Coll. 3
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/13/d/3/q/bon-praec-c3
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### COLLATION III.
#### *On the second precept of the decalogue.*

### Summarium

*Introduction; a threefold reason why the discourse should be about the precepts,* 1. — *Recapitulation of the preceding collations,* 2-6. — *Confirmation from Scripture,* 7. — *What was omitted concerning the Jews is supplied, who charge Christians with three transgressions of the first precept,* 8. 9. — *Solutions of these objections,* 10-14. — On the second precept, part I. The literal exposition of it. *Perjury is forbidden; the three conditions of a good oath,* 15. — *These three conditions are explained with respect to the assertory oath,* 16-19. — *The objection of the Manichaeans is solved,* 20. — *Likewise, the three ends with their threefold usefulness in the promissory oath,* 21-23. — Part II. The spiritual exposition of it. *In three ways the name of God is not taken in vain, namely for effecting, that is in the Sacraments, for promising in vows, for expressing in oaths,* 24. — *Likewise, in three ways it is taken in vain: first, by the frustrating of a Sacrament, and this in three ways,* 25. — *Secondly, by the breaking of a vow that has been made, and this again in three ways,* 26. — *Thirdly, by the uttering of blasphemous speech, likewise in three ways,* 27.

1. *Thou shalt not take the name of thy God in vain; for the Lord will not hold him guiltless that shall take the name of God in vain*. — *I am thy servant; give me understanding, that I may know thy testimonies. Therefore have I loved thy commandments above gold and the topaz. Therefore was I directed to all thy commandments, I have hated all wicked ways.* The Prophet David in these words shows for what reason we ought to speak of the commandments of God, and he shows this by a threefold reason. The first is that we may *be inflamed to the love* of the divine commandments; for nothing is so necessary as to love the law of God and his commandments. And on this account he said: *Therefore have I loved thy commandments above gold and the topaz.* — Secondly, we ought to speak of the commandments of God that we may *know* them better. For the more often a man goes along some road, the better he knows it. Whence Gregory says that a man comes to know a road by going along it often. But the way of going to our homeland is by the observance of the commandments; and a man cannot keep the commandments of God unless he knows them; and he does not know them except by hearing them spoken of. Therefore David says: *Give me understanding, and I will learn thy commandments.*

— Thirdly, we ought to speak of the commandments of God that we may *hate iniquity.* Therefore it is said in the Psalm: *Therefore was I directed to all thy commandments, I have hated all wicked ways.* For when a man begins to know iniquity, that is sin, and the disorderings of sin, which are against God, then he begins to detest sin. — We ought therefore to speak of the commandments, that we may love them and understand them, and be directed into the way to our homeland, and hate iniquity. And that we may be able to obtain these three things, therefore at the beginning let us pray the Lord, etc.

2. I said that there are ten commandments of the decalogue, which are the foundations of all laws, and that there are two tables, namely the first and the second. In the first table are contained three precepts ordering us to God three and one, and this according to the three attributions to the three divine persons. For in the divine being there is paternity, filiation and procession; and according to these there are three attributions to the three divine persons. To the Father is attributed *majesty,* to the Son *truth,* to the Holy Spirit *goodness.* These three regard the threefold kind of cause, namely the *efficient, exemplar* and *final* cause. To the Father is assigned the *efficient* cause, to the Son the *exemplar* cause, because he is the image of the Father, and to the Holy Spirit the *final* cause. In the Father is supreme majesty, to be humbly adored; in the Son supreme truth, to be faithfully asserted; in the Holy Spirit supreme goodness, to be sincerely loved. And according to these three, as has been said, there are in the first table three commandments. The first is: *Thou shalt not have strange gods before me;* the second is: *Thou shalt not take the name of thy God in vain;* the third is: *Remember that thou keep holy the sabbath day.*

3. Concerning the first commandment it was said that certain things are *set before it* for the knowledge of the commandment, certain things are *added to it* for the observance of the commandment, and certain things are *set within it* for the completeness of the commandment. — It was also said that in this word: *Thou shalt not have strange gods before me,* every idolatry with respect to the *intellectual* creature is forbidden. Secondly, idolatry is forbidden with respect to the *figment* of the human mind, when he adds: *Thou shalt not make a graven thing.* Thirdly, idolatry is forbidden with respect to *bodily nature,* and this with respect to things heavenly, earthly and infernal, when he says: *Nor the likeness of any thing that is in heaven,* etc.

4. It was also said that in this word: *Thou shalt not have strange gods before me,* all *pacts with demons* are forbidden, whether they be by incantations of words, or by inscriptions of characters and images, or by the immolation of sacrifices. In these three consist all the magical arts.

5. It was also said that in the second word: *Thou shalt not make a graven thing,* all superstitious *inventions of errors* are forbidden. And concerning this it was said that every error arises either from *the shameless daring of philosophical investigation,* or from *a perverse understanding of sacred Scripture,* or from *the disordered affection of human carnality.* On account of the first, errors arise among the *philosophers,* such as holding the world to be eternal, and the like. On account of the second, errors arise among the *heretics,* who think ill of the Trinity and of the Holy Spirit. On account of the third, errors arise among the *Epicureans,* who say that there is no other life but this one.

6. In the third word: *Nor the likeness of any thing that is in heaven,* etc., all perverse *valuations of creatures* are forbidden. And concerning this it was said that every perverse valuation of creatures is either by reason of *loftiness,* or by reason of *sufficiency,* or by reason of *delight.* In the first way there is the idolatry of *the proud,* in the second way of *the avaricious,* in the third way of *the lustful.* These things were said concerning the first commandment. — Just now I was saying that idolatry is threefold: namely pacts with demons, superstitious inventions of errors, and perverse valuations of creatures. In pacts with demons there is the sum of the malice of all vices and *the root of all evils*.

7. From these three idolatries proceed all falsehoods and the disorderings of sin, by which the wretched soul is subjected to the demons; which is well signified in the Apocalypse, where it is said: *I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits go out after the manner of frogs.* By the *dragon* are signified *pacts with demons,* by the *false prophet* the superstitious *inventions of errors,* by the *beast* the perverse *valuations of creatures.* — And all these things are forbidden in the first commandment. And just as God in the first creation of things in a certain way produced all things at once, so also in the first commandment he forbids all evils, although for greater explanation he lays down more commandments.

8. I omitted to say that the Jews sometimes taunt us and say that we do not keep that commandment well, and lay it to our charge that we transgress it. For in that commandment three words are contained: *Thou shalt not have strange gods before me — thou shalt not make a graven thing — nor the likeness of any thing that is in heaven,* etc.

9. Concerning the first word, namely: *Thou shalt not have strange gods,* they say that the Lord says: *Hear, O Israel, the Lord thy God is one;* and you posit a Trinity, namely the Father and the Son and the Holy Spirit. — Concerning the second they say that *we make a graven thing,* because our churches are full of images. — Concerning the third: *nor the likeness,* etc., in which God forbids

the adoration of bodily nature, they say that we adore a morsel of bread; and this above all seems to them absurd.

10. To the first, which they object, that we adore three gods, I say that if we adored three persons in such a way that we said that there were there three gods and a threefold essence, it would necessarily follow that we adored three gods. But we adore the Father and the Son and the Holy Spirit, one God and one essence, but three persons. Whence, just as we see that in man there is a plurality of natures, namely intellectual and bodily, and yet there is there but one person, so conversely in the divine being there is unity of essence and plurality of persons.

11. A certain Jew said: You say that God has a son; why do you not give him a wife? — These Jews understand in the basest way. God the Father has the Word and the Holy Spirit: the Word indeed he has, through which he made all things; and the Holy Spirit he has, through whom he preserves all things. The Word flows from the one speaking and is God from God. Likewise the Holy Spirit is breathed forth from the Father and the Son and is God and in God. The Holy Spirit alone it is who searches the depths of hearts, and he is God. — Whence a man who wishes to understand these things and to speak of them must have the most elevated thoughts, not pedestrian ones; for otherwise he cannot understand the highest things about God. For when we posit the Trinity, we do not posit Christ as a mere man, but God together with man.

12. Concerning the second, which is said: *Thou shalt not make a graven thing,* they object that we make a graven thing, because we have many images in our churches; I say that it is impossible for the Divinity to be carved; but we make the likeness of Christ — of Christ, I say, *made man* — and that we adore. — But it must be understood that adoration is twofold: one which is called *of dulia,* another which is called *of latria*. With the adoration *of dulia* we can adore all in whom there is *power, wisdom* and *holiness;* and thus we adore princes, prelates and masters as those in whom there is *power* and *wisdom;* likewise those who have the excellence *of prophecy,* as those in whom there is wisdom; and thus that captain of fifty adored Elijah. — Likewise we adore in this way the Saints who are in our homeland, as those in whom there is surpassing *holiness.* — In like manner the adoration *of dulia* is to be shown to images, not inasmuch as it is an image or a painting, but by reason of that which is signified through it. — But to God alone is the adoration *of latria* to be shown.

13. Concerning the third, which they object and which they most of all abhor, namely concerning the body of Christ: this was most secret, but now it has been made known to all. — At one time certain men said that God was not there except as in a sign. But it must be understood that at the utterance of the priest's word and the intention of the one speaking, the substance of the bread is at once converted into the true body of Christ, which has a soul united with the Divinity; and this is plain. — But the Jew says: how can this be? I say that he who can separate substance from accidents can bring it about that the substance does not appear to our senses, which is under accidents belonging to another. Whence I say that we adore the true body of Christ and God three and one; and in this the power of God, his might, wisdom and goodness are made manifest. But the Jew errs, who believes he can judge of this in a pedestrian way.

14. I have heard that there was a certain conjurer of demons. On a certain day, when he was invoking a demon in the midst of some men who wished to obtain something from the demon, a certain priest passed by carrying the body of Christ, and at once the demon bowed to him, and likewise as he returned. And the conjurer said: whence is this? You forbade me to adore Christ, and you adore him? The demon answered: I did it unwillingly. Is it not written: *That in the name of Jesus every knee should bow, of those that are in heaven, on earth and under the earth?* — These things have been said concerning the first commandment.

15. *Thou shalt not take the name of thy God in vain.* Just as in the first commandment the *humble adoration* of supreme majesty is enjoined, so in this second commandment the *faithful confession* of supreme truth is enjoined, and the denial of truth is forbidden. In the old testament it is said that he who swears in the name of God should swear and not forswear. For *to forswear* is the same as *to perjure oneself,* and this is *to take the name of God in vain.* — Jeremiah says: *And thou shalt swear: as the Lord liveth, in truth and in judgment and in justice;* and the Gloss says there that "an oath ought to have three companions: *truth, judgment* and *justice.*"

16. First, I say, an oath ought to be made *with truth;* whence he says: *Thou shalt not take the name of thy God in vain,* that is, *without truth.* — But it must be understood that there is a twofold oath, namely the *assertory* and the *promissory,* so that there is one oath in *testimony,* another for a *promise.* An assertory oath is made thus: this I assert to thee and testify by the testimony of the divine truth.

17. Now this *assertory* oath ought first to have *truth*. And *truth* is in an assertory oath when a man does not *deny* what is true, nor *affirm* what is false, nor *assert* what he knows to be doubtful; because speech is the indicator of the things that are in the heart. But do you know what it is when a man testifies to something false by the testimony of the divine truth? It is to say that he lies, and that the divine truth lies along with him. And this is the first way of taking the name of God in vain, namely when we *deny* the truth.

18. Secondly, an assertory oath ought to be made *with justice.* And it is made with justice when it is not made against a commandment of the divine law, nor against a precept of holy mother Church, nor to the loss of one's own salvation or another's. And he who swears against these three things swears rashly and sins doubly: both because he swears, and because he keeps the oath.

19. Thirdly, it is required that *judgment* accompany the assertory oath, which is in the mind a discernment of truth and justice, namely whether the oath is true or false, just or unjust, fruitful or unfruitful. Whence if I swear without judgment, not discerning between these three things, I swear rashly. — These three companions ought to be present in the *assertory* oath.

20. But the Manichaeans taunt us and say that we ought *not at all* to swear, because it is said in the new testament, namely in Matthew: *Thou shalt not forswear thyself;* and there follows: *But I say to you not to swear at all. But let your speech be: yea, yea; no, no.* — Certainly I say that in certain cases or for certain causes it is quite lawful to swear. But the heretics do not attend well to the force of words. For it is one thing to say "not to swear at all," and another to say "at all not to swear"; just as it is one thing to say "a certain man does not run," and another "not a certain man runs." *At all not to swear* is the same as *in no way to swear,* and *not to swear at all* is the same as *not to swear in every way,* but for *certain causes.*

21. Secondly, the name of God ought not to be taken in vain in a *promissory* oath. And a promissory oath is made in three ways, namely for *promoting good,* for *preserving fidelity* and for *entering upon mutual peace.* In the first way inferiors swear to superiors, in the second way equals to equals, in the third way superiors to inferiors. With the first oath the Apostle swore, saying to the Romans in the first chapter: *For God is my witness, whom I serve in my spirit.* In the second way Laban swore fidelity to Jacob. In the third way superiors swear to protect the people. — From the first oath there remains a threefold usefulness: *faith* in the understanding, *love* in the affection and *peace* in the effect. For these three causes an oath is made for *promoting good.*

22. In the second way a promissory oath is made for *preserving fidelity,* and this is done in three ways, namely for *restraining malice,* for *settling controversy* and for *clearing away infamy.* — First, I say, it is made for *restraining malice,* that a man may not deny what is true nor affirm what is false; and this is the reason of the usefulness of an oath. — Secondly it is made for *settling controversy.* Whence the Apostle to the Hebrews: *An oath is the end of all controversy.* — Thirdly it is made for *clearing away infamy.* Whence in Deuteronomy it is said that the elders had to clear themselves by an oath when a dead body was found. — For these three causes an oath is made for *preserving fidelity.*

23. In the third way a promissory oath is made for *entering upon mutual peace;* and in this is understood the restraining of all mortal sins; because "every oath that is *true* is dangerous, one that is *false* is pernicious, but *no* oath is safe." And on this account it is said in Ecclesiasticus: *Let not thy mouth be accustomed to swearing.* — This is the *literal* understanding of the words.

24. But the *spiritual* understanding of this precept is this, that we take the name of God not in vain in three ways, namely for *effecting,* for *promising* and for *expressing.* — First, I say, we take the name of God not in vain for *effecting,* as in the Sacraments, when it is said in baptism: I baptize thee in the name of the Father and of the Son and of the Holy Spirit. — Secondly we take the name of our God not in vain for *promising,* as when I promise to go to Saint James, or to enter religion, by an oath. — Thirdly we take the name of God not in vain for *expressing,* as when we speak with an oath.

25. Conversely we take the name of God in vain in three ways: first by the *frustrating of a Sacrament received;* secondly by the *breaking of a vow* that has been made; thirdly by the *uttering of blasphemous speech.* — First we take the name of God in vain by the *frustrating of a Sacra-*

*ment received;* and according to this there is a threefold degree of taking the name of God in vain. The first is when someone does not believe in the Sacrament, like a heretic. Secondly, when he believes, but does not dispose himself for the Sacrament, like a usurer. Thirdly, when someone does not guard the grace received in the Sacrament, like one who afterwards sins. — Hear, thou who art marked with the Christian name: a character is then imprinted on thee by the power of the name of God; and when afterwards thou sinnest, thou dost empty out the power of the Sacrament. Of such men the Apostle says to Titus: *They profess that they know God, but in their works they deny him;* and so thou dost *tread under foot the Son of God* and *esteem the blood* of the testament *unclean,* thou who hast been washed in the blood of Christ!

26. The second way of taking the name of God in vain is by the *breaking of a vow that has been made.* And here likewise there is a threefold degree. The first is by *unreasonable delay,* as when I promise by an oath to go to Saint James and do not fix a definite term for myself, and so am always putting it off. — In the second way the breaking of a vow comes about by a *contrary will,* as when someone promises something to God and afterwards regrets it. Against such men it is said in Deuteronomy: *That which is once gone out of thy lips thou shalt not make void.* — In the third way the breaking of a vow comes about by *apostatic rebellion,* as when a man apostatizes from religion. — The first of these ways is bad, the second worse, the third worst, because it is said: *An apostate man is an unprofitable man;* on account of which it is said in Ecclesiastes: *If thou hast vowed any thing to God, defer not to pay it; for an unfaithful and foolish promise displeaseth him.* And this is when *time and hour and day and year interpellate*.

27. In the third way we take the name of God in vain by the *uttering of blasphemous speech;* and this is done in three ways: first, when someone, speaking of God, uses *cursing* language, as when he curses God. — The second way is by *lying* language, when someone denies of God what is true, or affirms what is false; for Anselm says that of every contradiction the nobler part is to be attributed to God. — The third way is by *reproachful* language, as when someone speaks of the lower members of Christ, he blasphemes most gravely, even if he says what is true, and he despises Christ in this, that he was humble and took our nature upon himself. — And such men have been destroyed by the divine judgment. For Gregory relates that a certain boy of six years was accustomed to blaspheme the name of the Lord. On a certain day, when he was blaspheming and was in his father's lap, he was snatched away by demons and carried off to hell. On account of which it is said in Leviticus: *Whosoever shall blaspheme the name of the Lord, dying let him die.* — It is plain now in what ways the name of God is taken in vain.

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