Bonaventure

## COMMENTARIUS IN DISTINCTIONEM XXVI.

De libero arbitrio cum adiutorio gratiae.

Haec est gratia operans et cooperans etc.

DIVISIO TEXTUS.

Supra egit Magister de libero arbitrio sive de adiutorio homini collato¹ in se. In hac vero parte agit de ipso comparato ad auxilium gratiae. Dividitur autem ista pars in duas partes. In prima determinat, quantum possit liberum arbitrium cum gratia. In secunda, quantum possit circumscripta gratia, infra distinctione vigesima octava: Id vero inconcusse et incunctanter teneamus etc.

Prima pars habet duas. In prima determinat de adiutorio gratiae operantis et cooperantis collato libero arbitrio, prout illud adiutorium comparatur ad liberum arbitrium. In secunda, prout comparatur ad habitum gratuitum et usum sibi debitum, infra distinctione vigesima septima: Hic considerandum est, cum praedictum sit. Prima pars habet duas. In prima determinat, quid sit, sive cuius efficaciae sit illud adiutorium gratiae, quod libero arbitrio superadditur. In secunda vero determinat, qualiter² ad voluntatem sive ad liberum arbitrium ordinatur, ibi: Ipsa tamen eadem voluntas quaedam gratiae dona praevenit. Prima pars habet tres particulas. In prima determinat, quid sit illud adiutorium libero arbitrio superadditum quantum ad actum sive effectum. In secunda vero quantum ad subiectum, ibi: Voluntatem ipsam Augustinus in libro etc. In tertia vero quantum ad ipsum donum gratuitum, ibi: Et si diligenter intendas etc. Similiter secunda pars principalis tres habet partes. In prima determinat veritatem, ibi: Ipsa tamen eadem etc. In secunda vero removet dubitationem, ibi: Non est tamen ignorandum etc. In tertia vero parte subiungit veritatis recapitulationem, ibi: Illius enim gratiae percipiendae etc. Harum autem partium subdivisiones manifestae sunt in littera.

TRACTATIO QUAESTIONUM.

Ad intelligentiam huius partis, supposita gratiae entitate et necessitate, quia hoc infra³ quaeretur suo loco, quaeritur hic de gratiae quidditate. Hoc enim inquirit Magister in littera, et circa hoc quaeruntur sex.

Primo quaeritur, utrum gratia sit aliquid circa acceptantem, vel circa acceptatum.

Secundo, dato quod gratia sit aliquid circa acceptatum, quaeritur, utrum sit donum creatum vel increatum.

Tertio quaeritur, utrum sit in genere substantiae, vel accidentis.

Quarto quaeritur, utrum sit in genere accidentis corruptibilis, vel incorruptibilis.

Quinto quaeritur, utrum primo insit essentiae animae, aut potentiis.

Sexto et ultimo quaeritur, utrum insit ad modum perfectionis tantum, an etiam per modum motoris.

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Commentary on Distinction XXVI.

On free choice with the help of grace.

This is operating and cooperating grace etc.

Division of the text.

Above the Master treated of free choice, that is, of the help granted to man¹, in itself. In this part, however, he treats of it as compared to the help of grace. Now this part is divided into two parts. In the first he determines how much free choice can do with grace. In the second, how much it can do when grace is set aside, below in distinction twenty-eight: But let us hold this unshaken and without hesitation etc.

Now the first part has two [divisions]. In the first he determines concerning the help of operating and cooperating grace granted to free choice, insofar as that help is compared to free choice. In the second, insofar as it is compared to the gratuitous habit and to the use due to it, below in distinction twenty-seven: Here it must be considered, since it has been said before. The first part has two [divisions]. In the first he determines what that help of grace is, which is superadded to free choice, or of what efficacy it is. In the second he determines how² it is ordered to the will or to free choice, there: Yet that same will anticipates certain gifts of grace. The first part has three subdivisions. In the first he determines what that help superadded to free choice is, as to act or effect. In the second, as to subject, there: Augustine in his book [calls] the will itself etc. In the third, as to the gratuitous gift itself, there: And if you attend diligently etc. Likewise the second principal part has three parts. In the first he determines the truth, there: Yet that same etc. In the second he removes a difficulty, there: Yet it must not be unknown etc. In the third part he adds a recapitulation of the truth, there: For of that grace which is to be received etc. Now the subdivisions of these parts are manifest in the text.

Treatment of the questions.

For the understanding of this part, the entity and necessity of grace being supposed — since this will be asked below³ in its own place — inquiry is made here concerning the quiddity of grace. For this is what the Master inquires into in the text, and concerning it six [questions] are asked.

First, it is asked whether grace is something with respect to the one accepting, or with respect to the one accepted.

Second, granting that grace is something with respect to the one accepted, it is asked whether it is a created or an uncreated gift.

Third, it is asked whether it is in the genus of substance, or of accident.

Fourth, it is asked whether it is in the genus of corruptible accident, or of incorruptible.

Fifth, it is asked whether it is first in the essence of the soul, or in the powers.

Sixth and last, it is asked whether it is present after the manner of a perfection only, or also after the manner of a mover.

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