Cap. 8, Vers. 14-15
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/15/d/8/q/bon-eccl-c8-v14-15
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#### Secondly, on the adversity of the good.

*There is also another vanity* etc. Above he showed how security arises from the sight of the loftiness of the evil; here, secondly, he shows how it arises from *the sight of the adversity of the good.* And this he does in this order. First *the adversity of the good* is set forth; secondly, from this, *the security of the evil;* thirdly *vanity* is concluded; fourthly *pleasure* is commended.

(Vers. 14.). *The adversity of the good* is therefore set forth, from which vanity arises; on account of which he says: *There is also another vanity, which is done upon the earth,* other, namely, than the aforesaid, because it has another cause; for the aforesaid came from *the loftiness of the evil,* this from *the adversity of the good.* Therefore he says: *There are just men to whom evils happen,* that is, adversities; *as though they had done the works of the wicked,* according to what is had to the Hebrews, the eleventh: « The saints had trial of mockeries and stripes, moreover also of bands and prisons; they were stoned, they were cut asunder, they were tempted ». An example of Tobias, who was made blind, Tobias, the second; an example of Job, who was so afflicted, Job, the first. And the reason of this is given in Judith, the eighth: « All that have pleased God passed through many tribulations, remaining faithful ».

*And there are wicked men.* Here the second is noted, namely *the security of the evil.* For because the wicked see evils befall the good and good things themselves; therefore they are made secure. Therefore he says: *And there are wicked men, who become so secure, as though they had the deeds of the just;* and this, because they are immune from tribulation. An example is that rich glutton, Luke, the sixteenth, to whom it was said: « Remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things ». And therefore the evil are made secure, because they prosper; whence Jeremias, the twelfth: « Why doth the way of the wicked prosper, why is it well with all them that transgress » etc.

*But this also is most vain.* Here, thirdly, *vanity is concluded* from this security of the evil. Therefore he says: *But this also I judge most vain.* For it is vain when *good things* befall both the good and the evil, because it is unworthy

on account of the evil; more vain, when *evil things* befall both the good and the evil, because it is unjust on account of the good; but most vain, when evil things befall *the good* and good things *the evil,* because it is at once unjust and unworthy. Whence he bears it so indignantly that he would, as it were, from this reproach God; Habacuc, the first: « Why lookest thou not upon them that do unjust things, and holdest thy peace when the wicked devoureth the man that is more just than himself »?

(Vers. 15.). *Therefore I commended mirth.* Here, fourthly, from this *pleasure is commended,* in detestation of so great a vanity, from which good things befall the evil and evil things the good; and it is the praise and word of a disturbed man. Therefore he says: *Therefore I commended mirth,* namely of the flesh, as if this alone were good; therefore he says: *Because there was no good for a man under the sun, but to eat and drink,* according to that of Isaias, the twenty-second: « Behold joy and gladness, to kill rams, to eat flesh, and to drink wine », as if there were no other life nor other reward. Therefore he subjoins: *And this alone he taketh with him of his labour,* as if nothing else were to be awaited, but one were to make merry *in the days of his life, which God hath given him under the sun;* Wisdom, the second: « Let us everywhere leave tokens of our joy, for this is our portion ».

### Questions.

It may be asked here which state is better and more useful; namely, whether the state of prosperity or of adversity. That it is that *of adversity,* it seems:

1. Because it is said in the Apocalypse, the third: *Such as I love, I rebuke and chastise:* therefore tribulation is a sign of divine love.

2. Likewise it is said to the Hebrews, the twelfth: *And he scourgeth every son whom he receiveth:* therefore *to be scourged* is a sign of divine sonship.

3. Likewise, Tobias, the twelfth: *Because thou wast acceptable to God, it was necessary that temptation should prove thee:* therefore etc.

4. Likewise, Judith, the eighth: *All, as many as have pleased God, passed through many tribulations, remaining faithful:* therefore that state is better.

**On the contrary:** 1. The Church asks for peace: « Give peace, O Lord, in our days »: therefore if the Church asks for what is better, the state of prosperity is better.

2. Likewise the Apostle, in First to Timothy, the second, has prayer made for those *that are in high station, that we may lead a quiet and a tranquil life:* therefore the state of tranquillity is better.

3. Likewise, if there were no sin, there would be no adversity, but tranquillity and prosperity of every kind: therefore the state of prosperity accords more with the state of innocence and of glory; but « what is more like the better is better »: therefore etc.

**I respond:** it must be said that the states of prosperity and of adversity can be compared with *the good,* or with *the evil.* If with *the evil,* who are lifted up in prosperity and cast down in adversity, neither is useful, unless divine grace help inwardly, so that, when it scourges outwardly, it illumines inwardly; thus, with inspiration accompanying the scourge, which often happens, the state of adversity is more useful to the evil. — But if we speak by comparison with *the good;* thus it must be said that some of the good are *perfect,* of whom that of Proverbs, the twelfth, is said: *Whatsoever shall befall the just man, it shall not make him sad;* thus to the perfect the state of adversity is better and more useful, because in it they are tried, as gold is proved in the fire. But the state of prosperity is not useful to them, either because they do not make progress, or because they grow lukewarm, or because their spirits fall, as David, strong in wars, fell at the sight of a woman. — There are also others, who are *imperfect,* who love God and are led on by temporal benefits; and since they do not have perfect charity, they fall easily; for such, prosperity is more useful. And because the Church has many tender and weak ones, more than strong, therefore she is compelled to pray for peace. That evils befall *the good* in the present, then, is a gift of God, according to that to the Philippians, the first: *To you it is given, not only that you should believe in him, but also that you should suffer for him.*

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