Capitula
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/2/d/0/q/bon-sent-II-capitula
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# HERE BEGIN THE CHAPTERS OF THE SECOND BOOK.

### Distinction I.

**Chap. I.** That there is one principle of things, not many.

**II.** What it is to create, what to make.

**III.** According to what account such words as these are said of God: to act, to make.

**IV.** Why the rational creature was made, that is, man or Angel.

**V.** In what way man is said to have been made on account of the repair of the angelic fall.

**VI.** Why man was so established that the soul is united to a body.

### Distinction II.

**Chap. I.** Of the Angels, when they were made.

**II.** That nothing was made before heaven and earth.

**III.** That together with time and with the world the spiritual creature and the corporeal began.

**IV.** Where the Angels were created straightway.

**V.** That the matter of visible things and the nature of invisible things were created together, and both unformed.

**VI.** In what way Lucifer said: I will ascend into heaven.

### Distinction III.

**Chap. I.** Of what sort the Angels were made.

**II.** Whether all the Angels were equal in essence, in wisdom, in freedom of choice.

**III.** What things the Angels had in common and equally.

**IV.** Whether they were created good or evil, and whether there was any interval between their creation and their fall.

**V.** Of the threefold wisdom of the Angels before the fall or the confirmation.

**VI.** Whether they had any love of God or of themselves before the fall.

### Distinction IV.

**Chap. I.** Whether they were created perfect and blessed, or wretched and imperfect.

### Distinction V.

**Chap. I.** Of the confirmation and conversion of those who stood, and of the turning away and fall of those who fell.

**II.** Free choice is briefly touched on.

**III.** Whether anything was given to those who stood, whereby they were converted.

**IV.** Of what grace the Angels had need, and of what they had not.

**V.** Whether the turning away is to be imputed to those who fell.

**VI.** Whether those who stood merited, through some grace then added, the beatitude which they received in their confirmation.

### Distinction VI.

**Chap. I.** That of the greater and of the lesser certain ones fell, among whom one was more exalted, namely Lucifer.

**II.** Whence and whither they were cast down.

**III.** Why it was not granted them to dwell in heaven or on earth.

**IV.** Of the prelacies of the demons.

**V.** Whether all the demons are in this dark air, or some in hell.

**VI.** Of the power of Lucifer.

**VII.** Whether the demons, once conquered by the Saints, approach others thereafter.

### Distinction VII.

**Chap. I.** Whether the good Angels can sin, or the evil live rightly.

**II.** That, although both have free choice, they cannot nevertheless be bent to either side.

**III.** That the good, after their confirmation, have freer choice than before.

**IV.** That they cannot sin from their nature, as before.

**V.** In what ways the evil angels know the truth of temporal things.

**VI.** That the magic arts avail by the power and knowledge of the devil, which is his from God.

**VII.** That the matter of visible things does not serve the evil angels at their nod.

**VIII.** That they are not creators, although through them the magicians made frogs and other things; just as neither are the good, even though creatures come to be through their ministry.

**IX.** That God alone works the creation of things in the way that he works the justification of the mind.

**X.** That the evil angels can do many things by the vigour of their nature which they cannot do because of God's prohibition.

### Distinction VIII.

**Chap. I.** Whether all Angels are corporeal.

**II.** Of the forms in which God appeared, and of those in which the Angels appear.

**III.** That God in the species in which he is God never appeared to mortals.

**IV.** In what way the demons are said to enter into men.

### Distinction IX.

**Chap. I.** Of the distinction of the orders.

**II.** What is called an order, and what is the account of each name.

**III.** That those names are taken from the gifts of grace, given to them not for their own sake but for ours.

**IV.** Whether these orders were distinct from the beginning of creation.

**V.** Whether all the Angels of the same order are equal.

**VI.** In what way Scripture says that the tenth order is filled up from men.

**VII.** Whether men are taken up according to the number of the spirits that stood or that fell.

### Distinction X.

**Chap. I.** Whether all the heavenly spirits are sent.

**II.** Whether Michael, Gabriel, Raphael are names of orders, or of spirits.

### Distinction XI.

**Chap. I.** That individual souls have a good Angel for their keeping, an evil one for their exercise.

**II.** Whether the Angels advance in merit and reward until the judgment.

### Distinction XII.

**Chap. I.** Of the distinction of the works of the six days.

**II.** That some held all things to have been made at once in matter and form, others through intervals of time.

**III.** In what way corporeal things were founded through intervals of time.

**IV.** In what sense darkness is said to be something, and in what sense it is said not to be something.

**V.** Why that confused matter was called unformed, and where it came forth into being, and how far it ascended on high.

### Distinction XIII.

**Chap. I.** Of the first work of distinction.

**II.** Of the light made on the first day, whether it was spiritual or corporeal.

**III.** Where it was made.

**IV.** In what ways "day" is taken.

**V.** Of the natural order of reckoning the days, and of that order which was introduced for a mystery.

**VI.** Of the understanding of these words: God said.

**VII.** In what sense the Father is said to work in the Son, or through the Son, or in the Holy Spirit.

### Distinction XIV.

**Chap. I.** Of the work of the second day, on which the firmament was made.

**II.** That the heaven then made ought to be understood.

**III.** Of what matter it was made.

**IV.** How the waters can be above the heaven, and of what kind they are.

**V.** Of the figure of the firmament.

**VI.** Why Scripture was silent about the blessing of this day's work.

**VII.** Of the work of the third day, when the waters were gathered into one.

**VIII.** How all the waters were gathered into one place, since there are many seas and rivers.

**IX.** Of the work of the fourth day, on which the lights were made.

**X.** How that is to be taken: Let them be for signs and for seasons.

### Distinction XV.

**Chap. I.** Of the work of the fifth day, on which the swimming and the flying things were made.

**II.** Of the work of the sixth day, on which the animals and the creeping things of the earth were created.

**III.** Of venomous and noxious animals.

**IV.** Whether the least animals were then created.

**V.** Why man was made after all things.

**VI.** Of the opinion of those who contend that all things were made at once.

**VII.** How the rest of God is to be understood.

**VIII.** How it is to be taken that God is said to have completed his work on the seventh day, since he then rested.

**IX.** In what way all things made by God are called very good.

**X.** Of the sanctification of the seventh day.

### Distinction XVI.

**Chap. I.** Of the creation of man.

**II.** Of what sort man was made.

**III.** Of the image and likeness to which man was made.

**IV.** Why man is called an image and to the image, while the Son is not to the image.

### Distinction XVII.

**Chap. I.** Of the creation of the soul, whether it was made out of something.

**II.** Of the inbreathing and inspiration of God, when the soul was made, whether in the body or outside it.

**III.** At what age man was made.

**IV.** Why man, created outside paradise, was placed in paradise.

**V.** In what ways paradise is taken.

**VI.** Of the tree of life.

**VII.** Of the tree of the knowledge of good and evil.

### Distinction XVIII.

**Chap. I.** Of the formation of the woman.

**II.** Why she was formed from the side of the man, and not from another part of the body.

**III.** Why the rib was taken from the man sleeping, and not waking.

**IV.** That she was made from the rib multiplied in itself, without the addition of anything extrinsic.

**V.** Of higher and lower causes.

**VI.** Of the causes which are at once in God and in creatures, and of those which are in God alone.

**VII.** Of the soul of the woman, which is not from the soul of the man, because souls are not by propagation.

### Distinction XIX.

**Chap. I.** Of the state of man before sin, of what sort he was as to the body, and of what sort after sin.

**II.** In what way man is said to have been made into a living soul.

**III.** The body of man before sin was mortal and immortal; after sin, dead.

**IV.** Whether the immortality which he then had was of the condition of nature, or from the benefit of grace.

**V.** Whether man could always live, using the other trees and not the tree of life, God not commanding that he should eat of it.

**VI.** Of the first and the second immortality of the body.

### Distinction XX.

**Chap. I.** Of the manner of procreating children, if the first men had not sinned.

**II.** Why they did not come together in paradise.

**III.** Of the manner of their translation to a better state, if they had not sinned.

**IV.** Whether children would be procreated in perfection of stature and use of limbs.

**V.** Whether they would be born as little ones even in sense.

**VI.** Of two goods, the one given here, the other promised.

### Distinction XXI.

**Chap. I.** Of the envy of the devil, by which he came to tempt.

**II.** Of the form in which he came.

**III.** Of the cunning of the serpent.

**IV.** Whether the devil chose the serpent, that he might tempt through it.

**V.** Of the manner of the temptation.

**VI.** Of the twofold kind of temptation.

**VII.** Why the sin of man, and not of the angel, is remediable.

**VIII.** That the precept was not given to the man alone.

### Distinction XXII.

**Chap. I.** Of the origin of that sin.

**II.** Of the woman's elation.

**III.** Of the man's elation.

**IV.** Which sinned the more, the man or the woman.

**V.** Of excusable and inexcusable ignorance.

**VI.** Whether the will preceded that sin.

### Distinction XXIII.

**Chap. I.** Why God permitted man to be tempted, whom he knew would fall.

**II.** Of what sort man was as to the soul before sin.

**III.** Of the threefold knowledge of man before the fall.

**IV.** Whether man had foreknowledge of the things that were to come upon him.

### Distinction XXIV.

**Chap. I.** Of the grace and the power of man before the fall.

**II.** Of the help given to man at his creation, whereby he could stand.

**III.** Of free choice.

**IV.** Of sensuality.

**V.** Of reason and its parts.

**VI.** Of the like order of sinning in us and in our first parents.

**VII.** That in us there is man and woman and serpent.

**VIII.** Of the spiritual marriage of man and woman in us.

**IX.** In what way the temptation is consummated in us through those three.

**X.** When the woman alone eats the forbidden food.

**XI.** When the man also eats.

**XII.** When a sin is venial or mortal.

**XIII.** In what ways sensuality is taken in Scripture.

### Distinction XXV.

**Chap. I.** The definition of free choice according to the philosophers.

**II.** In what way free choice is taken in God.

**III.** That the Angels and the Saints have free choice.

**IV.** That free choice will be freer when it shall not be able to sin.

**V.** Of the difference of the freedom of choice according to the different times.

**VI.** Of the four states of free choice.

**VII.** Of the corruption of free choice through sin.

**VIII.** Of the three modes of the freedom of free choice: from necessity, from sin, from misery.

**IX.** Of the freedom which is from grace, and that which is from nature.

### Distinction XXVI.

**Chap. I.** Of operating and cooperating grace.

**II.** What the will is.

**III.** What is the grace that goes before a good will.

**IV.** That a good will, which is prevented by grace, goes before certain gifts of God.

**V.** That the thought of the good precedes faith.

**VI.** That the understanding goes before both the thought of the good and the delight in it.

**VII.** Whether through free choice man works good without grace.

**VIII.** Whether the grace which is called operating and cooperating is the same.

**IX.** In what way grace merits to be increased.

**X.** Of the three kinds of goods.

**XI.** In which goods free choice lies.

### Distinction XXVII.

**Chap. I.** Of virtue, what it is, and what its act is.

**II.** Of the grace which frees the will, whether it is a virtue or not.

**III.** In what way good merits begin from grace, and of what grace this is here to be understood.

**IV.** That a good will is principally called grace.

**V.** By what account faith is said to merit justification.

**VI.** Of the gifts of the virtues, and of the grace which is not the merit, but makes it.

**VII.** That the use of virtue and of free choice is the same, but principally of virtue.

**VIII.** Some think that the virtues are the good uses of free choice, that is, acts of the mind.

### Distinction XXVIII.

**Chap. I.** Of the Pelagian heresy.

**II.** That the Pelagians use the sayings of Augustine in witness of their error.

**III.** In what way Augustine determines those words in the Retractations.

**IV.** Of the heresy of Jovinian and of Manichaeus, which Jerome dashed together.

### Distinction XXIX.

**Chap. I.** Whether man before sin had need of operating and cooperating grace.

**II.** Whether man had the virtues before the fall.

**III.** Of the casting of man out of paradise.

**IV.** How that is to be understood: Lest he take of the tree of life and live for ever.

**V.** Of the flaming sword set before paradise.

**VI.** Whether before sin man ate of the tree of life.

### Distinction XXX.

**Chap. I.** That through Adam sin and punishment pass over into his posterity.

**II.** Whether that sin which passes over was original or actual.

**III.** Some think it was actual.

**IV.** In what way they explain that it entered into the world.

**V.** That it was truly original sin which passed over into his posterity.

**VI.** What original sin is.

**VII.** That original sin is a fault.

**VIII.** That original sin is called the tinder of sin, that is, concupiscence.

**IX.** What is understood by the name of the concupiscence which is the tinder of sin.

**X.** That through Adam original sin entered into all, that is, concupiscence.

**XI.** Whether it is original sin, in which all have sinned.

**XII.** In what sense it was said that by the disobedience of one many were made sinners.

**XIII.** That original sin was in Adam and is in us.

**XIV.** In what way all are said to have been in Adam when he sinned, and to have descended from him.

**XV.** That nothing extrinsic is converted into the human substance which is from Adam.

### Distinction XXXI.

**Chap. I.** In what way original sin passes over from parents into their children.

**II.** Whether as to the soul, or as to the flesh.

**III.** That sin is transmitted through the flesh, and in what way, he shows.

**IV.** He shows the cause of the corruption of the flesh, from which sin comes to be in the soul.

**V.** Why sin is said to be in the flesh.

**VI.** Whether the cause of original sin, which is in the flesh, is fault or punishment.

**VII.** Why it is called original sin.

### Distinction XXXII.

**Chap. I.** In what way original sin is remitted in baptism.

**II.** Whether the foulness which it draws from lust is washed away in baptism.

**III.** Whether God is the author of that concupiscence.

**IV.** Why that sin is imputed to the soul.

**V.** Whether that sin is necessary or voluntary.

**VI.** Why God joins the soul to the body, knowing that it will be stained thereby.

**VII.** Whether the soul is such as it is created by God.

**VIII.** Whether souls from their creation are equal in natural gifts.

### Distinction XXXIII.

**Chap. I.** Whether little ones draw originally the sins of all their preceding forefathers, as they do the sin of Adam.

**II.** In what way in that one first sin several are found.

**III.** Whether the sin of Adam is graver than the rest.

**IV.** Whether that sin was remitted to our first parents.

**V.** In what way the sins of parents are visited upon their children and are not visited.

### Distinction XXXIV.

**Chap. I.** Of actual sin.

**II.** What was the first origin and cause of sin.

**III.** What was the secondary cause of evils.

**IV.** That the cause of evils is only in a good thing.

**V.** That in these matters the dialecticians' rule about contraries fails.

### Distinction XXXV.

**Chap. I.** What sin is.

**II.** Of sin.

**III.** Whether an evil act, in so far as it is a sin, is a corruption or a privation of good.

**IV.** In what way sin can corrupt good, since it is nothing.

**V.** In what manner man removes himself far from God.

**VI.** Whether punishment is a privation of good.

### Distinction XXXVI.

**Chap. I.** Certain things are at once sin and the punishment of sin, certain are sin and the cause of sin, others are sin and both cause and punishment of sin.

**II.** Whether sin is the cause of sin, in so far as it is sin.

**III.** That not every sin is the punishment of sin.

**IV.** Whether some sins are essentially punishments of sin.

**V.** That, since sin is also the punishment of sin, the sin is from man, the punishment from God.

**VI.** Of certain things which are undoubtedly sins and punishments, and, in so far as we suffer them, are not sins.

### Distinction XXXVII.

**Chap. I.** That some think evil acts are in no way from God.

**II.** In what sense it was said: God is not the author of evil.

### Distinction XXXVIII.

**Chap. I.** Of the will and its end.

**II.** What is the good end, namely charity.

**III.** That all good wills have one end, and yet certain of them obtain diverse ends.

**IV.** Of the difference between will and intention and end.

### Distinction XXXIX.

**Chap. I.** Why the will is called sin, since it is among natural things, none of which is anything else than sin.

**II.** Why the act of the will is a sin, if the acts of the other powers are not sins.

**III.** In what sense it is said that naturally every man wills the good.

### Distinction XL.

**Chap. I.** Whether all acts ought to be weighed from their end, so that from the affection or the end all are good or evil.

### Distinction XLI.

**Chap. I.** Whether every intention or action of unbelievers is evil.

**II.** In what ways the good is spoken of.

**III.** How that is to be understood: Sin is so far voluntary, and that: Nowhere is there sin save in the will, and likewise: One sins only by the will.

**IV.** That an evil will is voluntary sin.

### Distinction XLII.

**Chap. I.** Whether an evil will and an evil action, in the same man and about the same thing, are one sin, or several.

**II.** Whether a sin committed by anyone remains in him until he repents.

**III.** In what ways guilt is taken.

**IV.** Of the modes of sins.

**V.** That an offence and a sin differ.

**VI.** Of the seven principal vices.

**VII.** Of pride.

**VIII.** In what way pride is called the root of all evils, and cupidity too, since pride is not cupidity.

### Distinction XLIII.

**Chap. I.** Of the sin against the Holy Spirit.

### Distinction XLIV.

**Chap. I.** Of the power of sinning, whether it is from God to man or to the devil.

**II.** Whether one must sometimes resist authority.

**HERE END THE CHAPTERS OF THE SECOND BOOK.**

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