title: Capitula

title_alt:
INCIPIUNT CAPITULA TERTII LIBRI
The chapter list of the third book

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# INCIPIUNT CAPITULA TERTII LIBRI.

### Distinctio I.

**Cap. I.** Quare Filius carnem assumsit, non Pater vel Spiritus sanctus.

**II.** Utrum Pater vel Spiritus sanctus potuerit[^p3-3] incarnari.

**III.** Utrum Filius, qui tantum carnem accepit, aliquid fecerit, quod non Pater vel Spiritus sanctus.

### Distinctio II.

**Cap. I.** Quare totam humanam naturam accepit, et quid nomine humanitatis vel humanae naturae intelligendum sit[^p3-4].

**II.** De unione Verbi et carnis mediante anima.

**III.** Quod simul assumsit animam et carnem Verbum, nec caro prius est concepta quam assumta.

### Distinctio III.

**Cap. I.** De carne assumta, qualis ante[^p3-5] fuerit.

**II.** Quod nullus est sine peccato hic, excepta Virgine.

**III.** Quare Christus non fuit decimatus in Abraham, sicut Levi.

**IV.** Quare caro Christi non dicta est peccatrix, sed similis.

### Distinctio IV.

**Cap. I.** Quare Spiritui sancto tribuatur incarnatio, cum sit opus Trinitatis.

**II.** Quare dicatur Christus conceptus et natus de Spiritu sancto.

**III.** Quare Apostolus dicit[^p3-6] Christum factum, quem nos fatemur natum.

### Distinctio V.

**Cap. I.** Si persona vel natura personam vel naturam assumserit, et si natura Dei incarnata sit.

**II.** An divina natura debeat dici caro facta.

**III.** Quare non accepit personam hominis, cum assumserit[^p3-7] hominem, quod quidam probare nituntur.

### Distinctio VI.

**Cap. I.** De intelligentia harum locutionum: Deus est homo, Deus factus est homo, tres sententias ponit.

**II.** Prima est eorum qui dicunt, in incarnatione hominem quendam ex anima et carne constitutum, et illum hominem factum esse Deum, et Deum illum hominem; et auctoritates, quibus ita esse asserunt, ponit.

**III.** Secunda est eorum qui dicunt, hominem illum ex tribus substantiis, vel ex duabus naturis constare; et hunc fatentur unam esse personam, ante incarnationem simplicem tantum, sed in incarnatione compositam; et auctoritates, quibus se muniunt, proponit[^p3-8].

**IV.** Tertia est eorum qui non solum personam ex naturis compositam negant, sed etiam aliquem hominem vel aliquam substantiam ibi ex anima et carne compositam diffitentur; et sic illa duo, scilicet animam et carnem, Verbo unita dicunt, ut non ex illis ali-

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-qua substantia vel persona componeretur, sed illis duobus velut indumento Deus vestiretur, ut mortalibus oculis appareret; qui rationem incarnationis secundum habitum accipiunt.

**V.** Deinde auctoritates inducit, quibus haec sententia roboratur.

**VI.** Quatuor species habitus distinguuntur.

### Distinctio VII.

**Cap. I.** Deinde quae singulis sententiis adversari videntur, ponit.

**II.** Ex quo sensu dicitur Christus praedestinatus.

**III.** Quod non debet dici homo dominicus.

### Distinctio VIII.

**Cap. I.** An divina natura debeat dici nata de Virgine.

**II.** De gemina nativitate Christi, qui bis[^p4-1] natus est.

### Distinctio IX.

**Cap. unicum.** De adoratione exhibenda humanitati Christi.

### Distinctio X.

**Cap. I.** An Christus, secundum quod homo, sit persona, vel aliquid[^p4-2].

**II.** An Christus, secundum quod homo, sit adoptivus filius.

**III.** An persona, vel natura praedestinata sit.

### Distinctio XI.

**Cap. I.** Utrum Christus sit creatura[^p4-3], vel factus.

**II.** De perfidia et poena Arii.

**III.** An homo ille semper fuerit[^p4-4].

### Distinctio XII.

**Cap. I.** An Deus alium sumere[^p4-5] potuerit, vel aliunde quam de genere Adae.

**II.** Si homo ille potuerit peccare, vel non esse Deus.

**III.** Si Deus potuerit assumere hominem in sexu muliebri.

### Distinctio XIII.

**Cap. unicum.** De sapientia et gratia Christi hominis, an in eis proficere potuerit.

### Distinctio XIV.

**Cap. I.** Si anima Christi habuit sapientiam parem cum Deo, et si omnia scit, quae Deus.

**II.** Quare Deus non dedit illi animae potentiam omnium, ut scientiam.

### Distinctio XV.

**Cap. I.** De hominis defectibus, quos assumsit Christus.

**II.** De propassione et passione timoris vel tristitiae.

### Distinctio XVI.

**Cap. I.** De quibusdam capitulis Hilarii obscuris, quibus a carne Christi dolores submoveri videntur[^p4-6].

**II.** De tristitia Christi et eius causa secundum eundem.

**III.** An in Christo fuerit necessitas patiendi et moriendi, quae est defectus generalis.

**IV.** De statibus hominis, et quid Christus de singulis acceperit.

### Distinctio XVII.

**Cap. I.** Si omnis Christi oratio, vel voluntas impleta sit.

**II.** De voluntatibus Christi secundum duas naturas.

**III.** De capitulis quibusdam Ambrosii et Hilarii, ubi de dubitatione et timore Christi agitur.

### Distinctio XVIII.

**Cap. I.** Si Christus meruit sibi et nobis, et quid sibi et quid nobis.

**II.** Quod a conceptu meruit Christus sibi idem, quod per passionem.

**III.** De eo quod scriptum est: Donavit illi nomen, quod est supra omne nomen.

**IV.** Si Christus sine omni merito habere valuit quod merito obtinuit.

**V.** De causa passionis et mortis Christi.

### Distinctio XIX.

**Cap. I.** Qualiter a diabolo et a peccato redemit nos Christus per mortem.

**II.** Cur Deus homo et mortuus.

**III.** Quomodo a poena nos Christus redemit.

**IV.** Quomodo poenam nostram portavit.

**V.** Si Christus solus redemptor, ut mediator, debet dici.

**VI.** De mediatore.

**VII.** Secundum quam naturam sit[^p4-7] mediator.

### Distinctio XX.

**Cap. I.** Quod alio modo potuit liberare.

**II.** Quare isto modo potius.

**III.** Qua iustitia sit victus diabolus.

**IV.** De causa inter Deum et hominem et diabolum.

**V.** De traditione Christi facta a Iuda, a Deo, a Iudaeis[^p4-8].

**VI.** Utrum Christi passio sit opus Dei, vel Iudaeorum.

### Distinctio XXI.

**Cap. I.** Si in Christi morte separata fuit anima vel caro a Verbo.

**II.** Qua ratione dicitur Christus mortuus vel passus.

### Distinctio XXII.

**Cap. I.** Si Christus in morte fuit homo.

**II.** Si Christus, ubicumque est, sit homo.

**III.** Quod Christus ubique totus est, sed non totum; ut totus est homo vel Deus, sed non totum[^p4-9].

**IV.** Si ea quae dicuntur de Deo vel de Filio Dei, possint dici de homine illo vel de filio hominis.

### Distinctio XXIII.

**Cap. I.** Si Christus habuerit fidem, spem, ut[^p4-10] caritatem.

**II.** Quid sit fides.

**III.** Quot modis dicitur fides.

**IV.** Quid sit credere Deo, vel Deum, vel in Deum.

**V.** De informi qualitate mentis, quae in malo christiano est.

**VI.** Quomodo dicatur una fides.

**VII.** Quod fides est de his quae non videntur proprie, ipsa tamen videtur ab eo, in quo est.

**VIII.** Descriptio fidei.

**IX.** Quare sola fides dicitur fundamentum.

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### Distinctio XXIV.

**Cap. I.** Quomodo intelligitur quod scriptum est: Ut, cum factum fuerit, credatis[^p5-1].

**II.** Si Petrus habuit fidem passionis, quando vidit, hominem illum pati.

**III.** Si aliqua sciuntur, quae creduntur.

### Distinctio XXV.

**Cap. I.** De fide antiquorum.

**II.** De fide simplicium.

**III.** Quae ante adventum credere sufficiebat[^p5-2].

**IV.** De fide Cornelii.

**V.** De aequalitate fidei, spei, caritatis et operis.

### Distinctio XXVI.

**Cap. I.** De spe, quid sit.

**II.** De quibus sit spes.

**III.** Quo differant fides et spes.

**IV.** Si iusti in inferno fidem et spem habuerunt.

### Distinctio XXVII.

**Cap. I.** De caritate Dei et proximi, quae in Christo et in nobis est.

**II.** Quid sit caritas.

**III.** Si eadem caritate diligitur Deus et proximus.

**IV.** Quare dicuntur duo mandata caritatis.

**V.** De modo diligendi.

**VI.** De impletione illius mandati: Diliges Deum ex toto corde.

**VII.** Quod alterum mandatum in altero est.

**VIII.** Quae caritate diligenda sint.

### Distinctio XXVIII.

**Cap. I.** Si iubemur totum proximum diligere et nos totos.

**II.** Quod[^p5-3] in dilectione proximi includitur dilectio Angelorum.

**III.** Quis sit proximus.

**IV.** Quibus modis dicitur proximus.

### Distinctio XXIX.

**Cap. I.** De ordine diligendi, quid prius, quid post[^p5-4].

**II.** An omnes homines pariter diligendi sunt[^p5-5].

**III.** De gradibus caritatis.

### Distinctio XXX.

**Cap. unicum.** Si melius est diligere inimicos quam amicos.

### Distinctio XXXI.

**Cap. I.** Si caritas semel habita amittatur.

**II.** Quare fides, spes, scientia dicuntur evacuari, et non caritas, cum et ipsa sit ex parte.

**III.** Si Christus ordinem diligendi servavit, quem nos[^p5-6].

### Distinctio XXXII.

**Cap. I.** De caritate Dei.

**II.** Quomodo Deus dicitur magis diligere, vel minus hunc, vel illum.

**III.** Quod dupliciter inspicienda est dilectio Dei.

**IV.** Si quis magis vel minus diligitur a Deo alio tempore quam alio.

**V.** Si Deus ab aeterno dilexit reprobos[^p5-7].

### Distinctio XXXIII.

**Cap. I.** De quatuor virtutibus principalibus.

**II.** Utrum[^p5-8] et in Christo fuerint et in Angelis sint.

**III.** De usibus eorum.

### Distinctio XXXIV.

**Cap. I.** De septem donis Spiritus sancti.

**II.** Utrum sint virtutes, et sint in Angelis.

**III.** Utrum in Christo fuerint.

**IV.** De timorum distinctione[^p5-9].

**V.** De casto et servili et initiali.

**VI.** Quo[^p5-10] differant castus et servilis.

**VII.** Quod timor servilis et initialis dicuntur initium[^p5-11] sapientiae, sed differenter.

**VIII.** Quomodo castus timor permanet in aeternum.

**IX.** Si timor poenae, qui fuit in Christo, fuit servilis vel initialis.

### Distinctio XXXV.

**Cap. I.** De sapientia et scientia, quo[^p5-12] differant.

**II.** In quo differat sapientia ab intellectu.

**III.** Utrum intellectus et scientia, quae inter dona numerantur, sint illa quae naturaliter habet homo.

### Distinctio XXXVI.

**Cap. I.** De connexione virtutum, quae non separantur.

**II.** An cunctae virtutes pares sint, in quocumque sunt.

**III.** Quomodo in caritate tota lex pendet.

### Distinctio XXXVII.

**Cap. I.** De decem mandatis, quomodo contineantur in duobus.

**II.** Quare idolum nihil esse in mundo dicitur.

**III.** Quare in Spiritu sancto proprie dicitur fieri remissio peccatorum.

**IV.** De sensu spirituali et carnali Legis.

**V.** De furto.

**VI.** De mendacio.

### Distinctio XXXVIII.

**Cap. I.** De triplici genere mendacii.

**II.** De octo[^p5-13] speciebus mendacii.

**III.** Quid sit mentiri.

**IV.** Quod omne mendacium peccatum sit, sive prosit, sive non[^p5-14], et quare.

**V.** In quibus rebus cum periculo erratur, vel non.

### Distinctio XXXIX.

**Cap. I.** De periurio.

**II.** An sit periurium quod non est mendacium.

**III.** De triplici modo periurii.

**IV.** An iuratio sit malum.

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**V.** De iuramento, quod fit per creaturas.

**VI.** Quae iuratio sit gravior, an quae fit per Deum, an quae fit per creaturas, vel per Evangelium[^p6-1].

**VII.** Quid est dicere per Deum.

**VIII.** De illis qui iurant per falsos Deos.

**IX.** Quod iuramentum vel promissio contra Deum facta non est tenenda.

**X.** Si est periurus qui non facit quod incaute iurat.

**XI.** De illis qui verborum calliditate iurant.

**XII.** De illo qui cogit aliquem iurare.

### Distinctio XL.

**Cap. I.** Quare Lex dicitur comprimere manum, non animum.

**II.** Quae sit littera occidens.

**III.** De Legis et Evangelii distantia.

**EXPLICIUNT CAPITULA TERTII LIBRI.**

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# HERE BEGIN THE CHAPTERS OF THE THIRD BOOK.

### Distinction I.

**Chap. I.** Why the Son assumed flesh, and not the Father or the Holy Spirit.

**II.** Whether the Father or the Holy Spirit could[^p3-3] have been incarnate.

**III.** Whether the Son, who alone took flesh, did anything which the Father or the Holy Spirit did not.

### Distinction II.

**Chap. I.** Why he took the whole human nature, and what is to be understood[^p3-4] by the name of humanity or of human nature.

**II.** On the union of the Word and the flesh with the soul as intermediary.

**III.** That the Word assumed the soul and the flesh at once, and that the flesh was not conceived before it was assumed.

### Distinction III.

**Chap. I.** On the flesh assumed, of what sort it was before[^p3-5].

**II.** That no one here is without sin, the Virgin excepted.

**III.** Why Christ was not tithed in Abraham, as Levi was.

**IV.** Why Christ's flesh was not called sinful, but like [sinful flesh].

### Distinction IV.

**Chap. I.** Why the incarnation is attributed to the Holy Spirit, since it is the work of the Trinity.

**II.** Why Christ is said to be conceived and born of the Holy Spirit.

**III.** Why the Apostle says[^p3-6] that Christ was *made*, whom we confess to have been *born*.

### Distinction V.

**Chap. I.** Whether a person or a nature assumed a person or a nature, and whether the nature of God was incarnate.

**II.** Whether the divine nature ought to be called made flesh.

**III.** Why he did not take the person of a man, since he assumed[^p3-7] a man — which some strive to prove.

### Distinction VI.

**Chap. I.** On the understanding of these locutions — *God is man*, *God was made man* — he sets down three opinions.

**II.** The first is of those who say that in the incarnation a certain man was constituted of soul and flesh, and that that man was made God, and God that man; and he sets down the authorities by which they assert that it is so.

**III.** The second is of those who say that that man consists of three substances, or of two natures; and they confess him to be one person, before the incarnation simple only, but in the incarnation composite; and he sets forth[^p3-8] the authorities with which they fortify themselves.

**IV.** The third is of those who not only deny a person composed of natures, but also disavow that any man or any substance there is composed of soul and flesh; and thus they say that those two, namely soul and flesh, are so united to the Word that out of them no

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substance or person is composed, but that God is clothed with those two as with a garment, so that he might appear to mortal eyes — they who take the account of the incarnation according to *habit*.

**V.** Then he adduces authorities by which this opinion is strengthened.

**VI.** Four species of habit are distinguished.

### Distinction VII.

**Chap. I.** Then he sets down what seem to be against each of the opinions.

**II.** In what sense Christ is called predestined.

**III.** That he ought not to be called a *lordly* man.

### Distinction VIII.

**Chap. I.** Whether the divine nature ought to be called born of the Virgin.

**II.** On the twofold nativity of Christ, who was twice[^p4-1] born.

### Distinction IX.

**Sole chapter.** On the adoration to be shown to the humanity of Christ.

### Distinction X.

**Chap. I.** Whether Christ, according as he is man, is a person, or something[^p4-2].

**II.** Whether Christ, according as he is man, is an adoptive son.

**III.** Whether a person, or a nature, was predestined.

### Distinction XI.

**Chap. I.** Whether Christ is a creature[^p4-3], or made.

**II.** On the perfidy and the punishment of Arius.

**III.** Whether that man always was[^p4-4].

### Distinction XII.

**Chap. I.** Whether God could have taken[^p4-5] another, or from elsewhere than from the race of Adam.

**II.** Whether that man could have sinned, or not have been God.

**III.** Whether God could have assumed a man in the female sex.

### Distinction XIII.

**Sole chapter.** On the wisdom and grace of Christ as man, whether he could have advanced in them.

### Distinction XIV.

**Chap. I.** Whether Christ's soul had wisdom equal with God, and whether it knows all things that God knows.

**II.** Why God did not give to that soul the power of all things, as he gave it knowledge.

### Distinction XV.

**Chap. I.** On the defects of man which Christ assumed.

**II.** On the propassion and the passion of fear or of sorrow.

### Distinction XVI.

**Chap. I.** On certain obscure chapters of Hilary, by which pains seem[^p4-6] to be removed from Christ's flesh.

**II.** On the sorrow of Christ and its cause, according to the same [author].

**III.** Whether there was in Christ a necessity of suffering and of dying, which is a general defect.

**IV.** On the states of man, and what Christ took from each of them.

### Distinction XVII.

**Chap. I.** Whether every prayer, or will, of Christ was fulfilled.

**II.** On the wills of Christ according to the two natures.

**III.** On certain chapters of Ambrose and Hilary, where the doubting and fear of Christ are treated.

### Distinction XVIII.

**Chap. I.** Whether Christ merited for himself and for us, and what for himself and what for us.

**II.** That from his conception Christ merited for himself the same thing that he merited through his passion.

**III.** On that which is written: *He gave him a name which is above every name.*

**IV.** Whether Christ could have had without any merit what he obtained by merit.

**V.** On the cause of Christ's passion and death.

### Distinction XIX.

**Chap. I.** In what manner Christ redeemed us from the devil and from sin through his death.

**II.** Why God [became] man and died.

**III.** In what manner Christ redeemed us from punishment.

**IV.** In what manner he bore our punishment.

**V.** Whether Christ alone ought to be called redeemer, as mediator.

**VI.** On the mediator.

**VII.** According to which nature he is[^p4-7] mediator.

### Distinction XX.

**Chap. I.** That he could have delivered [us] in another way.

**II.** Why rather in this way.

**III.** By what justice the devil was overcome.

**IV.** On the case between God and man and the devil.

**V.** On the handing over of Christ, done by Judas, by God, by the Jews[^p4-8].

**VI.** Whether Christ's passion is the work of God, or of the Jews.

### Distinction XXI.

**Chap. I.** Whether in Christ's death the soul or the flesh was separated from the Word.

**II.** For what reason Christ is said to have died or suffered.

### Distinction XXII.

**Chap. I.** Whether Christ in death was man.

**II.** Whether Christ, wherever he is, is man.

**III.** That Christ is everywhere whole, but not the whole [of him]; as he is wholly man or God, but not the whole[^p4-9].

**IV.** Whether the things which are said of God or of the Son of God can be said of that man or of the son of man.

### Distinction XXIII.

**Chap. I.** Whether Christ had faith, hope, and[^p4-10] charity.

**II.** What faith is.

**III.** In how many ways faith is spoken of.

**IV.** What it is to believe God, or to believe that God is, or to believe in God.

**V.** On the unformed quality of mind which is in a bad Christian.

**VI.** In what manner faith is called one.

**VII.** That faith is properly of those things which are not seen, yet is itself seen by him in whom it is.

**VIII.** A description of faith.

**IX.** Why faith alone is called the foundation.

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### Distinction XXIV.

**Chap. I.** How that is to be understood which is written: *That, when it shall come to pass, you may believe*[^p5-1].

**II.** Whether Peter had faith in the passion when he saw that man suffer.

**III.** Whether some things are known which are believed.

### Distinction XXV.

**Chap. I.** On the faith of the ancients.

**II.** On the faith of the simple.

**III.** What it sufficed[^p5-2] to believe before the advent.

**IV.** On the faith of Cornelius.

**V.** On the equality of faith, hope, charity and work.

### Distinction XXVI.

**Chap. I.** On hope: what it is.

**II.** Of what things hope is.

**III.** In what faith and hope differ.

**IV.** Whether the just in hell had faith and hope.

### Distinction XXVII.

**Chap. I.** On the charity of God and of neighbour, which is in Christ and in us.

**II.** What charity is.

**III.** Whether God and neighbour are loved by the same charity.

**IV.** Why they are called the two commandments of charity.

**V.** On the manner of loving.

**VI.** On the fulfilling of that commandment: *Thou shalt love God with thy whole heart.*

**VII.** That the one commandment is in the other.

**VIII.** What things are to be loved with charity.

### Distinction XXVIII.

**Chap. I.** Whether we are commanded to love the whole neighbour, and ourselves wholly.

**II.** That[^p5-3] in the love of neighbour the love of the Angels is included.

**III.** Who is the neighbour.

**IV.** In what ways one is called a neighbour.

### Distinction XXIX.

**Chap. I.** On the order of loving: what comes first, what after[^p5-4].

**II.** Whether all men are[^p5-5] to be loved equally.

**III.** On the degrees of charity.

### Distinction XXX.

**Sole chapter.** Whether it is better to love enemies than friends.

### Distinction XXXI.

**Chap. I.** Whether charity once had is lost.

**II.** Why faith, hope, and knowledge are said to be done away, and not charity, since it too is in part.

**III.** Whether Christ kept the order of loving which we[^p5-6] keep.

### Distinction XXXII.

**Chap. I.** On the charity of God.

**II.** In what manner God is said to love this one more, or that one less.

**III.** That the love of God is to be regarded in two ways.

**IV.** Whether anyone is loved more or less by God at one time than at another.

**V.** Whether God from eternity loved the reprobate[^p5-7].

### Distinction XXXIII.

**Chap. I.** On the four principal virtues.

**II.** Whether[^p5-8] they were in Christ and are in the Angels.

**III.** On the uses of them.

### Distinction XXXIV.

**Chap. I.** On the seven gifts of the Holy Spirit.

**II.** Whether they are virtues, and are in the Angels.

**III.** Whether they were in Christ.

**IV.** On the distinction of fears[^p5-9].

**V.** On chaste and servile and initial [fear].

**VI.** In what[^p5-10] the chaste and the servile differ.

**VII.** That servile and initial fear are called the beginning[^p5-11] of wisdom, but in different ways.

**VIII.** In what manner chaste fear remains for ever.

**IX.** Whether the fear of punishment which was in Christ was servile or initial.

### Distinction XXXV.

**Chap. I.** On wisdom and knowledge: in what[^p5-12] they differ.

**II.** In what wisdom differs from understanding.

**III.** Whether understanding and knowledge, which are numbered among the gifts, are those which man has naturally.

### Distinction XXXVI.

**Chap. I.** On the connection of the virtues, which are not separated.

**II.** Whether all the virtues are equal, in whomsoever they are.

**III.** In what manner the whole law hangs upon charity.

### Distinction XXXVII.

**Chap. I.** On the ten commandments: in what manner they are contained in the two.

**II.** Why an idol is said to be nothing in the world.

**III.** Why the remission of sins is properly said to be effected in the Holy Spirit.

**IV.** On the spiritual and the carnal sense of the Law.

**V.** On theft.

**VI.** On lying.

### Distinction XXXVIII.

**Chap. I.** On the threefold kind of lying.

**II.** On the eight[^p5-13] species of lying.

**III.** What it is to lie.

**IV.** That every lie is a sin, whether it profits or not[^p5-14], and why.

**V.** In what matters one errs with danger, and in what not.

### Distinction XXXIX.

**Chap. I.** On perjury.

**II.** Whether there is a perjury which is not a lie.

**III.** On the threefold mode of perjury.

**IV.** Whether swearing is an evil.

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**V.** On the oath which is made by creatures.

**VI.** Which swearing is graver — that which is made by God, or that which is made by creatures, or by the Gospel[^p6-1].

**VII.** What it is to say *by God*.

**VIII.** On those who swear by false gods.

**IX.** That an oath or promise made against God is not to be kept.

**X.** Whether he is a perjurer who does not do what he has incautiously sworn.

**XI.** On those who swear with craftiness of words.

**XII.** On him who compels another to swear.

### Distinction XL.

**Chap. I.** Why the Law is said to restrain the hand, not the mind.

**II.** What is the letter that kills.

**III.** On the distance between the Law and the Gospel.

**HERE END THE CHAPTERS OF THE THIRD BOOK.**

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la: Nonnulli codd. *potuit*; deinde codd. H I K L N Q post *incarnari* addunt *vel possit*.

en: Several codices read *potuit*; then codices H, I, K, L, N, Q add *vel possit* after *incarnari*.

la: Edd. 1, 9 cum paucis codd. brevius *quid nomine naturae intelligitur*.

en: Editions 1, 9, with a few codices, read more briefly *quid nomine naturae intelligitur*.

la: Codd. B D G L *prius*; pro *fuerit* cod. P *fuerat*.

en: Codices B, D, G, L read *prius*; for *fuerit* codex P reads *fuerat*.

la: Codd. L Q *dicat*. Generatim pluries occurrit, quod unus alterve codex ponat coniunctivum, quando in aliis invenitur indicativus, vel e converso. Ipse autem Petrus Lombardus certam regulam in hoc non observasse videtur.

en: Codices L, Q read *dicat*. It happens generally, and more than once, that one or another codex puts the subjunctive where in others the indicative is found, or the reverse. Peter Lombard himself, however, seems not to have observed any fixed rule in this.

la: Ed. 1 cum codd. A B L N O P *assumsit*.

en: Edition 1, with codices A, B, L, N, O, P, reads *assumsit*.

la: Ed. 1 et codd. H L O *ponit*.

en: Edition 1 and codices H, L, O read *ponit*.

la: Ita recte ed. 1 cum codd. D E H I Q, in aliis *quibus* pro *qui bis*.

en: So rightly edition 1 with codices D, E, H, I, Q; in the others *quibus* stands for *qui bis*.

la: Verba *vel aliquid* a paucis codd. omittuntur.

en: The words *vel aliquid* are omitted by a few codices.

la: Codd. K O *creatus*.

en: Codices K, O read *creatus*.

la: Hoc capitulo codd. incipiunt dist. XII.

en: With this chapter the codices begin distinction XII.

la: Codd. I K L N Q *assumere*.

en: Codices I, K, L, N, Q read *assumere*.

la: Codd. E I L *submovere videtur*.

en: Codices E, I, L read *submovere videtur*.

la: Codd. D K Q *dicitur*, cod. L *debet dici*.

en: Codices D, K, Q read *dicitur*; codex L, *debet dici*.

la: Cod. 1 *a Deo et Iuda et diabolo et Iudaeis* pro *a Iuda, a Deo, a Iudaeis*.

en: Codex 1 reads *a Deo et Iuda et diabolo et Iudaeis* for *a Iuda, a Deo, a Iudaeis*.

la: Cod. E omittit *sed non totum*, cod. I *ut totum divina et humana natura*.

en: Codex E omits *sed non totum*; codex I [reads] *ut totum divina et humana natura*.

la: Plerique codd. et ed. 9 non bene *et* sive *vel*.

en: Most codices and edition 9 read, not well, *et* or *vel*.

la: Hoc capitulum in codd., excepto D, omittitur.

en: This chapter is omitted in the codices, D excepted.

la: Codd. C M O P *sufficiebant*.

en: Codices C, M, O, P read *sufficiebant*.

la: Ed. 1 et codd. H I K Q *Si*.

en: Edition 1 and codices H, I, K, Q read *Si*.

la: Ed. 9 et codd. D F G K P Q *posterius*.

en: Edition 9 and codices D, F, G, K, P, Q read *posterius*.

la: Ed. 9 cum nonnullis codd. *sint*. Deinde solus cod. D addit hoc capitulum: *De parentibus bonis et malis*.

en: Edition 9, with several codices, reads *sint*. Then codex D alone adds this chapter: *On good and bad parents*.

la: Cod. Q *et nos*.

en: Codex Q reads *et nos*.

la: Hoc capitulum omittitur in pluribus codd.

en: This chapter is omitted in several codices.

la: Edd. 1, 9 bene addunt *hae virtutes*, et omittunt *et* ante *in Christo*.

en: Editions 1, 9 rightly add *hae virtutes*, and omit *et* before *in Christo*.

la: Cod. D *De timoris distinctione*, ed. 1 *De timore*, quae et in seq. cap. ante *casto* addit *timore*.

en: Codex D reads *De timoris distinctione*; edition 1, *De timore* — which also, in the following chapter, adds *timore* before *casto*.

la: Codd. H I L M Q *Quomodo*.

en: Codices H, I, L, M, Q read *Quomodo*.

la: Plures codd. *principium*.

en: Several codices read *principium*.

la: Codd. H K Q *quomodo*, codd. B D *in quo*.

en: Codices H, K, Q read *quomodo*; codices B, D, *in quo*.

la: Codd., exceptis H M P, perperam *septem*.

en: The codices, H, M, P excepted, wrongly read *septem*.

la: Nonnulli codd. repetunt *prosit*.

en: Several codices repeat *prosit*.

la: Plures codd. *Evangelia*.

en: Several codices read *Evangelia*. ---

translators_notes:
**Provenance.** Latin re-set column-by-column from 450 dpi PDF bands of printed pp.3–6 (PDF 25–28, offset `pdf = printed + 22`). **The plate is authoritative throughout this chunk, not merely in patches.** The IA djvu OCR (`bonaventure_vol3_raw.txt` raw lines 875–1058) cascade-shatters a chapter list in a way it does not shatter running prose: **the roman numeral column detaches from the title column and drifts**, so that on p.4's right block the OCR yields `Cap. I. Si Christus meruit…`, a blank line, `Quod a conceptu meruit…`, then a bare `III.` on its own line, then `passionem.` — numerals stranded from the titles they number. A reader reconstructing this list from the OCR would mis-number chapters silently. It was read off the plate, distinction by distinction.

**Type.** `capitula` — Lombard's transmitted chapter list for the whole of Book III, forty distinctions. `distinctio: 0`: it prints before Distinction I.

**★★ WHY THIS TABLE IS CHUNKED AT ALL — THE FROZEN TEST, APPLIED.** CLAUDE.md's Itinerarium rule says a capitula table is transmitted text when it **carries apparatus on the table itself**, and that the question is decided by looking, never by analogy (the Breviloquium's editorial table, pp.209–210, was *not* chunked). This table carries **thirty-one apparatus entries** anchored in its own entries — variant readings for individual chapter titles (`potuerit³`, `creatura³`, `De octo¹³ speciebus`), and editorial notes on the transmission of the list itself: p.4 n.4 records that *the codices begin distinction XII at this chapter*, p.5 n.1 that a chapter is *omitted in the codices, D excepted*, p.5 n.5 that *codex D alone adds a chapter* `De parentibus bonis et malis`. That is a table with a textual history. It is transmitted text; it is chunked.

**Page-split map.**
- **p.3** — the display heading `INCIPIUNT CAPITULA TERTII LIBRI.` (full measure, crossing the gutter) and Dist. I–VI, breaking mid-word at *…ut non ex illis ali-*. Footer nn.**3–8**; nn.1–2 of that page are the prologue's and belong to `bon-sent-III-littera`.
- **p.4** — resumes *-qua substantia vel persona componeretur…*, runs Dist. VI c.V through Dist. XXIII. Footer nn.**1–10** (nn.1–6 left block, nn.7–10 right).
- **p.5** — Dist. XXIV–XXXIX c.IV. Footer nn.**1–14** (nn.1–8 left, nn.9–14 right).
- **p.6** — Dist. XXXIX c.V–XII and Dist. XL c.I–III, closing on `EXPLICIUNT CAPITULA TERTII LIBRI.` set full measure below both columns. Footer n.**1** only.

**Apparatus count.** 31 entries (p.3 nn.3–8 = 6; p.4 nn.1–10 = 10; p.5 nn.1–14 = 14; p.6 n.1 = 1).

**★★ HAND-OFF PICKED UP, AND IT WAS WAITING FROM THE OTHER SIDE.** `bon-sent-III-d1-littera` (pp.6–7) recorded in its own `## Notes` that p.6's **footer 1** — *Plures codd. Evangelia.* — "annotates the Dist. XL capitula in the Book III front-matter … and is OUT OF SCOPE", and deliberately did not render it, numbering its own eight entries from the page's footers 2–9. That note is now discharged: the entry anchors at Dist. XXXIX c.VI's *vel per Evangelium¹* and is rendered here as `[^p6-1]`. **The chunk that could not use it flagged it and left it rather than dropping it silently — which is the only reason it was recoverable a hundred distinctions later.**

**★ p.3's FOOTER BLOCKS DIVIDE 4/4 WHILE ITS ANCHORS DIVIDE 2/6.** The left block holds nn.1–4 and the right nn.5–8, but the boundary between the prologue and this chapter list falls after n.2 — inside the left block. Divided by block, two of this chunk's notes would have gone to `bon-sent-III-littera`. Read anchors, only anchors.

**★ ONE LEAF, THREE MEASURES (p.3), AND A FOURTH GUTTER ON p.6.** `colcrop.py vol3 3 auto` reports `split_x=1570` on a **126 px** run — far above the sound 58–64 px band, and therefore a failure, because the profile straddles the prologue's columns and the Capitula's narrower indented entries. Measured per region: **prologue 1506** (band 1487–1526), **capitula 1552** (band 1534–1571). p.4 = **1718**, p.5 = **1420** (the page-level zero-run at 1632 is spurious; the true band is 1399–1441). **p.6's capitula region admits no reliable automatic measurement at all** — the entries run close to the rule and every threshold returns a different answer (1178 / 1326 / 1373, all of which truncate the left column). It was read instead from a **half-scale whole-width view**, which is legible for a list in this type size even though it would be unacceptable for an apparatus entry.

**⛔ THE THREE GUARD-RAIL AUDITS CANNOT SEE THIS CHUNK.** As with `bon-sent-III-proem`, `audit-{paraphrase,headers,apparatus-count}.py` select files by the regex `bon-sent-III-d(\d+)-`; a `capitula` chunk has no `-dN-` segment and never matches, so all three report clean on **0 chunks audited**. Not recorded as audits-clean. Verification here was marker pairing, the build parse, `polish-style-scan`, `build-citations`, and the plate discipline above.

**[?] flags.** None — pp.3–6 fully legible at 450 dpi.


site: bonaventure

collection: Book III: On the Incarnation of the Word

title: Dist. 1

title_alt: Quare Filius carnem assumserit, non Pater vel Spiritus sanctus; utrum Pater vel Spiritus sanctus incarnari potuerit

title_alt: The Word's assumption of flesh; whether the Father or Spirit could be incarnate

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 6 -->

### DISTINCTIO I.

Cum venit igitur plenitudo temporis, ut ait Apostolus[^1], misit Deus Filium suum, factum de muliere, factum sub lege, ut eos qui sub lege erant redimeret, ut adoptionem filiorum Dei reciperemus. Tempus autem plenitudinis dicitur tempus gratiae, quod ab adventu Salvatoris exordium sumsit. Hoc est *tempus miserendi* et *annus benignitatis*, in quo *gratia et veritas per Iesum Christum facta est*: gratia, quia per caritatem impletur quod in Lege praecipiebatur; veritas, quia per Christi adventum exhibetur atque perficitur humanae redemptionis sponsio facta ab antiquo. « Filii ergo missio est ipsa incarnatio[^2] ». Eo enim missus est, quod in forma hominis mundo visibilis apparuit, de quo supra[^3] sufficienter dictum est.

### Cap. I.
#### *Quare Filius carnem assumsit, non Pater vel Spiritus sanctus.*

Diligenter vero est annotandum, quare Filius, non Pater vel Spiritus sanctus, est incarnatus. Solus namque Filius hominem assumsit. Quod utique ordine congruo atque alto Dei sapientia fecit consilio, ut Deus, qui in sapientia sua mundum condiderat, secundum illud[^4]: *Omnia in sapientia fecisti, Domine*, in eadem quae in caelis sunt et quae in terris restauraret. Haec est mulier evangelica, *quae accendit lucernam et drachmam decimam, quae perdita fuerat, reperit*[^5], Sapientia scilicet Patris, quae testam humanae infirmitatis lumine suae divinitatis accendit perditumque hominem reparavit, nomine regis et imagine insignitum. — Ideo etiam Filius missus est, et non Pater, quia congruentius mitti debebat qui est ab alio, quam qui est a nullo; Filius autem a Patre est, Pater vero a nullo est. Ut enim ait Augustinus in libro de Trinitate[^6]: « Non enim habet de quo sit ». « Sicut ergo Pater genuit, Filius genitus est, ita congrue Pater misit, Filius missus est ». « Ab illo enim convenienter mittitur Dei Verbum, cuius est verbum. Ab illo mittitur, de quo natum est. Mittitur quod genitum est. Pater vero, qui misit, a nullo est ». Ideoque Pater missus non est, ne, si mitteretur, ab alio esse putaretur. — Missus est ergo primo Filius, quia a solo Patre est; deinde etiam Spiritus sanctus, qui est a Patre et Filio. Sed Filius solus in carne missus est, non Spiritus sanctus, sicut nec Pater. Quod ideo factum est, ut qui erat in divinitate Dei Filius in humanitate fieret hominis filius. Non Pater vel Spiritus sanctus carnem induit, ne alius in divinitate esset Filius, alius in humanitate, et ne idem esset Pater et Filius, si Deus Pater de homine nasceretur. Unde in Ecclesiasticis dogmatibus[^7]: « Non Pater carnem assumsit neque Spiritus sanctus, sed Filius tantum, ut qui erat in divinitate Dei Filius, ipse fieret in homine hominis filius, ne filii nomen ad alterum transiret, qui non esset aeterna nativitate filius. Dei ergo Filius hominis factus est filius, natus secundum veritatem naturae ex Deo Dei Filius, et secundum veritatem naturae ex homine hominis filius, ut veritas geniti non adoptione, non appellatione, sed in utraque nativitate filii nomen nascendo haberet, et esset verus Deus et verus homo unus filius. Non ergo duos Christos neque duos filios, sed Deum et hominem unum filium, quem propterea et *unigenitum* dicimus, manentem in duabus substantiis, sicut ei naturae veritas contulit, non confusis naturis neque immixtis, sicut Timotheani volunt, sed societate unitis ». — Ecce habes, quare Filius, non Pater vel Spiritus sanctus, carnem assumserit.

### Cap. II.
#### *Utrum Pater vel Spiritus sanctus potuerit incarnari.*

Si vero quaeritur, utrum Pater vel Spiritus sanctus incarnari *potuerit*, vel etiam modo possit, sane responderi potest[^8], et potuisse olim et posse nunc carnem sumere et hominem fieri tam Patrem quam Spiritum sanctum. Sicut enim Filius homo factus est, ita Pater vel Spiritus sanctus potuit et potest.

<!-- page 7 -->

### Cap. III.
#### *An Filius, qui tantum carnem accepit, aliquid fecerit, quod non Pater vel Spiritus sanctus.*

Sed forte aliqui dicent: cum indivisa sint opera Trinitatis, si Filius carnem assumsit, tunc Pater et Spiritus sanctus; quia, si Filius carnem assumsit, nec hoc fecit Pater vel Spiritus sanctus, non omne quod facit Filius, facit Pater et Spiritus sanctus; at omnia simul Pater et Filius et amborum Spiritus pariter et concorditer operantur. — Ad quod dicimus, quia nihil operatur Filius sine Patre et Spiritu sancto, sed una est horum trium operatio indivisa et indissimilis[^9]; et tamen Filius, non Pater vel Spiritus sanctus, carnem assumsit. Ipsam tamen carnis assumtionem Trinitas operata est, sicut Augustinus dicit in libro de Fide ad Petrum[^10]: « Reconciliati sumus per solum Filium secundum carnem, sed non soli Filio secundum deitatem. Trinitas enim nos sibi reconciliavit, per hoc quod solum Verbum-carnem ipsa Trinitas fecit ». Trinitas igitur carnis assumtionem fecit, sed Verbo, non Patri vel Spiritui sancto. Si enim Pater sibi, et Filius sibi, vel Pater Filio, et Filius Patri carnis assumtionem operatus esset, iam non eadem operatio esset utriusque, sed divisa. Sed sicut inseparabilis et indivisa est unitas substantiae trium, ut ait Augustinus in libro de Trinitate[^11], ita et operatio; « non tamen eandem Trinitatem natam de Virgine, crucifixam et sepultam catholici tractatores docuerunt, sed tantummodo Filium; nec eandem Trinitatem in specie columbae descendisse super Iesum, sed tantum Spiritum sanctum; nec eandem dixisse de caelo: *Tu es Filius meus*, sed tantum Patris vocem fuisse ad Filium factam, quamvis Pater et Filius et Spiritus sanctus, sicut inseparabiles sunt, ita et inseparabiliter operentur. Haec et mea fides est, quoniam haec est catholica fides ». — Licet igitur solus Filius carnem assumserit, ipsam tamen incarnationem cum Patre et Spiritu sancto operatus est.

english:
<!-- page 6 -->

### DISTINCTIO I.

*When the fullness of time came*, as the Apostle says[^1], *God sent his Son, made of a woman, made under the law, that he might redeem those who were under the law, that we might receive the adoption of sons of God*. Now the time of fullness is called the time of grace, which took its beginning from the coming of the Savior. This is *the time of mercy* and *the year of kindness*, in which *grace and truth were made through Jesus Christ*: grace, because through charity is fulfilled what was commanded in the Law; truth, because through Christ's coming is exhibited and perfected the pledge of human redemption made of old. « The mission of the Son, therefore, is the incarnation itself[^2] ». For he was sent in that he appeared visible to the world in the form of a man, concerning which enough has been said above[^3].

### Cap. I.
#### *Why the Son assumed flesh, not the Father or the Holy Spirit.*

But it must be diligently noted why the Son, not the Father or the Holy Spirit, was incarnate. For the Son alone assumed man. This indeed God's wisdom did with a fitting order and by lofty counsel, so that God, who had founded the world in his wisdom, according to that text[^4]: *You have made all things in wisdom, O Lord*, might in that same [wisdom] restore the things that are in the heavens and that are on the earth. This is the woman of the Gospel, *who lighted a lamp and found the tenth drachma, which had been lost*[^5] — namely the Wisdom of the Father, who with the light of his divinity kindled the earthen shell of human infirmity and repaired lost man, marked with the name and image of the king. — Therefore also the Son was sent, and not the Father, because it was more fitting that he who is from another should be sent, than he who is from no one; but the Son is from the Father, while the Father is from no one. For as Augustine says in the book *On the Trinity*[^6]: « For he does not have [one] from whom he is ». « As, therefore, the Father begot, the Son was begotten, so fittingly the Father sent, the Son was sent ». « For the Word of God is fittingly sent by him whose word it is. He is sent by him from whom he is born. That which is begotten is sent. But the Father, who sent, is from no one ». And therefore the Father was not sent, lest, if he were sent, he should be thought to be from another. — The Son, therefore, was sent first, because he is from the Father alone; then also the Holy Spirit, who is from the Father and the Son. But the Son alone was sent in the flesh, not the Holy Spirit, just as neither the Father. This was done so that he who was in divinity the Son of God might in humanity become the son of man. The Father or the Holy Spirit did not put on flesh, lest one be the Son in divinity, another in humanity, and lest the Father and the Son be the same, if God the Father were born of a man. Hence in the *Ecclesiastical Dogmas*[^7]: « Not the Father assumed flesh, nor the Holy Spirit, but the Son alone, so that he who was in divinity the Son of God might himself become in man the son of man, lest the name of son should pass to another who was not son by eternal nativity. The Son of God, therefore, was made son of man, born according to the truth of nature from God the Son of God, and according to the truth of nature from man the son of man, so that the truth of the begotten one might possess the name of son by being born, not by adoption, not by appellation, but in each nativity, and might be true God and true man, one son. Therefore not two Christs nor two sons, but God and man one son, whom for that reason we also call *only-begotten*, remaining in two substances, as the truth of nature conferred upon him, the natures not confused nor commingled, as the Timotheans wish, but united by fellowship ». — Behold, you have why the Son, not the Father or the Holy Spirit, assumed flesh.

### Cap. II.
#### *Whether the Father or the Holy Spirit could have been incarnate.*

But if it is asked whether the Father or the Holy Spirit *could have been* incarnate, or even can be now, it can soundly be answered[^8] that both the Father and the Holy Spirit could of old, and can now, take flesh and become man, as much as [the Son]. For just as the Son was made man, so the Father or the Holy Spirit could and can [be].

<!-- page 7 -->

### Cap. III.
#### *Whether the Son, who alone received flesh, did anything which the Father or the Holy Spirit did not.*

But perhaps some will say: since the works of the Trinity are undivided, if the Son assumed flesh, then [so did] the Father and the Holy Spirit; for if the Son assumed flesh, and the Father or the Holy Spirit did not do this, then not everything that the Son does does the Father and the Holy Spirit [do]; yet the Father and the Son and the Spirit of both operate all things together, equally and concordantly. — To which we say that the Son operates nothing without the Father and the Holy Spirit, but there is one operation of these three, undivided and not-dissimilar[^9]; and yet the Son, not the Father or the Holy Spirit, assumed flesh. Nevertheless the Trinity wrought the assumption of flesh itself, as Augustine says in the book *On the Faith, to Peter*[^10]: « We were reconciled through the Son alone according to the flesh, but not to the Son alone according to the deity. For the Trinity reconciled us to itself, by this, that the Trinity itself made the Word-flesh alone ». The Trinity, therefore, made the assumption of flesh, but for the Word, not for the Father or for the Holy Spirit. For if the Father had wrought the assumption of flesh for himself, and the Son for himself, or the Father for the Son, and the Son for the Father, then the operation of both would no longer be the same, but divided. But just as the unity of substance of the three is inseparable and undivided, as Augustine says in the book *On the Trinity*[^11], so also is the operation; « yet the catholic teachers have not taught that the same Trinity was born of the Virgin, crucified, and buried, but only the Son; nor that the same Trinity descended in the form of a dove upon Jesus, but only the Holy Spirit; nor that the same [Trinity] said from heaven: *You are my Son*, but that it was only the voice of the Father made to the Son — although the Father and the Son and the Holy Spirit, just as they are inseparable, so also operate inseparably. This also is my faith, since this is the catholic faith ». — Although, therefore, the Son alone assumed flesh, nevertheless he wrought the incarnation itself together with the Father and the Holy Spirit.

la: Gal. 4, 4. Vulgata *At ubi venit.* Cod. D *Quando venit.* In fine textus cod. E et Erf. et edd., excepta 9, *ut in adoptionem... reciperemur.* Deinde respicitur Ps. 101, 14; Ps. 64, 12; et Ioan. 1, 17.

en: Gal. 4:4. The Vulgate [reads] *But when [the fullness] came.* Codex D [reads] *When it came.* At the end of the text, codex E and the Erfurt [codex] and the editions, except the 9th, [read] *that we might be received into adoption...* Then there is reference to Ps. 101:14; Ps. 64:12; and John 1:17.

la: August., in Ioan. Tract. 40. n. 6.

en: Augustine, *On John*, Tractate 40, n. 6.

la: Libr. I. d. XV. c. 2. — Supra pro *mundo* cod. E *in mundo.*

en: Book I, dist. XV, ch. 2. — Above, for *to the world* codex E [reads] *in the world.*

la: Psalm. 103, 24, deinde respicitur Eph. 1, 10. — Verba *in eadem* edd., excepta 1, transponunt in finem propositionis.

en: Psalm 103:24, then there is reference to Eph. 1:10. — The words *in that same* the editions, except the 1st, transpose to the end of the proposition.

la: Luc. 15, 8. seqq. Tota haec expositio sumta est ex Gregor., Hom. 34. in Evang. n. 6, qui inter alia dicit: *Lucerna quippe lumen in testa est; lumen vero in testa est divinitas in carne, de qua videlicet testa sui corporis dicit ipsa Sapientia* (Ps. 21, 16.): *Exaruit velut testa virtus mea. Quia enim testa in igne solidatur, eius virtus sicut testa exaruit.*

en: Luke 15:8 ff. This whole exposition is taken from Gregory, *Homily 34 on the Gospels*, n. 6, who among other things says: *For a lamp is light in an earthen vessel; but the light in the earthen vessel is the divinity in the flesh, concerning which earthen vessel of his body Wisdom itself says* (Ps. 21:16): *My strength is dried up like a potsherd. For because an earthen vessel is hardened in fire, his strength was dried up like a potsherd.*

la: Libr. IV. c. 20. n. 28. 29. et iterum 28. — Paulo superius pro *a nullo est* codd. et ed. 6 *a nullo alio est.* — Quod sequitur sumtum est ex Hugone II. de Sacram. p. I. c. 2.

en: Book IV, ch. 20, nn. 28, 29, and again 28. — A little above, for *is from no one* the codices and the 6th edition [read] *is from no other.* — What follows is taken from Hugh [of St. Victor], *On the Sacraments* II, part I, ch. 2.

la: Cap. 2. *Timotheani* vocantur sic a Timotheo, Eutychiano.

en: Ch. 2. The *Timotheans* are so called from Timothy, the Eutychian.

la: Vat. *posset*, cod. B et edd. 3, 4, 5, 7, 9 *possit.*

en: The Vatican [edition reads] *could*, codex B and editions 3, 4, 5, 7, 9 [read] *can.*

la: Ed. 1 bene *indivisibilis*, cod. C *non dissimilis.* Quoad doctrinam Vide Augustini librum contra Sermonem Arianorum c. 4. n. 4.

en: The 1st edition rightly [reads] *indivisible*, codex C [reads] *not dissimilar.* As to the doctrine, see Augustine's book *Against an Arian Sermon*, ch. 4, n. 4.

en: [Fulgentius, *On the Faith, to Peter*,] ch. 2, n. 23.

la: Libr. I. c. 5. n. 8, et IV. c. 21. n. 30. Respicitur Matth. 3, 12; 17, 5; Marc. 1, 11. Post *Filius meus* codd. A C D adiiciunt *dilectus.* In fine post *quoniam* edd., excepta 1, addunt *quidem*, et codd. B C D pro *quoniam* habent *quando*, ed. 5 *quando quidem.*

en: Book I, ch. 5, n. 8, and IV, ch. 21, n. 30. Reference is made to Matt. 3:12; 17:5; Mark 1:11. After *my Son* codices A, C, D add *beloved.* At the end, after *since* the editions, except the 1st, add *indeed*, and codices B, C, D for *since* have *when*, the 5th edition *since indeed.*

translators_notes:
**Provenance.** Latin re-set column-by-column from the 450 dpi PDF column bands of printed pp.6–7 (PDF pp.28–29; offset pdf = printed + 22), using raw OCR (`raw/bonaventure_vol3_raw.txt` lines 1059–1136) as the base for clean running prose and exact footnote-marker spacing. This is the first chunk of Volume III (Book III) — no incoming cross-chunk hand-off. The IA djvu OCR is two-column and cascade-shatters the body/footers, so the column-band PDF read is authoritative in damaged regions (Vol II override carries to Vol III).

**Running heads (verified via crops):** p.6 verso `6 ... SENTENTIARUM LIB. III.` (the page top still carries the tail of the Book III chapter-list, capitula V–XII of Dist. XL + `EXPLICIUNT CAPITULA TERTII LIBRI`, immediately before `DISTINCTIO I.`); p.7 recto `DIST. I. DIVISIO TEXTUS. 7` (OCR garbled `DIVISIO` → `DLVISIO`).

**Page-split / apparatus map (11 entries; Quaracchi restarts numbering per printed page):**
- **p.6 — 8 littera footers.** Of the page's 9 printed footers, footer 1 (`Plures codd. Evangelia.`) annotates the Book III capitula in the front-matter (see below) and is OUT OF SCOPE; the remaining L-col footers 2–6 + R-col footers 6(cont.)–9 are the littera footers, rendered here as [^1]–[^8]. Body anchors: [^1] `Apostolus`; [^2] `incarnatio`; [^3] `supra`; [^4] `illud` (*Omnia in sapientia*); [^5] `reperit` (the drachma); [^6] `de Trinitate` (Augustinus, first cite); [^7] `dogmatibus` (Gennadius); [^8] `responderi potest`.
- **p.7 — 3 littera footers** (separate fresh sequence). L-col footers 1–3. Rendered here as [^9]–[^11]. Body anchors: [^9] `indissimilis`; [^10] `de Fide ad Petrum` (Fulgentius); [^11] `de Trinitate` (Augustinus, second cite). Footer 3 wraps from the L-col foot to the R-col foot (`...addunt quidem, et codd. BCD pro quoniam habent quando, ed.5 quando quidem.`).

**p.6 footer 1 out of scope (intentionally NOT rendered).** p.6 footer 1 (`Plures codd. Evangelia.`) annotates the Dist. XL capitula in the Book III front-matter (printed above `DISTINCTIO I.`), which is out of scope for this littera; intentionally NOT rendered here. Every apparatus entry that IS rendered ([^1]–[^11]) is anchored in both the Latin and English bodies.

**Marginal labels.** The printed marginalia (`Dubium 1. 2. et 3.`, `Ratio congruentiae.`, `Duplex missio.`, `Gennadius.`, `Augustinus.`, `Dubitatio.`, `Solutio.`, `Fulgentius.`, `Duorum`) are content/source side-notes, NOT footnote anchors; the only footnote markers in the littera body are the superscript numerals captured above. (The marginal `Duorum` sits beside `descendisse super Iesum` and is a topic label, not a fourth p.7 footnote.)

**Boundary lock (cascade-merge check).** The littera's last sentence is grammatically complete: `…ipsam tamen incarnationem cum Patre et Spiritu sancto operatus est.` (p.7 R-col). Immediately after, the `COMMENTARIUS IN DISTINCTIONEM I.` (subtitle *De unione naturarum in Christo ex parte personae assumentis*) opens at raw line 1141 — this is the next chunk (`bon-sent-III-d1-divisio`) and is NOT included here.

**HAND-OFF to `bon-sent-III-d1-divisio` (raw 1141+):**
1. The COMMENTARIUS / DIVISIO TEXTUS / TRACTATIO QUAESTIONUM body (raw 1141 onward).
2. **p.7 COMMENTARIUS footer block** — the `NOTAE AD COMMENTARIUM.` sequence (its OWN fresh footers 1–4: `1 In Prooemio pag. 2.`; `2 Edd. participando.`; `3 Cod. K addit sive de unione naturarum.`; `4 Codd. HMQS quaerit, edd. ostendit.`) belongs to the divisio, plus the unnumbered variant line above it (`codd. BCD pro quoniam habent quando…`) which actually completes THIS littera's [^11] — already captured here; the divisio should NOT re-render it.

**No `[?]` flags.**

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Dist. 1, Divisio Textus

title_alt: Divisio textus et tractatio quaestionum distinctionis I

title_alt: Division of the text and the questions of Distinction I

source_text:
<!-- page 7 -->

## COMMENTARIUS IN DISTINCTIONEM I.

### *De unione naturarum in Christo ex parte personae assumentis.*

*Cum venit igitur plenitudo temporis etc.*

### DIVISIO TEXTUS.

Quoniam igitur in hoc libro, qui sic incipit: *Cum venit igitur plenitudo temporis etc.*, intendit Magister determinare, qualiter Deus nos Christo convivificavit; liber iste dividi habet in quatuor partes secundum quatuor, quae praedicta sunt[^1]. In quarum prima Magister determinat de unione naturarum in Christo, per quam dicimur convivificari *in* Christo. — In secunda vero determinat, qualiter se nostris infirmitatibus conformavit, ex quo dicimur convivificari *cum* Christo. Et incipit haec secunda pars infra distinctione duodecima: *Solet etiam quaeri, utrum alium hominem, vel aliunde etc.* — In tertia vero determinat, qualiter per mortem suam nos a morte liberavit, ex quo nos dicimur vivificari *per* Christum, infra distinctione decima nona: *Nunc quaeramus, quomodo per mortem ipsius etc.* — In quarta vero et ultima determinat, qualiter habitus virtutum in Christo fuerint, et qualiter esse debeant in eius imitatoribus, ex quo dicitur, quod Deus nos secundum Christum vivificavit, infra distinctione vigesima tertia: *Cum vero supra habitum sit, Christum etc.*

Vel aliter: quoniam in hoc libro agitur, qualiter Deus nos convivificavit Christo, et Christus nos vivificavit assumendo vitam nostrae naturae et impartiendo[^2] nobis vitam gratiae; ideo liber iste habet partes duas. In prima agitur de vita, quam pro nobis Christus assumsit; in secunda vero de vita, quam nobis contulit, infra distinctione vigesima tertia: *Cum vero supra habitum sit etc.*, ubi agitur de virtutibus, donis et praeceptis.

Prima pars habet duas, in quarum prima determinat Magister de incarnatione Verbi sive de vitae nostrae assumtione[^3] facta a Verbo in se sive absolute; in secunda vero, prout ordinatur ad nostram redemptionem, infra distinctione duodecima: *Solet etiam quaeri, utrum alium hominem etc.*

Prima pars, ubi Magister determinat de unione naturarum in Christo, dividitur in tres partes. In prima ostendit Magister, quod in Christo fuit unio naturarum diversarum. In secunda vero inserit[^4] uniendi et assumendi modum, infra distinctione quinta: *Praeterea inquiri oportet.* In tertia vero, qualiter per illam unionem fiat communicatio idio-
<!-- page 8 -->
matum et proprietatum, infra distinctione octava: *Post praedicta inquiri oportet etc.* — Prima pars dividitur in duas. In prima agitur de unione naturarum; in secunda de Christi conceptione, infra distinctione tertia: *Quaeritur etiam de carne Verbi.* Prima pars dividitur in duas partes. In prima determinat de unione naturarum in Christo ex parte personae assumentis; in secunda ex parte naturae assumtae, infra distinctione secunda: *Et quia in homine tota humana natura.*

Prima pars, quae continet praesentem distinctionem, dividitur in tres partes. In prima ostendit Magister, incarnationem factam esse in persona Filii, auctoritate Apostoli. Secundo vero inquirit huius rationem in secundo capitulo[^5], ibi: *Diligenter vero annotandum est etc.* In tertia vero removet dubitationem, ibi: *Si vero quaeritur, utrum Pater et Filius et Spiritus sanctus etc.* Subdivisiones autem partium manifestae sunt in littera.

### TRACTATIO QUAESTIONUM.

Ad intelligentiam vero huius partis incidit hic quaestio circa incarnationem quantum[^6] ad duos articulos.

Primo quaeritur de ipsa incarnatione quantum ad unionis possibilitatem.

Secundo quaeritur de incarnatione quantum ad unionis congruitatem.

Circa primum quaeruntur quatuor.

Primo quaeritur, utrum divina natura potuerit uniri cum humana natura.

Secundo quaeritur, utrum una persona potuerit uniri sine alia.

Tertio vero quaeritur, utrum una persona potuerit uniri simul cum alia.

Quarto quaeritur, utrum quaelibet trium personarum potuerit incarnari per se ipsam.

english:
## COMMENTARY ON DISTINCTION I.

### *On the union of the natures in Christ from the side of the person assuming.*

*"When therefore the fullness of time came," etc.*

### DIVISION OF THE TEXT.

Since, therefore, in this book, which begins thus: *"When therefore the fullness of time came," etc.*, the Master intends to determine in what manner God made us alive together with Christ, this book is to be divided into four parts according to the four things which were said above[^1]. In the first of these the Master determines concerning the union of the natures in Christ, through which we are said to be made alive together *in* Christ. — In the second he determines in what manner He conformed Himself to our infirmities, by which we are said to be made alive together *with* Christ. And this second part begins below in the twelfth distinction: *"It is also wont to be asked, whether another man, or from another source," etc.* — In the third he determines in what manner through His death He freed us from death, by which we are said to be made alive *through* Christ, below in the nineteenth distinction: *"Now let us ask, in what manner through His death," etc.* — In the fourth and last he determines in what manner the habits of the virtues were in Christ, and in what manner they ought to be in those who imitate Him, by which it is said that God made us alive according to Christ, below in the twenty-third distinction: *"But since it has been treated above, that Christ," etc.*

Or otherwise: since in this book it is treated in what manner God made us alive together with Christ, and Christ made us alive by assuming the life of our nature and by imparting[^2] to us the life of grace; therefore this book has two parts. In the first it is treated of the life which Christ assumed for us; in the second, however, of the life which He conferred upon us, below in the twenty-third distinction: *"But since it has been treated above," etc.*, where it is treated of the virtues, gifts, and precepts.

The first part has two, in the first of which the Master determines concerning the incarnation of the Word, that is, concerning the assumption[^3] of our life made by the Word in itself or absolutely; in the second, however, insofar as it is ordered to our redemption, below in the twelfth distinction: *"It is also wont to be asked, whether another man," etc.*

The first part, where the Master determines concerning the union of the natures in Christ, is divided into three parts. In the first the Master shows that in Christ there was a union of diverse natures. In the second, however, he inserts[^4] the mode of uniting and of assuming, below in the fifth distinction: *"Moreover, it must be inquired."* In the third, however, in what manner through that union there comes to be a communication of idi-
omata and of properties, below in the eighth distinction: *"After the foregoing it must be inquired," etc.* — The first part is divided into two. In the first it is treated of the union of the natures; in the second of the conception of Christ, below in the third distinction: *"It is also asked concerning the flesh of the Word."* The first part is divided into two parts. In the first he determines concerning the union of the natures in Christ from the side of the person assuming; in the second from the side of the nature assumed, below in the second distinction: *"And since in man the whole human nature."*

The first part, which contains the present distinction, is divided into three parts. In the first the Master shows that the incarnation was made in the person of the Son, by the authority of the Apostle. Secondly, however, he inquires the reason of this in the second chapter[^5], there: *"But it must be diligently noted," etc.* In the third, however, he removes a doubt, there: *"But if it is asked, whether the Father and the Son and the Holy Spirit," etc.* The subdivisions of the parts, however, are manifest in the text.

### TREATMENT OF THE QUESTIONS.

Now for the understanding of this part there falls here a question concerning the incarnation with respect[^6] to two articles.

First it is asked concerning the incarnation itself with respect to the possibility of the union.

Secondly it is asked concerning the incarnation with respect to the fittingness of the union.

Concerning the first, four [questions] are asked.

First it is asked, whether the divine nature could be united with the human nature.

Secondly it is asked, whether one person could be united without another.

Thirdly, however, it is asked, whether one person could be united together with another.

Fourthly it is asked, whether any of the three persons could be incarnated through itself.

la: In Prooemio pag. 2.

en: In the Prologue, page 2.

la: Edd. *participando.*

en: The editions read *participando* (by sharing).

la: Cod. K addit *sive de unione naturarum.*

en: Codex K adds *or concerning the union of the natures.*

la: Codd. HMQS *quaerit,* edd. *ostendit.*

en: Codices HMQS read *quaerit* (he asks); the editions read *ostendit* (he shows).

la: In nostra ed. c. 1.

en: In our edition, chapter 1.

la: Cod. P *et hoc quantum.*

en: Codex P reads *and this with respect to.*

translators_notes:
**Provenance:** Latin re-set from the 450 dpi column-band PDF crops of printed pp.7–8 (PDF 29–30; offset pdf = printed + 22), with the IA djvu OCR (raw lines 1141–1199) as the base for clean prose and footnote-marker spacing. Vol II PDF-priority override applies (two-column cascade-fragmented OCR). Running heads verified from crops: p.7 `DIST. I. DIVISIO TEXTUS. 7` (OCR garbled `DLVISIO`); p.8 `8 … SENTENTIARUM LIB. III.`

**Layout / page-split map:**
- p.7 R-col foot carries the `COMMENTARIUS IN DISTINCTIONEM I.` title block (subtitle *De unione naturarum in Christo ex parte personae assumentis*) + incipit *Cum venit igitur plenitudo temporis etc.* + `DIVISIO TEXTUS` header. The first *divisio* (in quatuor partes) runs down p.7 L-col (`Quoniam igitur … Christum etc.`). The alternate *divisio* (`Vel aliter … in duas partes`) runs p.7 R-col → p.8 L-col (`matum et proprietatum … homine tota humana natura.`). A further subdivision (`Prima pars, quae continet praesentem distinctionem …`) sits on p.8 R-col. Marginal labels `Divisio prima.` / `Divisio altera.` (Quaracchi marginalia) are not rendered inline.
- `TRACTATIO QUAESTIONUM` (full-width header) + the two-article framing + the four-question list span p.8 L-col → R-col, ending `Circa primum quaeruntur quatuor.` and the four `Primo/Secundo/Tertio/Quarto quaeritur …` lines.

**Apparatus split (per-page footer restart):**
- p.7: littera footers 1–3 + the unnumbered `codd. BCD … quando quidem.` variant fragment are the LITTERA's ([^9]–[^11] there; picked up by d1-littera, commit c24ef5d) — NOT re-rendered here. This chunk takes the p.7 `NOTAE AD COMMENTARIUM` fresh sequence 1–4 → `[^1]`–`[^4]` (anchors: *quae praedicta sunt* / *impartiendo* / *assumtione* / *inserit*).
- p.8: footers **1–2** are the divisio's → `[^5]`–`[^6]` (anchors: *capitulo* / *quantum*). Footers **3–5** (`A Damasceno …` 12 modes of union; `Cfr. I Sent. d.8 …` ×2) anchor QUAESTIO I's fundamenta (`agere³`, `perfectissima⁴`, `imperfectio⁵`) and are FORWARDED to d1-a1-q1 — NOT rendered here.

**Incoming hand-off (from d1-littera, commit c24ef5d) — RESOLVED:** COMMENTARIUS body begins raw 1141 immediately after the littera's Cap. III tail (`…ipsam tamen incarnationem cum Patre et Spiritu sancto operatus est.`). The p.7 `NOTAE AD COMMENTARIUM` block (footers 1–4) is this chunk's; the unnumbered variant line above it completed the littera's [^11] and is NOT re-rendered.

**Forward hand-off (to d1-a1-q1):** `ARTICULUS I.` (subtitle *De incarnatione quantum ad unionis possibilitatem*) opens raw ~1200 on p.8 R-col immediately after the four-question list; it folds into a1-q1 (Vol II/III convention). `QUAESTIO I.` (*Utrum divina natura potuerit uniri cum humana natura*) opens `Circa primum sic proceditur et quaeritur, utrum divina natura potuerit uniri cum humana natura. Et quod non, videtur.` Fund. 1: `Uniri est pati, sicut unire est agere³…`; fund. 3: `…simplicissima et perfectissima⁴`; fund. ~3 cont.: `…nulla imperfectio⁵`. **Forward the p.8 footer split: a1-q1's FIRST footers are p.8 footers 3–5** (footer 3 = the long Damascene 12-modes-of-union note, ed. Migne PG 95 col. 231; footers 4–5 = `Cfr. I Sent. d.8 …`). p.8 footers 1–2 already consumed here.

**4-question alignment note (for a1-q1..q4):** the TRACTATIO's four questions match Art. I's four quaestiones in order — (1) *utrum divina natura potuerit uniri cum humana natura*; (2) *utrum una persona potuerit uniri sine alia*; (3) *utrum una persona potuerit uniri simul cum alia*; (4) *utrum quaelibet trium personarum potuerit incarnari per se ipsam.* QUAESTIO I opener (`Circa primum sic proceditur et quaeritur, utrum divina natura potuerit uniri…`) aligns with TRACTATIO question 1 — no q-swap.

**[?] flags:** none.