First Book

e Descendit ad inferos. The fourth article.

f Resurrexit. The fifth.
g Ascendit. The sixth.
h Venturus. The seventh.
i Bestant. Whence the Apostle: this mortal shall put on immortality.

a Extra quam. Outside of which (the church) no one at all is saved.

b Est sacrificium. It is a sacrifice.
c The history of Isaac is 25 Q. 2. Augustine says: he received flesh from the flesh of the blessed Mary and gave the same flesh to be eaten for salvation.
d David was carried in his own hands.
e Sub speciebus panis. Under the species of bread. It was decreed that it be taken in another form because of horror.
f Sacramento tradit. He delivers in the sacrament.
g Secundum claues. Note here that one cannot effect the body of Christ unless he is ordained in the form of the church.
e Sacramentum. The second article, the form of baptism.
f A quocunque. By whomever baptism is conferred in the form of the church, it is valid.
g Conjugatum. Note that there are three orders in the church of God: virgins, the penitent, and the married. Christ loves virgins more than others. The penitent also please God more than the married.

...the universal Church, outside of which no one at all is saved, in which the same Jesus Christ is priest and sacrifice, whose body and blood in the sacrament of the altar are truly contained under the species of bread and wine, the bread being transubstantiated into the body and the wine into the blood by divine power, so that to accomplish the mystery of unity we may receive from him what he received from us. And this sacrament no one can effect except a priest who has been rightly ordained according to the keys of the Church, which Jesus Christ himself granted to the apostles and their successors. But the sacrament of baptism, which is conferred in water at the invocation of God and the undivided Trinity, namely Father, Son, and Holy Spirit, to both infants and adults, if it has been rightly conferred in the form of the Church by anyone, profits unto salvation; and if anyone falls into sin after the reception of baptism, he can always be repaired by true penance. To the state of salvation, not only virgins and the penitent, but also the married, by right faith and good works, deserve to attain eternal beatitude.

A woodcut depicts the initial letter 'D' containing a circular emblem.

We condemn therefore and reject the book or treatise that Abbot Joachim published against Master Peter Lombard regarding the unity or essence of the Trinity, calling him a heretic and insane because he said in his sentences that there is a certain supreme thing: Father, Son, and Holy Spirit, and that this thing is neither begetting nor begotten nor proceeding. Whence he asserts that he was constructing not so much a unity as a quaternity in God, namely three persons and that common essence as a fourth, clearly protesting that there is no thing that is Father, Son, and Holy Spirit, nor is it essence, nor substance, nor nature, of which it may be conceded that the Father, Son, and Holy Spirit are one essence, one substance, and one nature. Truly, he claims that such a unity is not true, and...

f Non est generans. It does not beget, but it is a begetting person.

k Et qui rigat. Planting by preaching.
m Unum corpus. A union of charity and spirit.
n Ut sint unum. That is, of the same will.
o Nos unum. By a union of nature.
p Pater et filius. The Father gave testimony of divinity when he said: this is my son, etc. The Son gave testimony when he was transfigured on the mountain.

...because he confesses it to be collective or similarity-based, just as when many men are one people and many believers are one church, according to that: "Of the multitude of believers there was one heart and one soul," because he who adheres to God is one spirit with him. Also, "He who plants and he who waters are one." We are all one body in Christ. Again, in the book of Kings: "My people and your people are one." To support this statement of his, he brings forward that most powerful word which Christ said of the faithful in the Gospel: "I wish, Father, that they may be one in us, just as we are one, so that they may be perfected into one." For the faithful of Christ are not, as he says, one in the sense that they are a certain one thing that is common to all. But in this way are they one: namely, one church because of the unity of the Catholic faith, and finally one kingdom because of the indissoluble union of charity, just as it is read in the canonical epistle of John the Apostle: "For there are three who give testimony in heaven: the Father, and the Son, and the Holy Spirit, and these three are one." And immediately it is subjoined: "There are three who give testimony on earth: the spirit, the water, and the blood, and these three are one," as is found in certain codices. We, however, with the approval of the sacred council, believe and confess with Peter that there is a certain thing, incomprehensible indeed and ineffable, which is truly the Father, the Son, and the Holy Spirit, three persons together and each of them singly. Therefore, in God, there is only a Trinity, not a quaternity, because each of the three persons is that thing, namely the substance, essence, or divine nature, which alone is the principle of all things, beyond which nothing else can be found. And that thing is not begetting, nor begotten, nor proceeding, but it is the Father who begets, and the Son who is begotten, and the Holy Spirit who proceeds, so that there may be distinctions in the persons and unity...

g Nec genita. Note for the understanding of persons in essence that some names are essential, some personal, some notional. Essential names are those said in the singular number properly of the three persons singly, as God is good, God is just, eternal, almighty, and similar. Personal are those that suppose a person, such as Father, Son, and Holy Spirit. Notional are those that note distinctions in persons, such as begetting, begotten, proceeding. When these notional terms are held substantively, they refer to the essence as well as the persons.