Dist. 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/2/q/bon-sent-IV-d2-a1-q2
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### Question II. *Whether in different times other and other sacraments ought to have been instituted, or always the same ones.*

Secondly it is asked whether in different times other and other sacraments ought to have been instituted, or always the same ones. And that not always the same ones, but that they ought to have been changed, this is reasonably shown:

1. Hugh thus says: «The order and ground of the dispensation demanded this, that, as from the beginning, with time running on, the Savior's advent drew nearer and nearer, so the effect of salvation should grow more and more, and the knowledge of the truth; on account of which the very signs of salvation also had, through the succession of times, to be changed, other after other, so that the effect of divine grace might grow unto salvation, and at the same time the very sanctification might appear more evident in visible signs».

2. Likewise, this is shown by *reason*, because, the disease and the condition of the sick man being varied, it is necessary that the remedy be varied: therefore since in these times there have been men of diverse conditions, and the disease has grown strong, it was necessary that other and other medicines be applied.

**On the contrary:** 1. The institution of the sacraments was not from just anyone, but from the supreme physician, whose counsel is *immutable* and is in the highest degree *commendable*; but if it is *immutable*: therefore the sacraments instituted according to it ought to be immutable; if in the highest degree *praiseworthy*: therefore they ought to be the best: therefore according to this, since the sacraments of the law of grace are the best, those ought always to have been, and neither before nor after ought others to have been instituted or changed.

2. Likewise, the disease of original sin was always the same, and neither increased nor decreased, and the ground of the sickening was always the same: therefore it seems that the medicine corresponding to the disease ought to have been the same, not changed.

3. Likewise, all the sacraments have their efficacy from the passion first and from faith in the passion immediately, and that power is for healing through grace: therefore since the passion is the same, and the faith the same, as Augustine says, and the grace likewise the same: therefore the sacraments ought to be the same, not changed.

> **Conclusion.** In different times different sacraments ought to have been instituted.

**I respond:** For the understanding of the foregoing it must be noted that the sacraments are for instruction, are for medicine, and are also for adornment; and according to the perfect state they are for an *open instruction* of the divine secret, are for an *efficacious remedy* of the disease, and are for a *beautiful adornment* of the bride of Christ. — Since therefore the revelation of secrets ought not to be made in just any way nor at every time, but at that in which the understanding of man is more capacious; therefore the perfect sacraments were deferred until such a time. And this time, as in man it is the sixth age, which is called old age, according to that of Ecclesiasticus, chapter twenty-five: *How beautiful is wisdom for the aged, and glorious understanding and counsel*; likewise in the world it is the sixth age, which is after Christ, in which age men are wiser and more capable. Therefore the complete sacraments were deferred until this time.

Again, because they are for an efficacious *medicine* of the disease, they ought to be given at that time in which they heal more efficaciously; but spiritual infirmity is not efficaciously healed except when it is known and felt, otherwise a man is rendered ungrateful and is afflicted with a worse wound: therefore it was necessary that the sacraments be deferred, until the disease should grow strong enough that a man might know it and seek a remedy. And this came to pass in the time of grace: because in the time of the law of nature he was convicted of being blind; and then came the *Law* teaching and burdening, and then he was convicted of his impotence; then therefore there remained the time of grace, in which the disease now known might be healed, and in this the complete sacraments might be given.

Again, because they are for a *beautiful adornment*, Christ ought to give them to that bride from whom He should never be separated; and because such was the Church gathered from the Gentiles, not the synagogue which forsook and denied Him: until the time of grace He did not institute the perfect sacraments; yet nevertheless He gave some imperfect ones, according as it was fitting to those times, for sustenance. — And thus it is clear, as the conclusion [states], that not always the same, but other and other ought to have been instituted.

1. To that, then, which is objected concerning the *counsel*, it must be said that, as Augustine says in the book *On True Religion*, «just as one physician according to the same art, not changed, changes the remedies for the change of the disease»; so, indeed much more strongly, in the case at hand. — But as to what he adds: that it is in the highest degree praiseworthy etc.; it must be said that the divine wisdom is in the highest degree praiseworthy in its works, not because all things which it makes are the best in themselves, but in their order. Whence Augustine says, *On Free Choice*: *If anyone asks: why did God not make two suns? he does not see that it would have been superfluous.* *If he asks: why did He make the moon? he does not see that, if the moon were lacking, some good would be lacking from the order.* So also in the case at hand it must be attended to, because He made it in the most ordered way. For as these sacraments suit this time, so those sacraments were fitting for that time.

2. To that which is objected, that the disease is the same; it must be said that although original disease as to its essence did not increase, nevertheless it increased in effect, because men ever more and more followed concupiscence and slipped from one error into another.

3. To that which is objected, if the faith is the same, and the passion etc.; it must be said that although the passion is the same, nevertheless it was first promised, and now is paid out; and therefore, satisfaction being accepted, the mercy of God was more liberal to remit than when it was only promised: more liberal, I say, I mean as to the effect, since in itself it is always supremely and equally liberal; therefore the effect is greater. Moreover, although the faith is the same, nevertheless this is more worthy and more efficacious unto loving, because we believe more openly than the ancients, and faith concerning a passion now past and a payment now made incites to loving more than [faith] concerning a promised one. Therefore God conferred a greater efficacy upon the sacraments both by the merit of faith and by the merit of the passion now past. — And again, because faith is more express, the sacraments are more evident; but the express faith remains the same, because the ground of believing is the same; but the sacraments are other, because the signs are other, and signs are not numbered as to the thing signified, but as to the signifying species.

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