site: bonaventure

collection: Book III: On the Incarnation of the Word

title: Dist. 27

title_alt: Distinctio XXVII — textus Magistri Sententiarum

title_alt: Distinction XXVII — text of the Master of the Sentences

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### DISTINCTIO XXVII.

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

Cum autem Christus fidem et spem non habuerit, dilectionem tamen habuit in quantum homo tantam, qua maior esse non valet; qui ex caritate eximia animam posuit pro amicis et inimicis[^p586-1]. Habuit enim in corde caritatem, quam opere nobis exhibuit, ut exhibitionis forma nos ad diligendum instrueret. — Hic aliquid dicendum est de caritate et modo et ordine diligendi Deum et proximum.

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### Cap. II. *Quid sit caritas.*

Caritas est dilectio, qua diligitur Deus propter se et proximus propter Deum vel in Deo[^p587-1]. Haec habet duo mandata, unum pertinens ad dilectionem Dei, quod est maximum in Lege mandatum, et alterum pertinens ad diligendum proximum, illi simile. Primum est: *Diliges Deum ex toto corde, ex tota mente et ex tota anima,* quod scriptum est in Deuteronomio[^p587-2]. Secundum est: *Diliges proximum tuum sicut te ipsum. In his duobus praeceptis tota Lex pendet, et Prophetae.* Finis enim praecepti est dilectio; et ea gemina, id est Dei et proximi est.

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

Hic quaeritur, si ex ea ipsa dilectione diligitur Deus, qua diligitur proximus, an alia sit dilectio Dei, et alia proximi. — Eadem sane est dilectio, qua diligitur Deus et proximus; quae Spiritus sanctus est, ut supra[^p587-3] dictum est, quia Deus caritas est. Unde Augustinus: «Ioannes ait: *Non potest Deum diligere, quem non videt, qui fratrem, quem videt, non diligit.* Sed si eum quem videt humano visu, spirituali caritate diligeret; videret Deum, qui est ipsa caritas, visu interiori, quo videri potest. Qui igitur fratrem, quem videt, non diligit, Deum, qui est dilectio, qua caret qui fratrem non diligit, quomodo potest diligere? Ex una enim eademque caritate Deum proximumque diligimus, sed Deum propter Deum, nos vero et proximum propter Deum».

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

Si vero una eademque caritas est Dei et proximi, quare dicitur gemina? Propter duo dilecta, id est Deum et proximum. Etsi enim una sit caritas, duo tamen diversa ea diliguntur, scilicet Deus et homo vel Angelus. Pro quo etiam et duo sunt mandata, quia, cum eadem caritas utroque commendetur, diversa tamen diligi praecipiuntur. Unde Augustinus[^p587-4]: «Arbitror, ideo Spiritum sanctum bis datum, semel in terra et iterum de caelo, ut commendarentur nobis duo praecepta caritatis, scilicet Dei et proximi. Una est caritas et duo praecepta, unus Spiritus et duo data, quia alia caritas non diligit proximum, nisi illa quae diligit Deum. Qua ergo caritate proximum diligimus, ipsa Deum diligimus. Sed quia aliud est Deus, aliud est proximus, etsi una caritate diliguntur»; ideo forte duo praecepta dicuntur, et alterum maius, et alterum minus; vel propter duos motus, qui in mente geruntur, dum Deus diligitur et proximus. Movetur enim mens ad diligendum Deum, movetur et ad diligendum proximum, et multo magis erga Deum quam erga proximum.

### Cap. V. *De modo diligendi.*

Consequenter modum utriusque dilectionis advertamus. «Haec regula, ut ait Augustinus[^p587-5], dilectionis divinitus constituta est», ut Deum propter se et toto corde, et proximum diligas sicut te ipsum, id est, ad quod et propter quod te ipsum diligere debes. In bono enim et propter Deum te ipsum diligere debes, in bono ergo diligendus est proximus, non in malo, et propter Deum; proximum vero omnem hominem oportet intelligi, quia nemo est, cum quo sit operandum male. Qui ergo amat homines, «vel quia iusti sunt, vel ut iusti sint, amare debet, hoc est in Deo vel propter Deum; sic enim et se ipsum amare debet, scilicet in Deo vel propter Deum, id est, quia iustus est, vel ut iustus sit. Qui enim aliter se diligit, iniuste se diligit, quia ad hoc se diligit, ut sit iniustus, ad hoc ergo, ut sit malus: non ergo iam se diligit. Qui enim diligit iniquitatem odit animam suam[^p587-6]».

*Notula.* «Sic condita est mens humana, ut nunquam sui non meminerit, nunquam se non intelligat, nunquam se non diligat. Sed quoniam qui odit aliquem nocere illi studet, non immerito et mens hominis, quando sibi nocet, odisse se dicitur. Nesciens enim sibi vult male, dum non putat sibi obesse quod vult; sed tamen male sibi vult, quando id vult, quod obsit sibi; unde illud scriptum est: *Qui diligit iniquitatem odit animam suam.* Qui ergo se diligere novit Deum diligit; qui vero non diligit Deum etiam se non diligit, quod ei naturaliter inditum est. Tamen non incongrue se odisse dicitur, cum id agit, quod sibi adversatur et se ipsum tanquam suus inimicus insequitur».

«Modus ergo diligendi praecipiendus est homini, id est, quomodo se diligat, ut prosit sibi. Quin autem se diligat et prodesse sibi velit, dubitare dementis est[^p587-7]». Modus autem praecipitur, cum ait: *sicut te ipsum,* ut proximum diligas, ad quod te ipsum. Si ergo te non propter te diligere debes, sed propter illum, ubi dilectionis tuae rectissimus finis est; non succenseat alius aliquis homo, si et ipsum propter Deum diligis. Huius dilectionis modum Veritas insinuat dicens: *Mandatum novum do vobis, ut diligatis invicem, sicut dilexi vos,* id est, ad quod dilexi vos, scilicet ut filii sitis et vitam habeatis.

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Dilectionis autem Dei modus insinuatur, cum dicitur: «*Ex toto corde,* id est ex toto intellectu; *ex tota anima,* id est voluntate; *ex tota mente,* id est memoria[^p588-1]», «ut omnes cogitationes et omnem vitam et omnem intellectum in illum conferas, a quo habes ea quae confers». Haec dicens, «nullam partem vitae nostrae reliquit, quae vacare debeat, sed quidquid venerit in animum, illuc rapiatur, quo dilectionis impetus currit». Et diligere Deum propter se modus est diligendi Deum. Et sunt isti duo modi diligendi Deum, ut quibusdam placet.

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

Illud autem praeceptum non penitus impletur ab homine in hac mortali vita, sed ex parte, non ex toto, quia ex parte diligimus, sicut *ex parte cognoscimus;* in futuro autem implebitur ex toto. Unde Augustinus[^p588-2]: «Cum adhuc est aliquid carnalis concupiscentiae, non omni modo ex tota anima diligitur Deus. Caro tamen non dicitur *concupiscere,* nisi quia carnaliter anima concupiscit. *Cum autem venerit quod perfectum est, ut destruatur quod ex parte est,* id est, ut iam non ex parte sit, sed ex toto; caritas non auferetur, sed augebitur et implebitur. In qua plenitudine illud praeceptum caritatis implebitur: *Diliges Dominum Deum tuum ex toto corde* etc. Tunc erit iustus sine peccato, quia nulla erit lex repugnans menti; tunc prorsus toto corde, tota anima, tota mente diliges Deum, quod est summum praeceptum».

«Sed cur praecipitur homini ista perfectio, cum in hac vita eam nemo habeat? Quia non recte curritur, si quo currendum est, nesciatur. Quomodo autem sciretur, si nullis praeceptis ostenderetur[^p588-3]»? — Ecce habes, cur illud praeceptum est, quod hic penitus impleri non potest; impletur tamen ex parte, scilicet secundum perfectionem viae. Alia est enim perfectio currentis, alia pervenientis. Facit hoc mandatum, ut cursor, qui Deum ante omnia et prae omnibus diligit, nec tamen omnino perficit.

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

«Cum autem duo sint praecepta caritatis, pro utroque saepe unum ponitur, nec immerito[^p588-4]», «quia nec Deus sine proximo, nec proximus sine Deo diligi potest. Unde Apostolus omne mandatum Legis dicit *instaurari,* id est contineri et impleri, in hoc verbo: *Diliges proximum tuum sicut te ipsum*». «Et Christus dilectionem proximi specialius commemorat dicens: *Mandatum novum do vobis, ut diligatis invicem, sicut dilexi vos;* ubi illud maius mandatum dilectionis Dei videtur praetermissum. Sed bene intelligentibus utrumque invenitur in singulis, quia qui diligit Deum non potest eum contemnere, quem Deus praecepit diligi, et qui diligit proximum quid in eo diligit nisi Deum? Ipsa est dilectio ab omni mundana dilectione discreta, quam distinguens Dominus ait: *Sicut dilexi vos.* Quid enim nisi Deum dilexit in nobis, non quem habebamus, sed ut haberemus, sicut medicus aegros? Et quid in eis diligit nisi salutem, quam cupit revocare, non morbum, quem venit expellere? Sic et nos invicem diligamus, ut, quantum possumus, invicem ad habendum Deum in nobis ex dilectione attrahamus».

### Cap. VIII. *Quae caritate diligenda sint.*

Sed quae hac dilectione diligenda sint, iam inquiramus. «Non enim omnia, ut ait Augustinus[^p588-5], quibus utendum est, diligenda sunt, sed ea sola, quae vel nobiscum societate quadam referuntur in Deum, sicut est homo vel Angelus, vel ad nos relata beneficio Dei per nos indigent, ut corpus», «quod ita praecipiendum est diligi, ut ei ordinate prudenterque consulatur».

---

english:
### Cap. I. *On the charity of God and neighbor, which is both in Christ and in us.*

But although Christ had not faith and hope, yet he had so great a love, in so far as he was man, than which none can be greater; who out of exceeding charity laid down his life for friends and enemies[^p586-1]. For he had charity in his heart, which he showed forth to us by deed, that by the form of the showing-forth he might instruct us to love. — Here something must be said concerning charity and the manner and order of loving God and neighbor.

### Cap. II. *What charity is.*

Charity is the love by which God is loved for his own sake and neighbor for the sake of God or in God[^p587-1]. This has two commandments, one pertaining to the love of God, which is the greatest commandment in the Law, and the other pertaining to the loving of neighbor, like to it. The first is: *Thou shalt love God with thy whole heart, with thy whole mind, and with thy whole soul,* which is written in Deuteronomy[^p587-2]. The second is: *Thou shalt love thy neighbor as thyself. On these two commandments dependeth the whole Law and the Prophets.* For the end of the commandment is love; and that twofold, that is, of God and of neighbor.

### Cap. III. *Whether God and neighbor are loved by the same charity.*

Here it is asked whether God is loved by that very love by which neighbor is loved, or whether the love of God is one and the love of neighbor another. — The love is plainly the same by which God and neighbor are loved; which is the Holy Spirit, as was said above[^p587-3], because God is charity. Hence Augustine: «John saith: *He cannot love God, whom he seeth not, who loveth not his brother, whom he seeth.* But if he were to love with spiritual charity the one whom he sees by human sight, he would see God, who is charity itself, with that interior sight by which he can be seen. He therefore who loveth not his brother, whom he seeth, how can he love God, who is the love which he lacks who loveth not his brother? For by one and the same charity we love God and neighbor, but God for the sake of God, and ourselves indeed and our neighbor for the sake of God».

### Cap. IV. *Why two commandments of charity are spoken of.*

But if the charity of God and of neighbor is one and the same, why is it called twofold? On account of the two things loved, that is, God and neighbor. For although the charity be one, yet two diverse things are loved by it, namely God and man or Angel. For which reason also there are two commandments, since, although the same charity is commended in both, yet diverse things are commanded to be loved. Hence Augustine[^p587-4]: «I think the Holy Spirit was for this reason given twice, once on earth and again from heaven, that the two commandments of charity might be commended to us, namely of God and of neighbor. There is one charity and two commandments, one Spirit and two gifts, because no other charity loves neighbor save that which loves God. By whatever charity therefore we love neighbor, by that same we love God. But because God is one thing and neighbor another, even though they are loved by one charity»; therefore perhaps two commandments are spoken of, the one greater and the other lesser; or on account of the two motions which are stirred in the mind, while God is loved and neighbor. For the mind is moved to love God, and is moved also to love neighbor, and much more toward God than toward neighbor.

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

Next let us consider the manner of each love. «This rule of love, as Augustine says[^p587-5], is divinely appointed», namely that thou love God for his own sake and with thy whole heart, and neighbor as thyself, that is, unto that and for the sake of which thou oughtest to love thyself. For thou oughtest to love thyself in good and for the sake of God; in good therefore is neighbor to be loved, not in evil, and for the sake of God; but by neighbor every man must be understood, since there is no one with whom one ought to act wickedly. He therefore who loves men «ought to love them either because they are just, or that they may be just, that is, in God or for the sake of God; for so also ought one to love himself, namely in God or for the sake of God, that is, because he is just, or that he may be just. For he who loves himself otherwise, loves himself unjustly, because he loves himself unto this, that he be unjust, therefore unto this, that he be evil: he no longer therefore loves himself. For he who loveth iniquity hateth his own soul[^p587-6]».

*A little note.* «So is the human mind constituted, that it never fails to remember itself, never fails to understand itself, never fails to love itself. But since he who hates someone is eager to harm him, not without reason is the mind of man, when it harms itself, said to hate itself. For unknowingly it wishes itself evil, while it does not think that what it wills harms it; yet nevertheless it wishes itself evil, when it wills that which harms it; whence it is written: *He who loveth iniquity hateth his own soul.* He therefore who knows how to love himself loves God; but he who loves not God also loves not himself, which was naturally implanted in him. Yet not incongruously is he said to hate himself, when he does that which is opposed to him and pursues himself as his own enemy».

«The manner therefore of loving must be commanded to man, that is, how he should love himself, so as to profit himself. But that he loves himself and wills to profit himself, to doubt is the part of a madman[^p587-7]». But the manner is commanded when he says: *as thyself,* that thou love neighbor, unto that to which thou lovest thyself. If therefore thou oughtest to love thyself not for thy own sake but for the sake of him in whom is the most upright end of thy love; let no other man be displeased, if thou love him too for the sake of God. This manner of love the Truth intimates, saying: *A new commandment I give unto you, that ye love one another, as I have loved you,* that is, unto that to which I have loved you, namely that ye be sons and have life.

But the manner of the love of God is intimated, when it is said: «*With thy whole heart,* that is with thy whole intellect; *with thy whole soul,* that is the will; *with thy whole mind,* that is the memory[^p588-1]», «that thou bring together all thy thoughts and all thy life and all thy understanding upon him from whom thou hast the things which thou bringest». In saying this, «he left no part of our life which ought to be void, but whatever shall have come into the mind, let it be caught up thither, whither the impulse of love runs». And to love God for his own sake is the manner of loving God. And these are the two manners of loving God, as it pleases some.

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

But that commandment is not wholly fulfilled by man in this mortal life, but in part, not in whole, because we love in part, as *we know in part;* in the future, however, it will be fulfilled in whole. Hence Augustine[^p588-2]: «While there is still something of carnal concupiscence, God is not loved in every way with the whole soul. Yet the flesh is not said *to lust,* save because the soul lusts carnally. *But when that which is perfect shall have come, that that which is in part may be destroyed,* that is, that it may now not be in part, but in whole; charity will not be taken away, but will be increased and fulfilled. In which fulness that commandment of charity will be fulfilled: *Thou shalt love the Lord thy God with thy whole heart* etc. Then will he be just without sin, because there will be no law repugnant to the mind; then wholly with the whole heart, whole soul, whole mind shalt thou love God, which is the highest commandment».

«But why is this perfection commanded to man, since in this life no one has it? Because one does not run rightly, if it be not known whither one must run. And how would it be known, if it were shown by no commandments[^p588-3]»? — Behold thou hast why that is commanded, which here cannot be wholly fulfilled; it is fulfilled, however, in part, namely according to the perfection of the way. For there is one perfection of the runner, another of the one who arrives. This commandment brings it about, that the runner, who loves God before all things and above all things, yet does not wholly perfect it.

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

«But since there are two commandments of charity, for both there is often put one, and not without reason[^p588-4]», «because neither can God be loved without neighbor, nor neighbor without God. Hence the Apostle says that every commandment of the Law is *restored,* that is contained and fulfilled, in this word: *Thou shalt love thy neighbor as thyself*». «And Christ commemorates more specially the love of neighbor, saying: *A new commandment I give unto you, that ye love one another, as I have loved you;* where that greater commandment of the love of God seems to be passed over. But to those who understand well, both are found in each, because he who loves God cannot despise him whom God has commanded to be loved, and he who loves neighbor — what does he love in him save God? This is the love set apart from every worldly love, which the Lord distinguishing says: *As I have loved you.* For what did he love in us save God, not the one we were, but that we might be, as a physician loves the sick? And what does he love in them save the health which he desires to recall, not the disease which he came to expel? So let us also love one another, that, as much as we can, we may draw one another by love unto having God in us».

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

But let us now inquire what things are to be loved with this love. «For not all things, as Augustine says[^p588-5], which are to be used, are to be loved, but only those which either are referred to God together with us by a certain fellowship, as is man or Angel, or, being related to us by the kindness of God, have need through us, as the body», «which is to be commanded to be loved in such a way that it be provided for in an ordered and prudent manner».

---

la: Respicitur I. Ioan. 3, 16, et Rom. 5, 7. 8. — Mox pro *opere* edd. 1. 8 *ex opere.*

en: 1 John 3:16 is referred to, and Rom. 5:7–8. — Soon, for *opere* (by deed) editions 1 and 8 have *ex opere* (out of deed).

la: Cfr. Hugo a S. Vict., II. tr. Sacram. p. XIII. c. 6.

en: Cf. Hugh of St. Victor, *On the Sacraments* II, part XIII, c. 6.

la: Cap. 6, 5; deinde Matth. 22, 37; I. Tim. 1, 5. — Pro *duobus praeceptis* Vat. cum nonnullis edd. *duobus mandatis.*

en: Chapter 6:5; then Matt. 22:37; 1 Tim. 1:5. — For *duobus praeceptis* (two precepts) the Vatican edition with several editions has *duobus mandatis* (two commandments).

la: Libr. I. d. XVII. c. 2. — Locus August. est VIII. de Trin. c. 8. n. 12, ubi citatur I. Ioan. 4, 20.

en: Book I, dist. XVII, c. 2. — The passage of Augustine is *On the Trinity* VIII, c. 8, n. 12, where 1 John 4:20 is cited.

la: Serm. 265. (alias 6. inter additos a Parisiensibus) c. 8. n. 9. cfr. Beda, ad Rom. 5, 5. — Paulo superius pro *etiam et duo* Vat. cum ceteris edd., exceptis 1, 8, *etiam duo,* refragantibus codd.

en: *Sermon* 265 (otherwise 6, among those added by the Parisians), c. 8, n. 9. Cf. Bede, on Rom. 5:5. — A little above, for *etiam et duo* (also and two) the Vatican edition with the other editions, except 1 and 8, has *etiam duo* (also two), the codices opposing.

la: Libr. I. de Doctr. christ. c. 22. n. 21, ubi etiam quae sequuntur in hoc capitulo sententialiter habentur. — Post *et proximum* edd. 1, 8 adiiciunt *propter Deum.*

en: Book I, *On Christian Doctrine* c. 22, n. 21, where also the things which follow in this chapter are held in substance. — After *et proximum* (and neighbor) editions 1, 8 add *propter Deum* (for the sake of God).

la: August., VIII. de Trin. c. 6. n. 9, ubi allegatur Ps. 10, 6. — Nota, quod hoc loco solae edd. 1, 6, 8 addunt illud testimonium Augustini, XIV. de Trin. c. 14. n. 18: *Sic condita est etc.,* circa quem locum S. Bonav. scripsit hic in Comment. dist. 3, unde a nobis istud additamentum hic recipiendum erat, quod Vat. aliaeque edd. habent in d. XXVII.

en: Augustine, *On the Trinity* VIII, c. 6, n. 9, where Ps. 10:6 is alleged. — Note that in this place editions 1, 6, 8 alone add that testimony of Augustine, *On the Trinity* XIV, c. 14, n. 18: *So is [the mind] constituted* etc., concerning which passage St. Bonaventure wrote here in the Commentary on dist. 3, whence this addition was to be received here by us, which the Vatican and other editions have in d. XXVII.

la: August., I. de Doctr. christ. c. 25. n. 26. — Inferius locus Scripturae est Ioan. 13, 34.

en: Augustine, *On Christian Doctrine* I, c. 25, n. 26. — Below, the passage of Scripture is John 13:34.

la: Ex Glossa *interlineari* Matth. 22, 37. Seqq. loci sunt August., I. de Doctr. christ. c. 22. n. 21.

en: From the *interlinear* Gloss on Matt. 22:37. The following passages are from Augustine, *On Christian Doctrine* I, c. 22, n. 21.

la: De Perfectione iustitiae hominis, c. 8. n. 19. Paulo superius respicitur I. Cor. 13, 9. — In textu Augustini pro *omni modo* edd. 1, 8 *omnino,* refragante etiam originali. — Ibid. respicitur I. Cor. 13, 10. — In fine pro *mente diliges* edd. 1, 8 *mente diligemus,* originale *mente diliget.*

en: *On the Perfection of Man's Righteousness,* c. 8, n. 19. A little above, 1 Cor. 13:9 is referred to. — In Augustine's text, for *omni modo* editions 1, 8 have *omnino,* the original also opposing. — Ibid., 1 Cor. 13:10 is referred to. — At the end, for *mente diliges* editions 1, 8 have *mente diligemus,* the original *mente diliget.*

la: Ibid., et etiam quae sequuntur, sed tantum secundum sensum.

en: Ibid., and also the things which follow, but only according to the sense.

la: August., VIII. de Trin. c. 7. n. 10. Seq. locus est August., in Evang. Ioan. tr. 65. n. 2, sed verbotenus in Glossa ad Rom. 13, 9, sicut etiam pars tertii loci, qui invenitur apud Augustinum loc. cit. — Circa finem pro *aegros* edd., excepta 1, *aegrotos,* refragantibus codd. et originali.

en: Augustine, *On the Trinity* VIII, c. 7, n. 10. The following passage is from Augustine, *On the Gospel of John* tract 65, n. 2, but word-for-word in the Gloss on Rom. 13:9, just as also part of the third passage, which is found in Augustine in the place cited. — Near the end, for *aegros* (the sick) the editions, except 1, have *aegrotos* (the sick), the codices and the original opposing.

la: Libr. I. de Doctrina christ. c. 23. n. 22. Seq. locus ibid. c. 25. n. 26. — Pro *praecipiendum* edd. 1, 8 *praeceptum,* refragante etiam originali.

en: Book I, *On Christian Doctrine* c. 23, n. 22. The following passage is ibid., c. 25, n. 26. — For *praecipiendum* editions 1, 8 have *praeceptum,* the original also opposing.

translators_notes:
**Provenance.** Lombard's text (*littera Magistri*) for Distinctio XXVII (*De caritate Dei et proximi* — On the charity of God and neighbor), re-set column-by-column from the 450 dpi PDF column bands (`/tmp/colcrop/vol3-p{586,587,588}-{L,R}-*.png`), with the IA djvu OCR (raw lines 40779–40929) as the base for clean running prose and footnote-marker spacing. The OCR for this distinction is two-column interleaved and the footers cascade; the column-band PDF read is authoritative throughout, per the Vol II/III override (offset pdf = printed + 22). `type: littera`, **`has_scholion: false`** — the littera carries no scholion; its apparatus is the editorial *NOTAE AD LIBR. SENTENTIARUM*. The outer-margin tags (`Prologus.`, `Augustinus.`, `Dubium 1.`–`Dubium 4.`, `Removetur dubium.`, `Notula.`, `Duplex perfectio.`) printed beside the body are editorial cross-reference marginalia keyed to the Bonaventure commentary/dubia, not Lombard's text, and are omitted from the body (the `*Notula.*` italic in Cap. V is Lombard's own and is kept).

**Cap. count + incipits (EIGHT chapters, confirmed eyes-on):**
- **Cap. I** (p.586-L bottom → R) — *De caritate Dei et proximi, quae et in Christo et in nobis est.* (opener *Cum autem Christus fidem et spem non habuerit, dilectionem tamen habuit…*)
- **Cap. II** (p.587-L top) — *Quid sit caritas.* (opener *Caritas est dilectio, qua diligitur Deus propter se…*)
- **Cap. III** (p.587-L) — *Si eadem caritate diligitur Deus et proximus.* (opener *Hic quaeritur, si ex ea ipsa dilectione diligitur Deus…*)
- **Cap. IV** (p.587-L bottom → R) — *Quare dicuntur duo mandata caritatis.* (opener *Si vero una eademque caritas est Dei et proximi…*)
- **Cap. V** (p.587-R → p.588-L top) — *De modo diligendi.* (opener *Consequenter modum utriusque dilectionis advertamus…*)
- **Cap. VI** (p.588-L) — *De impletione illius mandati: Diliges Deum ex toto corde.* (opener *Illud autem praeceptum non penitus impletur ab homine…*)
- **Cap. VII** (p.588-R) — *Quod alterum mandatum in altero est.* (opener *«Cum autem duo sint praecepta caritatis, pro utroque saepe unum ponitur…»*)
- **Cap. VIII** (p.588-R) — *Quae caritate diligenda sint.* (opener *Sed quae hac dilectione diligenda sint, iam inquiramus…*)

**Reading-order note (two-column interleave).** On p.586 the d26-dubia (DUB. VI + Ad-quaest. replies) fills both columns top; the DISTINCTIO XXVII head spans both columns at the bottom of the page, and Cap. I opens in the L-column bottom (*Cum autem Christus… habuit in quantum homo tantam,*) and continues at the top of the R-column (*qua maior esse non valet… diligendi Deum et proximum.*). p.587 carries Cap. II–IV in the L-column, Cap. IV's tail + Cap. V across the R-column. On p.588 the L-column has Cap. V's tail (*Dilectionis autem Dei modus…*) + Cap. VI; the R-column has Cap. VII + Cap. VIII; after Cap. VIII the COMMENTARIUS IN DISTINCTIONEM XXVII begins (spanning both columns at the foot of p.588 — the next chunk, d27-divisio). True reading order was reconstructed from the column bands, not raw-line order (the raw OCR splices the two columns line-for-line).

**Page-split map.** Littera spans **printed pp.586–588** (PDF 608–610). The littera begins lower on **p.586** (R-column DISTINCTIO XXVII head + Cap. I), immediately after the d26-dubia tail closes (*…quae supra de subiecto spei quaerebantur.* in the p.586 R-column). **Page break p.586→587** falls between Cap. I (which closes on p.586-R *…diligendi Deum et proximum.*) and Cap. II (*Caritas est dilectio…* atop p.587-L). **Page break p.587→588** falls inside Cap. V: Cap. V's *Mandatum novum… ut filii sitis et vitam habeatis.* closes p.587-R; Cap. V's continuation *Dilectionis autem Dei modus insinuatur…* opens p.588-L. p.588: Cap. V-tail + Cap. VI + Cap. VII + Cap. VIII, ending *…ut ei ordinate prudenterque consulatur.* (raw 40929); the `COMMENTARIUS IN DISTINCTIONEM XXVII` begins at raw 40930 (the next chunk, d27-divisio). Running heads: p.586 OCR `586`, p.587 OCR-mangles `587`→`S87`, p.588 OCR-mangles `588`→`S88`; trusted via the +22 offset + running-head text `SENTENTIARUM LIB. III`.

**Apparatus (13 entries), NOTAE AD LIBR. SENTENTIARUM, per-page restart:**
- **p.586** → n.1 only (the *NOTAE AD LIBR. SENTENTIARUM* header appears at the bottom of p.586's R-column, beneath the d26-dubia *NOTAE AD COMMENTARIUM* nn.1–11): n.1 (Cap. I, *inimicis* — I John 3:16, Rom. 5:7-8 — the hand-off footer from d26-dubia).
- **p.587** → nn. 1–7 (the NOTAE AD LIBR. SENTENTIARUM block continues — no new header — restarting at n.1): n.1 (Cap. II, *in Deo* — Hugo a S. Vict.), n.2 (Cap. II, *Deuteronomio* — Deut. 6:5 / Matt. 22:37 / 1 Tim. 1:5), n.3 (Cap. III, *ut supra* — Bk I d.XVII / Aug. de Trin. VIII), n.4 (Cap. IV, *Augustinus* — Serm. 265), n.5 (Cap. V, *Augustinus* [Haec regula] — Aug. de Doctr. christ. I c.22), n.6 (Cap. V, *animam suam* — Aug. de Trin. VIII c.6 / Ps. 10:6 / the *Sic condita est* addition note), n.7 (Cap. V, *dementis est* — Aug. de Doctr. christ. I c.25).
- **p.588** → nn. 1–5 (NOTAE AD LIBR. SENTENTIARUM continues, restarting at n.1): n.1 (Cap. V-tail, *memoria* — interlinear Gloss / Aug. de Doctr. christ. I c.22), n.2 (Cap. VI, *Augustinus* — Aug. de Perfectione iustitiae hominis c.8), n.3 (Cap. VI, *ostenderetur* — Ibid.), n.4 (Cap. VII, *nec immerito* — Aug. de Trin. VIII c.7 / in Evang. Ioan. tr.65), n.5 (Cap. VIII, *Augustinus* — Aug. de Doctr. christ. I c.23). A SEPARATE *NOTAE AD COMMENTARIUM* block (n.1 = *Edd. quantum ad…*) begins immediately below n.5 on p.588 — that footer belongs to the COMMENTARIUS (d27-divisio), NOT this littera.

**Footer ownership.**
- **Footers IN:** the p.586 R-column *NOTAE AD LIBR. SENTENTIARUM* n.1 + the p.587 *NOTAE AD LIBR. SENTENTIARUM* nn.1–7 + the p.588 *NOTAE AD LIBR. SENTENTIARUM* nn.1–5 migrate IN to this littera chunk (13 total).
- **Footers OUT / NOT MINE:** the p.586 L-column + R-column *NOTAE AD COMMENTARIUM* nn.1–11 (content: Augustin. Enarrat. in Ps. 30; *Licet Magister dicat hic in lit. c. I.*; *Vers. 28*; de Mirabilibus Scripturae; *In sinu Abrahae*; Dist. 31. a.2. q.2.; etc.) belong to the **d26-dubia block (DONE — d26-dubia)**, the *NOTAE AD COMMENTARIUM* for DUB. I–VI of d.26. On p.588 the *NOTAE AD COMMENTARIUM* footer (n.1 *Edd. quantum ad. Inferius pro illo mandato plurimi codd. falso illud mandatum.*) is a SEPARATE block for the COMMENTARIUS IN DISTINCTIONEM XXVII (the next chunk, d27-divisio); do not touch it.

**Seam status.** CLEAN at both ends.
- **Open seam:** continuous after the d26-dubia close *…Et ex his patent illa dubia, quae supra¹¹ de subiecto spei quaerebantur.* (p.586 R-col, raw ~40775) → DISTINCTIO XXVII / Cap. I opens at raw 40779.
- **Close seam:** Cap. VIII ends *…ut ei ordinate prudenterque consulatur.* (raw 40929); the `COMMENTARIUS IN DISTINCTIONEM XXVII` (subtitle *De caritate quoad eius essentiam et definitionem*; raw 40930) is the next chunk (d27-divisio). The COMMENTARIUS opener (*Cum autem Christus fidem et spem non habuerit etc.* → DIVISIO TEXTUS *In praecedentibus egit Magister de duabus virtutibus theologicis…*) is a fresh COMMENTARIUS head, not a continuation of Cap. VIII — seam clean.

**`[?]` flags:** none. All eight chapter rubrics, all incipits, and all 13 footers were read eyes-on from the 450 dpi bands without ambiguity.

**HAND-OFF TO d27-divisio (forwarded):** the next chunk is **bon-sent-III-d27-divisio** — `COMMENTARIUS IN DISTINCTIONEM XXVII` (subtitle *De caritate quoad eius essentiam et definitionem*; incipit echo *Cum autem Christus fidem et spem non habuerit etc.*) + `DIVISIO TEXTUS` + `TRACTATIO QUAESTIONUM`. `type: divisio`, OMIT `articulus`/`quaestio`, **`has_scholion: false`**, apparatus = `NOTAE AD COMMENTARIUM`. **Raw anchors:** COMMENTARIUS IN DISTINCTIONEM XXVII header at raw **40930**; DIVISIO TEXTUS at raw **40935** (*In praecedentibus egit Magister de duabus virtutibus theologicis, videlicet de fide et spe. Hic sequitur tertia pars, in qua intendit agere de caritate. Dividitur autem ista pars in partes sex secundum sex distinctiones, quas continet. In quarum prima agit de caritate secundum eius essentiam et definitionem…*); TRACTATIO QUAESTIONUM at raw **40978**; the running head `DIST. XXVII. ART. I. QUAEST. I.` first appears at raw ~**40996** (over the ARTICULUS I body, p.590). **Page span:** the COMMENTARIUS begins at the FOOT of printed **p.588** (PDF 610, spanning both columns beneath Cap. VIII) and runs onto p.589–590+. pdf = printed + 22. **NOTAE AD COMMENTARIUM** footer block: header at the bottom of p.588's R-column (`NOTAE AD COMMENTARIUM`), **n.1** = *Edd. quantum ad. Inferius pro illo mandato plurimi codd. falso illud mandatum.* (the DIVISIO TEXTUS variant note); more NOTAE AD COMMENTARIUM on p.589–590. **d.27 ARTICLE/QUESTION STRUCTURE (read eyes-on from TRACTATIO QUAESTIONUM, raw 40978 onward):** the part divides into **two principal questions** — (1) *de ipsa caritate quantum ad habitum* [ARTICULUS I], (2) *de eadem quantum ad eius actum et modum* [ARTICULUS II]. **ARTICULUS I (caritas quantum ad habitum) — SIX questions:** I. *utrum caritas sit habitus creatus;* II. *utrum sit habitus virtuosus;* III. *utrum sit habitus ab aliis virtutibus distinctus;* IV. *utrum sit habitus in se ipso indivisus;* V. *utrum sit habitus mere gratuitus;* VI. (et ultimum) *utrum sit habitus aliquando informis, an semper formatus.* **NB (auto-chunker q-alignment caution):** the Magister settles the FIRST TWO (*creatus, virtuosus*) from Book I, so the COMMENTARIUS opens its actual disputed questions at the THIRD listed — the first real ARTICULUS I quaestio in the body is **QUAESTIO I = *Utrum caritas sit habitus ab aliis virtutibus distinctus*** (the 3rd item of the TRACTATIO list, at raw ~40996, p.590–591). Verify the per-q chunks' titles against this offset: the body's QUAESTIO I/II/III/IV likely map to TRACTATIO items 3/4/5/6, with items 1–2 dispatched in the divisio prose. **ARTICULUS II (caritas quantum ad actum et modum):** its sub-question count is printed further down (read the ART. II divisio when reached). Use `vol3/bon-sent-III-d26-divisio.md` as the structural template for the divisio chunk.

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. 27, Divisio Textus

title_alt: Commentarius in Distinctionem XXVII — Divisio textus et tractatio quaestionum

title_alt: Commentary on Distinction XXVII — Division of the text and treatment of the questions

source_text:
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### COMMENTARIUS IN DISTINCTIONEM XXVII.
*De caritate quoad eius essentiam et definitionem.*

*Cum autem Christus fidem et spem non habuerit etc.*

### DIVISIO TEXTUS.

In praecedentibus egit Magister de duabus virtutibus theologicis, videlicet de fide et spe. Hic sequitur tertia pars, in qua intendit agere de caritate. Dividitur autem ista pars in partes sex secundum sex distinctiones, quas continet. In quarum prima agit de caritate secundum[^p588-1] eius essentiam et de-

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finitionem. In secunda vero quantum ad diligibilium numerum et distinctionem, infra distinctione vigesima octava: *Hic quaeri potest, utrum illo mandato etc.* In tertia vero quantum ad diligendi ordinem, infra distinctione vigesima nona: *Post praedicta de ordine caritatis etc.* In quarta vero quantum ad meriti perfectionem, infra distinctione trigesima: *Hic solet quaeri, quid potius sit plurisque meriti.* In quinta vero quantum ad ipsius caritatis durationem, infra distinctione trigesima prima: *Illud quoque praetermittendum non est etc.* In sexta vero in comparatione ad aeternam dilectionem, infra distinctione trigesima secunda: *Praedictis adiiciendum est de dilectione Dei etc.*

Prima pars, quae continet praesentem distinctionem, dividitur in partes duas, in quarum prima determinat Magister de ipsa caritate quantum ad eius essentiam et unitatem. In secunda vero quantum ad eius actum et modum, ibi: *Consequenter modum utriusque dilectionis advertamus.*

Prima pars dividitur in partes quatuor. In quarum prima continuat partem istam ad praecedentis partis inquisitionem. In secunda vero parte ponit caritatis definitionem, ibi: *Caritas est dilectio etc.* In tertia vero comparat eam ad divini mandati duplicationem, ibi: *Haec autem habet duo mandata.* In quarta vero removet dubitationem[^p589-1], ibi: *Hic quaeritur, si ex ea ipsa dilectione etc.*

Similiter secunda pars principalis, in qua determinat de ipsa caritate quantum ad actum et modum, dividitur in partes quatuor, in quarum prima determinat, quis modus circa actum caritatis reperiatur. In secunda vero ostendit, ubi ille modus insinuatur, ibi: *Dilectionis autem Dei[^p589-2] modus insinuatur etc.* In tertia vero inquirit, utrum ille modus in via impleatur, ibi: *Istud autem praeceptum penitus non impletur etc.* In quarta vero et ultima ostendit, qualiter unum praeceptum caritatis in altero implicatur, ibi: *Cum autem duo sint praecepta caritatis.* Subdivisiones autem partium in littera satis sunt manifestae.

### TRACTATIO QUAESTIONUM.

Ad intelligentiam autem huius partis secundum duo, quae tangit Magister, incidit hic quaestio circa duo principaliter.

Primo enim quaeritur de ipsa caritate quantum ad habitum.

Secundo vero quaeritur de eadem quantum ad eius actum et modum.

Circa primum sex possunt quaeri.

Primum est, utrum caritas sit habitus creatus.

Secundum est, utrum sit habitus virtuosus.

Tertium est, utrum sit habitus ab aliis virtutibus distinctus.

Quartum est, utrum sit habitus in se ipso indivisus.

Quintum est, utrum sit habitus mere gratuitus.

Sextum et ultimum est, utrum sit habitus aliquando informis, an semper formatus.

Sed quoniam duorum primorum veritas satis haberi potest ex his quae in primo libro[^p589-3] fuerunt determinata, ubi ostensum est, quod caritas sit virtus creata: ideo nunc restat determinare alia quatuor sequentia.

### ARTICULUS I.

*De ipsa caritate quantum ad habitum.*

english:
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### COMMENTARY ON DISTINCTION XXVII.
*On charity as to its essence and definition.*

*"But since Christ had neither faith nor hope, etc."*

### DIVISION OF THE TEXT.

In the foregoing the Master treated of two of the theological virtues, namely faith and hope. Here there follows the third part, in which he intends to treat of charity. Now this part is divided into six parts according to the six distinctions which it contains. In the first of these he treats of charity according to[^p588-1] its essence and de-

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finition. But in the second, as to the number and distinction of things to be loved, below in the twenty-eighth distinction: *"Here it can be asked whether by that commandment, etc."* But in the third, as to the order of loving, below in the twenty-ninth distinction: *"After what has been said concerning the order of charity, etc."* But in the fourth, as to the perfection of merit, below in the thirtieth distinction: *"Here it is wont to be asked, which is rather of greater merit."* But in the fifth, as to the duration of charity itself, below in the thirty-first distinction: *"This too is not to be passed over, etc."* But in the sixth, in comparison to eternal love, below in the thirty-second distinction: *"To what has been said there must be added [something] concerning the love of God, etc."*

The first part, which contains the present distinction, is divided into two parts, in the first of which the Master determines concerning charity itself as to its essence and unity. But in the second, as to its act and mode, there: *"Let us next consider the mode of each love."*

The first part is divided into four parts. In the first of these he continues this part to the inquiry of the preceding part. But in the second part he sets down the definition of charity, there: *"Charity is love, etc."* But in the third he compares it to the duplication of the divine commandment, there: *"But this has two commandments."* But in the fourth he removes a doubt[^p589-1], there: *"Here it is asked whether from that very love, etc."*

Likewise the second principal part, in which he determines concerning charity itself as to its act and mode, is divided into four parts, in the first of which he determines what mode is found regarding the act of charity. But in the second he shows where that mode is suggested, there: *"But the mode of the love of God[^p589-2] is suggested, etc."* But in the third he inquires whether that mode is fulfilled in this life, there: *"But this precept is utterly not fulfilled, etc."* But in the fourth and last he shows how one precept of charity is implied in the other, there: *"But since there are two precepts of charity."* The subdivisions of the parts, however, are sufficiently manifest in the text.

### TREATMENT OF THE QUESTIONS.

Now for the understanding of this part, according to the two things which the Master touches upon, a question here falls principally concerning two matters.

For first it is asked concerning charity itself as to the disposition.

Second it is asked concerning the same as to its act and mode.

Concerning the first, six points can be asked.

The first is, whether charity is a created disposition.

The second is, whether it is a virtuous disposition.

The third is, whether it is a disposition distinct from the other virtues.

The fourth is, whether it is a disposition undivided in itself.

The fifth is, whether it is a disposition merely gratuitous.

The sixth and last is, whether it is a disposition sometimes unformed, or always formed.

But since the truth of the first two can sufficiently be had from those things which were determined in the first book[^p589-3], where it was shown that charity is a created virtue: therefore it now remains to determine the other four that follow.

### ARTICLE I.

*On charity itself as to the disposition.*

la: Edd. *quantum ad.* Inferius pro *illo mandato* plurimi codd. falso *illud mandatum.*

en: The editions [read] *quantum ad* ("as to"). Further below, in place of *illo mandato* ("by that commandment"), very many codices wrongly [read] *illud mandatum* ("that commandment").

la: Cod. 1 *In quarta quaerit, si eadem caritate diligitur Deus et proximus.*

en: Codex 1 [reads]: *"In the fourth he asks, whether God and neighbor are loved by the same charity."*

la: In codd. desideratur *Dei.*

en: In the codices the word *Dei* ("of God") is wanting.

en: [First Sentences,] Distinction 17, part I, question 1, and II Sentences, distinction 26, question 2.

translators_notes:
**Provenance.** Latin re-set column-by-column from the 450 dpi PDF column bands (`/tmp/colcrop/vol3-p{588,589}-{L,R}-*.png`); IA djvu OCR (raw 40930–40996) used as the base only for clean running prose. The COMMENTARIUS opener stands at the foot of p.588 (PDF 610); the DIVISIO TEXTUS continues onto p.589 (PDF 611) and runs through the TRACTATIO QUAESTIONUM and the ARTICULUS I / QUAESTIO I openers. This divisio chunk STOPS before the QUAESTIO I body (*Circa primum de quatuor sic proceditur…* — picked up by `d27-a1-q1`). A divisio carries no scholion.

**Footer split (p.589, shared page).** Per the Vol II/III override step 4: p.589's footer notes split by body anchor, not by which chunk physically holds the block. The *Notae ad Commentarium* nn.1–3 (dubitationem / Dei / primo libro) anchor to this DIVISIO TEXTUS and are captured here; nn.4 (*Vers. 4. seqq.*) and 5 (*Boetius August., Epist. 167…*) anchor to the QUAESTIO I argument body (the Apostle / Boethius citations) and are forwarded to `d27-a1-q1`. The p.588 ordinary *Notae* nn.1–5 belong to `d27-littera` (already Tier 2); only the p.588 NOTAE AD COMMENTARIUM n.1 (*Edd. quantum ad…*) belongs here.

**Structure of d.27 commentary.** Two articles: **ART. I** (*De ipsa caritate quantum ad habitum* — charity as habitus, p.589–599) and **ART. II** (*De caritate quantum ad actum et modum* — charity as act + mode, p.599 ff.). ART. I's TRACTATIO lists six topics (creatus · virtuosus · ab aliis distinctus · in se indivisus · mere gratuitus · informis-an-formatus), but Bonaventure settles the first two (*creatus*, *virtuosus*) summarily from Book I (*duorum primorum veritas satis haberi potest ex his quae in primo libro fuerunt determinata*) — so the printed BODY of ART. I has only **four** quaestiones, beginning at the 3rd topic (*ab aliis virtutibus distinctus*). The printed roman numerals QUAEST. I–IV are therefore **re-numbered from 1**, NOT continued from the 6-topic list.

### TRACTATIO topic → printed QUAESTIO → chunk filename mapping

**ARTICULUS I** — *De ipsa caritate quantum ad habitum* (printed body re-numbers from 1; topics 1–2 dropped to Book I):

| TRACTATIO topic | Printed body header | Chunk file |
|---|---|---|
| 1. *habitus creatus* | — (settled from Bk I, no body q.) | — |
| 2. *habitus virtuosus* | — (settled from Bk I, no body q.) | — |
| 3. *ab aliis virtutibus distinctus* | ART. I QUAEST. I — *Utrum caritas sit habitus ab aliis virtutibus distinctus* | `d27-a1-q1` |
| 4. *in se ipso indivisus* | ART. I QUAEST. II — *Utrum habitus caritatis sit unus indivisus, an per species multiplicatus* | `d27-a1-q2` |
| 5. *mere gratuitus* | ART. I QUAEST. III — *Utrum habitus caritatis sit mere gratuitus, an aliquid addat ultra gratiam…* | `d27-a1-q3` |
| 6. *informis an formatus* | ART. I QUAEST. IV | `d27-a1-q4` |

So **printed ART. I QUAEST. I = chunk `a1-q1` = the "ab aliis distinctus" topic** (TRACTATIO topic 3). Confirmed: file count (4) = printed body q-count (4), aligned 1:1.

**ARTICULUS II** — *De caritate quantum ad actum et modum* (printed body QUAEST. I–VI, all six present, 1:1 with the 6-topic opener):

| ART. II opener topic | Printed body header | Chunk file |
|---|---|---|
| 1. *actus per prius meritorius* | QUAEST. I — *Utrum motus caritatis per prius sit meritorius quam actus aliarum virtutum* | `d27-a2-q1` |
| 2. *motus mercenarius* | QUAEST. II — *Utrum possibile sit, motum caritatis esse mercenarium* | `d27-a2-q2` |
| 3. *idem motus in Deum et proximum* | QUAEST. III — *Utrum idem motus dilectionis possit esse in Deum et in proximum* (OCR `QDAKSTIO III`, raw 42214) | **MISSING — folded into `a2-q2`** |
| 4. *quis praecedat alterum* | QUAEST. IV — *Quis duorum motuum caritatis praecedat alterum* | `d27-a2-q4` |
| 5. *actus dilectionis in Deum habet modum* | QUAEST. V — *Utrum actus dilectionis in Deum habeat modum* | `d27-a2-q5` |
| 6. *teneamur ad illum modum* | QUAEST. VI — *Utrum teneamur diligere Deum ex toto corde…* | `d27-a2-q6` |

**Resolution of the a2-q3 gap.** Printed ART. II QUAEST. III is **genuinely present** in the source (raw line 42214, *Utrum idem motus dilectionis possit esse in Deum et in proximum*). The auto-chunker FAILED to detect it because the OCR garbled the header to `QDAKSTIO III.`, which its `QUAESTIO|QU.ESTIO` regex did not match. Consequently its content was swallowed into the `a2-q2` auto-chunk line range (40925-base lines 42082–42358, which spans the QDAKSTIO III line at 42214). The gap is therefore a **missing skeleton / chunker mislabel, NOT a folded/absent question.** ACTION for the ART. II promotion pass: split `a2-q2.md` at raw 42214 and create a new `d27-a2-q3.md` (printed QUAEST. III, *Utrum idem motus dilectionis…*) before promoting q2.