Bonaventure

## Commentarius in Distinctionem XXXVII.

Pars I.

Quomodo Deus sit in rebus et in locis corporalibus.

Et quoniam demonstratum est ex parte, quomodo omnia dicantur esse in Deo.

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, quomodo omnia sunt in Deo. Hic secundo agit, quomodo Deus sit in rebus et in locis corporalibus. Et quoniam ad esse in loco et in re mutabili sequitur mutatio in eo quod in illo est, ideo agit secundo¹ de Dei immutabilitate in loco, infra distinctione eadem ultra medium, ibi: Cumque divina natura etc. Prima pars habet tres partes. In prima narrat, quomodo Deus est in locis et in rebus, et per auctoritates confirmat. In secunda nititur dictorum aperire intelligentiam, ibi: Quomodo autem Deus habitat in bonis etc. In tertia ostendit intellectus nostri ad hoc capiendum insufficientiam, ibi: Ex praedictis patet, quod Deus ubique totus est.

Prima pars tres habet [partes] secundum tria capitula. In prima ostendit modos essendi Deum in rebus. In secunda vero confirmat auctoritatibus, quod Deus est ubique per essentiam, ibi: Ne autem ista, quia capacitatem humanae intelligentiae etc. In tertia ostendit, quod Deus in solis Sanctis habitat per gratiam, ibi: In Sanctis vero habitat, in quibus etc.

Quomodo autem Deus habitat. Haec est secunda particula, in qua excitat ad dictorum intelligentiam, et habet haec pars tres partes. In prima rationabiliter manuducit. In secunda stultam rationem excludit, ibi: Sciendum est etiam, quia, ut ait Augustinus. In tertia in admirationem erigit, ibi: Illud quoque mirabile est. Sacramenta enim divina magis sunt admirabilia quam intelligibilia.

Ex praedictis patet, quod Deus ubique totus. Haec est tertia pars, in qua ostendit insufficientiam ad cognoscendum, quomodo Deus est ubique per essentiam; et haec pars habet tres partes secundum tria capitula. Primo enim ostendit, quod intellectus nostri non sufficiunt. Secundo excludit eos qui praesumptuose solvunt, ibi: Quidam tamen, immensa ingenio suo metiri etc. Tertio vero abiicit eos qui irrationabiliter quaerunt, ibi: Solet etiam ab eisdem quaeri, quomodo Deus etc.: ubi ostendit, quaestionem eorum esse frivolam et responsione indignam.

Tractatio quaestionum.

Ad intelligentiam huius partis quaeritur de existentia Dei ubique; et circa hoc tria principaliter quaeruntur.

Primo quaeritur, utrum esse ubique conveniat Deo.

Secundo, utrum esse ubique sit proprium Dei.

Tertio, qualiter conveniat Deo esse ubique.

Et quantum ad primum, quia esse ubique potest distribuere pro omnibus rebus et pro omnibus locis, duo quaeruntur.

Primo, utrum Deus sit in omnibus rebus.

Secundo, utrum sit in omnibus locis.

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## Commentary on Distinction XXXVII.

Part I.

How God is in things and in corporeal places.

"And since it has been shown in part how all things are said to be in God."

Division of the text.

Above the Master treated of how all things are in God. Here he secondly treats of how God is in things and in corporeal places. And since upon being in a place and in a mutable thing there follows mutation in that which is in it, he therefore secondly¹ treats of God's immutability with respect to place, below in the same distinction beyond the middle, there: "And since the divine nature," etc. The first part has three parts. In the first he narrates how God is in places and in things, and confirms it by authorities. In the second he strives to open up the understanding of what has been said, there: "How, however, God dwells in the good," etc. In the third he shows the insufficiency of our intellect to grasp this, there: "From what has been said it is clear, that God is whole everywhere."

The first part has three [parts] according to three chapters. In the first he sets forth the modes of God's being in things. In the second he confirms by authorities that God is everywhere by essence, there: "But lest these things, because the capacity of human intelligence," etc. In the third he shows that God dwells by grace in the saints alone, there: "But he dwells in the saints, in whom," etc.

"How, however, God dwells." This is the second little part, in which he stirs [the reader] toward the understanding of what has been said, and this part has three parts. In the first he leads [us] forward by reason. In the second he excludes a foolish reasoning, there: "It must also be known, since, as Augustine says." In the third he raises [the mind] to wonder, there: "This too is marvelous." For divine sacraments are more wondrous than intelligible.

"From what has been said it is clear, that God is whole everywhere." This is the third part, in which he shows the insufficiency [of the intellect] for knowing how God is everywhere by essence; and this part has three parts according to three chapters. For first he shows that our intellects are insufficient. Second he excludes those who presumptuously resolve [the matter], there: "Some, however, presuming to measure by their own ingenuity what is immense," etc. Third he rejects those who irrationally inquire, there: "It is also wont to be asked by these same persons, how God," etc.: where he shows that their question is frivolous and unworthy of a reply.

Treatment of the questions.

For the understanding of this part, inquiry is made concerning God's existence everywhere; and concerning this three [matters] are principally asked.

First it is asked, whether to be everywhere belongs to God.

Second, whether to be everywhere is proper to God [alone].

Third, in what manner being everywhere belongs to God.

And as to the first, since "to be everywhere" can be distributed across all things and across all places, two [questions] are asked.

First, whether God is in all things.

Second, whether he is in all places.

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