Dist. 24, Part 1, Divisio Textus
Book II: On the Creation of Things · Distinction 24
COMMENTARIUS IN DISTINCTIONEM XXIV.
Pars I.
De libero arbitrio, quatenus ad alias animae potentias comparatur.
Nunc diligenter investigari oportet etc.
DIVISIO TEXTUS.
Supra determinavit Magister de culpa, per quam homo cecidit. In hac parte determinat de auxilio, per quod stare potuit. Et quoniam hoc auxilium est liberum arbitrium, et liberum arbitrium1 2 habet tripliciter considerari, videlicet in comparatione ad alias potentias animae et in se et in comparatione ad perfectionem gratiae, ideo pars ista habet tres partes. In prima determinat de libero arbitrio in comparatione ad alias potentias. In secunda vero determinat de ipso secundum se, infra distinctione vigesima quinta: Iam ad propositum redeamus. In tertia vero determinat de ipso per comparationem ad gratiam, infra distinctione vigesima sexta: Haec est gratia operans et cooperans.
Et quoniam secundum comparationem liberi arbitrii ad potentias animae attenditur progressus et consummatio peccati, ideo prima pars habet duas. In prima determinat de libero arbitrio, in quantum ad alias animae potentias comparatur. In secunda vero determinat, qualiter in homine tentationis ordo et progressio consummatur, ibi: Illud quoque praetermittendum non est etc. Prima pars tres habet particulas. In prima determinat, ad quid datum fuerit illud auxilium homini. In secunda vero, quod sit illud adiutorium, ibi: Hic considerandum est, quod fuit illud adiutorium etc. In tertia vero ad maiorem explanationem subiungit distinctionem praedictarum3, ibi: Est enim sensualitas quaedam vis etc. Quaelibet autem harum partium dividi potest in duas. In prima determinat veritatem. In secunda removet dubitationem, ibi: Sed quomodo rectam et bonam voluntatem etc. Similiter secunda pars, in qua determinat, quod fuit adiutorium, duas habet partes. In prima explicat, quod fuit illud adiutorium nominando; in secunda definiendo, ibi: Liberum arbitrium est facultas etc. Similiter tertia pars, in qua divisionem ponit potentiarum, duas habet partes. In prima assignat differentiam sensualitatis ad rationem; in secunda vero ostendit viam, per quam cognosci potest et discerni illa differentia, ibi: Quidquid ergo in anima nostra etc. — Sic totalis huius particulae sententia circa duo versatur, videlicet circa adiutorium, quod fuit homini collatum, et circa distinctionem potentiarum.
TRACTATIO QUAESTIONUM.
Ad intelligentiam huius partis circa duo incidit hic quaestio.
Primo quaeritur de adiutorio homini collato, per quod posset resistere.
Secundo quaeritur de divisione potentiarum animae.
Circa primum quaeruntur duo.
Primo quaeritur, utrum dari potuerit homini, sive alicui creaturae adiutorium, quod esset naturaliter inflexibile.
Secundo quaeritur, utrum datum fuerit ei adiutorium, per quod posset absque auxilio gratiae tentationi resistere.
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COMMENTARY ON DISTINCTION XXIV.
Part I.
On free choice, insofar as it is compared to the other powers of the soul.
Now it behooves us diligently to investigate etc.
DIVISION OF THE TEXT.
Above the Master determined concerning the fault by which man fell. In this part he determines concerning the help by which he was able to stand. And since this help is free choice, and free choice1 2 can be considered in three ways — namely, in comparison to the other powers of the soul, and in itself, and in comparison to the perfection of grace — therefore this part has three sections. In the first he determines concerning free choice in comparison to the other powers. In the second he determines concerning it in itself, below in the twenty-fifth distinction: Now let us return to our purpose. In the third he determines concerning it through comparison to grace, below in the twenty-sixth distinction: This is grace operating and cooperating.
And since it is according to the comparison of free choice to the powers of the soul that the progress and consummation of sin is regarded, therefore the first part has two [sections]. In the first he determines concerning free choice insofar as it is compared to the other powers of the soul. In the second he determines in what manner the order and progression of temptation is consummated in man, at: That also is not to be passed over etc. The first part has three particulars. In the first he determines for what end that help was given to man. In the second, what that aid is, at: Here it must be considered what that aid was etc. In the third, for greater explanation, he subjoins a distinction of the aforesaid things3, at: For sensuality is a certain power etc. But each of these parts can be divided into two. In the first he determines the truth. In the second he removes a doubt, at: But how a right and good will etc. Likewise the second part, in which he determines what the aid was, has two parts. In the first he explains what that aid was by naming it; in the second by defining it, at: Free choice is a faculty etc. Likewise the third part, in which he sets down the division of the powers, has two parts. In the first he assigns the difference of sensuality to reason; in the second he shows the way by which that difference can be known and discerned, at: Whatever therefore in our soul etc. — Thus the whole sentence of this particular [section] turns upon two things, namely upon the aid that was conferred on man, and upon the distinction of the powers.
TREATMENT OF THE QUESTIONS.
For the understanding of this part a question falls here upon two heads.
First it is asked concerning the aid conferred on man, by which he might be able to resist.
Second it is asked concerning the division of the powers of the soul.
About the first two things are asked.
First it is asked whether there could have been given to man, or to any creature, an aid that would be naturally inflexible.
Second it is asked whether there was given to him an aid by which he could resist temptation without the help of grace.
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- Notae ad commentarium. Pro est liberum arbitrium, et liberum arbitrium Vat.Notes on the commentary. In place of est liberum arbitrium, et liberum arbitrium (it is free choice, and free choice), the Vatican edition [reads otherwise].
- Ita codd. A B D et ed. 1; in aliis qua[m] scilicet liberi arbitrii, edd. 3, 4 scilicet liberum arbitrium.Thus codices A, B, D and edition 1; in the others [it reads] qua[m] scilicet liberi arbitrii (which, namely, of free choice), editions 3 and 4 scilicet liberum arbitrium (namely free choice).
- Cfr. August., XII de Trin. c. 13, supra citatus. — Supple cum cod. A et ed. 1 potentiarum, plures alii codd. tantum potentiarum aut praedictorum.Cf. Augustine, On the Trinity book XII, c. 13, cited above. — Supply with codex A and edition 1 potentiarum (of the powers); several other codices [read] only potentiarum or praedictorum (of the aforesaid). ---