Dist. 12, Part 2, Art. 1, Q. 2
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/12/q/bon-sent-IV-d12-p2-a1-q2
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### Question II. *Whether this sacrament has efficacy in some sinner.*

Secondly it is asked whether it has efficacy in some sinner, namely one who is in mortal sin. And that it does, it seems:

1. By that Collect: "Let it be a cleansing of crimes, let it be a strength of the frail"; but crimes are named only of great sins: therefore, etc.

2. Likewise, Damascene: "The body of Christ is the anointing of every wound, the cleansing of every defilement": therefore of mortal defilement.

3. Likewise, Pope Julius, in *On Consecration*, distinction two: "Every crime and sin is wiped away by sacrifices offered to God"; but a crime is taken for the greater sins: therefore, etc.

4. Likewise, it seems by reason: because that Sacrament is an expressive sign of the passion: therefore since efficacy follows signification, and all the Sacraments have their efficacy from the passion, this will have the greatest: therefore if baptism and penance have efficacy in a sinner, it seems likewise that this one does too.

5. Likewise, in this Sacrament there is really contained the author and mediator and fount of grace; which [is] in no other: therefore it seems that if any Sacrament can drive away guilt, this one [can] much more; but some can, as baptism: therefore, etc.

6. Likewise, suppose that some attrite sinner approaches this Sacrament, yet not sufficiently; if such a one were to approach baptism and penance, he would be justified, because he has no obstacle: therefore by parity of reasoning, since he has no obstacle, he is justified in this Sacrament.

7. Likewise, one who approaches baptism feignedly, when the feigning departs, has efficacy: therefore it seems likewise concerning that Sacrament, and so it is useful to a sinner.

**On the contrary:**
1. Augustine to Renatus: "Who would offer the body of Christ except for those who are of the body of Christ"; but no sinner is such: therefore it ought not to be offered for him.

2. Likewise, Ambrose: "He eats spiritually who carries innocence to the altar"; but no one existing in mortal [sin] carries innocence: therefore, etc.

3. Likewise, it seems by reason: because one who approaches this Sacrament either approaches worthily or not. If he approaches worthily: therefore he is worthy, and so he has no guilt; if not worthily: therefore he does not carry away efficacy: therefore it has no efficacy in a sinner.

4. Likewise, this Sacrament has efficacy by means of spiritual eating; but spiritual eating comes about by means of charity: therefore it presupposes charity: therefore he who approaches without charity does not carry away efficacy.

> **Conclusion.** Although God can in this Sacrament bring about, and sometimes does bring about, the remission of all guilt; nevertheless by the common law it has no effect except in the just.

**Respondeo:** We do not limit the largesse of God, as though in this Sacrament he could not, and sometimes does not, bring about the remission of all guilt; but according to the common forum and the general ground of the Sacrament's institution, it must be said that this Sacrament was given as food to those who are of the body of Christ; and all such have charity: therefore it has its effect only in the just. Now the effect in the just is by freeing from venial guilt and preserving from mortal [guilt], as will be made clear.

**To the arguments:**

1. 2. 3. From this is clear the reply to the first three: that it is understood either through preservation, or as regards certain remnants.

4. 5. 6. To the three following it must be said that the Sacrament has as much efficacy as is fitting for it to have for those to whom it is given; and this is given only to the just: therefore the case does not hold concerning baptism and penance. — If, then, you object that that Sacrament is noble among the rest; it must be said that it is noble by reason of its content, not by reason of an effect [superior] beyond the others. — But then it is objected, because it still does not seem to be resolved: for since Christ is here present, it seems that it would be more abundantly fitting that his grace be communicated here. For at the coming of Christ grace was abundantly conferred. — And to this it must be said that it pertains to the nobility of the Sacrament that mortal guilt is not wiped away there; for the Sacrament is so noble and the bread so noble that it ought not to be given except to sons and to those already justified; and those who are such have no mortal guilt. Therefore it belongs to the special dignity of this Sacrament that it is not ordained against mortal guilt. And thus is clear the reply to those three.

7. To that which is objected concerning the departure of feigning, it must be said that the case is not alike, because in baptism the character remains, from which [the soul] is capable of grace; not so in the case at hand.