Dist. 46, 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/46/q/bon-sent-I-d46-divisio
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## Commentary on Distinction XLVI.

#### *On the fulfillment of the divine will.*

> *"Here a question arises. For it has been said in what precedes,"* etc.

### Division of the text.

This is the second part of this whole treatise on the will, in which the Master treats of the fulfillment of the divine will. And this part has two parts. In the *first*, supposing from the preceding [discussion] that God's will of good pleasure is always fulfilled, he removes doubts. In the *second* he explains the truth, below in the next distinction: *"For the will of God is always efficacious."*

The *first* part has two parts. In the *first* the Master removes a doubt by comparison to good things; in the *second* by comparison to evil things, there: *"And therefore since it is established that all the goods which come to pass,"* etc.

The *first* part has two parts. In the *first* the Master raises an objection. In the *second* he resolves [it], there: *"But let us hear the resolution."*

*"And therefore since it is established,"* etc. — this is the *second* part, in which the Master inquires whether the will of God is fulfilled with respect to evils; and on this account he inquires whether God wills evils to come to pass. And since there were here two opinions — one of which was that God wills evils to come to pass (and this opinion is false), while another opinion is that God does not will evils to come to pass (and this opinion is true) — therefore this part has two parts. In the *first* the Master raises objections against the false part. In the *second* he raises objections against the true part, there: *"If therefore anyone diligently attends,"* etc.

The *first* part has two [parts]. In the *first* he adduces reasons for the defense of the false opinion. In the *second* part he sets forth the solutions which those of the contrary position assign; and this there: *"But those who say that evils do not come to pass by God's will."* And each of the parts has two [subparts]. For in raising the objection he introduces two reasons, of which one rests on reason, the other on authority; and according to this the part in which he resolves [them] is divided, because there are placed there two responses corresponding to the two objections.

*"If therefore anyone diligently,"* etc. — this is that part in which the Master strives to establish the true side; and this part has two [subparts]. In the *first* he introduces true reasons; in the *second* he dissolves a certain sophistical reason, and this he does there: *"It has now been sufficiently shown,"* etc. The *first* part has three parts according to the three reasons which he introduces. The *first* is taken from this: that it is the same thing [whether] something comes to pass with God as author or with God as willing; and it is placed there: *"If therefore anyone diligently,"* etc. The *second* is taken from this: that the same is the cause by which evil comes to pass and by which a man becomes worse; and it is placed there: *"Then the same Augustine inquiring,"* etc. The *third* is taken from this: that evil makes [a thing] tend toward non-being; and it is placed there: *"Likewise it is also shown in another way, that with God as author,"* etc.

Similarly the *second* part, in which he dissolves the sophistical reason, has three [subparts]. In the *first* he sets it forth, there: *"It has now been sufficiently shown,"* etc. In the *second* he dissolves [it], there: *"To which it is easy for us to respond."* In the *third* he returns to the assertion of the truth, saying that this part is true — that God does not will evils to come to pass — there: *"These and other things of this kind,"* etc.

### Treatment of the questions.

For the understanding of what the Master determines in the present distinction, six [questions] are asked.

*First*, it is asked whether God wills all human beings to be saved by the will of good pleasure.

*Second*, it is asked whether God wills evils to come to pass.

*Third*, whether for evils to come to pass is a good.

*Fourth*, whether for evils to come to pass is true.

*Fifth*, whether evils are ordered by God.

*Sixth* and finally, whether evils increase the beauty [of the universe].

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