopedia sees this as “It represents a phase of decadent Scholasticism, and is a defense of a point of view which is subversive of the fundamental principle of the Scholastic method. The
Schoolmen of the thirteenth century, while holding that there can be no contradiction between theology and philosophy, maintain that the two sciences are distinct. Raymond breaks down the distinction by teaching a kind of theosophy, the doctrine, namely that, as man is a connecting link between the natural and the supernatural, it is possible by a study of human nature to arrive at a knowledge even of the most profound mysteries of Faith. The tendency of his thought is similar to that of the rationalistic theosophy of Raymond Lully….Moreover, in Spain scholastics, in combating Islam, borrowed the weapons of their erudite antagonists. Close internal resemblance indicates that Raimund de Sabunde was preceded in method and object by Raymund Lully.” CE
What is new and epoch-making is not the material but the method; not of circumscribing religion within the limits of reason, but, by logical collation, of elevating the same upon the basis of natural truth to a science accessible and convincing to all. He recognizes two sources of
knowledge, the book of nature and the Bible. The first is universal and direct, the other serves partly to instruct man the better to understand nature, and partly to reveal new truths, not accessible to the natural understanding, but once revealed by God made apprehensible by natural reason. The book of nature, the contents of which are manifested through sense experience and self-consciousness, can no more be falsified than the Bible and may serve as an exhaustive source of knowledge; but through the fall of man it was rendered obscure, so that it became incapable of guiding to the real wisdom of salvation. However, the Bible as well as illumination from above, not in conflict with nature, enables one to reach the correct explanation and application of natural things and self. Hence, his book of nature as a human supplement to the divine Word is to be the basic knowledge of man, because it subtends the doctrines of Scripture with the immovable foundations of self-knowledge, and therefore plants the revealed truths upon the rational ground of universal human perception, internal and external.
The first part presents analytically the facts of nature in ascending scale to man,the climax; the second, the harmonization of these with Christian doctrine and their fulfillment in the same. Nature in its. four stages of mere being, mere life, sensible consciousness, and self- consciousness, is crowned by man, who is not only the microcosm but the image of God. Nature points toward a supernatural creator possessing in himself in perfection all properties of the things created out of nothing (the cornerstone of natural theology ever after). Foremost is the ontological argument of Ansehn, followed by the physico-theological, psychological, and moral. He demonstrates the Trinity by analogy from rational grounds, and finally ascribes to man in view of his conscious elevation over things a spontaneous gratitude to God. Love is transformed into the object of its affection; and love to God brings man, and with him the universe estranged by sin, into harmony and unity with him. In this he betrays his mystical antecedents. Proceeding in the second part from this general postulation to its results for positive Christianity, he finds justified by reason all the historic facts of revealed religion, such as the person and works of Christ, as well as the infallibility of the Church and the Scriptures; and
the necessity by rational proof of all the sacraments and practices of the Church and of the pope. It should be added that Raimund’s analysis of nature and self-knowledge is not thoroughgoing and his application is far from consistent. He does not transplant himself to the standpoint of the unbeliever, but rather executes an apology on the part of a consciousness already Christian, thus assuming conclusions in advance that should grow only out of his premises.
Yet his is a long step from the barren speculation of scholasticism, and marks the dawn of a knowledge based on Scripture and reason.
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