Dist. 37, 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/37/q/bon-sent-II-d37-divisio
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## COMMENTARY ON DISTINCTION XXXVII.

### *Whether the action underlying malice is from God.*

*But there are also many others who think of sin in a far different way* etc.

### DIVISION OF THE TEXT.

Above, the Master showed how sin is the penalty of sin, in order to declare in what way sin is a privation. In this part he intends to inquire whether the action in which sin is committed is from God, on account of what was said above — that sin is an act. And since above he pursued the opinion of those who say that the action underlying malice is from God, here he secondly pursues another opinion, by which certain men held that neither malice nor an evil action is from God. Now this part is divided into two parts. In the first of these he sets forth the aforesaid opinion. In the second he argues against the opinion of the opposing side, there: *But in this expression of the views of his predecessors* etc.

The first part has three parts. In the first the Master explains that opinion. In the second he subjoins its defense, there: *Those words of Augustine also, by which he says* etc. In the third he draws from the foregoing a certain conclusion, there: *From which it is gathered that certain things* etc.

Likewise the second principal part has three parts. In the first part he argues against the contrary opinion. In the second, in place of a determination, he sets down a certain admonition for the instruction of the hearer, there: *Let them attend diligently to these words* etc. In the third he removes a certain doubt, there: *Since therefore all catholic teachers agree in this* etc.

### TREATMENT OF THE QUESTIONS.

Now for the understanding of this part, in which the Master inquires whether a culpable action is from God, a question falls here concerning two matters principally.

And first it is asked whether every action, insofar as it is action, is from God.

Secondly it is asked whether a defective action, insofar as it is defective, is from God.

Concerning the first, three things are asked.

First it is asked whether every action, insofar as it is action, is from God.

Secondly it is asked whether all conservation is from God.

Thirdly it is asked whether all composition is from God.

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