Capitula
Book II: On the Creation of Things · Proemium
# INCIPIUNT CAPITULA SECUNDI LIBRI.
Distinctio I.
Cap. I. Quod unum est principium rerum, non plura.
II. Quid sit creare, quid facere.
III. Secundum quam rationem dicuntur de Deo huiusmodi verba: agere, facere.
IV. Quare rationalis creatura facta sit, id est homo vel Angelus.
V. Quomodo dicitur homo factus propter reparationem angelici casus.
VI. Quare homo ita sit institutus, ut unita sit anima corpori.
Distinctio II.
Cap. I. De Angelis, quando facti sunt.
II. Quod nihil factum est ante caelum et terram.
III. Quod simul cum tempore et cum mundo coepit spiritualis creatura et corporalis.
IV. Ubi Angeli mox creati fuerint.
V. Quod simul creata est visibilium materia et invisibilium natura et utraque informis.
VI. Quomodo dixerit lucifer: Ascendam in caelum.
Distinctio III.
Cap. I. Quales facti fuerint Angeli.
II. An omnes Angeli fuerint aequales in essentia, sapientia, libertate arbitrii.
III. Quae communia et aequalia habuerunt Angeli.
IV. An boni vel mali creati sint, et an aliqua mora fuerit inter creationem et lapsum.
V. De triplici sapientia Angelorum ante casum vel confirmationem.
VI. An aliquam habuerint Dei dilectionem vel sui ante casum.
Distinctio IV.
Cap. I. An perfecti et beati creati sint, an miseri et imperfecti.
Distinctio V.
Cap. I. De confirmatione et conversione stantium, et aversione et lapsu cadentium.
II. De libero arbitrio breviter tangitur.
III. An aliquid datum fuerit stantibus, quo converterentur.
IV. Qua gratia indigebant Angeli, et qua non.
V. An lapsis sit imputanda aversio.
VI. Utrum beatitudinem, quam acceperunt in confirmatione stantes, meruerunt per aliquam tunc appositam gratiam.
Distinctio VI.
Cap. I. Quod de maioribus et minoribus quidam ceciderunt, inter quos unus fuit celsior, scilicet Lucifer.
II. Unde et quo deiecti sunt.
III. Quare non est eis concessum habitare in caelo vel in terra.
IV. De praelationibus daemonum.
V. An omnes daemones sint in hoc aëre caliginoso, vel aliqui in inferno.
VI. De potestate Luciferi.
VII. An daemones, semel victi a Sanctis, ultra accedant1 ad alios.
Distinctio VII.
Cap. I. Utrum boni Angeli possint peccare, vel mali recte vivere.
II. Quod, cum utrique habeant liberum arbitrium, non tamen ad utrumque flecti possunt.
III. Quod boni post confirmationem liberius habent arbitrium quam ante.
IV. Quod2 non possunt ex natura peccare, sicut ante.
V. Quibus modis mali angeli noscant veritatem temporalium rerum.
VI. Quod magicae artes virtute et scientia diaboli valent, quae est eis a Deo.
VII. Quod malis angelis non servit ad nutum materia visibilium rerum.
VIII. Quod non sunt creatores, licet per eos magi ranas et alia fecerint; sicut nec boni, etsi per eorum ministerium fiant creaturae.
IX. Quod solus Deus sic operatur creationem rerum, sicut iustificationem1 mentis.
X. Quod angeli mali multa possunt per naturae vigorem, quae non possunt propter Dei prohibitionem.
Distinctio VIII.
Cap. I. Utrum omnes Angeli corporei sint.
II. De formis, quibus apparuit Deus, et de illis, in quibus Angeli apparent.
III. Quod Deus in specie, qua Deus est, nunquam apparuit mortalibus.
IV. Quomodo dicuntur daemones intrare in homines.
Distinctio IX.
Cap. I. De ordinum distinctione.
II. Quid appelletur ordo, et quae sit ratio nominis cuiusque.
III. Quod nomina illa sumta sunt a donis gratiae, non propter se, sed propter nos eis data.
IV. Utrum hi ordines ab initio creationis distincti fuerint.
V. Utrum omnes Angeli eiusdem ordinis sint aequales.
VI. Quomodo dicat Scriptura, decimum ordinem compleri2 de hominibus.
VII. Utrum homines assumantur iuxta numerum stantium vel lapsorum spirituum.
Distinctio X.
Cap. I. An omnes caelestes spiritus mittantur.
II. An Michael, Gabriel, Raphael sint nomina ordinum, vel spirituum.
Distinctio XI.
Cap. I. Quod singulae animae habent Angelum bonum ad custodiam, malum ad exercitium.
II. Utrum Angeli proficiant in merito et praemio usque ad iudicium.
Distinctio XII.
Cap. I. De distinctione operum sex dierum.
II. Quod alii senserunt omnia simul facta in materia et forma, alii per intervalla temporum.
III. Quomodo per intervalla temporum res corporales conditae sunt.
IV. Quo sensu tenebrae dicantur esse aliquid, et quo dicantur non esse aliquid.
V. Quare illa materia confusa sit dicta informis, et ubi ad esse prodiit, et quantumcumque in altum ascenderit3.
Distinctio XIII.
Cap. I. De primo distinctionis opere.
II. De luce facta primo die, si spiritualis, an corporalis fuerit.
III. Ubi facta fuerit.
IV. Quibus modis accipitur dies.
V. De naturali ordine computationis dierum, et de illo qui pro mysterio introductus est.
VI. De intelligentia horum verborum: Dixit Deus.
VII. Ex quo sensu Pater dicitur operari in Filio, vel per Filium, vel in Spiritu sancto.
Distinctio XIV.
Cap. I. De opere secundae diei, qua factum est firmamentum.
II. Quod caelum tunc factum debet intelligi.
III. De qua materia factum sit.
IV. Quomodo aquae possint esse super caelum, et quales sint.
V. De figura firmamenti.
VI. Quare tacuit Scriptura de benedictione operis huius diei.
VII. De opere tertii diei, quando aquae congregatae sunt in unum4.
VIII. Quomodo omnes aquae congregatae sunt in unum locum, cum multa sint maria et flumina.
IX. De opere quartae diei, qua facta sunt luminaria5.
X. Quomodo accipiendum sit illud: Sint in signa et tempora.
Distinctio XV.
Cap. I. De opere quinti diei, quo facta sunt natatilia et volatilia.
II. De opere sexti diei, quo creata sunt animalia et reptilia terrae.
III. De venenosis et noxiis animalibus.
IV. Utrum minima animalia tunc creata fuerint.
V. Quare post omnia factus est homo.
VI. De sententia illorum qui simul omnia facta esse contendunt.
VII. Quomodo intelligenda sit requies Dei6.
VIII. Quomodo accipiendum sit, quod dicitur Deus complesse opus suum septimo die, cum tunc quieverit.
IX. Quomodo omnia a Deo facta dicantur valde bona.
X. De sanctificatione septimi diei.
Distinctio XVI.
Cap. I. De hominis creatione.
II. Qualis factus sit homo.
III. De imagine et similitudine, ad quam factus est homo.
IV. Quare homo dicitur imago et ad imaginem, Filius non ad imaginem.
Distinctio XVII.
Cap. I. De creatione animae, an de aliquo facta sit.
II. De insufflatione7 et inspiratione Dei, quando facta fuerit anima, an in corpore, an extra.
III. In qua aetate factus fuit homo.
IV. Quare homo, extra paradisum creatus, in paradiso sit positus.
V. Quibus modis paradisus accipiatur.
VI. De ligno vitae.
VII. De ligno scientiae boni et mali.
Distinctio XVIII.
Cap. I. De formatione mulieris.
II. Quare de latere viri, et non de alia parte corporis formata sit.
III. Quare dormienti viro, et non vigilanti subtracta sit costa.
IV. Quod de costa in se multiplicata sine additamento extrinsecae rei facta fuerit.
V. De causis superioribus et inferioribus.
VI. De causis, quae in Deo simul sunt et in creaturis, et de his quae in Deo tantum sunt.
VII. De anima mulieris, quae non est ex anima viri, quia animae non sunt ex traduce.
Distinctio XIX.
Cap. I. De statu hominis ante peccatum, qualis fuit secundum corpus, et qualis post peccatum.
II. Quomodo dicitur homo factus in animam viventem.
III. Corpus hominis ante peccatum mortale et immortale erat, post peccatum mortuum.
IV. Utrum immortalitas, quam tunc habuit, fuerit de conditione naturae, an ex gratiae beneficio.
V. Si posset homo semper vivere, utens aliis lignis et non ligno vitae, Deo non mandante, ut de illo ederet.
VI. De immortalitate corporis prima et secunda.
Distinctio XX.
Cap. I. De modo procreationis filiorum, si non peccassent primi homines.
II. Quare in paradiso non coierunt.
III. De modo translationis in melius, si non peccassent.
IV. Utrum in perfectione staturae et usu membrorum procrearentur filii.
V. Utrum etiam in sensu parvuli nascerentur.
VI. De duobus bonis, altero hic dato, altero promisso.
Distinctio XXI.
Cap. I. De invidia diaboli, qua ad tentandum accessit.
II. De forma, in qua venit.
III. De calliditate serpentis.
IV. Utrum elegerit serpentem, ut per eum tentaret diabolus.
V. De modo tentationis.
VI. De duplici tentationis specie.
VII. Quare peccatum hominis, et non angeli, remediabile sit.
VIII. Quod non soli viro praeceptum fuit datum.
Distinctio XXII.
Cap. I. De origine illius peccati.
II. De mulieris elatione.
III. De viri elatione.
IV. Quis magis deliquerit, vir, an mulier.
V. De ignorantia excusabili et inexcusabili.
VI. An voluntas praecesserit illud peccatum.
Distinctio XXIII.
Cap. I. Quare Deus permiserit hominem tentari, quem sciebat casurum.
II. Qualis secundum animam fuerit homo ante peccatum.
III. De triplici scientia hominis ante lapsum.
IV. Utrum homo praescius fuerit eorum quae sibi futura erant.
Distinctio XXIV.
Cap. I. De gratia hominis et potentia ante casum.
II. De adiutorio homini in creatione dato, quo stare poterat.
III. De libero arbitrio.
IV. De sensualitate.
V. De ratione et partibus eius.
VI. De simili ordine peccandi in nobis et in primis parentibus.
VII. Quod in nobis est vir et mulier et serpens.
VIII. De spirituali coniugio viri et mulieris in nobis.
IX. Qualiter per illa tria in nobis consummetur tentatio.
X. Quando mulier sola manducat cibum vetitum.
XI. Quando etiam vir manducat.
XII. Quando sit veniale vel mortale peccatum.
XIII. Quibus modis accipitur sensualitas in Scriptura.
Distinctio XXV.
Cap. I. Definitio liberi arbitrii secundum philosophos.
II. Qualiter in Deo accipitur liberum arbitrium.
III. Quod Angeli et Sancti habent liberum arbitrium.
IV. Quod liberius erit liberum arbitrium, quando peccare non poterit1.
V. De differentia libertatis arbitrii secundum diversa tempora.
VI. De quatuor statibus liberi arbitrii.
VII. De corruptione liberi arbitrii per peccatum.
VIII. De tribus modis libertatis liberi arbitrii: a necessitate, a peccato, a miseria.
IX. De libertate, quae est ex gratia, et quae ex natura.
Distinctio XXVI.
Cap. I. De gratia operante et cooperante.
II. Quid sit voluntas.
III. Quae sit gratia voluntatem bonam praeveniens.
IV. Quod bona voluntas, quae praevenitur gratia, quaedam Dei dona praevenit.
V. Quod cogitatio boni praecedit fidem.
VI. Quod intellectus et cogitationem boni et delectationem praevenit.
VII. An per liberum arbitrium operetur homo bonum sine gratia.
VIII. Utrum eadem gratia sit, quae dicitur operans et cooperans.
IX. Quomodo gratia meretur augeri.
X. De tribus generibus bonorum.
XI. In quibus bonis sit liberum arbitrium.
Distinctio XXVII.
Cap. I. De virtute, quid sit, et quid actus eius.
II. De gratia, quae liberat voluntatem, si virtus est, vel non.
III. Quomodo ex gratia incipiant bona merita, et de qua gratia hic intelligatur.
IV. Quod bona voluntas gratia principaliter dicitur2.
V. Qua ratione dicitur fides mereri iustificationem.
VI. De muneribus virtutum, et de gratia, quae non est, sed facit meritum.
VII. Quod idem est usus virtutis et liberi arbitrii, sed virtutis principaliter.
VIII. Quidam putant, virtutes bonos usus esse liberi arbitrii, id est actus mentis.
Distinctio XXVIII.
Cap. I. De haeresi Pelagiana.
II. Quod1 Pelagiani dictis Augustini utuntur in testimonium sui erroris.
III. Quomodo Augustinus illa verba determinat in Retractationibus.
IV. De haeresi Ioviniani et Manichaei, quas collidit Hieronymus.
Distinctio XXIX.
Cap. I. Utrum homo ante peccatum eguerit gratia operante et cooperante.
II. Si homo ante lapsum virtutes habuerit.
III. De eiectione hominis de paradiso.
IV. Quomodo intelligendum sit illud: Ne sumat de ligno vitae et vivat in aeternum.
V. De flammeo gladio ante paradisum posito.
VI. An ante peccatum homo comederit de ligno vitae.
Distinctio XXX.
Cap. I. Quod per Adam peccatum et poena transit in posteros.
II. Utrum illud peccatum, quod transit, fuerit originale, vel actuale.
III. Quidam putant fuisse actuale.
IV. Quomodo assignant, illud intrasse in mundum.
V. Quod originale peccatum vere fuit, quod transit in posteros.
VI. Quid sit originale peccatum.
VII. Quod originale peccatum est culpa.
VIII. Quod originale peccatum dicitur fomes peccati, id est concupiscentia.
IX. Quid nomine concupiscentiae intelligitur, quae fomes est peccati.
X. Quod per Adam originale peccatum intravit in omnes, id est concupiscentia.
XI. An2 sit peccatum originale, in quo omnes peccaverunt.
XII. Ex quo sensu dictum est, per inobedientiam unius multos constitui peccatores.
XIII. Quod peccatum originale in Adam fuit et in nobis est.
XIV. Quomodo omnes dicuntur in Adam fuisse, quando peccavit, et ex eo descendisse.
XV. Quod nihil extrinsecum convertatur in humanam substantiam, quae est ex Adam.
Distinctio XXXI.
Cap. I. Quomodo peccatum originale a patribus transeat in filios.
II. An secundum animam, an secundum carnem.
III. Quod per carnem traducatur peccatum et quomodo, ostendit3.
IV. Causam corruptionis carnis ostendit, ex qua peccatum fit in anima.
V. Quare dicitur peccatum esse in carne.
VI. Utrum causa originalis peccati, quae est in carne, sit culpa, vel poena.
VII. Quare dicitur originale peccatum.
Distinctio XXXII.
Cap. I. Quomodo originale peccatum dimittitur in baptismo.
II. Utrum foeditas, quam ex libidine trahit, in baptismo diluatur.
III. Utrum illius concupiscentiae Deus sit auctor.
IV. Quare4 illud peccatum imputetur animae.
V. Utrum illud peccatum sit necessarium, vel voluntarium.
VI. Quare Deus iungit animam corpori, sciens5 inde maculari.
VII. An anima sit talis, qualis a Deo creatur.
VIII. An animae ex creatione sint in donis naturalibus aequales.
Distinctio XXXIII.
Cap. I. An peccata omnium praecedentium patrum parvuli originaliter trahant, ut peccatum Adae.
II. Quomodo in illo uno peccato primo plura reperiuntur.
III. An peccatum Adae sit gravius ceteris.
IV. An illud peccatum sit primis parentibus dimissum.
V. Quomodo peccata parentum visitentur in filios et non visitentur.
Distinctio XXXIV.
Cap. I. De peccato actuali.
II. Quae fuit origo et causa peccati prima.
III. Quae fuerit secundaria causa malorum.
IV. Quod non nisi in re bona sit causa malorum.
V. Quod in his fallit dialecticorum regula de contrariis.
Distinctio XXXV.
Cap. I. Quid sit peccatum.
II. De peccato.
III. Utrum malus actus, in quantum peccatum est, sit corruptio vel privatio boni.
IV. Quomodo peccatum possit corrumpere bonum, cum nihil sit.
V. Qualiter homo se elongat a Deo.
VI. An poena sit privatio boni.
Distinctio XXXVI.
Cap. I. Quaedam simul sunt peccatum et poena peccati, quaedam peccatum et causa peccati, alia vero peccatum et causa et poena peccati.
II. An peccatum sit causa peccati, in quantum est peccatum.
III. Quod non omne peccatum est poena peccati.
IV. Utrum peccata aliqua essentialiter sint poenae peccati.
V. Quod, cum peccatum etiam sit poena peccati, peccatum est ab homine, poena a Deo.
VI. De quibusdam quae indubitanter peccata sunt et poenae, et, in quantum eis6 patimur, peccata non sunt.
Distinctio XXXVII.
Cap. I. Quod aliqui putant, malos actus nullo modo esse a Deo.
II. Ex quo sensu dictum sit: Deus non est auctor mali.
Distinctio XXXVIII.
Cap. I. De voluntate et eius fine.
II. Quis1 sit bonus finis, scilicet caritas.
III. Quod omnes bonae voluntates unum habent finem, et tamen quaedam diversos fines sortiuntur.
IV. De differentia voluntatis et intentionis et finis.
Distinctio XXXIX.
Cap. I. Quare voluntas dicitur peccatum, cum sit de naturalibus, quorum nullum aliud peccatum est.
II. Quare actus voluntatis sit peccatum, si actus aliarum potentiarum non sunt peccata.
III. Ex quo sensu dicitur naturaliter omnis homo velle bonum.
Distinctio XL.
Cap. I. An ex fine omnes actus pensari debeant, ut ex affectu vel fine omnes sint boni, vel mali2.
Distinctio XLI.
Cap. I. An omnis intentio vel actio infidelium sit mala.
II. Quibus modis dicatur bonum.
III. Quomodo intelligendum sit illud: Peccatum adeo est voluntarium3, et illud: Nusquam nisi in voluntate peccatum est, et item: Non nisi voluntate peccatur.
IV. Quod mala voluntas est voluntarium peccatum.
Distinctio XLII.
Cap. I. An voluntas et actio mala in eodem et circa idem sint unum peccatum, vel plura.
II. Si peccatum ab aliquo commissum in eo sit, usquequo4 poeniteat.
III. Quibus modis accipitur reatus.
IV. De modis peccatorum.
V. Quod differant delictum et peccatum.
VI. De septem principalibus vitiis.
VII. De superbia.
VIII. Quomodo superbia dicatur radix omnium malorum et cupiditas, cum superbia non sit cupiditas.
Distinctio XLIII.
Cap. I. De peccato in Spiritum sanctum.
Distinctio XLIV.
Cap. I. De potentia peccandi, an sit homini vel diabolo a Deo.
II. An aliquando resistendum sit potestati.
EXPLICIUNT CAPITULA SECUNDI LIBRI.
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# HERE BEGIN THE CHAPTERS OF THE SECOND BOOK.
Distinction I.
Chap. I. That there is one principle of things, not many.
II. What it is to create, what to make.
III. According to what account such words as these are said of God: to act, to make.
IV. Why the rational creature was made, that is, man or Angel.
V. In what way man is said to have been made on account of the repair of the angelic fall.
VI. Why man was so established that the soul is united to a body.
Distinction II.
Chap. I. Of the Angels, when they were made.
II. That nothing was made before heaven and earth.
III. That together with time and with the world the spiritual creature and the corporeal began.
IV. Where the Angels were created straightway.
V. That the matter of visible things and the nature of invisible things were created together, and both unformed.
VI. In what way Lucifer said: I will ascend into heaven.
Distinction III.
Chap. I. Of what sort the Angels were made.
II. Whether all the Angels were equal in essence, in wisdom, in freedom of choice.
III. What things the Angels had in common and equally.
IV. Whether they were created good or evil, and whether there was any interval between their creation and their fall.
V. Of the threefold wisdom of the Angels before the fall or the confirmation.
VI. Whether they had any love of God or of themselves before the fall.
Distinction IV.
Chap. I. Whether they were created perfect and blessed, or wretched and imperfect.
Distinction V.
Chap. I. Of the confirmation and conversion of those who stood, and of the turning away and fall of those who fell.
II. Free choice is briefly touched on.
III. Whether anything was given to those who stood, whereby they were converted.
IV. Of what grace the Angels had need, and of what they had not.
V. Whether the turning away is to be imputed to those who fell.
VI. Whether those who stood merited, through some grace then added, the beatitude which they received in their confirmation.
Distinction VI.
Chap. I. That of the greater and of the lesser certain ones fell, among whom one was more exalted, namely Lucifer.
II. Whence and whither they were cast down.
III. Why it was not granted them to dwell in heaven or on earth.
IV. Of the prelacies of the demons.
V. Whether all the demons are in this dark air, or some in hell.
VI. Of the power of Lucifer.
VII. Whether the demons, once conquered by the Saints, approach1 others thereafter.
Distinction VII.
Chap. I. Whether the good Angels can sin, or the evil live rightly.
II. That, although both have free choice, they cannot nevertheless be bent to either side.
III. That the good, after their confirmation, have freer choice than before.
IV. That2 they cannot sin from their nature, as before.
V. In what ways the evil angels know the truth of temporal things.
VI. That the magic arts avail by the power and knowledge of the devil, which is his from God.
VII. That the matter of visible things does not serve the evil angels at their nod.
VIII. That they are not creators, although through them the magicians made frogs and other things; just as neither are the good, even though creatures come to be through their ministry.
IX. That God alone works the creation of things in the way that he works the justification1 of the mind.
X. That the evil angels can do many things by the vigour of their nature which they cannot do because of God's prohibition.
Distinction VIII.
Chap. I. Whether all Angels are corporeal.
II. Of the forms in which God appeared, and of those in which the Angels appear.
III. That God in the species in which he is God never appeared to mortals.
IV. In what way the demons are said to enter into men.
Distinction IX.
Chap. I. Of the distinction of the orders.
II. What is called an order, and what is the account of each name.
III. That those names are taken from the gifts of grace, given to them not for their own sake but for ours.
IV. Whether these orders were distinct from the beginning of creation.
V. Whether all the Angels of the same order are equal.
VI. In what way Scripture says that the tenth order is filled up2 from men.
VII. Whether men are taken up according to the number of the spirits that stood or that fell.
Distinction X.
Chap. I. Whether all the heavenly spirits are sent.
II. Whether Michael, Gabriel, Raphael are names of orders, or of spirits.
Distinction XI.
Chap. I. That individual souls have a good Angel for their keeping, an evil one for their exercise.
II. Whether the Angels advance in merit and reward until the judgment.
Distinction XII.
Chap. I. Of the distinction of the works of the six days.
II. That some held all things to have been made at once in matter and form, others through intervals of time.
III. In what way corporeal things were founded through intervals of time.
IV. In what sense darkness is said to be something, and in what sense it is said not to be something.
V. Why that confused matter was called unformed, and where it came forth into being, and how far it ascended on high3.
Distinction XIII.
Chap. I. Of the first work of distinction.
II. Of the light made on the first day, whether it was spiritual or corporeal.
III. Where it was made.
IV. In what ways "day" is taken.
V. Of the natural order of reckoning the days, and of that order which was introduced for a mystery.
VI. Of the understanding of these words: God said.
VII. In what sense the Father is said to work in the Son, or through the Son, or in the Holy Spirit.
Distinction XIV.
Chap. I. Of the work of the second day, on which the firmament was made.
II. That the heaven then made ought to be understood.
III. Of what matter it was made.
IV. How the waters can be above the heaven, and of what kind they are.
V. Of the figure of the firmament.
VI. Why Scripture was silent about the blessing of this day's work.
VII. Of the work of the third day, when the waters were gathered into one4.
VIII. How all the waters were gathered into one place, since there are many seas and rivers.
IX. Of the work of the fourth day, on which the lights were made5.
X. How that is to be taken: Let them be for signs and for seasons.
Distinction XV.
Chap. I. Of the work of the fifth day, on which the swimming and the flying things were made.
II. Of the work of the sixth day, on which the animals and the creeping things of the earth were created.
III. Of venomous and noxious animals.
IV. Whether the least animals were then created.
V. Why man was made after all things.
VI. Of the opinion of those who contend that all things were made at once.
VII. How the rest of God is to be understood6.
VIII. How it is to be taken that God is said to have completed his work on the seventh day, since he then rested.
IX. In what way all things made by God are called very good.
X. Of the sanctification of the seventh day.
Distinction XVI.
Chap. I. Of the creation of man.
II. Of what sort man was made.
III. Of the image and likeness to which man was made.
IV. Why man is called an image and to the image, while the Son is not to the image.
Distinction XVII.
Chap. I. Of the creation of the soul, whether it was made out of something.
II. Of the inbreathing7 and inspiration of God, when the soul was made, whether in the body or outside it.
III. At what age man was made.
IV. Why man, created outside paradise, was placed in paradise.
V. In what ways paradise is taken.
VI. Of the tree of life.
VII. Of the tree of the knowledge of good and evil.
Distinction XVIII.
Chap. I. Of the formation of the woman.
II. Why she was formed from the side of the man, and not from another part of the body.
III. Why the rib was taken from the man sleeping, and not waking.
IV. That she was made from the rib multiplied in itself, without the addition of anything extrinsic.
V. Of higher and lower causes.
VI. Of the causes which are at once in God and in creatures, and of those which are in God alone.
VII. Of the soul of the woman, which is not from the soul of the man, because souls are not by propagation.
Distinction XIX.
Chap. I. Of the state of man before sin, of what sort he was as to the body, and of what sort after sin.
II. In what way man is said to have been made into a living soul.
III. The body of man before sin was mortal and immortal; after sin, dead.
IV. Whether the immortality which he then had was of the condition of nature, or from the benefit of grace.
V. Whether man could always live, using the other trees and not the tree of life, God not commanding that he should eat of it.
VI. Of the first and the second immortality of the body.
Distinction XX.
Chap. I. Of the manner of procreating children, if the first men had not sinned.
II. Why they did not come together in paradise.
III. Of the manner of their translation to a better state, if they had not sinned.
IV. Whether children would be procreated in perfection of stature and use of limbs.
V. Whether they would be born as little ones even in sense.
VI. Of two goods, the one given here, the other promised.
Distinction XXI.
Chap. I. Of the envy of the devil, by which he came to tempt.
II. Of the form in which he came.
III. Of the cunning of the serpent.
IV. Whether the devil chose the serpent, that he might tempt through it.
V. Of the manner of the temptation.
VI. Of the twofold kind of temptation.
VII. Why the sin of man, and not of the angel, is remediable.
VIII. That the precept was not given to the man alone.
Distinction XXII.
Chap. I. Of the origin of that sin.
II. Of the woman's elation.
III. Of the man's elation.
IV. Which sinned the more, the man or the woman.
V. Of excusable and inexcusable ignorance.
VI. Whether the will preceded that sin.
Distinction XXIII.
Chap. I. Why God permitted man to be tempted, whom he knew would fall.
II. Of what sort man was as to the soul before sin.
III. Of the threefold knowledge of man before the fall.
IV. Whether man had foreknowledge of the things that were to come upon him.
Distinction XXIV.
Chap. I. Of the grace and the power of man before the fall.
II. Of the help given to man at his creation, whereby he could stand.
III. Of free choice.
IV. Of sensuality.
V. Of reason and its parts.
VI. Of the like order of sinning in us and in our first parents.
VII. That in us there is man and woman and serpent.
VIII. Of the spiritual marriage of man and woman in us.
IX. In what way the temptation is consummated in us through those three.
X. When the woman alone eats the forbidden food.
XI. When the man also eats.
XII. When a sin is venial or mortal.
XIII. In what ways sensuality is taken in Scripture.
Distinction XXV.
Chap. I. The definition of free choice according to the philosophers.
II. In what way free choice is taken in God.
III. That the Angels and the Saints have free choice.
IV. That free choice will be freer when it shall not be able to sin1.
V. Of the difference of the freedom of choice according to the different times.
VI. Of the four states of free choice.
VII. Of the corruption of free choice through sin.
VIII. Of the three modes of the freedom of free choice: from necessity, from sin, from misery.
IX. Of the freedom which is from grace, and that which is from nature.
Distinction XXVI.
Chap. I. Of operating and cooperating grace.
II. What the will is.
III. What is the grace that goes before a good will.
IV. That a good will, which is prevented by grace, goes before certain gifts of God.
V. That the thought of the good precedes faith.
VI. That the understanding goes before both the thought of the good and the delight in it.
VII. Whether through free choice man works good without grace.
VIII. Whether the grace which is called operating and cooperating is the same.
IX. In what way grace merits to be increased.
X. Of the three kinds of goods.
XI. In which goods free choice lies.
Distinction XXVII.
Chap. I. Of virtue, what it is, and what its act is.
II. Of the grace which frees the will, whether it is a virtue or not.
III. In what way good merits begin from grace, and of what grace this is here to be understood.
IV. That a good will is principally called grace2.
V. By what account faith is said to merit justification.
VI. Of the gifts of the virtues, and of the grace which is not the merit, but makes it.
VII. That the use of virtue and of free choice is the same, but principally of virtue.
VIII. Some think that the virtues are the good uses of free choice, that is, acts of the mind.
Distinction XXVIII.
Chap. I. Of the Pelagian heresy.
II. That1 the Pelagians use the sayings of Augustine in witness of their error.
III. In what way Augustine determines those words in the Retractations.
IV. Of the heresy of Jovinian and of Manichaeus, which Jerome dashed together.
Distinction XXIX.
Chap. I. Whether man before sin had need of operating and cooperating grace.
II. Whether man had the virtues before the fall.
III. Of the casting of man out of paradise.
IV. How that is to be understood: Lest he take of the tree of life and live for ever.
V. Of the flaming sword set before paradise.
VI. Whether before sin man ate of the tree of life.
Distinction XXX.
Chap. I. That through Adam sin and punishment pass over into his posterity.
II. Whether that sin which passes over was original or actual.
III. Some think it was actual.
IV. In what way they explain that it entered into the world.
V. That it was truly original sin which passed over into his posterity.
VI. What original sin is.
VII. That original sin is a fault.
VIII. That original sin is called the tinder of sin, that is, concupiscence.
IX. What is understood by the name of the concupiscence which is the tinder of sin.
X. That through Adam original sin entered into all, that is, concupiscence.
XI. Whether2 it is original sin, in which all have sinned.
XII. In what sense it was said that by the disobedience of one many were made sinners.
XIII. That original sin was in Adam and is in us.
XIV. In what way all are said to have been in Adam when he sinned, and to have descended from him.
XV. That nothing extrinsic is converted into the human substance which is from Adam.
Distinction XXXI.
Chap. I. In what way original sin passes over from parents into their children.
II. Whether as to the soul, or as to the flesh.
III. That sin is transmitted through the flesh, and in what way, he shows3.
IV. He shows the cause of the corruption of the flesh, from which sin comes to be in the soul.
V. Why sin is said to be in the flesh.
VI. Whether the cause of original sin, which is in the flesh, is fault or punishment.
VII. Why it is called original sin.
Distinction XXXII.
Chap. I. In what way original sin is remitted in baptism.
II. Whether the foulness which it draws from lust is washed away in baptism.
III. Whether God is the author of that concupiscence.
IV. Why4 that sin is imputed to the soul.
V. Whether that sin is necessary or voluntary.
VI. Why God joins the soul to the body, knowing5 that it will be stained thereby.
VII. Whether the soul is such as it is created by God.
VIII. Whether souls from their creation are equal in natural gifts.
Distinction XXXIII.
Chap. I. Whether little ones draw originally the sins of all their preceding forefathers, as they do the sin of Adam.
II. In what way in that one first sin several are found.
III. Whether the sin of Adam is graver than the rest.
IV. Whether that sin was remitted to our first parents.
V. In what way the sins of parents are visited upon their children and are not visited.
Distinction XXXIV.
Chap. I. Of actual sin.
II. What was the first origin and cause of sin.
III. What was the secondary cause of evils.
IV. That the cause of evils is only in a good thing.
V. That in these matters the dialecticians' rule about contraries fails.
Distinction XXXV.
Chap. I. What sin is.
II. Of sin.
III. Whether an evil act, in so far as it is a sin, is a corruption or a privation of good.
IV. In what way sin can corrupt good, since it is nothing.
V. In what manner man removes himself far from God.
VI. Whether punishment is a privation of good.
Distinction XXXVI.
Chap. I. Certain things are at once sin and the punishment of sin, certain are sin and the cause of sin, others are sin and both cause and punishment of sin.
II. Whether sin is the cause of sin, in so far as it is sin.
III. That not every sin is the punishment of sin.
IV. Whether some sins are essentially punishments of sin.
V. That, since sin is also the punishment of sin, the sin is from man, the punishment from God.
VI. Of certain things which are undoubtedly sins and punishments, and, in so far as we suffer them6, are not sins.
Distinction XXXVII.
Chap. I. That some think evil acts are in no way from God.
II. In what sense it was said: God is not the author of evil.
Distinction XXXVIII.
Chap. I. Of the will and its end.
II. What1 is the good end, namely charity.
III. That all good wills have one end, and yet certain of them obtain diverse ends.
IV. Of the difference between will and intention and end.
Distinction XXXIX.
Chap. I. Why the will is called sin, since it is among natural things, none of which is anything else than sin.
II. Why the act of the will is a sin, if the acts of the other powers are not sins.
III. In what sense it is said that naturally every man wills the good.
Distinction XL.
Chap. I. Whether all acts ought to be weighed from their end, so that from the affection or the end all are good or evil2.
Distinction XLI.
Chap. I. Whether every intention or action of unbelievers is evil.
II. In what ways the good is spoken of.
III. How that is to be understood: Sin is so far voluntary3, and that: Nowhere is there sin save in the will, and likewise: One sins only by the will.
IV. That an evil will is voluntary sin.
Distinction XLII.
Chap. I. Whether an evil will and an evil action, in the same man and about the same thing, are one sin, or several.
II. Whether a sin committed by anyone remains in him until4 he repents.
III. In what ways guilt is taken.
IV. Of the modes of sins.
V. That an offence and a sin differ.
VI. Of the seven principal vices.
VII. Of pride.
VIII. In what way pride is called the root of all evils, and cupidity too, since pride is not cupidity.
Distinction XLIII.
Chap. I. Of the sin against the Holy Spirit.
Distinction XLIV.
Chap. I. Of the power of sinning, whether it is from God to man or to the devil.
II. Whether one must sometimes resist authority.
HERE END THE CHAPTERS OF THE SECOND BOOK.
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- 1Codd. D F et ed. 1 hic inserunt ad ipsos vel, quae lectio est satis conformis ipsi capitulo.Codices D F and ed. 1 here insert ad ipsos vel, a reading which is sufficiently in keeping with the chapter itself.
- 2Pro Quod non pauci codd. Qui, edd. 1, 3, 4, 5, 9 An possunt.For Quod not a few codices have Qui; edd. 1, 3, 4, 5, 9 have An possunt.
- 1Plures codd. iustificationes.Several codices have iustificationes.
- 2Post compleri edd. 1, 3, 4, 5, 9 adiiciunt debere; et in seq. c. post lapsorum cum codd. A F I L O addidimus spirituum.After compleri edd. 1, 3, 4, 5, 9 add debere; and in the following chapter, after lapsorum, we have added spirituum with codices A F I L O.
- 3Cod. H conscenderit, codd. A B D procedit, codd. C E M O processerit.Codex H has conscenderit, codices A B D procedit, codices C E M O processerit.
- 4Post unum codd. D E et edd. 3, 4, 5, 9 adiungunt locum, cum multa sint maria et flumina.After unum codices D E and edd. 3, 4, 5, 9 add locum, cum multa sint maria et flumina.
- 5Inter hoc et sequens cap. codd. F I K L N nec non ed. 1 exhibent aliud cap.: Quare facta sint luminaria. — Magister verbum dies modo enuntiat in genere masculino, modo in feminino.Between this and the following chapter, codices F I K L N and also ed. 1 give another chapter: Quare facta sint luminaria. — The Master states the word dies now in the masculine gender, now in the feminine.
- 6Cod. K Domini; alii codd. cum edd. diei, cui voci codd. I L adiungunt septimi.Codex K has Domini; the other codices with the editions have diei, to which word codices I L add septimi.
- 7Codd. D F H sufflatione, ed. 1 inflatione.Codices D F H have sufflatione, ed. 1 inflatione.
- 1Codd. I L potest, codd. C D E K et edd. poterunt.Codices I L have potest, codices C D E K and the editions poterunt.
- 2Nonnulli codd. est.Some codices have est.
- 1Aliqui codd. nec non edd. Quomodo.Some codices and also the editions have Quomodo.
- 2Cod. K quid.Codex K has quid.
- 3Cod. K ostenditur. Hic et in sequenti cap. verbum ostendit a librariis appositum videtur.Codex K has ostenditur. Here and in the following chapter the word ostendit seems to have been added by the scribes.
- 4Codd. A B C D Utrum.Codices A B C D have Utrum.
- 5Post sciens codd. F H et edd. 3, 5, 9 interserunt eam.After sciens codices F H and edd. 3, 5, 9 insert eam.
- 6Codd. A B D E nec non edd., except. 1, eas.Codices A B D E and also the editions, except ed. 1, have eas.
- 1Aliqui codd. cum edd., except. 1, Quid.Some codices with the editions, except ed. 1, have Quid.
- 2Hoc unicum huius dist. cap. codd. A C et edd. dividunt in duo, novum cap. incipientes cum verbis ut ex affectu etc.; sed pro ut ex affectu cod. A exhibet Et ex affectu, cod. C qui ex affectu, ed. 1 Et ex quo affectu, aliae edd. Ex quo affectu.This single chapter of this distinction codices A C and the editions divide into two, beginning a new chapter with the words ut ex affectu etc.; but for ut ex affectu codex A gives Et ex affectu, codex C qui ex affectu, ed. 1 Et ex quo affectu, the other editions Ex quo affectu.
- 3Supplendo sententiam cod. A hic adiungit primas litteras verborum ut nullo modo sit (peccatum), si non sit voluntarium. Hoc cap. ab omnibus codd., except. D, nec non ab omnibus edd. minus congrue dividitur in tria.To complete the sentence, codex A here adds the first letters of the words ut nullo modo sit (peccatum), si non sit voluntarium. This chapter is divided into three, less fittingly, by all the codices except D, and also by all the editions.
- 4Codd. C T cum ed. 1 quousque.Codices C T with ed. 1 have quousque. ---