Dist. 42
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/42/q/bon-sent-I-d42-littera
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### DISTINCTION XLII.

### Chap. I. *On the omnipotence of God, why he is called omnipotent, although we can do many things which he himself cannot.*

Now we must treat of the omnipotence of God, where the first consideration occurs, in what way God is truly called omnipotent: whether because he can do all things, or only because he can do those things which he wills. For that God can do all things is proved by many authorities. For Augustine says in the book of *Questions on the Old and New Law*: « God indeed can do all things, but he does not do [anything] except what befits his truth and his justice ». The same in the same [book]: « God could have made all things at once, but reason forbade [it] », that is, [his] will. For he there called the will *reason*, because God's will is reasonable and most equitable. It must therefore be admitted that God can do all things.

### Chap. II. *In what manner God is said to be able to do all things.*

But it is asked, in what manner he is said to be able to do all things, since we can do certain things which he himself cannot. For he cannot walk, speak, and the like, [things] which are utterly foreign to the nature of divinity, since an incorporeal and simple substance can in no way possess the instruments of these. — To these I think it must be answered, that actions of this kind, namely walking and speech and the like, are not foreign to God's power, but pertain to it. For although God cannot have such actions in himself — for he cannot walk or speak and the like — yet he can work them in creatures. For he brings it about that a man walks and speaks, and the like. Therefore through these actions nothing is taken away from the divine power, because this too the omnipotent God can do.

But there are certain other things which God can in no way do, such as sins; for he cannot lie, he cannot sin. But on this account nothing is taken away or derogated from the omnipotence of God in any respect, if he is said not to be able to sin, because this would not be [a matter] of power, but of weakness. For if he could [do] this, he would not be omnipotent. Therefore this — that he cannot [do] those things — is to be imputed not to impotence but to power. Whence Augustine in the fifteenth book *On the Trinity*: « It is great power of God, he says, not to be able to lie ». For there are some things which in some matters are to be reckoned [matters] of power, but in others by no means; and which in some are praiseworthy, but in others reprehensible. Therefore God is not for this reason less powerful, because he cannot sin, since he is in no way omnipotent who can [do] this.

There are still other things which God cannot [do]; whence it seems that he cannot [do] all things. For he cannot die or be deceived. Whence Augustine in the book *On the Symbol*: « God omnipotent cannot die, cannot be deceived, cannot become wretched, cannot be overcome. Far be it, surely, that the omnipotent should be able [to do] these things and the like. For if he could be subjected to passions and defects of this sort, he would by no means be omnipotent ». And from this he is shown to be omnipotent, because these things cannot approach him; yet he can work these things in others.

### Chap. III. *That God's omnipotence is considered according to two [aspects].*

Thus therefore to those carefully considering, his omnipotence appears according to two [aspects], namely that he does all things which he wills, and suffers nothing at all. According to each [aspect] God is most truly proclaimed omnipotent, because there is neither anything which can bring corruption upon him to suffer, nor anything to bring an impediment to his action. It is manifest therefore that God can suffer absolutely nothing and can do all things, except those alone by which his dignity would be injured and his excellence diminished; in which [exception], nevertheless, he is no less omnipotent. For this *being able* would not be being able, but being unable. Therefore let no one presume to call God impotent in anything, who can do all things which it belongs to *being able* [to be able to do]; and from this he is truly called omnipotent.

From certain authorities, however, it is handed down that he is therefore truly said to be omnipotent because whatever he wills, he can [do]. Whence Augustine in the *Enchiridion*: « He is called omnipotent for no other reason in truth, except because whatever he wills, he can [do], nor is the effect of the omnipotent will impeded by the will of any creature ». The same in the book *On the Spirit and the Letter*: « God cannot do unjust things, because he himself is the highest justice and goodness. But he is omnipotent, not because he can do all things, but because he can effect whatever he wills, in such a way that nothing can resist his will, [preventing it] from being fulfilled, or in any way impede it ». John Chrysostom in a certain Homily on the exposition of the *Symbol* says: « God is called omnipotent, because his *being able* cannot find *not being able*, the Prophet saying: *He has done all things whatsoever he willed*. He is therefore omnipotent, in such a way that he can [do] the whole of what he wills. Whence the Apostle: *Who*, he says, *resists his will?* » By these authorities it seems to be shown that God is said to be omnipotent only from this — that he can do all things which he wills, not because he can do all things.

But to this it can be said that Augustine, where he says: *He is not called omnipotent because he can do all things*, etc., took *all things* so amply and generally that he included even evils, which God neither wills nor can [do]. He therefore did not deny that he can do all things which it is fitting for him to be able [to do]. Likewise, when he says: *He is called omnipotent in truth for no other reason, except because whatever he wills he can [do]*, he does not deny that he can [do] even those things which he does not will; but against those who said that God wills many things which he was not able [to do], he affirms that he can [do] whatever he wills, and that from this he is truly called omnipotent, for no other reason, except because he can [do] whatever he wills. But beware how you understand *he can [do] whatever he wills*, whether [it means] whatever he wills himself to be able [to do], or whatever he wills to do, or whatever he wills to come to be. For if you say that he is called omnipotent because he can [do] whatever he wills himself to be able [to do], then also Peter can likewise be called omnipotent, or any one of the holy Blessed, because he can [do] whatever he wills himself to be able [to do], and he can do whatever he wills to do. For he does not will to do, except what he does, nor to be able, except what he truly can; but he cannot do whatever he wills to come to be. For he wills that those who are to be saved be saved; yet he is not able to save them. But God can do whatever he wills to come to be. For if he wills something to come to be through himself, he can do it through himself, and he does [it] through himself, just as he made heaven and earth through himself, because he willed [it]. But if he wills it to come to be through a creature and works through it — just as through men he makes houses and other artificial things of this kind, as does God — [he] indeed can [do it] from himself and through himself; but a man or Angel, however blessed, is not able from himself or through himself.

But perhaps you will say: neither the Son of God can [act] from himself, nor the Holy Spirit, but only the Father. For he is able [to act] from himself, who is from himself; but the Son, because he is not from himself, but from the Father, is not able [to act] from himself, but from the Father; and the Holy Spirit from both. — To which we say, that although the Son is not able [to act] from himself, nor work from himself, yet he can and does work through himself; just like the Holy Spirit. Whence Hilary in the ninth book *On the Trinity*: « The unity of [that] nature, he says, which you contradict, heretic, is this — that the Son so acts through himself, that he does not act from himself, and so does not act from himself, that he acts through himself ». But he is said to act and to be powerful *through himself*, because he has the same natural power which the Father also has, by which he is powerful and works; but because he has it from the Father, not from himself, therefore from the Father, not from himself, he is said to be able and to act. But a man or Angel has a gratuitous power, by which he is powerful. Therefore truly and properly God the Trinity is called omnipotent, because through himself, that is, by natural power, he can [bring about] whatever he wills to come to be, and [can do] whatever he wills himself to be able [to do]. For he wills nothing to come to be which he cannot do through himself or through creatures; and he wills himself to be able to do nothing which he cannot [do]; and everything which he wills to come to be, he wills himself to be able [to do]; but not everything which he wills himself to be able [to do], he also wills to come to be. For if he willed [it], it would also come to be, because nothing can resist his will.

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