Dist. 10, Part 2, 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/4/d/10/q/bon-sent-IV-d10-p2-dubia
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### DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I

In this section there are doubts concerning the text, and first about this, that the Master says: *Sufficient answer has been made to the heretics* etc.; for he did not answer these two objections, namely concerning the eating of our Lord, which seems to be a matter of irreverence; and concerning the formation of the body of Christ, which seems to be a matter of madness.

**I respond:** It must be said that the solution of this second article will be clear in the following distinction, on the conversion; but that of the other, namely concerning the irreverence,

is clear from what precedes: because he is not eaten by a carnal eating, but by a spiritual one, like a health-giving medicine; and this is not irreverence, but rather it is irreverence toward the Lord to despise the medicine.

### Doubt II

Likewise it is asked about this, that Ambrose says: *If the word of Elijah had such power* etc.: whence did the word of Elijah have this? Either of itself, or from elsewhere. Not of itself, it is plain; not from elsewhere, as it seems, since to desire or to ask the destruction of others is not of charity, since charity dictates the contrary; but if it is not of charity, the petition is not to be granted: therefore etc.

**I respond:** It must be said that the word of Elijah is said to have had power, not because there was power in Elijah or in his word for doing that, but because at his petition a higher power was present; and this was not only by reason of the charity that was in him, but rather by reason of the grace of miracles, which was most strongly vigorous in him. Nor did Elijah sin in this, but rather he did worthily, because those men, trusting in the multitude of their company, spoke irreverently, despising the power of God which was in him: and therefore they justly experienced the just judgment of God and the power of the holy man; and we too are instructed how great a reverence God wills to be shown to his servants.

### Doubt III

Likewise it is asked about this, that Augustine says: *After the consecration [it is] the flesh and blood of Christ, which the blessing has consecrated.* For it seems to be said badly: because in the substance of the form there is nothing pertaining to a blessing, but the whole is by way of narration; which is clear, since it is said: *This is my body.*

**I respond:** It must be said that the words in which the power of consecrating consists are called a *blessing,* both by reason of the preceding blessing, and because at their utterance the Lord blesses, since he converts into the body what he blessed above all things, enriching the soul with the perfect gifts of graces, and that most holy flesh with sanctification and purity.