Dist. 14, 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/14/q/bon-sent-III-d14-dubia
----------------------------------------
## DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I.

In this part there are questions concerning the text, and first it is asked about that which he says, that *in nothing is a creature equal to the Creator.* For this seems false as regards duration *on the side of what comes after*; for just as God endures unto infinity, so also does a creature; but the infinite is not greater than the infinite. — Likewise, an instance is brought forward in the number of the persons, since a ternary is equal to a ternary, and in many creatures it happens that a ternary is found: it seems therefore that in something it happens that a creature is equal to the Creator.

**I respond:** It must be said that, when the conditions are weighed, in nothing can a creature be made perfectly co-equal to the Creator, nor is there in anything any ground for bringing forward an instance. — And as for the objection from the perpetuity of a creature, it does not hold, because the perpetuity of a creature depends on the perpetuity of the Creator, and also the perpetuity of a creature is not all-at-once, as is the perpetuity of the Creator; and this Anselm says, when treating that word which is had in the Canticle of Exodus: *The Lord shall reign unto eternity and beyond.* — Likewise, what is objected concerning the number of the persons does not hold, because in the divine persons there is a true distinction together with a most perfect unity; and to this nothing in a creature can be found perfectly similar or equal, although something of likeness may be found there.

### Doubt II.

Likewise it is asked about that which he says: *No one knows the things that are of God, except only the Spirit of God,* etc. For this seems to be false, because the Son searches all things that are of the Father: therefore not only the Spirit. — Likewise, searching is an act pertaining to the cognitive faculty: therefore, if wisdom is appropriated to the Son, the Son rather ought to be called the only searcher than the Holy Spirit.

**I respond:** It must be said that that word is understood *causally.* For only the Spirit is said *to search the deep things of God*, because he makes us search them; and because the Father and the Son work in us through the Holy Spirit, whom they are said to send to us; hence it is that, although it is said of the Holy Spirit alone, it is nevertheless understood of the Father and the Son; and so when only the Holy Spirit is said, the Son is not excluded.

To that which is asked—why is it rather appropriated to the Holy Spirit?—it must be said that this is on account of the gifts of graces, which are attributed to the Holy Spirit, in the conferring of which the Holy Spirit is said to be sent to us.

### Doubt III.

Likewise it is asked about that which he says: *He does not grasp all things so clearly and distinctly as God does.* For this seems to be false, because the soul of Christ is a most clear and most pure mirror: therefore everything that is reflected in it, it sees as clearly as God does. — Likewise, if it does not see so limpidly, this does not come about except on account of an admixture of obscuration; but the cause of obscuration is sin: therefore it seems that the soul of Christ had the obscuration of sin; but if this is false, then etc.

**I respond:** It must be said that, in respect of the supreme light, every creature is darkness, as Augustine says, by the very fact that it is from nothing. Hence, just as it cannot attain to supreme *stability*, so it cannot come to supreme *luminosity.*

To that, then, which is objected, that it is a most clear mirror; it must be said that it is not called a most clear mirror simply, but in respect of the other creatures, among which it retains the primacy.

To that which is objected, that the cause of lesser clarity is obscuration, which indeed is through sin; it must be said that lesser clarity can be spoken of in a creature in two ways: either in respect of God, or in respect of that clarity which the creature is born to have. If in respect of that which it is born to have, then such obscuration is from sin, and this indeed was not in Christ. If in respect of God, then such obscuration comes from the defect of the creature, by the fact that a creature can never be made co-equal to the Creator. — Moreover, that reasoning does not hold: *it does not see so limpidly, therefore it has some obscurity*; because one luminary is said to be less than another on account of its lesser approach to the highest of its kind, since its opposite is not any *nature*, but a *privation.* But when it is said that the greater and the lesser are by the un-mixing of a contrary, this is understood of opposites, each of which is of itself some nature.

### Doubt IV.

Likewise it is asked about that which he says: *It was not given to him to be able to do all things.* For this seems to be false. Because it is said in the last [chapter] of Matthew: *All power is given to me in heaven and in earth.* — Likewise, in the ninth [chapter] of Mark: *If thou canst believe, all things are possible to him that believeth:* therefore, if they are possible to him that believeth, much more are they possible to the soul of Christ comprehending.

**I respond:** It must be said that there is a power of *obtaining* [by prayer], and there is a power of *presiding*, and a power of *doing.* When therefore the Master says that « it was not given to him » etc.; it is understood of the power of *doing.* But when it is said in the last [chapter] of Matthew: *All power is given to me,* etc.; it is understood of the power of *presiding*; for over all things that are under God, Christ also presides according to the human nature, which is exalted above the Angels. But when it is said in the ninth [chapter] of Mark: *All things are possible to him that believeth*; it is understood of the power of *obtaining*; for firm faith can obtain all miracles, according to that which is said in the first [Epistle] to the Corinthians, the thirteenth [chapter]: *If I should have faith,* etc. — And by this it is clear that in the foregoing there is no contrariety.

---