Bonaventure

## COMMENTARIUS IN DISTINCTIONEM XXVIII.

De potestate liberi arbitrii sine gratia.

Id vero inconcusse et incunctanter etc.

DIVISIO TEXTUS.

Supra determinavit Magister, quantum potest liberum arbitrium cum gratia. In hac vero parte determinat, quantum potest liberum arbitrium sine gratia. Et dividitur haec pars in duas. In prima determinat de potestate liberi arbitrii lapsi¹, quam habet, gratia circumscripta. Secundo vero determinat de libero arbitrio primi hominis, utrum gratia operante et cooperante eguerit, infra distinctione vigesima nona: Post haec considerandum est, utrum etc.

Dividitur autem pars ista in tres partes. In prima, quia Pelagiani errabant circa potestatem liberi arbitrii, ponit illius haeresis improbationem. In secunda vero respondet ad Pelagianorum argumentationes, ibi: Quod vero dicunt, sine gratia etc. In tertia vero subiungit catholicae veritatis expressionem, ibi: Id vero de gratia et libero arbitrio indubitanter teneamus etc.

Media pars dividitur in tres partes secundum tria media, a quibus sumuntur tres rationes, quibus Magister respondet. Primo enim respondet ad illud quod Pelagius dicebat, nullum esse culpandum, si non vitat, vel non facit illud, quod sibi est impossibile. Ex quo sumuntur duae rationes, ad quas Magister respondet duobus capitulis². Secundo vero respondet ad illud quod Pelagius dicebat, quod nihil est tam in nostra potestate quam ipsa voluntas, quod etiam ab ipso Augustino Pelagius assumserat, ibi: Alibi etiam Augustinus dicit quod huic gratiae etc. Tertio vero respondet ad illud quod Pelagius dicebat: Quod credere nostrum est, quod etiam extraxerat de verbis Augustini ex duobus locis; et ideo Magister respondet in duobus capitulis. Et incipit illa pars ibi: In Expositione quarundam propositionum etc.

TRACTATIO QUAESTIONUM.

Ad intelligentiam autem huius partis incidit hic quaestio de potestate liberi arbitrii, circumscripta gratia. Circa hoc quaeruntur duo.

Primo quaeritur, quantum possit liberum arbitrium absque gratia gratum faciente.

Secundo vero quaeritur, quantum possit per se absque gratia gratis data.

Circa primum quaeruntur tria.

Primo quaeritur, utrum liberum arbitrium sine gratia gratum faciente possit a culpa resurgere.

Secundo quaeritur, utrum possit absque gratia gratum faciente adversarium vincere.

Tertio quaeritur, utrum possit Dei mandata implere.

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Commentary on Distinction XXVIII.

On the power of free choice without grace.

But this firmly and without hesitation etc.

Division of the text.

Above the Master determined how much free choice can do with grace. But in this part he determines how much free choice can do without grace. And this part is divided into two. In the first he determines concerning the power of fallen free choice¹ which it has when grace is set aside. In the second he determines concerning the free choice of the first man, whether it needed grace operating and cooperating, below in distinction twenty-nine: After these things it must be considered, whether etc.

Now this part is divided into three parts. In the first, because the Pelagians erred concerning the power of free choice, he sets down the refutation of that heresy. In the second he responds to the arguments of the Pelagians, there: But as to what they say, without grace etc. In the third he adds the expression of the catholic truth, there: But this concerning grace and free choice let us hold without doubt etc.

The middle part is divided into three parts according to the three means from which are taken the three reasons to which the Master responds. For first he responds to that which Pelagius said, that no one is to be blamed if he does not avoid, or does not do, that which is impossible for him. From which two reasons are taken, to which the Master responds in two chapters². Second he responds to that which Pelagius said, that nothing is so much in our power as the will itself, which also Pelagius had taken up from Augustine himself, there: Elsewhere too Augustine says that to this grace etc. Third he responds to that which Pelagius said: That to believe is ours, which also he had drawn from the words of Augustine from two places; and therefore the Master responds in two chapters. And that part begins there: In the Exposition of certain propositions etc.

Treatment of the questions.

For the understanding of this part there arises here a question concerning the power of free choice when grace is set aside. Concerning this two [questions] are asked.

First it is asked how much free choice can do without grace that makes pleasing.

Second it is asked how much it can do by itself without grace freely given.

Concerning the first, three [questions] are asked.

First it is asked whether free choice without grace that makes pleasing can rise again from fault.

Second it is asked whether it can, without grace that makes pleasing, overcome the adversary.

Third it is asked whether it can fulfill the commandments of God.

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