Dist. 14, Divisio Textus
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/1/d/14/q/bon-sent-I-d14-divisio
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### Division of the text.

With the part on the *eternal procession* finished, here begins the second part, which is on the *temporal procession*. And since in this procession three things are to be considered — namely the *principle from which* the Holy Spirit proceeds, the *mode according to which*, and the *property* by which he is naturally apt to proceed — therefore this [larger] part has three parts.

In the *first* the Master deals with the temporal procession by comparison to the *principle from which*; in the *second* he treats of it in comparison to the *mode according to which*, below at d. 15 around the middle, at: "*Here it is asked, whether he has been sent only once*"; in the *third* by comparison to the *property* by which he is naturally apt to proceed temporally — and this is *gift* or *donability* — below at d. 18 in its opening, at: "*Here it is asked, since the Holy Spirit, by whom the gifts are divided…*".

The *first* part again has two: in the *first* part he shows that the Holy Spirit is temporally sent or proceeds from the Father and the Son; in the *second* it is asked whether he is sent or proceeds from himself, below at d. 15 in its opening, at: "*Here it must be considered, since the Holy Spirit is given to men by the Father and the Son*".

The *first* part is [the matter] of the present distinction and has two parts: in the *first* he shows that he proceeds temporally from the Father and the Son; in the *second* he asks whether the Holy Spirit is given by holy men, at: "*Here it is asked, whether holy men also give or can give*" etc.

In the *first* part again he does three things, in three chapters. In the *first* he shows that the procession of the Holy Spirit is *twofold* [eternal and temporal]; in the *second*, that each procession is from the Father and the Son, at: "*But concerning the temporal procession, Bede in his Homily*" etc.; in the *third*, since the temporal procession of the Holy Spirit is his *bestowal*, he shows that the Holy Spirit himself in his own person is given, not only in his *effect*, at: "*But there are some who say that the Holy Spirit*" etc.

"*Here it is asked, whether holy men also give or can give*". This is the second part of the present distinction, in which, having shown that the Holy Spirit proceeds temporally — that is, is given — from the Father and the Son, the Master asks whether he is given by any holy man. And this part has three parts according to the three things which he shows. For *first* he declares and proves that the Holy Spirit is not given by any holy man. *Secondly* he shows by the authority of Augustine that he cannot be given, at: "*And what is more, he says he cannot even give him*" etc. In the *third* he opposes [the previous claim] to the contrary, since [the Spirit] appears to have been given by Paul, at: "*But to this it appears contrary that the Apostle*" etc. — where he solves it [by saying] that he was not given *by him* but by his *ministry*.

### Treatment of the questions.

For the understanding of the things said in the present distinction, two principal questions are asked.

*First*, it is asked about the *temporal procession* of the Holy Spirit.

*Second*, about his *bestowal*.

As to the first, two questions are asked.

First it is asked, whether a temporal procession of the Holy Spirit is to be posited.

Second, whether the temporal procession adds up to a number with the eternal.

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