Dist. 24, Divisio Textus
Book III: On the Incarnation of the Word · Distinction 24
## Commentarius in Distinctionem XXIV. De fide quoad eius obiectum et materiam.
Hic quaeritur, si fides tantum de non visis est etc.
Divisio textus.
Supra egit Magister de fide quantum ad eius essentiam. In hac parte agit de ea quantum ad eius obiectum et materiam; unde inquirit, utrum fides sit de his solum, quae sunt supra nostram cognitionem, an de his quae sunt nostrae cognitionip507-1 subiecta. Et quoniam duplex est cognitio nostra, videlicet sensitiva et intellectiva; ideo pars ista dividitur in duas partes. In quarum prima inquirit Magister, utrum fides sit de his quae sensu percipiuntur. In secunda, utrum sit de his quae intellectu cognoscuntur, ibi: Post haec quaeri solet, cum fides sit de non apparentibus etc.
Prima pars dividitur in tres partes. In quarum prima movet principalem quaestionem, subiungens determinationem. In secunda vero epilogat ad removendum incidentem dubitationem, ibi: Ex his aperte intelligitur etc. In tertia vero exemplificat in speciali ad maiorem explanationem, ibi: Si vero quaeritur, utrum Petrus fidem passionis habuerit etc.
Secunda vero pars principalis potest dividi in tres partes. In quarum prima movet quaestionem et determinat. In secunda auctoritate Augustini confirmat, ibi: Ut Augustinus tradit dicens. In tertia vero elicit quandam divisionem circa ipsa credibilia, ibi: Ex his apparet, aliqua credi, quae non intelliguntur etc.
Tractatio quaestionum.
Ad intelligentiam huius partis incidit hic quaestio de obiecto fidei. Et circa hoc quaeruntur tria.
Primo quaeritur de obiecto fidei secundum rem.
Secundo quaeritur de ipso in comparatione ad nostram cognitionem.
Tertio quaeritur de ipso obiecto secundum nominis rationem.
## Commentary on Distinction XXIV. On faith as regards its object and matter.
"Here it is asked whether faith is only of things not seen, etc."
Division of the text.
Above the Master treated of faith as regards its essence. In this part he treats of it as regards its object and matter; whence he inquires whether faith is only of those things which are above our cognition, or of those things which are subject to our cognitionp507-1. And because our cognition is twofold, namely sensitive and intellective, therefore this part is divided into two parts. In the first of these the Master inquires whether faith is of those things which are perceived by sense. In the second, whether it is of those things which are known by the intellect, there: After these things it is wont to be asked, since faith is of things not apparent, etc.
The first part is divided into three parts. In the first of these he raises the principal question, subjoining its determination. In the second he epilogues, so as to remove an incidental doubt, there: From these things it is openly understood, etc. In the third he exemplifies in a particular case for greater explanation, there: But if it is asked whether Peter had the faith of the passion, etc.
The second principal part can be divided into three parts. In the first of these he raises the question and determines it. In the second he confirms it by the authority of Augustine, there: As Augustine sets forth, saying. In the third he draws out a certain division concerning the objects of belief themselves, there: From these things it appears that some things are believed which are not understood, etc.
Treatment of the questions.
Now for the understanding of this part a question here falls concerning the object of faith. And concerning this three points are asked.
First it is asked concerning the object of faith according to the thing.
Second it is asked concerning it in comparison to our cognition.
Third it is asked concerning the object itself according to the meaning of the name.
- Vat. perperam quae sunt naturae cognitionis.The Vatican edition wrongly reads quae sunt naturae cognitionis ("which are of the cognition of nature").