Dist. 35, Divisio Textus
Book II: On the Creation of Things · Distinction 35
## COMMENTARIUS IN DISTINCTIONEM XXXV.
De peccato actuali secundum eius quidditatem et definitionem.
Post haec videndum est, quid sit peccatum etc.
DIVISIO TEXTUS.
Supra egit Magister de peccati causalitate et origine; hic agit de peccati quidditate et definitione. Dividitur autem pars ista in tres partes. In quarum prima inquirit Magister, quid sit peccatum, utrum videlicet sit actus, vel privatio pura. In secunda, dato quod aliquo modo sit actus, et aliquo modo sit privatio, inquirit, utrum peccatum sit peccati poena, infra distinctione trigesima sexta: Sciendum tamen, quaedam sic esse peccata. In tertia vero inquirit, utrum actio substrata1 sit a Deo tanquam a causa, infra distinctione trigesima septima: Sunt tamen et alii etc.
Prima pars, quae continet praesentem distinctionem, dividitur in partes tres. In prima ponit Magister peccati notificationes. In secunda vero ex ipsis notificationibus inquirendo elicit, quid sit peccatum secundum rem. In tertia vero dissolvit rationes sive oppositiones, quae contrariae videntur veritati praedeterminatae. Primum facit ibi: Post haec videndum, quid sit peccatum etc. Secundum ibi: Quocirca, diversitatis huius verborum etc. Tertium ibi: Quibus opponitur: si omnia quae sunt etc.
Prima pars dividi posset in partes tres secundum tres notificationes peccati, sed ratione suae brevitatis remanet indivisa.
Secunda vero pars principalis dividitur in tres partes. In prima parte diversorum opiniones narrat. In secunda vero veritatem aperit et iuxta quorundam opinionem explanat, ibi: Sane dici potest et libere etc. In tertia vero auctoritatibus Sanctorum confirmat, ibi: Quod autem voluntas omnis et actio etc.
Similiter tertia pars principalis tres habet partes secundum tres dubitationes, quas movet, quarum prima sumta est ex hoc, quod dicebat illa positio, quod omnia quae sunt, bona sunt; secunda vero ex hoc, quod peccatum est corruptio boni; tertia vero sumta est ex hoc, quod corruptio boni est poena. Primam ponit ibi: Quibus opponitur: si omnia, quae sunt etc. Secundam ibi: Potest etiam quaeri ab eisdem etc. Tertiam ibi: Quaeri autem solet, utrum etc. Et in qualibet istarum partium primo opponit et secundo solvit.
TRACTATIO QUAESTIONUM.
Ad intelligentiam autem huius partis, in qua inquiritur, quid sit peccatum, cum peccatum sit privatio magis quam positio, est hic quaestio de corruptione boni, quae habet fieri per peccatum. Et circa hoc quaeruntur duo.
Primo quaeritur, utrum bonum habeat per peccatum corrumpi.
Secundo vero quaeritur de modo corrumpendi.
Circa primum quaeruntur tria.
Primo quaeritur, utrum a peccato sit boni corruptio.
Secundo quaeritur, utrum peccatum sit ipsa corruptio-passio.
Tertio quaeritur, utrum peccatum, in quantum corrumpit2, contrarietur bono increato.
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## COMMENTARY ON DISTINCTION XXXV.
On actual sin according to its quiddity and definition.
After these matters it must be seen what sin is etc.
DIVISION OF THE TEXT.
Above, the Master treated of the causality and origin of sin; here he treats of the quiddity and definition of sin. Now this part is divided into three parts. In the first of these the Master inquires what sin is, namely whether it is an act, or pure privation. In the second, granted that in some way it is an act, and in some way a privation, he inquires whether sin is the penalty of sin, below in the thirty-sixth distinction: It must nevertheless be known that certain things are sins in this way. In the third he inquires whether the underlying action1 is from God as from a cause, below in the thirty-seventh distinction: There are nevertheless also others etc.
The first part, which contains the present distinction, is divided into three parts. In the first the Master sets forth the notifications of sin. In the second he draws out, by inquiring from those very notifications, what sin is according to the thing itself. In the third he resolves the reasons or objections which seem contrary to the truth already determined. The first he does there: After these matters it must be seen what sin is etc. The second there: Wherefore, of the diversity of these words etc. The third there: To which it is objected: if all the things that are etc.
The first part could be divided into three parts according to the three notifications of sin, but by reason of its brevity it remains undivided.
But the second principal part is divided into three parts. In the first part he narrates the opinions of various persons. In the second he opens up the truth and explains it according to the opinion of certain persons, there: It can soundly and freely be said etc. In the third he confirms it by the authorities of the Saints, there: But that every will and action etc.
Likewise the third principal part has three parts according to the three doubts which he raises, of which the first is taken from this, that that position said that all things which are, are good; the second from this, that sin is the corruption of good; the third is taken from this, that the corruption of good is a penalty. The first he sets forth there: To which it is objected: if all the things that are etc. The second there: It can also be asked of the same persons etc. The third there: But it is wont to be asked, whether etc. And in each of these parts he first objects and secondly resolves.
TREATMENT OF THE QUESTIONS.
Now for the understanding of this part, in which it is inquired what sin is, since sin is a privation rather than a position, there is here a question concerning the corruption of good, which has to come about through sin. And concerning this, two things are asked.
First it is asked whether good has to be corrupted through sin.
Secondly it is asked concerning the mode of corrupting.
Concerning the first, three things are asked.
First it is asked whether from sin there is a corruption of good.
Secondly it is asked whether sin is the corruption-passion itself.
Thirdly it is asked whether sin, insofar as it corrupts2, is contrary to the uncreated good.
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- Vat. hic addit in qua peccatum committitur, et dein post causa subiungit prima.The Vatican edition here adds in qua peccatum committitur ("in which sin is committed"), and then after causa subjoins prima ("first").
- Edd. 3, 4 et Vat. addunt bonum.Editions 3 and 4 and the Vatican edition add bonum ("good"). ---