Dist. 8, Part 1, 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/8/q/bon-sent-IV-d8-p1-dubia
----------------------------------------
## DOUBTS CONCERNING THE TEXT OF THE MASTER

### Doubt I

In this part there are doubts concerning the text, and first concerning what the Master says: *After the Sacrament of baptism and confirmation*. For it seems that he does not order the Sacraments well; for to *be fed*, which belongs to the eucharist, comes before being *confirmed*, since to *be fed* belongs to little children.

**I respond:** It must be said that, although the eucharist is the common food of all the good, nevertheless Augustine says that it is the food of the grown and of the perfect; and so it follows those two Sacraments. Moreover, according to the custom of the modern Church a little child is confirmed before being given communion.

### Doubt II

Likewise it is asked: why is this Sacrament rather called *eucharist*, since in all of them *good grace* is given, and in baptism especially *great grace* is given?

**I respond:** It must be said that this is properly said of the eucharist, both because the *account of the good* is principally there, and also because the *account of grace* is there: the account of the good, because «the good is self-diffusive and self-communicating». Hence the food which communicates itself to many and by parts is good; that which communicates itself to many wholly and successively is better, as the word of God which is preached; but that which communicates itself to many both wholly and all at once, this is best; and such is this food. This too is that food which is the highest good, namely Christ the Lord, and thus the account of the good is preeminently found here. — There is also found here principally the *account of grace*, both by way of containing and by way of effecting. By way of containing, because this is the only Sacrament in which grace itself is contained according to truth, indeed the fullness of grace; whence it is likened to charity itself, which unites to the end and has the same thing for object and for end. By reason of effecting, because here is a burning coal, namely the flesh of Christ, which inflames and beatifies, not only makes pleasing in grace, but also helps in many ways. First indeed, because it is food incorporating us into the Head, John six: *Whoever eats my flesh abides in me*. Second, because it strengthens, the Psalm: *Bread strengthens the heart of man*. Third, because it delights, Wisdom sixteen: *You gave them bread from heaven having all delight* etc. Fourth, it avails for the increase of faith, as is said below in distinction twelve. Fifth, for the lifting up of hope, Matthew last: *Behold I am with you* etc. Sixth, for the enlargement of charity, since it is a memorial of love: *As often as you do this* etc. Seventh, for the remission of venial sins, as Innocent says.

### Doubt III

Likewise it is asked concerning what he says, that it is rightly called *viaticum, because it refreshes us on the way* etc.; for, if it is called *viaticum* because it belongs to wayfarers, by equal reasoning the other Sacraments would be too.

**I respond:** It must be said that it is called viaticum for a threefold cause. The first is, because it is the food of travelers, since it is given to those passing from this life to the fatherland. The second, because it was instituted by Christ as traveling or passing over. The third, because it is the sign of Christ's passover, as the *phase*.

### Doubt IV

Likewise it is asked concerning what he says, that the Lord instituted this Sacrament: why did the Lord rather, by himself or in his own person, institute this Sacrament and baptism?

**I respond:** And to this it must be said that, because in baptism there is the beginning, and in this the consummation; therefore he instituted the former at the beginning of his preaching, the latter at the end and in his departure from the disciples; and therefore he confirmed these two, Matthew last.

---