Dist. 21, Art. 1, Q. 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/2/d/21/q/bon-sent-II-d21-a1-q3
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### Question III.
### *Whether the order and progress of the temptation in the first parents was fitting.*

Thirdly it is asked concerning the temptation of the first parents with respect to the order and progress. And Scripture and the Master in the *Littera* say that the temptation began from the woman, and through the woman came to the man. And it seems that this manner of proceeding suits the cunning of the devil, and also that it ought to have been permitted by God.

***Fundamenta.***

1. For the order of destruction is contrary to the order of construction, since the things that are last in composing are first in resolving; but the woman was formed and made last: therefore it seems that the way of deformation and corruption had to have its rising from the woman; therefore the tempter ought to have approached her first.

2. Likewise, exterior temptation ought to be conformed to the interior; but in interior temptation sin ascends from the sensuality to the higher part by means of the lower portion of reason: if therefore the higher portion is the man, and the lower the woman; just as the interior temptation proceeds to the man by means of the woman, so also the exterior temptation.

3. Likewise, the cautious warrior more readily approaches to fight him whom he can vanquish more easily: if therefore the woman could be vanquished more easily than the man, it seems that the progress of the temptation ought to have arrived at the man by means of the woman.

4. Likewise, it is easier for someone to vanquish a strong enemy through one of his household than through himself; but the man was strong and endowed with a spiritual mind: therefore it does not seem that the devil dared to tempt him through himself, but through one of his household: therefore through the woman the temptation came to the man.

***For the opposite.*** On the contrary:

1. Sin is not in the flesh, but in the image of God; but woman and man are equally to the image of God, because in the soul there is no distinction of sex: therefore it seems that the temptation ought not to have begun more from the female sex than from the male.

2. Likewise, the woman had no proneness to sin, just as neither did the man, and she was as upright as the man, nor did her flesh in any way bend the soul downward: therefore it seems that it was as difficult to throw down the woman as the man: therefore there seems to be no reason on account of which the devil's temptation should begin rather from the woman.

3. Likewise, it is more shameful to be conquered by a woman than by a man, and more glorious to conquer a man than a woman: if therefore the devil most flees shame and most eagerly seeks glory, it seems that he would rather have begun the temptation from the man than from the woman.

4. Likewise, the nature of the daring is to gladly meet the strong; but the devil is most daring and most insolent and most presuming on his own powers: therefore it seems that he would have disdained to attack the female sex first: therefore it does not seem probable that he tempted the woman before the man.

### Conclusion.

> On account of a twofold reason the devil's temptation began from the woman.

**I respond:** It must be said that, as Scripture says and the Master says in the *Littera*, it is not to be doubted that the temptation of the devil began from the woman and through her came to the man. — Now the reason of this is taken on the part of *the wisdom of God*, and on the part of *the cunning of the devil*.

***Reason which is from the part of God.*** On the part of *the wisdom of God*. For the Lord permitted the devil to tempt in such an order, both for *the man's exercising*, and lest *the woman should have an excuse*, and also for *our instruction*. — For the *man's exercising*, because he was so strong and endowed with a spiritual mind that he could not only resist the temptation of the serpent, but even the suggestion of the woman; and therefore he was permitted to be tempted by a stronger temptation. — For *removing the woman's excuse* the temptation had to begin from her first. For if the man had first sinned, since *the man is the head of the woman* and rules over her, it would not have been much to wonder at if the woman had consented to him; rather, she would have had a great color of excuse. — For *our instruction* also this was permitted. For in that sensible manner of tempting we recognize the manner and progress of invisible temptation; and just as that one came from the serpent to the man by means of the woman, so this comes from the sensuality to the higher portion of reason by means of the lower.

***Reason 2, likewise threefold.*** On the part of *the cunning of the devil* a reason can be similarly taken. For the devil was considering that the woman was of *lesser wisdom* and *weaker constancy* and *more importunate adherence*. Because she was of lesser wisdom, she was easier to seduce; and therefore the devil as seducer wished to make for himself through her a passage and way. Because she was of weaker constancy, she was easier to pervert: and therefore the devil as conqueror approached the city of man on that side on which the entrance was less fortified. Because moreover she was of more importunate adherence, the devil reckoned that if she were first conquered, she would not be at rest until she had perverted the man. Hence it is said in Ecclesiastes seven of the woman, that *she is a snare of hunters*, and *her heart a net*, *her hands are bands*. Therefore the devil, the cunning impeller, began from the female sex.

***Conclusion 2.*** And thus it is plain that, as Scripture says, in every manner it was fitting that the temptation should begin from the woman, both because the cunning of the devil sought this, and because divine providence was disposing this. Hence the reasons adduced for this are to be conceded.

***Solution of the opposed.*** 1. To that which is first objected in opposition, that as to the image there is no difference of the sexes; it must be said that, although in the man and in the woman the image is found equally express, as far as concerns the nature of the soul itself; yet because the soul, so long as it is in the body, imitates the complexion of the body, by reason of the weakness of complexion and of sex the soul contracts a certain effeminacy; and therefore, as far as is on the part of nature, unless the strength of greater grace be present, the female sex is more easily bent toward evil. And therefore that does not constrain.

2. To that which objects, that the woman had no proneness to this; it must be said that this is true: nevertheless from this it does not follow that she had equal stability. For although she had no curvature in affection nor deception in sight, yet she could more easily fall into this than the man, in whom both nature was stronger and grace is believed to have been more abundant.

3. To that which is objected, that it is shameful to be conquered by a woman etc.; it must be said that this is true; yet it is more glorious to overcome a woman in wrestling than to succumb wrestling with a man. And because the devil, if he had begun from the man, was afraid lest he should resist him manfully, therefore with greater caution he strove to obtain glory.

4. To that which is objected, that the daring more willingly attack the strong; it must be said that that is true where there is daring without cunning; but the devil is not only daring and insolent, but is also cunning and deceitful: and therefore in tempting he did not attack the more difficult way, but rather the more efficacious. Besides, he was not permitted to exercise all his power; for since he does not conquer except the willing, he is *weak in fighting*; and therefore not from the stronger, but from the weaker he began his temptation.

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