Dist. 6, Art. 2, 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/6/q/bon-sent-III-d6-a2-q3
----------------------------------------
### Question III. *Whether that unity, with respect to its degree, excels all created unities.*

In the third place, inquiry is made about that union with respect to its degree, and the question is whether that unity excels all created unities. And that it does seems so:

1. (*Foundations.*) On the authority of Bernard, *To Eugenius*, in book five: « Among all the things that are truly called one, the unity of the Trinity holds the citadel. In the second place that unity excels, by which three substances in Christ are one person »: therefore the unity by which Christ is one excels all created unities.

2. Likewise, things are united the more, the more inseparably they are joined; but those natures in Christ are united with so great an inseparability that none could be greater: therefore it seems that that unity, at which that union is terminated, is the greatest among all created unities.

3. Likewise, things are united the more, the more they communicate to one another their properties and idioms; but in Christ there is a perfect communication of idioms: therefore it seems that that union is terminated at the highest union.

4. Likewise, that union is terminated at a unity in a person, but that person is the person of the Word; but the person of the Word in simplicity and nobility infinitely excels every created unity: therefore it seems likewise that that unity, at which the union is terminated, is a unity of dignity.

**On the contrary:** (*To the opposite.*)
1. Things that are most distant are least unitable, and the things that are least unitable least make one; but such are divinity and humanity: therefore it seems that the union which is in Christ is terminated at the lowest degree of unity.

2. Likewise, the fewer the things of which something is constituted, the more it is one; but in Christ is found a greater plurality of natures than is found beneath heaven: therefore it seems that that unity holds the lowest place of unity.

3. Likewise, that is more one which is one in nature and person, than that which is one in person only; but every man has unity in person and nature, whereas Christ has unity in person only, not in nature: therefore a greater perfection of unity is found in any man than in Christ.

4. Likewise, that is more one which is neither multipliable nor multiplied, than that which is multipliable and multiplied; but unity and a point have a unity which is neither multipliable nor
multiplied; whereas in Christ is found in act a multitude and difference of natures: therefore it seems that in Christ there is the least unity.

### Conclusion.

> The unity which is in Christ, simply speaking, surpasses every created unity.

**I respond:** It must be said that there is to speak of the unity (*A twofold unity.*) by which things are called one through a coming-together in nature, and there is to speak of the unity by which things are called one through a coming-together in person. Now if we speak of the unity by which things are called one through a coming-together in nature, then it is to be said (*Conclusion 1.*) that in Christ such a unity is in one way none, in one way great, in one way small, in one way supreme. — For if we compare the divine nature to the human, then there is in Christ no unity of nature, for the reason that these two natures cannot concur at once into one nature. — But if we speak of the nature of Christ on the side of the body, then the unity is small on account of the multiplicity of parts. — But if we speak of the unity as regards the soul, then there is in him a great unity on account of the simplicity of the soul. — But if we speak of him as regards the divine nature, then there is in him a supreme unity on account of the most-surpassing simplicity of that nature.

As regards the unity of nature, therefore, according to diverse considerations there is in Christ a supreme unity, no unity, a small unity, a great unity. (*Corollary.*) For thus it befits to be found in him who is exalted above all things and humbled beneath all.

But if there be discourse about the unity by which things are called one through a coming-together in person, then (*Conclusion 2.*), simply speaking, that unity which is in Christ is a unity supreme above all unities; and this (*A fourfold ground.*) from a fourfold cause: namely on account of the simplicity of that person, on account of the dignity of the things united, on account of the inseparability of the things united, and on account of the singularity of the union. — On account of the simplicity of the person, because the union is in the person of the Word, which indeed is most simple. — On account of the dignity of the things united, because both the assuming nature and the assumed have excellence among the things that are. — On account of the inseparability, because the union of those natures is fortified by so great a bond that separation never happens nor can happen. For that nature, among the other natures, adhered to the eternal Word (*Note.*), by whom is carried and sustained everything that is beneath God. — On account of the singularity, because never was any union like to this union. For this was of the most excellent condescension; and therefore it appropriates to itself the name of dignity and condescension, so that it is called a unity of dignity. And since, when we speak of the unity of Christ at which the union is terminated, there is discourse about the unity of the person (*Conclusion 3.*), not about the unity of nature; therefore it is simply to be conceded that the unity which is in Christ surpasses every created unity. — Whence also the reasons adduced for this side are to be conceded.

**To the opposite:** (*Solution of the opposing arguments.*)
1. To that which is objected, that things which are most distant are least unitable; it must be said that God has the greatest difference from every creature in nature, yet as regards influence and the sustaining of the creature (*Note.*) he has the greatest nearness; and therefore there can be the greatest unity between Creator and creature, although no natural unity intervenes.

2. To that which is objected, that that is more one which is constituted of fewer parts; it must be said that this is true of that union whose unity results from the constitution of parts. But the unity which is in Christ does not result from the constitution of parts; and therefore, although in him there be a plurality of natures, it does not follow that there is in him a diminished unity.

3. To that which is objected, that that is more one which is one in person and nature; it must be said that this is true when the unity of person follows the unity of nature; for then composition in nature makes composition in person; but it is not so in the case at hand, because the unity of person in Christ precedes the unity of the assumed nature, so that the assumed nature induces no composition, as was shown above.

4. To that which is objected, that that is more one which is not multiplied, etc.: it must be said that this is true of that unity and multiplication which have some opposition — for the opposite is diminished when it is mixed with its opposite — but it is not so in the case at hand, because, as has often been said, multiplicity in nature is not repugnant to unity in person. — And so the reply to all that is asked is clear.

---