Dist. 47, 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/47/q/bon-sent-IV-d47-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 asked about this which he says, that *those at least will hear the words of the Judge, who at least held the faith in word.* For it seems that he says something false: because he who had faith and did not do what faith dictated sinned more gravely, as is said in the second [chapter] of the second [Epistle] of Peter; likewise Luke: *The last things of that man are made worse than the first*: therefore they are less worthy: therefore neither ought they to hear the words of the Judge, just as neither do the unbelievers.

**I respond:** It must be said that, just as the Church judges those whom the water of baptism at some time regenerated — but others by no means — on account of this, that they have in some manner been made [members] of the Church; so the Bridegroom [judges] the sons of the Church, in order that He may show that they falsely bore the character. Hence, since concerning the others it is sufficiently evident that they are to be excluded from the kingdom of God on account of the lack of the seal of Christ, these must needs be arraigned, so that it may be manifest that they falsely bore the seal of Christ.

To what is objected, that they merit less, it must be said that it profits believers to have believed in part, for the time in which they were in the faith, but for the other time it harms them; and for the first time, because they had assent and believed the word of God, they merit to hear the word of God; but since they did not remain in the good begun, therefore the word of instruction is turned for them into a word of reproof.

#### Doubt II.

Likewise it is asked about this which he says, that *it is not to be doubted that those things come about by the ministry of the Angels.* For it seems that he says it ill: because the Angels are noble ministers and, as it were, sons in the court of God; but it is not fitting that the office of torturers be committed to a son or to sons or to most noble princes: therefore it seems that neither [is it fitting to commit to them] the ministry of sending the wicked into the fire.

**I respond:** It must be said that it is one thing *to lead down to the torments*, and another *to torment in the torments themselves*. The first is not the work of torturers, but of noble ministers, who stand by the king to carry out his commands; hence it is not said that the holy Angels *torment* in the fire, but that they *shall bring forth and cast into the furnace*. And thus that is clear.

#### Doubt III.

Likewise concerning this which he says, that *when the Lord comes to the judgement, that voice shall be sent forth*; it is asked concerning that voice: why does the Lord send before Him the ministry of these three, namely of *fire*, of the *Angel* and of the *voice*, when He could do the whole by His nod alone?

**I respond:** It must be said that God in the first founding [of things] founded a spiritual substance, a corporeal, and an intermediate one, and communicated and gave power to all of them. Therefore, in order that order may be preserved in things, and that the power conferred upon the creature may be shown, and further, that that power may be shown [to be] from God; the Lord willed that the ministry of creatures should serve Him, and again the angelic creature, the corporeal, and the intermediate. Hence it will come about by the ministry of the Angel, by the action of the fire, and finally by the nod and voice of Christ the man; and the voice has something corporeal, yet none the less something spiritual.

#### Doubt IV.

Likewise it is asked about this which he says: *To some it seems that they are torturers in the punishment, just as they were instigators in the fault.* For it seems that he says it ill, because the good Angels suggested and counselled good things, and yet they will not preside in the reward: therefore likewise the evil ones in the contrary [case]. — Likewise, those who sinned more ought to be punished more: therefore the demons ought to be made inferior to men on account of the greater magnitude of their punishment. — Likewise, the multitude of the damned is turned to the confusion of the demons as regards both fault and punishment: therefore it does not seem that they then take delight in their punishments: therefore they will not torment.

**I respond:** It must be said that the other opinion is more probable, namely that the demons will not be torturers in the punishment after the judgement, since they themselves will be wholly absorbed in punishments. And that which is said, that they will be torturers, is understood to be true only according to the state before the judgement.

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