Dist. 24, Part 1, 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/24/q/bon-sent-II-d24-p1-divisio
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### COMMENTARY ON DISTINCTION XXIV.
### Part I.
### *On free choice, insofar as it is compared to the other powers of the soul.*

> *Now it behooves us diligently to investigate* etc.

### DIVISION OF THE TEXT.

Above the Master determined concerning the fault by which man fell. In this part he determines concerning the help by which he was able to stand. And since this help is free choice, and free choice  can be considered in three ways — namely, in *comparison to the other powers of the soul*, and *in itself*, and in *comparison to the perfection of grace* — therefore this part has three sections. In the first he determines concerning free choice in *comparison to the other powers*. In the second he determines concerning it *in itself*, below in the twenty-fifth distinction: *Now let us return to our purpose*. In the third he determines concerning it through *comparison to grace*, below in the twenty-sixth distinction: *This is grace operating and cooperating*.

And since it is according to the comparison of free choice to the powers of the soul that the progress and consummation of sin is regarded, therefore the first part has two [sections]. In the first he determines concerning free choice insofar as it is compared to the other powers of the soul. In the second he determines in what manner the order and progression of temptation is consummated in man, at: *That also is not to be passed over* etc. The first part has three particulars. In the first he determines for what end that help was given to man. In the second, what that aid is, at: *Here it must be considered what that aid was* etc. In the third, for greater explanation, he subjoins a distinction of the aforesaid things, at: *For sensuality is a certain power* etc. But each of these parts can be divided into two. In the first he determines the truth. In the second he removes a doubt, at: *But how a right and good will* etc. Likewise the second part, in which he determines what the aid was, has two parts. In the first he explains what that aid was by naming it; in the second by defining it, at: *Free choice is a faculty* etc. Likewise the third part, in which he sets down the division of the powers, has two parts. In the first he assigns the difference of sensuality to reason; in the second he shows the way by which that difference can be known and discerned, at: *Whatever therefore in our soul* etc. — Thus the whole sentence of this particular [section] turns upon two things, namely upon the aid that was conferred on man, and upon the distinction of the powers.

### TREATMENT OF THE QUESTIONS.

For the understanding of this part a question falls here upon two heads.

First it is asked concerning the aid conferred on man, by which he might be able to resist.

Second it is asked concerning the division of the powers of the soul.

About the first two things are asked.

First it is asked whether there could have been given to man, or to any creature, an aid that would be naturally inflexible.

Second it is asked whether there was given to him an aid by which he could resist temptation without the help of grace.

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