Dist. 36, Divisio Textus
Book III: On the Incarnation of the Word · Distinction 36
## COMMENTARIUS IN DISTINCTIONEM XXXVI.
De connexione habituum gratuitorum.
Solet etiam quaeri, utrum virtutes etc.
DIVISIO TEXTUS.
Pars ista, in qua Magister agit de habitibus gratuitis, secundum quos habemus conformari Christo, divisa fuit1 in partes duas. In quarum prima agit de his quantum ad distinctionem. In secunda vero quantum ad connexionem.
Prima parte terminata, hic incipit secunda. Intendit igitur Magister principaliter in hac particula agere de habituum gratuitorum connexione; et quoniam ad connexionem sequitur aequalitas in merito, et aequalitas cum connexione ortum habet ex uno principio, ex hoc videlicet, quod virtutes omnes ligantur et informantur a caritate et ad ipsam reducuntur2 sicut ad radicem: ideo pars ista habet tres particulas. In quarum prima determinat Magister de virtutum connexione. In secunda vero de aequalitate, ibi: Utrum vero pariter quis omnes possideat virtutes etc. In tertia vero omnia opera praeceptorum et virtutum docet reducere ad caritatem, ibi: Cum duo sint praecepta caritatis etc.
Prima pars dividitur in duas partes. In quarum prima movet quaestionem et determinat veritatem. In secunda vero veritatis determinatae reddit causam et rationem, ibi: Quod quidem probabile est etc.
p. 791 Similiter secunda pars, in qua determinat de virtutum aequalitate, duas habet. In quarum prima determinat istam quaestionem secundum opinionem alienam. In secunda secundum opinionem propriam et magis veram, ibi: Alii vero verius dicunt, omnes virtutes etc.
Similiter tertia pars duas habet. In quarum prima movet quaestionem et determinat, qualiter omnia praecepta reducuntur ad duo praecepta caritatis. In secunda vero concludit, quod ipsa caritas est summa et plenitudo totius totalis3 Legis, ibi: Omnium igitur haec summa est etc. Ex quo haberi potest, quod caritas omnium virtutum est finis et forma; et ex hac causa connexio est inter ceteras virtutes gratuitas.
TRACTATIO QUAESTIONUM.
Ad intelligentiam autem huius partis iuxta ea quae Magister determinat, possunt sex breviter quaeri.
Et primo quaeritur de connexione virtutum gratuitarum.
Secundo, de connexione donorum.
Tertio, de connexione virtutum politicarum.
Quarto, de connexione vitiorum.
Quinto quaeritur de aequalitate habituum gratuitorum.
Sexto et ultimo quaeritur, utrum caritas sit forma virtutum.
ARTICULUS UNICUS.
De connexione, aequalitate et forma virtutum gratuitarum.
QUAESTIO I.
Utrum ponenda sit connexio in virtutibus gratuitis.
---
## COMMENTARY ON DISTINCTION XXXVI.
On the connection of the gratuitous habits.
It is also wont to be asked whether the virtues, etc.
DIVISION OF THE TEXT.
This part, in which the Master treats of the gratuitous habits, according to which we have to be conformed to Christ, was divided1 into two parts. In the first of these he treats of them as regards their distinction. In the second, as regards their connection.
The first part being finished, here the second begins. The Master therefore intends principally in this section to treat of the connection of the gratuitous habits; and since upon connection there follows equality in merit, and equality together with connection takes its origin from one principle—namely from this, that all the virtues are bound and informed by charity and are referred back2 to it as to a root—therefore this part has three subsections. In the first of these the Master determines concerning the connection of the virtues. In the second, concerning their equality, there: But whether one equally possesses all the virtues etc. In the third he teaches that all the works of the precepts and of the virtues are to be reduced to charity, there: Since there are two precepts of charity etc.
The first part is divided into two parts. In the first of these he raises the question and determines the truth. In the second he renders the cause and reason of the truth determined, there: Which indeed is probable etc.
p. 791 Likewise the second part, in which he determines concerning the equality of the virtues, has two [subsections]. In the first of these he determines this question according to the opinion of another. In the second, according to his own and more true opinion, there: But others say more truly that all the virtues etc.
Likewise the third part has two [subsections]. In the first of these he raises the question and determines how all the precepts are reduced to the two precepts of charity. In the second he concludes that charity itself is the sum and fullness of the whole entire3 Law, there: Therefore this is the sum of all etc. From which it can be gathered that charity is the end and form of all the virtues; and from this cause there is a connection among the rest of the gratuitous virtues.
TREATMENT OF THE QUESTIONS.
Now for the understanding of this part, according to the things which the Master determines, six things can be briefly asked.
And first it is asked concerning the connection of the gratuitous virtues.
Second, concerning the connection of the gifts.
Third, concerning the connection of the political virtues.
Fourth, concerning the connection of the vices.
Fifth it is asked concerning the equality of the gratuitous habits.
Sixth and last it is asked whether charity is the form of the virtues.
SOLE ARTICLE.
On the connection, equality, and form of the gratuitous virtues.
QUESTION I.
Whether a connection is to be posited among the gratuitous virtues.
---
- Supra d. 23, divis. textus.Above, d. 23, division of the text.
- Plurimi codd. perperam reducantur.Very many codices wrongly [read] reducantur ("are reduced," subjunctive).
- Edd. omittunt totalis.The editions omit totalis ("entire").