Dist. 3, Part 1, 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/3/q/bon-sent-III-d3-p1-a1-q2
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### Question II. *Whether the soul of the Blessed Virgin was sanctified before the contraction of original sin.*

Secondly it is asked, whether the soul of the Blessed Virgin was sanctified before the contraction of original sin. And that it was, seems [the case].

1. Anselm, *On the Virginal Conception*: « It was fitting that His conception should come to be from a mother most pure with that purity than which a greater under God cannot be conceived »; but the purity is greater where neither actual nor original fault is found, than where there is some one of them: if therefore the Blessed Virgin was most pure, it does not seem that she contracted original fault: therefore it seems that she was sanctified before original fault.

2. Likewise, Augustine, *On Nature and Grace*: « Concerning the Mother of the Lord, when sins are treated of, I wish to have absolutely no question »: therefore there does not seem to have been in her any sin, neither committed nor contracted.

3. Likewise, it seems *by reason*: « The honor of the Mother is referred to the Son », as Damascene says; but all honor is owed to the Son of the glorious Virgin, especially as regards immunity from sin: if therefore it pertains to the honor of the Son to have a pure and holy mother, it seems that the Mother of Christ was immune from all fault, both original and actual.

4. Likewise, if there is the positing of extremes, it is possible to posit a mean; but it is possible to posit those having original sin in soul and in flesh, as the sons of Adam have in common; it is possible to find one lacking [it] in soul and flesh, as in Christ: therefore it is possible to find a mean, namely one having [it] in flesh and not in soul, or in soul and not in flesh. But to have [it] in soul and not in flesh is impossible, because the original [sin] has its origin from the flesh; for the soul is not transmitted, but the flesh: it remains therefore that there was some person who would have the original [sin] only in flesh and not in soul; and this was she who most closely approaches Christ in purity, and this is the Virgin Mary: therefore etc.

5. Likewise, the sanctification of the Blessed Virgin excels the sanctification of the other Saints: therefore since blessed John was sanctified as regards birth *from the womb*, which the Church celebrates; it seems that the Virgin Mary was not only sanctified in this way, but even as regards birth *in the womb*. But birth *in the womb* lies in the infusion of the soul: therefore the Blessed Virgin in the instant of the infusion of the soul had the sanctity

of divine grace: therefore she never had the infection of original fault.

6. Likewise, it was possible for grace to be given to the soul of the Blessed Virgin in the first instant of [its] creation; but it is fitting to posit that God gave to that soul what it was fitting for it to receive: therefore it seems that in the first instant He gave it original grace: therefore since grace cannot stand together with fault, either she lost the grace, or she did not contract original fault. But one cannot say that she lost the grace: therefore it seems it must be said that she did not have original fault.

**On the contrary:** 1. To the Romans, fifth chapter: *All sinned in Adam*; but this is not [so] except because we were in Adam according to seminal reason: therefore if the Virgin was [in Adam] according to seminal reason, it seems that she contracted the original [sin], just as others also.

2. Likewise, Augustine: « No one is freed from the mass of sin except in faith of the Redeemer »: therefore all, as many as are rescued, are rescued through Christ; but no one is freed from a sin which he does not have: therefore it seems that all others contracted original sin from Christ.

3. Likewise, Bernard: « Our Savior, just as He came to free all, so found none free from guilt », therefore neither did He find the Blessed Virgin free: therefore she contracted original sin.

4. Likewise, this same thing seems [so] by reason: because, if the Blessed Virgin lacked original sin, she lacked the merit of death: therefore either an injustice was done to her, when she died, or she died dispensatively for the salvation of the human race. But the first makes for *insult to God*, because, if that is true, God is not a just rewarder; the second for *insult to Christ*, because, if that is true, Christ is not a sufficient redeemer; therefore both are false and impossible. It remains therefore that she had original sin.

5. Likewise, no one pertains to the redemption of Christ except one who has fault: if therefore the Blessed Virgin lacked the original [sin], it seems that she does not pertain to the redemption of Christ. But great is the glory to Christ from the Saints whom He redeemed: therefore if He did not redeem the Blessed Virgin, He is deprived of a most noble glory. If therefore it is profane and impious to say this, it seems etc.

6. Likewise, if the Blessed Virgin did not have original sin, and the gate is closed to no one except by the merit of original sin; it seems therefore that if she had died before Christ, she would at once have flown to heaven: therefore it does not seem that the gate was opened to all through Christ; and thus the Apostle says something false, when he says to the Colossians, first chapter: *It pleased [God] through Him to reconcile all things, which are in the heavens, or which are on earth.*

### Conclusio

> Together with the then-common opinion, the author thinks it more probable that the sanctification of the Blessed Virgin was after the contraction of original sin.

**I respond:** For the understanding of the foregoing it must be noted that some have wished to say that in the soul of the glorious Virgin the grace of sanctification anticipated the stain of original sin. — And they assign the reason for this: because it was fitting that the soul of the glorious Virgin be sanctified most excellently above the souls of the other Saints, not only as regards the *abundance* of sanctity, but also as regards the *acceleration* of time; therefore in the instant of her creation grace was infused into her, and in the same instant the soul was infused into the flesh. But because *wisdom is more mobile than all mobile things*, and « the grace of the Holy Spirit knows no slow efforts », and grace is much more powerful than nature; hence it is that the effect of the grace of sanctity prevailed in the flesh more than the effect of foulness in the soul; and therefore she did not contract fault.

But this position seems able to be supported by a manifold congruity, both on account of *Christ's chief honor*, which it was fitting should come to be from a mother most pure; and on account of *the Virgin's singular prerogative*, who ought to precede the other Saints, men and women, in the dignity of sanctification; and also on account of *the seemliness of order*, that, just as there was a person immune from the original [sin] both in flesh and in soul, that is, in cause and in effect, and a person having the original [sin] in both ways, so there should be a middle person, who would in a certain manner have it and in a certain manner not have it; and this is the Blessed Virgin, who is mediatrix between us and Christ, as Christ [is mediator] between us and God.

And they say that the word of Anselm sounds this, when he says that the Blessed Virgin was most pure « with that purity than which a greater under God cannot be conceived ». For in this he notes that the degree of her purity is inferior with respect to the Son, and superior with respect to the other Saints. — And therefore as it were a middle ground of this manifold congruity certain ones wished to apply, adding moreover this, that it does not contradict the truth of Sacred Scripture and the Christian faith. The truth, I say, it does not contradict, but rather is consonant [with it], if one attend to its mysteries. For the Blessed Virgin Mary was signified by the ark; but the soul of the Blessed Virgin was signified by the urn in which the manna was placed. Since therefore that urn was first filled with manna before being placed in the ark, first, at least by nature, the soul of the Blessed Virgin was sanctified before being united to the flesh. — Likewise the Christian faith, as the aforesaid position says, it does not contradict, for the reason that they say the Virgin herself was freed from original sin by grace which indeed depended on and had its origin from faith and from Christ the head, just as the graces of the other Saints. And again, although that grace anticipated *the soul's infection*, yet it did not anticipate *the flesh's foulness*. And therefore by reason of that *foulness* the penalties justly remained in the Virgin; for the grace of sanctification does not counter *penalty*, but *fault*. And hence it is that the Blessed Virgin was subject to penalties and was freed from original sin through Christ, but otherwise than others. For others after a fall are raised up, the Virgin Mary was as it were sustained in the very fall, lest she fall, as the example is given of two falling into mud. — And by this way they evade the authorities and reasons which are brought against them, saying that they do not conclude that the Blessed Virgin had the infection of original sin as regards the *effect*, but only as regards the *cause*.

But the position of others is that the sanctification of the Virgin followed the contraction of original sin; and this, because no one was immune from the fault of original sin except only the Son of the Virgin. For as the Apostle says to the Romans, third chapter: *All have sinned and need the glory of God*; there the Gloss: « The grace of Christ found all sinners, who alone came without sin, and all need the glory of God, that is, that He free [them], who is able; not you, who are in need of liberation ». And this same thing Augustine says on John, treating that word: *Behold the Lamb of God*; where he says that « He alone could take away the sins of the world, who alone came without sin, because He is free of all sin ».

But this manner of speaking is *more common* and *more reasonable* and *safer*. *More common*, I say, because nearly all hold this, that the Blessed Virgin had the original [sin], since it appears from her manifold penalty, which one cannot say she suffered for the redemption of others; which also one cannot say she had by assumption, but by contraction. — It is also *more reasonable*, because the *being*

of nature precedes the *being* of grace, either in time or by nature; and therefore Augustine says that « to be born is prior to being reborn »; just as *to be* is prior to *being well*; therefore for the soul to be united to the flesh is prior to grace being infused into it by God. If therefore that flesh was infected, from its infection it was apt to infect the soul with original fault. It is necessary therefore to posit that the infection of original fault was before the sanctification. — It is also *safer*, because it accords more with *the piety of faith* and *the authority of the Saints*. It accords more with *the authority of the Saints*, for the reason that commonly the Saints, when they speak of this matter, except only Christ from that generality by which it is said: *All sinned in Adam*. But no one is found to have said, of those whom we have heard with our ears, that the Virgin Mary was immune from original sin. It accords more also with *the piety of faith*, for the reason that, although the Mother is to be held in reverence, and great devotion is to be had toward her, yet much greater is to be had toward the Son, from whom is all honor and glory to her. And therefore, because this pertains to the excellent dignity of Christ, that He is the *Redeemer* and *Savior* of all, and that He *opened the gate* to all, and that He *died once for all*; in no way is the Blessed Virgin Mary to be excluded from this generality, lest, while the Mother's excellence is enlarged, the Son's glory be diminished; and the Mother thus be provoked, who wishes the Son to be exalted and honored more than herself, as being the Creator rather than the creature.

Adhering therefore to this position, on account of the honor of Jesus Christ, who in nothing prejudices the honor of the Mother, since the Son incomparably surpasses the Mother, let us hold, according to what the common opinion holds, that the sanctification of the Virgin was after the contraction of original sin. — Whence the reasons proving this are to be conceded.

1. To that which is objected to the contrary, that the Virgin was most pure; it must be said that three things are to be attended to in that authority: first, because it says *under God*; and in this it intimates that she fell short of the purity of Christ, and therefore had some stain, either original or actual. Not actual, as will appear: therefore original. Thus it means to say that she lacked every actual stain, not the original. — Another thing to be attended to is that it is said that *a greater cannot be conceived*, namely reasonably. For that is said to be conceived which is reasonably thought or known; that is not reasonably thought, that one born of the pleasure of a man should lack original sin. — Lastly it must be attended to what he says, that *from a mother most pure* that conception came to be; in which he intimates that this highest purity is to be posited in her for the time in which she conceived the Son of God; and then she was wholly purified and most clean, as will appear below; and therefore it does not follow that she lacked original fault.

2. To that which is objected, that no question is to be had when sins are treated of, according to the word of Augustine; it must be said that Augustine understands [it] of *actual* sin, not of the *original*, as is clear from the series of the text.

3. To that which is objected, that the honor of the Mother is referred to the Son; it must be said that this is true; yet it does not follow that every honor which is attributed to the Son is to be attributed to the Mother, because thus it would not be to honor the Son, but rather to do insult to the Son, while one would attribute to another the honor owed to Him alone. And because this honor, namely to be immune from all sin, both original and actual, belongs to the Son of God alone, because He alone was conceived of the Holy Spirit and born of the Virgin; therefore it is not to be attributed to the Virgin. For the other dignities suffice for the Virgin, which the Son communicated and gave to her, in which she superexcels all human praises and devotions; and therefore there is no need to fabricate new honors for the honor of the Virgin, who has no need of our falsehood, who is so full of truth.

4. To that which is objected, that if there is the positing of extremes, [there is] also a mean; it must be said that this is true, if that mean is apt to be composed of the extremes according to due order and congruity. But it is not so in the matter at hand; for to posit a cause without an effect, or an effect without a cause, neither befits nor is seemly.

5. To that which is objected, that the sanctification of the Blessed Virgin excels the sanctification of the other Saints as regards greatness and swiftness; it must be said that this is true; yet it does not follow from this that she was sanctified in the first instant of the creation of the soul, because it does not excel, except in so far as is fitting.

6. To that which is objected, that it was possible for grace to be infused in the first instant; it must be said that without doubt nothing was impossible with God, [for whom] *every word* [is possible], nor that, namely that He could make the Virgin immune from all sin; yet this it did not befit to grant to anyone except to Him alone, through whom the salvation of all was made, namely to the Lord Jesus Christ, *that no flesh may glory in His sight*; but to Him alone be honor and glory unto the ages of ages. Amen.