Dist. 23, Divisio Textus
Book III: On the Incarnation of the Word · Distinction 23
## Commentarius in Distinctionem XXIII. De fide, et quidem quoad eius essentiam.
Cum vero supra habitum sit, Christum etc.
Divisio textus.
Sicut a principio dictum fuit, in hoc libro intendit Magister determinare, qualiter Deus, qui est dives in misericordia, convivificavit nos Christop469-1; et quoniam hoc idem fecit per Christum assumentem vitam naturae nostrae et dantem nobis vitam gratiae; ideo totus iste liber a principio dividebatur in duas partes generali divisione. In quarum prima agit Magister de vita, quam Christus pro nobis assumsit, quam etiam pro salute nostra morti exposuit. In secunda vero agit de vita gratiae, quam nobis contulit. — Prima parte determinatap469-2, quae durat a principio libri usque huc, hic incipit secunda pars, quae durat ab hoc loco usque in finem. Et quoniam perfectio vitae gratiae in duobus consistit, videlicet in multitudine habituum gratuitorum et in impletione divinorum mandatorum; ideo pars ista dividitur in duas partes principales. In quarum prima agitp469-3 Magister de habitibus gratuitis. In secunda vero agit de praeceptis decalogi, infra distinctione trigesima septima: Sed iam distributio decalogi etc. — Et quoniam habitus gratuiti distinctionem habent et connexionem; ideo prima pars dividitur in duas. In quarum prima agit de habitibus gratuitis, in quantum ab invicem distinguuntur. In secunda agitur de eisdem, in quantum ad invicem connectuntur, infra distinctione trigesima sexta: Solet etiam quaeri, utrum virtutes sint sibi coniunctae. — Et quoniam habitus gratuiti sunt in triplici differentia: quidam namque sunt, qui ordinant in finem, ut sunt virtutes theologicae; quidam vero in ea quae sunt ad finem, ut sunt virtutes cardinales; quidam vero expediunt in utrisque, sicut dona septiformis gratiae; ideo ista parsp469-4 dividitur in tres. In quarum prima agitur de virtutibus theologicis. In secunda agitur de cardinalibus, infra distinctione trigesima tertia: Post praedicta de quatuor virtutibus. In tertia vero de septem donis Spiritus sancti, infra distinctione trigesima quarta: Nunc de septem donis Spiritus sancti. — Et quia virtutes theologicae sunt tres, scilicet fides, spes et caritas; ideo pars prima dividitur in tres. In quarum prima agitur de fide. In secunda vero de spe, infra distinctione vigesima sexta: Est autem spes virtus etc. In tertia vero de caritate, infra distinctione vigesima septima: Cum autem Christus fidem et spem non habuerit etc.
Et quoniam fidem est tripliciter considerare, scilicet quantum ad suam essentiam et quantum ad obiectum sive materiam et quantum ad sufficientiam; ideo prima pars dividitur in tres partes secundum tres distinctiones. In quarum prima agit Magister de fide quantum ad eius essentiam. In secunda quantum ad eius obiectum sive materiam, infra distinctione proxima: Hic quaeritur, si fides tantum de non visis est etc. In tertia de eius sufficientia, infra distinctione vigesima quinta: Praedictis adiiciendum est de sufficientia fidei etc.
Prima pars, quae continet praesentem distinctionem, dividitur in partes tres. In quarum prima dicta dicendis continuat. In secunda vero fidem definit sive notificat, ibi: Fides est virtus, qua creduntur etc. In tertia vero definitionem explanat, ibi: Accipitur autem fides tribus modis etc. Primis duabus partibus indivisis remanentibus, tertia pars subdividitur in duas, secundum duas partes illius definitionis, quas explanat. Primo enim intendit explanare, qualiter fides sit virtus. Secundo vero, qualiter per fidem creduntur quae non videntur, quod est in illa definitione loco differentiae, ibi: Notandum quoque est, quod fides de non apparentibus etc.
Prima pars dividitur in tres partes. In quarum prima explanat, qualiter veritatem habeat quod dictum est: fides est virtus. Cum enim fides dicatur multipliciter, proprie ibi accipitur pro habitu, et hocp469-5 non pro qualicumque, sed pro habitu gratia informato. In secunda vero, cum fidem contingat esse informem et formatam, comparat unam istarum ad alteram, ibi: Si vero quaeritur, utrum illa informis qualitas etc. In tertia vero, cum dictum sitp469-6, fidem dici multipliciter, Magister ostendit, eam esse unicam, ibi: Cumque diversimode dicatur fides etc.
Similiter illa secunda pars, in qua explanat, qualiter fide creduntur quae non videntur, habet tres partes. In quarum prima ponit illius membri explanationem. In secunda vero explanationem suam confirmat per definitionem Apostoli, qua fidem notificat, ibi: Ait enim Apostolus: Fides est substantia rerum sperandarum etc. In tertia vero inquirit de illa descriptione, utrum sit convenienter assignata, ibi: Si vero quaeritur, an haec descriptio spei conveniat etc. Subdivisiones autem partium manifestae sunt in littera.
Tractatio quaestionum.
Ad intelligentiam autem huius partis incidit hic quaestio circa duo.
Primo enim quaeritur de ipsa fide simpliciter dicta sive formata.
Secundo quaeritur de fide quodam modo diminuta sive informi.
Circa primum quaeruntur quinque.
Primo quaeritur, utrum fides sit virtus proprie dicta.
Secundo quaeritur, utrum sit in parte animae cognitiva, vel affectiva.
Tertio quaeritur, utrum sit virtus una.
Quarto quaeritur, utrum sit tantae certitudinis, quantae certitudinis est scientia.
Quinto quaeritur de notificatione eius ab Apostolo assignata.
## Commentary on Distinction XXIII. On faith, and indeed as regards its essence.
"But since it has been treated above that Christ, etc."
Division of the text.
As was said at the beginning, in this book the Master intends to determine how God, who is rich in mercy, has made us alive together with Christp469-1; and because he did this same thing through Christ, who took up the life of our nature and gave us the life of grace, therefore this whole book was from the beginning divided into two parts by a general division. In the first of these the Master treats of the life which Christ took up for us, which also for our salvation he exposed to death. In the second he treats of the life of grace which he conferred upon us. — The first part being determinedp469-2, which runs from the beginning of the book up to this point, here begins the second part, which runs from this place to the end. And because the perfection of the life of grace consists in two things, namely in the multitude of gratuitous habits and in the fulfillment of the divine commandments, therefore this part is divided into two principal parts. In the first of these the Master treatsp469-3 of the gratuitous habits. In the second he treats of the precepts of the decalogue, below in distinction thirty-seven: But now the distribution of the decalogue, etc. — And because the gratuitous habits have both distinction and connection, therefore the first part is divided into two. In the first of these he treats of the gratuitous habits insofar as they are distinguished from one another. In the second he treats of the same insofar as they are connected to one another, below in distinction thirty-six: It is also wont to be asked whether the virtues are joined to one another. — And because the gratuitous habits are of a threefold difference — for some are those which order toward the end, as are the theological virtues; some toward the things that are unto the end, as are the cardinal virtues; and some are of service in both, as are the gifts of the sevenfold grace — therefore this partp469-4 is divided into three. In the first of these he treats of the theological virtues. In the second he treats of the cardinal ones, below in distinction thirty-three: After the aforesaid concerning the four virtues. In the third concerning the seven gifts of the Holy Spirit, below in distinction thirty-four: Now concerning the seven gifts of the Holy Spirit. — And because the theological virtues are three, namely faith, hope, and charity, therefore the first part is divided into three. In the first of these he treats of faith. In the second of hope, below in distinction twenty-six: Now hope is a virtue, etc. In the third of charity, below in distinction twenty-seven: But since Christ did not have faith and hope, etc.
And because faith is to be considered in three ways, namely as regards its own essence, as regards its object or matter, and as regards its sufficiency, therefore the first part is divided into three parts according to three distinctions. In the first of these the Master treats of faith as regards its essence. In the second as regards its object or matter, below in the next distinction: Here it is asked whether faith is only of things not seen, etc. In the third concerning its sufficiency, below in distinction twenty-five: To the aforesaid is to be added concerning the sufficiency of faith, etc.
The first part, which contains the present distinction, is divided into three parts. In the first of these he links what has been said to what is to be said. In the second he defines or makes known faith, there: Faith is a virtue by which things are believed, etc. In the third he explains the definition, there: Now faith is taken in three ways, etc. The first two parts remaining undivided, the third part is subdivided into two, according to the two parts of that definition which he explains. For first he intends to explain how faith is a virtue. Second, how through faith those things are believed which are not seen, which in that definition stands in place of the differentia, there: It is also to be noted that faith is of things not apparent, etc.
The first part is divided into three parts. In the first of these he explains how that which has been said holds true: faith is a virtue. For since faith is said in many ways, it is there properly taken for a habit, and thisp469-5 not for any habit whatever, but for a habit informed by grace. In the second, since it happens that faith is unformed and formed, he compares one of these to the other, there: But if it is asked whether that unformed quality, etc. In the third, since it has been saidp469-6 that faith is said in many ways, the Master shows that it is one, there: And since faith is said in diverse ways, etc.
Likewise that second part, in which he explains how through faith those things are believed which are not seen, has three parts. In the first of these he sets down the explanation of that member. In the second he confirms his explanation through the definition of the Apostle, by which he makes known faith, there: For the Apostle says: Faith is the substance of things to be hoped for, etc. In the third he inquires concerning that description, whether it is fittingly assigned, there: But if it is asked whether this description of faith is fitting, etc. The subdivisions of the parts, however, are manifest in the text.
Treatment of the questions.
Now for the understanding of this part a question here falls under two heads.
For first it is asked concerning faith itself simply so called, or formed.
Second it is asked concerning faith in a certain way diminished, or unformed.
Concerning the first, five points are asked.
First it is asked whether faith is a virtue properly so called.
Second it is asked whether it is in the cognitive or the affective part of the soul.
Third it is asked whether it is one virtue.
Fourth it is asked whether it is of as great a certitude as is the certitude of knowledge.
Fifth it is asked concerning its description assigned by the Apostle.
- Eph. 2, 4. seq. Vide huius libri prooemium et divisionem textus d. I. — Pro Sicut a principio edd. Sicut supra in huius tertii principio.Ephesians 2:4ff. See the prologue of this book and the division of the text of distinction I. — For Sicut a principio ("As at the beginning") the editions read Sicut supra in huius tertii principio ("As above at the beginning of this third [book]").
- Codd. G I L V aa terminata. Paulo inferius pro ab hoc loco codd. L aa ab hoc capitulo.Codices G I L V aa read terminata ("ended"). A little further down, for ab hoc loco ("from this place") codices L aa read ab hoc capitulo ("from this chapter").
- Codd. distinctio. Post pauca pro agit codd. K Z agitur. Et subinde pro de habitibus gratuitis codd. G I L V aa de virtutibus gratuitis.The codices read distinctio ("distinction"). A little after, for agit ("he treats") codices K Z read agitur ("it is treated"). And next, for de habitibus gratuitis ("of the gratuitous habits") codices G I L V aa read de virtutibus gratuitis ("of the gratuitous virtues").
- Codd. A K Z ideo pars prima.Codices A K Z read ideo pars prima ("therefore the first part").
- Cod. bb omittit hoc, codd. G L aa omittunt et hoc.Codex bb omits hoc ("this"); codices G L aa omit et hoc ("and this").
- Pro cum dictum sit codd. M O cum contingat; edd. brevius sic: cum fides dicatur multipliciter, ostendit etc.For cum dictum sit ("since it has been said") codices M O read cum contingat ("since it happens"); the editions more briefly thus: cum fides dicatur multipliciter, ostendit etc. ("since faith is said in many ways, he shows, etc.").