Dist. 30, Art. 1, Q. 3
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/30/q/bon-sent-III-d30-a1-q3
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### Article unique. *On charity with respect to the perfection of merit.*
### Question III. *Whether one having perfect charity is bound to fulfill the things which are of perfection.*

Thirdly it is asked whether those having perfect charity are bound to fulfill the things which are of perfection. And that they are, seems [to follow].

1. Matthew 5: *Be perfect, as also your heavenly Father is perfect*; this is said to the Apostles and to apostolic men: therefore it seems that all perfect men are bound to the things which are of perfection.

2. Likewise, Gregory in a certain homily: « When gifts are increased, the reckonings of the gifts grow »; whence also an authority says that « to whom more is committed, more is required of him »: therefore to him to whom perfect charity is committed — since God requires an act befitting the habit — it seems that he is bound to the works of perfection.

3. Likewise, as imperfect charity stands to the works of simple righteousness, so perfect charity stands to the works of consummate righteousness; but one having imperfect charity is bound to the things which are of simple righteousness: therefore it seems that one having perfect charity is obliged to the works of perfection.

4. Likewise, charity either advances or falls away; but one having charity is bound not to fall away: therefore he is bound to advance, since there is no middle between these. But he who has perfect charity cannot advance except in perfect works: therefore it seems that everyone in whom there is perfection of charity is obliged to the works of perfection.

**On the contrary:**
1. Matthew 19: *If you will enter into life, keep the commandments*: therefore from the observance of the commandments alone it seems that a man can attain to salvation: therefore it does not seem that he is obliged to those things which are of perfect charity.

2. Likewise, James 3: *He who offends not in word, he is a perfect man*; but no one is bound to this, that he offend not in word, however perfect he may be: therefore on account of the perfection of charity one is not obliged to the things which are of perfection.

3. Likewise, the more anyone is constituted in greater charity, so much the more he has of freedom of spirit; and the more he has of freedom of spirit, the fewer the bonds by which he is obliged: therefore the perfect are not bound to more than the imperfect are bound, as regards the perfection of charity itself. If therefore the imperfect are not constrained to the works of perfection, it seems from the greater that neither ought those to be constrained who are constituted in perfect charity.

5. Likewise, the state of perfect charity does not exceed imperfect charity infinitely: since therefore the mortal exceeds the venial infinitely, what is venial to the imperfect is not mortal to the perfect, as regards the very kind of state: therefore it does not seem that the perfection of charity obliges a man to the works of perfection. For if it did oblige, it would now seem that the perfect man were of worse condition.

> ### Conclusion.
> The state of perfect charity, as regards itself, obliges only to that perfection which consists in the fulfillment of the commandments.

**I respond:** For the understanding of what has been said it must be noted that the *kind of perfection* is manifold, and the *ground of obliging* is also manifold. — For five kinds of perfection are customarily distinguished. One is the perfection of *sufficiency*, which consists in the fulfillment of the commandments; and of this [Matthew 5]: *Be perfect, as your heavenly Father is perfect.* — The second is the perfection of *religion*, which consists in the observance of the counsels; and of this it is said in Matthew 19: *If you will be perfect, go and sell all that you have* etc. — The third is the perfection of *prelacy*, which consists in the governance of subjects; and of this it is said in Luke 6: *Everyone shall be perfect, if he be as his master.* — The fourth is the perfection of *comparison*, which consists in the showing of examples; and of this it is said in Genesis 6: *Noah, a man just and perfect in his generations.* — The fifth is the perfection of *tranquillity*, which consists in the consummation of the most difficult and best things; 1 John 4: *Perfect charity casts out fear*; and the Philosopher says that « perfect virtue is operative of the best things ».

Likewise it must be understood that one is obliged to something in five ways. The first kind of obligation is on account of a *divine commandment*. The second is on account of a *vow undertaken*. The third is on account of an *office received*. The fourth is on account of the *avoidance of scandal*. The fifth is on account of the *judgment of conscience*.

When therefore it is asked whether a man existing in perfect charity is bound to the works of perfection; it must be said that if perfection be taken in the first way, namely for the perfection of righteousness, which consists in the fulfillment of the commandments; thus he is obliged to that perfection, just as also others; and so much the more, of what is good and equitable, the more he has received the gift by which he can fulfill the divine commandment. — But if we speak of the other kinds of perfection, it must be said that a man existing in perfect charity is not obliged to those, as regards the obligation of the divine commandment; nor is he otherwise obliged, unless some bond of the following [things] intervene, namely a vow, by which he is obliged to the perfection of religion; or an office received, by which he is obliged to the perfection of prelacy; or scandal, by reason of which he is obliged to the perfection of comparison; or the dictate of conscience, by which he is obliged to the perfection of tranquillity. For when these intervene, a new obligation is superinduced to the aforesaid kinds of perfection. But the state of charity, as regards itself, brings no necessary obligation, as the arguments which are adduced to this part show. And therefore they can be conceded.

1. But to that which is objected to the contrary concerning the authority of the Lord in Matthew, the response is already plain: because that is understood of the perfection of righteousness and sufficiency, to which all are obliged, both perfect and imperfect.

2. To that which is objected concerning the authority of Gregory, that as the gifts grow, so the reckonings of the gifts grow; it must be said that this is true as regards the things which are of necessity. Moreover, as to what is said, that the reckonings of the gifts grow; this is not because God always necessarily requires of a man all that he can [do]; but because he requires of what is good and equitable, so that that requirement does not bring on a holding of necessity, but of fittingness; and its omission does not bring on mortal fault, but venial. But the Lord requires a reckoning not only of mortal [sins], but also of venial ones, according to that which is said in Matthew 12, that men shall render a reckoning of every idle word.

3. To that which is objected, that as imperfect charity stands to the works of simple righteousness etc.; it must be said that it is not alike, because imperfect charity is ordered to the works of simple righteousness not on account of the state of charity itself, but on account of the divine commandment; but it is not so concerning the works of perfection, because they do not fall thus under precept, but rather under admonition and counsel.

4. To that which is objected, that one having charity is always bound to advance; it must be said that charity is said to advance in two ways: in one way on account of the multiplication of good works; in another way on account of the increase of charity itself and its progress toward the ultimate state. When therefore it is said that a man is bound to advance in charity, and that charity either advances or falls away; if it be understood of the advance which consists in the increase and growth of charity itself, thus it is not true, because charity is not increased in a man continuously. But if it be understood of the advance which consists in the multiplication of good worksand the exercise of righteousness, thus it is true; but this advance of charity is attended not only in the fulfillment of the counsels and of perfect works, but also in the observance of the commandments. And therefore from this it cannot be concluded that a man existing in perfect charity must of necessity be obliged to the works of perfection.