Dist. 45, 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/45/q/bon-sent-IV-d45-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 concerning this which he says, that *the joy of the Saints will be greater in the resurrection*. For it seems to be said badly, because the whole joy of the Blessed consists in the vision of God; but the vision of God belongs wholly to the soul, not to the bodies: therefore if the souls are in the state of comprehension and of complete vision, therefore their joy will never be increased.

**I respond:** It must be said that *joy is increased* in two ways: either by *numerosity*, or by *intension*, that is, qualitatively. An increase of joy as regards *numerosity* does not posit an increase in the *essential* reward, because that is in one thing alone, but in the *accidental* reward, which consists in joy over a created good; and that can be increased, most of all as regards the *object*, so that one rejoices then over more things than before. — If we speak *intensively*, then it is not increased except *per accidens*, because the inclination of the soul toward the body, which holds it back, « lest it be borne with its whole intention into the highest heaven » — that inclination, I say, will be taken away. And thus it is clear how this can be understood in two ways. — Some, however, do not hold it inadmissible that the joy also is *simply* increased then, because the Word of God will be more opened for illuminating, and consequently for delighting.

### Doubt II.

Likewise it is asked concerning this which he says, that *he holds the souls in hidden receptacles*; it is asked, in what sense the receptacles are called hidden.

And it must be said that those receptacles are called *hidden*, not because there are other receptacles of souls now and after the judgment, but because the same ones are now unknown to us, whereas after the judgment and the resurrection they will be known to us. — But if the reason be asked; it must be said that the reason of this is *that faith may have place*, which is of things not seen; whence we merit both in believing paradise and in believing hell, since we do not yet see. *For blessed are they who have not seen and have believed*. — But it is not only for the merit of faith, but also for *the proving of human affection*; whence the Lord willed that our death should be like the death of beasts, that he might prove the hearts of the sons of men.

### Doubt III.

Likewise it is asked concerning this which he says, that *there is no doubt that the dead are helped by the salutary sacrifice*. For it seems to be said falsely, because the sacrifice of the altar is a Sacrament of the Church; but the Sacraments of the Church do not profit except in the state of the wayfarer: therefore etc. — Likewise, it is asked in connection with this: since the other Sacraments do not profit after death, how is it that this Sacrament of the altar profits?

**I respond:** It must be said that the Sacrament of the altar profits *the living* in one way, *the dead* in another. For to the living it profits under the account of a *Sacrament* and of food, but to the dead it profits under the account of a *sacrifice*. For inasmuch as it is a Sacrament, it feeds and gives grace and perfection to the one eating. But inasmuch as it is a sacrifice, it appeases God; for victims appease; and since God is angered, not by affection, but by the infliction of punishment:

therefore in appeasing God one does not calm his affection, but causes the harshness of the punishment to be remitted.

As to what is asked, why the other Sacraments do not profit: it must be said that the dispensation of the other Sacraments regards an act upon the person or about the person, as is clear in baptism; and therefore no one can be baptized except him who is at hand to be immersed in water; but a sacrifice is an act *for* a person. And since an act upon a person requires a person actually existing, but an act for a person does not; just as Christ offered himself to the Father for those who have been and who are to be, so the sacrifice profits those who have ended their life.

### Doubt IV.

Likewise it is asked concerning this which he says, that *the poor of Christ have made themselves friends of the mammon of iniquity*. According to this it is objected: because he who loves another and prays for money gives a spiritual thing for a temporal one; and everyone such is a simoniac: therefore etc.

**I respond:** It must be said that mammon is here called earthly possession; from this a man makes the poor his friends, while he comes to the aid of their necessities; for the poor of Christ are grateful for benefits. And thus it is clear that the temporal benefit is not as a motivating end, but as something inducing; and since they do not principally intend this, therefore they do not pray finally on account of it; and the prayer is not sold, but is obtained *per accidens*, namely through the acquisition of love.

### Doubt V.

Likewise it is asked concerning this which is said, that *it is an injury to pray for a Martyr in the Church*. For it seems to be said badly, because prayers « for the very good are thanksgivings »; but he who gives thanks for the Saints does not do them an injury: therefore etc. — Likewise, that what it is lawful for us to desire it is lawful also to ask; but we can desire the honor of the Saints: therefore we ought to pray for their honor.

**I respond:** It must be said that Augustine here calls praying for someone praying for his salvation; but no one prays for that which he already has: if therefore it ought to be settled for us that Martyrs are beatified at once, just as no one ought to doubt about their glory, so no one ought to pray for them. For if he prays, he seems to presume that he was not in glory, and thus that he is not truly a Martyr; and not only to presume, but also outwardly to intimate it, and by this to do an injury to the Martyr.

As to what therefore is objected, that they are thanksgivings; it must be said that this is true when the Church can with probability doubt about someone's salvation.

As to what is objected, that the honor of the Saints is to be desired; it must be said that it is true; but when we ask this, we do not ask it for the Saints themselves, but we ask it for ourselves, that their perfect virtue may become known to us, and that a good affection may be given for the divine praise, or for theirs. — If, however, anyone should contend that this is to pray for a Martyr; it must be said that Augustine does not understand it in this way, but in that way by which to pray for someone is to ask his salvation, or the hastening of his salvation.

### Doubt VI.

Likewise it is asked concerning this which he says: *Nor had he the merits of such great perfection as would not need these suffrages*. For it seems that all are such, because on that text of the second to the Corinthians, chapter eight: *That their abundance*; the Gloss: « Those who live in this world do not have merits sufficient for life, unless they be helped by the merit of Christ and of the Angels ». — But the contrary seems to be so: because either he has true charity, or not. If not: then he has no merit; if he has: then since he has the Holy Spirit, and thus the pledge of the eternal inheritance, he has sufficiency.

**I respond:** It must be said that there are three kinds of men having charity in this life. For some have perfect charity and absolution from all guilt and punishment, and such suffice for themselves; but these are rather in the heavens than on earth; for the conversation of such is in the heavens. — Some have perfect love, yet on account of preceding evil works they are bound to punishment; and such need suffrages, not for the obtaining of salvation, but for its hastening. — Some have imperfect charity, so that they are prone to fall and are bound by many liabilities of sins; and such live in this world,

although they do not altogether conform themselves to the world, and they need suffrages, that they may remain in charity, and that, as they go forth from the earth, torments may not detain them.

### Doubt VII.

Likewise concerning this which he says: *That they may in a certain manner offer them to God* etc.; it is asked, in what manner the Angels offer our petitions to God, namely whether on account of themselves, or on account of us.

**I respond:** It must be said that, just as we see in earthly cases, that he who does not know how to speak before the praetor hires an advocate, who may speak and plead for him; so it is to be understood in spiritual matters, that since we know neither how to plead, nay, scarcely even how to stammer before God, the Angel, as an advocate and a great pleader in that supernal court, takes up our word and sets forth our prayer.

But if it is asked in what manner this comes to be; I say that our speaking and our prayer is the desire of some thing, or a petition formed according to desire; and when our desire is from a pure and true and ardent love, then we cry mightily in the ears of God and then we plead best. And since our affections are tepid, and the affections of the Angels most fervent and more elevated toward him; by desiring for us what we desire, since they approach God more familiarly and more closely, they are said to offer to him; and whereas God saw us first ask and approve through our own mouth, secondly he approves more through the mouth and the desire of the Angels. And since that is said to be *known* which he approves; hence it is that our petitions are said to become known before God not only through us, but also through the Angels. For the Angels are said to speak to God through the affections of the will and through the support of reason, as Gregory expounds upon the beginning of Job.

### Doubt VIII.

Likewise it is asked concerning this which he says, that *it is good to consult the truth concerning his own works*. For it seems to be said badly: because that counsel implies inquiry, and thus reasoning; but the Angels, as Dionysius says, have a deiform intellect: therefore counsel does not fall in them.

**I respond:** It must be said that to consult someone is twofold: either that through investigation and the discussion of inquiry one may arrive at the knowledge of a doubtful thing; or that through his illumination one may suddenly know how he ought to act. The first is human, but the second is affirmed to be not only human, but also angelic.

### Doubt IX.

Likewise it is asked concerning this which he says: *That they themselves may learn from God* etc. For it seems to be said badly, because blessed Gregory says: « What is there that they do not see, who see him who sees all things »?

**I respond:** It must be said that the Angels learn many things either through the Word itself and through other Angels, or through experience. But what Gregory says is not understood to mean that they see all things, but that they see that one thing which it is better to see than all things. Whence, just as he who has God is said to have all things, not because he is the possessor of all things, but because he has that one thing to which all things cannot be made equal; therefore by equivalence or by surpassing worth he is said *to have all things*; so he who knows God is said *to know all things*.

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