Dist. 34, Part 1, 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/34/q/bon-sent-III-d34-p1-dubia
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# DOUBTS ON THE LETTER OF THE MASTER.

### Doubt I.

In this part there are questions concerning the letter, and first it is asked about that which he says in the word of Isaiah: *The spirit of the fear of the Lord shall fill him.* For since he was just as fully full of the other gifts as of the gift of fear, why does he say that he was filled rather with that gift? — Likewise, since *the Spirit of the Lord rests upon the lowly*, as the same prophet says elsewhere in the *sixty-sixth* chapter, it seems that he ought rather to have attributed to the gift of fear the word "resting"; but he did the contrary: it is asked, whence is this?

**I respond:** It must be said that, because the gift of fear seems to be of a certain imperfection, lest anyone should believe that in him that gift was not present perfectly, therefore, in order to exclude the error, he placed there the word "filling" rather than with regard to another gift. — There is also another reason, namely that the gifts were given to Christ that he might be perfectly disposed to suffer and to endure the humility of the passion, which he chiefly came into this world

to show and to teach. Therefore, that the truth might be made manifest, he says that he was filled with the spirit of fear, because fear among all the gifts most of all conduces to humility. By a twofold cause, therefore, he *appropriates* that word to the gift of fear, although it is fitting to all, namely on account of *the exclusion of error* and on account of *the manifestation of truth*, which are the two causes of making an appropriation.

To that which is objected, that the word "resting" ought rather to be appropriated to this one; it must be said that the gift of fearing prepares a place for another; and because a *place* is not properly said to *rest*, but rather that which is *placed* in the place: hence it is that he attributes the word "resting" to the Spirit in the other gifts rather than in the gift of fear.

### Doubt II.

Likewise it is asked about that which he says: *Servile fear is the beginning of wisdom.* For this seems false, because *wisdom* is not in the sinner, but *servile fear* is found in sinners: therefore it is ill said that *servile fear* is the beginning of wisdom. — Likewise, the beginning is more noble than that which begins from it, or at least equally noble; but *servile fear* is neither more noble nor as much so as *wisdom*: therefore it is ill said that it is the beginning of wisdom.

**I respond:** It must be said that fear is said to be the beginning of wisdom, in that it *disposes* one to receive wisdom and to withdraw from fault. Hence, just as a disposition can in a certain way be called a beginning with respect to that to which it disposes, so also fear is said to be the beginning of wisdom.

To that, therefore, which is objected, that the beginning and that which begins from it can coexist together in the same thing; it must be said that there is a beginning *within* and a beginning *without*. Of a beginning *within* it holds true; but of that which is a beginning *without*, only preparing the place, it does not hold true. And in this way, fear is not said to be the beginning of wisdom in the primary sense.

To that which is objected, that the beginning is more noble than, or equal to, that which begins from it; it must be said that there is a *disposing* beginning and an *efficient* and *perfecting* beginning; that, however, is true of a *perfecting* beginning, but not true of a *disposing* beginning.

### Doubt III.

Likewise it is asked about that which he says: *Some contend that fear is in Christ and in the Angels only according to its effect.* And it seems that they speak the truth, because, according to what is said in the first letter of John, chapter four, *the affection of fear has punishment*; but in Christ already glorified and in the blessed Angels there is no penal affection: therefore there is no fear as to affection, but only as to effect, as they say. — But against this it is argued: that every gift is more noble as to its essence than as to its effect: if therefore the gift of fear is in Christ and in the Angels as to its effect, much more strongly is it in them as to its affection.

**I respond:** It must be said that in fear there is a twofold affection and likewise a twofold effect. For there is one affection, which is regarded in a certain recoiling of the mind from evil; another, which is regarded in a certain recoiling from what is supremely arduous. The effect of the first fear is to spurn evil; the effect of the second fear is to make one submit to God and obey him. But only one of these affections belongs to the heavenly fatherland, although both affections belong to this present state. And thus the reasons on either side can be resolved.