Dist. 16, 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/16/q/bon-sent-IV-d16-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 it is asked about that division which the Master sets down in the text, that penance is conducted in three ways, whether it is *the penance-virtue,* or *the penance-Sacrament.* And it seems that it is not a virtue, because this is simple and a most specific species. — Likewise, that it is not a Sacrament either: because, when the superior is multiplied, the inferior is multiplied: therefore according to this it seems that penance, according to the three differences, is a threefold Sacrament. *Moreover,* «every Sacrament, as Ambrose says, is simple».

**I respond:** It must be said that the penance which is before baptism is the *penance-virtue,* not the *penance-Sacrament;* and the penance which is after baptism is the *penance-Sacrament;* and therefore penance in this division is taken commonly for the *virtue* and the *Sacrament;* nor is it said equivocally, but analogically by reduction to one nature. — Further it must be noted that these parts do not diversify penance *essentially,* but *according to state;* and therefore it is not a division into *essential* parts, nor is it necessary on this account that the Sacrament be multiplied or composite. And so that is clear.

### Doubt II

Likewise it is asked about this, that he says that *penance is made for the sins which the decalogue of the Law contains.* For it seems not to be said well, because in the decalogue pride is not forbidden, nor hypocrisy, nor the like: therefore for these there seems to be no penance to be done.

**I respond:** It must be said that, just as in the order of a predicament some things are in a genus *per se,* some are in a genus *by reduction,* as principles and also privations; so it must be understood in the articles of faith. For some are antecedent, some consequent, and some are directly to be believed, as the articles; and in all these one is judged a heretic, if he hold perversely. In this manner it must be understood in the precepts of the decalogue, that some things are there forbidden *principally* and *explicitly,* some as *annexed* and *implicitly:* as, for example, if it be said: *Thou shalt not commit adultery*, the act of adultery is principally and explicitly forbidden, but implicitly and *in general* every act of coition as *antecedent;* and so the concupiscence of coition or the gazing upon a woman to commit adultery is forbidden; consequently indeed every inordinate effusion of seed is forbidden. So it must be understood in the others, that in the first precept the worship of God is commanded; and in this the act of faith is commanded antecedently, and consequently all haughtiness and pride is forbidden; and so in the others.

### Doubt III

Likewise it is asked about this, that he says: *When we say: Forgive us our debts* etc.; we manifest that we have something to be forgiven us. Suppose then that someone does not have consciousness of sin in some instant, as when he sings Mass, and is well confessed and intent upon heavenly things; then it seems that such a one, in saying that prayer, sins mortally, because he acts against conscience.

**I respond:** It must be said that every man can reasonably have consciousness of venial sin, both on account of frequency, and on account of ignorance, because in many things we offend ignorantly, even when we believe ourselves to do well; and on account of adherence, because the love of a temporal thing and those inordinate affections frequently cling much to us. And therefore anyone can say: *From my hidden sins cleanse me, O Lord* etc. — Or it can be said that one can still say it in the person of others; and therefore he does not sin, but obtains for others for that time, or asks for himself with respect to another state.

### Doubt IV

Likewise it is asked about this, that he says: *This least and daily prayer wholly blots out* etc. For it seems from this that Augustine says that the Lord's Prayer blots out sins. *But on the contrary:* it belongs to grace alone to blot out sins: therefore etc. — If you say, as to the penalty; *on the contrary:* the penalty of a venial and of a mortal sin is not equal; but this is satisfaction for venial sins: therefore not for mortal sins.

**I respond:** It must be said that he is speaking of a blotting-out as to penalty. For this prayer avails against the penalty of venial and of mortal sin; but more against the penalty due to some venial sin, which can be wholly remitted in this prayer, if it be said devoutly. As to the penalty of mortal sin it avails, but not so much, because it does not remit the whole; yet it avails somewhat, indeed much, not only by reason of the prayer, but by reason of the implied almsgiving; and this is the chief almsgiving, namely to forgive a sin to one's neighbor; and therefore he says: «If it be truly said: *Forgive us, as we also forgive*».

### Doubt V

Likewise it is asked about this, that he says: *If it be truly said thus, as we also forgive* etc. For according to this it seems that everyone who has rancor, in saying that prayer, sins mortally; because everyone who asks that it be forgiven him, as he forgives another, if he does not forgive, by this asks that it be not forgiven him; but whoever asks that his sin be not forgiven him sins mortally: therefore it seems that he always sins mortally, when he says this prayer.

**I respond:** It must be said that no one saying this prayer intends to say it for the asking of wrath, but rather for the asking of mercy. When therefore he says that condition, he does not intend to aggravate the force of the condition, whether he be an understanding man or a simple one; and therefore there is no new contempt there, and through this no new sin; nevertheless the sin is aggravated occasionally. And if you object that then he ought to abstain; I say that it would be aggravated still more, while the heart of the one asking would be cut off from the other most salutary petitions. If you say that he ought to omit that [condition]; he would sin still more grievously, while he would knowingly break the Lord's prayer. And therefore it is sound counsel for everyone that he in no way persevere in fraternal hatred; for it appears that it cannot be without the greatest loss.