Dist. 3, Part 1, Art. 2, Q. 1
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-a2-q1
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### Article II. *On the efficacy of virtue in this sanctification.*

Consequently the question is raised as to the second point, concerning the efficacy of virtue. And about this three things are asked. First it is asked, whether through the grace of sanctification she was immune from all actual fault. Second it is asked, whether through the first sanctification the concupiscence of the tinder was extinguished. Third it is asked, whether through the second sanctification the power of sinning was taken away.

### Question I. *Whether through the grace of sanctification the Blessed Virgin was immune from all actual sin.*

Concerning the first the procedure is thus, and it is shown that through the grace of sanctification she was clean from all actual fault. And that it was so is proved:

*Foundations.*
1. First, through Augustine, *On Nature and Grace*: « Concerning holy Mary the Virgin, when sins are at issue, I wish to have no question at all. For from this we know that more grace was conferred on her for conquering sin on every side, since she merited to bear him whom it is established had no sin ». If therefore she conquered sin on every side, it seems that she was immune from all fault.

2. Likewise, Bernard *to the people of Lyons*: « I think that a more copious gift of grace came down upon her, which would not only sanctify her origin, but would thereafter keep her immune from all sin »: therefore it seems that she never sinned actually.

3. Likewise, the sanctification of the Virgin was deservedly more eminent than the sanctification of blessed John; but of blessed John the Baptist it is read:

> That he might not, with even a light breath,
> stain his life.

If therefore blessed John avoided venial sins, it seems that the Blessed Virgin Mary avoided all sins through the grace given to her.

4. Likewise, of no soul can it be said: *Thou art all fair, my love, and there is no spot in thee*, more fittingly than of the Virgin Mary; but where there is a spot or fault, whether actual, venial, or mortal, of such a one it cannot rightly be said: therefore it seems that in the Virgin Mary there was no fault, through the grace given to her.

**On the contrary:**
*To the opposite.*
1. Upon that text of Luke, chapter one: *The Holy Spirit shall come upon thee*; the Gloss: « The Holy Spirit, coming upon the Virgin, purified her from all filth of vices »; but this happened in the conception of the Son: therefore she was not immune from all fault.

2. Likewise, Augustine in the book *On the Perfection of the Justice of Man*: « To be without sin in this life was said of the Only-begotten alone »: therefore it does not seem that this befits the Blessed Virgin.

3. Likewise, the Master in the text: « The Holy Spirit, going before, purged Mary wholly from sin », and this is understood for the time of the conception of the Son of God; but no one is purged from sin unless he has sin: therefore etc.

4. Likewise, the Blessed Virgin could in good conscience say: *Forgive us our debts* etc., since it is the common form of praying, conferred on all the Saints: therefore she was not without fault, therefore etc.

### Conclusion

> The Blessed Virgin, through the copious grace of sanctification, was immune from all actual fault, both mortal and venial.

**I respond:** It must be said that the Blessed Virgin Mary, through the copious grace of sanctification, was immune from all actual fault, both mortal and venial, as the authority of Augustine plainly says. — *Reason 1.* And this befitted the advocate of the human race, that she should have no sin which would gnaw at her conscience. Hence I have heard it told that she revealed to a certain person that her heart did not reproach her in all her life. — *Reason 2.* It was also fitting that the Blessed Virgin Mary, through whom reproach is taken from us, should conquer the devil, so that she would not yield to him even in a little thing. Hence both Bernard and Augustine expound of her that text of Genesis, chapter three: *She shall crush thy head*. If therefore suggestion is the head of the devil, no suggestion gained entrance into the mind of the Virgin, and thus she was as much immune from the mortal as from the venial. — *Reason 3.* It was also fitting that she who so pleased the Most High that she became his spouse and the mother of the only-begotten Son of God should be as immaculate in mind as she was undefiled in flesh.

*Epilogue.* Since therefore the Blessed Virgin Mary is the advocate of sinners, the glory and crown of the just, the spouse of God and the dining-chamber of the whole Trinity and the most special resting-place of the Son; hence it is that by the special grace of God no sin had any place in her. — Whence the reasons that show this are to be granted.

*Solution of the opposing arguments.*
*Sin and vice differ.*
1. To that, then, which is first objected to the contrary, that the Virgin Mary was purified from all filth of vices; it must be said that to say "sin" and "vice" differ. For "sin" denotes fault, "vice" denotes the consequence of fault. Therefore that Gloss does not mean to say that in the second sanctification she needed grace to wipe away fault, but to wipe away the consequence of fault left over from the original sin.

*A distinction.*
2. To that which is objected from Augustine, that to be without sin in this life pertains to the Only-begotten alone; it must be said that one may speak of this life in two ways: either according to the whole of time and state, or after the use of free will. If according to the whole of time; this befits the Son of God alone, because he alone lacked original sin. If after the use of free will; thus it befits the glorious Virgin by a special grace, through which she was immune not only from the mortal but even from the venial.

*Sin is said in three ways.*
3. To that which is objected from the authority of the Master, that the Holy Spirit purged the Virgin; it must be said that "sin" is said in three ways: sometimes it is called fault, as it is commonly wont to be taken; sometimes the punishment of sin, as in Romans, chapter eight: *He condemned sin on account of sin*; sometimes it is called the cause of sin, as in Romans, chapter seven: *But if I do what I do not wish, it is no longer I who work it, but the sin that dwells in me*.

I say therefore that the Virgin Mary, after the second sanctification, is not said to be clean from sin by reason of any stain, but only by reason of some punishment, as will be set forth better below.

4. To that which is objected concerning that petition: *Forgive us* etc.; it must be said that in that petition the Virgin Mary could ask the remission of a debt which was owed, not by reason of herself, but by reason of the other members of Christ, for whom she could ask that their debts be forgiven, and could in good conscience form that prayer; whence not for herself, because, as Augustine says, she is not contained under that generality whereby it is said: *If we say that we have no sin, we deceive ourselves, and the truth is not in us*. Hence Augustine means that that prayer pertains to the other Saints for themselves, but to the Blessed Virgin not for herself; and therefore she is not comprehended under the aforesaid generality.