Dist. 1, 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/3/d/1/q/bon-sent-III-d1-dubia
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## DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Dub. I.

In this section there are doubts concerning the text, and first it is asked about the word of the Apostle, which is said: *But when the fullness of time came* etc. **On the contrary:** It seems that there was no fullness of time at the advent of the Son of God, from First Corinthians, chapter thirteen: *We know in part and we prophesy in part*; but *the fullness does away with that which is in part*: therefore it seems that the fullness of time has not yet arrived. — Likewise, Matthew, chapter thirteen: *A net, which when it was filled*; Gloss: « At the end of the world »: therefore it does not seem that the fullness of time is before the end of the world.

**I respond:** It must be said that the time of the incarnation is called the *time of fullness* for many causes: first, because God fulfilled what he had foreordained. Whence upon that text in Galatians, chapter four: *But when the fullness of time came*; Gloss: « The time was completed which the Father had foreordained, when he should send his Son ».

Another reason is on account of the fulfillment of the promise, because he was given to us who had been promised. Whence upon that text in John, chapter one: *Full of grace and truth*; Gloss: « As regards the fulfillment of the things promised ».

The third reason is as regards the completion of the figures, because at Christ's advent those figures which were in the Old Testament were fulfilled in truth, Matthew, chapter five: *I have not come to abolish the Law, but to fulfill it*.

The fourth reason is on account of the fullness of grace, which was in Christ, which was the principle of all fullnesses. Whence to the Colossians, chapter two: *In Christ dwells all the fullness of the divinity bodily*.

The fifth reason is on account of the fullness of generation, because, since there are four modes of generation: the first indeed neither from man nor from woman, but from the earth; the second, of a woman from man alone; the third, of offspring from man and woman; the fourth, of a man from woman alone; this fourth was consummated in Christ's incarnation.

But the sixth reason is that the time of the incarnation is the time of the sixth age, in which indeed there is fullness and perfection, so that, just as the world was consummated on the sixth day, so in the sixth age it should be repaired; so that the first age was from Adam to Noah, the second from Noah to Abraham, the third from Abraham to Moses, the fourth from Moses to David, the fifth from David to Christ, the sixth from Christ to the end.

Therefore, for these six reasons the time of the incarnation is called the time of fullness.

To that, then, which is objected to the contrary, that there is no fullness up to glory; it must be said that there is a fullness of *nature* and a fullness of *grace* and a fullness of *glory*. And those two arguments proceed from the fullness of *glory*; but the authority of the Apostle is understood of the fullness of *grace*.

On account of which a certain distinction concerning fullness is to be noted, that there is a certain fullness of *nature*, a certain of *grace*, a certain of *glory*. The fullness of nature is in a twofold difference: the first as regards the *condition* of things, of which Genesis, chapter two: *God completed his work on the seventh day*; the second as regards the *multiplication* of things, of which the Psalm: *The earth is the Lord's and the fullness thereof*. — Similarly the fullness of grace is twofold: a certain in the *head*, and concerning this John, chapter one: *Full of grace and truth*; a certain in the *members*, and concerning this Acts, chapter two: *They were all filled with the Holy Spirit*; and to the Ephesians, chapter one: *He purposed* etc. — Similarly the fullness of glory is twofold: either as regards the *number of the elect*, concerning this Apocalypse, chapter six: *Wait a little while, until it be filled* etc.; or as regards the *perception of eternal goods*, Ecclesiasticus, chapter twenty-four: *In the fullness of the Saints is my detention*.

### Dub. II.

Likewise it is asked about this which he says: *Made of a woman*; because in the Creed it is denied: « Begotten, not made » etc. — Likewise, if he was made of a woman, it does not seem that the woman is his mother, but only the matter. Why then does he say *made* rather than *begotten*?

**I respond:** It must be said that Christ according to the divine nature is *begotten* in such a way that he is not *made*, because he is not a creature. But according to the human nature he is *begotten* in such a way that he is *made*, because he was conceived of the Virgin, the divine power being the agent. But of what kind the Virgin's power was will be better made manifest later in its proper place; and by that which has been said, the response to the objections is clear.

### Dub. III.

Likewise it is asked about this which he says: *Made under the Law*, because it is said in First Timothy, chapter one: *The law is not laid down for the just man*: if therefore Christ was most just, it seems etc. — Likewise, Christ was not bound to fulfill the precepts of the Law: therefore it does not seem that he was made under the Law.

**I respond:** It must be said that *to be under the Law* is said in three ways: either as regards the *cause*, or as regards the *observance*, or as regards the *motive*. As regards the *cause* are those who are born under sin. As regards the *observance* are the just, who observe the law. As regards the *motive* are those who serve out of fear. — Christ therefore was not under the Law as regards the *cause*, nor as regards the *motive*, but only as regards the *observance*; yet otherwise than other men, because to be under the Law as regards *observance* can be in two ways: either as regards an *obligatory* obedience, or as regards a *spontaneous* obedience. And in the first way are men, in the second way was Christ, who out of pure liberality subjected himself to legal observance, that he might give an example of true obedience. — And thus the response to the objections is clear.

### Dub. IV.

Likewise it is asked about this which he says: *that the Holy Spirit descended in the form of a dove*. **But on the contrary:** That whole dove, and whatever was in it, was at once from the Father and the Son: therefore it seems that the whole Trinity descended in that dove, just as the Holy Spirit was descending. — Likewise, the Holy Spirit never descends into a man without the Father and the Son descending at the same time: therefore it seems that neither does he into a dove.

**I respond:** It must be said briefly that in that dove the Holy Spirit was not present otherwise than the Father and the Son, nor did he operate otherwise; but nevertheless he alone was signified in it, because signification implies a relation, just as the incarnation does; therefore he alone could be signified in it, although he alone could not operate in it. And thus it is clear that the example of the Master is correct and suitable; but this is more fully explained in the first book, on the mission of the Holy Spirit, distinction sixteen.

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