Dist. 43, Art. 3, 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/43/q/bon-sent-IV-d43-a3-q2
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### Article III. *On the books of conscience.*
### Question II. *Whether each one reads all things in the conscience of another.*

Secondly it is asked whether each one reads all things in the conscience of another. And that this is so seems [to be shown]:

1. Because Bernard, treating that passage of First Corinthians, chapter four: *The hidden things of darkness will be illumined*, says: "All the secrets of all will there lie open to all."

2. Likewise, the Gloss: "Deeds and thoughts, good and evil, will from then on be open and known to all."

3. Likewise, it seems by reason: for they are either *good* or *evil*. If good, God's bounty is there praised by all; if evil, God's justice in punishing is praised, or his mercy in delivering: therefore if God must draw his manifest glory from all things in the future: therefore he will show them to all.

4. Likewise, that the *evils of the evil* lie open to the good and the evil is certain; that likewise *their good deeds* lie open to the good is certain, because they will rejoice over them.

5. Likewise, that the *good deeds of the good* lie open to the evil is certain, because by comparison with them they will be judged.

6. Likewise, that the *evils of the good* lie open to the good is certain, because "bodily bulk will not hide the mind of one from the eyes of another," as Gregory says; and again Augustine, in the fifteenth book *On the Trinity*: "In the future we shall behold in one glance the thoughts of all."

**On the contrary:** 1. That the evil do not see the *evils of the evil* seems [true]: because it is a solace and an excuse to someone that he seems to have many companions in wickedness: therefore evils ought to be known to himself alone.

2. Likewise, that the *evils of the good* are not made manifest outwardly seems [true]: because the Lord threatens to make manifest shameful things as a punishment; but from the good all punishment will be absent: therefore their evils will not be made manifest, nor will all read them.

3. Likewise, *charity covers a multitude of sins*; this is not said in the sight of men, because they are covered without charity: therefore in the sight of God: therefore much more in the sight of men.

4. Likewise, if it is blameworthy in a man to lay bare a friend's fault: since God is a more faithful friend than any man, therefore he does not lay bare the sins of his friends.

> **Conclusion.** *All things will be known to all, both good and evil.*

**I respond:** It must be said that all things will be known to all, both good and evil, in the judgment itself, according to what Anselm holds, and Bernard and the text and the Gloss agree; and this for the exact weighing of merits, which is known in the recognition of all deeds, good and evil: because the showing of evils among the *good* is for the manifestation of the mercy previously shown, of goods among them for the showing of justice; on the contrary, the showing of evils among the *evil* is for the showing of justice, of goods among the same for the showing of mercy.

1. To that which is objected, that it is a solace to see the sins of others; it must be said that on the contrary there will be great confusion, when one attends to another's disgrace and from his disgrace comes to know his own. For one will not approve another's sin, but rather despise it.

2. 3. To that which is objected, that the manifestation of evils is for punishment; it must be said that it is true among the *evil*; but in those who *have done penance* it is for glory. — Whence some say that just as bodily scars remain in the Martyrs unto *glory*, so spiritual scars in the penitent, because they conquered guilt as the others [conquered] punishment. — But nevertheless, whatever be the case in this, they do not remain unto *their contumely*, but unto *God's glory*, who delivered them from so great a misery. Whence it is rightly to be granted that the sins of the just will be seen, so that thanks may be given to God for their healing by grace; and this Anselm says. Whence just as a man will give thanks to God for himself, because he was freed from evils, so also [will] his fellow.

4. To that which is objected, that it is unfaithfulness to lay bare a friend's fault; it is true in the present life, where it tends to infamy; but because in the future it is for God's glory without any infamy, therefore it has no place there.

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