Dist. 4, Dubia
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/4/q/bon-sent-II-d4-dubia
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### DOUBTS CONCERNING THE TEXT OF THE MASTER.

### DOUBT I.

In this part there are doubts concerning the text, and it is asked first about this which he says: *The blessed never were those who fell, because they were ignorant of their own outcome.* On the contrary: for someone to be blessed, it is not necessary to know all things, but it suffices to know God. — Likewise, blessedness is nothing other than the clear vision of God; but for this the knowledge of the outcome is not required: therefore etc.

**I respond:** It must be said that for blessedness not only the dowry of vision is required, but [the dowry] of perfect holding. But perfect holding does not exist except when it is with security; and security does not exist except when there is security concerning perseverance; and since the Angels could not have this — at least those who were going to fall, because it was false that they would persevere — therefore they were not blessed.

To that which is objected, that it suffices to know God; it must be said that it is false; rather, it is also necessary to hold perfectly. And as for what he adds, that the open and clear vision of God is the whole reward; it must be said that this is true by concomitance; for scarcely ever, or never, is the vision of God so open that there is not [also] a certainty of future perseverance; or if there is not, there is not in that [vision] perfect blessedness. But this open vision, which is *face to face*, the Angels did not have before the confirmation; rather, they had the vision of God and the holding [of him] at the same time, although before [that] they knew and loved [him] to some extent, or were apt for these two [things].

### DOUBT II.

Likewise it is asked about this which he says: *They could not be blessed, if they were uncertain of damnation.* On the contrary: certainty of damnation is rather contrary to blessedness than consonant [with it]: therefore if certainty contributes nothing to glory, then uncertainty in no way impedes glory or perfect blessedness.

**I respond:** It must be said that concerning some future [thing] certainty can be had in two ways: either toward the *affirmative* part, or toward the *negative* part; and just as for blessedness it is necessary to have certainty of its future perpetuation, so it is necessary to have certainty of misery never being in the future; for these two are altogether inseparable. *Certainty,* then, of damnation never being in the future *contributes* to glory. And since uncertainty equally deprives [one] of certainty in respect of *affirmation,* as also in respect of *negation;* therefore uncertainty of the negation is just as repugnant as uncertainty of perseverance. And thus that word is to be understood.

### DOUBT III.

Likewise it is asked concerning the division of "perfect." For it seems insufficient, because there is perfection not only according to nature, but also according to grace and glory; and according to grace [there is] a manifold kind of perfection. — Likewise it is asked, why one kind of perfection is taken rather according to time than according to some other accident?

**I respond:** It must be said that "perfect" denotes a completion or completeness, in which there is a state. But a state is posited in something in two ways: either simply, or in a kind. If simply, then it is a state, [and] the third member is taken; if in the kind of creature, this [is] in two ways: either insofar as it goes forth from God — and so it has the character of a vestige, and this perfection is found in every creature, when it has been brought to the measure, species, and order befitting it. In another way, insofar as the creature returns into God; and so it is the perfection of glory; and this the Master calls perfection according to nature. Whence it must be posited that there is a perfection according to *essence,* and according to *participation;* and this in two ways, either according to *going forth,* or according to *return.*