Bonaventure

Articulus II. Quaestio III. Utrum in omni opere Domini sit misericordia et veritas, secundum quod proprie accipiuntur, an aliquando separentur.

Quaracchi restarts its footnote numbering on every printed page. The notes below are therefore labelled by page: note 7 of page 964, and notes 1 through 12 of page 965. Note that the printed footer numbers run in column order while the body anchors run in reading order, so the sequence in the body is not always ascending.

Tertio, dato quod in omni opere Domini sit misericordia et veritas, secundum quod dicuntur largissime, quaeritur, utrum secundum quod proprie accipiuntur, an aliquando separentur. Et quod non, videtur.

1. Super illud Psalmi⁷: Misericordiam et iudicium; Glossa: « In primo adventu misericordia, in secundo iustitia »; sed primus adventus est ad iustificandum: ergo non concurrit ibi nisi misericordia.

2. Item, nos petimus, quod Deus non retribuat nobis peccatoribus secundum merita — ita orat Ecclesia¹ — sed iustitia retribuit secundum merita: ergo in iustificatione impii non est iustitia, alioquin, si ibi iustitiam petimus, ergo non iustificari.

3. Item, iustificatio est viri peccatoris, qui non est dignus pane²: ergo si nihil apud Deum meruit, et iustitia, de qua loquimur, merita respicit; ergo non est ibi iustitia.

4. Item, iustificatio fit per gratiam; sed si gratia ex meritis, iam non est gratia³: ergo aut non est ibi iustitia, aut non est ibi gratia. Sed est gratia: non ergo iustitia.

Contra:

1. Universae viae Domini misericordia et veritas⁴: ergo si iustificatio est via Domini, ergo est ibi misericordia et iustitia.

2. Item, in Psalmo⁵: Iustus Dominus in omnibus viis suis et sanctus in omnibus etc.; et alibi: Miserationes eius super omnia opera eius: ergo in omni opere concurrunt misericordia et iustitia.

3. Item, Augustinus⁶: « Qui creavit te sine te non iustificabit te sine te »: ergo non omnino est iustificatio a Deo, sed aliquid concernit a parte nostra; sed misericordia non concernit nisi miseriam: ergo quod amplius ibi concernit, hoc est iustitiae.

4. Item, ratione videtur: quia misericordia consistit in remissione culpae et poenae; sed nulli omnino remittit culpam et poenam; quod patet, quia sine poenalitatibus non possumus vivere⁷: ergo etc.

Conclusio

Conclusio. In opere iustificationis est misericordia et iustitia, non tamen secundum idem.

Respondeo: Dicendum, quod in opere iustificationis est misericordia et veritas, non tamen secundum idem. — Et hoc patet sic: quia impius ex peccato offendit Deum et dignus est poena aeterna, et ita est ibi offensa et reatus ad poenam; et misericordia est in remittendo offensam et reatum ad poenam aeternam, sed iustitia est in obligando ad temporalem poenam tantum⁸; etsi baptismus liberet a poena aeterna et satisfactoria, non tamen ab omni poena, immo poenalitates remanent in corpore et anima.

Ad argumenta:

Ad 1. Ad illud quod obiicitur, quod in primo adventu est misericordia; dicendum, quod hoc non est dictum praecise, sed appropriate⁹: quia, etsi utrobique sit misericordia et iustitia, hic tamen magis relucet misericordia, ibi magis iustitia.

Ad 2. Ad illud quod obiicitur, quod petimus, quod non retribuat secundum merita; dicendum, quod¹⁰ non petimus, quod nullo modo secundum merita retribuat, quia debemus velle puniri; sed quod non omnino secundum merita tribuat.

Ad 3. 4. Ad illud quod obiicitur, quod Deus gratis iustificat; dicendum, quod quantum ad gratiae collationem est tantum misericordia, non iustitia, nisi dicatur iustitia condecentia bonitatis¹¹; quantum vero ad poenae exactionem, dico, quod est proprie iustitia.

Ad fundamentum in oppositum: Ad illud quod obiicitur ad oppositum, dicendum, quod aut intelligitur de iustitia, ut est condecentia bonitatis, aut si proprie, intelligitur de iustitia ratione punitionis coniunctae iustificationi¹².

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Article II. Question III. Whether in every work of the Lord there are mercy and truth, according as they are properly taken, or whether they are sometimes separated.

Third, granted that in every work of the Lord there are mercy and truth according as they are said most broadly, it is asked whether, according as they are taken properly, they are sometimes separated. And it seems that they are not.

1. On that passage of the Psalm⁷: Mercy and judgment; the Gloss: "In the first coming, mercy; in the second, justice"; but the first coming is for justifying: therefore nothing concurs there except mercy.

2. Likewise, we ask that God not repay us sinners according to our merits — so the Church prays¹ — but justice repays according to merits: therefore in the justification of the impious there is no justice; otherwise, if we there ask for justice, then we ask not to be justified.

3. Likewise, justification belongs to a sinful man, who is not worthy of bread²: therefore, if he has merited nothing before God, and the justice of which we speak has regard to merits, then there is no justice there.

4. Likewise, justification comes about through grace; but if grace is from merits, then it is no longer grace³: therefore either there is no justice there, or there is no grace there. But there is grace: therefore not justice.

On the contrary:

1. All the ways of the Lord are mercy and truth⁴: therefore if justification is a way of the Lord, then there are mercy and justice there.

2. Likewise, in the Psalm⁵: The Lord is just in all his ways and holy in all etc.; and elsewhere: His mercies are over all his works: therefore in every work mercy and justice concur.

3. Likewise, Augustine⁶: "He who created you without you will not justify you without you": therefore justification is not wholly from God, but something is contributed on our part; but mercy has to do with nothing but misery: therefore what further has to do with it there belongs to justice.

4. Likewise, it seems so by reason: because mercy consists in the remission of fault and punishment; but he remits fault and punishment to no one entirely; which is plain, because we cannot live without penalties⁷: therefore etc.

Conclusion

Conclusion. In the work of justification there are mercy and justice, yet not according to the same respect.

I respond: It must be said that in the work of justification there are mercy and truth, yet not according to the same respect. — And this is plain thus: because the impious man by sin offends God and is worthy of eternal punishment, and so there are there an offense and a liability to punishment; and mercy lies in remitting the offense and the liability to eternal punishment, whereas justice lies in binding him to temporal punishment only⁸; and although baptism frees from the eternal and satisfactory punishment, it does not free from every punishment — rather, penalties remain in body and soul.

To the arguments:

To 1. To that which is objected, that in the first coming there is mercy: it must be said that this is not said precisely, but by appropriation⁹: because, although in both there are mercy and justice, yet here mercy shines out more, there justice more.

To 2. To that which is objected, that we ask that he not repay according to merits: it must be said that¹⁰ we do not ask that he repay in no way according to merits, since we ought to will to be punished; but that he not repay wholly according to merits.

To 3 and 4. To that which is objected, that God justifies gratuitously: it must be said that, as regards the conferring of grace, there is only mercy, not justice — unless justice be called the befittingness of goodness¹¹; but as regards the exacting of punishment, I say that it is properly justice.

To the argument on the opposite side: To that which is objected on the opposite side, it must be said that either it is understood of justice as it is the befittingness of goodness, or, if properly, it is understood of the justice belonging to the punishment joined to justification¹².

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