Bonaventure: on the Institution of Sacraments J.A. Wayne Hellmann

Bonaventure: On THE Institution of Sacraments

J.A. Wayne Hellmann

Christ instituted three sacraments, not seven. In this textual study of bk. 4 of Bonaventure’s Commentary on the Sentences of Peter Lombard,1 this is what I will argue. Later, in part 6 of his Breviloquium,2 as will be noted in the conclusion, he articulates this position differently, but he nevertheless brings forward the insights of his earlier thinking as articu- lated in the Commentary. To begin, however, Bonaventure agrees that there are seven sacraments in the New Law.3 He accepts the list of “seven sacraments,” which first appeared in 1147 in the anonymous Sententiae divinitatis, a text formed in the school of Gilbert of Poitiers.4 This number moved forward when Peter Lombard, a contemporary, picked up on the number “seven” and utilized it for his collection of Sententiae (1158). After Alexander of Hales introduced Peter’s compilation into the curriculum of the friars in Paris, it became a common textbook. Budding theologians, including Bonaven- ture, therefore commented on the number seven. The enumeration of seven sacraments subsequently gained universal acceptance.5

1 After completion of his study of and lecturing on Sacred Scripture, Bonaventure began his exposition on The Commentary on the Sentences of Peter Lombard in 1250. For a contem- porary survey of Lombard’s treatment of sacraments, see Thomas M. Finn, “The Sacramen- tal World in the Sentences of Peter Lombard,” Theological Studies 69 (2008): 557–582. 2 The Breviloquium is commonly dated by most scholars to 1257. 3 For a concise overview of sacramental theology in the Middle Ages, see James Ginther, “Sacraments,” in The Westminster Handbook to Medieval Theology (Louisville, KY: 2009), 161–162. For a more comprehensive treatment, see Marilyn McCord Adams, “Sacraments: What, Why, and Wherefore,” in Some Later Medieval Theories of the Eucharist (New York: 2010), ch. 2. For an introduction to Bonaventure’s sacramental theology in particular, see Michael J. Higgins, “The Sacramental Theology of St. Bonaventure,” Review for Religious 47 (1988): 284–292. 4 Cf., Dominic Monti, ed. and trans., Breviloquium, (Works of St. Bonaventure) 9 (Saint Bonaventure, NY: 2005), 218 n. 22. 5 This number of seven later appeared in official magisterial teaching at the Council of Lyon in 1274: Tenet etiam et docet eadem sancta Romana Ecclesia, septem esse ecclesiastica sacramenta (DS 860). Then again, two hundred years later, the Council of Florence in 1439 repeated the number of seven, but further identified these seven as being of the New Law: Novae Legis septem sunt sacramenta (DS 1310). Florence offered something new. It did not simply list the seven sacraments like Lyon, but it briefly commented on each one of them. In both councils, the number seven is clear, but in neither council is there any comment 334 j.a. wayne hellmann

In the Commentary on the Sentences, before Bonaventure actually com- ments on the number seven, he first argues that there must be several or even many sacraments: “Many indeed because they are for frequent training and only one would give rise to aversion. Many also because their purpose is instruction and one only would give rise to ambiguity.”6 He adds: “Although an easier way would consist in one [sacrament], it would not be as fitting as in many (quia non ita congrua ut in pluribus). Thus, they are many.”7 From arguing that there must be many sacraments, he moves to argue that there are seven and not more: “Furthermore, they are seven and not more because they serve as medicine, and because medicines apply to the wounds they heal. Then by healing wounds it [a sacrament] assists the virtues, and in assisting the virtues it arms and defends against infirmities.”8 Seven virtues are another reason why sacraments are numbered at seven. And again within the same respondeo, when Bonaventure ponders varied purposes for the sacraments, he develops yet another reason for the number seven. These include the following: training, instruction, heal- ing, aid to virtues, and armor or weapons. He similarly concludes: “Thus it is clear that they are only seven, whether they are considered as medici- nal, or as helps, or as arms for battle.”9 In other words, Bonaventure accepts the number seven for the sacra- ments because this number is simply fitting (ita congrua) in view of their

on how or by whom these were instituted. (Texts cited from Henricus Denzinger, Enchirid- ion Symbolorum Definitionum et Declarationum De Rebus Fidei et Morum [Rome: 1976].) 6 IV Sent., d. 2, a. 1, q. 3, ad resp. (4, 53). All citations from Bonaventure’s Commentary on the Sentences are from the critical edition: S. Bonaventura Opera Omnia, 10 vols. (Quarac- chi: 1882–1902). Translations of these texts are taken from a draft in preparation for publi- cation by the Franciscan Institute (Saint Bonaventure). The texts were initially translated by Peter Nickels OFM Conv. and then revised and edited by J.A. Wayne Hellmann OFM Conv. and Timothy Lecroy. 7 IV Sent., d. 2, a. 1, q. 3, ad obj. 1 (4, 53). 8 IV Sent., d. 2, a. 1, q. 3, ad obj. 1 (4, 53). Here in this same respondeo, Bonaventure further explains: “In as much as the sacraments are an aid to the virtues, the number is arrived at in this way: as an aid to faith, such as Baptism, which is the gate to the sacra- ments as faith is to the virtues; an aid to hope, such is Extreme Unction; an aid to charity, such is the Eucharist, which unites and incorporates; an aid to prudence, which is Orders; an aid to justice, which Penance is; an aid to temperance, Matrimony; an aid to fortitude, Confirmation.” In this enumeration of seven virtues as a reason for seven sacraments, Bonaventure follows Alexander of Hales, who utilizes the same seven virtues, although in a different order. Cf. Alexander, Summa, pars 4, q. 5, m. 7, a. 1–2. 9 IV Sent., d. 2, a. 1, q. 3, ad obj. 1 (4, 53).