Dist. 13, 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/2/d/13/q/bon-sent-II-d13-divisio
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## COMMENTARY ON DISTINCTION XIII

### *On the general informing of matter through the common form of light.*

> *Now the first operation of distinction etc.*

### DIVISION OF THE TEXT.

Above the Master treated of the production of nature as regards its *material principle*; but in this part he intends to treat of its *completion* or *formation* as regards the *formal principle*. And since the informing of corporeal matter is twofold — one *general*, the other *special* (general through a form common to all corporeal things, and this is the form of light; but special through other forms, whether elementary or [forms] of mixture) — therefore the Master first treats of the formation or production of light, namely in this distinction. But secondly he treats of the production of any other corporeal form, below in the fourteenth distinction: *God also said, Let there be a firmament,* etc. Or, alternatively, [the order is] that he treats first of that which is the general principle of distinguishing in bodies, that is, of light; but secondly of the special forms which distinguish [them]. The first looks to the work of the first day, but the second to the works of the following days.

Now this part is divided into three. In the *first* he determines concerning the production of light *in itself*. In the *second*, in comparison with its *effect*, namely the *day*, which it was making, there: *Here it must be noted that "day" is taken in diverse modes.* In the *third*, in comparison with its *principle*, namely with the Word, through which it was being made, there: *Furthermore it must be investigated, how it is to be taken,* etc.

The *first part* has three particulae. In the first he determines *when* that light was made — namely before all other things. In the second, *of what sort* it was, there: *If it is asked, of what sort that light [was].* In the third, *where* it was placed, there: *But if it is asked, where the light was made.*

Likewise the *second principal part* has three particulae. In the first he determines about the very effect of light, or about the day as regards its *extent*. In the second, as regards the *mode of distinguishing*, there: *This is the natural order of the distinction of days.* In the third, as regards its *completion*, there: *It is wont, however, to be asked why the sun was made.*

Likewise the *third part*, in which he determines about the formation of light by comparison with its *principle*, which indeed is the Father operating through the Word, has three parts. In the first part he explains how it is to be understood that God made [things] *by speaking*, there: *Furthermore it must be investigated,* etc. In the second he explains what Scripture says, namely [that] the Father [operates] *in the Son* and *through the Son*, there: *Here it is wont to be asked, how it is to be taken.* In the third he removes the heretic's opinion, intimating that there is also another exposition of the aforesaid word: and this he does there: *But the heretic says, on this account it could,* etc.

### TREATMENT OF THE QUESTIONS.

For the understanding of this part, in which the formation of light — which is the work of the first day — is treated, three [matters] are asked.

The first is about the very *production* of light.

The second is about the light's *essence and nature in itself*.

The third is about the light's *effect and illumination*.

Concerning the first, two [questions] are asked.

First it is asked whether by that light, which is said to be the work of the first day, Scripture understands *corporeal* or *spiritual* light.

Secondly, granted that it understands [the *corporeal* light], the question is, how it was making *day* and *night*.

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