Bonaventure

## COMMENTARIUS IN DISTINCTIONEM XXVII.

De adiutorio gratiae in comparatione ad suas differentias et ad virtutem et meritum.

Hic considerandum est, cum praedictum sit etc.

DIVISIO TEXTUS.

Supra egit Magister de adiutorio gratiae in se; hic vero agit de ipso in comparatione. Dividitur autem pars ista in duas. In prima comparat unam differentiam gratiae ad aliam sub ratione habitus. In secunda vero comparat unum habitum ad alium sub ratione usus; usus autem gratiae est meritum. Unde primo comparat gratiam praevenientem ad subsequentem secundum identitatem et diversitatem. Secundo vero comparat gratiam ad virtutem et ad merendi efficaciam, ibi: Si vero quaeritur, quomodo illa gratia praeveniens mereatur etc. Et illa secunda pars dividitur in duas. In prima parte movet quaestiones et praemittit quaedam praeambula ad determinationem. In secunda vero incipit dissolvere, ibi: Hic videndum est, quid sit virtus, ubi communiter signatur distinctio vigesima septima, quae melius signaretur aliquantulum ante, sicut signavimus, quia ibi, ubi signatur, sicut apparet, determinatio ponitur¹ quaestionis prae-

missae. Illa igitur pars, in qua solvit, habet duas partes. In prima solvit ad praedictam quaestionem secundum opinionem communiorem. In secunda vero determinat secundum aliorum opinionem, quae minus tenetur communiter, ibi: Alii vero dicunt, virtutes esse bonos usus etc. Prima pars habet duas. In prima Magister determinat. In secunda epilogat, ibi: Ex praemissis iam innotescere etc. Prima pars habet duas secundum determinationem duorum dubiorum. Primo enim determinat illam quaestionem, qua quaeritur² de comparatione gratiae ad virtutem. Secundo vero determinat illam quaestionem, qua quaeritur de comparatione gratiae et virtutis ad meritum. Primum facit ibi: Hic videndum est, quid sit virtus etc. Secundum facit ibi: Cum ergo ex gratia dicuntur esse bona etc. Subdivisiones autem partium manifestae sunt in littera.

TRACTATIO QUAESTIONUM.

Ad intelligentiam huius partis, in qua agitur de gratiae comparatione, duo quaeruntur, secundum quod gratia dupliciter comparari habet.

Et primo quaeritur de gratia in comparatione ad alium habitum.

Secundo vero quaeritur de gratia in comparatione ad merendi exercitium.

Circa primum quaeruntur tria.

Primo quaeritur de una differentia gratiae in comparatione ad aliam.

Secundo vero quaeritur de ipsa gratia in comparatione ad virtutem gratuitam.

Tertio vero quaeritur de ipsa gratia in comparatione ad gloriam.

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Commentary on Distinction XXVII.

On the help of grace in comparison to its differences and to virtue and merit.

Here it must be considered, since it has been said before etc.

Division of the text.

Above the Master treated of the help of grace in itself; here, however, he treats of it in comparison. Now this part is divided into two. In the first he compares one difference of grace to another under the aspect of habit. In the second he compares one habit to another under the aspect of use; and the use of grace is merit. Hence first he compares prevenient grace to subsequent grace according to identity and diversity. Second he compares grace to virtue and to the efficacy of meriting, there: But if it is asked how that prevenient grace merits etc. And that second part is divided into two. In the first part he raises questions and sets forth certain preambles to the determination. In the second he begins to resolve [them], there: Here it must be seen what virtue is, where distinction twenty-seven is commonly marked, which would better be marked a little before, as we have marked it, since there, where it is marked, as appears, the determination of the foregoing question is placed¹.

For that part, then, in which he resolves, has two parts. In the first he resolves the aforesaid question according to the more common opinion. In the second he determines according to the opinion of others, which is held less commonly, there: But others say that the virtues are good uses etc. The first part has two [divisions]. In the first the Master determines. In the second he gives an epilogue, there: From the foregoing it can now become known etc. The first part has two [divisions] according to the determination of two doubts. For first he determines that question by which it is asked² concerning the comparison of grace to virtue. Second he determines that question by which it is asked concerning the comparison of grace and virtue to merit. The first he does there: Here it must be seen what virtue is etc. The second he does there: When therefore from grace they are said to be good etc. Now the subdivisions of the parts are manifest in the text.

Treatment of the questions.

For the understanding of this part, in which the comparison of grace is treated, two [things] are asked, according as grace is to be compared in two ways.

And first it is asked concerning grace in comparison to another habit.

Second it is asked concerning grace in comparison to the exercise of meriting.

Concerning the first, three [questions] are asked.

First it is asked concerning one difference of grace in comparison to another.

Second it is asked concerning grace itself in comparison to gratuitous virtue.

Third it is asked concerning grace itself in comparison to glory.

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