Dist. 5, 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/5/q/bon-sent-II-d5-dubia
----------------------------------------
### DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I.

In this part there are doubts concerning the text, and first it is asked about this which he says: *To be averted is to hold in hatred or to envy. On the contrary:* Augustine: «No one's conscience can hate God», since all naturally desire the highest good: therefore it seems, according to this, that no one is averted.

**I respond:** It must be said that the Master does not here define just any aversion, but a consummated aversion, in which there is obstinacy and rebellion against God, such as was in the devil, from [the moment] he saw that he could not attain what he was seeking.

To that, then, which is said, that no one's conscience can hate God; it must be said that Augustine retracts that. Yet that word has truth in some manner, if it is understood of God insofar as he is the highest good, for the participation of which the rational creature was made; whence, since it always desires to be beatified, it never hates the one beatifying. Nevertheless it happens that God is considered as just, setting laws and inflicting punishments; and thus many hate [him], namely those who sin against the Holy Spirit.

### Doubt II.

Likewise it is asked about this which he says, *that a cooperating grace was given to the Angels. On the contrary:* a *cooperating* grace is subsequent with respect to an *operating* one; but they did not have an operating [grace], as has been said before: therefore neither [did they have] a cooperating one.

**I respond:** It must be said that the same grace is called *operating* and *cooperating* by reason of diverse effects; and therefore they are said not to have an *operating* grace, because they did not have a grace cleansing the will; yet they have that same grace as *helping* in good operation; and these effects are separable.

To this, then, which is said, that that is *preceding;* it must be said that it is not called *preceding* by reason of a subsequent grace, but by reason of the will. — Or it must be said that those are differences according as they have being in the fallen free choice, namely of man; and therefore they have no place in the Angels. The rest is clear.