Dist. 22, 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/22/q/bon-sent-I-d22-divisio
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### DIVISION OF THE TEXT.

Above the Master treated of the sacred Trinity, insofar as it is catholicly believed and understood. In this part he treats of it insofar as, having been believed and understood, it is expressed through catholic discourse. Whence, as the Master himself says in the text, he here intends to treat of the diversity of the divine names. And this part has two parts. In the first part he determines concerning the divine names in general; in the second concerning them in particular, and this in the twenty-third distinction: *Yet to the foregoing it must be added that, since all names* etc.

The first part is divided into two. In the first part the Master sets out manifold differences of the divine names; in the second he reduces them all to two, according to that saying of Boethius in the book *On Divisions*, that every division is twofold-membered or reducible to a twofold-membered one, and this at: *It must be known therefore, that those things which properly pertain*.

Likewise, the first part is divided into two. In the first he sets out the differences of the divine names according to Augustine and according to Ambrose. In the second, for greater explanation, he superadds three other differences, there, in the second chapter: *To these it must be added that certain names also are* etc.

Similarly the second part, in which he reduces these members to two, has two parts. In the first he shows that, in divine matters, certain names are said relatively, and these pertain to the persons; certain are said with reference to himself, and these are said of all together. In the second he shows that this is true, there: *For God is not great by that greatness*.

### TREATMENT OF THE QUESTIONS.

For the understanding of those things which are said in this part concerning the divine names, four questions are asked.

First it is asked whether God is nameable.

Secondly, whether he ought to be named by one sole name, or by several.

Thirdly, supposing that there are several divine names, it is asked whether all are said by transference, or whether some also are said properly.

Fourthly, whether the names said of God are said according to substance, or also in some other way.

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