Dist. 22, 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/22/q/bon-sent-IV-d22-dubia
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### Doubt I.

In this part there are doubts concerning the text, and first about what he says, namely that *original [sins] shall be reckoned to him for punishment*. For it seems to say something false, since the original [sin] is from natural origin; but no one can be born carnally twice: therefore the original [sin] cannot be repeated. — Likewise, the original [sin] is not more than one in any one person: therefore he speaks badly when he says that original [sins] return in the plural. — Likewise it is asked whether it can similarly be said that venial [sins] return.

**I respond:** It must be said that in the original [sin] there are two things, namely the lack of the owed justice and, further, the proneness [to evil]; let no force be made of whether these two differ in reality. By reason of the first it deprives of the vision of God, but by reason of the second it frequently draws toward evil; by reason of both it is said in a certain way to *return*, because the pronenesses are intensified, and the man is made unworthy of the vision of God, and thus in a certain way he returns into a like guilt.

What is said, therefore, that it cannot be repeated, is true in itself. — As to what is objected, that it is said in the plural, it must be said that this is by reason of the many pronenesses. — As to what is asked about the venial [sin], it must be said that it can in some way be said [to return], but still more improperly than the other sins. Yet there is there, in a certain way, ingratitude.

### Doubt II.

Likewise it is asked about what he says: *He ought to have considered so many gifts of God*, etc. For from this it seems that one is bound to as many thanksgivings as the benefits he has received; but each of us daily receives innumerable benefits: therefore we are bound to innumerable thanksgivings. — Likewise, if we are bound to as many thanksgivings as the sins that have been remitted: then it seems similarly that, if someone has given another a hundred denarii, he is likewise bound to give thanks a hundred times.

**I respond:** It must be said that, just as regarding sins it suffices *to be contrite in general*, so that one detests them all, yet in such a way that none is pleasing; so regarding all [benefits] it suffices *to give thanks in general*, yet in such a way that one be not ungrateful for any in particular; and according as the benefits are more, the greater thanks he ought to give; and, on the contrary, if he does not give [them], he is judged the more ungrateful. And to this extent it is said that he ought to give thanks for *all*, not in such a way that for each one separately he must render his thanksgiving  [distinctly], but the more they have been, the more they accuse the ungrateful man of ingratitude and make him worthy of rebuke.

### Doubt III.

Likewise it is asked about what he says, namely that on account of ingratitude one is made guilty and a sinner just as he had been before; that is, whether this ingratitude be called a genus of sin, or a circumstance. If a genus: it seems then that necessarily everyone sins with a twofold genus of sin in every sin, since everyone is forgetful of the benefit received when he offends God. If a circumstance only: it does not seem so to aggravate the sin. — Likewise, that it is not merely a circumstance seems [to follow] because thanksgiving is an act of virtue, which is gratitude: therefore ingratitude is a special vice.

**I respond:** It must be said that, for anyone to be *truly grateful*, two things are required, namely that in due place and time he be *mindful* of benefits so as to give thanks, and that he be *prompt* to serve and to render good for good. — Similarly *ingratitude* is spoken of in two ways: in one way [as] the *forgetting* of a benefit with contempt, as for instance when there is a place and time for giving thanks and acknowledging [them]; and thus it is a special sin contained under omission. In another way he is called ungrateful who receives good and *renders evil*, and this is a circumstance of sin; and thus it is in every sin, and aggravating the more, the more goods a man has received.

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