Dist. 14, Part 2, Art. 2, Q. 1
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/14/q/bon-sent-IV-d14-p2-a2-q1
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### Article II. *On the effect of repeated penance.*
### Question I. *Whether it is necessary to rise again in equal charity, or even in greater.*

Consequently, as to the second article, it is asked concerning the effect of repeated penance. And concerning this three matters are asked. First it is asked whether it is necessary to rise again in equal charity, or even in greater. Second it is asked whether perfect penance restores into the former degree. Third, whether perfect penance restores to a man the good works previously mortified through fault.

As to the first, one proceeds thus.

1. To the Romans the eighth: *To those who love God all things work together unto good*; the Gloss: "Even a lapse into mortal [sin]"; but if they rose again in less charity, it would not work together for them unto good: therefore etc. If you say that the fall renders [them] more cautious and more diligent; on the contrary: one virtue being augmented, all are augmented: therefore if someone is more prudent etc.

2. Likewise, the Lord through Ezekiel, the eighteenth, concerning the penitent sinner: *Of all his iniquities I will remember no more*; but if he restores less charity, he remembers: therefore etc. If you say that it is understood of remembering unto eternal punishment; on the contrary: a diminution of glory follows a diminution of grace: therefore if he rises again in less charity, he will have less glory: therefore since the removal of glory and the diminution of the eternal good is a punishment: it is clear etc.

3. Likewise, Augustine to Macedonius, speaking of those who relapse: "God makes his light to rise upon such, nor does he grant less than he had granted before, the most ample gifts of life and health." If you say: as far as it is in itself; on the contrary: the measure of grace is according to his giving: therefore if [it was] great and ample before, [it is] also now; and so etc.

4. Likewise, it seems by reason: because, as the Master determines, through penance mortified works are vivified, because they become worthy of reward: therefore the works previously done will be rewarded; but it is agreed that [it will be] according as they merited: therefore they will have as much glory as the charity out of which they were done: therefore it is necessary that he rise again in equal [charity], since no one can be rewarded beyond the quantity of the final charity.

5. Likewise, it is more difficult to rise again than to resist, therefore [it is a matter] of greater virtue and grace: since therefore by the grace which he had he did not resist the sin; in order that he rise again, it is necessary to have a greater [grace].

6. Likewise, God permits no evil to happen out of which he does not elicit an equal or greater good; because, if this were [so], at some time a foulness would remain in the universe: therefore if he permits this [man] to sin with a sin which takes away so much of grace, it is necessary that he restore as much, or more.

**On the contrary:** 1. It happens that a perfect [man] falls; but when he rises again, he is not at once perfect, because "no one becomes highest suddenly": therefore it is not necessary that he rise again in equal [charity].

2. Likewise, the least charity is able to blot out every fault; but it is not necessary for this [man] [to have] of grace except as much as suffices to blot out the fault: therefore it is not necessary that [he rise again] in equal [charity], if he can in less.

3. Likewise, God in the giving of grace by congruity considers the disposition of the one receiving; but it is possible that he who had great charity dispose himself little: therefore it is possible that he receive little charity.

4. Likewise, "the higher the degree, the graver the fall," and the graver the fall is, the less the man is disposed to grace: therefore from this, that he had greater charity, he is less disposed: therefore he will rather rise again in less than in equal [charity].

5. Likewise, this [man] merits nothing on account of the charity from which he fell, likewise nor through anything which he may have: therefore the giving of grace is altogether from the liberality of God: therefore it can be greater, less, and equal.

> **Conclusion.** It is more probable that one rising again through penance from sin rises again either in greater, or in less, or in equal grace, according as he better prepares himself and divine grace dispenses.

**I respond:** To this some have said that one must always rise again in equal or greater [charity]. — And their reasoning upon this is that the Lord would not permit an elect [person] to fall unless he saw that it ought to profit him. Further they say that the Lord always receives the elect in a better state of life; thirdly, because the work is rewarded according as the root, from which it was, merited. — But this position I believe false, as has been shown; and the reasoning of the position less congruous, both because it is founded upon what is false, and because [upon] what is uncertain. Upon what is false, in this, that it says that the reward of the work regards the root from which they were done; which is false; but rather the root in which they revive; for they would never be rewarded unless final charity supervened. For nothing is efficaciously worthy of reward without final perseverance. The other two are doubtful, namely that God always receives the elect in a better state, and that the fall always profits unto the augmentation of grace, since we see signs to the contrary.

Therefore I believe that the other opinion is more probable, that he rise again in equal and greater and less [charity], according as he better prepares himself, and divine bounty dispenses.

1. To that which is objected, that the fall works together unto good; it must be said that this is said not by reason of grace to be augmented, but of [grace] recovered to be conserved. And it is more useful to have a little of grace unto the end than much only for a time.

2. To that which is objected, that God does not remember iniquities; it must be said that it is true; whence he does not give him less grace by the merit of [his] sins, but because he does not well prepare himself for so great a grace.

3. To that [saying] of Augustine to Macedonius it must be said that God is prepared, if a man should dispose himself; and this he says for some, not for all, because that [saying] of the Apostle: *Where [sin] abounded* etc., was true somewhere, but not everywhere.

4. To that which is objected concerning vivification, it must be said, as will appear, that for a work to be vivified is for it to be made worthy of reward, and the works will be rewarded according to the measure of the final charity.

5. To that which is objected, that it is more difficult to rise again; it must be said that [it is] more difficult as to act, but it is not necessary that [it be] from a stronger habit, because neither in resisting nor in rising again is it necessary to operate according to the whole power of the will.

6. To the other [argument] it must be said that he elicits good not always for the one doing [evil], but in the universe, and this is a declaration of the highest mercy and justice; and in some manner for the one doing [it], unless he be negligent, because he has a greater occasion of fervor and humiliation from the fall itself.