G34 THE MIDDLE AGES. A.D. 1040-1294.
mate design was to lift up the light of truth in its candle stick, and he assures us his labor had cost him much toil and sweat of the brow.1
The Lombard's arguments for the divine existence are chiefly cosmological. God's predestination of the elect is the cause of good in them and is not based upon any foreseen goodness they may have. Their number cannot be increased or diminished. On the other hand, God does not take the initia tive in the condemnation of the lost. Their reprobation follows as a consequence upon the evil in them which is foreseen.2
In the second book, the Lombard makes the famous state ment which he quotes from Augustine, and which has often been falsely ascribed as original to Matthew Henry, that the woman was not taken from Adam's head, as if she were to rule over him or from his feet as if she were to be his slave, but from his side that she might be his consort. By the Fall man suffered injury as from a wound, vulneratio, not deprivation of all virtue. Original sin is handed down through the medium of the body and becomes operative upon the soul by the soul's contact with the body. The root of sin is concupiscence, concupiscentia. The Lombard was a creationist.3 God knew man would fall. Why He did not prevent it, is not known.
In his treatment of the atonement, Peter denied that Christ's death was a price paid to the devil. It is the mani festation of God's love, and by Christ's love on the cross, love is enkindled within us. Here the Lombard approaches the view of Abselard. He has nothing to say in favor of Anselm's view that the death of Christ was a payment to the divine honor.4
1 Migne, 192. 522.
- Reprobatio Dei est prcescientia malitice in quibusdam non finiendce, et prceparatio poence non terminandce. 3 II. 31 ; Migne, p. 211.
4 Mors nos justiflcat^ dum per earn caritas excitatur in cordibus nostris, III. 19 ; Migne, p. 285. John of Cornwall, his pupil, expressly says that the Lombard learned his view of the atonement from Abgelard and often had Abaelard's Theologia in his hands, Migne, 199. 1052. See Denifle, pp. 616 sqq. Baltzer, pp. 96 sqq. , goes so far as to say that his silence is to be interpreted as a denial of the Anselmic theory.
§ 102. PETER THE LOMBARD AND THE SUMMISTS. 63o
In his treatment of the sacraments, the Lombard com mends immersion as the proper form of baptism, triune or single.1 Baptism destroys the guilt of original sin. The Lord's Supper is a sacrifice, and the elements are trans muted into the body and blood of Christ. Water is to be mixed with the wine, the water signifying the people re deemed by Christ's passion.
It is remarkable that a work which came into such gen eral esteem, and whose statements are so carefully guarded by references to Augustine, should have been attacked again and again as heretical, as at the synod of Tours, 1163, and at the Third Lateran, 1179 ; but at neither was any action taken. Again at the Fourth Lateran, 1215, Peter's state ment of the Trinity was attacked. Peter had said that the Father, Son, and Spirit were " a certain highest being," and that the substance neither begets nor is begotten, nor does it proceed from anything.2 Joachim charged that he substi tuted a quaternity for the Trinity and called him a heretic, but the council took another view and pronounced in favor of Peter's orthodoxy. Walter of St. Victor went so far as to accuse the author of the Sentences with Sabellianism, Arianism, and "novel heresies."3 In spite of such charges no one can get as clear an idea of mediaeval theology in a succinct form as in Peter Lombard unless it be in the Breviloquium of Bonaventura.
The last and one of the clearest of the Summists of the twelfth cen tury was Alanus de Insulis, Alain of Lille, who was born at Lille, Flanders, and died about 1202.4 His works were much read, especially his allegorical poems, Anticlaudianus and De planctu naturce.
1 IV. 3 ; Migne, p. 335.
2 Qucedam summa res est Pater et Filiits et Spiritus et ilia non est generans neque genita nee procedens.
8 From time to time questionable articles continued to be cited from the Lombard. In the middle of the thirteenth century the number of such articles at variance with the doctrine of the Church was given as eight. The doctors of Paris increased the number. Eymeric wrote a treatise on twenty -two such heretical statements. A list of fifteen are given at the close of Peter's Sentences. Migne, 451-454.
4 He is probably a different man from Alanus, archbishop of Auxerre, with whom he has often been identified, and who spent the last twenty years