Dist. 43, 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/43/q/bon-sent-IV-d43-dubia
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## DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I.

In this part there are doubts concerning the text, and first it is doubted about this which he says, that *the voice at the coming of the judge will be heard by all.* For it seems to be badly said, because the conveying of a voice through a medium is in time: therefore, according to this, the resurrection will be in time. — And again, a voice reaches nearer places first: therefore men will rise first in one part of the world than in another.

**I respond:** It must be said that this can be understood in two ways: either that that voice, by the working of divine power, is borne down suddenly, or that that voice goes before, and afterward the resurrection will suddenly take place, so that it be as it were a certain preparation. — And *if you should ask* what necessity there is for a preparation, since divine power can work suddenly and without any preparation; it must be said that this is rather on account of *fittingness* than on account of *need.* Now this is the fittingness: because, just as through the Word made flesh the judgment takes place unto the adoring of the humanity of Christ, in which he was judged, so at his voice the resurrection takes place unto the honor of that humanity, in which he died. And therefore Augustine says that through the *Word* the raising of souls takes place, and through the *Word made flesh* the raising of bodies takes place. — Or on account of a *fittingness on our side,* so that, just as we consist of a twofold principle and have a twofold cognitive power, so we should be roused in a twofold way and called to judgment: both by divine and spiritual power, and by the voice of the Angel.

### Doubt II.

Likewise it is asked about this which he says, *that the voice of the Archangel is the voice of the Son of God.* It is asked here about this diversity of those terms, because now it is called a *command,* now the *voice of the Archangel,* now a *trumpet* — that by which the resurrection will take place — in which a contrariety and diversity seems to be included.

**I respond:** It must be said that the same thing, namely the voice of Christ, according to its diverse properties obtains these three names. For the voice of Christ will be *powerful,* and therefore it is called a *command,* as it were a precept; for he will speak, and it will be done; it will be *authoritative,* and therefore it is called the *voice of the Archangel,* that is, of the prince; and it will be nonetheless *sounding,* and therefore it is called the *voice of the trumpet.* And thus the same thing is expressed by a manifold term to indicate the manifold property and dignity of that voice.

### Doubt III.

Likewise it is asked about this which he says, *that the memory of evils will not sadden.* It is asked how that can be understood. For either the evils will *please* or *displease.* If they please, we shall be unjust; if they displease, we shall be saddened. — Likewise, how can that be understood, since such a knowledge would bring in sadness, and «when the consequent is removed, the antecedent is taken away», because «when the antecedent is posited, the consequent too is posited»?

**I respond:** It must be said that there will be a memory of evils there without sadness. — But as to how this can be: some say that it is by divine power, which, just as it is able in fire to separate the light from the heat, as Basil says on that verse of the Psalm: *The voice of the Lord that cutteth through the flame of fire,* etc.; so it will separate the sadness from the knowledge and recollection of evil. — Others say otherwise, that this is on account of the dignity of the state. For just as the glorious Angels, even though they love us, nevertheless are not saddened over our evils, for the reason that they are absorbed in glory; so also it is to be understood in the matter proposed. — Yet it is better to say that this comes about on account of the manner of considering, because they will never think back upon evils absolutely, but always in comparison to God who delivers; for to think of a past evil under the intention of deliverance in the present does not generate in us an affection of sadness, but of joy. Therefore he says well that there will be there a memory of evils, but not sadness.

To that which is objected concerning the displeasure, it must be said that past evils will not come into memory under an absolute account, because, since we shall then be wholly divine, we shall refer all things to God in some way, so that there God may be praised and honored. And thus that is plain.

### Doubt IV.

Likewise it is asked about this which he says: *That sins here covered and blotted out through penance are then also covered.* Since the sin of Peter and of Magdalene is known to all unto praise, why then after the day of judgment will it be hidden? And if the sin of Peter be not covered, why the sin of Robert? — But if we believe that sins are to be uncovered, who would not begin to blush, if his deeds are to be made public in the sight of the whole world?

**I respond:** It must be said that, although it is permissible to hold either side, the more reasonable, nevertheless, is that the sins of all the just will then be manifest to all the just; and this, because great will be the glory of God, while his mercy is manifested to his sons; and while his mercy is shown, there will be no shame. — And if you ask how this can be: it must be said that the ground is on the *side of the one* whose sins are manifested, because «shame is a fear in the expectation of reproach»; whence, since in the Blessed there is no fear, there will be no shame for them. That fear does not befall them is plain, because *perfect charity casteth out fear*. — But the ground is also on the side of *those who see,* because no one there reproaches, no one despises him either, but rather praises God and praises him, while he attends to the power of God in him. — And there is an example in Magdalene, whose sins we publicly recite; and yet we do her no insult, because we recite them not to her disgrace, but to the divine praise and to her own; whence neither does she have any shame over this, nor do we think of her as of a harlot, but as of a most noble lady, who has been snatched from many evils. — There is an example in the good confessor and penitent. For the good confessor loves the penitent the more fervently, because he opens his disgraces and sins more truly and more clearly and more faithfully, especially while he attends to his being contrite, and to his bonds being loosed through the power and mercy of God; and this will be much more so there, where all thoughts will be most well-ordered. — Furthermore, since a man communicates all his secrets to a friend without embarrassment, and there we shall all be the closest of friends, where one will love another as himself, how will one blush over another otherwise than over himself? In no way does it seem so.

### Doubt V.

Likewise it is asked about this which Jerome says: *That certain ones at the end of the age, at the coming of Christ, will not die.* For it seems to be badly said, because Christ was not immune from death, and yet was not subject to sin: therefore neither is any other. — Likewise, the grace which he did not grant to his Mother, namely concerning immunity from death, how is it to be believed that he would grant it to others?

**I respond:** It must be said that it is to be believed, as Ambrose says, that all will die; but in what manner, that has a doubt about it, and experience will then teach it better. — As to what, then, is objected concerning Jerome, it must be said that Jerome says this not by way of asserting, nor even by way of reciting his own opinion, but the opinion of a certain Greek.

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