Dist. 20, Art. 1, Q. 2
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/20/q/bon-sent-III-d20-a1-q2
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### Question II. *Whether it was more fitting that the human race be repaired through satisfaction than by another way.*

Secondly it is asked whether it is more fitting that the human race be repaired through satisfaction than by another way. And that it is so is shown through four suppositions, of which the first is this: that way was more fitting for the repair of the human race in which the order of divine justice is more preserved. — The second is this: that way is more congruent to the repair of the human race in which the order of divine wisdom is more preserved. — The third is this: that way is more fitting to the repair of the human race in which the presidency of divine power is more preserved. — The fourth is this: that way is more fitting to the repair of the human race in which the honor of the divine majesty is more preserved.

1. These things being presupposed, one argues thus: the order of divine justice is more preserved when evil is punished than when it is left unpunished; but when the sinner is repaired through satisfaction, evil is punished; when without satisfaction, it is left unpunished: therefore the order of divine justice is more preserved in repair through satisfaction than without satisfaction: therefore by the first supposition this way is more fitting for repairing the human race.

2. Likewise, secondly one argues thus: the ordering of sinners in their punishments, or of sin in its penalty, manifests the beauty of divine wisdom, which does not allow the universe to be made base in any part of itself; but when the sinner is relieved through satisfaction, penalty follows upon fault; when, however, without satisfaction, the fault is not ordered through penalty: therefore the repair of the human race through satisfaction agrees more with divine wisdom than without it: therefore by the second supposition this way of repairing is more congruent and suitable in itself.

3. Likewise, thirdly one argues thus: if evil were not punished and were left without any satisfaction, injustice would be subject to no law; and if this, divine power would not preside over all things;

but when satisfaction is exacted for sin, the sinner is subjected to penalty by the authority of divine justice: therefore in the mode of repairing the human race through satisfaction the presidency of divine power shines forth more than by another way: therefore by the third supposition this way is more congruent.

4. Likewise, fourthly one argues thus: the sinner, when he sins, dishonors God through transgression: if, therefore, sin is remitted without satisfaction, sin is left without recompense for the honor taken away; but when satisfaction is rendered, the honor is recompensed: therefore in the mode of repairing man through satisfaction the honor of the divine majesty is more preserved than by another mode: therefore by the fourth supposition it is more fitting that the human race be repaired by this way of repair.

From these same reasons it can be concluded not only that this way is more congruent, but also that another cannot be congruent; nevertheless they are not as effective for proving the second as for proving the first, because besides these congruences others too can be found, although these are the more excellent.

**On the contrary:** 1. It more befits God to do what He does more for the showing of His kindness and mercy; but to remit all sins without any satisfaction of penalty, this is of greater mercy than to exact penalty from them: if, therefore, God is most merciful and most kind, so much so that one more kind cannot be conceived; it seems, therefore, that that mode of repairing which is apart from satisfaction would better agree with the divine excellence.

2. Likewise, that mode agrees more with the repair of the human race which is more indicative of the divine sufficiency; but if God so repaired the human race that He required no satisfaction, the divine sufficiency would appear more — for it would then be shown that He has no need of our amends and of our goods — therefore the mode of repairing without any satisfaction would be more fitting for the human race.

3. Likewise, that mode agrees more with human repair which is more indicative of the divine power, inasmuch as repair is a certain re-creation; but if God had repaired the human race by His word alone without any satisfaction, as He fashioned the world, there would be a greater display of divine power there: therefore this mode agrees more with the human race to be repaired.

4. Likewise, that mode agrees more with the repair of the human race in which man is more bound to loving and praising God; but if God had left man's fault to him without any satisfaction and penalty, He would be more to be loved and praised by man, for man would have received more from God: therefore such a mode would be more congruent to human repair.

5. Likewise, that mode is more congruent to the repair of the human race in which man is more instructed toward the carrying out of the divine command and the imitation of God; but man ought to remit and pardon another his fault and penalty: therefore if God ought to give man an example of perfection, it seems that it would have more befitted God to repair the human race by releasing the whole than by exacting some satisfaction.

6. Likewise, that mode of repairing more befits God which is from God immediately than that which is from God by the mediating help of a creature — since, just as it befitted God to create more by Himself, so it seems more fitting to re-create by Himself — but repair through satisfaction is by the mediation of a satisfying creature: therefore it seems that it would have more befitted God to repair the human race without any satisfaction by Himself, than by means of satisfaction through a creature's help.

### Conclusion.

> It was more fitting, both on God's part and on our part, that the human race be repaired through satisfaction.

**I respond:** It must be said that without doubt it was more fitting that the human race be repaired through satisfaction than by another way, according to what Anselm and Augustine say. And the reason for this is on God's part and on our part. On God's part, I say, because *all the ways of the Lord are mercy and truth*, since He is supremely just and merciful.

And therefore in the repair of the human race, which is the most excellent of God's ways, it is fitting that mercy run together with justice. And therefore it was becoming that God should exact satisfaction from man for the injury done to Him, and if man could not, then the divine mercy would come to his aid by giving him a mediator who would make satisfaction for him. And this mode was more fitting than another. For if God had not remitted the fault, but had exacted vengeance, His mercy would not be manifested; if, however, He had wholly remitted it and had not exacted satisfaction, justice would not be manifested. If, therefore, these two conditions are especially to be preserved in God's work, it was more fitting that human nature be repaired through satisfaction than by another way, on the part of the repairing God.

It was also more fitting on our part, inasmuch as our repair was for this, that it might lead us back from fault to justice, from misery to glory. As, therefore, when the human race fell through fault, it dishonored God through transgression and disordered delight; so, when it returns from fault to justice, it is becoming that it should honor God by enduring penalty, and in this it is more repaired to the norm of justice. Again, just as it is more glorious to acquire eternal life through merits than without merits, so it is more glorious to be reconciled to God through satisfaction than without it. — The mode, therefore, of repairing through satisfaction agrees more with our justification and our glorification. If, therefore, these two are principally considered in the repair of the human race, it is plain that this mode of repairing is more fitting both on the part of the repairing God and on the part of the repaired human race. — Hence the reasons which show this are to be conceded.

1. To that which is objected concerning the manifestation of kindness and mercy, it must be said that the highest kindness and mercy in God do not exclude justice, and therefore it ought not to have been manifested in the work of repair in such a way that justice would have no place; but the divine mercy ought to have been manifested in such a way that together with this the divine justice would be shown. And this same thing was done when God repaired the human race through the death of His Son, where there was the greatest equity in exacting the price of so great a satisfaction, and the greatest kindness in handing over His only-begotten Son.

2. To that which is objected, that the divine sufficiency would be more manifested if He did not exact satisfaction; it must be said that, just as God exacts from us the observance of His commandments not on account of His own need, but on account of our ordering, by which we ought to obey Him as Lord: so too He exacts amends for sins, not because He has need, but that He may lead us back to the due ordering. And therefore that objection proceeded from a false supposition, when it was said that the divine sufficiency is more manifested without satisfaction.

3. To that which is objected, that another mode would more manifest the divine power; it must be said that, although in every work of God the divine power is shown, yet in the work of repair the kindness and mercy are more manifested, and consequently the justice itself joined to them. And therefore, since He could repair the human race by one word, He nevertheless preferred to repair it with difficulty and penalty, because it was more opportune that mercy rather than power be shown there. For power had shone forth sufficiently in the bringing-forth of things; but mercy still lay hidden, which God showed in the repair of man.

4. To that which is objected, that repair, with satisfaction set aside, would more bind us to praising and loving God; it must be said that this is false; for this binds us more to the love and praise of God, that He gave His Only-begotten for us, than if without this He had pardoned us both penalty and fault. For it was much greater that God should undergo death for us than that He should pardon our sins; it was also much greater, by giving us His Son, to pardon sins, than if He had simply pardoned sins. *For He who did not spare His own Son, but handed Him over for us all, how has He not also with Him given us all things?* as is said to the Romans, the eighth chapter. And so that is plain which proceeded from a false supposition.

5. To that which is objected, that if He had not exacted satisfaction, He would have offered more the form of imitating Himself; it must be said that, although we ought to imitate God in some things, yet it is not for us to imitate Him in all things. For to God it belongs to seek glory and vengeance, according to what is said to the Romans, the twelfth chapter: *Vengeance is mine, and I will repay;* but to us it does not pertain, because it is not for us to judge,

but to be judged; and therefore in this He ought not to have given the form of imitating Himself. — Otherwise it could be said that God, by exacting satisfaction, offered us the form more than if He had not exacted it. For He offered an example both to subjects and to prelates: to subjects in this, that He remitted and spared; to prelates indeed in this, that He required amends, that the beauty of justice might be preserved, which pertains to those who judge the earth, according to that of Wisdom, the first chapter: *Love justice, you who judge the earth.*

6. To that which is objected last, that it would have been more becoming to repair the human race without human help, and so without satisfaction; it must be said that this is false. For it is of the highest goodness to communicate noble operations to the creature, according as it is born to receive them; and the creature can do something in repair, although it belongs to God alone to operate in the primary production of things, where there is no operation upon any pre-existing matter.

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