Bonaventure

## COMMENTARIUS IN DISTINCTIONEM XXXI.

Qualiter peccatum originale a parente traducatur in prolem.

Nunc superest investigare etc.

DIVISIO TEXTUS.

Supra ostendit Magister, quid sit peccatum originale; in hac parte intendit manifestare, qualiter a parente traducitur in prolem. Dividitur autem pars ista in tres partes. In quarum prima Magister falsitatem improbat. In secunda veritatem explicat, ibi: Est enim peccatum originale, ut supra diximus, concupiscentia. In tertia vero veritatem epilogat, ut addat, ibi: Iam ostensum est, quid sit originale peccatum etc.

Prima pars habet duas. In prima ponit falsam opinionem circa originalis traductionem. In secunda subiungit eius improbationem, ibi: Hoc autem fides catholica respuit, ubi ostendit, quod originale non potest traduci per traductionem animae. Similiter secunda pars principalis duas habet. In quarum prima veritatem determinat ostendens, quod originale traducitur mediante carne. In secunda vero removet dubitationem, ibi: Hic quaeri solet, utrum causa originalis etc. Similiter tertia pars principalis duas habet. In quarum prima determinata epilogat et explanat. In secunda vero dubitationem movet et determinat, ibi: Sed ad hoc opponitur hoc modo. — Et sic huius distinctionis intentio versatur principaliter circa duo. Quorum primum est, quod originale non potest traduci mediante anima; secundum est, qualiter traducitur mediante carne.

TRACTATIO QUAESTIONUM.

Ad intelligentiam autem eorum quae in hac parte dicuntur, incidit hic quaestio circa duo.

Primum est, utrum originale traduci possit mediante sensibili portione.

Secundum est, utrum traduci habeat mediante carne.

Circa primum quaeruntur tria.

Primo quaeritur, utrum sensibilis anima in hominibus sit a generante.

Secundo quaeritur, cui parti animae primo insit peccatum originale.

Tertio quaeritur, utrum per originale maior fiat in nobis corruptio generativae quam alterius potentiae.

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Commentary on Distinction XXXI.

How original sin is transmitted from parent to offspring.

Now it remains to investigate etc.

Division of the text.

Above, the Master showed what original sin is; in this part he intends to make clear how it is transmitted from parent to offspring. Now this part is divided into three parts. In the first of these the Master disproves a falsehood. In the second he sets forth the truth, there: For original sin, as we said above, is concupiscence. In the third he sums up the truth, so as to add, there: It has now been shown what original sin is etc.

The first part has two [subparts]. In the first he sets down a false opinion concerning the transmission of original sin. In the second he subjoins its refutation, there: But this the catholic faith rejects, where he shows that original sin cannot be transmitted by the transmission of the soul. Likewise the second principal part has two [subparts]. In the first of these he determines the truth, showing that original sin is transmitted by means of the flesh. In the second he removes a doubt, there: Here it is wont to be asked whether the cause of the original etc. Likewise the third principal part has two [subparts]. In the first he sums up and explains what has been determined. In the second he raises a doubt and determines it, there: But against this it is objected in this way. — And thus the intention of this distinction is principally engaged about two [things]. Of these the first is that original sin cannot be transmitted by means of the soul; the second is how it is transmitted by means of the flesh.

Treatment of the questions.

For the understanding of the things which are said in this part, there arises here a question regarding two [things].

The first is whether original sin can be transmitted by means of the sensitive portion.

The second is whether it has to be transmitted by means of the flesh.

Concerning the first, three [questions] are asked.

First it is asked whether the sensitive soul in men is from the begetter.

Second it is asked to which part of the soul original sin first belongs.

Third it is asked whether through the original [sin] there comes to be in us a greater corruption of the generative [power] than of another power.

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