Dist. 15, 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/4/d/15/q/bon-sent-IV-d15-p1-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 he says: *A double tribulation shall not arise.* For it seems to the contrary: Ecclesiasticus the eleventh: *Error and darkness are created together with sinners.* — Likewise, in the Psalm: *Let them be clothed as with a double cloak with their own confusion.* — Likewise, in the Psalm: *Fire and brimstone and the spirit of storms shall be the portion of their cup.*

**I respond:** It must be said that tribulation can be understood to be doubled either as to the *subject punished,* or as to the *mode of punishing,* or according to *proportion to merit,* or according to *diversity of state.* I say therefore that it is doubled in three ways. Either it is doubled as to the *subject,* because the part of man is twofold, namely body and soul, and the power in the free choice that sins is twofold. Therefore man is punished in soul and body, in reason and will; and this is one mode of doubling. — In another way it is doubled as to the *mode of punishing,* because by privation and heat, by fire and frost, as he sinned by fear and love. — In a third way it is doubled as to *state,* because one is punished in the present, and if he is impenitent, he is punished in the future. — But as to *proportion to merit* a double tribulation shall not arise, because God always punishes short of what is deserved; and in this way the authority of the Prophet is understood. — According to other

ways many authorities are found, and so too is the following exposition of Jerome to be understood.

### Doubt II

Likewise it is asked about this, that he says: *Scourges befall in five ways.* For it seems that he touches the modes insufficiently, since many more could be assigned. For scourges are ordained to eternal life and to probation and to many other things which are not touched here: therefore it seems that he is insufficient.

**I respond:** It must be said that the uses of scourges can be taken from the Scriptures in *general,* or in *particular.* In *general* all the modes of scourging are reduced to these; and this is clear if their sufficiency be considered. For every scourge that befalls is either ordained to the *use of the one scourged,* or to the *glory of the one scourging*. If to the *use of the one scourged;* either that he be *advanced* in good, and so the first mode, and there is the example of Job; or that he be *preserved,* and so the second, and there is the example in blessed Paul; or that he be *led back* to good, and so the third, and there is the example in Miriam, the sister of Moses. — Or to the *glory of the one scourging,* and this in two ways: either that power be manifested in *showing mercy,* and so the fourth, and there is the example in the man born blind, whom the Lord illumined; or that power be manifested in *judging,* and so the fifth, and there is the example in Antiochus.

Otherwise they can be distinguished: because every scourge is either ordained *to a good,* or *against an evil.* If *to a good;* either for *advancing,* or for *demonstrating.* If *against an evil;* either for *avoiding,* or for *correcting,* or for *avenging.* And according to this five modes are taken. Hence the verses:

> He proves Job, inclines Paul, and purges Mary, / He punishes Herod, in the blind man shows himself.

There are also other *special* modes and uses, which are contained in these verses:

> He instructs and turns, proves and makes glad, constrains, / Strengthens, satisfies, perfects, then at last crowns.

*He instructs,* Jeremiah the sixth: *By every scourge thou shalt be instructed, O Jerusalem.* — *He turns,* that is, converts, the Psalm: *Their infirmities were multiplied; afterwards they made haste.* — *He proves,* Ecclesiasticus the twenty-seventh: *The furnace tries the potter's vessels.* — *He makes glad,* James the first: *Count it all joy* etc. — *He constrains,* Isaiah the twenty-eighth: *Vexation shall give understanding to the hearing.* — *He strengthens,* Job: *Let this be my consolation, that afflicting* etc. — *He satisfies,* that is, makes fruitful, Exodus the first: *The more they oppressed them, the more they were multiplied.* — *He perfects,* Matthew the fifth: *Blessed are they that suffer persecution for justice' sake, for* etc. — *He crowns,* second to the Corinthians, the fourth: *That which is at present momentary and light of our tribulation* etc. — But all are reduced to the aforesaid modes. Here are touched the uses of scourges, which are contained in the fewer modes assigned, and two more besides.

### Doubt III

Likewise it is asked about this, that he says in the first mode: *That the merits of the just may be increased through patience.* For it seems that he exemplifies badly, because it is said in Job: *Would that my sins, by which I have earned wrath, were weighed!* — Likewise, Gregory in the *Morals*: whatever evil we suffer befalls us for our sins... it is manifest».

**I respond:** It must be said that *cause* is said in two ways, namely *properly* and *commonly*. Commonly, and thus it is called a cause *without which not.* Taking cause broadly for a cause *without which not,* thus punishment is said to come on account of the merit of original guilt, because unless sin had gone before, there would be none. — But if it be taken *properly* for a *meritorious* cause, or *final* cause; thus Job did not earn that punishment. And what is said: *Would that they were weighed,* this makes for the opposite; because, as he himself says to the contrary, that the punishment disproportionately exceeds the merit.

### Doubt IV

Likewise it is asked about this, that he says in the last mode: *Or for the beginning of punishment, as for Herod.* For it seems to be said badly, because Augustine *On Penance*: «Whatever God permits one to suffer, know it to be of one correcting, not of one damning». — Likewise, as long as man lives, he can be converted and can merit, and is in the state of the wayfarer: therefore punishment ought not to be begun.

**I respond:** It must be said that the scourge inflicting has a relation to the *one inflicting,* and to him on whom it is inflicted. Now concerning the *one inflicting* there is speaking according to *antecedent* will, or *consequent* will. If as to *antecedent* will, everything that God does and inflicts upon us in the present has some ordination to glory, because according to that will *he wills all to be saved.* But if as to *consequent* will, since according to this will he wills according to what he foreknows, and he foreknows this man to be going to persevere in malice; he is said to inflict punishment in vengeance, and according to this it is *from* the force of guilt. Likewise concerning the *one scourged* there is speaking in two ways: either as to *state,* and because he is in a state in which he can return; both he himself and the punishment have some ordination to good. Or it happens to speak as to the *obstinacy* of soul, which turns kindness into wrath and impugns grace; and thus he is in a state in which punishment is unto damnation for him. And thus both sides are clear.

### Doubt V

Likewise it is asked about this, that he says: *That the sentence of the judge be not anticipated* etc. For it seems to be said badly: because he who has once been judged and punished by the priest will no more be judged nor punished: therefore the judge's sentence is anticipated.

**I respond:** It must be said that the priest either absolves one not absolved and imposes a lesser penalty than he ought; and thus he judges by the sentence of man and not of the supernal judge; and in this way, if the judge's sentence seem to be anticipated, yet it is not anticipated, because it is needful that man be punished in the court of God. — Or the priest, the right order and quantity being kept, punishes, and the sentence of the priest is the sentence of God here absolving the man; and then it is not anticipated, because the judge himself judges through his minister, to whom he committed the ministry; which yet is void, unless the authority of God absolving go before.

### Doubt VI

Likewise it is asked about this, that he says: *A light fault is compensated by a light penalty*; and he exemplifies of the Israelite who gathered wood on the Sabbath; and further of him who had cursed the Israelite, and who had also blasphemed; and it seems that in both he exemplifies badly, both by reason of the *penalty,* and by reason of the *fault.* By reason of the *penalty,* because each was killed and stoned: and this is the gravest of penalties, namely the penalty of death. — Likewise, concerning the *fault* it seems false, because blasphemy is the gravest sin. — *Moreover,* transgression of the precept of the decalogue is not a light sin, especially because it is punished with the penalty of death, which was the penalty due to the most enormous sins.

**I respond:** It must be said that Jerome does not call the punishment of death *light* absolutely, but in comparison to eternal punishment; and he calls the fault *light* both on account of this, that it was perpetrated once, and also because neither had a notable deformity; and therefore, if each had been willing to repent, he could easily have found mercy and escaped grave penalties; and each of them was killed by the rigor of the Law, which had been given for *fear.* — And as for what is objected concerning blasphemy, it must be said that according to Richard of Saint Victor not every blasphemy is a sin against the Holy Spirit, but that which is called the *spirit of blasphemy,* when one has the will of blaspheming God. But that which is said to be from a certain *surprise* and *disturbance* of soul is not always to be reckoned among enormous sins, although it too can be a grave sin.