Bonaventure

## Commentarius in Distinctionem XLVI.

De impletione divinae voluntatis.

Hic oritur quaestio. Dictum est enim in superioribus etc.

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.`).

Haec est secunda pars huius totalis tractatus de voluntate, in qua Magister agit de divinae voluntatis impletione. Et habet haec pars duas partes. In prima, supposito ex praecedentibus, quod Dei voluntas beneplaciti semper impletur, removet dubitationes¹. In secunda explicat veritatem, infra distinctione proxima: Voluntas quippe Dei semper efficax est.

Prima pars habet duas partes. In prima Magister removet dubitationem per comparationem ad bona; in secunda per comparationem ad mala, ibi: Ideoque cum constet, omnia bona, quae fiunt etc.

Prima pars habet duas partes. In prima Magister obiicit. In secunda solvit, ibi: Sed audiamus solutionem.

Ideoque cum constet etc. Haec est secunda pars, in qua Magister inquirit, utrum voluntas Dei impleatur respectu malorum; et ratione huius inquirit, utrum Deus velit mala fieri. Et quoniam fuerunt hic duae opiniones, quarum una fuit, quod Deus vult mala fieri — et haec opinio est falsa —, alia opinio est, quod Deus non vult mala fieri — et haec opinio est vera —, ideo haec pars² habet duas partes. In prima Magister opponit ad partem falsam. In secunda opponit ad partem veram, ibi: Si quis igitur diligenter attendat etc.

Prima pars habet duas. In prima adducit rationes ad defensionem falsae opinionis. In secunda parte ponit solutiones, quas assignant illi, qui sunt contrariae positionis; et hoc ibi: Illi vero, qui dicunt, Dei voluntate mala non fieri. Et utraque partium duas habet. Nam in opponendo duas inducit rationes³, quarum una rationi innititur, alia auctoritati; et secundum hoc pars, in qua solvit, dividitur, quia ponuntur ibi duae responsiones iuxta duas obiectiones.

Si quis igitur diligenter etc. Haec est pars illa, in qua conatur Magister ad veram partem astruendam; et haec pars habet duas. In prima inducit rationes⁴ veras; in secunda dissolvit quandam rationem sophisticam, et hoc facit ibi: Iam sufficienter ostensum est etc. Prima pars habet tres partes secundum tres rationes, quas inducit. Prima sumta est ab hoc, quod idem est Deo fieri auctore, et Deo volente, et ponitur ibi: Si quis igitur diligenter etc. Secunda sumta est ab hoc, quod eadem est causa, qua malum fit, et qua homo fit deterior, et ponitur ibi: Deinde idem Augustinus quaerens etc. Tertia sumta est ab hoc⁵, quod malum facit tendere ad non-esse, et ponitur ibi: Item etiam aliter ostenditur, quod Deo auctore etc.

Similiter secunda pars, in qua dissolvit rationem sophisticam, tres habet. In prima illam ponit, ibi: Iam sufficienter ostensum est etc. In secunda dissolvit, ibi: Quibus facile est nobis respondere. In tertia redit ad veritatis assertionem dicens, hanc partem esse veram, quod Deus non vult mala fieri, ibi: Haec et alia huiusmodi etc.

Tractatio quaestionum.

Ad evidentiam eorum quae determinat Magister in praesenti distinctione, sex quaeruntur.

Primo quaeritur, utrum Deus velit omnes homines salvos fieri voluntate beneplaciti.

Secundo quaeritur, utrum Deus velit mala fieri.

Tertio, utrum mala fieri sit bonum.

Quarto, utrum mala fieri sit verum.

Quinto, utrum mala ordinentur a Deo.

Sexto et ultimo, utrum mala augeant decorem [universi].

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## Commentary on Distinction XLVI.

On the fulfillment of the divine will.

"Here a question arises. For it has been said in what precedes," etc.

Division of the text.

This is the second part of this whole treatise on the will, in which the Master treats of the fulfillment of the divine will. And this part has two parts. In the first, supposing from the preceding [discussion] that God's will of good pleasure is always fulfilled, he removes doubts¹. In the second he explains the truth, below in the next distinction: "For the will of God is always efficacious."

The first part has two parts. In the first the Master removes a doubt by comparison to good things; in the second by comparison to evil things, there: "And therefore since it is established that all the goods which come to pass," etc.

The first part has two parts. In the first the Master raises an objection. In the second he resolves [it], there: "But let us hear the resolution."

"And therefore since it is established," etc. — this is the second part, in which the Master inquires whether the will of God is fulfilled with respect to evils; and on this account he inquires whether God wills evils to come to pass. And since there were here two opinions — one of which was that God wills evils to come to pass (and this opinion is false), while another opinion is that God does not will evils to come to pass (and this opinion is true) — therefore this part² has two parts. In the first the Master raises objections against the false part. In the second he raises objections against the true part, there: "If therefore anyone diligently attends," etc.

The first part has two [parts]. In the first he adduces reasons for the defense of the false opinion. In the second part he sets forth the solutions which those of the contrary position assign; and this there: "But those who say that evils do not come to pass by God's will." And each of the parts has two [subparts]. For in raising the objection he introduces two reasons³, of which one rests on reason, the other on authority; and according to this the part in which he resolves [them] is divided, because there are placed there two responses corresponding to the two objections.

"If therefore anyone diligently," etc. — this is that part in which the Master strives to establish the true side; and this part has two [subparts]. In the first he introduces true reasons⁴; in the second he dissolves a certain sophistical reason, and this he does there: "It has now been sufficiently shown," etc. The first part has three parts according to the three reasons which he introduces. The first is taken from this: that it is the same thing [whether] something comes to pass with God as author or with God as willing; and it is placed there: "If therefore anyone diligently," etc. The second is taken from this: that the same is the cause by which evil comes to pass and by which a man becomes worse; and it is placed there: "Then the same Augustine inquiring," etc. The third is taken from this⁵: that evil makes [a thing] tend toward non-being; and it is placed there: "Likewise it is also shown in another way, that with God as author," etc.

Similarly the second part, in which he dissolves the sophistical reason, has three [subparts]. In the first he sets it forth, there: "It has now been sufficiently shown," etc. In the second he dissolves [it], there: "To which it is easy for us to respond." In the third he returns to the assertion of the truth, saying that this part is true — that God does not will evils to come to pass — there: "These and other things of this kind," etc.

Treatment of the questions.

For the understanding of what the Master determines in the present distinction, six [questions] are asked.

First, it is asked whether God wills all human beings to be saved by the will of good pleasure.

Second, it is asked whether God wills evils to come to pass.

Third, whether for evils to come to pass is a good.

Fourth, whether for evils to come to pass is true.

Fifth, whether evils are ordered by God.

Sixth and finally, whether evils increase the beauty [of the universe].

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