Введение

a) Historical circumstances of the origin of 15 books written by Blessed. Augustine “On the Holy Trinity” in connection with its general characteristics. The subject of this essay should be a systematic presentation and clarification of the teachings of Bl. Augustine on the Holy Trinity with all the related issues. Of all the works of Bl. Augustine, where he expounds his doctrine of the Triune God, is most important for our purpose, of course, his special treatise on the Trinity [De Trinitate Dei, libri XV] 12 This extensive and major work, consisting of 15 books and written over 16 years, of all the positive dogmatic works of Augustine is the most remarkable both in its thoroughness and in the depth and wit of the study of the issue, and, finally, by its historical influence on later generations of Western Christendom. Catholic scholar theologian J. Schwane 13, generally assigning Augustine the first place among the church teachers of the patristic period, notes that this significance of Augustine is determined not only by his doctrine of grace, but also by his entire theology and, in particular, by his doctrine of the Trinity. “Its 15 books. about the Trinity,” continues the theologian we quote, “contain the most detailed information that was ever thought about this subject by church teachers of the ancient period.” Well aware and understanding the history of the gradual revelation of church teaching on this subject and having undertaken the work of detailed analysis and correction of previous works of this kind, Augustine presented as the result of this research his own experience of understanding and presenting the church theological teaching about the Holy Trinity. In none of them, the study of the subject is filled with such dangers and is not connected with such enormous difficulties as in the work on the Trinity under consideration, but not one of them can become as fruitful as the present study 16. If the difficulty of research and the danger of falling into error, according to Augustine, could incline the latter to silence, then, on the other hand, he felt forced to express his thoughts, which he drew from the Word of God, using the teaching of the Holy Trinity of the church writers who preceded him, in writing, especially in view of the promptings and requests from the believers of his church. At the same time, he could and had every right to expect that, by fulfilling this task he had set out for himself, he himself would penetrate deeper into the highest and holiest mystery of the Trinity. “God will help,” he says, “so that by serving those who read my work, I myself will prosper, and, wanting to give an answer to those who offer me questions, I myself will find what I am looking for. Thus, at the command of God and with His help, I take upon myself this task - not so much to teach others knowledge with authority, but to achieve my own knowledge through pious reasoning.” 17 The named work of bl. Augustine’s “De Trinitate”, conditioned by the historical circumstances of the time, the mental and religious demands and needs of the contemporary Christian society, is a response to the contemporary demands of church-theological thought and life and at the same time a teaching that, in contrast to the false teachings of his time (the dualism of the Manichaeans, the subordinationism of the Arians, the monarchianism of Sabellius, etc.), sought to clarify in the minds of believers the true meaning of the Christian teaching about Holy Trinity. Thus, in his present work on the Trinity, which represents an attempt by reason (ratione demonstrare) 18 on a psychological basis to reveal, understand and prove this Christian dogma, is Bl. Augustine, in contrast to the trinitarian errors of his time, was a representative of the Orthodox 19 attitude towards the said dogma, alien to the extremes of rationalism and mysticism. Despite, however, its many and very significant merits, the analyzed work of Bl. Augustine, on the other hand, is not free from shortcomings relating mainly to its external literary form. Augustine's lack of a systematic philosophical and generally integral scientific education inevitably had to be reflected and indeed was reflected in all of his scientific and literary activity and its literary monuments, primarily on their external stylistic side. So, for example, such a strict and precise thinker as Böhringer, who generally clearly and distinctly understands and expounds Augustine, still notes about this teaching of Bl. Augustine in this work of his. “We will conclude,” he says, making a bibliographic review of the dogmatic works of Bl. Augustine 22, - the most significant of them, both in volume and in content, is the dogmatic creation of Augustine, namely his essay on the Trinity in 15 books, which he began in 400 and completed in 416. This is one of the most speculative works of Bl. Augustine, to which the latter applied all the forces and resources of his most thoughtful mind, but which, as it is, however, is not difficult to explain by its subject itself, is also replete with all sorts of roughness and logical subtleties.” Because of this, the work being analyzed is one of the most difficult to understand (eine der verständniss – schwierigsten Schriften Augustins) works of Bl. Augustine, who expresses exactly this about him in the following words: “this work is very difficult” 23 and only “can be understood by a few.” 24 The named nature of the work in question, bl. Augustine will become even more understandable to us in the light of the historical conditions of his origin. Augustine began this work around 400 25. But, always having before him a mass of immediate and urgent matters and urgent church tasks of paramount importance, he combined in himself such a multitude of other activities, equally obligatory for him and often also urgent, that he could return to the said work and continue it only after long breaks of time. At the same time, we must not forget how much time he had to spend on his episcopal trips, on the performance of his archpastoral service in the proper sense of the word, on the proceedings and termination of worldly affairs and litigation between the believers of his community - an activity that often absorbed his entire day and to which he, being able to do a lot of good in this way, devoted himself tirelessly and often even to the last degree of exhaustion: because of this, it is recognized as quite natural if, only around the year 416, he i.e., in the 16th year of authorship, he finished his work “On the Trinity.” 26 Augustine himself expressively emphasizes this circumstance, noting about this work of his: “juvenis inchoavi, senex edidi” 27. It goes without saying that these frequent and long interruptions in work were also extremely unfavorable in relation to the scientific form of presentation of the thoughts contained in it and their logical connection. To explain what has been said, the following must also be added. In the absence of scientific, well-defined and constant theological terminology, which in general during Augustine’s life, of course, could not yet be sufficiently developed and finally established, the theological language of Bl. Augustine in this work is distinguished by the character of special confusion, instability and inconstancy. Not only do many different words have the same meaning for Augustine and are used to express the same concepts, but the same words and expressions often have far different meanings and meanings in different parts of his work, written at different times and under different influences. All this makes it even more difficult to understand and present the Trinitarian teaching of Bl. Augustine, which, according to Prof. A.I. Brilliantova, “does not find any strictly scientific expression in this work in relation to the dogma under consideration” 28 . Therefore,” the Russian theologian mentioned above rightly notes, “this work is perhaps the most difficult to understand of all the works of the blessed one. “When research is difficult,” says one of the most thorough Western biographers and bibliographers, Bl. Augustine 30, - the latter very often felt an urgent need to turn from time to time to smaller studies, in order in this way to strengthen himself each time again for a new tension of mental strength, which was required by this begun work of research on such a lofty subject. - At the same time, Augustine could be guided by other motives - the danger of reasoning about this dogma of the Christian faith. In this work of his, the difficulty of its content is directly proportional to its importance, and both are in direct proportion to those negative consequences for faith and the Church, which (consequences) could arise as a result of an insufficiently thought-out and insufficiently careful and skillful solution to one or another issue from his chosen field of study. “All this,” notes the German theologian S. What has been said, we think, sufficiently determines the nature of the work of Bl. that lies ahead for our study. Augustine both from the point of view of his understanding (by the reader) and from the side of his consistent presentation and verbal formulation (by his systematizer and commentator). – Augustine assumed, as can be seen from his 174th letter to the bishop. Aurelius of Carthage, to publish these books “On the Trinity” only after carefully reviewing them again 36 . In this secondary edition of them (with the preservation of their previous plan), “the thoughts contained in them, according to Bl. Augustine, at least remained the same as in the first edition, but their expression should have been much clearer and understandable to the extent of our ability or inability to explain such subjects.” Therefore, he had the idea of ​​publishing these books, which now make up the work we are considering on the Trinity, not separately, but all together. “Not separately, but collectively, I expected to publish these books on the basis that each subsequent one is closely related to the previous one.” 53 His thought does not deviate from it, and his task is only to correctly establish and affirm the Divine truth directly experienced by faith and, if possible, bring it closer to the rational consciousness of man. To regulate the process of thinking and cognition of a person (on the path of his theological and philosophical research), according to Augustine, the word of the Old Testament prophet (Isa. 7:9): “if you do not believe, you will not understand” (Nisi credideritis, non intelligetis) should serve as an axiomatic position. 54 After all, the teaching of any other science, argues the Western Christian thinker we are studying, begins with our preliminary acceptance of a certain authority on faith, 55 and the entire education of the human race, as well as the organization of social order, are also conditioned by faith. 56 Could it be otherwise in the area of ​​supersensible objects and the supernatural relations of man? 57 – Thus, as is already clear from what has been said, faith in the church dogma of the Holy Trinity is the precedent for the entire Trinitarian speculation of Blessed. Augustine. Relying on the church faith and being guided by it, fully accepting the Holy. Scripture and Creed and departing from them, Blessed. In parallel with this, Augustine widely uses the rational method of constructing, clarifying and justifying the Trinitarian dogma. As an experience in the rational development of the Trinitarian question by a learned theologian-philosopher, in order to satisfy the needs of a well-known developed Christian consciousness, this work of our famous Ippon thinker poses and solves the problem of the Trinitarian existence of the Absolute Spirit as an object of theological speculation or philosophical research. f) Regarding the historical fate 63 above the creation of the blessed one we have characterized. Augustine and his theological and speculative views contained here, it must be said that the significance of him and his ideas in the later - post-Augustine - history of Western theological thought was very enormous both in the strength and breadth of influence, and in its duration. The Trinitarian ideas of Augustine and his various theological concepts captured in this work, having exceptional authority in the eyes of representatives of subsequent Western theology and philosophy, throughout the centuries evoked in the West his numerous imitators and successors, 64 often only slavishly reproducing in the experiments of their theological and philosophical speculation about the Holy Trinity the content and forms of the above-considered classic work of this intellectual colossus of the Western Church. Augustine's authority, in this respect, reigned especially high in the West during the Carolingian period and in the era of medieval scholasticism and mysticism. The theological task he set himself in the literary work we are studying (as, indeed, in his other works), Bl. Augustine consistently and systematically carries out, as noted, in two ways - polemically and positively. Dogmatic opponents of the blessed one. Augustine, in polemics with whom some points of the dogmatic-speculative teaching of the Bishop of Ipponia about the Holy Trinity are clarified in more detail, as is known, there were, first of all, Arians, represented by representatives of some currents of Western Arianism (Omiya and Anomiya). 65 The Orthodox teaching about the Holy Trinity is also formulated by Augustine in opposition to Sabellianism, this antipode of Arianism in the Trinitarian dogma, as well as in parallel with some other extra-church forms of Christian consciousness contemporary to Augustine. To the polemical (anti-Arian) works of Bl. Augustine, in which his teaching about the Holy Trinity is partially revealed, the following “Augustini opera” can be attributed: Epistolae 66 (Letters): 67 ad Maximum (CLXX), 68 ad Pascentium (CCXXXVIII, 69 CCXXXIX, 70 CCXL, 71 CCXLI 72 etc.), ad Elpidium (CCXLII), 73 ad Honoratum (CXL) 74. Contra sermonem arianorum liber I. 75 (Against the speech of the Arians). When presenting and clarifying the dogmatic-speculative teaching of Bl. Augustine on God should also be addressed to his work entitled Retractationes libri II 92 (Corrections or Amendments), written by him at the end of his life (427) 93 and pursuing its own special goals. – If “Confessiones” paints for us the “history of his own soul”, drawn by the hand of a brilliant Japanese, with its downfalls and rebellion, then “Retractationes” paints before us the history or picture of his literary and theological productivity with its involuntary mistakes and their feasible author’s correction. Thus being, as it were, a “literary Confession” of Bl. Augustine, “Retractationes” in their content represent numerous “addenda et corrigenda” to the views and thoughts expressed by Augustine in all his works written before the time of compilation of “Retractationes” (with the exception of De praedestinatione sanctorum, De dono perseverantiae, Opus imperf., as well as some sermons and letters). The immediate reason for Augustine’s composition of this work, addressed by its author to the African tribune Marcellinus, was the defeat of Rome by the Goths of Alaric (in 410) and the resulting collapse of the worldwide power of the Roman Empire. This sad event aroused strong irritation among the pagan society of Augustine’s time, which considered the real culprits of the political catastrophe to be the Christians, who, by their betrayal of the ancient religion, brought, according to the pagans, such a terrible punishment of the offended pagan gods upon the Roman state. – The above determined the task of the named work of Bl. Augustine. The latter was, on the one hand, to reject these unjust attacks and criticisms of the pagans against Christians through a detailed, in the light of a broad philosophical and historical perspective, refutation of “the entire ancient concept of the world and the state,” and, on the other hand, to build a “new Christian concept of the “City of God,” to create the first in the history of Christian literature “grandiose experience of a universal theory about humanity and its destinies as one God governed whole” 99 or as a universally unified theocratic organization. Our “Great Teacher of the West” 100 carries out this dual task consistently and systematically throughout the 22 books of his work “On the City of God”, 101 to which, mainly, he owes his honorary title of “father of the philosophy of history.” – This multifaceted and truly classic work of our famous autoris et actoris of the history of Christian culture, replete with a mass of deep and witty theological, philosophical, historical and other concepts and then forming the basis of the theocratic ideal of the Western Church, can be - and, as history shows, it really is - of keen interest not only for the theologian, but equally for every philosopher, historian, canonist and, no less, for the jurist-statesman. – It goes without saying that from this grandiose literary creation, outstanding in volume and richness of content, Bl. Augustine, which is, as it were, “a whole encyclopedia of religion” 102 and contains “a whole system of moral and dogmatic teaching,” 103 in the same way one can draw very abundant material for clarifying the speculative theological teaching of Bl. Augustine on the Triune God. De vera religione 115 (On true religion). 116 This essay, which represents a kind of experience in the “philosophy of religion,” 117 was written by Bl. Augustine in 389 or 390 118 against the Manichaeans in response to the question: “Where is the true religion?” This issue is resolved here by Augustine in the sense that true religion is not found among philosophers, not among heretics (Manichaeans), but in the bosom of the Catholic Church and consists in the knowledge of God the Trinity and unity with Him. The latter is achieved in two ways: knowledge through reason and through authority through faith. Soliloquiorum libri II 146 (Self-Conversations or Monologues) 147 - Augustine’s philosophical reasoning, in dramatic form, precisely in the form of a conversation between the soul and the mind, mainly on the topic of knowledge of God and immortality. 148 Text: Migne, Patrol. curs. compl., s. 1., t. 42, col. 819–1098.– Isagogical information about the composition of Bl. Augustine's "De Trinitate Dei libri XV" see first of all in Admonitio in libros De Trinitate. Migne, t. 42, col. 815–818 cnfr. Augustini Epist. CLXXIV ad Aurelium. Migne, t. 33, col. 758, and also (as Praefatio) the op. De Trinit D. I. I, n. n. 1–6. Migne, t. 42, col. 819–823. Bibliographic information about Augustine’s work “De Trinitate” is contained in the Augustini Retractat. lib. II, cap. XV, num. 3. Migne, t. 32, col. 635–636. Epist. CLXXIV ad Aurelium. M.t. 33, col. 757–758. Epist. CXX, p. III, no. 13. M.t. 33, col. 459. Epist. CXLIII, n. 4. M.t. 33, col. 586–587. – Latest bibliographic literature about “De Trinitate” bl. Augustine: Gennadius. Lib. de Scriptor. eccles. c. 38. Cassiodor. Institute divin. Litter. c. 16. Cnfr. Maureen. Vita s. Augustini episcopi lib. IV, cap. XII, n. 9. Migne, t. 32, col. 266–268. Migne, t. 47, col. 27 cnfr. col. 520–526. L. S. le N. de Tillemont. Memoires pour servir à l'histoire ecclésiastiques des six premiers ciècles. Paris 1693–1712. Art. CXV, pp. 295–298. Dr. R. Ceillier. Histoire génerale des auteurs sacrés et ecclésiastiques. Paris. 1744.t. XI, § VIII, pp. 652–666. I. Nirschl. Lehrbuch der Patrologie und Patristik. Mainz. 1883. Bd. II, S. 444. J. Fessler – B. Jungmann. Institutions Patrologiae. Oeniponte. 1892. T. II, 1. Pp. 283–284. Prof. O. Bardenhewer. Patrologie. Fr. im Br. 1910. Aufl. 3. Ss. 418–419. Dr. J. Schwane. Dogmengeschichte der paristischen Zeit. Munster. 1869. § 20. S. 225. Dr. Ad. Harnack. Lehrbuch der Dogmengeschichte. Fr. im Br. 1888. Bd. II. Ss. 295–296. Dr. R. Seeberg. Lehrbuch der Dogmengeschichte. Leipzig. 1908. Bd. I. XV, 3. § 5. Prof. Th. Gangauf. Des heiligen Augustinus speculative Lehre von Gott dem Dreieingen. Augsburg. 1865. Einleitung. Ss. 1–34. (Cp. His. Metaphysische Psychologie des heil. Augustinus. Augsburg. 1852. Gs. 17–18). C. Bindemann. Der heilige Augustinus. Greifswald. 1869. Bd. III. Ss. 709–745. Fr. u. P. Bohringer. Aurelius Augustinus, Bischof von Hippo. Stuttgart. 1878. II. Hälfte. S. 160. Conclusio libri, cum precatione et excusatione de multiloquio. Migne, t. 42, col. 1097–1098. We have in mind here the internal history of the composition of the blessed. Augustine about the Holy Trinity, i.e. the fate of the Trinitarian views of the Ipponian bishop-philosopher set out on his pages. As for his external literary fate (“the genesis of literary tradition”), to present this question means to consider, from the point of view of scientific and modern textual criticism, the history of publications of Augustinian works over the course of entire centuries, which actually goes beyond the scope of our task.– Unfortunately, this “Vienna Corpus” also did not include Augustine’s work “De Trinitate Dei”, about which its learned publishers so far only declare that it (among others) is currently “praeparatur”. – There is no translation of the said creation of the blessed one. Augustine (probably due to the difficulty of its content and the originality of his author's language) even into German. And our contemporary popular researcher of literary monuments of ancient Christianity, Prof. University of Berlin A. Harnack publicly expressed his regret that even in German there has not yet appeared a scientific study completely worthy of its subject about this work of Augustine (DG) under consideration. – There is also no Russian translation of “De Trinitate” bl. Augustine, as well as most other works of the Ipponian theologian, which are closely related to his teaching about the Holy Trinity. As for the Russian translation of the works of Blessed. From the literature of this subject: R. Se e berg. Lehrbuch der Dogmengeschichte. Bd III. Leipzig. 1913 (passim). A. Harnack, D. G. Bd III. Fr. im Br. 1890 (passim). 0. Willmann. Geschichte des Idealismus. Bd II. Braunschweig. 1896. Ss. 231 – 241 etc. H. Reuter. Augustinische Studien. Gotha. 1887. Ss. 479 – 516. E. Feuerlein. Ueber die Stellung Augustins in der Kirchen- und Culturgeschichte. Histor. Zeitschrift. 1869. Bd XXII. 4 Heft. Ss. 270 – 313. W. Schultz. Der Einfluss Augustins in der Theologie und Christologie des VIII. und IX. Jahrhunderts. Halle. 1913. A. Dorner. Augustinus, sein theologisches System und seine religions-philosophische Anschauung. Berlin. 1873. Ss. 28 – 34. Anton Koch. Der heilige Faustus, Bisch. v. Riez. Stuttgart. 1895. Ss. 129 – 131. 131 – 191. F. Protois. Pierre Lombard, évèque de Paris. Son Époque, sa Vie, ses Ecrits, son Influence. Paris. 1880. 0. Baltzer. Die Sentenzen des Petrus Lombardus. Ihre Quellen und ihre dogmengeschichtliche Bedeutung. Leipzig. 1902. K. Werner. Der heilige Thomas von Aquino. Regensburg. B-de I–III. 1858 – 1859. His: Die Scholastic des spateren Mittelalters 1881. F. Delitzsch. Die Gotteslehre des Thomas von Aquino. 1870. and many more Friend. – In Russian, some data on this issue can be found in the above-mentioned works of Prof. A. I. Brilliantov, L. I. Pisarev, I. V. Popov, N. N. Glubokovsky, Prince. Evg. N. Trubetskoy, V. I. Guerrier, I. M. Grevs and others. Among the main dogmatic (Arian) opponents of Bl. Augustine were: the committee of the royal court, who lived in Carthage, Pascentius (Omius) - August. Epistolae ad Pascentium CCXXXVIII, CCXXXIX, CCXL. Anomiy Maxim (medical), influential defender of anomieism. The point of contention was whether ungeneracy should be recognized as an essential predicate of the Deity, or whether this term indicates only origin (not “quid”, but “quomodo” or “unde”. De Trinit. D. V, IX, 4. V, IV, 5). In this regard, Augustine develops in a letter to Maximus the doctrine of “relatio” between the Persons of the Holy Trinity. Epist. ad Maximum CXII, n. 6. CLXX, n. 7. De Trinit. D. V, V, 6. V, VI, 7. V, VII, 8 etc. According to this double meaning, connected with the term “Confessiones”, the writer of the book, under the above title, on its pages, 1st, confesses or glorifies God for His countless and great gifts of life and benefits to man, and 2ndly, confesses or repents before God of his numerous and grave sins and mistakes of his past life. Therefore, we can say that “Confessiones” is, on the one hand, an inspired prayer song of praise and thanksgiving to the Almighty, Wise and Good Creator, Provider and Savior, and, on the other hand, a sincere repentant cry before the Omniscient Heart-Knower and Loving Father about the sins and delusions of the soul. Migne, t. 41, col. 13–804. Russian translation Hh. III–VI. R. Ceillier, Op. cit. Art. VIII, n. n. 1–26. J. Nirschl, Op. cit. Ss. 445–446. Fessler-Jungmann, Op. cit. pp. 286–287. Bardenhewer, Op. cit. Ss. 417–418. Jordan. Op. cit. Ss. 238 vrgl. 49–50. Heinr. Scholz. Glaube und Unglaube in der Weltgeschichte. (Ein Kommentar zu Augustins "De Civitate De". Mit einem Exkurs: "Fruitio Dei", ein Beitrag zur Geschichte der Theologie und der Mystik). Leipzig. 1911. – Apxien. Filaret Chernigovsky. Quote op. pp.29–30. M. Krasin. The work of St. Augustine “De Civitate Dei”, as an apology for Christianity in its struggle against Roman paganism. Kazan. 1873. N. Rodnikov. The teaching of St. Augustine on the mutual relations between the state and the church. Kazan. 1898. Prot. P. Ya. Svetlov. The idea of ​​the kingdom of God in its meaning for the Christian worldview. Holy Trinity Serg. Lavra. 1905. Pp. 304–311 and others. Book. Evg. Trubetskoy. Quote op. (passim). Iv. Graves. Quote op. 143–145 pp. Prof. Vl. Guerrier. Architects and devotees of the “Kingdom of God.” Part I. Blessed Augustine. Moscow. 1910 (passim). Wed. Prof. N. N. Glubokovsky. Blessed Augustine as depicted by a Russian secular historian. (Detailed critical review of the above-mentioned book by Prof. V. Guerrier). Works of the Kyiv Spirit. Academy. 1911. January. Page 125–162. Prof. L. I. Pisarev. Quote op. Preface. Page IX. Wed. Prof. Evg. Trubetskoy. Quote cit., pp. 22, 28–29, 48, etc. According to the now generally accepted translation of the complex Augustinian term-concept “Civitas Dei”. See De Civitate Dei Praefatio. Migne, t. 41, col. 13; p. n. III, 2. Wed. more works by bl. Augustine with a title similar to the previous one: De diversis quaestionibus ad Simplicianum libri II (Migne, t 40, col. 101–148; written around 397. See Retract. II, 2) and De octo Dulcitii quaestionibus liber I. (Migne, t. 40, col. 147–170; written, probably in 422 or 423. See Retract II, 65). Bandenhewer, op. cit. S. 419. Here we can also mention the pastorological work of Blessed. Augustine entitled De catechizandis rudibus (On the announcement of the unenlightened) - Migne, t. 40, col. 309–348, - which was written by Augustine in the year 400 (or perhaps later) - Migne, t. 47, col. 27. Bardenhewer, op. cit. S. 430 – at the request of the Carthaginian deacon Deogration – De catechiz. rud. With. 1, n. 1. Migne, t. 40, col. 309 cnfr. Retract. II, 14 - and represents the first experience in constructing a “theory of Christian catechetics.” Bardenhewer, op. cit., S. 430. Nirschl, op. cit S. 464. Along with the other works of Augustine of a catechetical nature already discussed above, this work of his contains some data illuminating the church dogmatic teaching of the bl. Augustine about God. Migne, t. 34, col. 121–172. Russian lane Part VII, pp. 1–102. Nirschl, op. cit. S. 442. Migne, t. 47, col. 25. Nirschl, op. cit. S. 442. Bardenhewer, op. cit. S. 420. Migne, t. 34, col. 15–122. Russian translation non-academic ed. (Kyiv, 1835). Page 1–355. Bardenhewer, op. cit. S. 418. (Prof.) A. A. Bronzov, cit. op. page vii. Wed. Ep. Sylvester, op. cit., vol. I, p. 113. Filaret, Apx and en. Chernigovsky, cit. cit., vol. III, pp. 24–25. Bardenhewer, op. cit. Ss. 426–427.