Collations on the Seven Gifts of the Holy Spirit [1 ed.] 9781576593295, 9781576591475

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WORKS OF ST. BONAVENTURE

Collations on the Seven Gifts of the

Holy Spirit

Bonaventure Texts in Translation Series

General Editor Robert J. Karris. O.F.M.

Volume XIV

Collations on the Seven Gifts of the Holy Spirit

Franciscan Institute Publications Saint Bonaventure University 2008

WORKS OF ST. BONAVENTURE

Collations on the Seven Gifts of the Holy Spirit

Introduction and Translation by Zachary Hayes, O.F.M. Notes by Robert J. Karris, O.F.M.

Franciscan Institute Publications The Franciscan Institute Saint Bonaventure University St. Bonaventure, NY 14778 2008

Copyright © 2008 The Franciscan Institute St. Bonaventure University St. Bonaventure, New York All rights reserved. No part of the book may be reproduced or transmitted in any form or by any means, electronic or mechanical, without permission in writing from the publisher. ISBN-13: 978-1-57659-147-5 Bonaventure, Saint, Cardinal, ca. 1217-1274. Collations on the seven gifts of the Holy Spirit / introduction and translation by Zachary Hayes ; notes by Robert J. Karris. p. cm. -- (Works of St. Bonaventure ; xiv) ISBN-13: 978-1-57659-147-5 (alk. paper) 1. Gifts, spiritual-Sermons--Early works to 1800. 2. Holy Spirit--Sermons--Early works to 1800. 3. Catholic Church--Sermons--Early works to 1800. 4. Sermons, Latin--Translated into English. I. Karris, Robert J. II. Title. BX1756.B58C65 2007 234’.13--dc22 2007039172

Printed in the United States of America BookMasters, Inc. Ashland, Ohio

Table

of

Contents

Introduction.........................................................9 1. 2. 3. 4. 5.

Historical Context................................................. 9 Use of Scripture................................................... 10 Problems to be dealt with................................... 13 Organization, Structure, and Illustrations of these Conferences............... 16 Content of these Conferences............................. 18

Conferences I II III IV V VI VII VIII IX

Grace.................................................................... 29 Gift of Fear of the Lord....................................... 47 Gift of Piety.......................................................... 67 Gift of Knowledge................................................ 85 Gift of Fortitude (First Conference)................. 107 Gift of Fortitude (Second Conference).............. 123 Gift of Counsel................................................... 145 Gift of Understanding....................................... 163 Gift of Wisdom................................................... 183

Indices. ...................................................................201

INTRODUCTION 1. Historical Context In approaching the texts contained in this volume it is important to keep in mind what is meant by the term collation in the context of medieval literature. It is clear that it designates some sort of public presentation. But at least in the case of the collations contained in this volume, we are not dealing with sermons that would have been preached in a eucharistic setting. Rather, we are dealing with conferences or university lectures which would have been given, for the most part, outside of a liturgical context. St. Bonaventure delivered these particular conferences during the Lenten season, that is, from February 25 to April 7, 12681 to an audience drawn from the members of the university community at Paris which would have included the young friars who were students there at that time. The following timetable gives the dates on which the conferences were given and helps explain why Conferences V-VII have much to say about the Blessed Virgin Mary: Feb. 25 First Conference March 4 Second Conference March 11 Third Conference March 18 Fourth Conference March 24 Fifth Conference March 25 (am) Sixth Conference

First Sunday of Lent Second Sunday of Lent Third Sunday of Lent Fourth Sunday of Lent Vigil of Annunciation Feast of Annunciation

J. Guy Bougerol, Introduction to the Works of Bonaventure (Paterson, N.J.: St. Anthony Guild Press, 1964), 128-29. 1

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March 25 (pm) Seventh Conference Feast of Annunciation April 1 Eighth Conference Palm Sunday April 7 Ninth Conference Holy Saturday

Bonaventure’s formal academic career had ended some years earlier, in 1257, after which he took up his work as General Minister of the Franciscan Order. And as is the case with many medieval works, we are not reading a text personally written by Bonaventure, but a text based on the notes taken by one or more of those who had listened to his presentations. These notes, when approved by the speaker, would be known as a reportatio, and would be understood to be the official text. In the case of the collations we are concerned with here, we are told that eventually the text was presented to Bonaventure himself.2

2. Use

of

Scripture

It was a common practice in medieval preaching to open a sermon with a biblical text which sets out the main theme of what is to follow. Bonaventure follows this homiletic custom in these collations. Then, before the speaker begins to develop the principal theme, a second topic known as the pro-theme is frequently introduced.3 This also is commonly highlighted with a biblical text. After the pro-theme has been stated and commented on at least briefly, the speaker returns to the main theme and begins the development. This also was a significant part Bougerol, Introduction, 126. See Timothy J. Johnson, “The Prothemes of Bonaventure’s Sermones Dominicales and Minorite Prayer,” in Franciscans at Prayer. Edited by Timothy J. Johnson, The Medieval Franciscans 4 (Leiden: Brill, 2007), 95-122 on how the protheme is inseparable from the preacher’s prayer for divine assistance. 2 3

Introduction

11

of medieval homiletic practice and is followed quite commonly by Bonaventure. It will be seen in these conferences.4 Medieval authors commonly made use of Scripture in ways that may seem largely foreign to our contemporary understanding of the Bible. It is not unusual to encounter biblical texts in very abridged forms which modern writers would probably not use. Also, it was a common medieval practice to chain a series of biblical texts together, sometimes merely by a common word that appears in the diverse texts.5 Conference VIII, 10 provides an illustrative example: “Consequently, Baruch 3:14 says: ‘Learn where prudence is, where strength, and where understanding, that you may also know at the same time where are length of days and food and where is light for the eyes and peace.’ The text says: ‘That you may also know at the same time where are length of days and food and where is light for the eyes and peace.’ And where is it? Certainly, ‘length of days is in her right hand.’6 And Psalm 35:10 says: ‘The fountain of life is with you,’ etc.7 If you have ‘light for your eyes,’ you will act prudently.” And at times, it may be a single word that becomes the center of the author’s attention, at times in its Latin 4 See M.M. Davy Les sermons universitaires Parisiens de 12301231: Contribution a l’histoire de la prédication médiévale. Études de philosophie médiévale 15 (Paris: J. Vrin, 1931), 3-76 for a description of the characteristics of thirteenth century homiletics. See also Bonaventure, Opera omnia, 9: 4-5. All Latin references to Bonaventure’s writings will be to the critical edition of Quaracchi. 5 Some contemporary biblical scholars call this practice of interpreting scripture by scripture as “intertextuality.” 6 The reader will note that Bonaventure is quoting Prov 3:16 because it contains the phrase “length of days” and refers to Wisdom. Proverbs 3:16 reads: “Length of days is in her (wisdom’s) right hand, and in her left hand are riches and glory.” 7 The reader will notice that although Bonaventure only quotes the first part of Ps 35:10, the second part is also in his purview. The second part of Ps 35:10 is: “… and in your light we will see light.” This second part of Ps 35:10 helps Bonaventure explain the “light” of Bar 3:14.

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form, and at times in terms of its etymology. An example occurs in Conference VI, 4. A contemporary translation such as the New Revised Standard Version renders the Hebrew of Isaiah 7:14: “Look, the young woman is with child and shall bear a son, and shall name him Immanuel.” For his part, Bonaventure follows the Latin Vulgate of Isaiah 7:14. We quote: “Therefore, Isaiah 7:14 says: ‘Behold a virgin will conceive and bear a son, and his name will be Emmanuel.’ The name Emmanuel is interpreted to mean ‘God with us.’ It would not be fitting for the Virgin to have any son except a divine son. And it would not be fitting for God to have any mother but the Virgin.” Thus, in this brief quotation from Bonaventure we see his use of etymology (“God with us”) and his employment of the Vulgate (“virgin”). Bonaventure was very much a man of his time and place, and makes use of the Scriptures in ways which may seem strange to readers of our time and place who bring a very different orientation to the understanding of the Bible. The contemporary reader is encouraged not to judge Bonaventure’s work in the light of contemporary biblical criticism, but in terms of the practice of his own time with its roots going back to common Patristic understanding of the sacred texts. This raises another matter. The biblical citations as they appear in Bonaventure’s writings may seem quite different at times from what we find in contemporary editions of the Bible. In approaching the task of translation, we have chosen to translate the Latin biblical text as given by Bonaventure and not to update it according to contemporary translations from Hebrew, Aramaic, or Greek. We have decided to do this since in many instances the point of Bonaventure’s argument depends on the text as given in Latin. If it were replaced by a contemporary translation of the critical non-Latin text, the point of the argument might well be lost.

Introduction

3. Problems

13

to be dealt with

It is important to keep in mind the problems with which Bonaventure had to deal if we are to understand his reflections adequately. The conferences presented here would have been Bonaventure’s last major effort to address the friars and likely other members of the University of Paris prior to his final Collations on the Six Days. As we have indicated above, they were given during Lent of 1268 and may well be seen as an appeal to maintain peace and harmony within the community of friars, and harmony between the friars and the secular masters at the university in as far as possible. As General Minister of the Order who personally had a strong background in the intellectual life of the medieval university, Bonaventure is greatly concerned with the problems that would be confronting the young friars in the university context. Outstanding among these problems would be issues raised by the character of the philosophical movement of the time. Christian authors had long used the Platonic and neo-Platonic philosophical tradition in developing Christian theology. But now they are confronted with something new: the invasion of Aristotelian philosophy in its Averroistic form into the context of Christian culture. This is a style of philosophy that appeared to be far more secular in orientation than the long-familiar neo-Platonism with its seemingly other-worldly overtones. The Platonic sense of other-worldly, eternal, archetypical ideas is now transformed into the theory of forms immanent in earthly creatures. This more secularistic-sounding philosophy is coming from Muslim intellectual centers of North Africa into Spain, and from Spain into the university centers now developing elsewhere in Europe. Of course, this included Paris where

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Collations on the Seven Gifts of the Holy Spirit

Bonaventure himself would have spent considerable time prior to his work as General Minister. Bonaventure’s understanding of the Averroistic problem sees this philosophical movement as a form of extreme rationalism which held some positions that were in obvious conflict with elements of the Christian religious tradition, and, as an intellectual orientation, would subject even the articles of faith to the critical judgment of reason. Specific problems would have been: 1) The Aristotelian rejection of the doctrine of exemplarity which had been so strong in the neo-Platonic tradition of philosophy and any style of Christian theology that engaged that philosophy for many centuries; 2) the denial of any relation of God to the world – a denial which seemed to be involved in Aristotle’s philosophical concept of the Prime Mover; 3) the problem of ethical determinism and its relation to astrological understandings of the time in relation to Christian convictions concerning human freedom and ethical responsibility; 4) the denial of any form of human existence which transcended the actual historical experience of human life and could be seen as either a reward or a punishment for the quality of life lived within history; 5) the affirmation of the eternity of the world, a view which appeared to conflict with the Biblical theology of creation; 6) the existence of a single Agent Intellect operating in all human beings and which, according to Aristotle, was not the creator of the world.8 It is obvious that these are not only medieval problems, but some of these issues remain problems for many intellectuals in the contemporary Western world, though perhaps in different forms. Hence it might be of considerable interest to see how a man of Bonaventure’s stature dealt with them in his time and place. Bonaventure addresses these problems in a special way in Conference VIII, 16-20. 8

Introduction

15

Bonaventure was well acquainted with philosophy and could use it creatively in developing his own theological insights. This is particularly clear in his early Commentary on the Sentences9 and in the three outstanding sets of Disputed Questions10 which he has left for posterity. But the radical form of the philosophical movement which confronted the young students at Paris seemed, to Bonaventure, to push too far, and in fact included convictions such as those mentioned above that stood in conflict with some basic Christian doctrines. This could not be left unattended. Other problems of a very different nature confronted Bonaventure as General Minister of the Franciscan Order. These involved the corrupt conditions within the church at that period of history, and the friars’ pastoral ministry in the area of church reform under such conditions.11 Then within the university itself there was the question of the much-debated place of the mendicant Franciscans in this highly intellectual world of medieval culture, and the tension between the friars and the secular masters.12 Bonaventure, Opera Omnia, vol. 1-4. See Saint Bonaventure’s Disputed Questions on the Mystery of the Trinity. Introduction and Translation by Zachary Hayes, WSB III (St. Bonaventure, NY: The Franciscan Institute, 1979); Disputed Questions on the Knowledge of Christ. Introduction, Translation and Notes by Zachary Hayes, WSB IV (Saint Bonaventure, NY: Franciscan Institute Publications, 2005 [1992]); Disputed Questions on Evangelical Perfection. Translation by Thomas Reist and Robert J. Karris, Introduction and Notes by Robert J. Karris, WSB XIV (Saint Bonaventure, NY: Franciscan Institute Publications, 2008). 11 In this regard it is worthwhile to read Bonaventure’s Second Encyclical Letter (1266) in which he rebukes friar preachers who publicly criticize the lives of the bishops. See Saint Bonaventure’s Writings Concerning the Franciscan Order. Introduction and Translation by Dominic Monti, WSB V (St. Bonaventure, NY: The Franciscan Institute, 1994), 226-29. 12 See especially Conference VII, 17-19. In 1269 Bonaventure will respond in his Apologia pauperum to the charges of Gerard of Abbeville. 9

10

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Collations on the Seven Gifts of the Holy Spirit

4. Organization, Structure, of these Conferences

and Illustrations

Anyone who has studied Bonaventure realizes that he likes to organize his treatments in series of three or four or even seven. To re-familiarize veterans and to initiate newcomers into the organization of Bonaventure’s thought we quote a selection from Conference I, 17-18. Readers will easily note how quickly Bonaventure moves from “a threefold grace” to a series of seven: 17. Corresponding to this there is a threefold grace: grace that heals, grace that strengthens, and grace that brings to completion. The grace that heals is given in the seven sacraments against the sevenfold deadly sickness. In the just ones it is preserved by seven works of justice which are dealt with in the seven penitential psalms… 18. Thus there are seven sets of seven. To speak of the seven sacraments, and the seven exercises of justice, and the seven works of mercy would take too long. To speak of the seven beatitudes or the seven endowments at the present time would be too difficult. Therefore, we propose to place ourselves in the middle and to speak about the seven gifts of the Holy Spirit. It is not happenstance that Bonaventure concludes his conferences with a treatment of the seven pillars of Wisdom in Conference IX, 8-17. He writes: “In him (Christ) the gift of wisdom is brought to completion.” Marc Ozilou has detected a general threefold structure within the Conferences: “The symbolism of a tree, which signifies the fruitful and abundant growth of grace

Introduction

17

for the person who falls under the influence of the gifts of the Holy Spirit, structures the development of the Conferences in a general tri-part way: origin, use, fruit.”13 Thus, the Conferences are structured in the following general plan: I. Grace origin (4-8) use (9-12) II. Fear root (7-13) usefulness(14-18) III. Piety beginning (10-15) exercise (3-9) usefulness (16-19) IV. Knowledge origin (1-2) use (3-18) V. Fortitude giver (5-8) action (13-15) VI. Fortitude VII. Counsel origin (1-2) action (4-13) VIII. Under- giver (6) usefulness (7-14) standing recipient (3-5) use (15-20) IX. Wisdom origin (1, 5-8) usefulness (2-4)

fruit (13-16) perfection(19-21) perfection (11) perfection (19-25) recipient (9-12) perfection (1-24) perfection (14-16) perfection (20)14 perfection (9-17)15

Those who are inspired to find more threefold structural patterns in these Conferences will be richly rewarded. While most of Bonaventure’s works do not contain illustrations and anecdotes, these Conferences do. Obviously Bonaventure will draw most of his illustrative stories from Sacred Scripture. For example, he uses Samson thrice (I, 11; II, 10; V, 8). In Conference III, 8 he recalls Noah, Abraham, Moses, Joseph, Samuel, and David as people of mercy whose pious deeds were never lacking. Saint Bonaventure, Les sept dons du Saint-Esprit. Introduction, traduction et notes par Marc Ozilou (Paris: Cerf, 2004 [1997]), 18. 14 Bonaventure is unable to develop here what he wants to say about “heavenly contemplation.” See Collation 3 n. 2 of Collations on the Six Days. 15 This indication of the structure of the Conferences is based on Ozilou, Les sept dons du Saint-Esprit, p. 18 and is to be taken as a guide and not followed slavishly. Also Bonaventure ends with the tree symbol in Conference IX, 17: “As a certain Gloss says, in terms of its root, the human being is just the opposite of the tree. The tree has its root down below, the human person has its root above.” 13

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The Blessed Virgin Mary’s story will be featured in V-VIVII and will dominate VI. There is a story of Pope Gregory the Great in III, 15, of St. Bernard and his sister in VI, 14, and of St. Gregory of Nazianzus in IX, 10. The very long paragraph of Conference VII, 3 deals with a “certain brother in the order of the white monks” and illustrates Mary’s intercessory power. Bonaventure refers very briefly to the courageous martyrs St. Lucy of Syracuse and St. Catherine of Alexandria in V, 12. Finally, there is the funny, but ultimately scandalous story about the meaning of the horns and lappets of a bishop’s miter in IV, 17.

5. Content

of these

Conferences

In general, from a theological perspective the themes which stand out in Bonaventure’s treatment of the Gifts of the Holy Spirit16 concern the doctrine of grace as the context for discussing the gifts of the Holy Spirit. The theological understanding of grace is presented in the trinitarian model so characteristic of Bonaventure’s theology, together with the significance of Christ for the life of grace and the role of the Blessed Virgin Mary in the mystery of salvation. And from a philosophical perspective we note issues such as a proper hierarchy of the human sciences, the ultimate ground of truth, and the extreme positions of the radical philosophical movement of the time. It is in this broader context that Bonaventure situates his argument for the legitimacy of the mendicant orders which enters into these conferences. 1) The mystery of grace. In his opening remarks Bonaventure refers to the conferences he had given in the preceding year. There he had dealt with the Ten Com16

503.

See De septem donis Spiritus Sancti in Opera Omnia V, 455-

Introduction

19

mandments.17 Now he is concerned specifically with the understanding of grace and its significance in the Christian life. He presents a trinitarian and Christological understanding of the mediation of grace. In this model, which is a characteristic of much of Bonaventure’s systematic thought, grace is seen to come down from the Father of Lights, through the Word, incarnate, crucified, and inspired. The Holy Spirit, who proceeds from the Father and the Son, communicates both grace and love to human persons. Bonaventure issues a call to the friars to respond to the gift of grace by the style of their life in community and by the quality of their relation to all their fellow humans. The response to grace will involve faithfulness in relation to God; strength in life for the individual person involved; and generosity in relation to other people. The proper response to grace as Bonaventure describes it is to love God above all things, to love oneself, and to love all one’s fellow human beings, both one’s friends and one’s enemies. Given this understanding of grace, Bonaventure can now move on to discuss the gifts of the Holy Spirit.18 17 See De decem praeceptis in Opera Omnia, 5:505-32. See also St. Bonaventure’s Collations on the Ten Commandments. Introduction and Translation by Paul J. Spaeth, WSB VI (St. Bonaventure, NY: The Franciscan Institute, 1995). 18 See Part V, c. 5 in Breviloquium. Introduction, Translation and Notes by Dominic V. Monti, WSB IX (Saint Bonaventure, NY: Franciscan Institute Publications, 2005), 187 for Bonaventure’s introductory description of the gifts: “Concerning the branching out of grace into the habits of the gifts, the following points must be held. Although there are many gifts of ‘grace gratuitously given’, and in a general sense it would not be incorrect to call all divinely infused habits gifts of God, yet in a particular and proper sense, the term ‘gift’ refers to the seven gifts of the Holy Spirit…. In its supreme bounty, the restoring principle gives grace, not only the habits of the virtues for correcting the deviations of the vices, but also to deliver us from the hindrances of their after-effects through the habits of the gifts. Hence it follows that the infused gifts must be of sufficient number to provide assistance to this end. Now, because our soul needs help in seven respects, there is thus a seven-fold reason why seven gifts of the Holy Spirit are required.”

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2) Fear of the Lord. This gift opposes pride which is to be tempered by a proper respect for the divine power and wisdom, and fear of divine punishment. Bonaventure engages us in moving reflections on the awesome power of God, the all-seeing wisdom of God, and the mystery of divine judgment. This gift moves one toward living the life of grace more fully, with a stronger sense of obedience and a greater confidence in God. Fear of the Lord is, in a sense, the beginning of the spiritual journey which finds its final point, as we shall see later, in the gift of wisdom where the soul finds the deepest form of union with the divine. 3) Piety. Bonaventure’s use of this term seems to be very different from the common understanding of it in our time. For many people today, it refers to a rather simplistic form of religious observance. In Bonaventure’s treatment, the gift of piety involves a virtue that opposes envy and opens the human person to an ever deeper love of God and of neighbor. Bonaventure places piety in a middle position between patience and charity. One must live from a spirit of filial love and respect for God. One must also have love in relation to one’s neighbor and put up with their weakness in loving patience. Probably thinking of the problems among the friars at that time, Bonaventure comes to ask: Where is piety today? To him, impatience and anger seem to be very common. Appealing to the tradition that sees the human person to be created in the image of God, Bonaventure calls upon his listeners to enact that mystery of God-likeness by living a life of deep compassion. 4) Knowledge. This topic opens to Bonaventure the possibility of addressing the issue of the human sciences, and specifically of philosophy, in a Christian context. It is clear that the controversy about the nature and place of philosophy stands in the background, together with a style of theology conditioned by that philosophy. From

Introduction

21

Bonaventure’s viewpoint, the intellectual journey, which is so deeply involved in the study of the sciences, should be part of a larger human experience that should lead finally to a deep experience of contemplation and loving union with God. The many steps that are involved in the growth of knowledge within history by means of all the human arts,19 in Bonaventure’s view, will be brought to complete fulfillment in heaven. Bonaventure opens our eyes to the multiple forms of knowledge which include the richness of the philosophical disciplines at the level of natural knowledge, and the depth of theological knowledge which probes into the mysteries contained in supernatural revelation in Scripture and unfolds the multiple levels of meaning in the biblical text. Within history, the gift of knowledge reaches a high point not simply in some form of abstract knowledge, but in the experience of loving contemplation of the ultimate Mystery which is both truth and goodness. This, in turn, comes to its fullest consummation in the experience of eternal life in a glorification which transcends history. 5) Fortitude. Bonaventure devotes two conferences to the gift of fortitude. In the first of these conferences he sees fortitude as opposing spiritual laxity, and instilling a hunger for righteousness. Here he introduces Mary, the Blessed Virgin, as an example of Christian fortitude. As a gift of God, fortitude helps us in our journey to God and enables us to deal with the problems along the way, strengthening our faith, hope and love. 6) Fortitude. In the second conference on fortitude, Bonaventure continues his reflections from the previous day. He highlights the role of Mary in relation to the incarnation of the divine Word and her compassionate accompaniment of the divine Word throughout his painful See St. Bonaventure’s On the Reduction of the Arts to Theology. Translation with Introduction and Commentary by Zachary Hayes, WSB I (St. Bonaventure, NY: Franciscan Institute, 1996). 19

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Collations on the Seven Gifts of the Holy Spirit

experience of history. She is an outstanding model of the virtue of fortitude. 7) Counsel. In his opening comments Bonaventure recalls what he said in praise of Mary in the morning Conference and repeats his concern here. But he then moves on to new material of concern; namely, the criticism of the mendicant friars by the secular masters of the university. Here he engages in a refutation of the opponents of the mendicant orders who raise objections against these new forms of religious life.20 8) Understanding. This gift instills purity of heart, thus making possible a better understanding of supernatural realities and opening one to a deeper understanding of divine truths. Without rejecting philosophy as such, Bonaventure argues that the extreme form of the philosophical movement of the age lacks this gift.21 Bonaventure mentions some specific philosophical errors that would confront the students at the university such as the eternity of the world, the necessity of fate, and the oneness of the human intellect operating in all human beings. 9) Wisdom. This is the high point of Bonaventure’s treatment of the gifts of the Holy Spirit. Wisdom is that gift which helps to build up the dwelling place of God within us. The image of the seven columns on which this house is founded is drawn from Proverbs 9:1 and James 3:17. This involves purity, peace, leniency, kindness, mercy, impartiality and sincerity – all these are stages on the way to wisdom. But finally, Christ is seen as the foundation of all these gifts and the ultimate fruit of wisdom. Here Bonaventure closes by citing John 17:3 concerning everlasting life: “Now this is everlasting life, to know you, 20

See VII, 17-19 and pp. 11-14 of this Introduction for more de-

tail. See VIII, 16-20 and pp. 11-14 of this Introduction for more detail about “the extreme form of the philosophical movement of the age.” 21

Introduction

23

the only true God, and him whom you have sent, Jesus Christ.”

Conclusion A careful reading of these collations or conferences will reveal some of the basic characteristics of Bonaventure’s style of thought. At one level his vision takes in many individual things in the world of God’s creation. For Bonaventure, much as was the case with St. Francis himself, each creature reveals something of the divine Creator. But at another level, Bonaventure sees these individual beings in a broad, cosmic context. In a sense, all come together in his vision like the themes of a great symphony. We see Bonaventure here engaged in what was a clearly a life-long search for knowledge of the truth. But there is another dimension to his vision. Important as knowledge may be, it is, for Bonaventure, not enough. The beauty he discovers throughout God’s creation evokes a deep sense of wonder and love for creation, in the spirit of St. Francis, for the God who out of the purest creative love has called all created reality forth from nothing. A purely rational approach to reality may open one to remarkable insights into the mystery of God’s creation, but it is not to be the end of the spiritual journey. While a rational approach to reality, much as we know it today in the natural sciences, may have some positive significance still for Bonaventure, it is necessary to move beyond the level of purely intellectual insight to the level of supernatural revelation, and from the level of knowledge, whether natural or supernatural, to the level of affect and love. The journey of the search for knowledge should culminate in the experience of genuine wisdom. It is in the wisdom found at this level that the hunger of the

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Collations on the Seven Gifts of the Holy Spirit

human heart and mind will find a greater depth of peace and joy already within history. And for Bonaventure, this sort of historical experience is but a limited anticipation of that loving vision that will be found in its fullness in eternity. Such a vision of the intellectual journey in the project of human life may well be of significance for those involved in the intellectual world of today. Without denying the importance of the intellectual life, the question remains: Is a purely intellectual experience of the modern spirit any more adequate to meet the deepest hunger and yearning of the human person for harmony, peace, joy and fulfillment today than was the deepest philosophical experience of Bonaventure’s time and place? If not, then we ask, as Bonaventure asked in the thirteenth century, where does one search for that fulfillment today? The reflections offered in these collations of an outstanding medieval intellectual-mystic may be of considerable help in suggesting possible ways of approaching such a question in our contemporary world.

Introduction

25

ABBREVIATIONS AND SHORT TITLES Breviloquium Breviloquium. Introduction, Translation and Notes by Dominic V. Monti. WSB IX; Saint Bonaventure, NY: Franciscan Institute Publications, 2005. CSD The Works of Bonaventure V: Collations on the Six Days. Translated by José de Vinck. Paterson: St. Anthony Guild Press, 1970. CUA Catholic University of America CFS Cistercian Fathers Series CCSL Corpus Christianorum. Series Latina. DQKC Disputed Questions on the Knowledge of Christ. Introduction, Translation and Notes by Zachary Hayes. WSB IV. Saint Bonaventure, NY: Franciscan Institute Publications, 2005 (1992). DQMT Saint Bonaventure’s Disputed Questions on the Mystery of the Trinity. Introduction and Translation by Zachary Hayes. WSB III. St. Bonaventure, NY: The Franciscan Institute, 2000 (1979). FA:ED Francis of Assisi: Early Documents, Volumes 1-3. Edited by Regis Armstrong, J.A. Wayne Hellmann, William Short. New York: New City Press, 1999-2001. FC Fathers of the Church GGHG Gregory the Great’s Homilies on the Gospels. Gregorivs Magnvs, Homiliae in Evangelia. CCSL cxli. Edited by Raymond Étaix. Turnhout: Brepols, 1999. Hurst Gregory the Great: Forty Gospel Homilies. Translated from the Latin by David Hurst. Cistercian Studies Series 123; Kalamazoo, Michigan: Cistercian Publications, 1990. LCL Loeb Classical Library

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Opera Omnia S. Bonaventurae Opera Omnia. Studio et Cura PP. Collegii a S. Bonaventura (Ad Claras Aquas). Quaracchi: Collegium S. Bonaventurae, 1882-1902. The volume number is first given and then the page number, e.g. 5:24. PG Patrologiae Cursus Completus. Series Graeca. Ed. J.P. Migne. PL Patrologiae Cursus Completus. Series Latina. Ed. J.P. Migne. QuarEd The editors at Quaracchi who in 1891 published the critical text of and notes for Bonaventure’s Collationes de septem donis Spiritus sancti on pp. 455-503 of Volume 5 of Bonaventure’s Opera Omnia. Reduction St. Bonaventure’s On the Reduction of the Arts to Theology. Translation with Introduction and Commentary by Zachary Hayes. WSB I; St. Bonaventure, NY: The Franciscan Institute, 1996. SBOp Sancti Bernardi Opera I-VIII Ed. J. Leclercq and H.M. Rochais with the assistance of C.H. Talbot for Volumes I-II. Rome: Editiones Cisterciensis, 1957-77. Vulgate Biblia Sacra Iuxta Vulgatam Versionem.... Editionem quartam emendatam cum sociis B. Fischer, H.O. Frede, H.F.D. Sparks, W. Thiele praeparavit Roger Gryson, Stuttgart: Deutsche Bibelgesellschaft, 1969. 4th ed. 1994. WAE The Works of Aristotle. Volumes 1-12. Translated into English under the Editorship of W. D. Ross. London: Oxford University Press, 1928. WSA Works of Saint Augustine WSB Works of Saint Bonaventure

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Old Testament Gen Ex Lev Num Deut Joshua Judges Ruth 1 Sam 2 Sam 1 Kings 2 Kings

1 Chron 2 Chron Ezra Nehemiah Tob Judith Esther Job Ps Prov Qoh Cant

Wis Sir Isa Jer Lam Bar Ez Dan Hosea Joel Amos

Obadiah Jonah Micah Nah Hab Zeph Haggai Zech Mal 1 Macc 2 Macc

New Testament Matt Mark Luke John Acts Rom

1 Cor 2 Cor Gal Eph Phil Col

1 Thes 2 Thes 1 Tim 2 Tim Titus Phlm

Hebr James 1 Peter 2 Peter 1 John 2 John

3 John Jude Rev

ACKNOWLEDGMENTS The Franciscan Institute gratefully acknowledges generous funding from the Academy of American Franciscan History; the OFM Province of St. John the Baptist in Cincinnati; the OFM Province of the Sacred Heart in Saint Louis; and the OFM General Curia in Rome, Italy.

Conference I: An Introductory Treatment of Grace: according to its Origin, Use, and Fruit 1. “We exhort you not to receive the grace of God in vain.”1 “Grace has poured out upon your lips. Therefore, God has blessed you forever.”2 The second text refers to our Lord, Jesus Christ. This becomes clear from the verse of the Psalm that immediately precedes it and from the verse that follows it. In the preceding verse of Psalm 44 the following words are written: “Fairer in beauty are you than the children of men and women.”3 The verse that follows says: “Your throne, O God, is from age to age, etc.”4 Therefore, the text is speaking about Christ who is the blessed one in whom all the peoples of the earth are blessed. “In your seed all peoples will be blessed”5 was said to Abraham. And because Christ is the Word through whom all things are blessed, anyone blessed by God the Father is blessed by Christ. Therefore, all things are blessed through Christ. 2. It is said in Qoheleth 10:12: “Words from the mouth of a wise person are grace.” What John 1:17 says is true: “The Law was given through Moses, but grace and truth See 2 Cor 6:1: “Yes, working together with him, we exhort you not to receive the grace of God in vain.” 2 See Ps 44:3b. 3 See Ps 44:3a. 4 See Ps 44:7. See Hebr 1:8: “But of the Son, ‘Your throne, O God, is from age to age….’” 5 See Gen 22:18 and 26:4. 1

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have come through Christ.”6 Two things are necessary for salvation; namely, knowledge of truth and practice of virtue. Knowledge of truth can be found through the Law. But the practice of virtue comes about through grace. “Virtue is a good quality of the mind made operative in us by God by means of which one lives rightly, and which no one uses for evil.”7 The Law is related to grace as the power to know is related to the ability to do, and as a tool is related to the power of the one who uses it. It is as though a bird had the power to see the heavens, but did not have strength in its wings. It would not be able to fly and hence could not reach the heights. In a similar way, however much a Jew might glory in the Law, if he is without grace, he is nothing. An artisan who has the tool with which to work but has no strength in his hands can produce nothing of value. O faithless Jew. You have the Law at hand, but unless you have the power to act, it is pointless for you to think about possessing the Law. For no one is saved by means of the Law unless grace is present as well. So it is clear that the grace of God is far more excellent than the Law itself.

John 1:17 reads: “The Law was given through Moses, but grace and truth have come through Jesus Christ.” 7 This definition, ultimately based on Augustine, comes from Peter Lombard. See Book II, d. 27, c. 1 in Sententiae in IV Libris Distinctae, Tom. I, Pars II, Liber I et II. Third edition. Spicilegium Bonaventurianum 4 (Grottaferrata: Collegium S. Bonaventurae, 1971), 480. Bonaventure’s citation is not exact. For example, Peter Lombard’s text reads Deus solus (“by God alone”). See Book I, c. 8 n. 4 in Saint Augustine, The Retractations. Translated by Mary Inez Bogan. FC 60 (Washington: CUA Press, 1968), 36: “ … And, therefore, no one uses virtue wrongly because the function of virtue is the good use of those things which we can, indeed, use wrongly….” Bonaventure has a detailed discussion of this definition in Book II, d. 27, dubium 3 in his Sentence Commentary in Opera Omnia 2:671-72. 6

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I have spoken to you at another time about the Law of the Decalogue,8 and now I will speak to you about grace. Grace is more necessary for us than the Law. It is that grace which Mother Church and the apostle Paul exhort us to receive and make fruitful. So to begin, we shall ask the Lord that our words may serve the cause of grace, and that the intention of our mind, if it finds favor with the Lord, may find powerful expression in words so that we might be able to say something that will be for the glory of God and the salvation of our souls. 3. “We exhort you, etc.”9 In this brief text, the apostle Paul encourages us to be receptive to divine grace, and once we have received that grace that we preserve it, and as we preserve it, that we seek to guard it and let it increase. He exhorts us “not to receive the grace of God in vain,”10 but to receive it in such a way that it becomes fruitful. Therefore, he urges us to be prompt in receiving, in preserving, and in increasing the grace of God. Three points come to mind that we must consider if this exhortation is to be realized in us. First, what is the origin of this grace; second, what is its use; and third, what is its fruit. I wish to speak as plainly as I can so that everyone will be able to understand what I say. 4. First, I say: as we consider the origin of grace, I ask what is the original source of grace. It is certain that grace is a “best and perfect gift, descending from above from the Father of lights.”11 I base my argument on The Epistle of James. As my major premise I take the universal statement: “Every good gift and every perfect gift See Bonaventure’s Collationes de decem praeceptis in Opera Omnia 5:505-532. See also St. Bonaventure’s Collations on the Ten Commandments. Bonaventure delivered these collations in 1267. 9 See 2 Cor 6:1. 10 See 2 Cor 6:1. 11 See James 1:17a. 8

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is from above, coming down from the Father of lights in whom there is no change nor shadow of alteration.”12 But grace, as I will show in the following, is the best gift and the perfect gift. And everything that I will say is directed to proving this claim. But if grace is the best gift and the perfect gift, it follows that it descends from above from the Father of lights. 5. But in what way does grace come down to human beings? Job asks this: “In what way is light spread, and13 how is heat divided over the earth?”14 I answer by saying that grace descends upon rational minds through the incarnate Word, the crucified Word, and the inspired Word. In proof of this it is stated in James 1:18: “By his will he has begotten us through the Word of truth, so that we might be, as it were, the first-fruits of his creation.” The abundance of grace has come down to us through the incarnate Word. As John 1:16 states: “Of his fullness we have all received, grace for grace.” It is certain that God, the original source of all, in creating humanity in his image and likeness15 in the state of innocence created humanity so close to God that humanity could be informed by grace through the uncreated Word. But after humanity had fallen through sin, divine wisdom saw to it that humanity might be made fit for grace through the condescension of the incarnate Word.16 And since this Bonaventure cites all of James 1:17. The Vulgate does not read et (“and”). 14 See Job 38:24. 15 See Gen 1:26. For Bonaventure’s understanding of the grace of innocence, cf. Book II d. 29, a 2, q. 1-2 of his Sentence Commentary. See Opera Omnia 2:699-704, esp. the scholion on 702. 16 The idea of divine condescension is an important aspect of Bonaventure’s Christology. See Collation 7.15 of his Collations on the Ten Commandments, 100: “But who will liberate us from these plagues? There is indeed only one who comes in order that he might liberate us, namely, Christ, who accepted ten condescensions atoning for the ten plagues.” See also Zachary Hayes, The Hidden Center: Spirituality 12 13

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is what took place in the womb of the glorious Virgin, it was said to her: “Hail, full of grace. The Lord is with you.”17 And the apostle Paul encourages those who wish to obtain grace to approach the glorious Virgin who is the throne of grace: “Let us draw near with confidence to the throne of his grace.”18 So, to begin with, there comes to us the Father of mercies19 and the mother of mercies, and the Son, who is the light of mercies. So it is evident that the first source of grace in us is found in the incarnate Word. O those most unhappy ones! Those who ignore this beginning cannot possess grace. 6. Second, grace comes down to us through the crucified Word. Not only were we unsuited to receive grace because of our ignorance of the divine precepts, but even more so because of our weakness and impotence and our desire for the things of this earth. Therefore God willed to provide some supports for us. In order to heal our infirmities20 God came down among us through the crucified Word. The Apostle says in Ephesians 2:4-5: “God, who is rich in mercy, by reason of the great love with which God has loved us, brought us to life in Christ when we were dead in sin. It is by his grace that you have been saved.” We have been brought to life in Christ through Christ, because Christ has triumphed over death. Death was not able to swallow him up. Rather, the fount of life swal-

and Speculative Christology in St. Bonaventure. Franciscan Pathways (St. Bonaventure, NY: The Franciscan Institute, 2000), 135-44. 17 Luke 1:28. 18 Hebr 4:16 reads: “Let us, therefore, draw near with confidence to the throne of grace….” 19 See 2 Cor 1:3: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort.” 20 See Isa 53:4: “Surely he has borne our infirmities and carried our sorrows.”

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lowed up death.21 As it is written: “O death, I shall be your death.”22 We cannot be healed or saved in any other way. Therefore, the Apostle says in Galatians 2:21: “I do not reject the grace of God, for if justice comes through the Law, then Christ has died in vain.” But Christ has died in order to restore the dead to life for the reception of life and grace. Hence grace flows to us through the incarnate Word and the crucified Word. And the blessed Virgin received that Word who was full of grace.23 And a stream of graces has poured forth from the side of him who has the power to heal us.24 7. Thirdly, grace arises within us through the inspired Word. Even though “God sent his Son”25 in human flesh, still, unless you believe in him crucified, you shall not have grace. As the Apostle says in Titus 3:5-7: “ It is not because of the works of justice which we have done, but because of God’s mercy that he has saved us through the bath of regeneration and renewal by the Holy Spirit, who is poured out abundantly on us through Jesus Christ, our Savior.” Most beloved ones, it is the Holy Spirit who is the giver of all graces and who is the love proceeding from the Father and the Son. Therefore, whatever the Father does or the Son suffers is nothing without the Holy Spirit. The Spirit unites us to the Father and the Son. This is why the Apostle states in 2 Corinthians 13:13: “The grace of 21 See 1 Cor 15:54: “But when this mortal body puts on immortality, then will come to pass the word that is written: ‘Death is swallowed up in victory.’” 22 See Hosea 13:14: “I will deliver them out of the hand of death. I will redeem them from death: O death, I will be your death….” 23 See John 1:14: “And the Word was made flesh and dwelt among us. And we have seen his glory, glory as of the only-begotten of the Father, full of grace and of truth.” 24 See John 19:34: “But one of the soldiers opened his side with a lance, and immediately there flowed out blood and water.” 25 See Gal 4:4: “But when the fullness of time came, God sent his Son, born of a woman, born under the Law.”

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our Lord Jesus Christ” – in relation to the second person – “the love of God” – in relation to the first person – “and the fellowship of the Holy Spirit “ – in relation to the third person – “be with you all. Amen.” 8. Therefore, if you wish to have the love of the Son, and of the originating Principle, and of the Gift that is the Holy Spirit, dispose yourself for grace. Whence does grace take its origin? I say that it has its beginning with the Father of lights, through the incarnate Word, the crucified Word, and the inspired Word. O noble influence, that takes its origin from God incarnate. Such grace should be guarded carefully. But you lose it through sin. How would you dare to bring a whore into your home; a whore who would make off with all your possessions? You love temporal realities. How much more should you love grace. Though you are worthy of eternal life, you can make yourself worthy of eternal death by sin. How severely such a person ought to be punished. Therefore, the Apostle says in Hebrews 10:28-29: “A person who rejects the Law of Moses dies without mercy26 on the testimony of two or three witnesses. How much worse do you think is the punishment due to one who has disdained the Son of God, and who has considered as unclean the blood of the covenant in which he has been sanctified, and who has insulted the Spirit of grace?” A person who sins disdains the Son of God. Therefore, the grace of God descends to us through the incarnate Word, the crucified Word, and the inspired Word. And by sin a person resists that most noble influence. A person should not commit a sin even for all the goods of the world. It was not without reason that God willed to be tempted. In Sirach 21:2 it is writ-

The Vulgate reads sine miseratione (“without mercy”) whereas Bonaventure has sine misericordia (“without mercy”). 26

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ten: “Flee from sin27 as from the face of a serpent.” When a serpent pours out its poison, it kills. So it is that sin kills the life of grace. Now it is clear what the origin of grace is. 9. Let us see what the use of grace might be. You ought to understand that the use of grace is directed to our progress. To accomplish this, it is necessary that the use of grace be faithful with respect to God; strong in relation to oneself; and generous in relation to one’s neighbor. First, I say that the use of grace should be faithful with respect to God. As the Apostle says: “But when it pleased him who had set me apart from my mother’s womb and called me by his grace … immediately I did not seek the consent of flesh and blood.”28 That person is faithful who maintains undiminished a gift that has been received for another. But when you desire something more than you desire God, you are not faithful. Therefore when the Apostle says: “I did not seek the consent of flesh and blood,” he means “I did not seek carnal glory, but only the glory of God.” Those who are skilled in the science of perspective say that if a ray of light strikes a finely polished object in a perpendicular line, that light will necessarily shine back along the same path. The influence of grace is like that of the perpendicular ray of light. I am here speaking about sanctifying grace, since grace which is freely given is like a descending ray of light.29 Therefore, it is necessary that one who truly receives the grace of God should return glory to God. Consequently, if you speak for the sake of your own glory, you will not be made better. Qoheleth 1:7 The Vulgate reads peccata (“sins”) while Bonaventure has peccatum (“sin”). 28 See Gal 1:15-16. 29 For Bonaventure’s understanding of the term gratis data see Book IV, d. 7, a. 1, q. 3 ad 2 of his Sentence Commentary in Opera Omnia 4:168 and Book IV, d. 24, p.1, a.2, q.1, ad 4 of his Sentence Commentary in Opera Omnia 4:615. 27

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says: “Rivers return to the place from which they flow.” About this Bernard comments: “The source of the springs … is the ocean. The source of the virtues and knowledge is Christ.” So he says: “The rivers (of the graces) return to the place from which they have come, so that they can flow out again.”30 Just as a fountain of water will not last unless it has a continuous connection with its source, so it is with light. In a similar way, the grace of the Holy Spirit will not thrive in the soul unless it is referred back to its original source. 10. Humility preserves this connection and this return (of grace to its source) and pride destroys it. Thus, James 4:6 reads: “God resists the proud and gives grace to the humble.” And what is the reason for this? Who is the humble person? Certainly, it is the person who refers all good things to their original source. But the proud person is one who attributes all good things to himself. The humble person remains in contact with his source, but the proud person cuts himself off as if to say: “I have not received this from you.” Therefore, Lucifer was made dark because he withdrew from his original source. But Christ brought himself back to his original source through humility.31 Wherefore, he was filled with light. For this reason it is written in Sirach 3:20: “The greater you are, the more you should humble yourself in all things.” You are an archbishop or a bishop. So you wish to find grace? Then humble yourself. If we do not humble ourselves, we are robbers. Suppose that a king had bestowed riches on a person, and that person did not wish to acknowledge that he had received his possessions from the king. Such a person would be guilty of a great infidelity and would 30 See Sermon 13 n. 1 on The Song of Songs in SBOp 1.68. In the second part of the quotation Bernard is referring to Qoh 1:7. The citation is not verbatim. 31 See Phil 2:5-11.

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deserve to be stoned. We see certain people raised on high by God who nonetheless rise up against God saying: “It is our own mighty hand, and not God, that has done all these things.”32 Such people lose the land of the living and the grace of the Holy Spirit. 11. The second quality in the use of grace is that it should be strong in relation to oneself. Thus, the Apostle says in Hebrews 13:9: “It is very good to strengthen the heart by grace.”33 He is not speaking here about the stomach. At other times you have worked to strengthen your bodies. Those who wish to have strong arms must give themselves to hard work. In a similar way, those who wish to have grace that strengthens them must give themselves to the practice of the virtues. The Apostle states: “By the grace of God I am what I am,” and then adds: “I have labored more than all others.”34 Consequently, O Apostle, are you praising yourself? Not at all, for he goes on to say: “Not I, but the grace of God in me.” A noble example. There are people who recognize their virtue and yet do not take pride in it. What virtuous works some people accomplish with the grace of the Holy Spirit. When Samson had his hair, he was very strong. His strength was more than natural. And why was his strength in seven locks of hair?35 I say that the seven locks of hair symbolize the sevenfold grace of the Holy Spirit through whom his strength was made firm. But when he lay on the bosom of Delilah, he was without his hair and his strength was like that of other men. Show me one person without grace 32 See Deut 32:27: “… lest perhaps their enemies might become proud and might say: Our own mighty hand, and not the Lord, has done all these things.” 33 Hebr 13:9 reads: “… for it is very good to strengthen the heart by grace, not by foods….” 34 See 1 Cor 15:10. 35 See Judges 16:17: “... If my head be shaven, my strength will depart from me, and I will become weak and will be like other men.”

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who would be able to bear what the blessed Lawrence bore.36 Without grace, we can do nothing; and with grace there is nothing so difficult that we cannot bear it. Thus, the Apostle says in Philippians 4:13: “I can do all things in him who strengthens me.” 12. Third, the use of grace ought to be generous in relation to one’s neighbor. This is why we read in Matthew 10:8: “Freely you have received, freely give.” O Sun, why do you not sell your light? And you, O River Seine, why do you not sell the drops of your water? Surely, because what it received freely, it shares freely. It is only that human person who is miserly enough to sell a gift that has been given to him. When did such a transaction first enter the picture? Certainly in the case of Simon Magus to whom the Apostle Peter said: “May your money go with you into perdition.”37 The head of the Apostles, the blessed Peter, said: “According to38 the grace that each has received, minister39 it to one another as good stewards of the manifold grace of God.”40 Dionysius describes for us the use of grace in the angelic and heavenly hierarchy. He says that if the higher angels would hold back and not wish to influence the lower angels, they would close themselves to the influence of God.41 If you see someone poor in life or See antiphon 7 for the Third Nocturn of Matins for the Feast of St. Lawrence (August 10): “They laid him on the gridiron and stretched out his limbs. Christ’s deacon held in derision those who laid on fuel.” 37 See Acts 8:20. 38 The Vulgate reads sicut (“according to”) while Bonaventure has ut (“according to”). 39 The Vulgate reads administrantes (“minister”) whereas Bonaventure has ministrantes (“minister”). 40 See 1 Peter 4:10. 41 See c. 3, n. 2 of Pseudo-Dionysius, Celestial Hierarchy. Translated by Colm Luibheid. (New York: Paulist Press, 1987), 154: “Hierarchy … ensures that when its members have received this full and divine splendor they can then pass on this light generously and in accordance with God’s will to beings further down the scale. It would be 36

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in merit and deny to that person the good which you have received from God, you are not worthy of eternal life. Your life is very wicked and like that of the pigs.42 It is difficult for a person to be faithful, strong, and generous. Therefore many wander away from the use of grace. 13. But what is the fruit of all this? Anyone who plants a vineyard does so for the sake of the fruit. The fruit of grace is threefold. And this fruit cannot be found except in a person who possesses grace. The first is the remission of guilt; the second is the fullness of justice; and the third is the endurance of the happy life. 14. I say that the first fruit of grace is the remission of guilt. Therefore, the Apostle says in Romans 5:1-2: “Having been justified by faith, let us be at peace with God through our Lord Jesus Christ. Through him by faith43 we have access to that grace in which we now stand and exult in the hope for the glory of the children of God.” According to the Philosopher, no one is changed from a life of vice to one of virtue except by acquiring the opposite habit.44 And eternal guilt is taken away only by means of quite wrong … ever to do anything or even to exist against the sacred orderings of him who is after all the source of all perfection.” 42 Cf. 1 John 3:17: “The person who has the goods of this world and sees his brother or sister in need and closes his heart to them, how does the love of God abide in him?” On “the life of the pigs,” see Bonaventure’s commentary on Luke 15:15 (n. 27) in St. Bonaventure’s Commentary on Luke, Chapters 9-16. Introduction, Translation and Notes by Robert J. Karris. WSB VIII/3. (Saint Bonaventure, NY: Franciscan Institute Publications, 2004), 1432: “So these pigs are fed by pig-like people, in whom reign the wild crudeness of intelligence, the carnal sensuality of concupiscence, the cupidity of avarice. And such people in the manner of swine engage in nothing profitable for life, but only for hell.” 43 The Vulgate reads ex fide (“by faith”) while Bonaventure has per fidem (“by faith”). 44 See c. 10, 13a of Aristotle’s Categoriae in WAE, Volume 1: “The bad man, if he is being brought into a better way of life and thought,

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grace. Can a miser become generous without practicing generosity? The Philosopher is thinking of vice when he speaks of a certain kind of disorder.45 When I have knowledge about God, I judge that sin is an offense against God, for you dishonor God when you transgress the law.46 Therefore, of necessity, you become subject to God’s punishment. Anyone who is disordered by guilt necessarily is subject to punishment.47 Sin makes one subject to the divine punishment. Since the offense is infinite, it is necessary that the punishment be eternal. The offense is measured by the quality of the person who is offended. But God is immense, and the divine majesty is infinite. Thus, the offense is infinite; and the punishment is infinite, not in intensity, but in duration for an active, created power cannot be infinite.48 Therefore, it is necessary that the eternal power be involved. But God is infinite. may make some advance, however slight, and if he should once improve, even ever so little, it is plain that he might change completely, or at any rate make very great progress…. And as this process goes on, it will change him completely and establish him in the contrary state, provided he is not hindered by lack of time.” See also Book II of Aristotle’s Ethica Nicomachea in WAE, Volume 9, 1103a-1109b. 45 See Book VII, c. 3 of Aristotle’s Physica in WAE, Volume 2, 246b247a: “And the case is similar in regard to the states of the soul, all of which (like those of body) exist in virtue of particular relations, the excellence being perfections of nature and the defects departures from it.” See also Book II, c. 6 of his Ethica Nicomachea in WAE, Volume 9, 1106b: “For these reasons also, then, excess and defect are characteristic of vice, and the mean of virtue.” 46 See Rom 2:23: “You who glory in the Law, do you dishonor God by transgressing the Law?” 47 See c. 2 n. 4 of Augustine’s Letter 140 in Letters 100-155 (Epistulae). Translation and notes by Roland Teske. WSA II/2. (Hyde Park, NY: New City Press, 2003), 247: “For one who unjustly put himself out of order by sins is justly put in order by punishment.” See also Collation 1 n. 34 of Bonaventure, Collationes in Hexaemeron in Opera Omnia 5:335 and CSD, 17-18. 48 Cf. Book IV, d. 44, p. 2, a.1, q.1, fund. 5 of Bonaventure’s Sentence Commentary in Opera Omnia 4:921. See also Book IV, d. 15, p.1, q.1 in Opera Omnia 4:350-51 and Book III, d. 20, q.3, fund. 2, and scholion 2 in Opera Omnia 3:422, 424.

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Therefore, if God transforms the soul, it is necessary that this be done through some influence of grace. Indeed, hell is not overcome except through grace. Behold, therefore, how grace liberates from slavery to sin and the devil.49 15. The second fruit of grace is the fullness of justice. This consists in the fact that one is just in oneself, in relation to God, and in relation to one’s neighbor. This means that the person avoids evil and does good.50 But how? The Apostle says in Titus 2:11-13: “The grace of God our savior51 has appeared to all people, teaching us to avoid impiety and worldly desires that we might live temperately, justly, and piously in this world looking forward for the blessed hope and the coming of the glory of our great God.” – “The grace of our God Jesus Christ has appeared,” etc.52 This is the grace that expels all evil and brings all good things. In this grace, therefore, is the fullness of justice.53 Wherefore, Uncreated Wisdom says in Sirach 24:24-26: “I am the mother of fair love, of fear, of knowledge, and of holy hope. In me is every grace of the way54 and of truth. In me is every hope of life and of virtue. Come to me all you who desire me, and be filled55 with my fruits.” Do you wish to be filled with grace and virtue? “Come to me,” 49 Cf. Rom 6:14-23, e.g., 6:22: “But now set free from sin and become slaves to God, you have your fruit unto sanctification, and as your end, life everlasting.” 50 Cf. Ps 36:27: “Decline from evil and do good….” 51 The Vulgate reads gratia Dei salutaris (“the saving grace of God”) whilst Bonaventure has gratia Dei Salvatoris nostri (“the grace of God our Savior”). 52 Titus 2:11 does not say “our God Jesus Christ.” 53 Concerning justice, see Book III, d. 33, dub.1 of Bonaventure’s Sentence Commentary in Opera Omnia 3:728. See also q. 1, concl.of Bonaventure’s Quaestiones disputatae de perfectione evangelica q. 1, concl. in Opera Omnia 5:121. 54 The Vulgate reads vitae (“of life”) while Bonaventure has viae (“of the way”). 55 The Vulgate reads implemini (“be filled”) whereas Bonaventure has adimplemini (“be filled”).

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that is, to Christ. And how? We cannot do this unless we are lifted up beyond ourselves. But there are things that keep us from being lifted up beyond ourselves. Therefore, we must fight with all our strength against those things which stand in the way. No one will find a place in that fullness of grace unless he rises against himself and is lifted up beyond himself and loves God above all things and loves his enemy as he loves himself; for the word “neighbor” is understood to mean every human person.56 The fullness of justice, therefore, means to love God above all things, and this means to love all human beings, both friends and enemies. But what is it that will lift up a person against himself and above himself? Grace will certainly do this. I mean the grace of the way and of the truth.57 It is difficult for anyone to love his enemy except through grace. A stone cannot give warmth of itself. But if it is placed near a glowing stove, it can later give off heat. “If you love those who love you,” what kind of grace is that?58 To merely love one’s friend does not come from the power of grace. 16. The third fruit of grace is the attainment of eternal happiness. So the Apostle states in Romans 6:23: “The wages of sin is death, but the gift of God is eternal life.” You have the planting of life and of death. The gift of God 56 Presupposed is Matt 5:43-44: “You have heard that it was said, ‘You shall love your neighbor and shall hate your enemy.’ But I say to you: Love your enemies….” See Book III, d. 28, a. un., q. 1ff. of Bonaventure’s Sentence Commentary in Opera Omnia 3:620ff. See also Book I, c. 30 n. 32 of Augustine, De Doctrina Christiana Libri qvattvor. Edited by Gvilelmvs M. Green. CSEL lxxx. (Vienna: Hoelder-PichlerTempsky, 1963), 26 and Saint Augustine, Christian Instruction. Translated by John J. Gavigan. FC 2 (New York: CIMA Publishing Co., 1947), 51: “… it is clear that every human being must be regarded as our neighbor, because we must not do evil to anyone.” 57 See John 14:6: “I am the way, the truth, and the life.” 58 See Luke 6:32: “And if you love those who love you, what merit have you? For even sinners love those who love them.” See Matt 6:46.

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is life eternal. What then is sin? Certainly it is nothing other than the tree of death. Here is the tree of death, and there is the tree of life. Place yourself in the garden which has the tree of life.59 It would be foolish to plant the tree of death. You would be a fool if you planted such a tree on which you would have to be hanged. It is evil people who plant the tree of death. The fruit of grace, therefore, is threefold. The first is the remission of guilt, the second is the fullness of justice, and the third is the attainment of eternal happiness. 17. Corresponding to this there is a threefold grace: grace that heals, grace that strengthens, and grace that brings to completion. The grace that heals is given in the seven sacraments against the sevenfold deadly sickness. In the just ones it is preserved by seven works of justice which are dealt with in the seven penitential psalms. It is not without reason, therefore, that these seven and no others are called the penitential psalms.60 These cannot be changed or increased. Then this healing grace is brought to completion in the seven works of mercy.61 The grace that strengthens consists in two things. Either it is related to the process of governing, and then it consists in the seven virtues; or it is related to expedit-

See Gen 2:9: “And the Lord God brought forth of the ground all manner of trees, fair to behold, and pleasant to eat of. The tree of life is also in the midst of paradise as well as the tree of knowledge of good and evil.” 60 On p. 461 n. 5 QuarEd give the gist of Innocent III’s commentary on the seven penitential psalms. Although there are many penitential psalms, their number is given as seven, a number that is made sacred by the seven gifts of the Holy Spirit. Since there are seven deadly sins from which all other sins originate, these sins are wiped away through the penance of reciting the seven penitential psalms. 61 See Matt 25:35-36 for the basis of the seven works of mercy. 59

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ing, and then it consists in the seven gifts of the Holy Spirit.62 The grace that brings to completion consists in two sets of seven. The grace that brings to completion for a person on earth relates to the seven beatitudes mentioned in Matthew 5:3-11: “Blessed are the poor, for theirs is the kingdom of heaven,” etc. But the grace that completes in heaven consists in seven endowments.63 There are three endowments of the soul itself. These are vision, enjoyment, and possession. The first corresponds to faith; the second to hope; and the third to charity. Then there are four endowments that relate to the body. They overflow into the body from the joy of the soul. These are clarity, subtlety, agility, and impassibility.64 And these correspond to the four cardinal virtues. 18. Thus there are seven sets of seven. To speak of the seven sacraments, and the seven exercises of justice, and the seven works of mercy would take too long. To speak of the seven beatitudes or the seven endowments at the present time would be too difficult. Therefore, we propose to place ourselves in the middle and to speak about the seven gifts of the Holy Spirit. These are the gifts of wisdom and understanding, counsel and fortitude, knowledge and piety, and fear of the Lord.65 We shall not take 62 See Part V, c. 5, n 4-5 in Breviloquium, p. 188: “4. Secondly, there ought to be seven gifts of the Holy Spirit in order to assist the natural powers…. 5. Third, the gifts of the Holy Spirit are properly seven in number to assist the seven virtues in discharging their appointed tasks.” 63 For more on the glory of heaven, see Part VII, c. 7 of Breviloquium, 290-301. 64 See Book IV, d. 49, p. 2, sec.1, a.2, q.1 of Bonaventure’s Sentence Commentary in Opera Omnia 4:1015-16. 65 See Isa 11:2-3: “And the spirit of the Lord shall rest upon him: the spirit of wisdom and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge and of piety. And he shall be filled with the spirit of the fear of the Lord….”

them in the order in which they are given by Isaiah, but we will begin with the last gift, fear of the Lord. We will ask the Lord, who lives and reigns with the Father and the Holy Spirit, to endow us with the gifts of the Holy Spirit, etc.

The

Conference II: Gift of Fear of the Lord

1. “Come, children, listen to me. I will teach you the fear of the Lord.”1 “Listen in silence, and good grace will come to you because of your reverence.”2 This last statement is written in Sirach where the Wise Man urges the good listener to hear the word of God in silence and with reverence, since silence and reverence are not useless. Because of them such a person will receive good grace. But what is good grace? Are there such things as evil graces? That grace is good which makes the human person to be good. But as it is said in Proverbs 31:30: “Grace is deceptive, and beauty is vain.” Grace that is freely given can exist together with mortal sin. Sirach thinks little of such a grace, but has great appreciation for that grace which makes one pleasing.3 This sort of grace I have already described for you in three ways, namely, in terms of its origin, its use, and its fruit.4 With regard to the origin of this grace I have said it is nothing other than the best and perfect gift descending from the Father of lights5 through the incarnate Word, the crucified Word, and the See Ps 33:12. See Sir 32:9. 3 In contemporary theological parlance this is “sanctifying grace.” 4 See the previous first conference for Bonaventure’s understanding of grace. See also Prov 22:20: “Behold, I have described it to you in a threefold manner: ways, thoughts, and knowledge.” 5 See James 1:17: “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration.” 1 2

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inspired Word. And I said that the Word leads us back to the highest source. Dionysius speaks of this in his treatment of the passage, “Every best gift,” etc. And he adds to this, saying: “But through the action of the Father each procession of light comes upon us generously and well, as a power that unifies us, fills us, and turns us back to the Father of lights.”6 Concerning the use of grace I said that the use of grace ought to be faithful, strong, and generous. Consequently, the grace that makes us pleasing is the perfect gift through which we use both it and the other gifts well. And the use of grace ought to consist in this, that a person uses grace well and faithfully in relation to God, with strength in relation to himself, and generously in relation to his neighbor. Third, concerning the fruit of grace I said that grace cures us from guilt, strengthens us in virtue, and brings us to fulfillment in glory. This description shows grace to be a “best and perfect gift, coming down from the Father of lights,” cleansing us from guilt, strengthening us in the good, and bringing us to completion in glory. The healing grace is given to us in the seven sacraments, is preserved in the seven exercises of justice, and is perfected in the seven works of mercy. The strengthening grace consists in seven virtuous habits and the seven gifts of the Holy Spirit. The grace that brings to perfection consists in the seven beatitudes and the seven endowments. These are the seven sets of seven enumerated in the calculation of the jubilee year. We said that we could not speak about all of these sevens, but only about one of them, namely the seven gifts of the Holy Spirit. We pray to the Lord, etc.... This citation is based on c. 1 n. 1 of Joannis Scoti Expositiones Super Ierarchiam Caelestem S. Dionyii in PL 122:130A. See PseudoDionysius, 145: “Inspired by the Father, each procession of the Light spreads itself generously toward us, and, in its power to unify, it stirs us by lifting us up. It returns us back to the oneness and deifying simplicity of the Father who gathers us in.” 6

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2. “The Spirit of the Lord will rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord will fill him.”7 Concerning these spirits, I want you to understand that in the Revelation John saw “in the midst of the throne and of the four living creatures … a Lamb … having seven horns and seven eyes, which are the seven8 spirits of God sent to all the earth.”9 John describes the vision in terms of its images, and in doing so he expresses a truth. The gifts of the Spirit he calls horns and eyes. But why? You must understand that there is a certain power in the gifts of the Holy Spirit through which all evils can be attacked. And there is a power in the gifts by which a human person is opened to all that is good. And since there is a certain strength in horns, it follows that the gifts through which evil may be attacked are called horns. And since there is a power in the eyes to clear the way, those gifts by which a human person is opened to all good things are called eyes. There are seven sins that are opposed by the seven gifts of the Holy Spirit. The first is pride; the second sin is envy; the third, anger; the fourth, sloth; the fifth, avarice; the sixth, gluttony; and the seventh, dissipation. 3. These vices are expelled by the seven gifts of the Holy Spirit. And seven virtues are introduced; namely those taught by Christ when he set forth the fundamental elements of salvation on the Mount.10 The first virtue is voluntary poverty, which is stated in Matthew 5:3: “Blessed are the poor in spirit.” The second is mildness or meekness, which is found in Matthew 5:4: “Blessed are the meek.” The third is mourning, as Matthew 5:5 states: See Isa 11:2-3. The Vulgate does not read septem (“seven”). 9 See Rev 5:6. 10 See the beatitudes in Matt 5:3-9. 7 8

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“Blessed are those who mourn.” The fourth is the hunger for justice, as Matthew 5:6 says: “Blessed are those who hunger and thirst for justice.” The fifth is mercy, as we see in Matthew 5:7: “Blessed are the merciful.” The sixth is purity of heart, as Matthew 5:8 says: “Blessed are the pure of heart.” And the seventh is peace, about which Matthew 5:9 says: “Blessed are the peacemakers.” Through these seven gifts of the Holy Spirit, which are symbolized by the seven horns, the seven deadly sins are destroyed and seven virtues are introduced. The gift of fear destroys pride and introduces the good of poverty. The gift of piety destroys envy and introduces gentleness and meekness of spirit. The gift of knowledge destroys anger and introduces the gift of mourning. Nothing is so opposed to anger as peace of mind. The gift of fortitude destroys sloth and brings in the hunger for justice. The gift of counsel destroys avarice and brings in mercy. The gift of understanding destroys gluttony and brings in purity of heart. The gift of wisdom destroys voluptuousness and brings in peace. Thus, through the seven gifts of the Holy Spirit all evil is destroyed and every form of good is introduced. 4. These seven gifts of the Holy Spirit are referred to in the Lord’s Prayer.11 These gifts can be had only from the Father of Lights.12 Wherefore Christ, wishing to teach us how we might obtain them, teaches us to ask for them in the Lord’s Prayer. In the first part, the gift of fear of the Lord is sought when Matthew 6:9 says: “Our Father who art in heaven, hallowed be your name.” Secondly, piety is sought when Matthew 6:10 states: “Your kingdom come.” In the third place, the gift of knowledge is requested in the words of Matthew 6:10: “Your will be done on earth and in heaven.” Fourthly, the gift of fortitude is asked for 11 12

See Matt 6: 9-13 and Luke 11:2-4. See James 1:17.

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in Matthew 6:11: “Give us this day our daily bread.” For bread strengthens the human heart.13 In the fifth place, the gift of counsel is sought in Matthew 6:12: “Forgive us our debts as we forgive our debtors.” Sixth, the gift of understanding is sought when Matthew 6:13 states: “And lead us not into temptation.” Seventh, the gift of wisdom is asked for in Matthew 6:13: “But deliver us from evil. Amen.”14 5. In the first petition, “Our Father who art in heaven, hallowed be your name,” our sanctification is asked for through the gift of fear. Isaiah 8:13 says: “Sanctify the Lord of hosts. Let him be your dread and fear.”15 The second petition seeks the completion of human salvation which is not possible except through the gift of piety: “Let judgment be without mercy to the person who has not shown mercy.”16 This gift is referred to in the words: “Your kingdom come.” In the third petition, the fulfillment of the divine law is sought through the gift of knowledge which teaches how to do good and how to avoid evil. This gift is referred to in the words: “Your will be done,” etc. The fourth petition asks for the restoration of eternal virtue, and this is the concern of the gift of fortitude or strength. This is seen in the words: “Give us this day our daily bread.” “Bread strengthens the hearts of men and women.”17 The fifth petition is for the remission of sin through the gift of counsel when it says: “Forgive us our debts,” etc. The sixth petition asks that the enemy’s deception might be frustrated through the gift of understanding when it says: “Lead us not into temptaSee Ps 103:15: “That bread may strengthen the hearts of men and women.” 14 Matt 6:13 does not read Amen. 15 Isa 8:13 reads: “Sanctify the Lord of hosts himself. And let him be your fear and your dread.” 16 This citation from James 2:13 is not verbatim. 17 See Ps 103:15. 13

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tion.” The seventh petition is that carnal desire might be brought under control through the gift of wisdom. This is seen in the words: “But deliver us from evil. Amen.” It is impossible for the soul to master the flesh unless the soul itself is filled with the gift of wisdom. To speak about these matters would take a long time. 6. “Come, children,” etc.18 These are words of the prophet David. In them he invites the children of divine grace and the children of adoption to learn this lesson. And he invites not only the very young, but the more mature, as well as the elderly and infirm. For this is one lesson which ought to be learned in one’s youth and never abandoned. Thus Sirach 2:6 says: “Keep the fear of the Lord and grow old in it.”19 And in Tobit 1:10 it is said that Tobias begot a son “whom he taught from infancy to fear God.” Therefore, this lesson is for everybody. Sacred Scripture speaks about the fear of the Lord, and what Sacred Scripture says about the fear of the Lord is true. The preacher is like a man in a field gathering flowers. He is not able to pick all of them; but he does pick some of them, and from these he makes a garland. It is said in Sirach 1:22: “To fear the Lord is a crown of wisdom.”20 I wish to make a garland of the flowers I have collected, and I wish to present it to you now. It seems to me that fear of the Lord is a very beautiful tree planted in the heart of the holy person and watered continuously by God. And when that tree has grown to its fullness, that person is worthy of eternal glory. I wish to describe to you the root of that tree and its branches together with its fruit. I wish to speak to you now about three considerations so that together with you See Ps 33:12: “Come, children, listen to me. I will teach you the fear of the Lord.” 19 Sir 2:6 reads: “Keep his fear and grow old in it.” 20 The Vulgate reads timor Domini (“the fear of the Lord”) whereas Bonaventure, following the Septuagint, has timere Dominum (“to fear the Lord”). 18

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I might come to fear God. I wish to describe for you the origin of godly fear, its value, and its perfection. 7. What is the root of the fear of the Lord? It is necessary to go to the original source, so that we might learn how fear of God arises in us. Fear of God arises in us first from the consideration of the sublime quality of the divine power; secondly, from the consideration of God’s allseeing wisdom; and thirdly, from a consideration of the severity of the divine punishment. First I say that fear of God arises in us from a consideration of the divine power. Jeremiah 10:6-7 says: “There is no one like you, O Lord. You are great, and your name is great in strength. Who would not fear you, O king of the nations? For yours is the glory among all the wise ones of the nations. And in all their kingdoms, who is like you?”21 He points first to the immensity of the divine power when he says: “There is no one like you, O Lord,” etc. Thus Wisdom 11:23 says: “The entire world is before you like a drop of the morning dew.”22 Therefore who would not fear you except one who is impious and foolish. This is why it is said in Malachi 1:6: “The son honors his father and the servant honors his master. If I23 am the father, where is my honor? If I am the master, where is my fear?” A person who is impious deserves punishment. A fool needs to get good sense.24 In Jeremiah 5:21-22 the Lord 21

Jer 10:7 reads: “… and in all their kingdoms there is none like

you.” Wis 11:23 states: “For the whole world before you is like the least grain in the balance and like a drop of the morning dew that falls down upon the earth.” 23 The Vulgate reads Si ergo (“Therefore, if”) while Bonaventure has Si (“If ”). 24 See Book I, c. 11 of Aristotle’s Topica in WAE, Volume 1, 105a. The translation has been adjusted: “Not every problem, nor every thesis, should be examined, but only one which might puzzle one of those who need argument, not punishment or good sense. For people, who are puzzled to know whether one ought to honour the gods and love 22

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says that the lack of fear is the highest stupidity. “Hear, O foolish people, who have25 no heart. You have eyes and do not see; you have ears and do not hear. Therefore will you not fear me, and will you not tremble in my sight? I have set the sand as the limit for the sea, and I have given an eternal decree that it shall not go beyond that limit.” Will you not fear me? Therefore, I say that fear arises in us first of all from the consideration of the divine power. 8. In the second place, fear of the Lord arises in us from the consideration of the all-seeing, divine wisdom. Hence Job 23:13-15, in speaking of God, says: “For he alone is; and no one can turn away his thoughts….26 Therefore, I am troubled in his presence, and when I think about him, I am in distress with fear.”27 “He (God) alone is,” that is, God has being from himself alone, and all others have being from God. And as all things emanate from the first being, so God is the cause of all things. Therefore, if God is the cause of all things, there is no creature that is not “naked before God’s eyes,”28 because God sees and reads the thoughts of human beings. Hence, Job, representing a human person considering the divine wisdom as it weighs all things, says: “When I think about him, I am in distress with fear.” On Psalm 103:32, “God looks upon the earth and makes it tremble,” the Glossa says: “‘God looks upon the earth and makes it tremble,’ when God illumines the earthly human being with divine grace and turns that one’s parents or not, need punishment, while those, who are puzzled to know whether snow is white or not, need good sense.” 25 The Vulgate reads habes (“you [sing.] have”) whilst Bonaventure has habetis (“you [pl] have”). There are some other minor differences between Jer 5:21-22 and Bonaventure’s quotation thereof. 26 The Vulgate reads cogitationem (“thought”) while Bonaventure has cogitationes (“thoughts”). 27 Job 23:13-15. 28 See Hebr 4:13: “And there is no creature hidden from his sight. But all things are naked and open to the eyes of him to whom we have to give account.”

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person to the first Principle from whom all things have their origin and by whom they are governed. Then it is that the human person trembles.”29 Therefore, human beings ought to reflect much about what they think, what they say, and what they do, for God sees everything. Thus, Boethius writes in his book On Consolation: “If you do not wish to dissimulate, there is a great need for honesty imposed on you since all your activity is carried out in the sight of a judge who sees all.”30 And Esther 15:16-17 says: “I saw you, O Lord, as an angel of God, and my heart was troubled with fear of your glory. For you are truly marvelous, and your glance is full of graces.” “I saw you, O Lord, like an angel of God,” for an angel sees all things and considers them carefully, approving the good and condemning the evil. For an angel loves the good and despises the evil. 9. The third source of the fear of the Lord is found in the consideration of the severity of the divine punishment. In Habakkuk 3:2, 16 we read: “O Lord, I have heard of your renown, and I was afraid…. I have heard, and my stomach was upset, and my lips trembled at the voice. Let decay enter into my bones and spread beneath me that I may rest in the day of tribulation.” He says: “I have heard of your renown, and I was afraid,” namely, when it would be said: “Depart from me, you accursed ones, into 29 There is a partial parallel to this Glossa in Peter Lombard’s commentary on Ps 103:33 in PL 191:942BC. Lombard’s treatment is dependent on Augustine, sermon 4 n. 16 of Exposition of the Psalms. See Expositions of the Psalms (Enarrationes in Psalmos) 99-120. Translation and Notes by Maria Boulding. WSA III/19 (Hyde Park, NY: New City Press, 2003), 180-81. What is unaccounted for in these parallels are Bonaventure’s words “and turns that person to the first Principle from whom all things have their origin and by whom they are governed….” 30 See Book 5, prosa 6, n. 48 in Anicii Manlii Severini Boethii Philosophiae Consolatio. Edited by Lvdovicvs Bieler. CCSL xliv (Turnhout: Brepols, 1957), 105. Boethius ends his book with these words.

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the everlasting fire.”31 He says: “Let decay enter into my bones and spread beneath me that I may rest on the day of tribulation.” And not only on the day of tribulation or at the time of the severity of the final judgment, but at every other judgment as well, for there are many judgments of God. Therefore, Psalm 118:120 states: “Pierce my flesh with fear of you, for I feared your judgments.” 10. There are seven judgments of God. Six are in the present life, and the seventh is in death; and that one will be a double judgment. The first judgment of God is that of bondage; the second judgment is that of blindness; the third judgment of God is that of obstinacy; the fourth judgment of God is that of abandonment; the fifth is that of scattering; the sixth is that of despair; and the seventh is that of condemnation. I say that the first judgment of God is that of bondage because a person who sins is deprived of grace and is wounded in natural abilities.32 So, the sinner is bound by two chains, namely an inclination toward evil and difficulty in doing good. With these two chains the sinner is bound to the hands of the devil as Peter was bound over to the hands of Herod.33 After that judgment there comes another judgment, namely the judgment of blindness which is symbolized in the book of Judges where it is said that the Philistines, when they had captured Samson, put out his eyes and made him grind grain with a millstone.34 Because of sin, the human mind becomes so darkened that it considers sin to be nothing of importance. It

See Matt 25:41: “Then he will say to those on his left hand: Depart from me, accursed ones ....” 32 See Book II, d. 21, a.3, q.2, ad 4 of Bonaventure’s Sentence Commentary in Opera Omnia 2:506. 33 See Acts12:3-4. 34 See Judges 16:21. 31

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comes to think that light is darkness, and darkness is light, because the spiritual eyes have been blinded.35 11. The third judgment of God is the judgment of obstinacy. This is when the human heart cannot be softened by promises, threats, afflictions, or torments. Of such a person Job 41:15 says: “His heart will be as hard as stone.” The wife of Lot was turned into stone.36 I would rather have my heart turned into stone than have it hardened in sin. The fourth judgment of God is the judgment of abandonment. This is when God abandons the human person and allows it to be open to any temptation and sin. Psalm 70:9 prays: O Lord, “do not forsake me when my strength fails.” “Do not leave me.”37 There is great danger when a father leaves his child in the company of wolves. The fifth judgment of God is the judgment of scattering. This is when everything a person does is wasted. Nothing the person says is right; nothing the person does works out right; and nothing the person does is in good order. Indeed, everything the person does is wicked. 12. The sixth judgment of God is the judgment of despair. This is when the Lord takes hope away from the individual, and the person comes to believe that he or she has been deprived of eternal glory. About such people Ephesians 4:19 says: “In despair they have given themselves up to sensuality, greedily practicing every sort of uncleanness.” This is the most horrible judgment. Judas fell under this judgment. It is the heaviest judgment in See Isa 5:20: “Woe to you that call evil good, and good evil; that take darkness for light, and light for darkness; that take bitter for sweet, and sweet for bitter.” 36 See Gen 19:26: “And his wife, looking behind her, was turned into a statue of salt.” 37 See Ps 21:12: “Do not leave me, for tribulation is very near and there is no one to help me.” 35

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the sense that no greater one can be given in the present life. The seventh judgment is in death. This is the judgment of condemnation. A person who dies in mortal sin is separated forever from eternal glory. The soul is condemned to eternal fire until the end of the world, and then the person will be punished in the body as well. Therefore, the Apostle says in Hebrews 10:27: “There is a terrible expectation of judgment.”38 Habakkuk feared that judgment. But David feared all the judgments of God when he said: “I feared your judgments.”39 13. Take up these three considerations: the overwhelming strength of divine power, the all-seeing character of divine wisdom and the severity of divine punishment. And who is there who would not fear? As Job 31:23 says: “I have always feared God as I fear waves pouring over me, and I have not been able to bear his weight.” If you were in a small boat, and waves greater than the boat were coming from all sides, you would not be able to escape because the waves surround you. You would not be able to hide yourself because you could not disappear, as a person can hide from lightning. You would not be able to resist, since you would have nothing to place against the waves. Consider these three points. If you were in such a situation, you would be very fearful. And Job says: “I have always feared God as I fear waves pouring over me.” And why? You could not flee because of the strength of the divine power, for “if I go up to the heavens, you are there. If I go down to the nether world, you are present there. If I should take up the wings of dawn and dwell at the ut38 Hebr 10:26-17 reads: “For if we sin willfully after receiving the knowledge of the truth, there remains no longer a sacrifice for sins, but there is a terrible expectation of judgment….” 39 See Hab 3:2, 16 and Ps 118:120, both of which Bonaventure treated earlier in n. 9.

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termost limits of the sea, even there your hand will lead me and your right hand will hold me.”40 And I cannot hide because of the discerning wisdom of God, for God sees all things. And I cannot resist, because there is the severity of the divine judgment, for the sinner is punished with an eternal judgment. Thus, the Gospel says: “Do not fear those who kill the body, and after that have nothing more that they can do. I will show you whom you should fear. Fear one who, after killing, has the power to cast into hell.”41 Therefore, it is necessary for us to fear God. I would rather suffer the worst punishment in the world for seven thousand years than to bear even the slightest eternal punishment. The Apostle in Hebrews 10:31 says: “It is a fearful thing to fall into the hands of the living God,” since God punishes for all eternity. Behold, this is the origin of the fear of God. Reflect on the overwhelming strength of divine power, the discerning vision of divine wisdom, and the severity of divine judgment, so that you might come to fear God. 14. But what value is there in fearing God? Tobit 4:23 states: “Do not be afraid, my son. Indeed, we live a poor life. But if we fear God, we will have many good things.”42 The fear of God is helpful for three things: to obtain the influence of divine grace; to introduce us to the rightness of divine justice; and to obtain the enlightenment of divine wisdom. Everything that is good is contained in these three. 15. The first advantage of the fear of God, I say, is that it opens us to the influence of divine grace. Hence, See Ps 138: 8-10. See Luke 12:4-5, which begins: “But I say to you, my friends: Do not be afraid of those….” 42 The Vulgate reads habemus (“we have”) whilst Bonaventure has habebimus (“we will have”). 40 41

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Isaiah 66:2 says: “Whom shall I respect if not the one who is poor and contrite of spirit and who trembles at my words?” No matter how powerful, rich, learned, and strong a person may be, it is of no value without the fear of God. And Psalm 146:10-11 states: “He will not delight in the strength of the horse, nor will he take pleasure in the legs of a man. The Lord takes pleasure in those who fear him and in those who hope in his mercy.”43 And the Apostle says in Philippians 2:12-13: “With dread and fear44 work out your salvation. For it is God who in his good will works in you both the will and the performance.” We cannot have the grace of God without the fear of God, because “the mercy of the Lord is from eternity to eternity on those who fear the Lord.”45 No one receives the grace of God but one who fears God. Bernard writes: “In truth, I have learned that nothing is as helpful for procuring, preserving, and increasing46 the grace of God as having the fear of God at all times, when you are in God’s presence and not being haughty…. Therefore, be fearful even when grace smiles upon you; be fearful when it has left you; be fearful when it returns again.”47 A person who does not have grace should be greatly concerned about himself. Likewise if God returns the lost grace to a person, that person should be greatly concerned about losing that grace and becoming ungrateful. “And the last state

There are five minor differences between the Vulgate of Ps 146:10-11 and Bonaventure’s quotation thereof. For example, the Vulgate in verse 10 reads non est … voluntas (“he does not delight”) whilst Bonaventure has non habebit … voluntas (“he will not delight”). 44 The Vulgate reads tremore (“trembling”) while Bonaventure has timore (“fear”). 45 See Ps 102:17. 46 The critical edition reads recuperandam (“recovering”) while Bonaventure has multiplicandam (“increasing”). 47 See Sermon 54 n. 9 on The Song of Songs in SBOp 2.108. The quotation is not verbatim. 43

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of that person becomes48 worse than the first.”49 Therefore, the fear of God is important in opening one to the influence of divine grace. 16. Second, the fear of God is important in introducing the rightness of divine justice. Sirach 1:27-28 states: “Fear of the Lord drives out sin; for the person without fear cannot be justified.” It is only through sin that injustice enters the soul. But the first justification of the soul consists in its submission to the sublimity of God. When that fear is destroyed, other things that follow it will necessarily be destroyed. Consequently, Sirach 2:1 states: “Son, as you come to the service50 of the Lord, stand in justice and fear, and prepare your soul for temptation.” Further, Sirach 27:4 reads: “Unless you maintain the fear of the Lord in yourself51 at all times, your house will quickly be destroyed.” Consider also what David says in Psalm 2:11: “Serve the Lord in fear, and rejoice in him52 with trembling.” 17. Third, the fear of God is important for obtaining the illumination of divine wisdom, since “the beginning of wisdom is fear of the Lord.”53 Indeed, fear of the Lord is both the extrinsic and the intrinsic source of wisdom as well as the fulfillment of it. There is servant-fear, and this is the beginning of wisdom. As the bristle draws the thread through but does not remain with the thread, so The Vulgate reads fiunt (“becomes”) while Bonaventure has fiant (“becomes”). 49 See Matt 12:45. 50 The Vulgate reads servituti (“to the service”) whilst Bonaventure has ad servitutem (“to the service”). 51 The Vulgate does not read te (“in yourself”). 52 The Vulgate does not read ei (“in him”). 53 See Prov 9:10. See also Ps 110:10 and Sirach 1:16 which read initium (“the beginning”) rather than principium (“the beginning”) found in Prov 9:10. 48

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servant-like fear introduces wisdom but does not remain with wisdom.54 There is another kind of fear, namely, fear of sin against God and of punishment. This is the intrinsic source of wisdom and the root of wisdom. Third, there is the fear of filial reverence. This is the fullness of wisdom since “to fear God is the fullness of wisdom.”55 18. Fear accomplishes these three things in us since “the beginning of wisdom is fear of the Lord”; and “to fear God is the root of wisdom”; and “to fear God is the fullness of wisdom.” Job 28:28 says: “Behold, the fear of the Lord is wisdom itself.” One who does not fear God knows nothing. And since the fear of the Lord accomplishes three things, namely, it brings the influence of divine grace, it introduces the rightness of divine justice, and it provides the enlightenment of divine wisdom, Sirach 40:28 states: “The fear of the Lord is like a paradise of blessing.” And Solomon says in Proverbs 14:27: “Fear of the Lord is the fountain of life, so that they may turn away56 from the ruin of death.” Jeremiah 2:19 says: “Know and see that it is an evil and bitter thing for you to forsake the Lord your God, and not to have fear of me in you.” If you do not fear God, you have lost grace, justice, and true wisdom. Therefore, “see that it is an evil and bitter thing for you to forsake the Lord your God.” Where fear is not found, there is no wisdom, justice, or grace. Psalm 13:3 says: “Their 54 The figure is taken from Augustine’s Tractate 9 n. 4 on 1 John 4:17-21. See St. Augustine, Tractates on the Gospel of John 112-24; Tractates on the First Epistle of John. Translated by John W. Rettig. FC 92 (Washington: CUA Press, 1995), 251: “But if no fear, there is no way by which love may enter. As we see that the thread is led in by means of a bristle lead line when something is sewn – the bristle lead line enters first, but unless it should go out, the thread does not follow – so fear first occupies the mind, but fear does not remain there because it entered for the very reason that it might lead to love.” 55 See Sir 1:20. 56 The Vulgate reads declinet (“he may turn away”) whereas Bonaventure has declinent (“they may turn away”).

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throat is an open grave. The poison of asps is under their lips. They act deceitfully with their tongues. Their feet are swift to shed blood. Their mouth is full of cursing and bitterness. Sorrow and unhappiness are in their ways…. The fear of God is not before their eyes.”57 When a person does not have the fear of God, that person’s sense is turned toward evil and it comes forth as the poison of asps. Wherefore, the text says: “Their throat is an open grave.” “The poison of asps is under their lips.” What follows this is wickedness in works. So the text says: “They act deceitfully with their tongues. Their feet are swift to shed blood.” When a person is disoriented in affection as regards thoughts, in speech as regards words, and in deed as regards actions, there is no good in that person. Thus the text states: “Their feet are swift to shed blood. Sorrow and unhappiness are in their ways. And they have not known the ways of peace,”58 namely, the way of the grace of the Holy Spirit. And why is this? Because “the fear of God is not before their eyes.” Let us offer a demonstration per impossibile.59 If you wish to possess grace, justice and wisdom; and if you cannot possess these without fear; it follows that the fear of God is necessary for you. Again, where there is no fear, there is foolishness, evil, and wickedness, sorrow and unhappiness. But these are to be avoided as extremely evil. Therefore, etc. So, having considered the origin and the usefulness of the fear of the Lord, you ought to strive to possess fear of God. Bonaventure has rearranged the order of these sentences. For example, “they act deceitfully with their tongues” comes right after “Their throat is an open grave.” 58 In his original citation from Ps 13:3 Bonaventure did not quote this sentence. 59 See Book II, c. 14 of Aristotle, Analytica Priora in WAE, Volume 1, 62b: “Demonstration per impossibile differs from ostensive proof in that it posits what it wishes to refute by reduction to a statement admitted to be false; whereas ostensive proof starts from admitted positions.” 57

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19. The third section dealing with the fear of the Lord is concerned with the perfection of the fear of God. The perfection of the fear of God consists in three things, namely, in perfect holiness or cleansing of conscience, in the full readiness of obedience, and in the perfect firmness of trust. I say, first of all, that the perfection of fear of God consists in the perfect holiness of conscience, or purgation. Thus, the Apostle writes in 2 Corinthians 7:1: “Let us cleanse ourselves from every defilement of flesh and spirit, perfecting holiness in the fear of God.” And how shall we move to perfect holiness? Sirach 2:20-22 reads: “Those who fear the Lord will prepare their hearts, and in the Lord’s sight will sanctify their souls … saying: If we do not do penance, we will fall into the hands of the Lord60 and not into human hands.” In Romans 2:4-5 the Apostle states: “Do you not know … that61 the kindness of God leads you toward penance? But you62 in accordance with your hardness and your unrepentant heart are storing up a treasure of wrath for yourself on the day of wrath and of the revelation of the just judgment of God.” – Those who fear the Lord will prepare their hearts. That is, they will discipline themselves, and they will cease sinning. Wherefore, let us take up the work of purifying our conscience. It is remarkable how a human person can remain standing in mortal sin. When a person enters his or her bed, that person enters a grave. I do not believe that a person goes to bed without hoping that if death should come, God would have mercy on that person’s soul. I have noticed that spiritual people find it difficult to sleep if they have even a slight venial sin. How could I sleep if I had a lion tied to me? But if you are in mortal sin, there 60 The Vulgate reads Dei (“of God”) whilst Bonaventure has Domini (“of the Lord”). 61 The Vulgate reads quoniam (“that”) while Bonaventure has quod (“that”). 62 The Vulgate does not read tu (“you”).

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is an enemy tied to you. Therefore, arise and purify your soul. Do not give only half of your confession, but confess fully and completely.63 May the fear of the Lord lead you to do this. 20. Another element of perfect fear of the Lord consists in the perfect readiness to obey. Therefore, 2 Chronicles 19:7 says: “Let the fear of the Lord be with you, and do all things with diligence.” That is to say, be neither careless nor negligent, for Qoheleth 7:19 states: “The person who fears the Lord neglects nothing.” If I believed that a robber would enter my room and carry away my treasure, I would not leave the window open. You should always fear God because “whoever keeps the whole law but offends in one point has become guilty of all.”64 And Deuteronomy 10:12-13 says: “And now, Israel, what does the Lord your God ask of you except that you fear him and keep all his commandments and walk in his ways.”65 And Solomon says in Qoheleth 12:13: “Fear God and keep God’s commandments. This makes the human person to be complete.” This is to be perfect. Therefore, if you wish to be perfect, fear God. 21. The third element of the perfect fear of the Lord consists in complete firmness of trust. Fear of the Lord is a tower of firmness and trust, for it strengthens a person against any other fear. Psalm 90: 5-6 says: “His truth will surround you like a shield. You will not be afraid of the terror of the night or the arrow that flies by day. You will not be afraid of the difficulty of walking about in darkCf. Book IV, d. 21, p. 2, a. 1, q. 1, concl. of Bonaventure’s Sentence Commentary in Opera Omnia 4:561. 64 See James 2:10. 65 Bonaventure’s citation is not verbatim. I translate the Vulgate: “And now, Israel, what does the Lord your God ask of you except that you fear the Lord your God and walk in his ways … and keep the commandments of the Lord.” 63

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ness, or of invasion, or of the noon-day demon.” And Proverbs says: “The fear of the Lord is a tower of strength.”66 Anyone who does not fear God, ought to fear God everywhere. But the person who truly fears God has something that no one can take away. One who fears something other than God has something that ought to be taken away. One who fears God cannot lose God. It is not so in the case of money. A person who possesses money fears that he might lose it. And it is sure that he will lose it. But one who fears God is secure everywhere. “How great is the abundance of your sweetness, O Lord, which you have hidden for those who fear you, which you have perfected for those who hope in you.”67 Therefore the fear of the Lord ought to be perfect because for “it will be well for those who fear God,”68 for they will arrive at the blessing of glory. May he lead us to this, who with the Father, etc.

66 The closest parallel is Prov 14:26: “In the fear of the Lord is confidence of strength.” 67 See Ps 30:20. 68 Cf. Sir 1:13: “For the person who fears the Lord, it will go well….” Cf. also Sir 1:19: “It will go well for the person who fears the Lord....”

Conference III: The Gift of Piety 1. “Train yourself in piety. For while bodily exercise is valuable in a limited way, piety is valuable1 in all ways since it has the promise of the present life as well as for the life that is to come.” These words come from 1 Timothy 4:7-8 where the Apostle points out two types of exercise that are fitting for the human person: one that is bodily, and the other that is spiritual. And he points out that spiritual exercise is to be preferred to the bodily as an exercise that is more noble and more useful. “Bodily exercise has only a limited usefulness.” Therefore, he says: “Bodily exercise is valuable in a limited way.” But spiritual exercise is of the highest value. So spiritual exercise is to be preferred to bodily exercise. To the degree that spiritual goods are to be preferred to bodily goods, eternal goods to temporal goods, and invisible goods to visible goods, to that degree spiritual exercise is to be preferred to bodily exercise. Thus, a person who is wise ought to seek spiritual exercise rather than bodily exercise since “bodily exercise is valuable in a limited way,” for it is useful for the benefit of the body. But at times it is the cause and occasion of just the opposite. A person believes he is going out to a game, but he is going to war. Such a person seeks pleasure, but finds grief. Wherefore, Seneca says: “I have found many people training the body, but few trainThe Vulgate reads utilis (“valuable”) whereas Bonaventure has valet (“valuable”). 1

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ing the mind.”2 A person who could dig for gold but went to dig for clay instead would be foolish. But spiritual training exceeds bodily exercise even more than gold exceeds clay. We must speak of this spiritual exercise in as far as it is related to piety, for since we have spoken about fear, we must now treat piety. But we cannot explain this most sacred exercise in words, nor can we carry it out in deeds without the aid of the Holy Spirit. So to begin we will call on the grace of the Holy Spirit, and we will ask the Lord to give me something to say that will be for God’s honor and the benefit of our souls. 2. “Train yourself in piety,” etc. As a good teacher, the apostle Paul stirs up the concern of our talents and our minds that we might make good use of the divine gift. And presuming that piety has already been poured in, he invites us to the exercise of piety, and holds before us its reward. If you have accepted the gift of God, train yourself in piety, so that you do not lose it. If you do not have the gift of God, train yourself so as to obtain piety. He adds the reason for saying this: Piety is beneficial in all ways, etc. Thus, he indicates three points that we must consider concerning this gift of piety, namely, the exercise of piety, the reward of piety, and the original source of piety. If it is a gift, we ought to know how it is given. If it is a noble gift, we ought to know how to exercise and develop ourselves in it. If it is a beneficial gift, we ought to see what fruit we will gain from it. Take note. My entire intention is that you might conceive the gift of piety in your soul, and that you might learn what it means to be pious. See Epistle 80 n. 2 in Seneca ad Lucilium Epistulae Morales II. Translated by Richard M. Gummere. LCL (London/Heinemann/New York: C. P. Putnam’s Sons, 1930), 213: “How many men, I say to myself, train their bodies, and how few train their minds!” In Collation 19 n. 5 of his Collationes in Hexaemeron Bonaventure also cites this passage from Seneca. See Opera Omnia 5:421: “I have found many people training the body, but few training the mind.” 2

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3. Let us begin with the exercise of piety. The exercise of piety consists of three acts; namely, the reverence of divine worship, the guarding of interior holiness, and the superabundance of interior compassion. The first two of these are more basic than the third. 4. In the first place, I say, the exercise of piety consists in the reverence of divine worship. Sirach 49:3-4 says of Josiah: “He removed the abominations of impiety and turned his heart to the Lord, and in the days of sinners he strengthened piety.”3 It is certain that, before the coming of Christ, the worship of God did not flourish anywhere except among the Israelites. But it did not thrive among the entire people, for in the time of Jeroboam, ten tribes worshiped idols, namely, the golden calf. And even in the case of two tribes the worship of God did not flourish at all times. While David was an outstanding worshiper of God, after him came Manasseh, the worst, who led his people to idolatry. And after him came Josiah who began to rule in his eighth year. He did away with idolatry entirely; and “in the days of sinners he strengthened piety,” that is, the worship of God.4 5. Job tells us that piety is the worship of God: “Behold, piety itself is wisdom.”5 Another translation says: “Behold, fear itself is wisdom.”6 And Augustine says that in Greek “piety” is the same as theosebeia, which is the same as worship of God.7 The worship of God consists 3 There are three minor variations between the Vulgate and Bonaventure’s quotation thereof. For example, the Vulgate reads tulit (“removed”) while Bonaventure has abstulit (“removed”). 4 Cf. 1 Kings 11-12 and 2 Kings 21-22. 5 This must be the LXX translation of Job 28:28. 6 I translate the Vulgate: “Behold, the fear of the Lord is wisdom itself.” 7 See, e.g., Book X, c. 1 in Saint Augustine The City of God Books VIII-XVI. Translated by Gerald G. Walsh and Grace Monahan. FC 14

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above all in reverence for God, which does not exist without fear. One who worships God must, in reverence and fear, think of God in terms that are most exalted and most pious.8 If you think of the power of God in less exalted terms, namely, if you think that God could not create all things from nothing, you would not be thinking of God in the highest terms. Similarly if you think of God’s wisdom in terms that are less exalted, namely, if you think that by means of divine wisdom God cannot penetrate to the innermost reality, you would not be thinking of God in terms that are most pious. Just as we have the testimony of light which is light not only for itself, but can illumine many other bodily things, so God sees and illumines all things because the divine reality itself is light.9 Concerning God’s power and wisdom, if you think that God cannot restore bodies for a better or worse state, then you think poorly of God, and you do not think in the most exalted terms. Furthermore, if you do not believe in the divine condescensions and mercies by which God fills the creature that serves him with grace, forgiveness, and happiness then you are not a worshipper of God. Therefore, I say that piety is nothing other than a pious sense of, a pious love of, and a pious service of that pious, first, and highest source. The supreme Good can neither be possessed nor worshiped without piety. Everything naturally tends toward its source. A stone tends downward; fire tends upward; rivers run to the sea;10 the tree is joined to (New York: Fathers of the Church, Inc., 1952), 118: “In certain passages of the Greek text of Scripture, to mark the distinction, eusebeia (reverence in general) is replaced by theosebeia (reverence to God).” 8 See Collation 9 n. 24-26 in CSD, 143-44: “Indeed, reason demands that thoughts about the highest God be the highest and most pious… Second, thoughts about God must be the highest in the order of truth…. Third, thoughts about God must be the highest in the order of goodness….” See Opera Omnia 5:376. 9 See 1 John 1:5: “God is light.” 10 Cf. Qoh 1:7: “All the rivers run to the sea….”

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its root, and other things are joined to their root. The rational creature is God-like. It can turn back to its source by means of memory, intelligence, and will. But unless it turns itself back to its source, it is not pious.11 Therefore, I say that piety is nothing other than the pious sense of, the pious love of and the pious service of our pious, first, and highest source. Therefore, the first exercise of the gift of piety consists in the reverence of divine worship. 6. The second exercise of the gift of piety is found in the guarding of interior holiness. Concerning this the Apostle says in 1 Timothy 2:1: “First of all … I urge that petitions, prayers, intercessions,12 and thanksgiving be offered on behalf of all.” This is followed in verse 2 by “That we may lead a quiet … life in all piety and chastity.” You must understand that the Christian religion is summed up in piety and purity. No one can have an attitude of piety toward himself without possessing peace.13 This is the Christian religion, which consists in two things. The tranquility of peace is found only in the tranquility of conscience. And conscience is not holy unless it is good and pious; that is, unless it prefers a life of virtue and grace to the life of nature. Understand this well: a person who is more concerned with his shoe than with his foot does not love his foot very much. A person who would risk fracturing his foot because of his shoe would not have much love for his foot, would he? Certainly not. Anyone who for a slight reason would risk hanging would not have much love for his life. Is it necessary, then, for a person to guard his soul in holiness? Certainly yes. But one who does not protect himself from sin exposes his soul to confusion. Cf. Part II, c. 12 of Breviloquium, 96-98. I translate the Vulgate which has a different word order: “intercessions, prayers, petitions.” 13 Although he does not quote all of 1 Tim 2:2, Bonaventure presupposes it. 1 Tim 2:2 reads: “… that we may lead a quiet and peaceful life….” 11 12

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7. Oh, how few there are who guard the piety of religion. But “the Lord interrogates … the impious.”14 It is said in Sirach 30:24:”Have mercy on your soul, pleasing God … gather up your heart and hold it in holiness.”15 “Have mercy on your soul,” that is, have piety in relation to your soul. “Pleasing God,” namely, that you may strive to please God. And how? “Gather up your heart and hold it in holiness.” Some are content to have external holiness, namely, in word and gesture and outward behavior. But this is to be adorned with holiness at a superficial level. It is like the person who paints the exterior white and makes a sepulcher for the dead which is painted white on the outside.16 But just as “feigned equity is no equity, but rather a double inequity,”17 so a pretended holiness is not holiness, but rather it is evil. Against such people the Apostle says in 2 Timothy 3:1-5: “In the final days … people will be lovers of pleasure … having a semblance … of piety, but denying its power.” “Having a semblance of piety“ is interpreted by a Glossa to mean “having a semblance of religion.”18 Those having a semblance of piety See Ps 10:6: “The Lord interrogates the just and the impious.” Sir 30:24 reads: “Have mercy on your soul, pleasing God and contain yourself and gather up your heart in God’s holiness.” 16 See Matt 23:27: “Woe to you, scribes and Pharisees, hypocrites, because you are like whitened sepulchers that outwardly appear beautiful to women and men, but within are full of dead persons’ bones and of all uncleanness.” 17 See Augustine’s exposition of Psalm 63 n. 11 in Expositions of the Psalms 51-72. Translation and Notes by Maria Boulding. WSA III/17 (Hyde Park, NY: New City Press, 2001), 254: “Feigned innocence is no innocence; feigned equity is no equity but rather a double iniquity; the iniquitous act itself and the dishonest pretense.” See also Sancti Avrelii Avgvstini Enarrationes in Psalmos LI-C. Edited by Eligivs Dekkers and Iohannes Fraipont. CCSL xxxix (Turnhout: Brepols, 1956), 814. The “citation” is verbatim. 18 Cf. Peter Lombard, Collectaneorum in Paulum Continuatio, In Epistolam II ad Timotheum in PL 192:375A: “a semblance of piety, that is, of religion, because they celebrate the same sacraments with the pious and therefore are dangerous.” For the origins of this critique see Book XIX, c. 12 of Augustine’s Contra Faustum in PL 42:355: 14 15

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are hypocrites. Such a person is a “son of perdition.”19 It is about such a person that it is said: “With the breath of his lips he will kill20 the impious,”21 that is, the person who to a great extent has a mere semblance of piety. Consequently, the second exercise of the gift of piety is to preserve interior holiness. But there are people who have no mercy on their own soul, and in fact they do as much evil to their soul as they can. Indeed, they hate their soul to the limit, and they could not do worse things to their soul than they are doing; for they do everything that the devil suggests to them. “Have mercy on your soul!”22 And there are some who, under a pretense of piety, take up those things that are against their soul. They say: I will turn toward shamefulness under the guise of piety. What sort of piety is that? Certainly none whatsoever. 8. The third exercise of the gift of piety is the abundance of internal compassion. Sirach 44:10-11 says about it: “These are people of mercy, whose pious deeds have not failed. Good things continue23 with their offspring.” Dearly beloved! You ought to look through the ways of the holy Fathers and you will see that these were people of mercy; namely, Noah, Abraham, Moses, Joseph, and Sam“Since the visible signs of piety can also be in the impious, as we read that Simon the magician had holy baptism (Acts 8:13), there are some people, as the Apostle says, who ‘having a semblance of piety, but deny its power’ (2 Tim 3:5).” 19 Cf. 2 Thes 2:3: “Let no one deceive you in any way, for the day of the Lord will not come unless the apostasy comes first, and the man of sin is revealed, the son of perdition.” Cf. also John 17:12: “… and not one of them perished except the son of perdition, in order that the Scripture might be fulfilled.” 20 The Vulgate reads percutiet (“will strike”) whereas Bonaventure has interficiet (“will kill”). 21 See Isa 11:14. 22 This refrain comes from Sir 30:24. 23 The Vulgate reads perseverat (“continue”) while Bonaventure has permanent (“continue”).

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uel. What piety Noah had! For a hundred years he gave himself to nothing but to the building the ark in order to save the human race.24 What great piety was found in the very holy Abraham. God came down to strike the cities in which the abominations of sin prevailed. And Abraham interceded for them with the Lord; and he obtained from the Lord the promise to spare them if Abraham could find ten just people in the cities.25 How great the piety of Joseph! He was sold by his brothers. Indeed, his brothers wished to kill him. But he came to the aid of his brothers, he guided them, and he enriched both them and their children. He also had piety to save the entire world by collecting and storing the grain.26 What great piety was in Moses! He loved his people, and when they angered God, he prayed for them to the Lord: “Hear me, O Lord. This people has sinned. Either forgive them this sin; or if you do not, then strike me from the book which you have written.”27 Bernard gives the example of a woman who is outside the house with her infant. If it was said to her: “Leave the infant outside the house, but you come inside,” she would not want to enter the house while the child remained outside.28 So Moses wished that God would either 24 It seems that Bonaventure arrives at 100 years from Gen 5:31 (Noah was 500 years old when he begat his three sons) and from Gen 7:6 (Noah was 600 years old when the waters of the flood covered the earth). 25 See Gen 18:20-33. 26 See Gen 37: 41-50. 27 I translate the Vulgate of Ex 32:31-32: “And returning to the Lord, he said: I beseech you. This people has sinned a heinous sin, and they have made gods of gold for themselves. Either forgive them this sin, or if you do not, strike me out of the book you have written.” 28 See Sermon 12 n.4 of his Sermons on The Song of Songs in SBOp 1.63. See On the Song of Songs I. Translated by Kilian Walsh. CFS 4 (Kalamazoo: Cistercian Publications), 80: “For instance, if a wealthy man should say to a poverty-stricken woman; ‘Come and join me at dinner, but better leave outside the child in your arms, his crying will only disturb us,’ do you think she would do it? Would she not rather choose to fast than to put away the child so dear to her and dine alone

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forgive the people for their sin, or strike him from the book of life. So it was in the case of Samuel when the people wanted a king. Later the people knew that Samuel had ruled them well. When they had sinned, the people feared that Samuel might not wish to pray for them to God. And the people pleaded with him that he might pray for them. And Samuel said: “Far be it from me that I should cease praying for you.”29 Or what great piety was possessed by David, the king of Israel. Saul was seeking to kill David; and David held Saul in his hand. He could have killed him, for God did not forbid it when He said: “I will deliver your enemy into your hands.”30 He could have killed him without human disapproval or legal disapproval. Yet he spared him and his household. These, then, are men of mercy whose pious deeds were never lacking. 9. It is to this sort of piety that the other Apostle, the blessed Peter, invites us in 2 Peter 1:5-7: “Supply … faith with virtue, your virtue31 with knowledge, your knowledge with self-control, your self-control with patience, your patience with piety, your piety with fraternal love, and your fraternal love with charity.” What does he intend to say? He places piety in the middle between two others, namely, patience and charity. Piety he calls a purple robe; and patience and charity he calls a royal garment. Anyone who wishes to be pious in relation to a neighbor must support the neighbor patiently and love him in charity. David was with the rich man? Hence Moses was resolved not to go along to join in his Master’s happiness….” 29 See 1 Sam 12:23: “And far from me be this sin against the Lord that I should cease to pray for you….” 30 See 1 Sam 24:5: “And the servants of David said to him: This is the day, of which the Lord said to you: I will deliver your enemy unto you that you may do to him as it shall seem good in your eyes.” Cf. 1 Sam 24:11 and 26:23. 31 The Vulgate links each one of these pairings by autem (“and”) which Bonaventure does not have.

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patient and charitable in relation to his enemy. This is the way we should be in relation to our neighbors. Where is piety today? It is not in the middle, because God has removed the extremes. Today there is such great cruelty that a person cannot be satisfied with vengeance. Today impatience and anger rule. People pass evil judgments. Even if a person has not offended me, I will still attribute evil to him. Why is this? Certainly it is because I do not have charity. Blessed Peter knows how to say it well in telling me how I can have charity. For if on the one hand I have patience; and on the other hand I have charity, then, behold, I am practicing piety. 10. Perhaps, brother, you will say: I do not have that gift. Therefore, it is necessary for me to explain to you the original source of piety. And you say: You should have begun with the source of piety, and instead you have begun with its practice. No, brother, I could not lead you to the original source of piety except through the act and the exercise of piety. The gift of piety takes its origin first of all from the uncreated Trinity; secondly, from the incarnate Wisdom; and thirdly, from Holy Mother Church, sanctified by the Spirit. 11. I say, be aware that the gift of piety arises first of all from the uncreated Trinity, namely from God the Father. While God possesses all the noblest properties, yet God is most excellent in this property of piety. Thus it is said in a prayer: “God, whose property is always to have mercy and to spare,” etc.32 Sirach 2:13 states: “God is compassionate and merciful, and forgives sins in time

32 See Gregory the Great, Liber sacramentorum in PL 78:197A: “God, whose property is always to have mercy and to spare, accept our prayer. And may the mercy of your piety break the chains of those bound by their sins. Through our Lord.”

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of tribulation. God is a protector33 to all those who seek God in truth.” “Compassionate and merciful”: because God spares and protects. The Lord says: “As a father has mercy on his children, so have I had mercy on you.”34 Look at all the works of God, from the first to the last. You will find that the works of divine mercy are great, greater and greatest. The great works of divine mercy are works of nature. The greater works of divine mercy are works of grace. But the greatest works are the works of glory. Listen! You are the image of God. And image means, as it were, “I am like.”35 Therefore, if you are truly an image of God, you must make yourself like God in piety. Thus, Sirach 4:10-11 says: “In judging, be merciful as a father to the fatherless, and as a husband to their mother. Thus you will be acting as the obedient son of the Most High, and he will have mercy on you.” – “In judging,” that is, in fostering the law, “be merciful to the fatherless,” so that you may truly be a “son of the Most High.” Since the glorious God has compassion on the suffering, why do you not imitate God? If there were a fountain of water that could enable dried plants to become green again, it would be greatly appreciated. The river of divine mercy flows in great abundance and makes dead plants green again. Should you not bring that stream into your soul? But you cannot bring it in if you do not have piety. Therefore, the first and original source of piety is in the uncreated Trinity. 12. The second source of piety is in the incarnate Wisdom. Hence the Apostle says in 1 Timothy 3:16: “MarvelThe Vulgate does not read protector (“a protector”). See the critical apparatus in Vulgate, 1031. 34 There is no exact place in Scripture where the Lord says this. Cf. Ps 102:13: “As a father has mercy on his children, so has the Lord compassion on those who fear him.” 35 Cf. Book VI, c. 2 of Aristotle, Topica in WAE, Volume 1, 140a: “An image is something produced by imitation….” 33

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ously great is the sacrament36 of piety which was manifested in the flesh, justified in the Spirit, appeared to the angels, preached among the Gentiles, believed in throughout the world, and taken up into glory.” The mystery of human redemption accomplished by the Word incarnate and crucified is “a great sacrament of piety.” He says that this was “manifested in the flesh” through the incarnation; “justified in the Spirit” on the gibbet of the cross; “appeared to the angels” in the glorification; “preached among the Gentiles” in the mission of the Holy Spirit; “believed in throughout the world” through the spread of faith; “assumed into glory” through the trial of the last judgment. I say that the Son of God incarnate assumed our destitution. What brought this about? Certainly piety. “Therefore, he had to become like his brothers in all ways, so that he might be a merciful and faithful high priest before God to expiate the sins of the people.”37 Because of piety he assumed flesh, ascended the cross, rose from the dead, sent the Holy Spirit into the world, called the church to himself, freed all fitting people from misery – through piety. The Apostle says in Romans 2:4-5: “Do you despise the riches of his goodness, and patience, and long-suffering? Do you not know that38 the goodness of God leads you to repentance? But because of your hardness and your unrepentant heart, you are storing up for yourself retribution on the day of wrath and of the revelation of the just judgment of God.” The Son of God offered a holocaust, namely, himself for us. This is the “great sacrament of piety.” This sacrament is repeated each day on the altar. He gave us this sacrament of the altar for the following reasons; namely, that being mindful of the Since Bonaventure will interpret sacramentum in what follows as “sacrament,” that translation is given here. Normally the translation would be “mystery.” 37 See Hebr 2:17. 38 The Vulgate reads quoniam (“that”) while Bonaventure has quod (“that”). 36

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sacrament of piety, we might put on the heart of piety.39 Cruel is the heart that is not softened by this. 13. The third original influence of the gift of piety is from Holy Mother Church sanctified by the Holy Spirit. She possesses the pledge of the Holy Spirit. Holy Mother Church enjoins piety on all. Children born of the same father and the same mother will love each other more than those who are born either of the same father or the same mother only. The Holy Spirit makes us to be children of one father and one mother, and members of one body. The Apostle says in Titus 2:11-12: “The grace of our Lord and Savior, Jesus Christ,40 has appeared for all people, instructing us that, rejecting impiety and worldly desires, we might live soberly, justly, and piously in this world.” Most beloved! See whether your piety is that of brother to brother; of brothers from the same womb. Who is our father? Certainly, God. Who is our mother? She is the church. She has begotten us in her womb through the Holy Spirit, and will give birth to us when we are brought to eternal light. Do you not see that as one member of a body suffers with another member, so we ought to have compassion for one another? We are all members of one body.41 We are fed with one food. We are brought forth from the same womb. We are moving toward the same inheritance. And our inheritance will be increased and not diminished in proportion to our number.42 We are one body. Therefore we should be related to each other through piety. Come to the father; the father receives you; Cf. Col 3:12: “Put on … a heart of mercy….” I translate the Vulgate: “The salvific grace of God.” 41 Bonaventure seems dependent upon 1 Cor 11:12-30 and Rom 12:5. 42 Cf. Part VII, c.7 n. 8 of Breviloquium, 299: “Now surely, if someone else whom you loved in every respect as you do yourself were also to have such happiness, then your own joy would be doubled, for you would rejoice for that person no less than for yourself.” 39 40

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or else the mother. If Holy Mother Church assists, even flagrant sinners will be compelled to return. Consequently, we ought to have compassion for one another. 14. As an indication of this Psalm 132:1-2 says: “Behold, how good and pleasant it is to dwell together as brothers in unity, like oil on the head that runs down to the beard, the beard of Aaron.” We have one father, one sacrifice, one sacrament, and one reward. It says: “Like oil on the head,” etc. The oil of piety is first on the head. Afterwards it descends on all who draw close to the head. First, piety ought to be found in the prelates and those of higher rank, and later in the people. So the text says: “that runs down to the hem of his garment.”43 Concerning this oil of piety, it is said in 2 Kings 4:1-7 that a certain woman came to Elisha and told him that her creditors wanted to take her sons away from her. And she said: “My husband was a God-fearing man.” Elisha told her to get all the jars of her neighbors and to put some of that oil in each of the jars until all the jars were full. Why did he command her to get the jars of her neighbors? Could he not have multiplied the oil and filled the cask without having the women do so much work? I say that the woman stands as a type of the church, and Elisha stands as a type of Christ. When the church is poor in merits and needs to pay a debt, with what will she pay it? She must fill the jars of her neighbors. Do you wish the piety of Mother Church to descend upon you? You must fill the jars of your neighbors. That oil of piety must be possessed by all. Therefore, The Song of Songs 1:2 states: “Your name will be like oil poured out.” 15. It must be in the hearts of the bishops in a special way. Thus, bishops are anointed on the head. And after 43

See the conclusion of Ps 132:2.

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they themselves have been anointed, they are to purify all of the people. It is said in 2 Maccabees 3:1-2: “ While the holy city was living in peace and the laws were observed well because of the piety of Onias; and because of those hating evil, it came to pass that the kings and the priests held the place in respect and glorified it with many gifts.”44 Later Menelaus and his men entered the temple,45 and Antiochus desecrated the temple.46 I believe that there was an impediment that kept the Spirit from the people because there was an impediment in the pastor. Blessed Gregory was noble and rich. He founded and endowed seven monasteries. And in the seventh monastery, in Rome, he became a monk; later a cardinal, and finally Pope. While he was Pope, the blessed Gregory was accustomed to have twelve poor people dine in his presence. On a certain day there was with the twelve a certain one who at times appeared to be young, and at times appeared to be of venerable old age. After dinner, the blessed Gregory arose, led the man to his room, and asked him who he was. He replied: I am that ship-wrecked sailor to whom you showed mercy at the harbor. I said that my boat had been wrecked, and I asked for an alms from you so that I could survive. You gave me fifty gold coins. Later you gave me all the silver dishes that were in your house. Then I knew that the eternal God had disposed you for this honor and that you have arrived at your position of dignity with a generous heart, so that you might give much for God. And blessed Gregory said: Who are you? And 44 Bonaventure’s citation of 2 Macc 3:1-2 has many variations. I translate the Vulgate: “Therefore, when the holy city was inhabited with all peace and the laws were very well observed because of the piety of Onias, the high priest, and the hatred his soul had of evil, it came to pass that even the kings themselves and the priests esteemed the place worthy of the highest honor and glorified the Temple with very great gifts.” 45 Cf. 2 Macc 4:23-50. 46 Cf. 2 Macc 6:1-5.

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he answered: I am his angel. And the blessed Gregory was terrified because he had seen an angel. But he was consoled because his works of piety had pleased God so well.47 Since Martin and Nicholas48 were men of mercy, oil flows from their tomb.49 Now the exercise of piety and the source of its influence are clear. 16. But what is the usefulness of the gift of piety? I Timothy 4:8 states: “Piety is profitable50 in all ways since it possesses the promise of life, both now and in the future.” I do not know what more to add to this. Do you possess temporal goods? Piety is of use for them just as it is for spiritual goods. Those who have suffered the perils of the flesh have at times been liberated through the gift of piety, and afterwards have pursued mercy. For “piety is profitable in all ways.” It is useful for coming to learn the truth, for avoiding all that is evil and for the pursuit of all that is good. 17. First I say that piety is useful for coming to know the truth, namely, the truths of salvation. Therefore, Sirach 43:37 states: “The Lord has made all things, and to the pious the Lord grants wisdom.” God gives gifts to every creature, but the knowledge of truth is given only to the pious. How can one reach that which comes forth if one cannot reach the source of truth from which it comes? How can one who turns away from the origin of truth come to know the origin of truth? The Apostle says in 1 Timothy 6:3-4: “If anyone teaches in another way and 47 See John the Deacon, Gregorii Magni Vita, esp. Book II, n. 23 in PL 75:96A-D. 48 On p. 472 n. 7 QuarEd refer to Surinius, Hist. seu vitae sanctorum, n. 20 relative to December 6. 49 See Book III, n. 24 of De miraculis Sancti Martini Episcopi in PL 71:978b-D. 50 The Vulgate reads utilis (“profitable”) whereas Bonaventure has valet (“profitable”).

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does not agree with the sound teaching of our Lord Jesus Christ and that teaching that is in accord with piety, that person is proud and51 ignorant, looking for controversies and disputes about words.” It is necessary to assent to teaching that is in harmony with piety. It is said in Daniel 12:10: “But the impious will act in impious ways.”52 Revelation is closed to the impious. If you wish to be true scholars, you must have piety. 18. Secondly, piety is useful for avoiding evil of all sorts. Hence the blessed Peter writes in 2 Peter 2:9: “The Lord knows how to deliver the pious from temptation, and to reserve the impious53 to be tormented on the day of judgment.” The impious are those who do not recognize the divine piety. “The impious person is scornful when he has reached the depths of sin.”54 The impious person is one who defends his own impiety, that is, his sinfulness. About such people Psalm 5:11 says: “Their throat is an open grave. They acted deceitfully with their tongues. Judge them, O God. Let them fall by their own thoughts. Cast them out because of the multitude of their impious acts since they have rebelled against you, O Lord.” Do you wish to be liberated from evil? Listen to David who says: “I have said: Against myself I shall confess my injustice to the Lord, and you have taken away the impiety of my sin.”55 Praise God, and be angry with sin. Do not defend sin, because to defend sin is twice as sinful. What the Psalm says is worthy of note: “Blessed is the man who has not followed the counsel of the wicked,” by consenting to sin, “and has not stood in the way of sinThe Vulgate does not read est (“is”) and et (“and”). Dan 12:10 reads: “And the impious will act in impious ways…. But….” 53 The Vulgate reads iniquos (“wicked”) whilst Bonaventure has impios (“impious”). 54 See Prov 18:3. 55 See Ps 31:5. 51 52

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ners,” by remaining in sin, “and did not sit in the chair of pestilence,”56 by defending his sin. 19. The third value of the gift of piety is that it enables one to pursue everything that is good. In 2 Maccabees 12:45 it is said that Judas considered that “those who had fallen asleep in piety found very great grace.” May He who is with the Father deign to grant this to us, etc.

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See Ps 1:1.

Conference IV: The Gift of Knowledge 1. “God, who told the light to shine out of the darkness, has shone1 in our hearts to give enlightenment concerning the knowledge of the splendor of God shining on the face of Christ Jesus.”2 “Shall he who corrects the Gentiles not put things in a clear light, he who teaches knowledge to human beings?”3 The Psalm of David says that the great doctor of the sciences is God. You know that a person who has to draw water would rather draw it from its original source than from a little stream. Therefore, if the Lord is the great doctor and the giver of the gift about which we intend to speak, it is necessary that we turn back to that fountain in order to receive enlightenment. This is what the Psalmist did. It is also what Solomon did, and he became an outstanding, learned person. To start, then, we must lift our souls and appeal to the Giver of gifts, since we are not asking for temporal goods, but for the welfare and salvation of our soul. And this is pleasing to God as it was in the case of Solomon, who asked the Lord for wisdom.4 Consequently, let us pray to the Lord to open the eyes of our mind and to give me the light of knowledge, so that In the Vulgate 2 Cor 4:6 is an incomplete sentence. Bonaventure makes his quotation a complete sentence by changing qui (“who”) to ipse (“he”) which is implied in the verb “has shone.” 2 See 2 Cor 4:6. 3 See Ps 93:10. The Vulgate reads hominem (“human being”) whereas Bonaventure has homines (“human beings”). 4 See 1 Kings 3:7-12. 1

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I might be able to say something about the gift of knowledge that may be for the honor of God, etc. 2. “God, who told the light to shine out of the darkness,” etc. This text is written in the second epistle to the Corinthians. In it the Apostle Paul, a great doctor, explains the gift of this very knowledge.5 He explains the gift itself in terms of that which precedes it and that which follows it. Two things come before the gift of knowledge. One is like an innate light; the other is like an infused light. The innate light is the light of natural judgment or reason. The light infused over and above that is the light of faith. In relation to the first, he says: “God, who told the light to shine out.” This means that God impressed the light of natural judgment in the rational creature, not only the possible intellect, but the agent intellect as well. In relation to the light of faith infused over and above this, he says: “It has shone in our hearts,” etc., that is, through the infusion of the light of faith. God established the rational nature and added grace beyond that. So these are the two things that come before the gift of knowledge. There are also two things that follow, namely, the clear knowledge of the Creator and the revealed knowledge of the Savior. As regards those things that precede the gift, he says: “God, who told,” etc. As regards those things that follow he says: “the knowledge of the glory of God,” which refers to the Creator; and ”on the face of Christ Jesus” which refers to the revealed knowledge of the Savior. The Apostle gives us to understand that the soul possesses a multiform radiance, and that it rises from one form of radiance to another. Therefore, the Apostle says in 2 Corinthians 3:18: “But all of us, reflecting as in a mirror the glory of the Lord with faces unveiled, are being transformed into his very image from radiance to radiance as through the Cf. book III, d.35, q.2 of Bonaventure’s Sentence Commentary in Opera Omnia 3:775-76 for a more extensive explanation. 5

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Spirit of the Lord.” The radiance of the soul is knowledge. On the other hand, the darkness of the soul is ignorance. He says: “We are being transformed from radiance to radiance.” 3. Here it must be noted that there is a radiance of philosophical knowledge, of theological knowledge, of the knowledge of grace, and the radiance of the knowledge of glory. The radiance of philosophical knowledge is great in the view of worldly people, but it is slight in comparison with the radiance of Christian knowledge. And the radiance of theological knowledge seems slight in the view of worldly people, but in reality, it is great. The radiance of the knowledge of grace is greater, but the radiance of the knowledge of glory is the greatest. For that is where it comes to rest. Psalm 138:6 says: “Your knowledge has become marvelous to me. It is lofty, and I am unable to reach it,” namely, in this life. 4. All these kinds of knowledge and their radiances are divinely given. But in the giving of these there is always a greater gift. It is true that philosophical and theological knowledge is a gift of God. But properly speaking, the gift of God is the knowledge of grace. And the knowledge of glory is not only a gift, but also a reward. In the Canticle of Hannah in 1 Samuel 2:3 it says: “Let old matters depart from your mouth, for6 God is the Lord of all knowledge, and it is for him that thoughts are prepared.” It is not a matter of foolish thoughts which are scattered along the ways of error, but good thoughts that are prepared for the Lord by the ways of truth. In Job 37:16 it is asked: “Do you know the paths of the clouds, the great paths7 and the perfect sciences?” He says “great The Vulgate reads quoniam (“for”) while Bonaventure has quia (“for”). 7 The Vulgate does not read this second semitas (“paths”). 6

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paths,” that is, philosophical and theological knowledge which are called great paths because they bring together many sciences. He speaks of “perfect paths” in reference to the knowledge of grace and glory. The “paths of the clouds” refers to the knowledge of perfect people because, as clouds are drawn up to the heights by the power of heat, so perfect people are raised up by the abstraction of the mind. We wish to speak about these four types of knowledge, so that we might come to the third one about which we are speaking here. 5. Philosophical knowledge is nothing other than the certain knowledge of truth in as far as it can be investigated. Theological knowledge is the pious knowledge of truth as believable. The knowledge of grace is the holy knowledge of truth as lovable. The knowledge of glory is the eternal knowledge of truth as desirable. 6. First let us begin with philosophical knowledge. I say that philosophical knowledge is the certain knowledge of truth as open to investigation.8 Concerning this knowledge Proverbs 22:20-21 says: “Behold, I have described it …in three ways in thoughts and in knowledge, so that I could show you the firmness and the words of truth.” That can be the word of Solomon and the word of God. I say that it can be the word of God. He describes philosophical knowledge in three ways. That is, he describes it in terms of a triple order as natural, as rational, and as moral, namely, in as far as it is concerned with “the cause of being, the principle of understanding, and the order of living.”9 In as far as it is concerned with the See De reductione artium ad theologiam, n. 4 in Opera Omnia 5:320-21 and Collation 4 n. 1 of Collationes in Hexaemeron in Opera Omnia 5:349-51. 9 This threefold division ultimately goes back to Plato. See Book VIII, c. 4 of Sancti Avrelii Avgvstini De Civitate Dei Libri I-X. Edited by Bernardvs Dombart and Alphonsvs Kalb. CCSL xlvii (Turnhout: 8

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cause of being, it is called natural science. In as far as it deals with the principle of understanding, it is called rational science. In as far as it deals with the order of living, it is called moral science. 7. That text is not only the word of God, it is also the word of Solomon who “discussed matters from the cedar of Lebanon to the hyssop plant.”10 He says: “Behold I have described it to you in three ways in order to show you the firmness,” that is, the solid and firm truth – “and the words of truth.” He describes it in three ways, namely, in as far as it deals with the truth of reality, the truth of speech, and the truth of morals, in as far as there is an identity of being with existence, and identity of being with its goal, and identity of being with its purpose.11 The truth of things is the identity of being with existence. The truth of speech is the identity of being with its goal. The Brepols, 1955), 220: “causa subsistendi et ratio intellegendi et ordo uiuendi.” Instead of subsistendi Bonaventure has essendi. See FC 14, 28: “Perhaps this may be said of the best disciples of Plato …that they perceived, as least, these truths about God: that in him is to be found the cause of all being, the reason of all thinking, the rule of all living. The first of these truths belongs to natural, the second to rational, the third to moral philosophy.” Bonaventure’s own position is sampled from c. 4 from On the Reduction of the Arts to Theology, 41: “Just as we find in the most high God efficient, formal or exemplary, and final causality since ‘God is the cause of being, the principle of intelligibility, and the order of human life,’ so we may find these in the illumination of philosophy, which enlightens the mind to discern the causes of being, in which case it is physics; or to know the principles of understanding, in which case it is logic; or to learn the order of living, in which case it is moral or practical philosophy.” 10 See 1 Kings 4:33: “And he (Solomon) discussed trees from the cedar that is in Lebanon to the hyssop that issues from the wall.” 11 The parallel in Collation 4 n. 2 of Bonaventure’s Collationes in Hexaemeron illumines his meaning here. See Opera Omnia 5:349: “The truth of things is identity between being and existence, the truth of words is equality between expression and understanding, the truth of conduct is a righteous life.” See also Book IV, d. 14, P. II, a. 1, q. I of Bonaventure’s Sentence Commentary in Opera Omnia 4:332.

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truth of morals is the identity of being with its purpose. The truth of morals is uprightness according to which a person lives well interiorly and externally according to the dictates of law, because law is the criterion of uprightness. The truth of speech is the correspondence of the voice and what is in the mind. The truth of reality is the correspondence of the intellect with the thing.12 And because philosophical science teaches the words of truth, it involves a threefold truth. Therefore he says that he described it in three ways. 8. Do you not believe that Solomon acquired that threefold knowledge? Concerning the knowledge of speaking, he says that he had it, because he says in Wisdom 9:4, 12: “O Lord, give me that wisdom that guards your throne … so that I may be13 worthy of my father’s throne.” Wisdom 7:15-16 also says: “God has given me to speak as I would, and to conceive thoughts worthy of those things which have been given to me. We are in his hands together with our words.” It is impossible for wisdom to become doctrine except by means of speech. And speech is not sufficient for teaching unless it is meaningful. And a person does not speak in a meaningful way unless his speech is discursive, inquisitive, and persuasive. That is, one’s speech must be able to express everything that can be grasped or known, or that to which one’s desire can be turned. A speaker expresses what he says appropriately by means of grammar; the speaker investigates in a rational way by means of the science of logic; and the speaker persuades effectively by means of rhetoric. Therefore the science of

12 Cf. Collation 3 n. 8 in Collationes in Hexaemeron in Opera Omnia 5:344: “The correspondence of the intellect with the things understood.” 13 The Vulgate reads ero (“I will be”) whilst Bonaventure has sim (“may be”).

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speech which Solomon possessed is a part of philosophy, and it is threefold, as is clear.14 9. Solomon also claimed to possess the second part of philosophy which consists in the truth of things. Thus he says in Wisdom 7:17: “God has granted me true knowledge of those things15 which are, so that I might know the organization of the entire world and the power of the elements.” It is certain that the truth of things is threefold, since there are concrete forms, abstract forms, and separate forms. The physicist deals with the concrete forms; the metaphysician deals with the abstract forms; and the mathematician deals with the separate forms. Therefore,he says: ”God has granted me knowledge of those things which are,” that is, principally of those things which exist and which truly are beings, which pertains to the science of metaphysics. “That I might know the organization of the entire world,” that is, what pertains to mathematics. “And the power of the elements,” that is, what pertains to natural philosophy. Solomon knew the course of the year from the disposition of the stars, the natures of the animals, and the powers of roots. Solomon taught all things.16 See c. 3 n. 6, Itinerarium Mentis in Deum. New English Translation by Zachary Hayes. Introduction and Commentary by Philotheus Boehner. WSB II (Saint Bonaventure, NY: Franciscan Institute Publications, 2002), 93: “The second, or rational philosophy, is divided into grammar which enables people to express themselves with power; logic, which makes people sharp in argumentation; and rhetoric, which enables people to persuade and move others.” See also c. 4 of Reduction, 43: “…it follows that discursive or rational philosophy has three sub-divisions: grammar, logic, and rhetoric. Of these sciences the first is concerned with expressing; the second with teaching; the third with persuading.” Cf. Collation 4 n. 18-25 in Collationes in Hexaemeron in Opera Omnia 5:352-353. 15 The Vulgate reads horum (“of those things”) while Bonaventure has eorum (“of those things”). 16 See Wis 7:18-20. 14

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10. Solomon tells us also that he was skilled in the third part of philosophy, namely, moral philosophy. Therefore, Qoheleth 7:26 says: “I have surveyed all things with my mind, so that I might know and consider and search for wisdom and reason in order that I might know the impiety of the fool and the error of the imprudent.” He says that he had considered many things and had related all things to morals. My dearest brethren! The “impiety of the fool” consists in thinking poorly about the Cause of causes.17 The “error of the imprudent” concerns the governing of one’s personal life, or of the family life, or of the life of the city. Great prudence is required to govern one’s personal life. Even greater prudence is required to govern the life of the family. And the greatest prudence is required to govern the life of the city. It is impossible for the sun to shine on bodies distant from itself, but not on those near to it. It is impossible for a person to maintain order in the family if he himself is not in order. It is impossible for a person to maintain morally pure servants if he himself is not morally pure. Likewise, if a person cannot maintain order in the family, he will not rule the city well, for “as the ruler of the city is so are its inhabitants.”18 11. Therefore, Solomon shows that he has arrived at the threefold description of the science of philosophy, namely, the description of rational knowledge, moral knowledge, and natural knowledge, and to the threefold description of each of these. Anyone who has a good description of these sciences would have a very great mirror for acquiring knowledge, since there is nothing in any of these sciences that does not bear the imprint of the Trin-

See Conference III, 5. See Sir 10:2: “As the judge of the people is himself, so also are his ministers. And what manner of man the ruler of a city is, such also are they who dwell therein.” Cf. 1 Tim 3:2-5. 17 18

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ity. That would be easy to show, but it would take a long time.19 12. The first radiance, that of philosophical knowledge, is great in the opinion of worldly people. But it can easily be darkened unless one is on guard against the head and the tail of the dragon.20 If anything should come between it and the Sun of justice, it will fall into the darkness of folly. Jeremiah 10:14 says: “Every person is made a fool by his21 knowledge,” that is, his knowledge may be the occasion, not the cause. Anyone who relies on philosophical knowledge and esteems himself highly because of it and believes himself to be better has become a fool. This happens when he believes he has grasped the Creator through this knowledge without any further light. It is like a person who wishes to see the heavens or the sun by means of candles. It is certain that rational philosophy reaches its high point in rhetoric. Although there are three levels of deliberative thought, namely when a person reflects on usefulness, on security, and on honesty, and their opposites, namely on harm, danger, and sin or dishonesty, a person cannot know what is useful or harmful without moving beyond that science.22 It is said in the See Reduction, n. 15-26. This figure is developed extensively in Collation 22 n. 41-42 of Collationes in Hexaemeron. See Opera Omnia 5:443-44 and CSD, 362: “And note that the moon suffers an eclipse in the head or in the tail of the dragon: for there are two intersections in the sky on the ecliptic, through which the moon passes, and which are called the head and tail of the dragon. The name dragon is used because of the circle, as if it were holding its tail in its mouth. That intersection which is to the north is called the ‘head,’ because the sun injures us more when it is there, for it burns us more diametrically, as a dragon is the worst and the most damaging in its head…. Likewise, the contemplative man is eclipsed twice and he falls shamefully, and often dangerously, in that he hardly rises up again….” 21 The Vulgate does not read sua (“his”). 22 See Collation 4 n. 13 in CSD, n. 23: “The deliberative is concerned with something that needs to be done: a man is persuaded to 19 20

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Gospel: “What does it profit a person to gain the whole world, but to suffer the loss of his soul?”23 What value is there in knowing many things if true integrity of soul is lost sight of? It is certain also that, with respect to moral science, a person cannot know what is useful or harmful without moving beyond moral science. Moral science is concerned with the rite of worship, the norm of living, and the sentence of judgment.24 Who can know the rite of worship from natural philosophy? Suppose that a person possesses natural and metaphysical science which reaches to the highest substances, and suppose that this person strives to reach that point and there come to rest. This is impossible without falling into error unless this person is aided by the light of faith by which the person comes to believe that God is one and three, most powerful, and the best with respect to the ultimate influence of goodness. If you believe otherwise, you do not have a healthy understanding of God. That which is proper to God you attribute to another, thus becoming a blasphemer and an idolater, as when a person attributes the simplicity of God to another being. Therefore, this knowledge has darkened and debased the philosophers because they did not have the light of faith. Wherefore, the Apostle says in Romans 1:21-22: “Although they knew God, they did not glorify him as God nor give thanks to God, but they became vain in their reasonings, and their senseless heart was darkened. And while claiming to be wise,25 they became fools.” And Wisdom 13:9 states: “If they were able to act if there is security, usefulness, honesty; he is dissuaded if there is harm, danger, or dishonesty” (translation adjusted). 23 See Matt 16:26. 24 See Collation 5 n. 14 in CSD, p. 82: “This enlightenment may be considered from the viewpoints of the rite of worship, the form of common life, the proper role of leadership, and the sentence of judgment” (translation adjusted). 25 The Vulgate is translated: “for while claiming that they were wise.”

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know so much that they were able to come to a judgment about the world, how would they not more easily find the Lord of the world?” Philosophical science is the road to the other sciences. But the person who wishes to remain there will fall into darkness. 13. Beyond philosophical science, God has given us theological science which is the pious knowledge of truth that is believable. The eternal light, which is God, is inaccessible to us26 as long as we are mortal and have the eyes of a bat.27 Therefore Augustine says: “The high point of the mind is incapable of fixing itself on such an excellent light unless it is purified by the justice of faith.”28 Thus, theological science is founded on faith. Just as the philosophical sciences are based on their first principles, so the science of Scripture is founded on the articles of faith which are the twelve foundation stones of the city.29 Concerning this science, Isaiah says: “They will not hurt, and they will not kill anywhere on my holy mountain.” This 26 See 1 Tim 6:15-16: “… the King of kings and Lord of lords, who alone has immortality and lives in light inaccessible, whom no one has seen or can see….” 27 See Book α, n. 1 of Aristotle, Metaphysica in WAE, Volume 8, 993b: “Perhaps, too, as difficulties are of two kinds, the cause of the present difficulty is not in the facts but in us. For as the eyes of bats are to the blaze of day, so is the reason in our soul to the things which are by nature most evident of all.” 28 See Book I, c. 2 n. 4 of Sancti Avrelii Avgvstini De Trinitate Libri XV (Libri I-XII). Edited by W. J. Mountain. CCSL l (Turnhout: Brepols, 1968), 31. The citation is not verbatim. See The Trinity. Introduction, Translation, and Notes by Edmund Hill. WSA I/5 (Brooklyn: New City Press, 1991), 67: “… the human reason with its weak eyesight cannot concentrate on so overwhelming a light, unless it has been nursed back to full vigor on the justice of faith (Rom 4:13).” 29 See Rev 21:14. See also Collation 9 n. 8 in CSD, 136: “And it is said that the twelve names of the apostles were written on these foundation stones; not only the witnessing of the apostles, but also various witnessings of the Holy Spirit on many topics, among which are the twelve reasons for the firmness of faith, which are the twelve foundations.”

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is followed by: “For the earth is filled with the knowledge of the Lord and like the waters of the sea that cover” it.30 Sacred Scripture is compared to the waters of the sea because of the depth of its mysteries, the multiplicity of its meanings, and its stabilizing influence in the churches. 14. First I say that Sacred Scripture is compared to the waters of the sea because of the depth of its mysteries. The sea is deep, and a person cannot cross over it. In a similar way, so deep are the mysteries of Sacred Scripture that, no matter how enlightened a person may be and no matter how great that person’s industry, it is impossible to reach that depth. Therefore Isaiah 29:11-12 says: “The vision of all these things will be for you like the words of a sealed book. And when they give it to one who can read, they say: Read this. And the response will be: I cannot, for it is sealed. And the book will be given to one who is ignorant of letters, and it will be said to him: Read it. And he will respond: I do not know letters.” Neither the learned nor the unlearned will be able to read it. Therefore, who will read it? I say that anyone who wishes to enter the sanctuary of God with pride will not be able to read it even though he is learned. Likewise if the unlearned wished to enter, he would be a fool. It is necessary, therefore, that one have both learning and disposition. 15. In the second place, Sacred Scripture is compared to the water of the sea because of the multiplicity of meanings. In the sea there are diverse springs. So in the one text of Sacred Scripture there is a multiplicity of meanings. Consequently, it is written in Daniel 12:4: “But you, O Daniel, keep the message secret and seal the book until the appointed time. Many will pass over, and knowledge will be manifold.” Some people are surprised that we have 30

Bonaventure’s quotation of Isa 11:9 is not verbatim.

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so many meanings in the same Scripture. Anselm says that different plants can be planted in the same earth. By divine power, the earth brings forth various growths. So, through the Holy Spirit there are diverse meanings in the same text.31 And it is not improper that something that is stated equivocally should be understood equivocally with many meanings. In theology both things and words have meaning.32 So when there are many properties belonging to one thing, then many things are signified by that one thing. When “sun” signifies a just person, then that just person has as many properties as there are properties of the sun. 16. The third reason why Sacred Scripture is compared with the waters of the sea is because of its stabilizing power for the churches. Psalm 23:2 says: “He has founded it33 upon the seas.” And Psalm 103:5 states: “You who have fixed the earth upon its foundation.” Some laughed at David because he said that God founded the earth upon the waters. Since the earth is dry, it would be returned to dust if there were no moisture to penetrate it. As the human body receives moisture through the veins, so it is necessary that fresh waters should come from the On p. 476 n. 9 QuarEd indicate that they were unable to find the exact text. For a text pointing in this direction, see c. 11 of Anselm, De conceptu virginali et de originali peccato, S. Anselmi Opera Omnia. Volume II. Edited by Francis Salesius Schmitt (Rome: De officina Sansaini et Soc., 1940), 153-54: “Nature draws light things up and heavy things down. Nature produces and brings to maturation innumerable plants and trees, sometimes with the prior work of a farmer who cultivates and sows the seed and sometimes without anyone’s will involved….” 32 See Collation 13 n. 10-33 in CSD. See, e.g., Collation 13 n. 10: “Scriptures, then, have a number of meanings because the voice of God must be expressed in a manner that is sublime. The other sciences are contained within a single sense, but in this one the sense is manifold, and both the language and the topics have significance.” 33 The Vulgate reads eum (“it”) while Bonaventure has eam (“it”). 31

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sea to sustain the earth. It is because of a mystery that he says that God founded the earth upon the waters. The earth, filled by the Spirit, is the hierarchy of the church; filled by the Spirit who “holds the weight of the earth with three fingers,”34 because the Spirit has founded the holy church upon the divine words. The sacred words are its stabilizing foundation. The Apostle says in 1 Timothy 3:14-15: “I write to you, Timothy,35 so that you will know … how to conduct yourself in the house of God, which is the church of the living God, the pillar and foundation of truth.” 17. When Sacred Scripture is absent, it is necessary that the earth, which is the church, must be troubled. “They have not known nor understood that they walk in darkness. All the foundations of the earth will be moved.”36 Arius, who wished to remove the foundation of the Trinity; Nestorius, who wished to take away the unity of person, and Eutyches who wished to blend the natures in Christ together struck at the foundations of the church. Every bishop should possess this knowledge. Therefore, he is asked by the bishop who is consecrating him: Do you know the Old and the New Testament?37 See Isa 40:12. See also Collation 9 n. 3 of CSD, 134: “The Church, represented by the name ‘earth,’ was founded upon this Word. Hence, in Isaiah 40:12: ‘Who has measured the waters in the hollow of his hand and weighed the heavens with his palm? Who has poised with three fingers the bulk of the earth?’ This the Word did, through ‘whom all things were made.’ His hand, by which all things are created, that is, formed or made distinct and adorned, with three fingers lifts and suspends the earth, that is, the ecclesiastical hierarchy which he creates, distinguishes and adorns” (translation modified). 35 The Vulgate does not read Timothee (“Timothy”). 36 See Ps 81:5. 37 On p. 477 n. 3 QuarEd cite the Pontificale Romanum. The prayer during the imposition of the bishop’s miter concludes: “… may his head be fortified by the horns of both testaments, so that he may inspire awe in the enemies of truth.” 34

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The king of England asked a certain bishop what the two horns on his miter signified. He responded, and well, that they signified the two Testaments, which the bishops are supposed to know. And what is the significance of the two lappets which hang down the back? He responded that they signify the ignorance of both Testaments because we know neither of them and throw the whole affair behind us. And in this he spoke poorly. 18. Since the hierarchy of the church is founded on Scripture, which is compared to the water of the sea for the three reasons given above, judgment, therefore, has been passed on those who do not have this knowledge of Scripture. It is written in Hosea 4:6: “Because you have rejected knowledge, I will reject you, so that you will not exercise the office of priesthood for me.” One who knows nothing about ruling is prohibited from being the captain of a ship, and from governing a city. If the foundations of the church consist in the knowledge of Sacred Scripture, anyone who is ignorant of Sacred Scripture should be kept from office and ecclesiastical dignity. It would be a case of the greatest foolishness for a blind person to wish to lead someone else.38 A sailor is chosen neither by chance nor because of friendship. It must be noted that “knowledge is rejected” by a person who does not wish to make the effort to learn. Isaiah 5:13 says: “My people have been taken captive because they did not have knowledge,” that is, neither in the head nor in the members. Knowledge is rejected also when a person has the knowledge and does not wish to live according to that knowledge or to fulfill it. Wherefore, the Lord says: “Woe to you, Scribes and Lawyers!39 For you have taken away the key of knowledge. But you have not entered into it yourself, and those 38 39

Cf. Matt 23:15. The Vulgate does not read scribae (“Scribes”).

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who were entering you have prohibited.”40 If a doctor eats the food he has forbidden to the patient, the patient will be scandalized and will wish to eat that food. Therefore, “Woe to you, Scribes and Pharisees,”41 because as the blessed James says: “The person who knows the good and does not do it commits a sin.”42 Guilt and punishment are both increased because of knowledge. Therefore, it is written in Luke 12:47: “That servant who knew the will of his master, but did not prepare for it and did not act in accordance with it will be beaten with many stripes.”43 Woe to that person who does not forbid evil by example or by counsel! You present yourself as a doctor of Sacred Scripture, but you suggest the opposite of what is good and true. If someone were obliged to follow the straight path and someone else would tell him to follow a crooked path, the sin of this other person could not be forgiven. If you impede the salvation of another person by example, counsel, or persuasion, you must give your soul for that person’s soul.44 If I can draw another to that which is better, and instead I draw him to something that is worse, do I not commit a serious sin? If I hinder the welfare of another, I do something worse than what the devil does because the devil acts as an enemy. Such knowledge is not useful but damning if it is not carried out in action. The first radiance can be obscured, but this one can lead to damnation. 19. Therefore, another radiance is needed, namely that of the knowledge of grace which is the form of the two preceding radiances. You are lacking in the third sign See Luke 11:52. This is the wording of the woes in Matt 23:23, 25, 27, 29. 42 The Vulgate of James 4:17 is translated: “Therefore, the person who knows how to do good and does not do it, commits a sin.” 43 The Vulgate reads multas (“many stripes”) while Bonaventure has multis (“many stripes”). 44 For the lex talionis see Ex 21:23. 40 41

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if you do not have this science.45 This science is the holy knowledge of truth as believable and as lovable. Concerning this science Wisdom 10:10 states: “The Lord led the just man by right ways and showed him the kingdom of God. He made him honorable in his labors and gave him the knowledge of holy things.”46 The science of grace is called “the knowledge of holy things” for three reasons. 20. First, because it is given by the Holy Spirit; by the Holy Spirit, I say, moving the soul, inspiring it, and informing it with sanctity. I say by the Holy Spirit inspiring it to the knowledge of holiness, to delighting in holiness, and to guarding holiness. Thus, the Apostle states in 1 Corinthians 2:12: “We have not received the spirit of this47 world, but that Spirit that is of God, so that we may come to know those things that have been given to us by God.” How is this? If we know, guard, and approve those things which the Holy Spirit has inspired in us for the knowledge of holiness, for delighting in holiness, and for guarding holiness. Therefore, John 17:17 says: “Father, sanctify them in truth.”48

Two helpful parallels are found in CSD. See Collation 2 n. 30, 36: “Now this contemplation comes about through grace, and yet personal effort is helpful, for it separates self from anything that is not God, and if possible, from itself.” See also Collation 9 n. 18, 141: “Concerning these heavens, Psalm 8:4 says: ‘When I behold your heavens, the work of your fingers,’ that is, the heavenly men in whom we see this threefold light, the work of God’s fingers. The magicians of Pharaoh lacked this third finger, that is, the miracles” (translation modified). 46 Bonaventure has modified Wis 10:10 whose subject is “wisdom.” Wis 10:10 reads: “Wisdom conducted the just man, when he fled from his brother’s wrath, through the right ways and showed him the kingdom of God and gave him the knowledge of holy things, made him honorable in his labors, and accomplished his labors.” 47 The Vulgate does not read huius (“this”). 48 The Vulgate does not read Pater (“Father”). 45

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21. In another way the science of grace is called the science of holy things, because there is nothing of viciousness, of sensuality, of curiosity, or of vanity mixed with it. Consequently, Leviticus 10:8-10 says: “The Lord also said to Aaron: Neither you nor your sons shall drink wine or anything that might make you drunk49 … so that you may have knowledge to discern between the holy and the profane.” One who has the knowledge to discern between the holy and the profane will abstain from anything that might make him drunk, that is, from all excessive delight in a creature, which is the wine that inebriates. Whether it is because of vanity, or curiosity, or sensuality, anyone who is inclined to take excessive delight in a creature does not have the knowledge of holy things. It is said in Genesis 2:16-17: “Of every tree that is in paradise you may eat; but of the tree of the knowledge of good and evil you may not eat. At that moment when you eat from it, you will die the death.”50 Adam with his wife contracted the vice of curiosity when the devil said to them: “You will be like gods, knowing good and evil.”51 He then contracted the vice of sensuality when he ate of the fruit, and he even contracted the vice of vanity when he wished to be like the gods. Listen, my brothers! Those who have the knowledge of holy things, namely, the clerics, should be on their guard lest they mix anything of viciousness 49 The Vulgate reads inebriare (“drunk”) whilst Bonaventure has inebriari (“drunk”). 50 Gen 2:16-17 reads: “Of every tree of paradise you shall eat, but of the tree of knowledge of good and evil, you shall not eat. For on whatever day you eat of it, you shall die the death.” 51 See Gen 3:5. See also Collation 19 n. 4 in CSD, 285: “Through knowledge temptation easily leads to ruin. ‘You will be like God, knowing good and evil.’ Wherefore some men want to search beyond the way of nature, that is, beyond contingent matters. Concerning the levels of pride, blessed Bernard says that the primary vice is inquisitiveness which brought about the fall of Lucifer. By this, too, Adam fell. The hunger for knowledge must be changed. Wisdom and holiness must be preferred to it” (translation modified).

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with their knowledge, for a person who has anything of viciousness loses the knowledge of discerning between good and evil. 22. In a third sense the knowledge of grace is called the knowledge of holy things, because it involves a striving after all holiness. Therefore, Qoheleth 1:18 says: “In much wisdom there is also indignation. One who stores up knowledge stores up sorrow as well.”52 A person who knows his defects has the sorrow of compunction in relation to himself, the sorrow of compassion for his neighbors, and the sorrow of striving for God’s honor. Psalm 4:3-5 says: “O children of men and women, how long will you be heavy of heart? Why do you love vanity and search for falsehood? Know that the Lord has done wonders for his holy one. The Lord will hear me when I cry out to him. Be angry and do not sin. Those things that you say in your hearts, be sorry for them upon your beds.” The person who has true knowledge and knows God and sees that he is not walking rightly or perfectly is constantly in sorrow because he sees that his thoughts and affections are being wasted. Augustine says: “Knowledge begets mourning.”53 A person who sees the destruction of bodies grieves much. How, then, can one who sees the destruction of souls abstain from tears? Such sorrow greatly pleases God. Concerning this knowledge, the Lord says: “I desire54 mercy and not sacrifice, and knowledge of God more than holocausts.”55 I know the weaknesses of others. 52 Qoh 1:18 reads: “Since in much wisdom there is much indignation, and the person who adds knowledge also adds labor.” 53 See Book II c. 7 n. 10, De Doctrina Christiana Libri qvattvor. Edited by Gvilelmvs M. Green. CSEL lxxx (Vienna: Hoelder-PichlerTempsky, 1963), 38 and FC 2, 67: “That knowledge of a good hope causes a person to be not boastful, but sorrowful.” 54 The Vulgate reads volui (“I desired”) while Bonaventure has volo (“I desire”). 55 See Hosea 6:6.

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I must have compassion on them. Isaiah 53:2-3 says: “We have seen him … a man of sorrows, and one acquainted with infirmity.” The spirit of the knowledge of God is not in that member who, when he sees another member of his Head suffering injury, does not grieve for him.56 David mourned the death of Absalom even though the latter had persecuted him.57 There is, therefore, a sorrow of compunction for oneself and a sorrow of compassion for one’s neighbors. A third sorrow is found in our striving for the honor of God. Thus, it is written in 2 Maccabees 6:30: “You, O Lord, who have knowledge, you know that while I could have escaped death, I suffer great pain in my body. But in my soul I am content to suffer these things for fear of you.”58 These words were spoken by Eleazar when he preferred to die rather than to pretend to eat the flesh of swine. Philosophy does not teach this, that I should expose myself to death for the sake of a principle. .

23. Psalm 118:125 states: “I am your servant. Grant me understanding that59 I know your testimonies.” The science of grace teaches us knowledge and the manner of coming to knowledge. Therefore, in commenting on 1 Corinthians 8:2, “If anyone thinks that he knows something,

See 1 Cor 12:26: “And if one member suffers anything, all the members suffer with it, or if one member glories, all the members rejoice with it.” 57 See 2 Sam 18:33: “The king, therefore, was very much moved and went up to the high chamber over the gate and wept. And as he went, he spoke in this manner: My son Absalom, Absalom my son. Would to God that I might die for you, Absalom my son, my son Absalom.” 58 2 Macc 6:30 reads: “O Lord, who has the holy knowledge, you clearly know that while I might be delivered from death, I suffer grievous pains in body. But in soul I am well content to suffer these things because I fear you.” 59 The Vulgate reads et (“and”) whilst Bonaventure has ut (“that”). 56

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he has not yet known as60 he ought to know,” Bernard says: “You see that the Apostle is not commending someone for knowing many things, but for the way in which he knows. Note that he has placed all the fruit and the value of knowledge in the manner of knowing. What does he mean by the manner of knowing? To know in what order, with what desire, and for what purpose one comes to know. In what order, so that one learns first what leads more readily to salvation. With what desire, that one applies oneself more ardently to that which draws him more strongly to the love of God. For what purpose, that one apply oneself to learning not for the sake of vain glory or curiosity … but for one’s own edification and for that of one’s neighbor. There are some who wish to know only that they may know; and this is shameful curiosity. There are some who wish to know, so that they may be known; and this is shameful vanity…. There are some who wish to know, so that they might sell their knowledge for money or honors, and this is shameful commerce. There are those who wish to know, so that they might build up others, and this is charity. And there are those who wish to know, so that they themselves may be built up. And this is prudence.”61 24. “Knowledge puffs up; but62 charity builds up.”63 Therefore, one must join charity with knowledge so that a person might have both knowledge and charity at the same time. In this way the statement of the Apostle might be fulfilled: “Rooted and grounded in love may you come to comprehend with all the Saints what is the length and The Vulgate reads quemadmodum (“as”) while Bonaventure has quomodo (“as”). 61 See Sermon 36 n. 3 of Sermons on The Song of Songs in SBOp 2.5-6. The citation is not verbatim. 62 The Vulgate reads vero (“but”) while Bonaventure has sed (“but”). 63 See 1 Cor 8:1. 60

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the width,64 the height and the depth, and to know the super-eminent brilliance65 of the knowledge of Christ.”66 It is this sort of knowledge that is the gift of the Holy Spirit. 25. Concerning the last knowledge, the knowledge in glory, I will say one word. About it Wisdom 15:3 states: “To know you is perfect67 justice…. It is the root of immortality.” This knowledge is begun in contemplatives, it is made everlasting in the departed; it is brought to consummation in the risen. May he deign to grant us this knowledge, who with the Father....

.

In the Vulgate latitudo (“breadth”) comes before longitudo (“length”). 65 The Vulgate reads caritatem (“love”) whereas Bonaventure has claritatem (“brilliance”). 66 See Eph 3:17-19. 67 The Vulgate reads consummate (“perfect”) while Bonaventure has summa (“perfect”). 64

Conference V: First Conference on the Gift

of

Fortitude

1. “Who will find a valiant woman? Her value is far beyond the farthest coasts…. She has sought wool and flax, and has worked with the skill of her hands.”1 “Your neck is like David’s tower which is built with fortifications. A thousand bucklers hang upon it, all the armor of valiant men.”2 The second text comes from The Song of Songs. It is spoken to the bride, or to Mother Church whose neck is “like David’s tower” with “a thousand bucklers,” etc. That from which the teaching of truth emerges is called the neck. The neck serves two functions. It serves, namely, to receive food and to produce speech. So Mother Church is called a “neck” because true doctrine emerges from her. Therefore, it says that “a thousand bucklers hang upon it.” Indeed, all the teaching that comes from her serves to strengthen souls. So the text says: “all the armor of valiant men.”3 There is nothing of value for the possesSee Prov 31:10-13. See Cant 4:4. 3 On Cant 1:9 see Book II of Bede, In Cantica Canticorum allegorica expositio in PL 91:1091D: “‘Your neck is like jewels,’ etc., for through the neck we ingest food to nourish the body and we utter words by which we declare the secrets of our hearts to our neighbors. Wherefore, it is fitting that by the neck the person of teachers in the Church is designated, who instruct the unlettered with the word of edification and by exercising their office hand on to the members of the Holy Church, committed to their care, the food of salvation.” See Bede’s similar commentary on Cant 4:4 (“Your neck is like the tower of David”) in Book III in PL 91:1133A. 1 2

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sion of spiritual strength that is not explained in Sacred Scripture. We must speak about the fourth gift of the Holy Spirit, namely, the gift of fortitude. Let us first ask the Lord.... 2. “Who will find a valiant woman,” etc. This text comes from Proverbs. Without doubt it is said in praise of Mother Church, and especially in praise of the glorious Virgin.4 In this text she is praised for three reasons. First, for the strength of spiritual fortitude; second, for the fruitfulness of her supernatural conceiving; and third, for the wisdom of her saving counsel. The first is indicated when it says: “Who will find a valiant woman,” etc.; the second when it says: “Far beyond the farthest coasts is her price.” The third is indicated when it says: “She has sought wool and flax,” etc. Now we will speak about the gift of fortitude; tomorrow morning about the privilege of fruitfulness; and tomorrow evening, about the gift of counsel. 3. First I say that she is praised for the strength of her spiritual fortitude when it says: “Who will find a valiant woman?” He is searching with confidence and not with despair. Therefore, who will find her? Certainly he who “reaches from end to end.”5 He finds her and sends a See Sermon 37 n. 1 of Augustine in Sermons II (20-50) On the Old Testament. Translation and Notes by Edmund Hill. WSA III/2 (Brooklyn: New City Press, 1990), 184: “Now all of you listeners, it’s quite clear from your response, are saying to yourselves, ‘She must be the Church.’ I support this idea. Who else, after all, could be the mother of the martyrs?” See Bede, De muliere forti libellus in PL 91:1039D: “The Catholic Church is called the strong woman.” See Homilia 2 n. 5 of Bernard, De laudibus Virginis Matris in SBOp 4.24: “’Who will find a valiant woman?’ If the salvation of us all depends on a woman, and the restoration of innocence, and victory over the enemy, it is entirely necessary that a valiant woman be foreseen who could be suitable for such a great work.” 5 See Wis 8:1: “She (Wisdom) reaches, therefore, from end to end mightily and orders all things sweetly.” 4

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bridal servant to her, namely, the Archangel Gabriel. The name Gabriel means “strength of God.”6 And he was sent to find a valiant woman. Without doubt, Solomon wished to rest on her as in a secure place. But this was not possible unless he himself was strong; for it says in The Song of Songs 3:7 that “sixty valiant men surround the bed of Solomon.”7 The name Solomon means “the king who is desirable.”8 Sixty strong men surround his bed. Sixty is a perfect number. It comes from multiplying the number six by ten, and then it signifies all works. Or it comes from multiplying the number ten by six, and then it signifies all ten commandments of the decalogue. To the extent that one is strong and ready to observe the laws and the precepts of the decalogue, to that extent one is strong and cannot be troubled by external matters. Therefore, Proverbs 31:25 says: “Strength and beauty are her clothing.” As the body is adorned with clothing, so the soul is adorned with fortitude. Consequently, it is called the clothing of the soul. And fortitude is the clothing not only of the soul or of the glorious Virgin, but also of Mother Church. Therefore, Isaiah 52:1 states: “Arise, arise … O daughter Zion. Put on the garments of your glory.”9 4. This talk is about the quality of fortitude, namely, about how we can be clothed with it. If we wish to describe fortitude correctly, we must keep in mind that it comes from heaven. Thus, 1 Maccabees 3:19 says: ”Victory in war does not depend on the size of the army, but on the 6 See Collation 21 n. 20 in CSD, 332-33: “Hence, also, Gabriel was called the strength of God, and he came to comfort the Virgin” (translation modified). 7 The Vulgate reads lectulum (“little bed”) while Bonaventure has lectum (“bed”). 8 See 1 Kings 10:24: “And all the earth desired to see Solomon’s face, to hear his wisdom which God had bestowed upon his heart.” 9 Isa 52:1 reads: “Arise, arise, put on your fortitude, O Zion. Put on the garments of your glory, O Jerusalem….”

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fortitude that comes from heaven.” Psalm 67:36 professes: “God is wonderful in his saints; the God of Israel himself will give power and fortitude to his people.” Therefore, fortitude is a gift of God.10 So that we may know the gift of fortitude better, we wish to say three things about this gift. First I wish to describe it from the perspective of the giver; second from the perspective of the recipient; and finally in terms of the work that comes from it. 5. First I say that I wish to describe it from the perspective of the giver. I say that it is given by God who protects us; by God who redeems us; and by God who dwells within us. First I say that the gift of fortitude comes from God who protects us. God protects us, fortifying us internally and externally according to a hierarchical arrangement.11 Proverbs 18:10 says: “The name of the Lord is a very strong tower. The just person runs to it and will be exalted.” And Proverbs 18:11 states: “The substance of a rich person is a city of strength,12 and it is like a strong wall surrounding that person.” Fortitude comes from God as from a source that is solid, sublime, and strong. The eternal God is the source of the strength that is found in all things, for nothing is powerful or strong if not by reaSee Book III, d. 35, q. 5 of Bonaventure’s Sentence Commentary in Opera Omnia 3:782-84 for a more technical discussion of this gift. 11 See Collation 21 n. 21 in CSD, 333: “But note that the first hierarchy is originated and enlightened by no one but God, that the intermediate is enlightened by God and by the first, while the lowest is enlightened by God, the first, and the intermediate, and the Church is enlightened by all. Hence, the ray of the eternal Sun enlightens first the hierarchy close to it, and hierarchizes it in its own likeness. Then through this one it comes to the intermediate, and through these two, to the lowest, and through all of them, to the ecclesiastical hierarchy” (translation adjusted). 12 The Vulgate reads roboris (“of strength”) while Bonaventure has fortitudinis (“of fortitude”). Bonaventure’s reading seems to be influenced by Prov 10:15: “The substance of a rich person is a city of fortitude.” 10

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son of the strength of the first principle. Therefore, this fortitude comes down to us from the God who protects us, descending as from the first principle and according to an hierarchical arrangement. This fortitude makes the human person rich, secure, powerful, and confident. 6. In the second place, this fortitude is from God who redeems us through the incarnation of the divine Word. Isaiah 12:2-3 states: “The Lord … is my fortitude and my glory. The Lord has become my salvation. You will draw waters with joy from the fountains of the Savior.” These are the waters in which the soul is strengthened, purified, redeemed, sanctified, and snatched from the power of the demons. Through what is the soul redeemed? Habakkuk 3:4 says: “His splendor will be like the light; horns are in his hands; there his fortitude is concealed.” It is also written: “When a strong man, fully armed, guards his courtyard, his possessions remain in peace. But when someone stronger than he comes and overpowers him, this one will take away all the arms on which the man depended and will divide the spoils.”13 This stronger one is God, for “the weakness of God is stronger than human beings.”14 The Son of God became weak for our sake. 7. The third point is that the influence of fortitude comes from God dwelling within us. Thus, Micah 3:8 states: “I am filled with the strength of the Lord, with judgment, and power.”15 The human body without its spirit has no power, even if it is the body of a giant. So, if God is not in the soul, then the soul has no power. Concerning our most powerful one, namely Christ, Isaiah 11:2-3 13 See Luke 11:21-22. Behind “strong” and “stronger” is the Latin root fort, which also stands behind fortitudo (“fortitude”). 14 See 1 Cor 1:25. 15 Micah 3:8 reads: “But yet I am filled with the strength of the spirit of the Lord, with judgment, and power….”

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says: “The Spirit of the Lord will rest upon him: the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety,” etc. And he places fortitude in the middle because Christ would not dwell in us if we did not have those two, namely, the Spirit of the Lord and fortitude. Therefore, he places fortitude in the middle. Peter made his denial at the voice of the servant girl. But he stood up against Caesar. For without the Spirit of the Lord the soul is weak, but with the Spirit of the Lord it is strong. He withstood Caesar because then he was strong with the Spirit of the Lord.16 8. To designate this mystery it is related that Samson, following the word of an angel, did not permit a razor to be used on his head.17 But his hair grew, and he became the strongest of men. It is remarkable that with his hair, he was strong; but without it, he became weak. The harlot Delilah deceived him asking him what was the source of his strength. She asked him four times, and the first three times he hid the truth from her, but the fourth time he told her the truth. The first time he said: “If I were bound with seven cords made of sinews … I would be like other men.”18 And when he was bound, the Philistines came to him to capture him, he immediately broke the cords. Again she asked him the source of his strength, and he said: “If I were bound with seven19 new cords which have not yet been used I would be like other men.”20 The third time he told her: “If you fasten the seven locks of my hair to the ground with a spike,”21 I will be like other men. The 16 Matt 26:69-75 details Peter’s denial whereas Acts 4:5-20 describes his fortitude before the Jewish religious leaders. 17 See Judges 13:3-7. 18 See Judges 16:7. 19 The Vulgate does not read septem (“seven”). 20 See Judges 16:11. 21 See Judges 16:13 which reads: “If you plaited the seven locks of my head into a web, and tying them round about a nail, fastened it in

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fourth time he told her the truth and said: “If you shave off the seven locks of hair on my head, I will be like other men.”22 Then the Philistines captured him. What does this mean? I say that the shaving of the hair signifies the loss of the sevenfold grace of the Holy Spirit.23 With all the saints it is clear that as long as the grace of the Holy Spirit remained with them, they were strong. Why did he not tell her the source of his strength? Notice that there is a process involved in the loss of the Holy Spirit. This is how the Holy Spirit is lost. There are four pleasures of the senses: attention, thought, the inclination of the inner affections, and the rejection of the divine laws. It is in the last of these that the Holy Spirit is lost, while the others prepare the way for this. First the devil offers the delights of the senses; and this is to be bound with “the seven cords made of sinew.” Afterward, when the person’s thought dwells on the delight that has been offered, he is bound with “the new seven cords that have not yet been used.” After this comes “the inclination of the affections.” Just as heat is generated by many rays, so the soul is inclined to something by giving much thought to it. And this is signified by “the fastening of the hair to the ground with a spike.” But the person has not yet lost the Holy the ground, I will be weak.” 22 See Judges 16:17 which reads: “If my head were shaven, my strength will depart from me and I will become weak and will be like other men.” 23 See Conference I, 11 above: “When Samson had his hair, he was very strong. His strength was more than natural. And why was his strength in seven locks of hair? I say that the seven locks of hair symbolize the sevenfold grace of the Holy Spirit through whom his strength was made firm. But when he lay on the bosom of Delilah, he was without his hair and his strength was like that of other men.” See also Collation 14 n. 23 in CSD, 211-12: “… by Samson who is assimilated to Christ in almost all his deeds: in the killing of the lion, in the doors carried away, in that he put more people to death through his death than through his life. It is not Christ, however, who is symbolized by the loss of hair, but the Christian who loses the sevenfold grace of the Holy Spirit.”

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Spirit. But in the fourth place there follows the attack on the divine laws when the locks of hair are shaved from the head, that is, when the grace of the Holy Spirit is withdrawn. Now we know how the gift of the Holy Spirit comes to us: from God who protects us; from God who redeems us; and from God who dwells within us. Through the grace of the Holy Spirit nature preserves the origin of life, and we must preserve the spirit of life. Of what value is a person who does not have the Holy Spirit? 9. Now you may ask by what is the soul disposed to receive the pouring in of this gift? I say that fortitude, which is the gift of the Holy Spirit, comes to us first through the unassailable shield of faith; second, through the serene solace of hope; and third, through the inextinguishable fire of love. 10. I say that fortitude, which is the gift of the Holy Spirit, comes to us first through the unassailable shield of faith. Thus, the Apostle says in Hebrews 11:33-34: “who by faith conquered24 kingdoms … they were made strong in battle,” and in Ephesians 6:16: “In all circumstances, taking up the shield of faith with which you will be able to extinguish all the fiery darts of the most evil one.” And 3 Esdras 3:10-12 says: “Wine is a strong thing. A king is stronger. The third person said that women are yet stronger. And the fourth person said that truth is the strongest of all.”25 He shows how a human person can overcome the power of the devil. The devil attracts a person to the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life.26 The concupiscence of the flesh makes a person very strong. People will undergo many 24 The Vulgate reads devicerunt (“conquered”) whilst Bonaventure has vicerunt (“conquered”). 25 See Vulgate, 1915 for the Latin text of this apocryphal work. 26 See 1 John 2:16.

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hardships in order to satisfy the desire of the flesh. Similarly, ambition makes people strong. Because of ambition, people will suffer many things in order to gain honor. And again, the concupiscence of the eyes, which is the fomenting cause of lust and pride, makes people strong, since they will suffer many things in order to acquire temporal goods. The “king” signifies pride. Wine, which inebriates a person and makes him bold, signifies the concupiscence of the eyes. It is written: “Do not look upon wine when it sparkles yellow … in the glass.”27 The woman signifies the concupiscence of the flesh. Where is the ability to resist these? How can wine and the other two be overcome? I say: By truth. Psalm 90:5 says: “His truth will surround you like a shield,” that is, with faith dwelling within you. “You will not fear the terror of the night,” etc. And in 1 Peter 5:8-9 St. Peter says: “Your adversary … goes about like a roaring lion, seeking someone to devour. Resist him, strong in28 faith.” If we love the truth, we will not fear the devil; for it is written: “The eyes of the Lord behold the whole earth and give strength to those who believe in him with a perfect heart.”29 11. The second disposition for the pouring in of the gift of fortitude is the serene solace of hope. Therefore, the Apostle says in Hebrews 6:18: “We have30 the strongest comfort, we who take refuge in holding fast the hope set before us.”31 And Isaiah 40:31 states: “Those who hope in the Lord will renew their32 strength; they will 27 Prov 23:31 reads: “Do not look upon wine when it is yellow, when its color shines in the glass. It goes down pleasantly.” 28 The Vulgate reads fide (“in faith”) whereas Bonaventure has in fide (“in faith”). 29 See 2 Chron 16:9. 30 The Vulgate reads habeamus (“we may have”) while Bonaventure has habemus (“we have”). 31 The Vulgate does not read nobis (“before us”). 32 The Vulgate does not read suam (“their”).

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take wings like33 the eagles; they will run and not become weary; they will walk and not grow weak.” A person will gladly carry a heavy load for the sake of a gold coin. If money34 can so enliven you, how much more should you move yourself to bear a great load for the hope of a future, eternal reward. We must put our trust in God, for “God gives strength to the weary.”35 The Philosopher wishes to name greatness of heart as one of the cardinal virtues.36 But it is not necessary that the greatness of heart which is a virtue be found in you. But it must be in God. 12. Third, a person is disposed for the pouring in of the gift of fortitude through the inextinguishable fire of love. Therefore, it says in The Song of Songs 8:6-7: “Place me as a seal upon your heart, as a seal upon your arm, for love is as strong as death, and devotion is as persistent as the nether world. Its lamps are lamps of fire and flames. And many waters have been unable to extinguish love.”37 Do you believe you can extinguish a glowing furnace with a drop of water? Any force is like a drop of water in relation to the soul of a lover. “As strong as death is love”: death conquers all; so also does love overcome everything. “Devotion is as persistent as the nether world”: The Vulgate reads sicut (“like”) whereas Bonaventure has ut (“like”). 34 The literal meaning of musca is “fly.” It is one of the words Francis of Assisi employed to refer to money. See c. 7 n. 10 of Bonaventure’s Legenda Maior in Fontes Franciscani, 840 and FA:ED 2.583: “The holy man told them: ‘You didn’t find anything, because you trust more in those flies of yours than in God.’ For he used to call coins ‘flies.’” 35 See Isa 40:29. The Vulgate reads virtutem (“strength”) whilst Bonaventure has fortitudinem (“strength”). 36 See, e.g., Book IV, c. 2 of Aristotle, Ethica Nicomachea in WAE, Volume 9, 1122b: “And the magnificent man will spend such sums for honour’s sake, for this is common to the virtues. And further he will do so gladly and lavishly; for nice calculation is a niggardly thing.” 37 The Vulgate reads non poterunt (“will be unable”) whereas Bonaventure has non potuerunt (“have been unable”). 33

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the nether world does not release what it holds. So love overcomes all things and holds on firmly. Paul, what is it that you say about love? He asks: “Who will separate me from the love of God?” He further asks: “Will tribulation or anguish, hunger or nakedness, danger or persecution, or the sword?” And he answers: ”I am certain that neither death nor life, neither things present nor future will be able to separate me from that love which is in Christ Jesus.”38 Chrysostom says that Paul lists all creatures, and says: “And no other creature will be able to separate me from that love which is in Christ Jesus,” that is, even if there were some entirely new creature, it could not separate me.39 This love draws us to the heavenly nature, and does not allow any foreign object to make an impression in us.40 In itself, it is perpetual; and unless we present a notice of divorce, God will not take the divine love away from us. Psalm 17:2-3 says: “I will love you, O Lord, my strength. The Lord is my foundation, my refuge, and my deliverer.” “The Lord is the protector of my life. Of whom shall I be afraid?”41 Catherine and Lucy were strong by reason of God’s love.42 If we are not bound to the Lord by love, we will easily lose our strength. This clarifies what See Rom 8:35, 38-39. See Homily 15 n. 5 of his Homiliae in Epistolam ad Romanos in PG 60:546: “’Nor any other creature,’ that is, even if there were another creature, no matter what it might be, no matter how spiritual, nothing will separate me from that love.” 40 Bonaventure seems to presuppose Aristotle’s view of heavenly bodies. See c. 2 of De mundo in WAE, Volume 3, 391a: “The ether encompasses the heavenly bodies and the area over which they are ordained to move. After the Ethereal and Divine Element, which we have shown to be governed by fixed laws and to be, moreover, free from disturbance, change, and external influence….” See also Book IV, d. 47, q. 2, a. 3 of Bonaventure’s Sentence Commentary in Opera Omnia 4:979. 41 See Ps 26:1. 42 St. Catherine of Alexandria and St. Lucy of Syracuse were courageous, early fourth century martyrs. 38 39

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the origin of the gift of fortitude is. It also clarifies what disposes us for the inpouring of the gift of fortitude. 13. But you know that a habit without action amounts to nothing.43 Therefore, it should be noted that the gift of fortitude is given with a view to three activities; first, to accomplish manly deeds; second, to overthrow the powers of the air;44 and third, to endure the tribulations of earth. First, I say, the gift of fortitude is given for the accomplishment of manly deeds. Thus, Proverbs 10:4 states: “The slothful hand impoverishes, but the hand of the industrious enriches.” And it is said of the valiant woman in Proverbs 31:19: “She has put her hand to strong affairs, and her fingers work the spindle.” This is said in reference to the church and her members. Before the fingers work the spindle, it is necessary to put the hand to strong affairs. That is, one must first act strongly before it is possible to teach wisely.45 Diligence, through which people receive learning and teach it, is signified by the spindle with which thread is drawn from flax. One who wishes to teach well must put a hand to strong deeds. 1 Kings 1:42 says: “Come in, for you are a strong man, and you bring good news.”46 And Isaiah 40:9 reads: “Go 43 See Book I, n. 8 of Aristotle, Ethica Nicomachea in WAE, Volume 9, 1098b-1099a: “… to virtue belongs virtuous activity…. For one who has the activity will of necessity be acting, and acting well. And as in the Olympic Games it is not the most beautiful and the strongest that are crowned but those who compete (for it is some of these that are victorious), so those who act win, and rightly win, the noble and good things in life.” 44 See Eph 2:2: “… wherein you once walked according to the fashion of this world, according to the prince of the power of the air about us….” 45 Cf. Bede, De muliere forti libellus in PL 91:1045D-1046D: “The text refers to strong and perfect works done through the love of Christ…. The valiant woman is the holy Church or a certain perfect soul that performs works by means of the intellectual spindle….” 46 The Vulgate reads nuntians (“bring”) while Bonaventure has annuntians (“bring”).

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up onto a high mountain, you who bring good tidings to Zion.” If your arm is weak, there will be no good thrust even if your sword is good and strong. Some people are full of words, but have little to show in works. 14. Second, the gift of the Holy Spirit is given to overthrow the powers of the air. So it is said in 1 John 2:14: “I write47 to you, young people,48 because49 you are strong, and the word of God remains in you, and you have conquered the evil one.” Such fortitude ought to be in every Christian, and especially in the leader of the army of the Christian people. It is written in 1 Maccabees 2:66 that “Judas …, strong and valiant from the time of his youth, ... let him be the leader of your army, and he will direct the war of the people.” Anyone who accepts the care of souls becomes the leader of an army. And if the leader is not good, then the army is in great danger. Thus Jeremiah complains: “All beauty has departed from daughter Zion. Her princes have become as rams that find no pastures, and they have gone off without strength before those who pursue them.”50 There were two people to whom the Lord gave fortitude, namely Caleb and Joshua. Concerning Caleb, it is said in Sirach 46:11: “The Lord gave strength to Caleb, and his strength remained with him even into his old age, so that he could go up even to the summits of the land.” Similarly it is said of Joshua in Sirach 46:1 that he was made “strong in war.” The name Caleb is interpreted

47 The Vulgate reads scripsi (“I have written”) while Bonaventure has scribo (“I write”). 48 The Vulgate reads adulescentes (“young people”) whereas Bonaventure has iuvenes (“young people”). 49 The Vulgate reads quia (“because”) whilst Bonaventure has quoniam (“because”). 50 Lam 1:6 reads: “All her beauty is departed from daughter Zion. Her princes have become like rams that find no pasture, and they have gone off without strength before those who pursue them.”

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to mean whole heart; and Joshua means salvation.51 For the sake of the salvation of others, they went about exploring the promised land.52 15. Thirdly, the gift of fortitude is given to endure the tribulations of the earth. Therefore, it is said in 2 Maccabees 6:25-28 that when Eleazar was dying, he left an example of fortitude to both young and old. While dying, he said: “I gladly suffer these things for love of you.”53 He could have been freed if he had pretended to eat the flesh of swine. But he did not wish to do this. He wished rather to die and to leave an example of fortitude for the others. Who will possess this gift? All people now are running away for some trivial reason, because of the loss of some insignificant temporal thing, or because of some slight inconvenience. Why? Because they do not have fortitude. But Job himself says: “The just person will hold to his way.”54 It is the way of Christ himself that one should walk purely and bravely.55 It is said: “She has girded her loins with strength.”56 And elsewhere it is said: “As I sing psalms, the victor will lead me to the heights”57 We will pray to our Lord, Jesus Christ, that in his mercy he may see fit to lead and rule us in this mortal life, so that we 51 See S. Hieronymi Presbyteri Opera Pars I Opera Exegetica 1: Hebraicae Qvaestiones in Libro Geneseos, Liber Interpretationis Hebraicorvm Nominvm, Commentarioli in Psalmos, Commentarivs in Eclesiasten. Edited by P. Antin. CCSL lxxii (Turnhout: Brepols, 1959), 80: “Chaleb means … whole heart….”; 82: “Jesus means savior.” 52 Num 13:7 mentions Caleb while Num 13:17 mentions Joshua. 53 See 2 Macc 6:30. The Vulgate reads propter timorem tuum (“out of reverence for you”) while Bonaventure has pro amore tuo (“out of love of you”). 54 See Job 17:9. 55 See John 14:6: “Jesus said to Thomas: I am the way, and the truth, and the life. No one comes to the Father except through me.” 56 See Prov 31:17. 57 Hab 3:19 reads: “The Lord God is my strength, and he will make my feet like those of harts. And as I sing psalms, the victor will lead me to the heights.”

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might gain these gifts of the Holy Spirit, and arrive at the unspeakable joy in which he lives and reigns; he whom we shall see, love, and praise,58 under the leadership of the one who is one and three: Father, and Son, and Holy Spirit. Amen.

See Book XXII, c. 30 of Sancti Avrelii Avgvstini De Civitate Dei, Libri XI-XXII. Edited by Bernardvs Dombart and Alphonsvs Kalb. CCSL xlviii (Turnhout: Brepols, 1955), 866: “The Lord’s day, which has been sanctified by the resurrection of Christ as the eternal eighth day, prefigures the eternal rest not only of the spirit, but also of the body. There we will rest … and we will see … and we will love and we will praise … that will be in the end without end….” Bonaventure concludes his Commentary on the Gospel of Luke with a quotation from this very passage. See Commentary on Luke, Chapters 17-24, edited by Robert J. Karris (St. Bonaventure, NY: Franciscan Institute Publications, 2004), 2249. 58

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1. “Who shall find a valiant woman?” etc.1 “Pray for us, for2 you are a holy woman.”3 The latter text is what the priests said to Judith. And it can serve as our word to that most glorious Virgin who is full of holiness and grace that she might pray for us to obtain wisdom and grace: wisdom to know the truth, and grace that we may live the truth. We ought to ask God for these two things. This is the reason why we have come to this sermon: to gain right understanding, and to cultivate a spirit of penance. But for this we need prayer. And since we are slow and hesitant about this, we need the intercession of the glorious Virgin that by her assistance we might beg for the divine aid that we might be able to say something, etc. 2. “A valiant woman,” etc. Yesterday evening we touched on this word of Solomon addressed to the glorious Virgin. In it he commends her for three things: first, for her strength of spiritual fortitude; second, for the fruitfulness of her supernatural conceiving; and third, for the discernment of her saving counsel. It is right that these three are joined together, because the strength of her spiritual fortitude was the beginning of her supernatural conceiving, and the gift of counsel was its compleSee Prov 31:10. The Vulgate reads quoniam (“for”) while Bonaventure has quia (“for”). 3 See Judith 8:29. 1 2

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tion. For it was fitting that the Virgin who was to conceive Christ, the Son of God, “the power of God, and the wisdom of God,”4 should herself be strong and intelligent; strong in virtue, and intelligent through wisdom. Consequently, when the wise one wished to explain the Virgin’s conceiving, he spoke first of the spirit of fortitude, and then added the gift of counsel. For it was necessary for her to be filled with the sevenfold spirit of the gifts of the Holy Spirit, and especially with the spirit of fortitude and counsel; she who was to be overshadowed5 by “the spirit of wisdom and understanding, the spirit of counsel and fortitude, and spirit of knowledge and piety, and … the spirit of the fear of the Lord.”6 3. When the text continues, “Her price reaches far beyond the ends of the earth,”7 the glorious Virgin is understood to be praised for the supernatural richness of her conceiving. This is not my own opinion. For Bernard says: “If our salvation, and that of all human beings, and if the restoration of innocence has been placed in the hand of a woman … it is necessary to search for a strong woman who is required for so great a work.” And he adds: “Her going forth is not from the earth and not from the heaven close by, but from the highest heavens.”8 “Her price reaches far beyond the ends of the earth.” This is the price about which the Apostle speaks in 1 Corinthians 6:20: 4 See 1 Cor 1:24: “But to those who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God.” 5 See Luke 1:35: “And the angel answered and said to her: The Holy Spirit will come upon you and the power of the Most High will overshadow you, and therefore, the Holy One to be born will be called the Son of God.” 6 See Isa11:2-3. 7 This is the second part of Prov 31:10. 8 See Sermon 2 n. 5 De laudibus Virginis Matris in SBOp 4.24. At the end of the second quotation Bernard alludes to Ps 18:7: “His going out is from the end of heaven….” Bonaventure’s citation is not verbatim.

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“You have been bought at a great price. Carry and glorify God in your body.”9 In 1 Peter 1:18-19 the apostle Peter tells us how great the price was: “You were redeemed from the empty way of life your ancestors handed on to you, not with perishable things, with gold or silver, but by the precious blood … as of a lamb that is without spot and without blemish.”10 And it had to be a great price by which the whole world and the entire human race might be redeemed. But humanity was not able to make satisfaction because no human being or any other creature would be able to represent all human beings. Nothing would be sufficient to redeem the entire human race unless it possessed both a human nature and a nature above that of every creature. Therefore, it was necessary to have both a divine and a human nature.11 4. Where will that price be found? Certainly, nowhere but in the womb of the glorious Virgin. So Isaiah 7:14 says: “Behold a virgin will conceive and bear a son, and his name will be called Emmanuel.”12 The name Emman-

9 The Vulgate reads glorificate et portate (“glorify and carry”) whereas Bonaventure has portate et glorificate (“carry and glorify”). 10 Bonaventure’s citation is not exact as he reverses “silver and gold” and “without blemish and without spot” and omits “of Christ.” 11 See also Book IV, c. 1 of Breviloquium, 134: “Nor could humanity have recovered its friendship with God except by means of a suitable mediator, who could touch God with one hand and humanity with the other, who would be the likeness and friend of both: God-like in his divinity, and like us in his humanity. Nor, again, could humankind have recovered purity of soul if its guilt had not been removed, which divine justice could not fittingly remit unless suitable satisfaction had been made. But only God could make such satisfaction for the whole human race, while humanity alone was bound to make it because it had sinned. Therefore it was most appropriate that humanity should be restored by a God-man, born of Adam’s stock.” 12 The Vulgate reads vocabitis (“you will call”) whereas Bonaventure has vocabitur (“will be called”).

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uel is interpreted to mean “God with us.”13 It would not be fitting for the Virgin to have any son except a divine son, and it would not be fitting for God to have any mother but the Virgin. The price could be found only in the Virgin. The price is “far beyond the ends of the earth” because in it are joined the highest and the lowest, the first and the last. That price by which the entire human race is redeemed is “far beyond.” It is the highest because the lowest is redeemed, and it is the first because the last is redeemed. Among the creatures, humanity was created last.14 5. “Her price reaches far beyond the ends of the earth.” What is meant by “her”? It refers to this woman, the Blessed Virgin; hers is the price through which we can gain the kingdom of heaven. That is to say, it is hers; taken from her, paid through her, and possessed by her. It is taken from her in the incarnation of the Word; it is paid through her in the redemption of the human race, and it is possessed by her in the attainment of the glory of paradise. She brought forth the price; she paid it; and she possessed it. It is hers, therefore, in that she is the source, the one who pays, and the one who possesses. Strong and holy, she gave birth to the price; strong and pious, she paid it; strong and valiant, she took possession of it. 6. First I say that she brought forth that price, namely, God and man. As a woman who was strong and holy, the Blessed Virgin brought him forth; holy, I say, in her untouched chastity, holy in her prompt obedience, and holy in the fullness of her good will. First, I say, the blessed Virgin, strong and holy in the holiness of her untouched chastity, brought forth the price. Wherefore, Sirach 16:19 See Matt 1:23: “… Emmanuel, which is interpreted ‘God with us.’” See also CCSL lxxii, 120: “Emmanuel means God with us.” 14 See the creation account in Gen 1. 13

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says: “Grace upon grace is a holy and modest woman.” And the angel said: “Hail, full of grace,”15 because she was holy and modest; holy in the flesh, and modest in mind. In 1 Corinthians 7:34 the Apostle states: “The unmarried woman, and the virgin, thinks about the things of the Lord, that she might be holy in body and in spirit.” Concerning the text: “The angel Gabriel was sent,” etc.16 Bernard says: “Gabriel was sent to a virgin … such as the Apostle describes, holy in body and in mind. This one was not discovered unexpectedly or by chance, but was chosen from eternity, known beforehand by the Most High, prepared for by himself, guarded by the angels, foretold by the patriarchs, and promised by the prophets.”17 It was to this Virgin that Gabriel had to be sent as a groomsman. She alone pleased the Most High. Again, Bernard says: “The royal Virgin … resplendent with a beauty of mind … so attracted the attention of the citizens to herself that she turned the heart of the King to a desire for her, and drew to herself the heavenly messenger from on high.”18 7. Second, the Blessed Virgin brought forth that price as one who was strong and holy with the holiness of prompt obedience. Thus, it is said in Sirach 26:24: “The commandments of God in the heart of a holy woman are eternal foundations upon19 a solid rock.” The church had 15 See Luke 1:28: “And when the angel had come to her, he said: Hail, full of grace, the Lord is with you. Blessed are you among women.” 16 See Luke 1:26-27: “Now in the sixth month the angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph of the house of David, and the virgin’s name was Mary.” 17 See Sermon 2 n. 4 of De laudibus Virginis Matris in SBOp 4.23. The quotation is not verbatim. 18 See Sermon 2 n. 2 of De laudibus Virginis Matris in SBOp 4.22. The citation is not verbatim. 19 The Vulgate reads super (“upon”) while Bonaventure has supra (“upon”).

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to be established. Therefore, it was necessary to lay the foundations, namely, the commandments of God, and it was necessary that they be placed in some person. This could be only in the glorious Virgin. Psalm 86:1-5 says: “Her foundations are in the holy mountains…. A man was born in her, and the Most High himself has established her.”20 It says: “The commandments of God in the heart of a holy woman,” that is, the glorious Virgin. She was not idle. She was not one who knows but does not act. Rather, she was obedient. Consequently, these commandments of God were established in her heart. It is said in the Gospel: “Everyone who hears the word of God and acts on it is like a person who builds a house on solid rock. But anyone who hears and does not act accordingly is like one who builds on sand.”21 It was necessary first to find a person in whom the commandments of God were established, namely a “valiant woman.” This was the glorious Virgin. So Luke 11:27-28 says: “A certain woman in the crowd, lifting up her voice, said to him: Blessed is the womb that bore you, and the breasts that nursed you. And Jesus said: Rather, blessed are they who hear the word of God and keep it.”22 Not only is she herself blessed who conceived and nursed him, but also those who follow her. And who are they? Those who hear the word of God and keep it. When Eve transgressed the command of God, she destroyed the house which God had prepared for our salvation. But the wise woman has built the house and has restored our salvation. Ps 86 deals literally with Zion. See Matt 7:24-26: “Therefore, everyone who hears these words of mine and acts upon them will be likened to a wise man who built his house on rock…. And everyone who hears these words of mine and does not act upon them will be likened to a foolish man who built his house on sand.” 22 There are three slight differences between the text of the Vulgate and Bonaventure’s. For example, the Vulgate reads quippini (“rather”) whereas Bonaventure has quinimmo (“rather”). 20 21

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8. Thirdly, the Blessed Virgin, as one who was strong and holy in the sanctity of her good will, brought forth that price. Thus, the Angel Gabriel said to her: “Blessed are you among women…. The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, the holy one to be born of you will be called Son of God.”23 Augustine says: “The Holy Spirit is love. Although he is given together with his gifts, the only gift from which he cannot be separated is the gift of love. While other virtues may be found in both good and in evil people, the love of God and of neighbor is proper to the good and the pious. It alone makes one holy.”24 “The Holy Spirit has come upon” her because love is added to love, so that she might surpass the limitations of the others. Accordingly Hugh writes: “Since the love of God burned in a special way in the spirit of the Virgin, she, therefore, accomplished wonders in her flesh.”25 It is said in Exodus 3:2: “The bush was on fire, but was not consumed.”26 This See Luke 1:28-35. On p. 485 n. 1 QuarEd give four possible sources for this citation. Two are most helpful. See Exposition 1 n. 9 on Psalm 103 in WSA III/19, 117: “The words, has been poured out, give you the clue: waters are to be understood as the charity of the Holy Spirit…. For though all who are strangers to the way of truth, whether pagans, Jews, heretics, or bad Christians, may have many gifts, they cannot have charity.” See also Prosper of Aquitaine, Sententiae ex operibus St. Augustini delibatae, n. 7 (“On the virtue of love”) in PL 51:428B: “Love of God and of neighbor is the proper and special virtue of the pious and of the saints, since the other virtues can be common to both the good and the evil.” 25 See c. 2 of Hugh of St. Victor, De Beatae Mariae Virginitate Libellus Epistolaris in PL 176:872A: “For since in her heart where the love of the Holy Spirit burned in a special way, therefore, in her flesh the power of the Holy Spirit accomplished wonders.” While Bonaventure’s citation is not verbatim, he has smoothed out Hugh’s incomplete sentence. 26 The Vulgate reads combureretur (“consumed”) while Bonaventure has comburebatur (“consumed”). See Gregory of Nyssa, Mystica interpretatio vitae Moysis in PG 44:331D: “Who would not see that the Virgin was prefigured by this mystery? For having assumed flesh from her, the light of the deity illumined men and women and pre23 24

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means that the glorious Virgin, bringing forth light and the Son of God, gave light to the world through the fire of divine love, but was not damaged. The love of charity preserves from corruption. Therefore, “the one born of you”27 – through love that is untarnished and unstained – “shall be called Son of God.”28 As a human son is born of the love of a man with a woman, so the Son of God was born from the love of the Virgin with God. 9. But this was prefigured in “the bush and the fire” that Moses saw; in the “rod and flower” of Aaron;29 in the “fleece and dew” of Gideon;30 in the “valiant woman” served her incorrupt in every way, the vitality of her virginity in no way changed.” 27 The Vulgate does not read ex te (“of you”). 28 See Luke 1:35. 29 See Num 17:8: “Moses returned the following day and found that the rod of Aaron for the house of Levi was budded and that the buds swelling it had bloomed blossoms which, spreading the leaves, were formed into almonds.” Cf. Hebr 9:4: in the Holy of Holies was the ark of the covenant in which “was a golden pot containing the manna and the rod of Aaron that had budded….” 30 See Judges 6:37: “I will put this fleece of wool on the floor. If there be dew on the fleece only, and it be dry on all the ground beside, I will know that by my hand, as you have said, you will deliver Israel.” Two selections are made from those that QuarEd provide on p. 485 n. 3. See Jerome, Epistola IX, ad Paulam et Eustochium, de assumptione beatae Mariae Virginis, n. 5 in PL 30:127: “The plentitude of grace totally and immediately flooded Mary. About this David sings: ‘It will come down like rain upon the fleece’ (Ps 71:6). So although the fleece was of the body, it did not know the passions of the body. Thus, too, although virginity exists in the flesh, it does not know the sins of the flesh. Plainly, the heavenly shower flowed gently upon the virginal fleece, the complete wave of divinity directed itself towards the flesh, when the Word became flesh.” See also Rabanus Maurus, Allegoriae in universam Sacram Scripturam in Pl 112:1073C: “The ‘fleece’ is the Virgin Mary, as in the Psalm: ‘He has come down like rain upon the fleece,’ that is, when through the Holy Spirit Christ will come into the womb of the Virgin.” See also PL 112:1081A: “‘The rod’ is the mother of Christ, as in Isaiah: ‘A rod will come forth from the root of Jesse’ (11:1), that is, Mary is from the progeny of Jesse.”

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and “her price,” she who was desired by Solomon;31 in the figure of “the woman” and “the man,” for Jeremiah 31:22 says: “A woman32 will encompass a man.” All this is brought to fulfillment in the glorious Virgin. Therefore, Bernard says: “That which was shown to Moses in the bush and the fire, to Aaron in the rod and the flower, to Gideon in the fleece and the dew; this Solomon foresaw clearly in the valiant woman and her price; Jeremiah saw more clearly in the man and the woman; Isaiah declared most clearly in the Virgin and her son.33 And finally, Gabriel declared it when he greeted the … Virgin.”34 10. Here historical matters are touched upon. The first piece of history is in the fire and bush where the mystery of the incarnation is expressed. The second historical piece is in the rod of Aaron. This was cut off and dried out, but in one night it grew leaves, flowered, and bore fruit. The third piece of history is when Gideon asked the Lord to make all the dew fall on the fleece and to keep the surrounding area dry. And he filled the bowl with dew.35 There are three texts from Solomon, Jeremiah, and Isaiah. The text of Solomon is about the valiant woman and her price. The text of Jeremiah is about the woman and the man. Jeremiah 31:22 states: “The Lord will make36 something new upon the earth; a woman37 will encompass a man.” The text of Isaiah deals with the Virgin and her son. Isaiah 7:14 reads: “Behold a virgin will conceive See Prov 31:10. The Vulgate reads femina (“woman”) while Bonaventure has mulier (“woman”). 33 The critical text of Bernard reads Deo (“God”). 34 See Sermon 2 n. 11 of De laudibus Virginis Matris in SBOp 4.28-29. 35 See Judges 6:38. 36 The Vulgate reads creavit (“has created”) whilst Bonaventure has faciet (“will make”). 37 The Vulgate reads femina (“woman”) while Bonaventure has mulier (“woman”). 31 32

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and give birth to a son, and his name will be called38 Emmanuel.” “And this will be a sign for you,” etc.39 11. Who brought it about that the Virgin conceived? It certainly was the Holy Spirit who is a burning love that is fruitful, unstained, powerful, unmarred, and deifying. That the Spirit is burning love is signified in the bush and fire. That this love is fruitful is symbolized in the rod of Aaron that in one night grew leaves, flowered, and bore fruit. That this love is unstained is symbolized by the full fleece, for the dew did not stain the fleece, but cleansed it. That this love is powerful is symbolized in the woman and the man, since the woman encompassed the man, that is, enclosed him completely. That this love is unmarred is symbolized for us in the virgin who conceived a son. That this love is deifying is symbolized for us in the Virgin bearing God. That price is most precious. This is why Isaiah 13:12 says: “A man will be more precious than gold; yes, more than the finest of gold.” He is saying this in relation to Christ, who has made us to be precious. 12. All who wish to be holy must follow the glorious Virgin in the sanctity of her untouched chastity, in her prompt obedience, and in the fullness of her good will. And so, in following the glorious Virgin, we are made precious and holy just as, in following Eve, we are made evil and vile. Thus, Proverbs 6:26 says: “The price of a harlot is hardly one loaf of bread, but a woman captures the precious soul of a man.” O foolish Eve! For the sake of eating one piece of fruit you sold yourself, your husband, and all of us! O children of Eve! Beware of imitating Eve. 38 The Vulgate reads vocabitis (“you will call”) whereas Bonaventure has vocabitur (“will be called”). 39 See Luke 2:12: “And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.”

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But do you not imitate Eve if you give your soul for the sake of any and every sort of pleasure? “What profit is it to gain the whole world, but to suffer the loss of one’s own soul? Or what will a person give in exchange for his or her soul?”40 I should not give my soul in exchange for all that God has created. Christ gave his blood to redeem your soul, but you will sell yourself and your soul for the sake of a sin. 13. Do you know what it is that happens through sin? A person who was most precious becomes most contemptible. Wherefore, Sirach 9:10 says: “A woman who is a harlot will be trodden under foot like dung on the road.”41 What, then, is a cleric or a priest who fornicates? Certainly, an abomination to the Lord. Therefore, flee from your unruly desires and let us follow the Virgin who trusted the Archangel Gabriel. Do not follow the woman who trusted in the serpent.42 Solomon followed after foolish women. As a result, he came to grief, and he tells us in Qoheleth 7:27: “I have found a woman who is more bitter than death, who is the hunter’s snare. And her heart is a net. Her hands are chains. A person who is pleasing to God will escape from her. But the sinner will be caught by her.” She is a trap for those who look upon her; a net for those who desire and give in to her; and chains to those who touch her. 14. First, I say she is a trap for those who look upon her. So it is written: “By admiring the beauty of another person’s wife, many have become reprobate.”43 We read about blessed Bernard that his sister came to visit him. She was 40

See Matt 16:26. The Vulgate has a slightly different word or-

der. 41 Sir 9:10 reads: “Every woman that is a harlot is trodden under foot as dung on the road.” 42 See Gen 3:1-6. 43 See Sir 9:11.

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dressed very beautifully. He spat in her face and fled from her. Unable to endure this, she asked why he did this. He responded: “Because you come dressed like a prostitute to capture souls, and you bring the devil with you.”44 So it is said she is “a hunter’s snare,” that is a snare of the devil who captures souls through her; because “anyone who looks on a woman to desire her has already committed adultery with her in his heart.”45 Likewise, she is a net to those who desire and give in to her. Therefore, Sirach 9:9 says: “Many perish because of the beauty of a woman.” It is difficult “to carry fire in one’s heart and not have one’s clothing burned.”46 Likewise “the hands of a woman are chains” to those who touch her, for she holds on so tenaciously that a man cannot separate himself from her. So the Apostle says in 1 Corinthians 7:1: “It is good for a man not to touch a woman.” “From a garment47 comes a moth, and from a woman the wickedness of a man.”48 If we wish to be very precious, we must stay close to the price of the strongest of women, the pure Virgin who is most obedient and most loving. That other woman, Eve, sold us and cast See Book I, c. 6, n. 30 of Guillelmus, S. Bernardi vita prima in PL 185:244CD: “Also their sister, married in the world and dedicated to the world, since she was imperiled by the riches of the world, was finally inspired by God in some way to visit her brothers. And when she had come to see her venerable brother and approached with a glorious retinue and fancy garments, he detested her and cursed her as the net of Satan to capture souls and would in no way go out to see her…. She said: If I am a sinner, Christ died for such people. Since I am a sinner, I demand counsel and instruction from good men. And if my brother despises my flesh, let not the servant of God despise my soul. Let him come. Let him command. Whatever he may command, I am ready to do.” The identical passage is found in c. 7, n. 22 of Alanus, S. Bernardi vita secunda in PL 185:482BC. 45 See Matt 5:28. 46 Cf. Prov 6:27: “Can a man hide fire in his bosom and his garments not burn?” 47 The Vulgate reads de vestimentis (“from garments”) while Bonaventure has a vestimento (“from a garment”). 48 See Sir 42:13. 44

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us out of paradise. The Virgin purchases us and leads us back. Therefore, she brought forth that price as a woman who was strong and holy. 15. Second, as a woman “who was strong and pious,” she paid the price. When Christ suffered on the cross to pay this price fully; to purge, to wash, and to redeem us, then the Blessed Virgin was present, accepting and agreeing to the divine will. It was agreeable to her that the price of her womb be offered on the cross for us. Thus, John 19:25-26 states: “Near the cross of Jesus there stood his mother, his mother’s sister, Mary of Cleophas, and Mary Magdalene. Seeing his mother there with the disciple whom he loved, Jesus said to his mother: Woman, behold your son.” It was as if he who was given over as the price for the redemption of the human race was now saying: It is necessary that you will be without me; and that I will be without you. And as for you yourself – you as the holy one who conceived him and the pious one who now offers him – may it please you, O Virgin, that I redeem the human race, and that I am now appeasing God. Then, so that she would not be destitute, he said to the disciple: “Behold your mother.”49 He gave the virginal man to the Virgin. 16. Let us now hear something about her piety. She is our hope; she, the pious one, who paid this price out of the piety of her reverence for God; secondly, out of the piety of her compassion for Christ; and third, out of the piety of her mercy for the world, and especially for the Christian people. 17. First, I say, she paid the price as one who was strong and pious with the piety of reverence for God. Thus, 49

See John 19:27.

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Proverbs 31:30 says: “Charm is deceptive, and beauty is fleeting. The woman who fears the Lord is to be praised.” No one was able to restore the honor taken from God except Christ. As the mother who consents to Christ’s being offered as the price, she gives veneration to God and consents to the restoration of God’s honor. Consequently, she is praised. Hannah was praised for offering Samuel. So it is said of her: “The woman went on her way and ate, and her face was no longer downcast.”50 She offered her son for service.51 But the blessed Virgin offered her son in sacrifice. Abraham was willing to offer his son, but he offered a ram.52 But the glorious Virgin offered her son. The poor, little widow is praised because she offered all she had.53 But this woman, the glorious Virgin, most merciful, pious, and devoted to God, offered her entire substance. From this one can recognize the lack of piety in people who do not offer thanks to God for what they have received. You have received so many good things from God; namely, generous allotments and other things. And if you do something for the sake of God, it seems like a great thing to you. But if you were to give yourself and all that you possess for the sake of God, it would be nothing. The blessed Virgin paid that price in strength and piety, the piety of her veneration of God. Piety consists above all in the worship of God. 18. Second, the glorious Virgin paid that price as one who is strong and pious with the piety of compassion for Christ. John 16:21 states: “A woman about to give birth has sorrow because her hour has come.” A woman suffers See 1 Sam 1:18. See 1 Sam 1:11 and 28. 1 Sam 1:11 reads: “… I will give him to the Lord all the days of his life….” 52 See Gen 22:9-13. 53 See Mark 12:44: “For they all have put in out of their abundance, but she out of her want has put in all that she had – all that she had to live on.” See also Luke 21:1-4. 50 51

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in giving birth; that is, before the birth. But the blessed Virgin did not suffer before birth, for she did not conceive from the state of sin as Eve did; Eve upon whom the curse was laid.54 But she did suffer after the birth. Therefore, she gave birth before she suffered the pains of birth. It was at the cross that she suffered the pains of birth. Thus, Luke 2:35 states: “And your own soul a sword will pierce.”55 In other women there is bodily pain. In this woman there is the pain of affection. In others there is the pain of corruption. In this one is the pain of compassion and charity. Therefore, she invites us to consider her sorrow in Jeremiah: “All you who pass this way, attend and see if there is any sorrow like my sorrow.”56 19. That sorrow ought to reverberate in the minds of all. Christ has died for your sake. Should you not, therefore, suffer together with him?57 The blessed Virgin suffered in compassion with him most of all. But on the other hand, she was pleased that he was being offered up for our sake. No one knows how great the value of compassion for Christ is. Nothing has such power to wipe out temptations and pride as keeping the mind focused in compassion with the suffering of Christ. The time of Christ’s passion comes, and there are some who “crucify the Son of God again”58 in themselves in as far as that is possible. This is the supreme cruelty of Christian wickedness; that you who have been cleansed in the blood of See Gen 3:16: “To the woman also he said: I will multiply your sorrows and your conceptions. In sorrow will you bring forth children….” 55 The Vulgate reads pertransiet (“will pierce”) whereas Bonaventure has pertransibit (“will pierce”). 56 See Lam 1:12. 57 Cf. Rom 8:17: “… provided, however, we suffer together with him, so that we may also be glorified together with him.” 58 See Hebr 6:6: “and then have fallen away, to be renewed again to repentance, since they crucify again for themselves the Son of God and make him a mockery.” 54

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Christ crucify him again in as far as you are able by sinning. 20. Third, the Blessed Virgin paid that price as a woman strong and pious with the piety of mercy for the world, and especially for the Christian people. Isaiah 49:15 says: “Can a woman forget her infant so as not to have pity on the son of her womb? And if she should forget, yet I will not forget you.” This is said of Christ. And it can be understood to mean that the whole Christian people is begotten from the womb of the glorious Virgin. This is symbolized for us in the woman formed from the side of the man; she signifies the church. Therefore, it says in Genesis: “The Lord … cast a deep sleep upon Adam. And when he was fast asleep, he took one of his ribs” and made the woman “and brought her to Adam.”59 And Adam said that she would be “woman because60 she was taken from the man.”61 He said: “This is bone of my bone, and flesh of my flesh.”62 And the Lord said: “For this reason63 a man shall leave father and mother,” sons and daughters, “and cling to his wife.”64 And the Apostle says in Ephesians 5:32: “This is a great mystery; I mean in reference to Christ and the Church.” And why did he take one of the ribs while he was sleeping? Could he not do this while he was awake? This is a mystery. Was not the Church formed from the side of Christ while he was asleep on the

See Gen 2:21-22. The Vulgate reads quoniam (“because”) while Bonaventure has quia (“because”). 61 See Gen 2:23b. 62 See Gen 2:23a. 63 The Vulgate reads quam ob rem (“for this reason”) while Bonaventure has propter hoc (“for this reason”). 64 See Gen 2:24. Cf. Matt 19:5 and Mark 10:7. 59 60

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cross?65 From his side there came “blood and water,”66 that is, the sacraments through which the Church is reborn. Eve was formed from the side of Adam and was united to him in marriage. As man was formed from the virgin earth, so Christ comes from the glorious Virgin. And as the woman comes from the side of the sleeping Adam, so the church comes from Christ hanging on the cross. And as Abel, together with his offspring, was formed from Adam and Eve, so the entire Christian people comes from Christ and the Church. And as Eve is the mother of Abel and of all of us, so the Christian people has the Virgin for its mother. 21. Oh, what a pious mother we have! Let us make ourselves like our mother, and let us follow her piety. She had such compassion for souls that she thought nothing of temporal loss and bodily pain. So for the sake of the salvation of our soul, let us be willing to crucify our body. It is said in Matthew: “When Jesus was in the house of Simon, the leper, a woman came with an alabaster jar of precious ointment. She broke the jar and poured the ointment on the head of Jesus. And the house was filled with the fragrance of the ointment. When the disciples saw this, some of them were indignant and said: To what purpose is this waste? For this could have been sold for much and given to the poor. But Jesus said: Why do you trouble this woman? She has done me a good turn. For the poor you have always with you, but you do not always

See Collation 16 n. 21 in CSD, 242: “Man was created out of a virgin soil that had never received blood, which signifies Christ born of the Virgin; and as Eve was formed out of Adam’s side, so also the Church, out of the side of Christ.” 66 See John 19:34: “But one of the soldiers opened his side with a lance and immediately there came out blood and water.” 65

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have me.”67 Magdalene is the type of the penitent. She broke the alabaster jar of ointment out of the piety she had in relation to Christ. We too must show piety with respect to the universal church and to the individual penitent soul. As Magdalene lost God by sinning, so she found God again when she anointed the feet and the head of Christ.68 See to it that each of you has that ointment, so that you may relate to God with piety, that you may repent, and that you may avoid sin. Some exercise compassion with their body, but not with their soul. Wherefore, Lamentations 4:10 states: “The hands of pitiful women have cooked their own children.”69 Such a person is not like the Virgin, nor like Christ. One who “cooks the children” has no compassion of soul, but exposes the soul to the fire of concupiscence and infernal torments. Of such a woman it is said: “The wickedness of a man is better than a woman doing a good deed.”70 You cannot afflict your body too much. Let us not give our body over to sin. We have been “bought at a great price.”71 “Do not become the slaves of human beings,”72 nor of demons, nor of sinners. If I had redeemed some slave, I would not then give him away for nothing. It is now clear how the glorious Virgin brought forth the great price as one who is strong and holy, and paid the price as one who is strong and pious.

67 Although Bonaventure says that he is quoting Matthew, in reality his text is a harmonization of Matt 26:6-13, Mark 14:3-9, and John 12:2-8. 68 Bonaventure perpetuates the error that the woman who anointed Jesus was Mary Magdalene. Only in John 12:1-8 is the woman named, and her name is Mary, the sister of Martha and Lazarus. 69 Lam 4:9-10 deals with the extreme hunger brought about by famine and military siege. 70 See Sir 42:14. 71 See 1 Cor 6:20: “For you have been bought at a great price. Glorify God and bear him in your body.” 72 See 1 Cor 7:23: “You have been bought with a price. Do not become the slaves of human beings.”

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22. Third, she possesses that price glorified in heaven in strength and valor, fighting strongly, triumphing nobly, and reigning in sublimity. First, I say that the blessed Virgin possesses that price because she is strong and valiant, fighting strongly. Genesis 3:14-15 says: “The Lord … said73 to the serpent … I will put enmity between you and the woman, and between your seed and her seed. She will crush your head; and you will lie in wait for her heel.”74 Bernard says of the glorious Virgin: “She crushed the head of the ancient … serpent since she wiped out every sort of suggestion from the evil one, both the allurements of the body and pride of soul.”75 Do not allow the serpent to enter into your heart by way of suggestion, for Gregory says that once the head of the serpent has gained some entrance he easily gains admittance to the whole body.76 This is why Psalm 136:9 says: “Blessed is that one who will take the little ones and dash them against a rock,” that is, the first movement toward Christ.77 And then that person will have peace. The person who wishes to defend 73 The Vulgate reads ait (“said”) whereas Bonaventure has dixit (“said”). 74 Gen 3:14-15. 75 See Sermon 2 n. 4 of De laudibus Virginis Matris in SBOp 4.24. The citation is virtually verbatim. 76 On p. 488 n. 4 QuarEd indicate that this “quotation” from Gregory may be stitched together from Book I, c. 36 n. 53, Book XVII, c. 32 n. 54, and Book XXXII, c. 19 n. 33 of his Moralia in Iob. They also note that the best parallel occurs in Augustine, Exposition 4 n. 6 on Psalm 103. See WSA III/19, 172: “Watch closely, O Church, for the snake’s head. What is the snake’s head? The first suggestion of sin. Some unlawful thought enters your mind. Do not dwell on it, do not consent to it…. What does this mean, to trample on his head? Repudiate the suggestion. But suppose what he has suggested is a way of enriching yourself?” 77 See Augustine’s Exposition of Psalm 136:9 in Expositions of the Psalms (Enarrationes in Psalmos) 121-150. Translation and Notes by Maria Building. WSA III/20 (Hyde Park, NY: New City Press, 2004), 240: “When evil desire is born, before your bad habits reinforce it, while it is still in its infancy and has not yet fortified itself by alliance with depraved custom, dash it to pieces. It is only a baby still. But

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his or her country fears that an enemy might enter the land. So the person who firmly controls the borders of the country has the central portion in more secure possession as well. 23. Second, the Blessed Virgin possesses that price as one who is strong and valiant, and nobly triumphant. This is symbolized in what Judith 14:16 says: “One Hebrew woman has brought confusion to the house of … Nebuchadnezzar.”78 Judith cut off the head of Holofernes, and all his soldiers fled. Luke 2:34 states: “Your own soul a sword shall pierce” And Judith killed Holofernes with his own sword. How, therefore, does Judith symbolize the glorious Virgin? Look at both the New Testament and the Old. The priest, Simeon, says: “Your own soul a sword will pierce,” that is, a living pain. Where did it come from? Certainly, from the passion of Christ. Who brought on the passion of Christ? A Jew and a pagan, Pilate. These were the instruments. But who moved them to this? Certainly the devil made the sword with which the soul of the Virgin was pierced. And she herself was preserved, and the devil was overcome. The devil wished to make a meal of the flesh of Christ, but the Godhead was caught in his throat like a hook.79 She fixed a tent peg in the temple of

make sure it does not survive your violent treatment: dash it on the rock. And the rock is Christ (1 Cor 10:4).” 78 See 14:18 in the NAB. 79 See Homily 25 n. 8 of GGHG in CCSL cxli, 213 and Hurst, 196: “When, through the actions of his persecutors the serpent bit the food of his body, the barb of his divine nature pierced him…. It is, then, as if the fishhook got caught in his throat as he was swallowing. The food of the Lord’s body, which the destroyer craved, was visible on it; at the time of his passion his divine nature, which the destroyer would do away with, lay hidden. He was caught by the fishhook of the Lord’s incarnation because while he was craving the food of his body, he was pierced by the barb of his divine nature.”

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Sisara’s head.80 The one who destroyed the army of the Madianites triumphed nobly.81 Therefore, following her example let us not allow ourselves to be overcome. 24. Third, the Blessed Virgin possesses that price because she is strong and valiant and reigns in sublimity. Therefore, it is said that Esther, more than all other women, found favor with Ahasuerus. So he placed a royal diadem on her head and made her queen.82 Because of her holiness, her piety, and her sublime nature the Blessed Virgin received a crown of precious stone.83 Who is that stone? Certainly, it is Christ. Therefore, the blessed Peter writes in 1 Peter 2:6: “Behold, I will place a precious stone at the foundation.”84 The Blessed Virgin was crowned with that stone in the flesh, seeing in the flesh the gloriSee Judges 4:21: “So Jahel, Heber’s wife, took a tent peg and also a mallet. And going in softly and with silence, she put the peg upon the temple of Sisara’s head, and striking it with the mallet, drove it through his brain fast into the ground. And so passing from deep sleep to death, Sisara fainted away and died.” See c. 2 n. 5 “On the Book of Judges” in Isidore, Quaestiones in Vetus Testamentum in PL 83:381B: “For Jahel is interpreted ascension, because through the Church there is ascension into heaven. She killed Sisara, the enemy, with a tent peg, that is, by the power of the wood of the cross she eliminated the devil….” 81 Gedeon’s triumph over the Madianites is described in Judges 7. See Collation 19 n. 13 of CSD, 290: “And those who had won [the test] were given trumpets and pitchers and lanterns, and they obtained the victory by means of blaring horns and clanging vessels. These are the preachers of the Church who in their preaching make a blaring of horns. The vessels are the bodies, the lanterns are the miracles.” See also Ps 82:10: “Do to them as you did to Madian and to Sisara.” 82 See Esther 2:17: “And the king loved her more than all the women, and she had favor and kindness before him above all the women, and he set the royal diadem on her head and made her queen instead of Vashti.” 83 Cf. Ps 20:4 which is said of the king: “You have set on his head a crown of precious stones.” 84 1 Peter 2:6 reads: “Hence, Scripture says: Behold, I lay in Zion a chief cornerstone, chosen, precious, and he who believes in it will not be put to shame.” Cf. Isa 28:16 and Collation 9 n. 5 in CSD, p. 135. 80

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fied body of Christ, seeing in spirit his glorified soul, and seeing in mind his divinity. First Christ was crowned, and then she was crowned. Therefore, it is written in The Song of Songs 3:11: “Come forth, daughters of Jerusalem, and see King Solomon crowned with the diadem with which his mother crowned him on the day of his marriage,85 on the day of the joy of his heart,” that is, in body and in mind, for he first clothed himself with flesh. He then suffered, and afterward was glorified. And the entire Church is crowned through him. So Revelation 12:1 says: “A great sign appeared86 in heaven; a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” We shall possess that crown if we choose to imitate the glorious Virgin. Thus James 1:12 states: “Blessed is the man who suffers temptation, for87 after the trial, he will receive the crown of life.” And it says in Revelation 2:10: “Be faithful unto death, and I will give you the crown of life,” which may he deign to grant us, who with the Father, etc.

The Vulgate reads disponsionis (“marriage”) while Bonaventure has desponsationis (“marriage”). 86 The Vulgate reads paruit (“appeared”) whereas Bonaventure has apparuit (“appeared”). 87 The Vulgate reads quia (“for”) whilst Bonaventure has quoniam (“for”). 85

On

Conference VII: Gift of Counsel

the

1. “Who shall find a valiant woman?” etc.1 “Where is wisdom found? And where is the place of understanding? Human beings know nothing of its worth, nor is it found in the land of those who live with delights.”2 Job asks the question where wisdom may be found. And he answers in a negative way that it is not found by a human being living in the style of human beings. He says: “Human beings know nothing of its worth, nor is it found in the land of those who live with delights.” The last part of the text indicates the reason. The carnal person does not know the price of wisdom because the carnal person does not know the taste of wisdom. No one can know wisdom without finding the taste of it. And anyone who lives in the midst of pleasures does not discover the taste of it, because carnal pleasure cannot exist together with wisdom. “Human beings know nothing of its worth.” Who is able to say: I am more than a human being? It is true that wisdom “is drawn from the hidden depths”3 of mysteries. It happens that a preacher tastes and pours forth wisdom into others and enables others to taste it. Sometimes, however, the preacher is like a channel enabling others to taste while he does not know what it is that he is speaking of. Then 1 See Prov 31:10: “Who shall find a valiant woman? Her value reaches far beyond the ends of the earth.” 2 See Job 28:12-13. 3 See Job 28:18: “High and eminent things will not be mentioned in comparison of it, but wisdom is drawn out of hidden depths.”

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it is of little value either for the preacher or for those who hear him unless they are of good disposition. This most glorious one found Wisdom in herself, and brought it to the world. We will call on her so that, with the spirit of counsel, she might obtain wisdom for us, so that I might be able to say something, etc. 2. “Who shall find a valiant woman?” etc. I said yesterday and earlier today that the most blessed, glorious Virgin is commended in these words; first because of the strength of her spiritual fortitude, second because of the richness of her supernatural conceiving, and third because of the discernment of her saving counsel. The first is noted in the words: “Who shall find a valiant woman?” The second in the words: “Her value reaches far beyond the ends of the earth.” The third in the words: “She has sought wool and flax, and has worked with the counsel of her hands.”4 We have already spoken about two of these. Yesterday we spoke about her strength and the gift of fortitude. This morning we spoke about how she brought forth to the world, paid, and possesses the price of our redemption, the redemption of the human race. It is true that I had wished to give you an example, but I held it back till now because I have to speak about the gift of counsel, and the Blessed Virgin has a part in it, and she wished that we should share in it. 3. The glorious Virgin is the price for everyone. Why? Because she brought our price into the world, paid it, and possesses it. There was a certain brother in the order of the white monks. He was well disposed toward the glorious Virgin, and every day he prayed the Psalter of one hundred and fifty Hail Mary’s to her, but he was stiff-

4

See Prov 31:13.

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necked.5 One day he became ill, and he was carried from the farm building to the abbey. One night, when all were at matins, he remained alone in the infirmary. Then it seemed to him that some people were carrying him to a great hall. There he saw Christ and the Apostles, and a crowd of angels. And the demons presented him to Christ. The one who was carrying him said: “You are a just judge. This one belongs to us.” The Blessed Virgin said: “He belongs to me, for he has been a servant of mine.” A serious dispute followed. The enemy said: “You are a just judge; you do not play favorites.6 I wish that you would judge according to the truth.” And Christ said: “Let us see to whom he belongs.” All the man’s defects were written down on a piece of paper and placed on one side of a scale. On the other side of the scale were placed all the good things he had done. The side with the defects touched the ground. Then the enemy said: “You see, Lord, this one is one of ours. I ask for justice.” And then the Blessed Virgin said to Christ: “You are my son. The blood which you have you have received from me. I ask that you give me one drop of it.” And Christ answered: “This I cannot deny you.” Then the Blessed Virgin placed the drop of blood together with the merits of the monk, and immediately that side of the scale went down to the ground. Then the enemy said: “There is no point in fighting with you.” Nonetheless, since the Lord did not wish to let the man’s evil go unpunished, he gave the demons power over the man’s body. Then they beat him so atrociously that hardly any part of his body remained that was not thoroughly cov5 The expression, durae cervicis (“stiff-necked”), that Bonaventure utilizes implies rebelliousness against God, for it occurs only six times in the Vulgate and always in describing the rebelliousness of the Israelities. See Ex 32:9; 33:3,5; 34:9; Deut 9:6,13. Deut 9:13, for example, reads: “And again the Lord said to me: I see that this people is stiffnecked.” 6 See Acts 10:34: “But Peter began and said: Now I really understand that God plays no favorites.”

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ered with bruises. And the judge said: “That is enough.” When the brothers returned from matins, they found him looking like he was dead. The abbot asked and had inquiries made as to who had done this. No one was found who knew anything about the matter. Afterwards the monk spoke and asked for the abbot, and then he confessed to him. Being filled with such noble compunction, he passed on to the Lord, and the punishment he had undergone was taken as his purgatory. 4. Let us speak about counsel.7 “She has sought wool and flax, and has worked with the counsel of her hands.” Note that the Holy Spirit describes the gift of counsel here in terms of the activity that precedes it; both that which is intrinsic, and that which is extrinsic, and that which is its own proper action. The first and second are noted when it says: “She has sought after wool and flax.” The third is indicated when it says: “She has worked with the counsel of her hands.” 5. Let us speak first about the action that is proper to this gift. You must understand that there is a counsel by which we learn to discern what is permitted, what is proper, and what is expeditious for salvation according to the judgment of right reason. There is another form of counsel by which we learn to choose what is permitted, what is proper, and what is expeditious according to the command of good will. There is a third type of counsel by which we learn to pursue what is permitted, proper, and expeditious according to the practice of virtue. It is of this form of counsel that it is said: “She has worked with the counsel of her hands.”

For Bonaventure’s technical explanation of this gift, see Book III, d. 35. q. 4 of his Sentence Commentary in Opera Omnia 3:780-82. 7

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6. First, I say, there is a counsel by which we learn to discern what is permitted, what is proper, and what is expeditious according to the judgment of right reason. Thus, Proverbs 8:12 says: “I, Wisdom, dwell in counsel, and I am present in learned thoughts.” “I dwell in counsel,” that is, the counsel by which a person is taught to discern what is permitted, what is appropriate, and what is expeditious according to the judgment of right reason. A person ought to consider first whether something is permitted and whether it is appropriate. Many things are permitted that are not appropriate. Then a person ought to consider whether something is expedient, for the Apostle says in 1 Corinthians 6:12: “All things are lawful for me, but not all things are expedient.”8 When this threefold consideration is made, our thoughts are instructed and wisdom dwells in such a person’s counsel.9 7. There is the second form of counsel by which we are elevated to choose what is permitted, appropriate, and expedient according to the norm of good will. Therefore, Sirach 40:25 says: “Gold and silver make one’s feet stand secure,10 but sound judgment is better than either.” Sacred Scripture is symbolized by the gold, and the science of philosophy is symbolized by the silver. Both of these are either speculative or practical. Through these sciences the feet are made secure, because the heart is made firm through theological and philosophical teachings. Counsel makes it even more firm.

8 Cf. 1 Cor 10:22: “All things are lawful, but not all things are expedient.” 9 Cf. Prov 15:22: “Designs are brought to nothing where there is no counsel, but where there are many counselors, they are on firm ground.” 10 The Vulgate reads constituet pedem (“will make one’s feet stand secure”) while Bonaventure has constitutio est pedum (“make one’s feet stand secure”).

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8. There is a third form of counsel by which we are aided in the pursuit of what is permitted, appropriate, and expedient according to the practice of virtue. This is the type of counsel referred to in Judith 10:8 when the priests said to Judith: “May the God of our fathers give you grace, and may God strengthen with divine power every counsel of your heart.”11 “Every counsel of your heart,” etc., that is, may you complete in deed what you have conceived well in your mind. Psalm 19:5 says: “May he give to you according to your heart and confirm all of your counsels.” There is a threefold action, namely, to discern rightly, to choose well, and to carry out expeditiously. Consequently, it says: “She has worked with the counsel of her hands.” Not only did she discern and decide, but she also carried it out. It is not sufficient to have a good intention. One should desire to carry out one’s intention in act, moving from the power of knowing to desire, and from the power of desire to action. The Philosopher says that three things are necessary for virtue, namely, to know, to will, and to act without turning aside.12 9. The gift of counsel is explained not only in terms of its own proper action, but also in terms of the action that precedes it when the text says: “She has sought after wool and flax.” Coarse clothing is made from wool. Finer clothing is made from flax.13 Warm clothing is made of wool. Lighter clothing is made from flax. Further, outer garments are made of wool. Undergarments are made of Judith 10:8. See Book II, c. 4 of Aristotle, Ethica Nicomachea in WAE, Volume 9, 1105a: “… in the first place he must have knowledge, secondly he must choose the acts, and choose them for their own sakes, and thirdly his action must proceed from a firm and unchangeable character.” See also n. 13, Reduction, 51: “It is necessary to find three parallel elements in the pattern of life: ‘to know, to will, and to work constantly with perseverance.’” 13 From flax comes linen. 11 12

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flax.14 In harmony with these three properties, there are three ways of understanding, namely, the allegorical, the anagogical, and the tropological.15 10. By way of allegory, both the New and the Old Testaments are signified by the wool and linen. By way of anagogy, wool from which warm clothing is made signifies the revelation of prayer because prayer is like heat. On the other hand, flax from which softer clothing is made signifies delights. By way of tropology, wool gives us to understand the externals, while flax gives us to understand the experiences of just people. Therefore, when it is said: “She has sought after wool and flax,” etc., we are to understand the New and the Old Testaments; the revelation of prayer and delights; external things and the experiences of just people. From this I gather that there is a counsel by which we are taught to discern what is permitted, what is proper, and what is expeditious according to the judgment of right reason, and a counsel by which we are aided to choose what is permitted, what is proper, and what is expeditious according to the proposal of good will, and there is a third counsel by which we hasten to pursue what is permitted, what is proper, and what is expeditious according to the exercise of virtue. 11. The first type of counsel is regulated according to the norm of divinely instituted laws. The second form of counsel is regulated in accordance with divinely inspired reasons. The third form of counsel is regulated according to the norm of divinely inspired people. I say that the first See Augustine, Sermon 37 n. 6 in WSA III/2, 188: “This lady found wool and flax, and wrought usefully with her hands. This wool and this flax are to be found in the holy scriptures. Many people find them, but are unwilling to make anything useful out of them with their hands. She found, and she wrought. When you hear, you have found; when you lead a good life, you have wrought.” 15 Cf. Collation 2 n. 13-17 in CSD, 28-30. 14

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form of counsel follows the norm of the divinely instituted laws. Thus, Proverbs 3:21-22 states: “Keep the law and counsel, and you will have grace in your mouth and life in your soul.”16 Which law is this? Certainly, it is the law that is divinely inspired and that has been written out. About this law it says: “Keep the law,” etc. Psalm 118:24 says: “For your testimonies are17 my meditation, and your justifications are my counsel.” This counsel takes place in the Testaments and in testimonies. As an indication of this, it is said in Exodus that when Moses had to enter the holy place, he entered between two Cherubim.18 He went through the middle, because Christ must have a relation to the two Testaments. 12. Second, counsel follows the norm of divinely inspired reasons. In reference to this it is said in Tobit 4:20: “Bless the Lord19 at all times, and ask him to direct your ways so that all your counsels might remain in him.” Psalm 36 says: “Make known your way to the Lord, and the Lord will grant you your heart’s requests. Be subject to the Lord,” etc.20 No matter how much knowledge a perProv 3:21-22 reads: “… keep the law and counsel, and there will be life in your soul and grace in your mouth.” 17 The Vulgate does not read est (“are”). 18 See Num 6:89: “And when Moses entered into the tabernacle of the covenant to consult the oracle, he heard the voice of one speaking to him from the propitiatory that was over the ark between the two cherubim, and from this place he spoke to him.” Cf. Ex 25:18-22. See also Collation 9 n. 19 in Collations on the Six Days, 141: “The third firmness of faith consists in the full accord of the witnesses, and is found in three things: in the words of Scriptures, in the decrees of the councils, and in the Psalm: From the midst of the rocks they shall give forth their voices. That is, from the midst of the two cherubim of which the Lord speaks, meaning from the space between them, that is, from the midst of the Two Testaments.” 19 The Vulgate reads Deum (“God”) while Bonaventure has Dominum (“the Lord”). 20 Bonaventure seems to have rearranged Ps 36:4-7 which reads: “Delight in the Lord, and he will give your heart’s requests. Make 16

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son has of the New and the Old Testament, it is still necessary to seek counsel of the Lord. I do not say that the person should have a special conversation with the Lord, but it is necessary for the Lord to draw forth the truth as a light for him.21 In this regard there is a rebuke for some people, namely, for those who wish to be directed by their own knowledge. Of such people Isaiah 30:1 says: “Woe to you, rebellious children…. You would take counsel, but not from me. And you weave webs that are not of my spirit.” They make “spiders’ webs”22 who cite Sacred Scripture for evil purposes. Bernard says: “You will never understand Paul unless you find the spirit of Paul.”23 13. There is that counsel by which we are instructed according to the dictate of divinely instituted and inspired laws. Since it is difficult for a person to be instructed by himself, a third form of counsel is required by which one may be guided by the norm of divinely inspired people. Concerning this matter it is written: “Establish within yourself a heart of good counsel.”24 Concerning evil counselors it is written: “Beware of a counselor…. Do not listen to every counsel in these matters. But25 associate with a holy man; with one who to your knowledge lives with the fear of God, and whose soul is in harmony with known your way to the Lord and trust in him, and he will do it. And he will bring forth justice as the light and your judgment as the noonday. Be subject to the Lord and pray to him.” 21 See Ps 36:5: “And the Lord will bring forth your justice as the light.” 22 See Isa 59:5: “They have broken the eggs of asps and have woven spiders’ webs….” 23 See Book I, c. 10 n. 31 of Guigo the Carthusian, Epistola ad fratres de monte Dei in PL 184:327D: “You will never enter into an understanding of Paul unless you approach his letters with the right intention and until by means of an assiduous and zealous meditation on them you imbibe his spirit.” 24 See Sir 37:17. 25 The Vulgate does not read sed (“but”).

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your own soul.”26 The reason for this is given: “Because the soul of a holy man proclaims truth at times more than seven watchmen who sit in a high place27 to watch,”28 and such a person sees more than you yourself. From this we may gather that one form of counsel consists in this, that a person does not take counsel of himself, but ought to ask another for counsel. Nor does it consist in this alone. Indeed, it also means that one knows how to distinguish between counselors in order to choose a good one and avoid a poor one. 14. But who is a good counselor? Certainly, it is the one of whom Sirach 6:6 speaks: “Live in peace with many, but let one in a thousand be your counselor.”29 There is one counselor, that is, Christ, about whom Isaiah 9:6 says: “His name will be called Wonderful, Counselor, God, Mighty One, Father of the world to come, Prince of Peace.” He is the Angel of great counsel. It is he to whom we must listen with a pure heart. Sirach 37:20 states: “In all your works30 let a true word go before you, and a steady counsel before every action.” The true word that can neither deceive nor be deceived is the only begotten Son of God, and his teaching and his life. Let that word and firm counsel go before you. There is no firm counsel except that of my God. “The counsel of the Lord remains forever.”31 15. That counselor, namely, Christ, has many counselors with whom he shares his counsel. In 1 Corinthians See Sir 37:9, 14-16. The Vulgate does not read in excelso (“in a high place”). 28 See Sir 37:18. 29 Sir 6:6 reads: “May many be at peace with you, and may your counselor be one of a thousand.” 30 The Vulgate reads omnem operam (“all your works”) while Bonaventure has omnia opera (“all your works”). 31 See Ps 32:11. 26 27

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7:40 Paul says: “She will be more blessed, according to my counsel, if she remains as she is. And I think that I, too, have the spirit of God.” So he writes to the Corinthians: “You know the graciousness of our Lord Jesus Christ, that although he was rich, he became poor for our sake.”32 And the Apostle himself states: “In this matter I give a counsel, but I do not have a commandment.”33 About this Augustine comments: “Christ became so poor that he did not have what the foxes have; for the foxes have dens but the Son of Man had no place to lay his head…. Listen: Christ became poor, so that we might imitate his poverty.”34 Christ the Master tells us to imitate him by giving alms,35 in humility, in poverty, and in obedience.36 16. That counsel has been confirmed by the twelve Apostles and by the counsels of the saints. Consequently, Qoheleth 12:11 says: “The sayings of the wise are like goads and like nails deeply fastened in, which by the 2 Cor 8:9 reads: “For you know the graciousness of our Lord Jesus Christ – how, although he was rich, he became poor for your sakes, so that by his poverty you might become rich.” 33 Bonaventure intermingles 2 Cor 8:10: “In this matter I give counsel” and 1 Cor 7:25: “Now concerning virgins I have no commandment of the Lord, yet I give counsel….” 34 This citation is not from Augustine, but is based upon the commentary on 2 Cor 8:9 by Haymo of Halberstadt (d. 853). See his In Divini Pauli Epistolas Expositio in PL 117:643BC: “But you know the graciousness of our Lord Jesus Christ, which he bestowed upon you. All good things which have been given to the human race come from the grace of God, because, although he was rich, according to his divinity and possessing all with the Father, for your sakes, and that of all believers, he became poor, and so poor that he did not have what the foxes have, so that we might be enriched by his poverty, in heaven. And he became man, so that he might make us gods according to what the Psalmist says: I said: you are gods (Ps 81). And I give you counsel in this, listen, so that you might imitate his poverty.” It seems that Bonaventure glossed this quotation by adding Matt 8:20: “The foxes have dens … but the Son of Man has nowhere to lay his head.” 35 See, e.g., Matt 19:11 and Luke 12:33. 36 The reference is to the evangelical counsels. 32

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counsel of the masters have been given by one shepherd.” If you wish to hear the testimony of the saints about these counsels, ask Anthony, Paphnutius, and Macarius. They all set themselves to keep these counsels. Ask bishops such as Basil, Augustine, Martin, and Gregory. All these were monks. They were determined to observe these counsels, and they did observe them. Also ask Benedict who was an abbot. Ask Dominic and Francis who decided that all these counsels were to be observed. Lamps come forth from the Lamb,37 and are lights to illumine the counsels. It is written: “God, who has been glorified38 in the counsel of the saints.”39 Psalm 110:1 says: “I will confess you, O Lord, with all my heart in the counsel of the just and in your congregation.” Therefore, we ought to choose a good counselor. 17. It is not enough to choose a good counselor unless you are also on guard against a poor counselor. Thus, it is written: “Keep your soul from an evil counselor.”40 And in Sirach 32:22 it is stated: “The spirit of evil counsel destroys understanding.”41 Who is this spirit? It is the one who twists great matters into nothing, good things into evil things, and certitude into doubt. And why does this spirit destroy understanding? I say that the purpose of understanding is to move from doubt to certitude. Therefore, when any person leads into doubt, that person brings about the fall of understanding. First, I say, a poor counselor is one who twists great matters into nothing, 37 Bonaventure seems to combine Rev 4:5 (“there are seven lamps burning before the throne”) and 5:6: “And I saw … in the midst of the throne … a Lamb standing, as if slain….” 38 The Vulgate reads glorificatur (“is glorified”) while Bonaventure has glorificatus est (“has been glorified”). 39 See Ps 88:8. 40 See Sir 37:9. The Vulgate does not read malo (“evil”). 41 Sir 32:22 reads: “A man of counsel will not neglect understanding.”

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like those who say that the counsels of God are evil and of no value. The Pharisees and Lawyers were counselors of this type. Of them it is said in Luke 7:30: “The Pharisees and lawyers rejected the counsel of God.”42 Would that there were none like this now! Someone might say to me: “Are you recommending to me that I should follow the counsels and enter the Order of the Friars Minor or of the Preachers?”43 He continues: “This Order has the external signs, but is counterfeit and newly instituted.” He says further: “It is of little use to despise temporal things. We cannot give them up. Why should we give up those few good things? What is the value of going barefoot? ‘Bodily discipline is of little profit, while piety is helpful in every way’.”44 Dearly beloved! No matter how counterfeit and recent this Order may be, it is nonetheless good. And when he says that bodily discipline is of little use, and that it is a mere trifle to give up temporal goods, I say that these are very great sacrifices. It is not for some small matter that Christ has come. It is a very great thing to live in chastity and poverty. These are very great sacrifices, most high and most noble. But you consider the counsel of God to be nothing. You despise the counsel of God in relation to yourself and in relation to others. If you do not wish to enter a religious order, do not forbid another. Gregory says: “Those following him have given up as much as those not following him are able to covet.”45 Wherefore, blessed Peter said: “Behold, See Luke 7:30. Here Bonaventure addresses the controversy concerning the newly-founded mendicant Orders such as the Dominicans and the Franciscans. Since they were so different from the older, more familiar Orders, they could be seen as not genuine, but as counterfeit Orders. 44 See 1 Tim 4:8: “For bodily discipline is of little profit while godliness is profitable in all respects….” 45 See Homily 5 n. 2 of GGHG in CCSL cxli, 35. The citation is not verbatim. Bonaventure also cites this passage in Quaestion II, article 1, fundamentum 2 of his Quaestiones disputatae de perfectione evan42 43

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we have left all.”46 It is a very great thing for a person to deliver his body to perpetual servitude.47 It is a “holocaust full of marrow”48 to place one’s own will under the power of another. When I do this for the sake of God, it is worth more than the entire world.49 Against those who speak in contradiction to the counsels of God, it is said in Proverbs 1:24-26: “I called, and you refused…. You have despised all of my counsel and have ignored my rebukes. Therefore,50 I will laugh at your destruction.” When a dog is lying on straw and does not wish to eat, he does not allow anyone else to eat.51 In a similar way, those who do not wish to enter a religious order do not permit others to enter either. Wherefore, the first evil counselor is the one who twists great things into nothing.

gelica. See Opera Omnia 5:125. Bonaventure speaks to the objections raised by William of Saint-Amour and others. 46 See Matt 19:27: “Then Peter addressed Jesus, saying: Behold, we have left all and followed you. What then shall we have?” 47 Cf. 1 Cor 9:27: “But I chastise my body and bring it into subjection, lest perhaps after preaching to others I myself should be rejected.” 48 See Ps 65:15: “I will offer up to you holocausts full of marrow….” 49 See Question II, article 1, fundamentum 22 of Bonaventure, Quaestiones disputatae de perfectione evangelica in Opera Omnia 5:127: “Again, in Part II, homily 8 of his interpretation of Ezekiel Gregory observes: ‘When a person vows to God a part of what he has, but retains the rest, it is a sacrifice. But when a person vows to Almighty God all that he has, his entire livelihood, all that he cherishes, it is a holocaust…. For those who reserve nothing for themselves, but immolate to Almighty God their senses, life, speech, and possessions, what are they doing but offering … a holocaust?’” 50 The Vulgate reads ego quoque (“I also”) while Bonaventure has propter hoc (“therefore”). 51 There is a parallel in an American proverb. See A Dictionary of American Proverbs. Edited by Wolfgang Mieder; Stewart A. Kingsbury; Kelsie B. Harder (NY: Oxford University Press, 1992), 161 n. 99 under “dog”: “The dog in the manger won’t eat the oats or let anyone else eat them.”

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18. The second evil counselor is one who turns good into evil. Psalm 20:12-13 says: “For they have intended evils against you. They have devised counsels which they could not establish. For you will make them turn their backs,” etc. It is an evil situation when someone makes a statement from which a counsel of Christ can be considered to be evil, for example, when someone rejects the counsel of entering a holy religious Order. It is foolish, dangerous, evil, and rash to turn that which Christ has called good into an evil. Concerning the entry into the religious life, some say that one shoe does not fit all feet. But a religious Order imposes one rule on all. If you say this, you say that Christ and the Apostles were foolish. He says: “No one putting his hand to the plow” of God “and looking back is fit for the kingdom of God.”52 And blessed Peter says: “It is better not to have known the way of justice than to have known it and later to turn back.”53 Most dearly Beloved! I say if it were possible to have a shoe to which every foot could be fitted, that shoe would be for everyone. Everyone can fit himself to the rule of an Order, for it is fit for a young person, for an older person, for a robustly healthy person, and for a person with a weak constitution. Thus, Augustine says: “Let food and clothing be distributed to each of you by your superior, not the same to all, for all of you are not equally strong, but to each according to … need.”54 Consequently, it says in Sirach: “Put your feet into her bonds, and your neck into her chains…. Then her fetters will be a strong defense for you, and a foundation of strength. And her chains will be a stole of glory, for in her is the beauty of life, and her bonds are See Luke 9:62. 2 Peter 2:21 reads: “It were better for them not to have known the way of justice than to have known it and later to turn back….” 54 See c. 1 n. 3 of Augustine’s Rule in La Règle de Saint Augustin. I. Tradition Manuscrite. Edited by Luc Verheijen. (Paris: Études Augustiniennes, 1967), 418. The citation is virtually verbatim. 52 53

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a saving binding.”55 You may say: “It is foolish to give a purgative medicine and not a preparatory medicine.” I say that a religious Order provides both the purgative and the preparatory medicine, for it moderates itself according to the ability of the recipients. You say: “There is a danger in false brothers.”56 This is not said about the religious, but about false Christian brothers who are not yet religious. You say: “Many fall, and blessed Peter says: ‘It were better for them not to have known the way of justice than to have known it and later to turn back.’”57 You should not fall with those who are falling, but you should stand with those who are standing. 19. The third evil counselor is the one who changes certainty into doubt. So it is said in Ezra 5:3 that some people came to the Jews from across the river and said: “Who has given you counsel to build this house and to repair its walls?” The Jews had the counsels of God and the prophets. Yet these men came from across the river to give counsel even though they did not know what was being done in Jerusalem. There are some who do not know what is being done in a religious Order, yet they wish to give counsel. And they say to one who wishes to enter: “What do you want to do? Listen to what God wants. For it is better to be in the will of God than to be in the hand of counsel.”58 If in that way you wish to wait until the Lord makes a revelation to you, and if you do not wish to do what the Holy Scriptures and holy men tell you, and what Christ inspires you to do, it is possible that you will 55 See Sir 6: 25, 30-31. There are three small variants between the Vulgate and Bonaventure’s text. 56 Cf. 2 Cor 11:26: “… in dangers on the sea, in dangers from false brothers.” 57 See 2 Peter 2:21. Earlier in this same paragraph (18) Bonaventure quoted this same passage, but used different wording. 58 See Sir 15:14: “God made human beings in the beginning and left them in the hands of their own counsel.”

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always be at the crossroads. About such a man it is said in James 1:8: “A double-minded man is59 unstable in all his ways.” A person ought to follow the counsels of Benedict and other saints. One should not bring in new counselors, but should follow the counsel of Christ whose life is the certain way of living. If a religious should say: “Only with us is salvation to be found,” he speaks wrongly. He should not praise himself so much that he condemns others.60 He can stand up for his Order, but in a way that does not exceed good measure in speech and persuasion. One who follows counsel in this way will possess joy. Thus, Proverbs 12:20 says: “Joy follows those who enter into the counsels of peace” – joy that is eternal. To this may he lead us who together with the Father, etc...

The Vulgate does not read est (“is”). Cf. c. 2 n. 17 of The Later Rule in FA:ED 1, p. 101: “I admonish and exhort them not to look down upon or judge those whom they see dressed in soft and fine clothes and enjoying the choicest food and drink, but rather let everyone judge and look down upon himself.” 59 60

Conference VIII: The Gift of Understanding 1. “I will bless the Lord who has given me understanding.”1 “A wise person who listens will become wiser, and the person who understands has a sound rudder.”2 In the second text Solomon shows that it is useful to hear the word of God. The reason is that a person who understands profits from hearing the word of God, and the same is true of one who does not understand. Therefore, both the wise and the simple should go to hear the word of God. It is clear that the wise profit from hearing the word of God when it says that the “wise person who listens to wisdom becomes wiser.” Similarly that the simple profit from hearing the word of God is clear from what is said in Psalm 118:130: “The declaration of your words illumines, and gives understanding to the little ones.” Here a person is called a little one because of the limited range of his knowledge. Thus, a person who knows little is said to be small-minded; and similarly a person who knows many things is said to have a broad understanding. Also a person is called a little one even if he knows much and has a broad understanding, yet conducts himself in a humble way. As it is said in Matthew 11:25: “You have hidden these things from the wise and the prudent and revealed them to the little ones,” that is, to the humble. Nothing darkens the understanding about matters that pertain to God as much as does 1 2

See Ps 15:7. See Prov 1:5.

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presumption. All of us praise humility and find fault with presumption. Yet few are free of presumption. Richard of Saint Victor says: “In arguing against pride a person frequently becomes proud.”3 Behold how the bold liar deceives many.4 Only one who knows the consciences of human beings can enlighten human hearts. As we begin, let us ask God, etc. 2. “I will bless the Lord,” etc. This brief word comes from David himself as he explains to us through the Holy Spirit the very gift of understanding that is given to us by the Holy Spirit.5 He explains this gift to us from the perspective of the humble gratitude of the one receiving it, and from the lavish generosity of the one giving it. The humble gratitude of the recipient is noted when he says: “I will bless the Lord.” The lavish generosity of the one giving it is noted in the next words: “Who has given me understanding.” This gift demands that a person be grateful to God. It also brings it about that a person comes to know himself in a new way, together with the gift and the source of the gift. In recognizing the source of the gift, a person sees himself anew, and then gives thanks. And then he blesses God and traces the beauty of the gift back to the author of the gift, praising the giver and not opposSee c. 46 of De praeparatione animi ad contemplationem, liber dictus Benjamin Minor in PL 196:34C. Bonaventure’s citation is not verbatim. See also Richard of St. Victor: The Twelve Patriarchs, The Mystical Ark, Book Three of the Trinity. Translation and Introduction by Grover A. Zinn. The Classics of Western Spirituality (New York: Paulist, 1979), 103: “Often while they serve the advantage of neighbors in the office of preaching, while they dispute strongly against pride, it comes to pass that often they are proud.” In this edition Benjamin Minor is called The Twelve Patriarchs. 4 Cf. John 8:44: “… when he (the devil) tells a lie, he speaks from his very nature, for he is a liar and the father of lies.” 5 For the technical explanation of “understanding” see Book III, d. 35, q. 3 of Bonaventure’s Sentence Commentary in Opera Omnia 3:777-79. 3

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ing him. We prepare ourselves to receive this gift in three ways; first, by a holy life; second, by compliant meekness; and third, by the captivity of understanding,6 that we may bless the author of this gift. 3. First, I say that we dispose ourselves to receive this gift of understanding through holiness of life. Isaiah 28:9 states: “To whom will he impart knowledge? To whom will he give understanding of what has been heard? To those who are weaned from milk and7 those who are taken from the breasts.” Milk signifies the sweetness of bodily pleasures. It is with such sweetness that infants and sensual people are nourished, that is, those who follow the instincts of infants. As long as a person is tied to these bodily consolations, he is said to be nursing and is not ready to take the solid food of life and understanding. If we wish to bless God and to receive that gift, it is necessary for us to be torn away from these pleasures and to turn ourselves off from the milk of pleasures.8 It is said of Daniel and of his self-controlled companions: “God gave them knowledge and instruction in every book, and in wisdom.”9 The pleasure of touch is the greatest opponent

Cf. 2 Cor 10:5: “… bringing all understanding into captivity to the obedience of Christ.” 7 The Vulgate does not read et (“and”). 8 See 1 Cor 3:2: “I fed you with milk, not with solid food, for you were not yet ready for it. Nor are you now ready for it, since you are still carnal.” See also Hebr 5:13-14: “For everyone who is fed on milk is unskilled in the word of justice. He is but a child. But solid food is for the mature, for those who by practice have their faculties trained to discern good and evil.” See further Book IX, c. 28 of Bede’s Commentariorum in Isaiam Prophetam in PL 24:330B: “… who have been weaned from the breast with Isaac. Because of this joyful event Abraham hosted a grand banquet (Gen 21). These merit to hear mysteries and to understand things that priest and prophet do not know….” 9 See Dan 1:17. 6

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of this gift. It involves drunkenness on the one hand and lust on the other hand.10 4. Second, a person is disposed to receive this gift by meekness of the mind. So Sirach 5:13 says: “Be meek in hearing the word, so that you will understand.” Lust clouds the intellect, and rage impedes understanding because “anger keeps the mind from being able to perceive the truth.”11 The Philosopher says: By remaining calm, the soul becomes prudent and knowing.12 When the water is calm, then a person can clearly see his face in it. But when the water is disturbed, then one can see nothing in it. In the same way, an angry person does not see the truth. Quarrelsome people hinder understanding in themselves and in others. An angry person will stubbornly defend what is false. For this reason the Legislator was the most mild of people. Isaiah 28:19 states: “Only hard10 See Book III, n. 10 of Aristotle, Ethica Nicomachea in WAE, Volume 9, 1118a: “Temperance and self-indulgence, however, are concerned with the kind of pleasures that the other animals share in, which therefore appear slavish and brutish; these are touch and taste…. But they hardly take pleasure in making these discriminations (of flavours), or at least self-indulgent people do not, but in the actual enjoyment, which in all cases comes through touch, both in the case of food and in that of drink and in that of sexual intercourse.” Cf. Pseudo-Bonaventure, Sermon 2, I, “Dominica XX post Pentecosten,” in Sermones de tempore in Opera Omnia 9:433: “… the person who wants to pursue divine praise and the study of heavenly wisdom and a life of holiness must totally flee from worldly voluptuousness. For drunken engagement with carnal delights produces four evils. First, it removes the memory of the past…. Second, it distorts understanding of the present…. Third, it clouds appreciation for providence’s guidance of the future…. Finally, it muddies wisdom with regard to eternal matters.” 11 See Book II, distinction IV in Dionysii Catonis Disticha de moribus ad filium. Edited by Ottone Arntzenio (Paddenburg: Jurianum, 1735), 115: “The person who is angry … cannot perceive the truth.” 12 See Book VII, c.3 of Aristotle, De Physica in WAE, Volume 2, 247b: “… the possession of understanding and knowledge is produced by the soul’s settling down out of the restlessness natural to it.” See also Collation 23 n. 27 in CSD, 378: “For in repose there can be stability together with thinking and contemplating….”

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ship will give understanding to the person who listens.” A compliant person learns and becomes meek. 5. Third, a person is disposed to receive the gift of understanding worthily by the captivity of the intellect. According to the Septuagint translation, Isaiah 7:9 says: “Unless you believe, you will not understand.”13 And Augustine says: “Unless a person takes his intellect captive and follows in faith what he hears, that person is not disposed for the gift of understanding.”14 And the Apostle says: “Making the intellect captive in the service of Christ.”15 A person who wishes to explore Sacred Scripture according to the light of his own understanding thinks up very serious errors. In this life we are little ones, and “it is necessary for the learner to trust.”16 It is necessary to have faith in God, especially in lofty matters that transcend our understanding. The first angel went astray because he placed confidence in himself alone. Disordered desire stands in the way of this gift, and the same is true of the disordered irascible appetite.17 But the disordered faculty of rational thought is the greatest impediment to receiving this gift. Therefore, we must allow our intellect The Vulgate reads non permanebitis (“you will not remain”). On p. 494 n. 8 QuarEd indicate six possible references for this quotation from “Augustine.” The most compelling parallel occurs in Tractate 29 n. 6 where Augustine cites Isa 7:9. See St. Augustine Tractates on the Gospel of John 28-54. Translated by John W. Rettig. FC 88 (Washington: CUA Press, 1993), 18: “If you have not understood, I say, believe. For understanding is the recompense of faith. Therefore, seek not to understand so that you may believe, but believe so that you may understand; for ‘unless you believe, you will not understand.’” 15 2 Cor 10:5 reads: “… bringing every mind into captivity to the obedience of Christ.” 16 See c. 2, Aristotle, De sophisticis elenchis in WAE, Volume 1, 165b: “Didactic arguments are those that reason from the principles appropriate to each subject and not from the opinions held by the answerer (for the learner should take things on trust).” 17 In the Latin of Bonaventure, concupiscibilis refers to the faculty of desire; irrascibilis to the faculty of anger; and rationalis to the faculty of thought. 13 14

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to be taken captive if we wish to receive this gift. A person who finds fault with everything is a mad-man. He is not disposed to receive this gift. Neither is the self-sufficient person. Consequently, we must allow our intellect to be taken captive, for the person, who thinks he knows, more frequently knows less. By these three things a person is disposed to receive the gift of understanding in a worthy way. Thus our first point becomes clear; namely, humble gratitude on the part of the recipient. 6. Next comes generosity on the part of the giver. This is touched on when it says: “Who has given me understanding.” May God grant me to speak, and may God grant me the insight to say something appropriate about this gift of understanding. Every beam of intelligence comes from that fountain of intelligence. While the radiance of intelligence takes many forms, I wish for the present to speak about three matters; namely, the intellect as the criterion of judging in moral matters, as the door of scientific considerations, and as the key to heavenly contemplations. And this sort of understanding is a gift.18 7. First I will begin with that understanding that is the criterion for making judgments in moral matters. It is necessary that you be compliant if you wish to have this gift of understanding. Psalm 31:8 says: “I will give you understanding, and I will instruct you about the way by which you must walk. I will fix my eyes on you. Do not become like the horse or the mule that have no understanding.” The Lord promises us this understanding and shows us how we ought to receive it. The Lord says: See Collation 3 n. 1 in CSD, 41: “Whatever is said of wisdom must be said of understanding of which it was explained in the Collations on the Gifts that it is the rule of moral definition, the door to learned thought, and the key to heavenly contemplation. And such understanding is indeed a gift.” 18

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“I will fix my eyes on you.” It is God’s pleasure to accept what we do, approving it in the present, and rewarding it in the future. If you wish to be regulated by this criterion, be careful that you do not live like an animal, but rather that you live according to the rule. Do not be guided by the impulse of the senses, but by the judgment of reason. Do not be led by animal fantasies, but by intellectual judgments. Otherwise what happened to Adam will happen to you. He scorned the rule of truth and followed the instinct of the woman, and the woman followed the instinct of the serpent. Psalm 49:13 says: “When man was in honor, he did not understand. He is compared to the senseless beasts and has become like one of them.” Humanity has become like the brute animals and is subject to the passions. 8. This is the prudential understanding by which a person is taught according to the dictate of divine law to know what should be avoided, namely, all that is evil; what is to be loved, namely, all that is good; and what is to be hoped for, namely, the Highest Good. First, I say, that prudential understanding teaches what is to be avoided, namely, all that is evil. Therefore the Sage says: “If you shall call out for wisdom and incline your heart toward prudence and19 seek her as money and dig for her as for a treasure; then you shall understand the fear of the Lord, and you shall find the knowledge of God.”20 Whoever wishes to have this understanding must seek it with desire in his heart, and with zeal in his works. And what will you find? Certainly, “the fear of the Lord and the knowledge of God.” Everyone who wishes to be moved to the good must fear God so as to avoid every evil, for Psalm 110:9-10 states: “Holy and terrible is his name. The fear of the Lord is the beginning of wisdom. Good un19 20

The Vulgate reads si (“if ”) whereas Bonaventure has et (“and”). See Prov 2:3-5.

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derstanding to all who work for it.” The wise person says: “Behold, the fear of the Lord is the beginning of wisdom, and to depart from evil is prudence.”21 Therefore, prudential understanding teaches us first what is to be avoided, namely, everything that is evil. 9. Second, it teaches what we are to strive for; namely, all that is good in the area of internal thought and external action. It is written in Joshua 1:7: “Do not swerve from the Law22 … that you may understand all the things that you do.” “The wisdom of the person with much experience is to understand his way. The imprudence of fools goes astray.”23 It is written in Sirach 5:14: “If you have understanding, answer your24 neighbor; if not,25 put your hand over your mouth.” And Wisdom 1:5 reads: “The Holy Spirit of instruction will flee deceit and will withdraw from thoughts that are without understanding.” It is God’s will that we do everything in a rational way. And blessed Ambrose says that we should not say anything or do anything for which we cannot give a reason.26 This

See Job 28:28. At the end of this verse the Vulgate reads intelligentia (“understanding”) whilst Bonaventure has prudentia (“prudence”). 22 Bonaventure has adapted Josh 1:7, for the Vulgate reads ab ea (“from it”) while he has ab lege (“from the Law”). 23 See Prov 14:8. 24 The Vulgate does not read tuo (“your”). 25 The Vulgate reads sin autem (“but if not”) while Bonaventure has si non (“if not”). 26 On p. 495 n. 7 QuarEd give some ten references to “measured speech.” A representative example is found in Book I, c. 10, n. 35 of Ambrose, De officiis ministrorum in PL 16:37BC. See the translation in NPNF2, Volume 10, 7: “I know well that many speak because they know not how to keep silence. But it is not often any one is silent when speaking does not profit him. A wise man, intending to speak, first carefully considers what he is to say, and to whom he is to say it; also where and at what time. There is therefore such a thing as due measure in keeping silence and also in speaking.” 21

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is the second aspect of the moral intellect. Solomon says: “There is a time and an opportunity for every matter.”27 10. Third, the prudential intellect teaches what we should hope for, namely, the Highest Good. Therefore, Proverbs 17:8 states: “A most acceptable jewel is the expectation of one who asks. Whatever way he turns himself, he understands wisely.”28 In all things that direct our intelligence toward what we must do or avoid we ought to use the counsel of the final goal. A person must expect to receive something for what he does. If you are concerned with a temporal advantage, then you expect a reward that is of little value. An “acceptable jewel,” indeed the most acceptable jewel, is the eternal good. Consequently, Baruch 3:14 says: “Learn where prudence is, where strength, and where understanding, that you may also know at the same time where are length of days and food and where is light for the eyes and peace.” The text says: “That you may also know at the same time where are length of days and food and where is light for the eyes and peace.” And where is it? Certainly, “length of days is in her right hand.”29 And Psalm 35:10 says: “The fountain of life is with you,” etc.30 If you have “light for your eyes,” you will act prudently. 11. This is the threefold prudential intellect. Anyone who does not have this intellect will not be able to act correctly. Therefore, it is written: “This is a nation without counsel and without prudence. Would that they were wise, and that they would understand, and that they See Qoh 8:6. Prov 17:8 reads: “A most acceptable jewel is the expectation of one who is waiting. Whatever way he might turn himself, he understands wisely.” 29 See Prov 3:16: “Length of days is in her (wisdom’s) right hand, and in her left hand are riches and glory.” 30 Ps 35:10 continues: “… and in your light we will see light.” 27 28

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would make provision for their final end.”31 This touches on the three parts of understanding, namely, the memory of the past, the knowledge of the present, and the consideration of the future.32 This intellect is the rule for judging on moral issues together with the desire of the heart and with achievement in action, so that a person might consider what is to be avoided, what is to be done, and what is to be hoped for. Indeed, God gives this understanding, and it is a gift from God. Therefore, Psalm 31:8 says: “I will give you understanding and will instruct you about the path you must walk.” 12. There is another form of understanding. This is the door to scientific reflections. About this Sirach 1:26 says: “Understanding is in the treasures of wisdom,” etc. This is a way of saying that the hidden treasures of knowledge consist either in the knowledge of the highest causes, or of conclusions, or of principles.33 For a person to arrive at this treasure, it is necessary to dig by means of the study of truth. This understanding, which is the door to scientific reflections, comes partly from the rule of nature, that is, from an interior light, and partly from See Deut 32:28-29. See Book II n. 53 of Cicero’s two books on rhetoric that are called De Inventione. See Cicero De Inventione, De optimo genere oratorum, Topica. Translated by H. M. Hubbell. LCL (London: William Heinemann/Cambridge: Harvard University Press, 1949), 327: “Wisdom (prudentia) is the knowledge of what is good, what is bad and what is neither good nor bad. Its parts are memory, intelligence, and foresight. Memory is the faculty by which the mind recalls what has happened. Intelligence is the faculty by which it ascertains what is. Foresight is the faculty by which it is seen that something is going to occur before it occurs.” 33 See Book A, n. 1 of Aristotle, Metaphysica in WAE, Volume 8, 981a: “… all men suppose what is called Wisdom to deal with the first causes and principles of things…. Clearly then Wisdom is knowledge about certain principles and causes.” Cf. Collation 5 n. 13 of CSD, 81: “But understanding consists in going up from prudence to wisdom, and wisdom itself is the knowing of principles and certain rules.” 31 32

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the amount of experience, as from an external light, and partly from the illumination of the eternal light, as from a superior light.34 13. That it is partly from the rule of nature is clear in Sirach: “God created the human being from the earth,” that is, with respect to the body. And “God created humanity after God’s own image” that is, with respect to the soul. Then it goes on to say: “God created for him a helpmate like himself. God gave them counsel, and a tongue, and eyes and ears, and a heart for devising; and God filled them with the knowledge of understanding.”35 This gives us to understand that the human soul has three operations in harmony with its power and its activity. “Every noble soul has three operations”36 by which it reflects on its body, on itself, and on divine realities. At times it reflects on its body. It has a tongue for speaking, ears for hearing, etc. Sometimes it reflects on itself. Sometimes it is brought to the understanding and knowledge about God. And this involves three ways of thinking about the soul. The soul is thought of as the form and perfection of

34 See n. 1 of Bonaventure, Reduction, 37: “Even though every illumination of knowledge is internal, we can reasonably distinguish what may be called an exterior light, or the light of mechanical art; an inferior light, or the light of sense perception; an interior light, or the light of philosophical knowledge; and a superior light, or the light of grace and of Sacred Scripture.” 35 See Sir 17:1, 5 where there are some minor variances between Bonaventure’s text and the Vulgate. For example, the Vulgate does not read et (“and”) between oculos (“eyes)” and aures (“ears”). 36 See III n. 27 of The Book of Causes (Liber de causis). Translated from the Latin with an Introduction by Dennis J. Brand. (Niagara University Press, 1981), 27: “Every noble soul has three operations; (for among its works there is) a vital operation, an intellectual operation, and a divine operation.” See also Collation 22 n. 34 in CSD, 357: “And, according to the Philosopher, ‘every noble soul has three operations,’ that is, the animal toward things without, the intellectual toward things within, and the divine toward things above.”

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the body, as this particular thing, and as an image.37 That this understanding comes partly from the rule of nature is clear in the case of Adam since he gave names to all things.38 But in as far as God filled him with the knowledge of understanding, this was his privilege. Therefore, it is not in us. But our soul is endowed with a certain natural light39 through which it is capable of knowing the first principles. But this is not sufficient in itself. For according to the Philosopher: “We come to know principles to the extent that we know the terms.”40 For when I know what is meant by a “whole” and by a “part,” then I know immediately that “the whole is greater than the part.”41 14. Second, I say that it comes partly from the degree of experience. Sirach 34:9 says: “A man who has had See Part II, c. 9, n. 3 and 5, Breviloquium, 86-87: “Thus, it follows that the soul, so stamped with the divine image, had to be capable of knowing God and all things…. Hence it (the soul) is not only a [perfecting] form, but also an individual substance [hoc aliquid].” 38 See Gen 2:19. 39 Cf. Ps 4:7: “The light of your countenance, O Lord, is signed upon us. You have put gladness in my heart.” 40 See Book I, n. 3 of Aristotle, Analytica posteriora in WAE, Volume 1, 72b: “Our own doctrine is that not all knowledge is demonstrative: on the contrary, knowledge of the immediate premises is independent of demonstration…. Such, then, is our doctrine, and in addition we maintain that besides scientific knowledge there is its originative source which enables us to recognize the definitions. Now demonstration must be based on premises prior to and better known than the conclusion….” See also Question IV (Whether that which is known by us with certitude is known in the eternal reasons themselves) in Bonaventure’s DQKC, 115-44. See further “Christ, The One Teacher of All,” in What Manner of Man? Sermons on Christ by St. Bonaventure. A translation with introduction and commentary by Zachary Hayes (Chicago: Franciscan Herald Press, 1974), 21-55. 41 See c. 3 n. 2 of Itinerarium mentis in Deum, 83: “It also retains in a lasting way the principles and axioms of the sciences which are enduring…. This becomes clear when the following principle is proposed to a person: ‘Concerning any particular matter, one must say either true or false,’ or ‘Every whole is greater than its part,’ or any other principle which cannot be contradicted ‘by our inner reason.’” 37

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much experience will know much.”42 The Philosopher says: “From many sensations comes one remembrance. From many memories comes one experience. From many experiences comes one universal, which is the beginning of art and science.”43 15. But no matter how good a person’s natural ability to judge may be, and no matter how much experience the person might have, this is not sufficient unless there is also the enlightenment of divine influence. Thus it is said in Daniel 2:21-22: “He gives wisdom to the wise, and knowledge to those who understand learning. He reveals deep and hidden things, and knows those things which lie in darkness. And the light is with him.” This touches on the certitude of wisdom, of science, and of understanding. But where does this certitude come from? Certainly, from God. The certitude of wisdom is touched on when the text says: “He reveals deep things.” The Apostle says: “He has shone in our hearts to provide the light of the knowledge of the glory of God.”44 This is a pure light, and it is with him. Therefore, John 1:9 says: “He is the true light which

42 The Vulgate reads cogitavit multa (“has thought of many things”) while Bonaventure has cognoscet multa (“will know many things”). 43 See Book II, c. 19 of Aristotle, Analytica posteriora in WAE, Volume 1, 100a: “So out of sense-perception comes to be what we call memory, and out of frequently repeated memories of the same thing develops experience…. From experience again – i.e. from the universal now stabilized in its entirety within the soul….” See also Book A, c. 1, Metaphysica in WAE, Volume 8, 980b-981a: “Now from memory experience is produced in men…. Now art arises when from many notions gained by experience one universal judgement about a class of objects is produced.” See further Bonaventure, Disputed Questions on the Knowledge of Christ, Question 4, ad oppos. 9, 128-29: “Again, experience teaches us that ‘out of the many sense-perceptions comes one memory; out of many memories comes one experience; out of many experiences comes one universal which is the principle of art and knowledge’….” 44 See 2 Cor 4:6 which concludes “on the face of Christ.”

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enlightens every person who comes into this world.”45 No one is enlightened to achieve certitude except through him. In the fourteenth book of his work On the Trinity Augustine asks how it comes about that an impious person at times makes a good judgment. He asks: “Where are those laws written by which the impious person makes a good judgment?” And he answers: “They are written in the book of the eternal light … and they come into the soul … not by leaving, but by being impressed just as the image on a ring is impressed in the wax without leaving the ring,” etc.46 This enlightenment is facilitated by the angels. In Daniel 8:15-16 it is said: “And it happened when I, Daniel, saw a vision, and sought its meaning. Behold, there stood before me a figure like a man…. And he called and said: Gabriel, help him to understand the vision.” Visions such as this came down from the Father of lights,47 and an angel helped the understanding of Daniel, enabling him to receive the light of God and thus come to an understanding of the vision. The Gloss says that the intellect by nature has the power to understand, and it is by this that the human person is distinguished from the animal. But only God illumines perfectly.48 It is true that The Vulgate does not read hunc (“this”). See Book XIV, c. 15 n. 21, Sancti Avrelii Avgvstini De Trinitate Libri XI (Libri XIII-XV). Edited by W. J. Mountain with the aid of Fr. Glorie. CCSL la (Turnhout: Brepols, 1968), 451. The citation is not verbatim. 47 See James 1:17: “Every good gift and every perfect gift is from above, coming down from the Father of lights….” 48 The Glossa is based on Sermon 18 n. 4 on Psalm 118 where Augustine is exegeting Dan 8:15-16. See Sancti Avrelii Avgvstini Enarationes in Psalmos CI-CL. Edited by Eligivs Dekkers and Iohannes Fraiport. CCSL xl (Turnhout: Brepols, 1956), 1725-726. See also WSA III/19, 427-28: “But God made the rational, intelligent mind of human beings, with which they can receive his light; and God made the angel into the kind of being who can bring about some change in the human mind to make it capable of admitting the divine light…. God illumines the mind from himself, so that it not only grasps what is revealed to it by the truth but progresses toward an understanding of the truth 45 46

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the human person is instructed by the aid and support of an angel, as is clear in the case of Daniel. But only God has effective power over the rational soul itself because it is formed immediately by God. For God enlightens every human being. Wherefore, an angel illumines in the same way that one who opens a shutter is said to light up the house.49 “That one alone who sits on the throne in heaven teaches the human person on earth.”50 So it is not true when the philosophers say that one Intelligence creates another. For to create is the work of the all-powerful God and not of any created power. This is the work of that light that is pure act.51 Paul has said in Acts 17:28: “In him we live and move and have our being.” And Augustine says that in this case the Apostle is not talking about the life of the body, but of the intellectual life.52 Therefore, what is said there is about God in as far as God is the cause of being, the ground of understanding, and the order of itself.” See also Collation 3 n. 32 in CSD, 59: “He (the Word) penetrates angelic and human minds, and coming into them, he makes them understand these visions….”. 49 This is Augustine’s illustration. See WSA III/19, 427: “Yet the man who makes the window does not flood the house with light from himself….” 50 See Tractate 3 n. 13 of Augustine, Tractates on the First Letter of John in FC 92, 172: “He who teaches hearts has his chair in heaven.” See also n. 18 Reduction, 55: “Therefore, Augustine concludes that the only true teacher is one who can impress a likeness, infuse light, and grant power to the heart of the hearer. Hence it is that ‘the one who teaches within hearts has a chair in heaven.’” 51 See Collation 2 n. 10 in CSD, 27: “Nor should it be said that they are founded on any created light, as for instance in a certain Intelligence that enlightens the minds. For since these rules are unrestricted in that they offer themselves to the minds of all, it would follow that a created light could be unrestricted and would be pure act, which is impossible.” 52 See Book XIV, c. 12 n. 16 of De trinitate in WSA I/5, 383: “So we really ought to take his words in terms of the mind which was made to God’s image; this is a more excellent way, being intelligible instead of merely visible.” Cf. Collation 4 n. 3 in CSD, 60-61 and Question 4, fundamentum 24 in DQKC, 123.

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living for all things. God is the cause of being, producing immediately everything that is perpetual, and producing mediately temporal beings, but working immediately through the power of the basic elements. Moreover God is the ground of understanding in as far as it is through God that insights are certified in a way that transcends the changeableness of nature. Even if all creatures would resist, still God is to be loved. Indeed, God cannot bring it about that God would cease to be loved. Even though all things were to perish, the certitude of truth would remain. And God is the order of living. Unless the gift of the Holy Spirit dwells within the person, that person will not be governed by the norm of a proper life. In as far as God is the cause of being, he enters into the soul as its origin. In as far as God is the pattern for living, he enters the soul as an infused gift. In as far as God is the ground of understanding, he enters the soul as the sun of understanding. This is the sun that enlightens all, but some have gone astray from it. The impious say in Wisdom 5:67: “Therefore, we have departed from the way of truth and justice. The light has not shone on us, and the sun of understanding53 has not risen for us.” 16. There are three errors to be avoided in the sciences. These are errors that do away totally with Sacred Scripture, with the Christian faith, and with every form of wisdom. One of these is against the cause of being, another is against the ground of understanding, and the third is against the order of living.54 The error against the cause of being is that of the eternity of the world which affirms that the world is eternal. The error against the ground of understanding is that of fatal necessity which posits that all things happen by reason of necessity. And the third is The Vulgate does not read intelligentiae (“understanding”). About the errors of the philosophers see Collation 6 n. 2-5 and Collation 7 n. 1-2 in CSD, 96-98, 109-10. 53 54

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that of the unity of the human intellect which posits that there is one intellect in all people. These errors are symbolized in Revelation by the number of the beast’s name. It is said there that the beast had a name whose number was six hundred sixty six.55 This is a cyclic number. The first are based on the circle of movement and time; the second are based on the movement of the stars; and the third are based on the one Intelligence, saying that it enters and leaves a body. This is entirely false. The first error is refuted by what is written in the Old Testament: “In the beginning God created heaven and earth.”56 According to the second error, there is no such thing as free will, and the cross of Christ has no meaning. According to the third error, there is no difference between merit and reward if there is one and the same soul in Christ and in Judas, the traitor. This is totally heretical. 17. I say that the first error destroys the cause of being, for you consider God to be the cause of all things, either in part or totally. If in part, then you divest God of his primacy in causation. If totally, then God is the cause of everything other than the divine. Hence God produces not out of the divinity itself, nor out of some other thing; for nothing else exists. Therefore, God produces from nothing.57 According to the error involved here, it would follow that the same object would have both being and non-being at the same time, and that it would have being Rev 13:18 reads: “Here is wisdom. The person who has understanding, let him calculate the number of the beast, for it is a human number, and its number is six hundred and sixty-six.” 56 See Gen 1:1. 57 See Part II, c. 1 n. 1 of Breviloquium, 59: “Now that we have presented a summary review of the Trinity of God, we need to say a few things about the creation of the world. Concisely put, we should maintain the following belief concerning this: namely, that the entire world machine was brought into existence in time and from nothing by one First Principle, unique and supreme, whose power, though immeasurable, has arranged all things in measure, number, and weight.” 55

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before non-being, and many other inappropriate things. Consequently, it is certain that God has created all things. And so that good woman in 2 Maccabees 7:28 said to her son that he should look upon all things, considering that “God has created them from nothing.”58 18. The second error deals with fatal necessity, as in the case of the constellations. If a person is born under a particular constellation, that person will of necessity be a thief, a good person, or a bad person. This destroys free will, merit, and reward. For if it is true that whatever a person does is done out of necessity, then what meaning can free will have? What can such a person merit? And it follows that God is the source of all evil. It is true that some influence is attributed to the stars. But, nevertheless, God alone rules the rational soul. Jeremiah 20:11 states: “They will be greatly confused, for they have not understood the everlasting reproach.” Those who err in this way will have everlasting reproach.59 19. The third error is the worst. It includes the other two. There are certain people of unsound mind who have had a poor understanding of the intellect. Certain ones have said that it is fire, and others that it is water. These have been reproached by the philosophers.60 For this intellect to be one in everyone is against the principle of distinction and individuation, since the intellect has a distinct being in individual people. Therefore, it has principles of its own essence which are proper and distinct The Vulgate reads ex nihilo fecit illa Deus (“God has created them from nothing”) while Bonaventure has de nihilo ea creavit Deus (“God has created them from nothing”). 59 See Book II, d. 14, p. II, a. 2, q. 2 of Bonaventure’s Sentence Commentary in Opera Omnia 2:361-365. 60 See Aristotle’s critique of the philosophers in Book I, c. 2-5 of De Anima in WAE, Volume 3, 403b-411b. 58

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and individuating.61 And others say that the one Intelligence sheds light over all. But this is impossible because no creature is capable of doing this. This is the work of God alone.62 20. “Every intellectual substance is a knowing substance and turns back upon itself with a complete reversion.”63 Thus, every intellectual substance knows, loves, and judges itself, and so it is like a mirror, and it has a light shining upon it.64 And this is, indeed, true in the case of God, and in humanity as well as in the angels, but differently. For in God, the mirror and the light are identical with the intellectual substance itself, but they differ by reason of a rational distinction. In the angels, they differ with a rational distinction and by reason of nature, but not in time, for an angel is not capable of understanding more than he actually does understand, for “the intelligence is full of forms.”65 But in the human person these are distinct by reason of a rational distinction, by reason of nature, and by reason of time, because, while a human person is capable of understanding, this does not happen immediately. Therefore, the human intellect is by nature capable of apprehending and of judging; that 61 See Book II, d. 18, a. 2, q. 1 of Bonaventure’s Sentence Commentary in Opera Omnia 2:444-48. 62 See Collation 2 n. 10 in CSD, 27: “For they are rooted in Eternal Light and lead to it, but this does not make such light visible. Nor should it be said that they are founded on any created light, as for instance in a certain Intelligence that enlightens the minds.” 63 See Proposition XIV (XV), n. 124 in The Book of Causes, 27: “Every knower that knows its own essence reverts upon its own essence with a complete reversion.” 64 See Collation 5 n. 23-28, Collationes in Hexaemeron in Opera Omnia 5:357-58 and Collation 12 n. 2-8, Collationes in Hexaemeron in Opera Omnia 5:385. 65 See Proposition IX (X), n. 92 in The Book of Causes, 24: “Every Intelligence is full of forms; however, among the Intelligences are those that contain less universal forms, and among them are those that contain more universal forms.”

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is, there is a possible and agent intellect.66 But the human intellect cannot be adequately illumined without the help of a superior and higher light. For the Sage says: “The corruptible body is a burden on the soul,” etc.67 Further, the Philosopher says: “As the eye of the bat is to the light of the sun, so our intellect is to the most evident things of nature.”68 To speak about the third intellect, which is the key to heavenly contemplations, would take long.69 We shall ask the Lord, etc.

See Book II, d. 24, p. 1, a. 2, q. 4 of Bonaventure’s Sentence Commentary in Opera Omnia 2:567-71. 67 See Wis 9:15. 68 See Book α, n. 1 of Aristotle, Metaphysica in WAE, Volume 8, 993b: “Perhaps, too, as difficulties are of two kinds, the cause of the present difficulty is not in the facts but in us. For as the eyes of bats are to the blaze of day, so is the reason in our soul to the things which are by nature most evident of all.” See also c. 5 n. 4 of Itinerarium mentis in Deum, 115: “Therefore it seems to be very true that ‘as the eye of a bat is related to light, so the eye of our mind is related to the most evident things of nature.’” See further, Question 7, c. 1, 8, DQMT, 252: “Therefore, the Philosopher says that ‘as the eye of the bat is turned toward the light, so our eye is turned to the most obvious things of nature.’” Cf. Collation 3 n. 9 in Collationes in Hexaemeron in Opera Omnia 5:345. 69 See, e.g., Collation 3 n. 2 in CSD, 42: “And so, the key to contemplation is a threefold understanding: of the Uncreated Word by whom all things are brought forth; of the Incarnate Word by whom all things are restored; and of the Inspired Word by whom are things are revealed. For no one can have understanding unless he considers where things come from, how they are led back to their end, and how God shines forth in them.” 66

On

Conference IX: Gift of Wisdom

the

1. “If you have risen with Christ, seek the things that are above where Christ is seated at the right hand of God. Taste the things that are above, not the things that are on the earth.”1 “Son,2 if you desire wisdom, keep justice, and God will give her to you.”3 The latter text is from Sirach where the author shows how a person will be able to obtain the gift of wisdom.4 It is true that this is a gift of God. But if you want to have it, you must have a desire for it, since See Col 3:1-2. The Vulgate does not read Fili (“Son”). 3 See Sirach 1:33. 4 For a technical treatment of this gift, see Book III, d. 35, q. 1 of Bonaventure’s Sentence Commentary in Opera Omnia 3:772-75. See also Question 1, conclusion of Bonaventure’s Quaestiones disputatae de perfectione evangelica in Opera Omnia 5:120: “Humility is the gate of wisdom, since wisdom is ‘the knowledge of the highest and first causes.’ This knowledge is acquired not only by means of the knowledge of speculation, but also through knowledge of savory experience. Therefore, since everything whatsoever that has been made emanates from a single principle and is produced from nothing, the person who is truly wise recognizes in truth his own nothingness as well as that of others and the sublimity of the first principle. Hence St. Augustine in the Second Book of his Soliloquies states: ‘May I know you. May I know myself.’ No one arrives at a complete notion of God except through a true and correct understanding of self, and the person who does not recognize his own nothingness does not understand himself correctly. As the Apostle says in Galatians 6:3: ‘For if anyone thinks that he is something, when he is nothing, he deceives himself.’ But to recognize one’s own nothingness is to humble oneself. Thus, humility is the gate of wisdom.” 1 2

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wisdom does not enter into a soul that is not carried by a strong affection for it. But it is not denied to a soul that desires to have it. Wherefore, Wisdom 7:7 says: “I desired, and understanding was given to me. I pleaded, and the spirit of wisdom came to me.”5 In the desire for wisdom, justice must be preserved, for wisdom is not in harmony with evil. So the text says: “keep justice.” The highest justice of all is this, that a person is not ungrateful to God, but refers back to the Giver all the gifts that have been given. Thus, Sirach 51:23 states: “I will give glory to the one who gives me wisdom,”6 because if you glorify yourself for your wisdom, in that very act you destroy wisdom. Jeremiah 9:23 says: “Let not the wise one glory in his wisdom, and let not the strong one glory in his strength.” And the reason for this is given in Ezechiel: “You, full of wisdom and beauty … have been in the delights of the God’s paradise…. You have lost your wisdom for the sake of your beauty.”7 The highest form of justice is this: that we give glory to God and that we ask God for wisdom. Thus, in James 1:5-6 it is written: “If any of you lacks wisdom, let him pray to God for it …asking in faith, without hesitation.” And since I am about to speak concerning wisdom, I have need of wisdom, as do you, likewise, my listeners. Therefore, to begin let us ask the Lord, etc. 2. “If you have risen with Christ,” etc. This text is appropriate for the present time and for our purpose. It is

5 See Collation 2 n. 2 in CSD, 22: “The door to wisdom is a yearning for it and powerful desire…. Such wisdom cannot be obtained without supreme mutual pleasure, but where there is supreme mutual pleasure, supreme yearning must have come first. ‘Son, if you desire wisdom, keep justice, and God will give her to you’” (translation adjusted). 6 The Vulgate reads dans (“gives”) while Bonaventure has danti (“to the one who gives”). 7 Bonaventure forms this citation from Ez 28:12-13, 17.

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written in the Epistle which is read at Mass.8 It is the word of the Apostle to the Colossians in which the holy Apostle urges us to gain true wisdom and to flee from false wisdom. He refers to the first when he says: “If you have risen with Christ, seek the things that are above,” etc. He refers to the second when he says: “not the things that are on the earth.” In this way he gives us to understand that there is a twofold outlook of the soul, just as there is a twofold affection. One outlook is for the heavenly and invisible things. The other is for corruptible things of the earth. There is also a twofold affection of the soul. One is for eternal things; the other is for temporal goods. So also there is a wisdom related to those things which are from above, and a wisdom related to those things that are below. He calls us to the first one and urges us to avoid the second one that is related to the things of the earth. Blessed James describes the one which is related to things below when he says: “Do not be arrogant, and do not be evil ones9 standing against the truth. For this10 is not the wisdom that comes from above. Rather it is of the earth, animal, devilish.”11 This latter form of wisdom seeks to be delighted in every form of pleasure, in an abundance of worldly wealth, in the experience of sensual pleasures, and in superiority or in the desire for worldly displays. This wisdom is related to earthly things in as far as it makes a person to be concerned for the delight of every pleasure to be found from great wealth. And it is animal wisdom in as far as it leads a person to be concerned with delighting in the experience of sensual pleasures. And it is devilish in as far as it leads a person Col 3:1-4 was read as the First Reading for Holy Saturday in the Minorite missal. 9 The Vulgate reads mendaces (“liars”) whereas Bonaventure has mali (“evil ones”). 10 The Vulgate reads ista (“this”) while Bonaventure has haec (“this”). 11 See James 4:14-15. 8

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to be concerned with the pleasure of being superior to others, and taking delight in worldly displays. For pride is the root of all evil,12 and it is condemned above all in a diabolic ruler. 3. Concerning this threefold wisdom, the Apostle says in 1 Corinthians 1:19: “It is written: I will destroy the wisdom of the wise; and I will reject the prudence of the prudent.”13 This is the wisdom that Jeremiah 4:22 speaks about: “They are wise in doing evil. But they do not know how to do the good.” It was to dispel this sort of wisdom that Christ died. He became poor, afflicted, and lowly in order to teach us how to beware of it. The Apostle asks in 1 Corinthians 1:20: “Has not God turned the wisdom of this world into folly?” It is as though he is saying that on the cross God chose the opposite of worldly wisdom. The Apostle continues: “It has pleased God, through the foolishness of preaching, to save those who believe…. The foolishness of God is wiser than human beings.”14 You have a high regard for the abundance of wealth, but Christ chose poverty. You have a high esteem for the experience of sensual delights, but Christ chose the bitterness of the passion. You think highly of the power of worldly displays, but Christ chose to be despised and shamed. And the wisdom of God is stronger. Consequently, he says: “The foolishness of God is wiser than human beings.” Solomon says in Proverbs 30:2-3: “I am the most foolish of men, and human wisdom is not with me. I have not learned wisdom, and I do not know the wisdom of the holy ones.” In his external appearance Christ appeared to be foolish when he refrained from what the foolish ones desire. He appeared to be even more foolish when he chose to be afSee 1 Tim 6:10: “For covetousness is the root of all evils.” Cf. Isa 29:14: “For wisdom will perish from their wise men, and the understanding of their prudent men will be hidden.” 14 See 1 Cor 1:21, 25. 12 13

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flicted. And he appeared to be supremely foolish when he chose death on the cross, dying a most shameful death.15 This is the “wisdom of the saints.” The Apostle says in 2 Corinthians 1:12: “This is our boast and the witness of our conscience … that in this world we have not conducted ourselves according to carnal wisdom, but according to the wisdom of God.”16 Again the Apostle says in 1 Corinthians 3:18: “If anyone among you appears to be wise in this world, let him become a fool so that he may be wise.” And he says in Philippians 3:18-19: “Many walk, of whom I have told you often and now tell you weeping, that they are enemies of the cross of Christ. Their end is ruin, their god is their belly,” because of their animal wisdom; “their glory is in their shame,” because of diabolical wisdom; “they are concerned with the things of earth,” because of earthly wisdom. 4. Do not, therefore, be wise concerning “things that are of the earth,”17 because Christ was crucified to do away with this kind of wisdom. As Christ died to do away with and destroy vain wisdom, so he rose and ascended in order to teach true wisdom and to confirm it in our hearts. On the cross he taught how to spurn the wisdom of the world. And ascending to heaven, he taught how to desire the wisdom of God and to love the Fount of Life. It is all the wisdom of the world to spurn these. But the greatest foolishness is to empty the death of Christ of meaning. This is what is done by those who are wise in the “things that are of the earth.” Therefore, it is necessary to avoid Cf. Wis 2:20: “Let us condemn him to a most shameful death….” 16 2 Cor 2:12 reads: “For our boast is this, the testimony of our conscience that in simplicity and godly sincerity – not in carnal wisdom, but in the grace of God – we have conducted ourselves in the world, and especially in our dealings with you.” 17 See Col 3:2 and Phil 3:19. 15

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this wisdom and to desire that wisdom which is “from above.” 5. But what is this wisdom that comes “from above”? The Sage says in Qoheleth 2:13: “I saw that18 wisdom has the advantage over folly, just as light differs from darkness.” He gives us to understand that wisdom is light; the light, I say, “descending from the Father of lights,” from whom comes “every good gift and every perfect gift.”19 That light descends to illumine our cognitive faculty, to bring joy to our affective power, and to strengthen our power of action. It comes down from the highest God to the intellect, and from the intellect to the affect, and then finally into our activity. That there is a light descending to illumine our cognitive faculty becomes clear from what is written in Wisdom 7:26-29: “She is the brightness of the eternal light … the spotless mirror of the divine majesty, and the image of God’s goodness. And though she is one, she can do all things, and while remaining in herself, she renews all things. And among the nations she passes into holy souls. She makes friends of God and prophets. For God loves none, but those who dwell with wisdom. For she is more beautiful than the sun and superior to the order of the stars. And compared with the light, she takes precedence.” It is right, therefore, that wisdom is called the throne of God, and the soul as described here, which is more beautiful than the heavens, indeed, more beautiful than the entire universe, is the throne of God. 6. Second, wisdom descends like a light to bring joy to our affective power. Therefore, Sirach 40:20 says: “Wine and music bring joy to the heart, but the love of wisdom is above them both.” “Wine and music bring joy to the 18 The Vulgate reads quia (“that”) whilst Bonaventure has quod (“that”). 19 See James 1:17 which reads: “Every good gift and every perfect gift is from above, coming down from the Father of lights….”

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heart,” namely, from outside and by means of the impressed species which are not the truth itself, but only a certain likeness of the thing. And these do not fill the soul and do not bring genuine joy to it, but only that pleasure which comes from the sense impressions. But where there is a true union, there is joy, where truth descends on the soul and fills it and brings joy to it. About this wisdom the Sage says: “I have loved her … and have preferred her to kingdoms and thrones. I have esteemed riches as nothing in comparison with her…. I have loved her more than health and beauty…. All good things came together for me with her, and through her hands came honors beyond measure. I have rejoiced in all things because this wisdom was going before me.”20 The Philosopher says that wisdom brings the greatest delights.21 If it is a great thing to be enlightened by wisdom, it is even greater to be brought to rejoice that one loves one’s own Source. 7. Third, wisdom descends like a light from above to strengthen our power of action. Consequently, Qoheleth 7:20 states: “Wisdom has made the wise person stronger than ten princes of the city.” Note that no power under heaven, neither earthly nor human power, nor the heavenly, angelic power, strengthens the soul as much as does the wisdom from above the heavens. So the Book of Wisdom says: “Wisdom entered into the soul of God’s22 servant and stood against the kings. She made him strong

20 This quotation stems from Wis 8:2 and 7:8, 10, 12 and ends with me (“me”) which the Vulgate does not read. 21 See Book X, c. 7 of Aristotle, Ethica Nicomachea in WAE, Volume 9, 1178a: “That which is proper to each thing is by nature best and most pleasant for each thing; for man, therefore, the life according to reason is best and pleasantest, since reason more than anything else is man. This life therefore is also the happiest.” 22 The Vulgate reads Domini (“the Lord’s”) while Bonaventure has Dei (“God’s”).

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in battle, so that he might overcome and might come to know that wisdom is more powerful than all else.”23 8. And so this wisdom builds up the Church and the soul to become the dwelling place of God and the house of God. It is a house, I say, that is delightful, a house that is beautiful, a house that is strong. Matthew 7:24 says: “Everyone who hears these my words and acts on them will be compared to the wise man who built his house on solid24 rock.” This house is being built mainly by wisdom. Thus, Proverbs 9:1 states: “Wisdom has built herself a house. She has carved out seven pillars.” It is certain that wisdom takes delight in being with human beings. Therefore, Proverbs 8:31says: “My delight is to be with the children of men and women.” But when wisdom does not dwell with us, the fault is not that of wisdom. Rather, it is our fault. If we wish to have the above-mentioned light dwelling within us, we must have the seven pillars. But what are the seven pillars of this house? Should I make them up out of my own head? In no way. Sacred Scripture explains them clearly enough. Where, then, will we find them? In his description of the wisdom that comes from above, blessed James speaks of seven qualities of this wisdom: “It is, first of all, chaste; then peaceable, moderate, docile, in harmony with good,25 full of mercy and good fruits, impartial in judgment, and sincere.”26 If I were able to explain all these to you I do not believe that my words would be lost. Rather I would be giving you a great road to wisdom. 9. These pillars are nothing else but certain steps to wisdom. Take the seven pillars together. The first is chasBonaventure first cites Wis 10:16 and then Wis 10:12. The Vulgate does not read firmam (“solid”). 25 The Vulgate does not read bonis consentiens (“in harmony with good”). 26 James 3:17. 23 24

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tity of the body; the second is innocence of the mind; third is moderation of speech; fourth is docility in affect; and the fifth is generosity in action; the sixth is maturity in judgment; and the seventh is simplicity in intention. It is through these that the house of wisdom is solidly established. 10. The first pillar of the house of wisdom is chastity of the body, for the text says: “Wisdom is, first of all, chaste.” Why is this first? Because it is with this that one must begin, for it is written in Wisdom 1:4: “Wisdom will not enter into a malicious soul. Neither will it dwell in a body that is subject to sin.” An unchaste body is one that is “subject to sin.” Therefore, wisdom cannot dwell in it. It is said in Wisdom 8:21: “As I knew that I could not be continent in any other way, unless God were to grant it.” Gregory of Nazianzus was a very pure youth. The following incident happened while he was a student at Athens. One night while he was sleeping, a very beautiful woman came to him with two maid-servants who were virgins. He began to drive her away. And the woman said: “Do not flee from me, for I have not come to lead you to corruption. I am wisdom, and the two maids are humility and chastity or purity. If you want to have me, Wisdom, then keep these two maids; namely, humility and chastity; for ‘wherever pride is found, there will also be disgrace. But wherever humility is found, there is wisdom.’”27 True virginity is found where wisdom is associated with it. Humility together with purity is the first pillar of wisdom. Solo27 The quotation concludes by citing Prov 11:2. For the incident concerning Gregory see Prologus Rufini in libros S. Gregorii Nazianzeni in PG 36:735 where the maidens say: “One of us is wisdom while the other is chastity, and we have been sent from the Lord to dwell with you, because you have prepared in your heart a dwelling for us that is joyful and very chaste.” See also c. 25 of Vita Sancti Gregorii Theologi in PG 35:161AB where the maidens are chastity and temperance who deepen Gregory’s love of chastity.

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Collations on the Seven Gifts of the Holy Spirit

mon says in Proverbs 20:1: “Wine is a voluptuous thing, and drunkenness is riotous. Anyone who takes pleasure in these will not be wise.” And Sirach 19:2 states: “Wine and women make the wise apostatize and betray reasonable people.” You have a usable example in Solomon who, because of women, came to apostasy, and even to the worship of idols.28 Yet he had been “filled with wisdom like a river.”29 If there were a tavern in which a wine would be sold that was capable of leading to the forgetfulness of all wisdom, I believe that no one would be so foolish as to buy such wine. I believe that, by reason of a very exalted dispensation of divine counsel, God permitted Solomon to fall, so that he might teach all men to avoid women. 11. The second pillar of the house of wisdom is innocence of mind. This is indicated when the text says: “then peaceable.” Augustine says that “peace is the tranquility of order,”30 that is, when one humbly submits oneself to one’s superior, is impartial with one’s equals, and is discretely superior to one’s subjects. All those who are children of wisdom have this order. Sirach 3:1 says: “The children of wisdom are the church of the just.” Where does war come from? If you loved your equal, obeyed your superior, and properly ruled those subject to you, you would find peace. One who upsets this peace destroys the house of wisdom. It is written in Proverbs 14:29: “One who is patient is governed by much wisdom …one who is31 impatient takes delight in his folly,” and thus destroys the house of wis28 See 1 Kings 11:4: “And when Solomon was now old, his heart was turned away by women to follow strange gods. And his heart was not perfect with the Lord his God, as was the heart of David, his father.” 29 See Sir 47:16: “And you (Solomon) were filled with wisdom as a river….” 30 See Book XIX, c. 13, De Civitate Dei in CCSL xlviii, 679: “The peace of all things is the tranquility of order.” 31 The Vulgate does not read est (“is”).

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dom. Blessed James says in James: 3:13: “Who is wise and instructed among you? Let him by his good behavior show his work in the meekness of wisdom.” 12. The third pillar of the house of wisdom is moderation in speech. This is noted in the word “moderate.” Above all, moderation in speech is required. Hence Sirach 20:7 states: “A wise man will be silent till the right time comes, but a babbler and a fool will not pay attention to the time.” “There is a time and opportunity for every business.”32 Is it not the height of foolishness for a person to run the same sword through himself and his neighbor? Evil speech kills both the speaker and the listener. You cannot speak detraction about your neighbor without killing yourself with the same sword. If I speak about a scandal, I cannot hurt you without hurting myself. Silence and wisdom are so closely related that “if a fool maintains his silence, he will be considered wise.”33 And a wise person who speaks a lot will be considered foolish. It is possible for me to utter a detraction with a single word. Therefore, it is necessary “to weigh words.”34 Wherefore, very great care should be taken to avoid excessive talking. Speech is also an instrument for expressing wisdom, and therefore it ought to be used in accord with the rule of wisdom. Thus, Qoheleth 10:12 says: “Words in the mouth of a wise person are grace.” And the Apostle writes in Ephesians 4:29: “Let no bad speech come from your mouth.” It is a remarkable thing that when people sit at table to refresh themselves spiritually, and one devil speaks about temporal affairs and about detractions, all who are at the table partake of this poison. “Death and

See Qoh 8:6. See Prov 17:28. The Vulgate reads putabitur (“will be considered”) while Bonaventure has reputabitur (“will be considered”). 34 See Sir 28:29: “Melt down your gold and silver, and make a balance for your words and a just bridle for your mouth.” 32 33

194

Collations on the Seven Gifts of the Holy Spirit

life are in the power of the tongue.”35 If the woman had remained silent when the devil said to her: “Why has God commanded you not to eat of the tree of the knowledge of good and evil?”36 the devil would have had no occasion to tempt her further. Even the philosophers taught their disciples to remain silent. Cato said: “I consider the first of the virtues to curb the tongue.”37 I believe that sins of the tongue are so great that the world would have enough to do to make satisfaction for them alone if God were to rise in judgment against them.38 13. The fourth pillar of the house of wisdom is docility in affect. This is noted in the words: “docile, in harmony with good.” No one is persuaded by the good unless he is a kind person. And this also is in harmony with wisdom. A mean person gives in to evil. It is written in Wisdom 1:6: “The spirit of wisdom is kindly, yet it does not free the evil speaker of his lips.” Docility brings about a high regard for good things, and it makes one love them and consent to them. And the wiser a person is, the more attracted he is to the good. Thus, it is said in Proverbs 25:12: “Like a golden ear-ring and a shining pearl39 is the person who reproves the wise and the obedient ear.”40 As the ear-ring adorns the ear, and the pearl in the crown adorns the face, so good speech is an adornment for the wise person. When a wise person is being reproved, it is as though he were being adorned. If I correct myself when I hear a See Prov 18:21: “Death and life are in the power of the tongue. Those who love it will eat the fruits thereof.” 36 This quotation is a combination of Gen 3:1 and 2:17. 37 See Book I, Distinction III, Disticha de moribus, 9-10: “The first of the virtues is to curb the tongue.” 38 Cf. Job 31:14: “For what will I do when God will rise to judge? And when he examines, what answer will I give him?” 39 The Vulgate reads margaritum (“pearl”) whilst Bonaventure has margarita (“pearl”). 40 Prov 25:12. 35

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good admonition, what else am I doing but adorning myself with that word? But if this pearl were proposed to a fool, he would trample it under foot like a dog. Wherefore, Proverbs 9:8 advises: “Do not reprove an arrogant person lest he hate you. But reprove a wise person, and he will love you.” Dearly beloved! “It is better to be corrected by a wise person than to be deceived by the flattery of fools.”41 The fool, when corrected, neither leaves his evil, nor turns to the good. Whoever knows his own faults and is displeased by them is a wise person. Whoever rebukes a person and calls him away from evil does him a greater favor than if he were to give him the entire world. 14. The fifth pillar of the house of wisdom is generosity in action. Wisdom wants to have mercy not only in affect, but in effect as well. This is noted when the text says “full of mercy and good fruits.” “From their fruits you shall know them.”42 Hence, it is said in Proverbs: “She has opened her hand to the needy and she extends her palms to the poor. She has opened her mouth to wisdom, and the law of mercy is on her tongue. From the fruit of her hands”43 she gives to the needy. Wisdom teaches that people should work not for recreation, but for fruit; for “the fruit of good works is glorious.”44 Among all the fruitful works, the more fruitful ones are the works of mercy. Therefore, give of the fruit of your hands. 15. Those who are put in charge of governing others must have this mercy. Thus Acts 6:3 states: “Therefore, brothers and sisters, select from among you … men of good reputation, filled with the Holy45 Spirit and with See Qoh 7:6. See Matt 7:16 and 20. 43 Bonaventure has constituted this citation from Prov 31:20, 31:26, and 31:16. 44 See Wis 3:15. 45 The Vulgate does not read sancto (“Holy”). 41 42

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wisdom, that we may appoint them” to be in charge “for this work.”46 Someone who would steal the goods of God would not be a wise administrator. Suppose that something were given to you to distribute to a family, and you stole it and put it in your own pocket. Do you not believe that the family of the Lord would cry out against you and say that you are a very poor administrator? Do you not think the Lord would say: “Throw the useless servant out into the darkness outside”?47 A greater wisdom would be for the administrator to give out fruitfully what he has to dispense and those things that have been given to him to distribute. Such was the case with the blessed Stephen48 and Lawrence.49 The Supreme Pontiffs of the early Church were not concerned with earthly affairs. Today there is more concern for possessing temporal things than for distributing them. The text says: “full of mercy.” The Apostle says in Galatians 6:8: “What a person sows, that also will he reap.” What if a lord gave grain to a servant to plant in his field, and the servant put the grain in a sack and did not plant it in the field? The field would hardly bear fruit. Indeed, it would cry out against the servant. As mercy is the friend of wisdom, so avarice is its enemy. The avaricious ones ridicule all those who do not love money. Deuteronomy 16:19 says: “Gifts blind the eyes of the wise, and change the words of the just.” They “blind the eyes,” not the bodily eyes, but the spiritual eyes, so 46 The Vulgate reads super hoc opus (“over this work”) whereas Bonaventure has ad hoc opus (“for this work”). 47 See Matt 25:30. 48 For Stephen’s story see Acts 6-7. 49 See Lesson IV from Pope St. Leo at the II Nocturn of the feast of St. Lawrence (August 10): “The persecutor summons the unsullied minister of the sanctuary to bring before him the Church’s wealth for which he so eagerly longs. The most chaste Levite, to show him where he had laid up his treasures, presented to him a very numerous flock of the devout poor, in whose food and clothing he had invested those resources, so that they could never be lost, for the treasures were as entirely safe, as they were admirably spent.”

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that they take away the light of wisdom. Matthew 19:24 says: “It is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of heaven,” because that person has a heart that is earthly and heavy. 16. The sixth pillar of the house of wisdom is maturity of judgment. This is noted when it says: “impartial in judging.” A person who does not judge rashly has maturity of judgment. Consequently, Sirach 10:1 says: “A wise judge will judge his people,”50 namely, those over whom he has authority. But he is not a wise judge if he goes beyond his authority. Then he judges rashly. And what is it if he judges without authority? It is certainly nothing. It is also necessary that the judgment of a wise person should have correct zeal and clear knowledge. Concerning the first Psalm 36:30 says: “The mouth of the just one will meditate wisdom, and his tongue will speak judgment.” A just judge is one who is moved by just zeal to approve everything that is good and to disapprove of what is evil. One who does not have correct zeal cannot judge well. Love and hatred distort judgment. If you hate me, you cannot judge me rightly. And why? Because it seems to you that everything about me is evil. Therefore, it is necessary that a judge have clear knowledge. How could I judge well concerning a matter that is unknown to me? Thus Job’s friends wished to judge about secret matters when they accused him of not being just. They argued: The just God does not punish the just. Yet God is punishing you. Wherefore, you are not just. Hearing this, Job answered them saying: “Turn about and come, and I will not find one wise person among you.”51 Therefore, blessed James says “without judging.” This does not mean that a The Vulgate reads vindicabit (“will judge”) while Bonaventure has iudicabit (“will judge”). 51 See Job 17:10. 50

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person should not judge in a time or place concerning an issue about which he has certitude, authority, and correct zeal. He says this rather because people judge evil as good, and good as evil.52 If I must judge about another, it would be better for me to think good of that person rather than evil. A person should be more inclined to excuse kindly than to accuse wrongly. At the present time, all people are judges “with evil thoughts.”53 A person should not go beyond his authority or judge rashly without correct zeal and clear knowledge. Matthew 7:1 commands: “Judge not that you may not be judged.” It is the highest form of foolishness when people judge the personal faults of others and overlook themselves. Gregory says: “The more curious a mind is to pry into the affairs of others, the more foolish it is in knowing its own affairs.”54 17. The seventh pillar of the house of wisdom is simplicity of intention. This is indicated when it says “sincere, without duplicity.” About this it is said in 1 Kings 10:18-19: “King Solomon made a grand throne of ivory,” and he made “six steps” for it. The other pillars are in a circle around it, but this one is the most important one of all, and it is at the top. The Apostle is speaking about this when he says in Colossians 3:1: “Seek the things that are above.” And Qoheleth 6:8 asks: “What has the wise 52 Cf. Isa 5:20: “Woe to you who call evil good, and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter.” 53 See James 2:4: “Are you not making distinctions among yourselves and do you not becomes judges with evil thoughts?” 54 Bonaventure seems to have condensed Gregory’s opinion. See Book III, c. 31 n. 60 in S. Gregorii Magni Moralia in Iob Libri I-IX. Edited by Marcus Adriaen. CCSL cxliii (Turnhout: Brepols, 1979), 153: “And while he considers in another the evil that he does not have, he so neglects to consider his own evil that while his mind is led to judge the evil of others, it is deprived of the light of judging its own evils. And the more it prides itself against the evils of others, the more negligent and ignorant it is of its own.”

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person more than the fool, and what has the poor person but to go where life is?” Certainly, where Christ is. And when Christ appears, there life will appear.55 But where is Christ? Certainly, he is above in heaven. The Apostle says in Colossians 3:1: “Seek the things that are above.” Therefore, Christ is in heaven, and life is there. Christ, the Fount of wisdom, is the foundation of this gift and its completion. As a “wise architect” the Apostle says: “No one can lay any other foundation than that which has been laid, which56 is Christ Jesus.”57 As a certain Gloss says, in terms of its root, the human being is just the opposite of the tree. The tree has its root down below while the human person has its root above. And a bodily building has its foundation down below, while a spiritual edifice has its foundation above.58 Christ, therefore, is the foundation of this gift. Furthermore, he is its completion, for “in him 55 See Col 3:1: “… seek the things that are above where Christ is seated at God’s right hand.” See further Col 3:4: “When Christ, your life, will appear, then you too will appear with him in glory.” 56 The Vulgate reads qui (“who”) while Bonaventure has quod (“which”). 57 1 Cor 3:10-11 reads: “… as a wise architect, I laid the foundation….for no one can lay any other foundation than that which has been laid, who is Christ Jesus.” 58 This Glossa is based on Augustine’s Exposition 2 n. 10 on Psalm 29. See Expositions of the Psalms 1-32. Translation and Notes by Maria Boulding. WSA III/15 (Hyde Park, NY: New City Press, 2000), 30910: “Christ is the foundation. As I have pointed out, our Head has been dedicated already, and the Head is the foundation. But the foundation is usually at the bottom….But Christ’s Church, though established here below, strains toward heaven, and so our foundation is laid there, where our Lord Jesus Christ sits at the Father’s right hand.” See also Collation 22 n. 4 in Collations on the Six Days, 342: “Wherefore man, too, has a head that is lifted up to heaven, for it is like a root. Wherefore, also, as in trees there is a drawing and an attraction from the root to the branches, so also in man whatever there is in the body is drawn from the head although another organ may be more important, as the Philosopher explains. But Christ, who is the Head, holds the highest place in our hierarchy.” See further Book IV, d. 22, a. 3, q. 1, conclusion of Bonaventure’s Sentence Commentary in Opera Omnia 4:582-83.

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are hidden all the treasures of wisdom and knowledge.”59 In him the gift of wisdom is brought to completion. Therefore, Qoheleth 2:14 states: “The eyes of a wise person are in his head,” that is, in Christ, but “the fool walks in darkness.” In Christ is the consummation of all that is good. Thus, John 17:3 says: “Now this is life everlasting, that they may know you, the only true God, and him whom you have sent, Jesus Christ.” We must come to see, to desire, and to do “the things that are above.” May he who lives and reigns without end lead us to them. Amen. THE END OF THE CONFERENCES ON THE GIFTS OF THE HOLY SPIRIT

59

See Col 2:3.

Indices

Scriptural Index

204

Collations on the Seven Gifts of the Holy Spirit

OLD TESTAMENT

10:8-10

Genesis 1 1:1 1:26 2:9 2:16-17 2:17 2:19 2:21-22 2:23a 2:23b 2:24 5:31 7:6 3:1 3:1-6 3:5 3:14-15 3:16 18:20-33 19:26 22:9-13 22:18 26:4 37:41-50

124n14 177n56 30n15 42n59 100, 100n50 192n36 172n38 136n59 136n62 136n61 136n64 72n24 72n24 192n36 131n42 100n51 139, 139n74 135n54 72n25 55n36 134n52 27n5 27n5 72n26

Exodus 21:23 25:18-22 32:9 32:31-32 33:3 33:5 34:9

Leviticus

98n44 150n18 145n5 72n27 145n5 145n5 145n5

100

Numbers 6:89 13:7 13:17 17:8

150n18 118n52 118n52 128n29

Deuteronomy 9:6 9:13 10:12-13 16:19 32:27 32:28-29

145n5 145n5 63 194 36n32 169n31

Joshua 1:7

168, 168n22

Judges 4:21 6:37 6:38 7 13:3-7 16:7 16:11 16:13 16:17 16:21

141n80 128n30 129n35 141n81 110n17 110n18 110n20 110n21 36n35, 111n22 54n34

1 Samuel 1:11 1:18 1:28 2:3

134n51 134n50 134n51 85

Indices

12:23 24:5 24:11 26:23

73n29 73n30 73n30 73n30

2 Samuel 18:33

102n57

1 Kings 1:42 3:7-12 4:33 10:18-19 10:24 11-12 11:4

116 83n4 87n10 196 107n8 67n4 190n28

2 Kings 4:1-7 21-22

78 67n4

2 Chronicles 16:9 19:7

113n29 63

Ezra 5:3

158

3 Esdras 3:10-12

112

Tobit 1:10 4:20 4:23

50 150 57

Judith 8:29 10:8 14:16 14:18

121n3 148, 148n11 140 140n78

205

Esther 2:17 141n82 15:16-17 53

Job 17:9 17:10 23:13-15 28:12-13 28:18 28:28 31:14 31:23 37:16 38:24 41:15

118n54 195n51 52, 52n27 143n2 143n3 60, 67n5, 168n21 192n38 56 85 30n14 55

Psalms 1:1 2:11 4:3-5 4:7 5:11 8:4 10:6 13:3 15:7 17:2-3 18:7 19:5 20:4 20:12-13 21:12 23:2 26:1 29

82n56 59 101 172n39 81 99n45 70n14 60, 61n58 161n1 115 122n8 148 141n83 157 55n37 95 115n41 197n58

206

Collations on the Seven Gifts of the Holy Spirit

30:20 31:5 31:8 32:11 33:12 35:10 36 36:4-7 36:5 36:27 36:30 44 44:3a 44:3b 44:7 49:13 63 65:15 67:36 70:9 71:6 81 81:5 82:10 86 86:1-5 88:8 90:5 90:5-6 93:10 102:13 102:17 103 103:5 103:15

64n67 81n55 166, 170 152n31 45n1, 50n18 9, 9n7, 169, 169n30 150 150n20 151n21 40n50 195 27 27n3 27n2 27n4 167 70n17 156n48 108 55 128n30 153n34 96n36 141n81 126n20 126 154n39 113 63 83n3 75n34 58n45 127n24, 139n76 95 49n13, 49n17

103:32 52 103:33 53n29 110:1 154 110:9-10 167 110:10 59n53 118 174n48 118:24 150 118:120 54, 56n39 118:125 102 118:130 161 132:1-2 78 132:2 78n43 136:9 139, 139n77 138:6 85 138:8-10 57n40 146:10-11 58, 58n43

Proverbs 1:5 1:24-26 2:3-5 3:16 3:21-22 6:26 6:27 8:12 8:31 9:1 9:8 9:10 10:4 10:15 11:2 12:20 14:8 14:26

161n2 156 167 9n6, 169n29 150, 150n16 130 132n46 147 188 21, 188 192 59n53 116 108n12 189n27 159 168n23 64n66

Indices

14:27 14:29 15:22 17:8 17:28 18:3 18:10 18:11 18:21 20:1 22:20 22:20-21 23:31 25:12 30:2-3 31:10 31:10-13 31:13 31:16 31:17 31:19 31:20 31:25 31:26 31:30

60 190 147n9 169, 169n28 191n33 81n54 108 108 191n35 189 45n4 86 113n27 192, 192n40 184 121n1, 122n7, 129n31, 143n1 105n1 144n4 193n43 118n56 116 193n43 107 193n43 45, 134

Qoheleth 1:7 1:18 2:13 2:14 6:8 7:6 7:19

34, 35n30, 68n10 101, 101n52 186 198 196 193n41 63

7:20 7:26 7:27 8:6 10:12 12:11 12:13

207

187 90 131 168n27, 191n32 27, 191 153 63

Canticle of Canticles (Song of Songs) 1:2 1:9 3:7 3:11 4:4 8:6-7

78 105n3 107 142 105n2 114

Wisdom 1:4 1:5 1:6 2:20 3:15 5:6-7 7:7 7:8 7:10 7:12 7:15-16 7:17 7:18-20 7:26-29 8:1 8:2 8:21 9:4 9:12

189 168 192 185n15 193n44 176 182 187n20 187n20 187n20 88 89 89n16 186 106n5 187n20 189 88 88

208

Collations on the Seven Gifts of the Holy Spirit

9:15 10:10 10:12 10:16 11:23 13:9 15:3

180 99, 99n46 187n23 187n23 51, 51n22 92 104

Sirach 1:13 1:16 1:19 1:20 1:22 1:26 1:27-28 1:33 2:1 2:6 2:13 2:20-22 3:1 3:20 4:10-11 5:13 5:14 6:6 6:25 6:30-31 9:9 9:10 9:11 10:1 10:2 15:14 16:19

64n68 59n53 64n68 60n55 50 170 59 181n3 59 50, 50n19 74 62 190 35 75 164 168 152, 152n29 158n55 158n55 132 131, 131n41 131n32 195 90n18 158n58 124

17:1 17:5 19:2 20:7 21:2 24:24-26 26:24 27:4 28:29 30:24 32:9 32:22 34:9 37:9 37:14-16 37:17 37:18 37:20 40:20 40:25 40:28 42:13 42:14 43:37 44:10-11 46:1 46:11 47:16 49:3-4 51:23

171n35 171n35 189 191 33 40 125 59 191n34 70, 70n15, 71n22 45n2 154, 154n41 172 152n26, 154n40 152n26 151n24 152n28 152 186 147 60 132n48 138n70 80 71 117 117 190n29 67 182

Isaiah 5:13 5:20 7:14

97 55n35, 196n52 10, 123, 129

Indices

7:9 8:13 9:6 11:1 11:2-3 11:9 11:14 12:2-3 13:12 28:9 28:16 28:19 29:11-12 29:14 30:1 40:9 40:12 40:29 40:31 49:15 52:1 53:2-3 53:4 59:5 66:2

165, 165n14 49, 49n15 152 128n30 43n65, 47n7, 109, 122n6 94n30 71n21 109 130 163 141n84 164 94 184n13 151 116 96n34 114n35 113 136 107, 107n9 102 31n20 151n22 58

Jeremiah 2:19 4:22 5:21-22 9:23 10:6-7 10:7 10:14 20:11 31:22

60 184 51, 52n25 182 51 51n21 91 178 129

209

Lamentations 1:6 1:12 4:9-10 4:10

117n50 135n56 138n69 138

Baruch 3:14

9, 9n7, 169

Ezekiel 28:12-13 182n7 28:17 182n7

Daniel 1:17 2:21-22 8:15-16 12:4 12:10

163n9 173 174, 174n48 94 81, 81n52

Hosea 4:6 6:6 13:14

97 101n55 32n22

Micah 3:8

109, 109n15

Habakkuk 3:2 3:4 3:16 3:19

53, 56n39 109 53, 56n39 118n57

1 Maccabees 2:66 3:19

117 107

2 Maccabees 3:1-2 4:23-50

79, 79n44 79n45

210

Collations on the Seven Gifts of the Holy Spirit

6:1-5 6:25-28 6:30 7:28 12:45

79n46 118 102, 102n58, 118n53 178 82

NEW TESTAMENT Matthew 1:23 5:3 5:3-9 5:3-11 5:4 5:5 5:6 5:7 5:8 5:9 5:28 5:43-44 6:9 6:9-13 6:10 6:11 6:12 6:13 6:46 7:1 7:16 7:20 7:24 7:24-26 8:20 11:25

124n13 47 47n10 43 47 47 48 48 48 48 132n45 41n56 48 48n11 48 49 49 49, 49n14 41n58 196 193n42 193n42 188 126n21 153n34 161

12:45 16:26 19:5 19:11 19:24 19:27 23:15 23:23 23:25 23:27 23:29 25:30 25:35-36 25:41 26:6-13 26:69-75

59n49 92n23, 131n40 136n64 153n35 194 156n46 97n38 98n41 98n41 70n16, 98n41 98n41 194n47 42n61 54n31 138n67 110n16

Mark 10:7 12:44 14:3-9

136n64 134n53 138n67

Luke 1:26-27 1:28 1:28-35 1:35 2:12 2:34 2:35 6:32 7:30 9:62 11:2-3 11:21-22 11:27-28 11:52

125n16 31n17, 125n15 127n23 122n5, 128n28 130n39 140 135 41n58 155, 155n42 157n52 48n11 109n13 126 98n40

Indices

12:4-5 12:33 12:47 15:15 21:1-4

57n41 153n35 98 38n42 134n53

John 1:9 1:14 1:16 1:17 8:44 12:1-8 12:2-8 14:6 16:21 17:3 17:12 17:17 19:25-26 19:27 19:34

173 32n23 30 27, 28n6 162n4 138n68 138n67 41n57, 118n55 135 21, 198 71n19 99 133 133n49 32n24, 137n66

Acts 4:5-20 6-7 6:3 8:20 10:34 12:3-4 17:28

110n16 194n48 193 37n37 145n6 54n33 175

41 135n57 115n38 77n41

1 Corinthians 1:19 1:20 1:21 1:24 1:25 2:12 3:2 3:10-11 3:18 6:12 6:20 7:1 7:23 7:25 7:34 7:40 8:1 8:2 9:27 10:22 11:12-30 12:26 15:10 15:54

184 184 184n14 122n4 109n14, 184n14 99 163n8 197n57 185 147 122, 138n71 132 138n72 153n33 125 153 103n63 102 156n47 147n8 77n41 102n56 36n34 32n21

2 Corinthians

Romans 1:21-22 2:4-5 2:23 5:1-2 6:14-23

6:23 8:17 8:35 12:5

211

92 62, 76 39n46 38 40n49

1:3 1:12 2:12 3:18 4:6

31n19 185 185n16 84 83n1, 83n2,

212

Collations on the Seven Gifts of the Holy Spirit

6:1 7:1 8:9 8:10 10:5 11:26 13:13

173n44 27n1, 29n9, 29n10 62 153n32, 153n34 153n33 163n6, 165n15 158n56 32

Galatians 1:15-16 2:21 4:4 6:3 6:8

34n28 32 32n25 181n4 194

Ephesians 2:2 2:4-5 3:17-19 4:19 4:29 5:32 6:16

116n44 31 104n66 55 191 136 112

Philippians 2:5-11 2:12-13 3:18-19 3:19 4:13

35n31 58 185 185n17 37

Colossians 2:3 3:1 3:1-2

197n59 196, 197, 197n55 181n1

3:1-4 3:2 3:4 3:12

182n8 185n17 197n55 77n39

2 Thessalonians 2:3

71n19

1 Timothy 2:1 2:2 3:2-5 3:14-15 3:16 4:7-8 4:8 6:3-4 6:10 6:15-16

69 69, 69n13 90n18 96 75 65 80, 155n44 80 184n12 93n26

2 Timothy 3:1-5 3:5

70 71n18

Titus 2:11 2:11-12 2:11-13 3:5-7

40n52 77 40 32

Hebrews 1:8 2:17 4:13 4:16 5:13-14 6:6 6:18 9:4

27n4 76n37 52n28 31n18 163n8 135n58 113 128n29

Indices

10:26-27 10:27 10:28-29 10:31 11:33-34 13:9

56n38 56 33 57 112 36, 36n33

James 1:5-6 1:8 1:12 1:17 1:17a 1:18 2:4 2:10 2:13 3:13 3:17 4:6 4:14-15 4:17

182 159 142 30n12, 45n5, 48n12, 174n47, 186n19 29n11 30 196n53 63n64 49n16 190 21, 188n26 35 183n11 98n42

1 Peter 1:18-19 2:6 4:10 5:8-9

123 141, 141n84 37n40 113

2 Peter 1:5-7 2:9 2:21

73 81 157n53, 158n57

1 John 1:5

68n9

2:14 2:16 3:17 4:17-21

213

117 112n26 38n42 60n54

Revelation 2:10 4:5 5:6 12:1 13:18 21:14

142 154n37 47n9, 154n37 142 177n55 93n29

Index

of

Ecclesiastical Writers

216

Collations on the Seven Gifts of the Holy Spirit

Index

Ecclesiastical Authors

of

Alanus S. Bernardi vita secunda 7.22 132n44

Ambrose De officiis ministrorum I.10.35 168n26

Anselm De conceptu virginali et de originali peccato 11 95n31

Ps 103 exposition 1.9 127n24 Ps 103 exposition 4.6 139n76 Ps 118 serm. 18.4 174n48 Ps 136:9 139n77 serm 4.16 53n29 The Retractions I.8.4 28n7 Rule of St. Augustine 1.3 157n54

Augustine

Soliloquies 2 181n4

City of God (De civitate Dei) VIII.4 86n9 X.1 67n7 XIX.13 190n30 XXII.30 119n58

Tractates on the First Letter of John 3 n. 13 175n50 9 n. 4 on 1 John 4:17-21 60n54

Contra Faustam XIX.12 70n18 De doctrina christiana I.30.32 41n56 II.7.10 101n53 Expositions of the Psalms (Enarrationes in Psalmos) Ps 29 exposition 2.10 197n58 Ps 63 n.11 70n17

Tractates on the Gospel of John 29.6 165n6 De trinitate I.2.4 93n28 XIV.12.16 175n52 XIV.15.21 174n46 Miscellaneous writings of Augustine Letter 140

Indices

2.4 39n47 Sermons 37.6 149n14 Sermons on the Old Testament 37.1 106n4

Bede In Cantica Canticorum allegorica expositio II (on 1:9) 105n3 Commentariorum in Isaiam Prophetam IX.28 163n8 De muliere forti libellus 106, 116n45

Benedict The Later Rule 2.17 159n60

Bernard

of

Clairvaux

De laudibus Virginis Matris 2.2 125n18 2.4 125n17, 139n75 2.5 106n4, 122n8 2.11 129n34 Sermons on Song of Songs 12.4 72n28 13.1 35n30 36.4 103n61 54.9 58n47

217

Boethius Consolation of Philosophy 53 5.6.48 35n30

Bonaventure Apologia pauperum 14 Breviloquium II.1.1 177n57 II.9.3 172n37 II.9.5 172n37 II.12 69n11 IV.1 123n11 V.5 17n18 V.5.4-5 43n62 VII.7 43n63 VII.7.8 77n42 Collationes de decem praeceptis 17n17, 29n8 7.15 30n16 Collationes in Hexaemeron 1.34 39n47 3.8 88n12 3.9 180n68 4.1 86n8 4.2 87n11 4.18-25 89n14 5.23-28 179n64 12.2-8 179n64 19.5 66n2 22.41-42 91n20

218

Collations on the Seven Gifts of the Holy Spirit

Collations on the Six Days 11 2.10 175n51, 179n62 2.2 182n5 2.13-17 149n15 2.30 99n45 2.36 99n45 3.1 166n18 3.2 15n14, 180n69 3.32 175n48 4.3 175n52 4.13 91n22 5.13 170n33 5.14 92n24 6.2-6 176n54 7.1-2 176n54 9.3 96n34 9.5 141n84 9.8 93n29 9.18 99n45 9.19 150n18 9.141 99n45 13.10-33 95n32 14.23 111n23 16.21 137n65 19.4 100n51 19.13 141n81 21.20 107n6 21.21 108n11 22.4 197n58 22.34 171n36 23.27 164n12 Commentary on the Gospel of Luke 119n58

15:15 (n. 27) 38n42 Commentary on the Sentences

13 II.14.II.a.a 178n59 II.18.2.1 179n61 II.21.3.2 ad 4 54n32 II.24.1.2.4 180n66 II.27.3 28n7 II.29.2.1-2 30n15 III.20.3 fund. 2 39n48 III.20.3 schol. 2 39n48 III.28, a. un., q. 1ff. 41n56 III.33.1 40n53 III.35.2 84n5, 181n4 III.35.3 108n10, 162n5 III.35.4 146n7 IV.7.1.3 ad 2 34n29 IV.14.II.1.1 87n11 IV.15.1.1 39n48 IV.21.2.1.1, concl. 63n63 IV.22.3.1 197n58 IV.24.1.2.1 ad 4 34n29 IV.44.2.1.1 fund. 5 39n48 IV.47.2.3 115n40

Indices

IV.49.2.1.2.1 43n64 Disputed Questions on the Knowledge of Christ

IV 172n40 IV fund. 24 175n52 IV ad oppos. 9 173n43 Disputed Questions on the Mystery of the Trinity 7.1 180n68 7.8 180n68 Itinerarium Mentis in Deum 3.2 172n41 3.6 89n14 5.4 180n68 Legenda Maior (on Francis of Assisi) 7.10 114n34 Quaestiones disputatae de perfectione evangelica 1, concl. 40n53, 181n4 II.1.2 155n45 II.1.22 156n49 On the Reduction of the Arts to Theology (De reductione artium ad theologiam) 19n19 c. 4 87n9

219

c. 4 n. 1 n. 4 n. 13 n. 15-26 n. 18

89n14 171n34 86n8 148n12 91n19 175n50

Second Encyclical Letter 13n11

Gerard

of



Abbeville 14

Gregory

the

Great

79, 80 Homilies on Genesis 5.2 155n45 25.8 140n79 Liber sacramentorum



74n32

Moralia in Iob III.31.60 196n54 XVII.32 139n76 XVII.54 139n76 XXXII.19.33 139n76

Gregory

of

Nyssa

Mystica interpretatio vitae Moysis 127n26

Guigo

the

Carthusian

Epistola ad fratres de monte Dei

220

Collations on the Seven Gifts of the Holy Spirit

I.10.31

151n23

15.5

115n39

Guillelmus

John

S. Bernardi vita prima I.6.30 132n44

Gregorii Magni vita (Life of Gregory the Great) II.23 80n47

Haymo

John Scotus

of

Halberstadt

the

Deacon

In Divini Pauli Epistolas Expositio on 2 Cor 8:9 153n34

Expositiones super Ierarchiam Caelestem S. Dionysii 1.1 46n6

Hugh

Liturgical Texts

of

St. Victor

De beatae Mariae virginitate libellus epistolaris 2 127n25

Isidore

of

Seville

Quaestiones in Vetus Testamentum 2.5 141n80

Third Nocturn of Matins Feast of St. Lawrence antiphon 7 37n36 Leo, Pope Saint, Second Nocturn for Feast of St. Lawrence lesson IV 194n49

Peter Lombard Jerome Epistola IX, ad Paulam et Eustochium de assumptione beatae Mariae Virginis 5 128n30

John Chrysostom Homiliae in Epistolam ad Romanos

Sententiae in IV Libris Distinctae II.27.1 28n7 Collations on 2 Timothy 70n18 Commentary on Ps 103:33 53n29

Indices

Prosper

of

Aquitane

Sententiae ex operibus St. Augustini delibatae 7 127n24

Pseudo-Bonaventure Sermones de tempore 2.I 164n10

Pseudo-Dionysius Celestial Hierarchy 3.2 37n41

Rabanus Maurus Allegoriae in universam Sacram Scripturam

Richard

128n30 of

St Victor

De praeparatione animi ad contemplationem, liber dictus Benjamin Minor 46 162n3

Rufinus

of

Aquileia

Prologus Rufini in libros S. Gregorii Nazianzeni 189

Surinius Hist. seu vitae sanctorum n. 20 (Dec. 6) 80n48

Miscellaneous Christian Writings

De miraculis Sancti Martini Episcopi III.124 80n49 Vita Sancti Gregorii Theologi 25 189n27

221

Index

of

Philosophers

224

Collations on the Seven Gifts of the Holy Spirit

Index

of

Philosophers

De sophisticis elenchis 2 165n16

Aristotle Analytica posteriora I.3 172n40 II.193.2 173n43

Topica I.11 VI.2

Analytica priora II.14 61n59

Cicero

De Anima I.2-5 178n60 Categoriae 10,13a 38n44 Ethica Nicomachea I.8 116n43 II 39 II.4 148n12 II.6 39n45 III.10 163n10 IV.2 114n36 X.7 187n21 Metaphysica a n. 1 93n27, 180n68 a n. 1 170n33 a c. 1 173n43 De mundo 2 115n40 Physica VII.3

39n45, 164n12

51n24 75n35

De Inventione II.53 170n32

Dionysius Cato Disticha de moribus ad filium I.III 192n37 II.IV 164n11

Seneca Ad Lucilium Epistulae Morales 80.2 66n2

Unknown Neoplatonic Author Book of Causes, Liber de causis III.27 171n36 IX (X).92 179n65 XIV (XV).92 179n63