Bonaventure

## Commentarius in Distinctionem XXXVI.

Quomodo res sint in Deo.

Solet hic quaeri, cum omnia dicantur esse in Dei cognitione.

Divisio textus.

The numbered footnotes below correspond to markers in both the Latin body above and the English translation that follows. Each note is given first in Latin (`La.`), then in literal English (`En.`).

Supra egit Magister de cognitione Dei, qua cognoscit omnia creata. Et quoniam cognitum dicitur esse in cognoscente, ideo determinat hic secundo modum, quomodo res sunt in Deo. Et quoniam res creatae non tantum dicuntur esse in Deo, sed etiam ex Deo et per Deum, ideo primo agit de existentia rerum in Deo; secundo vero comparat ad alias habitudines, scilicet ex ipso et per ipsum, ibi: Proinde, si diligenter inspiciamus.

Prima pars habet duas. In prima ostendit qualiter res dicantur esse in Deo a parte eius in quo sunt, utrum scilicet sint in Dei essentia, sicut sunt in Dei praescientia. In secunda¹, qualiter dicantur esse in Deo a parte ipsarum rerum, ibi: Post praedicta quaeritur, cum omnia dicantur esse in Deo, ubi quaerit, utrum mala sint in Deo, et solvit, quod non. Quaelibet harum partium posset dividi: quoniam primo quaerit et opponit, et postmodum determinat, et partes manifestae sunt in littera.

Proinde, si diligenter inspiciamus. Haec est secunda pars, in qua comparat hoc quod est esse in Deo ad alias habitudines, importatas per alias praepositiones, et haec pars habet quatuor partes secundum quatuor capitula. In prima ostendit horum trium convenientiam; in secunda, differentiam et appropriationem, ibi: Praeterea sciendum est. In tertia differentiam eius quod dicitur² de ipso ad hoc quod dicitur ex ipso ostendit, ibi: Illud etiam hic animadvertendum[^3] est. In quarta breviter praedicta epilogat, ibi: Ex praemissis apertum est; et haec posset dividi contra totam praecedentem. Intellectus partium patet in littera.

Tractatio quaestionum.

Ad intelligentiam huius partis quaeritur de existentia rerum in Deo, et circa hoc tria principaliter quaeruntur.

Primo quaeritur, utrum creaturae fuerint in Deo aeternaliter.

Secundo quaeritur de modo existendi ipsarum rerum in Deo.

Tertio, quantum ad generalitatem⁴ rerum in Deo existentium, utrum scilicet omnia quae Deus cognoscit, fuerint et sint in Deo. — Ita quod primo de existentia, secundo de modo, et tertio de numero.

Quantum ergo ad primum articulum duo quaeruntur.

Primo quaeritur, utrum res fuerint in Deo ab aeterno.

Secundo, utrum sint in Deo ratione essentiae, vel personae.

Articulus II. De modo, quo res existunt in Deo.

Consequenter quantum ad secundum articulum quaeritur de modo existentiae rerum in Deo, et circa hoc quaeruntur duo.

Primo quaeritur, utrum omnia quae sunt in Deo, sint in ipso vita.

Secundo quaeritur, utrum res verius sint in Deo quam in universo sive in proprio genere.

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## Commentary on Distinction XXXVI.

How things are in God.

"It is wont here to be asked, since all things are said to be in God's cognition."

Division of the text.

Above the Master treated of the cognition of God, by which he knows all created things. And since the thing known is said to be in the knower, he therefore here determines secondly the mode in which things are in God. And since created things are not only said to be in God, but also from God and through God, he therefore first treats of the existence of things in God; and secondly compares [that mode] to the other relations, namely from him and through him, there: "Therefore, if we look diligently."

The first part has two [divisions]. In the first he shows in what manner things are said to be in God on the side of him in whom they are, namely whether they are in God's essence as they are in God's foreknowledge. In the second¹, in what manner they are said to be in God on the side of the things themselves, there: "After what has been said, it is asked, since all things are said to be in God," where he asks whether evils are in God, and resolves that they are not. Either of these parts could be subdivided: for first he asks and raises objections, and afterwards determines, and the parts are evident in the letter [of the text].

"Therefore, if we look diligently." This is the second part, in which he compares this — to be in God — to the other relations conveyed by the other prepositions, and this part has four parts according to the four chapters. In the first he shows the agreement of these three; in the second, the difference and appropriation, there: "Moreover, it must be known." In the third he shows the difference of that which is said² of him with respect to that which is said from him, there: "This too must here be observed[^3]." In the fourth he briefly recapitulates the preceding, there: "From what has been laid down it is clear;" and this could be divided over against the whole preceding part. The sense of the parts is evident in the letter.

Treatment of the questions.

For the understanding of this part it is asked concerning the existence of things in God, and concerning this three principal questions are asked.

First it is asked, whether creatures were in God eternally.

Second, it is asked concerning the mode of the existing of the things themselves in God.

Third, with regard to the generality⁴ of the things existing in God, namely whether all things which God knows have been and are in God. — So that the first concerns existence, the second concerns mode, and the third concerns number.

With regard, therefore, to the first article, two [questions] are asked.

First it is asked, whether things were in God from eternity.

Second, whether they are in God by reason of the essence, or of the person.

Article II. On the mode in which things exist in God.

Consequently with regard to the second article it is asked concerning the mode of the existence of things in God, and concerning this two [questions] are asked.

First it is asked, whether all things which are in God are in him as life.

Second, it is asked, whether things are more truly in God than in the universe or in their own genus.

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