st. bonaventure, part 1, seven gifts holy spirt, grace

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I -- S. BONAVENTURAE

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis & Doctor EcclesiaeUniversalis

COLLATIONESDESEPTEM DONIS SPIRITUS

SANCTI

S. Bonaventure Bagnoregio

Cardinal of the Holy Roman Church & Doctorof the Church

CONFERENCES ON THESEVEN GIFTS OF THE

HOLY SPIRIT

COLLATIO I

PRAEMITTITUR TRACTATIODE GRATIA

SECUNDUM EIUS ORTUM, USUMET FRUCTUM

CONFERENCE I

PRELIMINARY TRACT ONGRACE

ACCORDING TO ITS RISE, USE,AND FRUIT

1. Hortamur vos ne in vacuum gratiam Dei

recipiatis

1

. -- Diffusa est gratia in labiis tuis,propterea benedixit te Deus in aeternum2.Verbum secundo propositum dirigitur adDominum nost rum Iesum Christum,secundum quod apparet in Psalmo ex textupraecedenti et subsequenti. Praemitt iturenim in Psalmo -- ubi scribuntur haec verba -

- Speciosus forma prae filiis hominum3; etsubsequitur: Sedes tua, Deus, in saeculum

saeculi4 etc. Loquitur ergo de Christo, quiest benedictus, in quo benedicuntur omnes

gentes terrae. In semine tuo benedicenturomnes gentes5 , dictum est Abrahae; et quiaChristus est Verbum, per quod omniabendicuntur; et qui benedicitur de Deo Patrebenedicitur de Christo : ideo omnia perChristum benedicuntur.

1. We urge [hortamur] you not to receive the

grace of God in vain.

1

. -- Grace is spreadupon thy lips, on that account God has blest

thee in eternity.2. The word proposedsecondly is directed to Our Lord JesusChrist , according to what appears in thePsalm from the preceding and subsequenttext. For it is first said [praemitt iur] in thePsalm -- where these words are writt en --Animposing[speciosus] form before the sons of

men3; and there follows [subsequitur]: Thy

throne, God, unto age of age.4 etc..

Therefore it speaks of Christ, who is blest, inwhom all the nat ions [gentes] of the Earthare blest. In Thy seed shall all nations be

blest5, was said to Abraham; and becauseChrist is the Word, through which all thingsare blest; and [because] those who are blestfrom God the Father are blest f rom Christ;for that reason all things are blest t hroughChrist.
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2. Dicitur in Ecclesiaste: Verba oris sapientis

gratia6. Verum est quod scribitur in Ioanne:Lex per Moysen data est, gratia vero et

veritas per Christum facta est7. Ad salutemduo sunt necessaria, scilicet not itia veritatiset exercitatio virtut is. Not itia veritatishabetur per Legem, sed exercitatio virtutishabetur per gratiam. "Virtus est bona

qualitas mentis, qua recte vivitur, qua nemomale utitur, quam Deus in nobis operatur".Lex se habet ad gratiam, sicut virtusapprehensiva ad mot ivam, et sicutinstrumentum ad virtut em operativam. Esto,quod avis haberet aspectum ad videndumcaelum et non haberet virtutem in alis, nonposset volare nec ibi pertingere. Sic,quantumcumque glorietur Iudaeus in Lege,ex quo est sine gratia, nihil est. Artifex,quando habet instrumentum, per quod

operatur, nisi habeat virtut em operativam inmanibus, nihil boni potest facere. Iudaeeperfide, Legem habes in manu, sed nisihabeas virtutem operativam, frustra putas,te Legem habere. Ideo per Legem nemosalvatur, nisi adsit gratia. Et sic patet, quodmulto excellentior est gratia Dei quam ipsaLex. -- Alias dixi vobis de lege decalogi, etmodo dicam vobis de gratia; et magisnecessaria est nobis grat ia quam Lex; adquam gratiam furctuose recipiendam hortaur

nos mater Ecclesia et apostolus Paulus. Et inprincipio rogabimus Dominum, ut verbanostra gratiae deserviant, et intent io mentisnost rae, si gratiam habeat, corroboretur inverbis, ut possimus aliquid dicere, quod sit adDei laudem et salutem animarum nostrarum.

2. It is said in Ecclesiast icus: The words of the

mouth of the wise man [are] grace6. There isa word that is writ ten in John:The Law hasbeen given through Moses, but grace and

truth have been wrought through Christ7. Forsalvation two things are necessary, namelythe knowing [not itia] of the truth and theexercising [exercitatio] of virtue. The

knowing of the truth is had through the Law,but the exercising of virtue is had throughgrace. "Virtue is a good quality of the mind,by which one lives uprightly [recte], which noone uses badly, which God works in us". TheLaw is held [se habet] for grace, asapprehensive virtue is for motive, and as aninstrument for operat ive virtue. Though it be[esto], that a bird have the power of sight[aspectum] to see the sky [caelum] and nothave virtue in its wings, it cannot f ly nor

reach [pertingere] there. So, however much aJew glories in the Law, from which one iswithout grace, he is nothing. The craftsman,when he has the instrument, by which heworks, unless he has operat ive virtue in hishands, can make nothing good [nihil boni].Perfidious Jew, you have the Law in yourhand, but unless you have operat ive virtue,in vain do you think, that you have the Law.For that reason no one is saved through theLaw, unless grace be there [adsit ]. And so it

is clear, that much more excellent is thegrace of God than the Law itself. -- Atanother t ime [alias] I spoke to you of theLaw of the Decalogue, and now [modo] Ishall speak to you of grace; and morenecessary is grace for us than the Law; toreceive which grace fruitfully Mother Churchand the Apostle Paul urge us. And in thebeginning we shall beg the Lord, that ourwords may zealously serve grace, and theintent ion of our mind, if it has grace, be

strengthened in words, to be able to saysomething, which is for the praise of Godand the salvation of our souls.

3. Hortamur vos8 etc. Apostolus Paulus inisto brevi verbo excitat nos ad divinamgratiam suscipiendam, ad susceptamcustodiendam et ad gratiam susceptam etcustoditam multiplicandam. Hortatur nos, nein vacuum gratiam Deiaccipiamus, sed

3. We urge you8 etc.. The Apostle Paul inthis brief word rouses us up to t ake up [adsuscipiendum] divine grace, to guard whathas been taken up, and to mult iply the gracetaken up and guarded. He urges us, nottoaccept the grace of God in vain, but to
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f ructuose eam recipiamus: ergo vult dicere,quod simus prompti ad gratiam Deisuscipiendam, custodiendam etmultiplicandam. Ut autem ista exhortatio innobis impleri possit, t ria occurrunt nobis hicconsideranda: primo, quis sit gratiae ortus;secundo, quis sit gratiae usus; et tertio, quissit grat iae fructus. Nolo dicere nisi planiori

modo, quo potero, ut quilibet capere possit .

receive it f ruit fully; therefore he wants tosay, that we are to be [simus] prompt to takeup, guard, and multiply the grace of God.Moreover that this exhortation of his be ableto be fulfilled in us, three things occur herefor us to consider: f irst, what is the rise[ortus] of grace; second, what is the use ofgrace; and third, what is the f ruit of grace. I

do not want to speak except in the plainermanner, by which I am able, so t hat everyonecan understand.

4. Primo dico: si consideremus grat iae ortum,quaero, quid sit originale principium gratiae.Certum est, quod gratia est datum optimumet donum perfectum, desursum descendens

a Patre luminum9 . Facio argumentum exCanonica Iacobi. Pono maiorem universalemaff irmativam sic: Omne datum optimum etomne donum perfectum desursum est,descendens a Patre luminum, apud quemnon est transmutatio nec vicissitudinis

obumbratio10 ; sed gratia, ut ostendam insequentibus, est datum optimum et donumperfectum -- t ot um, quod dicam, voloordinare ad probandum istam assumptam --sed si gratia est datum opt imum et donumperfectum: ergo est desursum descendens aPatre luminum.

4. First I say: if we consider the rise of grace, Iask, what is the original principle of grace. Itis certain, that grace is the best given and theperfect gift, descending from above from the

Father of lights9 . I make this argument f romthe Canonical [Letter] of James. I posit themajor, affirmative universal thus: Every bestgiven and every perfect gift is from above,descending from the Father of lights, amongwhom there is no transmutation norovershadowing of alternation [vicissitudinis]10 ; but grace, as I will show in the following[points], is the best given and the perfect gif t-- the whole of what I say, I want t o ordertowards proving this assumption -- but ifgrace is the best given and the perfect gif t :therefore it is descending from above from

the Father of lights.

5. Sed qua via descendit gratia in homines?Quaerit Iob dicens:Per quam viam spargitur

lux, et dividitur aestus super terram?11

Respondeo et dico, quod gratia descenditsuper mentes rationales per Verbumincarnatum, per Verbum crucifixum et perVerbum inspiratum. -- Probat io. Dicitur inCanonica Iacobi: Voluntarie genuit nos Verboveritatis, ut simus initium aliquod creaturae

eius13 . Certum est quod originaleprincipium, quod est Deus, quando creavithomninem ad imaginem et similitudinemsuam in statu innocentiae, ita propinquumcreavit illum sibi, ut per Verbum increatuminformabilis esset homo ad gratiam.Postquam vero homo lapsus est perpeccatum, providit divina sapientia modumcondescensionis per Verbum incarnatum,per quod homo adaptaretur ad gratiam. Et

5. But by which way does grace descend intomen? Job asks (this) saying:Through whichway is light scattered, and heat distributed

over the earth?11 I respond and say, thatgrace descends over rational minds throughthe Incarnate Word, through the Crucif iedWord, and through the Inspired Word. --Proof. It is said in the Canonical [Letter] ofJames: He has voluntarily begotten us in theWord of truth, so that we be a certain

beginning of His creation [creaturae].13. It iscertain that the original Principle, which isGod, when He created man in accord with[ad] His image and similitude in the state ofinnocence, did so near create him to Himself ,that t hrough the Uncreated Word man wasinformable in accord with [ad] grace. Butafter man fell through sin, the Divine Wisdomprovided a manner of condescension
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quia istud factum est in utero Virginisgloriosae, ideo dictum est ei:Ave, gratia

plena, Dominus tecum15 . -- Sic ergo primafacie occurrit nobis Pater misericordiarum etmater misericordiarum et Filius, qui est luxmisericordiarum. Sic patet prima originat iogratiae in nobis, quae fit per Verbumincarnatum. O infelicissimi! qui ignorant istud

init ium gratiam habere non possunt.

through the Incarnate Word, through whichman was to be adapted to grace. Andbecause that was done in the womb of theglorious Virgin, for that reason it was said toHer: Hail, full of grace, the Lord is with Thee15 . -- Thus, therefore, prima facie thereoccurs to us the Father of mercies and theMother of mercies and the Son, who is the

Light of mercies. Thus is clear the f irstorigination of grace in us, which happens [fit ]through the Incarnate Word. O mostunhappy ones! who do not know how theycan have that beginning of grace.

6. Secundo, descendit gratia in nos perVerbum crucif ixum. Non solum eramus ineptiad gratiam suscipiendam propterignorant iam divinorum praeceptorum, immoetiam propter infirmitatem nost ram etimpotentiam et concupiscent iam terrenorum:ideo voluit Dominus ponere fulcimenta. Ut

sanaret languores nostros16 , descendit innos per Verbum crucifixum. Unde Apostolusad Ephesios: Deus, qui dives est inmisericordia, propter nimiam caritatem suam,qua dilexit nos; cum essemus mortuipeccatis, convivificavit nos Christo, cuius

gratia salvati estis17 . Nos sumus vivif icatiChristo per Christum, quia Christus de morte

triumphavit ; unde non potuit ipsum morsabsorbere, immo fons vitae absorbuitmortem, secundum quod dictum est : Ero

mors tua, o mors18 . Aliter sanari et salvarinon potuimus. Unde Apostolus ad Galatas:Non abiicio gratiam Dei; si enim per Legem

iustitia, ergo gratis Christus mortuus est19 ;mortuus autem est Christus, ut mortuosresuscitaret ad susceptionem vitae etgratiae: ergo influitur nobis gratia perVerbum incarnatum et per Verbum

crucifixum. -- Et beata Virgo suscepit istudVerbumplenum gratia20 ; et egressus estf luvius gratiarum de eius latere, qui habetefficaciam nos sanandi.

6. Second, grace descends into us t hroughthe Crucified Word. We were not only ineptto t ake up grace on account of (our)ignorance of the divine precepts, yes indeed,also on account of our inf irmity andimpotence and concupiscence for earthlythings [terrenorum]: for that reason t he Lordwanted to prop (us up) [ponere fulcimenta].

To heal our languors16 , He descended intous through the Crucif ied Word. Whence theApostle to the Ephesians:God, who is rich inmercy, on account of His exceeding charity,with which He has loved[dilexit] us; when wehad died with sins, vivified us together[convivificavit] with Christ, by whose grace

we have been saved17

. We have beenvivif ied by Christ through Christ , becauseChrist has triumphed f rom death; whencedeath could not absorb Him, rather theFount of life absorbed death, according tothat which is writ ten: I will be thy death, O

Death!18 . Otherwise we could not be healedand saved. Whence the Apostle to theGalatians: I do not throw away the grace ofGod; for if justice (is) through the Law,therefore Christ died without recompense

[gratis]19

; However Christ has died, toresuscitate the dead for the taking up [adsusceptionem] of life and grace; thereforegrace is f lowed into [influitur] us through theIncarnate Word and through the Crucif iedWord. -- And the Blessed Virgin took up that

Word (that is) full of grace20; and the stream[fluvius] of graces has come forth [egressusest] f rom the side of Him, who has theefficacy to heal us.
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7. Tertio oritur nobis gratia per Verbuminspiratum. Quantumcumque Deus misit

Filium suum21 in carnem, nisi credas ipsumcrucif ixum, non habebis grat iam. UndeApostolus ad Titum:Non ex operibusiustitiae, quae fecimus nos, sed secundummisericordiam suam salvos nos fecit perlavacrum regenerationis et renovationis

Spiritus sancti, quem effudit abunde in nosper Iesum Christum, Salvatorem nostrum22.Carissimi! Spiritus sanctus est, qui est datorgratiarum et amor procedens a Patre et Filio.Quidquid igitur agat Pater et patiatur Filius,sine Spiritu sancto nihil est. Ipse enim iungitnos Patri et Filio. Unde Apostolus: GratiaDomini nostri Iesu Christi, quantum adsecundum, et caritas Dei, quantum adprimum, et communicatio Spiritus sancti,quantum ad tertium, sit cum omnibus vobis.

Amen23.

7. Third, grace rises in us through t heInspired Word. However much God has sent

His Son 21 into f lesh, unless you believe thatHe was crucified, you will not have grace.Whence the Apost le to T itus:Not out of theworks of justice, which we have done, butaccording to His mercy has He saved usthrough the laver of regeneration and the

renovation of the Holy Spirit, whom Hepoured forth abundantly into us through

Jesus Christ, Our Savior22. Dear ones! It isthe Holy Spirit, who is the giver of gracesand the Love [amor] proceeding f rom theFather and the Son. Whatever therefore theFather does and the Son suf fers, it isnothing without the Holy Spirit. For He joinsus to t he Father and the Son. Whence theApostle:The grace of Our Lord Jesus Christ,in regard [quantum] to the Second (Person),

and the charity of God, in regard to the First,and the communication of the Holy Spirit, inregard to the Third, be with all of you. Amen23.

8. Igitur, si vis habere amorem Filii et originalisPrincipii et Doni Spiritus sancti, dispone t e adgratiam. Unde igitur oritur gratia ? Dico, quodoritur a Patre luminum per Verbumincarnatum, per Verbum crucifixum et per

Verbum inspiratum. Nobilis inf luentia, quae aDeo incarnato habet originem! Multum benedeberet custodiri ista gratia; sed perdis eamper peccatum. Quomodo ausus essesintroducere in domum tuam meretricem,quae to tum asportaret quidquid haberes?Diligis res temporales; multo plus deberesdiligere gratiam. Cum quis dignus est vitaaeterna, per peccatum facit se dignummorte aeterna. Talis multum debet puniri.Unde Apostolus ad Hebraeos: Irritam quis

faciens Legem Moysi sine ulla misericordiaduobus aut tribus testibus moritur. Quantomagis putatis deteriora mereri supplicia, quiFilium Dei conculcaverit et sanguinemtestamenti pollutum duxerit, in quosanctificatus est, et Spiritui gratiae

contumeliam fecerit?25 . Coluber effundensvenenum occidit , ita peccatum occidit vitamgratiae. -- Patet modo, quis sit gratiae ortus.

8. Therefore, if you want to have the love[amorem] of the Son and of the originalPrinciple and of the Gif t , the Holy Spirit,dispose yourself to grace. Whence thereforedoes grace rise? I say, that it rises from the

Father of lights through the Incarnate Word,through the Crucif ied Word and through theInspired Word. Noble influence, which has itsorigin from God incarnate! Much bett erought that grace be guarded; but you lose itthrough sin. In what manner have you daredto introduce into your house a prostitute,who carries of f all of what [totum quidquid]you have? You love [diliges] temporal things;much more ought you love grace. Since hewho is worthy of eternal life, through sin

makes himself worthy of eternal death. Sucha one ought to be punished much. Whencethe Apostle to the Hebrews:He who makesvoid[irritam faciens] the Law of Moses dieswithout any mercy on the testimony[testibus]of two or three. How much more do you thinkone merits worse punishments [supplicia],who tramples upon the Son of God andreckons [duxerit]polluted the Blood of theTestament, in which he was sanctified, andwho speaks contumely[contumeliam fecerit]
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against the Spirit of grace?25 . A serpentpouring forth venom kills, thus sin kills the lifeof grace. -- Now it is clear, what is the rise ofgrace.

9. Videamus, quis sit gratiae usus. Intelligeredebetis, quod usus gratiae est ad hoc, quod

nos ducat in profectum; ad hoc autemrequiritur, quod usus gratiae sit fidelisrespectu Dei, virilis in se et liberalis inproximum. -- Primo, dico, debet usus gratiaeesse fidelis respectu Dei. Unde Apostolus:Cum autem complacuit ei qui me segregavitex utero matris meae et vocavit per gratiamsuam, continuo non acquievi carni et

sanguini26. Fidelis est qui donum, quodaccipit pro alio, non diminuit. Sed quandoquaeris aliquid principalius Deo, non es

fidelis. Ideo dicit Apostolus: Non acquievicarni et sanguini, id est, non quaesivicarnalem gloriam, sed solum divinam.Sapientes in perspectiva dicunt, quod siradius perpendiculariter cadat super corpustersum et politum; necesse est, quod pereandum viam repercutiatur. Inf luxus gratiaeest sicut radius perpendicularis; dico degratia gratum faciente, quia grat ia gratisdata est sicut radius incidentiae; necesse estigitur, quod qui grat iam Dei vere suscipit,

quod gloriam Deo reddat. Unde si ad gloriamtuam praedicas, nihil melius est tibi. Superillud Ecclesiastae:Ad locum, unde exeunt

flumina revertuntur27 ; dicit Bernardus, quod"origo font ium mare est, virtutum etscientiarum origo est Christus". Dicit igitur:Ad locum, unde exeunt flumina, scilicet

gratiarum, revertuntur, ut iterum fluant28.Sicut enim fons non habet durat ionem, nisihabeat cont inuam coniunct ionem cum suaorigine, nec etiam lux; sic gratia Spiritus

sancti non potest vigere in anima nisi perreversionem eius in ipsius originaleprincipium.

9. Let us see, what t he use of grace is. Youought to understand [intelligere], that the

use of grace is for this, that it leads us inmaking progress [in profectum]; moreoverfor this it is required, that t he use of gracebe faithful in respect to God, virile in itselfand liberal unto one's neighbor. -- First, I say,the use of grace ought t o be faithful inrespect t o God. Whence the Apostle:Sinceit thoroughly pleased Him who set me apartfrom the womb of my mother and called methrough His grace . . I immediately did not

take comfort [acquievi] in flesh or blood26. He

is faithful who does not diminish the gift ,which He accepted on behalf of another. Butwhen you seek something more principally[principalius] than God, you are not faithful.For that reason the Apostle says: I did nottake comfort in flesh or blood, that is, "I didnot seek carnal glory, but only divine." Thosewise in optics [perspect iva] say, that if a ray(of light) falls perpendicularly upon a cleanand polished body; it is necessary, that it bereflected by the same angle [per eandum

viam]. The influx of grace is as aperpendicular ray; I speak of grace whichmakes one pleasing [gratia gratum faciente],because grace freely given [gratia gratisdata] is as an incident ray; it is necessarytherefo re, that he who t ruly takes up thegrace of God, render God t he glory. Whenceif you preach for your own glory, there isnothing better for you (to expect). Upon thisEcclesiastes:To the place, whence the rivers

go forth, they return27; (St. Bernard) says,

that "the origin of springs is the sea, theorigin of virtues and sciences [scient iarum] isChrist". Therefore he says To the place,whence the rivers go forth, that is of graces,

they return, to flow again28. For as the springdoes not have length [durationem], unless ithas a continuous conjunction with its origin,so also light; thus the grace of the Holy Spiritcannot grow [vigere] in the soul unlessthrough its reversion to is own originalPrinciple.
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10. Istam reversionem et coniunct ionemservat humilitas, et dissolvit superbia. Undein Canonica Iacobi: Deus superbis resistit,

humilibus autem dat gratiam29. Et quae estratio? Quis est humilis? Certe, qui omniabona quae habet, at tribuit suo originaliprincipio; sed superbus attribuit omnia sibi

ipsi. Humilis continuatur cum sua origine, sedsuperbus discontinuatur et quasi dicit: hocnon accepi a te. Et ideo lucifer factus estobscurus, quia recessit a suo originaliprincipio; sed Christus reduxit se in suumoriginale principium per humilitatem, et ideoclarus fuit. Propter hoc dicitur inEcclesiastico:Quanto magnus es, humilia te

in omnibus30. Es archiepiscopus velepiscopus; vis invenire gratiam? Humilia te.Aliter sumus latrones, nisi nos humiliamus. Si

rex ditasset aliquem, et ille non velletrecognoscere, se recepisse bona ab ipso;esset multum infidelis et deberet lapidari.Videmus aliquos exaltatos per Deum, quitamen erigunt se contra Deum, dicentes:Manus nostra excelsa, et Deus non fecit haec31. Tales et terram viventium perdunt etgratiam Spiritus sanct i.

10. That reversion and conjunction protects[servat] humility, and dissolves pride. Whencein the Canonical (Letter) of James:Godresists the proud, but He gives grace to the

humble29. And what is the reason? Who ishumble? Certainly, he who of all the goodthings which he has, attributes them to their

original Principle; but the proud manattributes all his own to himself . The humbleman is in cont inuity [cont inuatur] with hisorigin, but the proud is in discont inuity and(is) as one who says: "this I have notaccepted f rom Thee." And for that reasonLucifer became darkened [obscurus],because he receded from his originalPrinciple; but Christ leads Himself back intoHis own original Principle through humility,and for t hat reason He was bright [clarus].

On account of this it is said in Ecclesiasticus:As much as you are great, humble yourself in

all things30. Are you an archbishop orbishop; do you want to f ind grace? Humbleyourself. Otherwise we are thieves, if we donot humble ourselves. If a king had enrichedanyone, and he did not want t o recognizethat he had received goods from the former;he would be very unfaithful and ought to bestoned. We see others exalted by God, whonevertheless set themselves up against

God, saying: Our exalted hand, and not God,has wrought these things31. Such men looseboth the land of the living and the grace ofthe Holy Spirit.

11. Secunda differentia usus gratiae est,quod debet esse virilis in se. Unde Apostolusad Hebraeos: Optimum est gratia stabilire cor32, non dicit ventrem. Aliis temporibuslaborastis ad stabiliendum corpora vestra.

Qui vult habere brachia fort ia, oportet , quodexerceat se ad opera fortia. Similiter, qui vulthabere gratiam stabilientem, oportet , quodexerceat se in operibus virtutum. Apostolus,

quando dixit: Gratia Dei sum id quod sum33 ;

subdit:Abundantius omnibus laboravi35 .Nobile exemplum est, quod aliquicognoscant virtutem suam et nonsuperbiant de ea. Quam virtuosa agunt aliquicum gratia Spiritus sancti! -- Samsoncapillatus fortissimus fuit; ibat fortitudo eius

11. The second difference, the use of grace,is that it ought t o be virile in itself. Whencethe Apostle to the Hebrews: It is best that

grace stabilize [stabilire] the heart32, he didnot say "the belly". In ot her seasons you

have labored to stabilize your hearts. It isproper that he who wants to have strongarms exercise himself by [ad] strong works.Similarly, it is proper that he who wants tohave stabilizing grace, exercise himself inworks of virtue. The Apostle, when he said:

By the grace of God, I am what I am33; addedfurther [subdit ]: I have labored more

abundantly than all34. Therefore you praiseyourself , Apost le? No; whence he added

further: Not I, but the race of God with me35.
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super naturam . Therefore you praiseyourself , Apost le? No; whence he added

further: Not I, but the grace of God with me36.Ergo laudas te, Apostole? Non; unde subdit :

Non ego, sed gratia Dei mecum35 . Nobileexemplum est, quod aliqui cognoscantvirtut em suam et non superbiant de ea.Quam virtuosa agunt aliqui cum gratia

Spiritus sancti! -- Samson capillatusfort issimus fuit ; ibat fort itudo eius super

naturam36. Et quare erat fort itudo eius inseptem capillis? Dico, quod septem capillissignificatur septiformis gratia Spiritus sancti,

per quem roboratur fortitudo eius37. Sedquando accubuit in sinum Dalilae et capillosnon habebat, factus est in viribus sicut ceterihomines. Detis mihi unum sine gratia, quipossit sustinere quod beatus Laurentiussustinuit. Nihil enim potest homo facere sine

gratia; et nihil est ita durum, quod homo nonpossit sustinere cum gratia. Unde Apostolus:

Omnia possum in eo qui me confortat38.

It is a noble example [exemplum], that someare acquainted with [cognoscant] their ownvirtue and are not proud from it. Howvirtuously do some act with the grace of theHoly Spirit ! -- Sampson with his hair[capillatus] was the strongest man; his

fort itude went above nature 36. And whywas his fort itude in his seven hairs? I say,

that the seven hairs signif ied the sept iformgrace of the Holy Spirit, t hrough which his

fort itude was strengthened [roboratur] 37.But when he reclined in the lap of Delilah andhad not his hair, he became in strength [inviribus] as all other men. Give me onewithout grace, who can sustain whatblessed Lawrence sustained! For a man cando nothing without grace; and nothing is sohard [durum], that a man cannot sustain withgrace. Whence the Apostle: I can (do) all

things in Him who strengthens me togetherwith (Himself) [confortat] 38.

12. Tertio debet esse usus gratiae liberalis inproximum. Unde in Matthaeo: Gratis

accepistis, gratis date39. O sol, quare nonvendis lucem tuam? Et tu, Sequana, quarenon vendis guttas aquae? Certe, quia gratisaccepit, ideo gratis communicat. Solus miser

homo est, qui vendit gratiam sibi collatam.Unde intravit primo ista vendit io? Certe aSimone mago, cui dixit apostolus Petrus:

Pecunia tua tecum sit in perditionem40 .Vertex Apostolorum, beatus Petrus dicit:Unusquisque accepit gratiam, in alterutrumministrantes, sicut boni dispensatores

multiformis gratiae Dei41. Dionysiusdeterminat nobis usum gratiae inAngelicahierarchia et caelestiet dicit, quod sisuperiores angeli cont inerent se et nonvellent influere in inferiores angelos, tunc ipsiclauderent sibi viam influentiae Dei. Sibonum, quod habes a Deo, denegas alii etvides pauperem in vita aut in merito ; non esdignus vita aeterna, et vita tua est pessima

et porcina42. -- Dif f icile est, quod homo sitfidelis, virilis et liberalis; ideo multi errant circausum grat iae.

12. Third, the use of grace ought to be liberalunto one's neighbor. Whence in Matthew:

Freely you have accepted, freely give39. OSun, why do you not sell your light? And you,O Seine, why do you not sell drops ofwater? Certainly, because it has accepted

freely, it for that reason communicatesfreely. Man alone is wretched, who sells thegrace collected by himself . Whence hasentered that f irst sale [vendit io]? Certainlyfrom Simon t he wizard, to whom the ApostlePeter said: May your money be with you unto

perdition!40. The peak of the Apostles,blessed Peter said: Whichever one hasaccepted grace, ministering unto the other, asgood dispensers of the manifold grace of God41. Dionysius (the Areopagite) determines forus the use of grace in The Angelic Hierarchyand The Celestial Hierarchy and he says,that if the superior angels containthemselves and do not want to inf luence[influere in] the inferior angels, then theythemselves close their own way to t heinfluence of God. If the good, which youhave from God, you deny to others and yousee one poor in life or in merit; you are notworthy of eternal life, and your life is the
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worst and like a swine [porcina] 42. -- It isdiff icult for a man to be faithful, virile andliberal; for that reason many err about theuse of grace.

13. Sed quis est fructus omnium istorum?Qui plantat vineam plantat eam propter

fructum. Triplex autem est f ructus gratiae,qui numquam potest reperiri, nisi in eo quiest in gratia. Primus est remissio culpae,secundus est plenitudo iustit iae, et tertiusest perpetuatio vitae beatae.

13. But what is the fruit o f all these things?He who plants a vine plants it on account of

its f ruit. Moreover threefold is the fruit o fgrace, which one can never discover, exceptin him who is in grace. The f irst is theremission of fault [culpae], the second is thefullness of just ice, and the third is theperpetuation of blessed life.

14. Primus, dico, fructus gratiae est remissioculpae. Unde Apostolus ad Romanos:Iustificati per fidem, pacem habeamus adDeum per Dominum nostrum Iesum

Christum, per quem et habemus accessumper fidem in gratiam istam, in qua stamus et

gloriamur in spe gloriae filiorum Dei43. Sicutvult Philosophus, non mutatur quis devit iositate ad virtut es nisi perassuefactionem ad contrarium habitum; itanon remittetur culpa in aeternum nisi pergratiam. Potestne avarus in liberalitatemdevenire nisi per exercitium liberalitais?Philosophus considerat vitium, in quantumdicit deordinationem quandam; quandohabeo not itiam de Deo, iudico de peccato,quod est offensa Dei; namper privationem

legis Deum inhonoras44; unde necesse estquod subiaceas vindictae Dei. Quiinordinatus est in culpa, necesse est, quodsubiaceat poenae. -- Peccatum subiacetvindictae divinae; oportet igitur, quod poenasit aeterna, quia offensa est infinita. Tantaenim est of fensa, quantus est ille quioffenditur; sed Deus est immensus, etmaiestas est inf inita: ergo et offensa estinfinita: ergo et poena est infinita, nonintensive, sed processive; quia impossibileest, virtut em creatam activam infinitam esse.Necesse set igitur, quod virtus aeternaoperetur; sed Deus infinitus est; ergo si ipsemutet animam, oportet, quod hoc f iat peraliquam influentiam gratiae. Item, gehennanon dimittitur nisi per gratiam. Videte, igitur,quomodo gratia liberat a servitute peccati et

diaboli45.

14. The f irst f ruit , I say, of grace is theremission of fault . Whence the Apost le tothe Romans: Justified through faith, we havepeace towards God through Our Lord Jesus

Christ, through whom we also have accessthrough faith in that grace (of His), in whichwe stand and glory in the hope of the glory of

the sons of God43. As the Philosopher wouldhave it [vult], that no one be changed fromviciousness [vit iositate] to virtues exceptthrough being accustomed [perassuefactionem] to the contrary habit; sofault is not remitt ed in eternity exceptthrough grace. Can the greedy man come to[devinire] liberality except through theexercise of liberality? The Philosopherconsiders vice, in as much as he calls it acertain disordering [disordinat ionem]; whenGod is known to me [habeo not itiam deDeo], I judge of sin, that it is of fensive toGod; forthrough the privation of the law you

do not honor[inhonoras] God44; whence it isnecessary that you be subject t o thevengeance [vindictae] of God. It is necessary,that he who has not honored out o f fault [inculpa], be subject to punishment [poenae]. --Sin is subject to t he vengeance of God;therefore it is proper, that punishment beeternal, because the of fense is infinite. Forthe of fense is as great, as He who isoffended; but God is immense, and (His)majesty is infinite; therefore also is theof fense infinite; therefo re also thepunishment is infinite, not in intensity[intensive], but in duration [processive];because it is impossible that, created, activevirtue be infinite. Therefore it is necessary,
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that eternal virtue be at work [operetur]; butGod is infinite; therefore if He changes thesoul, it is proper, that this be done throughsome inf luence of grace. Likewise, (a sinmeriting) Gehenna is not forgiven [dimit t itur]except through grace. See, therefore, inwhat manner grace frees from the servitude

of sin and of the devil 45.

15. Secundus fructus gratiae est plenitudoiust itiae, quae consist it in hoc, quod homosit iustus in se et quoad Deum et quoadproximum, scilicet quod homo vitet malum etoperetur bonum. Et quomodo? DicitApostolus ad Titum:Apparuit gratia DeiSalvatoris nostri omnibus hominibus,erudiens nos, ut abnegantes impietatem etsaecularia desideria, sobrie, iuste et pievivamus in hoc saeculo, exspectantesbeatem spem et adventum gloriae magni Dei47. --Apparuit gratia Dei nostri et Iesu Christietc. Haec est grat ia, quae omnia malaexpellit et omnia bona t ribuit : ergo in gratiaest plenitudo iustit iae. Unde in Ecclesiasticodicit Sapientia increata: Ego mater pulcraedilectionis et timoris et agnitionis et sanctaespei; in me omnis gratia viae et veritatis; inme omnis spes vitae et virtutis; transite ad meomnes, qui concupiscitis me, et a

generationibus meis adimplemini47

. Vultisesse pleni gratia et virtute? Transite ad me,scilicet ad Christum. Et qualiter? Nonpossumus hoc facere, nisi supra noselevamur; sed aliqua impediunt nos, neelevemur supra nos: ideo oportet , quodinsurgamus cont ra illa quae nos impediunt. Inista plenitudine gratiae non collocatur, nisiqui insurgat cont ra se et elevetur supra se etdiligat Deum super omnia et inimicum sicut

se ipsum48 ; quia nomine proximi omnis

homo intelligitur. Plena igitur iustit ia estdiligere Deum super omnia, et hoc estdiligere omnem hominem, ergo etdomest icum et inimicum. Sed quid faciet,quod homo elevetur cont ra se et supra se?Certe gratia; dico, gratia viae et veritatis.Dif f icile est alicui, quod diligat inimicum, nisiper gratiam. Lapis non potest calefacere perse; sed si ponatur iuxta fornacem ardentem,potest postea calefacere. Si diligitis qui vos

dili unt uae ratia?49. Dili ere amicum

15. The second f ruit of grace is the fullnessof justice, which consists in this, that man bejust in himself bot h as regards [quoad] Godand neighbor, that is that man avoids eviland works good. And in what manner? TheApostle says to Titus: The grace of God OurSavior has appeared to all men, instructing[erudiens] us, to live in this age soberly, justly,and piously, renouncing[abnegantes]impiety and secular desires, awaiting theblessed hope and advent of the glory of the

Great God46. -- The grace of Our God and ofJesus Christ has appearedetc.. This is thegrace, which expels all evils and grants[tribuit ] all goods; therefore in grace is thefullness of justice. Whence in EcclesiasticusUncreated Wisdom says: I (am) the mother ofbeautiful love [dilectionis] and of fear and ofacknowledgement[agnitionis] and of holyhope; in Me (there is) every grace of way and

of truth; in Me every hope of life and of truth;pass over to me all you, who desire[concupisicitis] Me, and be filled up by what I

have brought forth [a generationibus meis] 47.Do you want to be full of grace and virtue?Passover to me, that is, to Christ. And how?We cannot do this, unless we be raised overourselves; but some things impede us, lestwe be raised over ourselves; for that reasonit is proper, that we rise up [insurgamus]against t hose t hings which impede us. In that

fullness of grace one is not placed[collocatur], unless one rises up againstoneself and is raised above oneself andloves [diligat] God above all things and (his)

enemy as his very self48; because by thename of neighbor every man is understood.Therefore full justice is to love [diligere] Godabove all things, and this is to love everyman, therefore both family member[domesticum] and enemy. But what brings itabout [faciet], that a man is raised against
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tantum non est virtus gratiae. himself and above himself? Grace, certainly; I

say, the grace of way and of truth. It isdifficult for anyone, to love one's enemy,except through grace. A stone cannot bewarmed by itself [per se]; but if it is placednear a burning furnace [fornacem], one canthen [postea] warm it. If you love those wholove you, what thanks [gratia] (is there in

that)?49

To love only your friend is not thevirtue of grace.

16. Tertius fructus gratiae est assecutiobeatitudinis aeternae. Unde Apostolus adRomanos:Stipendia peccati mors; gratia

autem Dei vita aeterna50 . Habesplantationem vitae et mortis. Gratia Dei estvita aeterna. Quid autem est peccatum?Certe nihil aliud nisi arbor mortis. Hic est

arbor mort is, et hic est arbor vitae; pone tein horto , ubi est lignum vitae51 . Stultusesset qui plantaret arborem mortis; siplantasti arborem, in qua deberes suspendi,stultus esses. Mali igitur illam arborempeccati plantant . -- Est igitur triplex fructusgratiae: primus est remissio culpae,secundus est plenitudo iustit iae, et tertiusest assecutio beatitudinis aeternae.

16. The third fruit of grace is the att ainment[assecut io] of eternal beatitude. Whence theApostle to the Romans:The stipend of sin(is) death; however the grace of God (is)

eternal life50. You have the planting ground[plantationem] for life and death. The graceof God is eternal life. What however is sin?

Certainly nothing other but the tree ofdeath. Here is the tree of death, and herethe tree of life; place yourself in the garden,

where the Tree of life is 51. One would bestupid who would plant a tree of death; ifyou have planted the tree, upon which youought to be hung, you were stupid.Therefore evil men plant that t ree of sin. --Therefore threefold is the fruit of grace: thef irst is the remission of fault , the second isthe fullness of justice, and the third is the

att ainment of eternal beat itude.

17. Et secundum hoc est triplex gratia,scilicet gratia curans, gratia corroborans etgratia consummans. -- Gratia curans datur inseptem sacramentis contra septemplicemmorbum; in iustis custoditur per septemexercitia iustitiae, de quibus agitur in septemPsalmis poenitent ialibus. Et non sine rat ionedicuntur illi septem Psalmi poenitent iales etnon alii, nec mutari possunt nec multiplicari.Item, perficitur gratia curans in septem

operibus misericordiae52. -- Gratia verocorroborans consistit in duobus. Aut enim sehabet per modum rect ificantis, et sicconsist it in septem virtutibus; aut se habetper modum expedientis, et sic consistit inseptem donis Spiritus sancti. -- Gratia veroconsummans consistit in duobus septenariis,scilicet gratia consummans in via in septembeatitudinibus, quae tanguntur in Evangelio,

17. And according to this grace is threefo ld,that is curing grace [gratia curans],strengthening grace [gratia corroborans] andconsummating grace [grat ia consummans]. --Curing grace is given in the sevenSacraments against the sevenfold disease[morbum]; in the just it is guarded throughthe seven exercises of justice, which aredealt with in the seven penetential Psalms.And not without reason are these said to bethe seven penetential Psalms and notothers, and that they cannot be changednor multiplied. Likewise, curing grace is

perfected in the seven works of mercy.52 --But strengthening grace consists in twothings. For either it is considered [se habere]in the manner [per modum] of one rect ifying,and so consists in the seven virtues; or it isconsidered in the manner of one expediting,
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cum dicitur: Beati pauperes, quoniam

ipsorum est regnum caelorum53 etc.; sedgratia consummans patriae in septemdot ibus ipsius animae, quae sunt visio, fruitioet tentio. Prima respondet f idei; secunda,spei; et tertia respondet caritati. Consistitetiam in quatuor dot ibus corporis, quae incorpus redundant ex beatitudine animae et

sunt claritas, subtilitas, agibilitas etimpassibilitas; quae respondent quatuorvirtut ibus cardinalibus.

and so consists in the seven gif ts of theHoly Spriit . -- But consummating graceconsists in two septenaries [duobusseptenariis], that is grace (which)consummates on t he way, in the sevenbeatitudes, which are touched upon in theGospel, when it is said: Blessed (are) thepoor, since theirs is the Kingdom of Heaven53

etc.; but consummating grace (consists) inseven dowries of the fatherland to the soulitself, which (dowries) are seeing [visio],enjoyment [fruitio], and holding [tentio]. Thef irst responds to faith; the second, to hope;and the third to charity. It also consists infour dowries to the body, which redoundunto t he body from the beatitude of t hesoul and they are clarity, subtlety, agility[agibilitas] and impassibility; which respond t othe four cardinal virtues.

18. Et sic sunt septem septenarii. Dicere deseptem sacramentis, de septem exercitiisiustitiae et de septem operibus misericordiaeesset nimis longum; dicere etiam de septembeatitudinibus et de septem dotibus adpraesens esset nimis arduum. Et ideo inmedio proponimus nos tenere et dicere deseptem donis Spiritus sancti, quae suntdonum sapientiae et intellectus, donumconsilii et fort itudinis, donum scientiae etpietatis et donum timoris Domini. Etprocedemus non eo modo, quo procedit

Isaias54 , sed incipiemus ab ult imo dono,scilicet a dono timoris Domini; et rogabimusDominum, quod det nobis dona Spiritussancti, qui cum Patre et Filio vivit et regnatetc.

18. And thus are the seven septenaries. Tospeak of the seven Sacraments, of theseven exercises of just ice and of the sevenworks of mercy would be exceedingly long;to speak also of the seven beatitudes andof the seven dowries would be exceedinglyarduous at the present [ad praesens]. Andfor that reason we propose in the middle tohold and speak of the seven gif ts of theHoly Spirit , which are the gift of wisdom andunderstanding, the gif t of counsel andfort itude, the gif t of knowledge [scientiae]and piety and the gif t of the fear of the Lord.And let us proceed not in that manner, by

which Isaiah proceeded 54, but let us beginfrom the last gif t , that is from the fear of theLord; and let us beg the Lord, that He grantus the gif ts of the Holy Spirit , who with theFather and the Son lives and reigns . . .

1 . 2 Co 6, 1.2 . Ps 44, 3.3 . Ps 44, 3.4 . Ps 44, 7.5 . Gen 26, 4.6 . Eccle 10, 12.7 . Io 1, 17.8 . 2 Co 6, 1.9 . Iac 1, 17.

1 . 2 Cor 6:1.2 . Ps 44:3.3 . Ps 44:3.4 . Ps 44:7.5 . Gen 26:4.6 . Eccle 10:12.7 . Jn 1:17.8 . 2 Cor 6:1.9 . Jam 1:17.
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10 . Iac 1, 17.11 . Iob12 . Iac 1, 18.13 . Io 1, 16.14 . Lc 1, 28.15 . Heb 4, 16.16 . Cf. Is 53, 4.17

. Eph 2, 4-5.18 . Os 13, 14.19 . Gal 2, 21.20 . Io 1, 14.21 . Gal 4, 4.22 . Tit 3, 5-6.23 . 2 Co 13, 13.24 . Heb 10, 28-29.25 . Eccli 21, 2.26 . Gal 1, 15-16. Textus plenus est: Cum

autem complacuit ei qui me segregavit exutero matris meae et vocavit per gratiamsuam, ut revelaret Filium suum in me, utevangelizarem illum in Gentibus: continuonon acquievi carni et sanguini.27 . Eccle 1, 7.28 . Eccle 1, 7.29 . Iac 4, 6.30 . Eccli 3, 20.31 . Deut 32, 27.

32 . Heb 13, 9.33 . 1 Co 15, 10.34 . 1 Co 15, 10.35 . 1 Co 15, 10.36 . Cf. Iudic 16, 17-19.37 . Cf. Dan 8, 24.38 . Phil 4, 13; cf. Io 15, 5.39 . Mt 10, 8.40 . Act 8, 20.41

. 1 Petr 4, 10.42 . Cf. 1 Io 3, 17; Iac 2, 15-17.43 . Rom 5, 1-2.44 . Rom 2, 23.45 . Cf. Rom 6, 16-17.46 . Tit 2, 11-13.47 . Eccli 24, 24-26.48 . Cf. Mt 5, 43-44.49 . Mt 5, 46.50 . Rom 6 23.

10 . Jam 1:17.11 . Jb12 . Iac 1, 18.13 . Jn 1:16.14 . Lk 1:28.15 . Hb 4:16.16 . Cf. Is 53:4.17

. Eph 2:4-5.18 . Ho 13:14.19 . Gal 2:21.20 . Jn 1:14.21 . Gal 4:4.22 . Tit 3:5-6.23 . 2 Cor 13:13.24 . Hb 10:28-29.25 . Eccli 21:2.26 . Gal 1, 15-16. The complete text is "Since

however it pleased Him who set me apartfrom the womb of my mother and called methrough His grace, to reveal His Son in me, tomake Him known [evangelizarem] among theGentiles: I immediately did not take comfort inflesh or in blood."27 . Eccle 1:7.28 . Eccle 1:7.29 . Jm 4:6.30 . Eccli 3:20.

31 . Dt 32:27.32 . Hb 13:9.33 . 1 Cor 15:10.34 . 1 Cor 15:10.35 . 1 Cor 15:10.36 . Cf. Jg 16:17-19.37 . Cf. Dan 8:24.38 . Phil 4:13; cf. Jno 15:5.39 . Mt 10:8.40 . Act 8:20.41 . 1 Pt 4:10.42 . Cf. 1 Jn 3:17; Jm 2:15-17.43 . Rm 5:1-2.44 . Rm 2:23.45 . Cf. Rom 6:16-17.46 . Tit 2:11-13.47 . Eccli 24:24-26.48 . Cf. Mt 5:43-44.49 . Mt 5:46.
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51 . Cf. Gen 2, 9.52 . Cf. Mt 25, 35-36.53 . Mt 5, 3-9.54 . Cf. Is 11, 2-3.

50 . Rm 6:23.51 . Cf. Gn 2:9.52 . Cf. Mt 25:35-36.53 . Mt 5:3-9.54 . Cf. Is 11:2-3.
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st. bonaventure, part 1, seven gifts holy spirt, grace

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