St. Bonaventure, Part 9, Seven Gifts Holy Spirit, Wisdom

7/30/2019 St. Bonaventure, Part 9, Seven Gifts Holy Spirit, Wisdom

http://slidepdf.com/reader/full/st-bonaventure-part-9-seven-gifts-holy-spirit-wisdom 1/16

franciscan-archive.org http://www.franciscan-archive.org/bonaventura/opera/collat9.html

IX -- S. BONAVENTURAE

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis &Doctor Ecclesiae Universalis

COLLATIONESDE SEPTEM DONISSPIRITUS SANCTI

COLLATIO IX

DE DONO SAPIENTIAE

St.. Bonaventure of Bagnoregio

Cardinal of the Holy Roman Church & Doctor of the Universal Church

CONFERENCES ON THESEVEN GIFTS OF THEHOLY SPIRIT

CONFERENCE IX

ON THE GIFT OF WISDOM

1 . Si consurrexistis cum Christo, quaesursum sunt quaerite, ubi Christus est indextera Dei sedens; quae sursum sunt

sapite, non quae super terram 1. - - Fili,concupiscens sapientiam, conserva iustitiam,

et Deus praebebit illam tibi 2. Verba ultimasunt in Ecclesiastico, in quibus ostendit

Ecclesiasticus, qualiter homo poterit adipiscidonum sapientiae. Verum est, quod a Deoest illud donum; sed si vis ipsum habere,oportet, te sapientiam concupiscere, quianon intrat sapientia in animam, nisi quaemagno affectu fertur ad eam, nec negatur animae desideranti; unde in libro Sapientiae:Optavi, et datus est mihi sensus; et invocavi,

et venit in me spiritus sapientiae 3. Desideriosapientiae debet servari iustitia, quia nonconcordat sapientia iniquitati; unde dicit:

conserva iustitiam. Inter alia haec est summaiustitia, ut homo non sit ingratus Deo, seddona sibi collata refundat in datorem. Undein Ecclesiastico: Danti mihi sapientiam dabo

gloriam 4, quia, si de sapientia gloriaris, hocipso sapientiam perdis; Ie remias: Nonglorietur sapiens in sapientia sua, et non

glorietur fortis in fortitudine sua 5. Et causahuius redditur in Ezechiele, ubi dicitur: Tu, plenus sapientia et decore, in deliciis

aradisi Dei fuisti erdidisti sa ientiam tuam

1. If you have risen together with Christ, seek the things which are above, where Christ issitting at the right hand of God; taste [sapite]the things which are above, not those which

are upon the earth 1. - - Son, desiring [concupiscens] wisdom, preserve justice, and God will hold it out to you [praebebit illam tibi]2

. The last words are in Ecclesiasticus, inwhich Ecclesiasticus shows, in what manner a man can obtain [adipisci] the gift of wisdom. It is true, that this gift is from God;but if you want to have it, it is proper, thatyou desire wisdom, because wisdom doesnot enter into the soul, unless it be broughttowards it by a great affection, nor is itdenied to the soul desiring it [desideranti];whence in the Book of Wisdom: I wished,and sense was given to me; and I invoked,

and there came to me the spirit of wisdom 3. Af ter (having obtained) a desire f or wisdom, justice ought to be observed, becausewisdom is not in harmony [concordat] withiniquit y; whence he says: preserve justice. Among other things this is most high justice,that a man be not ungrateful to God, butpour back the gifts collected by him uponthe Giver. Whence in Ecclesiast icus: To the

One giving me wisdom, I shall give glory 4,because, if you glory over [de] wisdom, by

http://www.franciscan-archive.org/bonaventura/opera/collat9.html#_ftn5



http://www.franciscan-archive.org/bonaventura/opera/collat9.html



http://www.franciscan-archive.org/bonaventura/opera/collat9.html#








http://www.franciscan-archive.org/bonaventura/opera/collat9.html



in decore tuo 6. -- Haec est iustitia summa, utdemus Deo gloriam et petamus ab ipsosapientiam. Unde in Canonica Iacobi: Si quisvestrum indiget sapientia, postulet eam a

Deo etc., in fide nihil haesitans 7. Et quia egolocuturus de sapientia indigeo sapientia, etvos audito res similiter; ideo in principiorogemus Dominum etc.

this very thing you lose wisdom; Jeremiah:Let not the wiseman glory in his wisdom, and

let not the strongman glory in his fortitude 5. And the reason for this is given [causa huiusredditur] in Ezechiel, where it is said: You, full of wisdom and comeliness, were in thedelights of the paradise of God; in your

comeliness you lost your wisdom 6. -- This is

most high just ice, that we give God the gloryand ask wisdom from Him. Whence in theCanonical (Letter) of (St.) James: If one of you lacks wisdom, let him ask for it from God

etc., in faith nothing (is) hesitating 7. Andbecause I am going to speak of wisdom I amlacking wisdom, and similarly you thelisteners; for t hat reason in the beginning letus beg the Lord ...

2. Si consurrexistis cum Christo, etc. Verbumillud competit praesenti tempori et nostroproposito ; ipsum est scriptum in Episto laquae legitur in Missa, et est verbum Apostoliad Colossenses, in quo sacer Apostolushortatur nos adipisci sapientiam veram eteffugere sapientiam vanam. Primum tangitcum dicit: Si consurrexistis cum Christo, quaesursum sunt quaerite, etc. Secundum tangit,cum dicit: non quae super terram; in quo datintelligere, quod sicut est duplex aspectus

animae, sic est duplex eius affectus. Unusaspectus eius est ad caelestia et invisibilia,alius est ad terrena et corrupt ibilia; ita estet iam duplex affectus animae: unus estaeternorum, et alius est temporalium. Sic estetiam sapientia, quae est desursum, et alia,quae est deorsum. Hortatur nos ad primamet dehortatur nos ad illam, quae est super terram. - - Illam, quae est deorsum, describitbeatus Iacobus dicens: Nolite gloriari et mali esse adversus veritatem. Non est enim haec

sapientia desursum descendens, sed terrena, animalis, diabolica 8. Ista totasollicitudine quaerit delectari in omnisuavitate, in affluentia divitiarum saeculariumet in experientia sensualium delectationumet in excellentia sive in ambitionesaecularium pompositatum. In quantum facithominem sollicitum, ut delectetur omnisuavitate in aff luentia divitiarum, est terrena;in quantum facit hominem sollicitum, utdelectetur in experientia sensualium

2. If you have risen together with Christ , etc..That word is suitable [competit] for thepresent season and our proposal; that(word) is written in the Epistle which is readat Mass, and it is the word of the Apostle tothe Colossians, in which the sacred Apostleurges us to obtain true wisdom and to fleefrom vain wisdom. He touches upon t he f irstwhen he says: If you have risen together withChrist, seek the things which are above, etc..He touches upon t he second, when he says:

not those which are upon the earth; in whichhe gives one to understand, that as the soulhas a twofold power of sight, so does ithave a twofold affection. It has one power of sight for heavenly and invisible things, ithas another for earthly [terrena] andcorruptible things; thus the soul also has atwofold aff ection: one is for eternal things,and the other is for temporal things. So alsois it with the wisdom, which is from above,and the other, which is from below. He urges

us towards the first and he discourages[dehortatur] us from that, which is upon theearth. -- That, which is from above, blessedJames describes, saying: Do not glory and beevil against the truth. For this is not thewisdom descending from above, but earthly,

animal, and diabolic 8. By such [ista] an entiresolicitude one seeks to delight in every savor [suavitate], in the affluence of secular richesand in the experience of sensualdelectations and in the excellence or in the





http://www.franciscan-archive.org/bonaventura/opera/collat9.html#






delectationum, est animalis; sed in quantumfacit hominem sollicitum, ut delectetur inexcellentia et ambitione saeculariumpompositatum, est diabolica; quia radixomnium malorum superbia, et principaliter damnatur in rege diabolico.

ambition of secular ostentation[pompositatum]. Inasmuch as it makes a mansolicitous, to delight with every savor in theaffluence of riches, it is earthly; inasmuch asit makes a man solicitous, to delight in theexperience of sensual delectations, it isanimal; but inasmuch as it makes a mansolicitous, to delight in the excellence and

ambit ion of secular ostentation, it is diabolic;because the root of all evils (is) pride, and itis principally damned in the diabolic kingdom.

3. De ista triplici sapientia dicit Apostolus adCorinthios: Scriptum est: perdam sapientiamsapientium, et prudentiam prudentium

reprobabo 9. Illa est sapientia, de qua dicitIeremias: Sapientes sunt, ut faciant mala,

bene autem facere nescierunt 10. Ad istam

sapientiam dispergendam mortuus estChristus, pauper factus est, afflictus ethumilis, ut nos doceret cavere ab ista. Apostolus ad Corinthios: Nonne stultam fecit

Deus sapientiam huius mundi? 11 quasidicat, quando in cruce elegit contrariasapientiae mundiali. Apostolus: Placuit Deo per stultitiam praedicationis salvos facerecredentes. Quod stultum est Dei sapientius

est hominibus 12. Tu appretiaris affluentiamdivitiarum, et Christus elegit paupertatem;

appretiaris experientiam sensualiumdelectationum, et Christus elegitacerbitatem passionis; appretiarisambitionem saecularium pompositatum, etChristus voluit esse despectus et confusus.Et praevaluit sapientia Dei; ideo dicit : Quod stultum est Dei, sapientius est hominibus.Salomon in Proverbiis dicit: Stultissimus sumvirorum, et sapientia hominum non est mecum. Non didici sapientiam et non novi

sapientiam sanctorum 13. Stultus fuit

Christus apparentia exteriori, quandorecessit ab appetitu stultorum; stultior,quando voluit aff ligi; stultissimus vero,quando mortem crucis elegit et turpissimamorte mortuus est. - - Haec est sapientiasanctorum. Apostolus: Gloria nostra haec est, testimonium conscientiae nostrae, quianon in sapientia carnali, sed in sapientia Dei

conversati sumus in hoc mundo 14. Apostolus: Si quis videtur inter vos sapiensesse in hoc saeculo stultus fiat ut sit sa iens

3 . Of that threefold wisdom the Apostlesays to the Corithianis: It is written: I shall destroy the wisdom of the wise, and reprove

the prudence of the prudent 9. That is thewisdom, of which Jeremiah says: They arewise, to do evil things, however they do not

know how to do well

10

. To disperse thatwisdom Christ died, became poor, affictedand humble, to teach us to beware of it. The Apostle to the Corinthians:Has God not

made the wisdom of this world stupid? 11 as if he says, when on the Cross He chose thingscont rary to wordly wisdom. The Apost le: It pleased God through the stupidity of preaching to save those who believe.Because the stupid (deed) belongs to God, it

is wiser than men 12. You appreciate the

affluence of riches, and Christ chosepovert y; you appreciate the experience of sensual delectations, and Christ chose thesharpness of the Passion; you appreciatethe ambition of secular ostentation, andChrist wanted to be despised and emptied[consfusus]. And the wisdom of God didprevail; for that reason he says: Because thestupid thing belongs to God, it is wiser thanmen. Solomon in Proverbs says: I am themost stupid of men, and the wisdom of men is

not with me. I have not learned wisdom and I have not known [novit] the wisdom of the

saints 13. Christ was stupid by exterior appearance, when He withdrew [recessit]f rom the appetite of the stupid; more stupid,when He wanted to be aff licted; but moststupid, when He chose the death of theCross and died by the most foul death. --This is the wisdom of the saints. The Apostle:This is our glory, the testimony of our conscience, because not in carnal wisdom,














15. Et ad Philippenses dicit: Multi ambulant,quos saepe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorumfinis interitus, quorum deus venter est ,propter sapientiam animalem; et gloria inconfusione ipsorum, propter sapientiam

diabolicam; qui terrena sapiunt 16, scilicetpropter sapientiam terrenam.

but in the wisdom of God have we comported

ourselves in this world 14. The Apostle: If anyone seems among you to be wise in thisage, let him become stupid, so that he may

be wise 15. And to the Phillipians he says:Many walk, (about) whom I often used to tell you, now however also crying I say, they arethe enemies of the Cross of Christ, whose

end (is) destruction, whose god is their belly ,on account of animal wisdom; and (whose)glory (is) in their own confusion, on accountof diabolic wisdom; who taste earthly things16, that is, on account of earthly wisdom.

4. Non ergo sapiatis quae sunt super terram,quia crucifixus est Christus, ut istamsapientiam evacuaret; et sicut mortuus estChristus, ut vanam sapientiam evacuaret et

perderet; ita resurrexit et ascendit, ut veramsapientiam doceret et in cordibus nostrisst abiliret . In cruce docuit sapientiam mundispernere, et in caelum vadens docuitsapientiam Dei appetere et fontem vitaediligere. Omnis sapientia mundi est spernereis t a . Maxima autem stultit ia est mortemChristi evacuare; quod faciunt qui sapiuntquae sunt super terram; ideo oportetsapientiam istam evacuare et sapientiam,quae desursum est, appetere.

4 . Do not therefo re taste t he things whichare upon the earth, because Christ has beencrucified, t o empty that wisdom; and asChrist has died, to empty out [evacuare] and

destroy vain wisdom; so has He risen againand ascended, to teach true wisdom and toestablish (it) in our hearts. On the Cross Hetaught (us) to spurn the wisdom of theworld, and going into heaven He taught usto seek after [appetere] the wisdom of Godand to love [diligere] the Fount of life. Everywisdom of the world is to spurn that.However it is the greatest stupidity to emptyout the death of Christ; which they do whotaste the things which are upon the earth;

for that reason it is proper to empty thatwisdom and to seek after the wisdom whichis from above.

5 . Sed quae est sapientia, quae estdesursum? Dicit Sapiens in Ecclesiaste: Vidi,quod tantum praecederet sapientia stultitiam,

quantum differt lux a tenebris 17. Ergo datintelligere, quod sapientia est lux; lux,inquam, descendens desursum a Patre

luminum, a quo omne datum optimum et omne donum perfectum 18. Lux ista descenditad nostram potentiam cognoscitivamilluminandam, ad nostram affectivamlaetificandam et ad nostram operativamcorroborandam. Descendit a summo Deo inintellectum, ab intellectu in affectum, etusque ad infimum, scilicet operat ionem. --Quod sit lux descendens ad nostrampotentiam intellectivam illuminandam, patet,quia scribitur in libro Sapientiae, quod est

5 . But what is the wisdom, which is fromabove? The Wiseman says in Ecclesiastes:See, that only wisdom precedes stupidity, as

much as light differs from darkness 17.Therefore he gives one to understand, thatwisdom is light; the light, I say, descending

from above from the Father of lights, fromwhom (is) every best given and every perfect

gift 18. That light descends to illumine our cognitive power, to gladden our affective(power) and to thoroughly strengthen our operative (power). It descends from GodMost High into the intellect, from theintellect into the affection, and even to thelowest (part), that is, operation. -- That thereis light descending to illumine our intellectivepower, is clear, because there is written in












candor lucis aeternae, speculum sine maculaDei maiestatis et imago bonitatis illius. Et cum sit una, omnia potest et in se permanensomnia innovat et per nationes in animassanctas se transfert et amicos Dei et prophetas constituit. Neminem enim diligit Deus, nisi eum qui cum sapientia inhabitat.Est enim haec speciosior sole et super

omnem dispositionem stellarum, luci comparata invenitur prior 19. Merito sapientiasedes Dei dicitur, et anima sit descripta,quae pulcrior est caelo, immo toto universo,sedes Dei est.

the Book of Wisdom, that she is the warmthof eternal light, the reflection without spot of the Majesty of God and the image of HisGoodness. And since she is one, she can doall things and remaining continually in herself she makes all things new and throughout thenations she transfers herself into holy soulsand establishes them as friends of God and

prophets. For God loves no one, except himwith whom wisdom dwells. For she is moreimposing than the sun and above every dispostion of the stars, compared to light she

is found to be superior [prior] 19. Deservedly itis said that wisdom is the throne of God, andthat (her) soul, which has been described asmore beautiful than heaven, nay than thewhole universe, is the throne of God.

6 . Secundo descendit sapientia desursumtanquam lux ad nostram affectivamlaet if icandam. Unde in Ecclesiastico: Vinumet musica laetificant cor, et super utraque

dilectio sapientiae 20. - - Vinum et musicalaetificant cor , scilicet ab exteriori etsecundum species impressas, quae non suntipsa veritas, sed similitudo quaedam rei, necimplent animam et non vere, sed phantasticelaet if icant . Sed ubi est unio secundumveritatem, ibi est iucunditas, ubi veritas

illabitur animae et eam replet et laetificat. Deista sapientia dicit Sapiens: Hanc amavi 21 et praeposui illam, regnis et sedibus et divitias

nihil esse duxi in comparatione illius 22;

super salutem et speciem dilexi illam 23.Venerunt autem mihi omnia bona pariter cumilla et innumerabilis honestas per manusil lius; et laetatus sum in omnibus, quoniam

antecedebat me ista sapientia 24.Philosophus dicit, quod sapientia maximashabet delectationes. Si magnum est illustrari

sapientia, plus est laetificari, in quantumdiligit principium suum.

6. Second, wisdom descends from above asa light to gladded our affective (power).Whence in Ecclesiasticus: Wine and music gladded the heart, and above both the delight

of wisdom 20. -- Wine and music gladded theheart , that is, from the exterior andaccording the species impressed, which arenot the truth itself, but a certain similitude of the thing, nor do they fill the soul nor dothey truly, but in the manner of a phantasm[phantastice], gladden it. But where there is a

union according to truth, there is jocundity,where truth slips [illabitur] into the soul itboth f ills it full and gladdens it. Of thatwisdom the Wiseman says: This one have I

loved [amavi] 21 and I have placed her before(me), I have reckoned kingdoms and thronesand riches to be nothing in comparison to her 22; above health and beauty have I loved her

[speciem dilexi] 23. Moreover all good thingshave come to me equally with her and innumerable honesty through her hands; and

I have been gladden in all things since that wisdom went before me 24. The Philsopher says, that wisdom has the greatestdelectat ions. If it is a great thing to bebrightened with wisdom, it is more (s0) to begladdened (by her), inasmuch as one lovesher Principle.

7 . Tert io descendit sapientia desursumtanquam lux ad nostram operativam

7. Third, wisdom descends from above as alight to thoroughly strengthen our operat ive















co rro bo ra nd am. Unde in Ecclesiaste:Sapientia confortavit sapientem super decem

principes civitatis 25. Nota, quod nulla virtussubcaelestis, nec terrena nec humana, velcaelestis vel angelica, tantum corroboratanimam, sicut supercaelestis sapientia. Undein libro Sapientiae: Sapientia intravit in

animam servi Dei, et stetit contra reges 26.

Certamen forte dedit illi, ut vinceret et sciret,quoniam omnium potentior est sapientia 27.

(power) [operat ivam]. Whence inEcclesiastes:Wisdom makes wisdom strong [confortavit sapientiam] above ten princes of

the city 25. Note, that no subcelestial virtue,neither earthly nor human, either heavenly or angelic, so thoroughly strengthens the soul,as supercelestial wisdom. Whence in theBook of Wisdom: Wisdom entered into the

soul of the servant of God, and he stood against kings 26. A strong contest did He giveto him, so that he may conquer and know,

that wisdom is more powerful than all 27.

8 . Et sic haec sapientia aedif icat Ecclesiamet animam, ut sit habitaculum Dei et domusDei, domus, dico, amoena, domus pulcra etdomus robusta. Dicitur in Matt haeo: Omnis,qui audit verba mea haec et facit ea,

assimilabitur viro sapienti, qui aedificavit domum suam supra firmam petram 28. Domusista principaliter aedificatur a sapientia: undein Proverbiis: Sapientia aedificat sibi domum,

excidit columnas septem 29. Certum est,quod sapientia delectatur esse cumhominibus; unde dicit: Deliciae meae esse

cum filiis hominum 30. Quod autem sapientianon habitet nobiscum, non est defectus exparte sui, sed ex parte nostra. Si volumus,quod lux praedicta habitet in nobis; oportet,

quod habeamus columnas septem. - - Sedquae sunt septem columnae huius domus?Nunquid eas fabricabo de capite meo? Absit;sacra Scriptura satis explicat eas. Ubi igitur inveniamus eas? Beatus Iacobus, describenssapientiam, quae desursum est , ponitseptem eius conditiones dicens: Primumquidem pudica est, deinde pacifica, modesta,suadibilis, bonis consentiens, plenamisericordia et fructibus bonis, non iudicans,

sine similitudine 31. Si possem ista vobisexplicare, non crederem perdere verba mea,immo darem vobis magnam viam adsapientiam.

8 . And thus this wisdom edifies the Churchand the soul, to be a little dwelling of Godand the house of God, (to be) I say, apleasant house, a beautify house, and aoak-strong [robustus] house. There is said in

Matthew:Everyone, who hears My wordsand does them, will be likened to the wise

man, who built his house upon firm rock 28.That house is principally built by wisdom:whence in Proverbs: Wisdom builds her own

house, she carves out seven columns 29. It iscertain, that wisdom delights to be with men;whence she says: My delights: to be with the

sons of men 30. However, that wisdom doesnot dwell with us, is not a defect on her part,but on ours. If we want, the aforesaid light t o

dwell in us; it is proper, that we have theseven columns. - - But what are the sevencolumns of her house? Will I make them outof my head? Be of f ! Sacred Scripturesuff ient ly explains them. Where t herefore dowe f ind them? Blessed James, describing thewisdom, which is from above, posits sevenconditions f or her, saying: First indeed, she is pure [pudica], then peaceable, modest, persuadable, consenting to good things, full of mercy and good fruits, not judging, without

simulation [similitudine] 31. If I can explainthose to you, I do not believe that I wouldwaste [perdere] my words, nay I would giveyou a great way towards wisdom.

9 . Istae columnae non sunt nisi gradusquidam ad sapientiam. Collige septemco lumnas. Prima est pudicitia in carne;secunda est innocentia in mente; tertia estmoderant ia in sermone; quarta est

9. Those columns of hers are not but certainsteps towards wisdom. Gather the sevencolumns. The first is purity [pudicitia] in thef lesh; the second is innocence in the mind;the third is moderation [moderantia] in

















suadibilitas in affectu, et quinta estliberalitas in ef fectu; sexta est maturitas iniudicio, et septima est simplicitas inin t ent io ne . Per ista stabilitur domussapientiae.

s p e e c h ; the fourth is persuasibility[suadibilitas] in the affection, and the fifth isliberality in effect; the sixth is maturity in judgement and the seventh is simplicity inint ent ion. Through these the house of wisdom is stablized.

10. Prima, dico, columna domus sapientiaeest pudicit ia in carne; unde dicit : Primumquidem pudica est . Quare ista est prima?Quia haec est, qua oportet incipere; scribitur enim in libro Sapientiae: In malevolamanimam non introibit sapientia, nec habitabit

in corpore subdito peccatis 32. Corpusimpudicum est subditum peccatis; ideosapientia in eo non potest habitare. Dicitur inlibro Sapientiae: Ut scivi, quoniam aliter non

possem esse continens, nisi Deus det 33. --

Gregorius Nazianzenus fuit iuvenismu ndis sim us. Accidit, quod studebat Athenis. Quadam nocte, cum dormiret, venitad eum domina pulcherrima, habens duaspedissequas tanquam virgines; ipse incepiteam repellere. Et dixit domina: "Non fugiasme, quia non veni ad te corrumpendum. Sumsapientia, et duae pedissequae sunthumilitas et castitas sive pudicitia. Si vis me,quae sum sapientia, serva pedisequas istas,scilicet humilitatem et castitatem, quia ubi

fuerit superbia, ibi erit contumelia; ubi autemest humilitas, ibi est sapientia" 34. Veravirginitas est, in qua sapientia associatur.Humilitas cum pudicitia est principaliscolumna sapientiae. Dicit Salomon:Luxuriosa res vinum, et tumultuosa ebrietas;

quicumque his delectatur, non erit sapiens 35;et alibi: Vinum et mulieres apostatare faciunt

sapientes et arguent sensatos 36. Exemplumtractabile habes in illo Salomone, quiapostatavit propter mulieres usque ad

cultum idolatriae; qui tamen repletus fuit sapientia sicut fluvius 37. Si esset taberna, inqua venderetur vinum, quod induceret omnissapientiae oblivionem; credo quod nullusesset ita fatuus, quod emeret vinum illud.Credo, quod Deus aeternus altissima suiconsilii dispensatione permisit Salomoncadere, ut omnes homines doceret fugeremulieres.

10. The first column, I say, of the house of wisdom is purity in the f lesh; whence hesays: First indeed she is pure. Why is thatf irst ? Because this is that, by which it isproper to begin; for it is written in the Bookof Wisdom: into a malevolent soul wisdomwill not enter, nor will she dwell in a body

subdued by sins 32. An impure [impudicum]body has been subdued by sins; for t hatreason wisdom cannot dwell in it . There issaid in the Book of Wisdom: Since I knew,that I could not otherwise be continent, unless

God gave it 33. - - (St.) Gregory Nazianzenwas a most pure [mundissimus] yout h. Ithappened, that he was studying at Athens.On a certain night, as he slept, there cameto him a very beautiful lady, having twoattendants as virgins; he began to drive her away. And the lady said: "Do not f lee me,because I do not come to corrupt you. I amWisdom, and (my) two attendands arehumility and Chastity or Purity. If you want

me, who am Wisdom, keep those attendants(as your own), that is, Humility and Chastity,because where there is pride, there will becontumely; however where there is humility,

there is wisdom" 34. True virginity is that, inwhich wisdom is associated. Humility, withpurity, is the principle column of wisdom.Solomon says: A luxurious thing wine, and atumultuous thing, drunkeness; whoever

delights in these, shall not be wise 35; andelsewhere:Wine and women cause wisemen

to apostatize and reveal those whoe aresensible [arguent sensatos] 36. You have aready [tractabile] example in Solomon, whoapostatized on account of women even tothe cult of idolatry; who nevertheless had

been filled full with wisdom as a river 37. If there was a tavern, in which a wine was sold,which induced the forgetfulness of everywisdom; I believe that no one would be sofoolish, that he would buy that wine. Ibelieve, that the eternal God by the highest















dispensation of His counsel permittedSolomon to fall, to teach all men to fleewomen.

11. Secunda columna domus sapientiae estinnocentia in mente; quod notatur, cum dicit :deinde pacifica. Augustinus dicit, quod "paxest tranquillitas ordinis", scilicet, quando quidhumiliter subicit se superiori, aequanimiter sehabeat ad parem et discrete praesit inferiori.Omnes, qui sunt filii sapientiae, habent hunco rd inem. Dicitur in Ecclesiastico: Filiis

sapientiae, ecclesia iustorum 38. Undebellum? Si diligeres parem, obedires superioriet praeesses ordinate inferiori, haberespacem. Qui istam pacem perturbat destruitdomum sapientiae. Scribitur in Proverbiis: Qui patiens est multa gubernatur sapientia; qui

impatiens est exaltat stultitiam suam

39

, et sicpervertit domum sapientiae. Beatus Iabobus:Quis sapiens et disciplinatus inter vos?Ostendat ex bona conversationeoperationem suam in mansuetudine

sapientiae 40.

11 . The second column of the house of wisdom is innocence in the mind; which isnoted, when he says: then she is peacable.(St.) Augustine says, that "peace is thetranquility of order", that is, when a thinghumbly subdues itself to its superior, regardsitself equal to its peer and discretely presidesover its inferior. All, who are sons of wisdom,have this order. It is said in Ecclesiaticus: For

the sons of wisdom, the church of the just 38.Whence (is) war? If you loved peace, obeyedyour superior and presided in an orderlymanner over your inferior, you would havepeace. He who thoroughly troubles peacehas destroyed the house of wisdom. It iswritten in Proverbs: He who is patient isgoverned by much wisdom; he who is

impatient exalts his own stupidity 39, and thushe perverts the house of wisdom. BlessedJames: Who is the wise and disciplined manamong you? Let him show from his good comportment his own accomplishment

[operationem] in the meekness of wisdom 40.

1 2 . Tertia columna domus sapientiae estmoderantia in sermone, et hoc notatur, cumd i c i t : modesta. Super omnia exigitur moderant ia in sermone; unde inEcclesiastico:Homo sapiens tacebit usquead tempus, lascivus autem et imprudens non

servabunt tempus 41. Omni negotio tempus

est et opportunitas 42. Nonne summa estinsipientia, ut homo cum eodem gladiotransverberet se ipsum et proximum suum?Sermo malus est necans audientem et

dicent em. Non potes detrahere proximo,quin t e ipsum interficias eodem gladio. Sidico verbum scandalizationis, non possumlaedere te, nisi et laedam me. Tanta estvicinitas taciturnitatis et sapientiae, quod

stultus, si tacuerit, sapiens reputabitur 43; etsapiens, qui multum loquitur, reputatur s t u l t u s . Uno verbo possum diceredetractionem, propter hoc oportet verbis

facere stateram 44. Unde summe cavenda estimmoderantia sermonis. - - Sermo enim

12. The third column of the house of wisdomis moderation in speech, and this is noted,when he says: modest . Above all thingsmoderation is demanded [exigitur] in speech;whence in Ecclesiasticus: A wise man will keep silent until the (proper) time, however the lascivious and the imprudent will not

observe the time 41. For every business there

is a season and an opportunity 42. Is it notmost high foolishness [insipientia], that aman pierce himself through and his neighbor

with the same sword? Evil talk is killinglistener and speaker. You cannot detractyour neighbor, without slaying yourself withthe same sword. If I say a word to scandalize[verbum scandalizationis], I cannot woundyou, unless I also wound myself. So close iskeeping-silent and wisdom, that the stupid one, who keeps silent, shall be reputed wise43; and the wiseman, who speaks much, isreputed stupid. With one word I can utt er detractions, on account o f this it is proper to
















instrumentum est expressivum sapientiae, etideo moveri debet secundum regulamsa pien t iae. Unde scribitur: Verba oris

sapientis, gratia 45; et Aposto lus: Omnis

sermo malus de ore vestro non procedat 46.Mirabile est, cum homines sedent admensam, ut se spiritualiter reficiant, et unusdiabolus loquitur de temporalibus et de

detractionibus et omnes, qui sunt in mensa,pascit illo veneno. Mors et vita in manu

linguae 47. Si mulier tacuisset, quandodiabolus dixit ei:Quare praecepit vobis Deus,

ut non comederetis 48 de ligno scientiae boniet mali? non habuisset diabolus occasionemipsam amplius tentandi. Et philosophi etiamdocuerunt discipulos suos, ut tacerent;C a t o : "Virtutum prima puto essecompescere linguam". Credo, quod peccatalinguae tanta sunt, quod mundus satis habet

facere pro illis tantum, si Deus exsurgeret ad

iudicandum ea 49.

weigh one's words 44. Whence immoderationof speech is to be most highly feared. -- For talk, as an instrument, is expressive of wisdom, and for that reason it ought to beundertaken [moveri] according to the rule of wisdom. Whence it is writt en:The words of

the mouth of the wiseman, grace 45; and the Apost le: Let not any evil talk proceed from

your mouth 46

. It is a thing to be wondered at[mirabile], when men sit at the table, torefresh themselves spiritually, and one devilspeaks of temporal things and of detractions and all, who are at table, feedfrom that venum. Death and life in the hand

of the tongue 47. If the woman had keptsilent, when the devil said to her: Why did

God precept you, not to eat 48 from the treeof the knowledge of good and evil? the devilwould not have had occasion to tempt her

f urt her. And even the philosophers taughttheir disciples, to be silent; Cat o: "The f irstvirtue I think is to feast on one's ownt ongue". I believe, that the sins of thetongue are so great, that God has to make aworld sufficient for them alone, if he rose

forth to judge them. 49.

13. Quarta columna domus sapientiae est,quod est suadibilitas in affectu; quod

notatur, cum dicit: suadibilis, bonisconsentiens. Non est qui sit suadibilis inbono, nisi sit benignus; et hoc et iamconcordat cum sapientia. Malignus suadibilisest in malo. Scribitur: Benignus est spiritussapientiae, et non liberabit maledicum a

labiis suis 50. Suadibilitas bona facitappretiari et diligere et eis consentit; etquanto sapientior est homo, tantosuadibilior est in bonis. Unde in Proverbiis:Inauris aurea et margarita fulgens, qui arguit

sapientem et aurem obedientem 51. Sicutinauris ornat aurem, et margarita in coronaornat faciem; sic verbum bonum ornatsapient em. Quando sapiens arguitur, sehabet, ac si ornaretur. Si enim corrigo me adverbum admonitionis bonae, quid aliud facio,quam quod illo verbo me orno? Si tamenhaec margarita proponitur stulto, conculcateam ut canis. Unde in Proverbiis: Noli arguerederisorem, ne oderit te; argue sapientem, et

dil i et te

52

. Carissimi! melius est a sa iente

1 3 . The fourth column of the house of wisdom is that, which is persuasibility in

af fect ion; which is noted, when he says: persuadable, consenting to good things.There is no one who is persuadable insomething good, unless he be kind; and thisalso agrees with wisdom. The malignant oneis persuadable in something evil. It is written:Kind is the spirit of wisdom, and she will not free an abusive word [maledicum] from her

lips 50. Good persuasibility causes one toappreciate and love and to consent to(good) things; and as much as a man iswiser, so much is he more persuadable ingood things. Whence in Proverbs: A goldenearing and a shining pearl, she who exposes

wisdom and an obedient ear 51. As an earingornaments the ear, and a pearl upon a crownornaments the face; so a good wordornaments wisdom. When the wiseman isexposed, he controlls himself [se habet],even if he is (so) ornamented. For if I correctmyself in accord with a word of goodadmonition, what do I do, but ornament



















corripi quam stultorum adulatione decipi 53.Stultus, quando corripitur, non recedit amalo nec ducitur ad bonum. Qui defectussuos cognoscit, et isti displicent ei, estsapiens. Qui hominem arguit et a malorevocat, plus facit ei obsequii, quam si daretei totum mundum.

myself with that word? If nevertheless thispearl is proposed to the stupid, he tramplesupon it as a dog. Whence in Proverbs:Do not expose a mocker, lest he hate you; expose

(your) wisdom, and he will love you. 52.Dearest ones! it is better to be corrected by awiseman than to be deceived by the

adulation of the stupid 53. Stupid (is he), when

he is corrected, does not turn back from evil,nor is lead t owards the good. He who isacquainted with his own defects, and thosedisplease him, is wise. He who exposes aman and recalls him from evil, shows himmore respect [obsequii], that if he gave himthe whole world.

14 . Quinta columna domus sapientiae estliberalitas in effectu. Sapient ia vult habere

misericordiam in affectu, sed etiam inef f ec t u. Haec notatur, cum dicit : Plena

misericordia et fructibus bonis 54. A fructibus

eorum cognoscetis eos 55. Unde in Proverbiisdicitur: Manum suam aperuit inopi et palmas

suas extendit ad pauperem 56. Os suumaperuit sapientiae, et lex clementiae in lingua

eius 57. De fructu manuum suarum 58 deditinopi. Docet Sapientia, quod homo faciatopera non ludicra, sed fructuosa, quia

bonorum laborum gloriosus est fructus 59.Inter omnia fructuosa opera magis fructuosasunt opera misericordiae. Date igitur defructibus manuum vestrarum.

14. The f ifth column of the house of wisdomis liberality in effect. Wisdom wants to have

mercy in affection, but also in effect. This isnoted, when he says:Full of mercy and good

fruits 54. By their fruits you shall know them 55.Whence in Proverbs it is said: She opened her hand to the helpless and extended her

palms to the poor man 56. He opened hismouth to wisdom, and the law of clemency

(is) on his tongue 57. From the fruit of her

hands 58 she gave to the helpless. Wisdomteaches, that a man is to accomplish [faciat]not works of play [ludicra], but fruitful ones,

because the fruit of good labors is glorious 59. Among all fruitf ul works, the more fruitf ul arethe works of mercy. Therefore give from thefruits of your hands.

15 . Istam misericordiam debent habere quipraeficiuntur ad gubernationem aliorum;unde in Actibus: Considerate ergo, fratres, ex vobis viros boni testimonii, plenos Spiritusancto et sapientia, quos constituamus ad

hoc opus 60 dispensandum. Non essetsapiens dispensator, qui furaretur bona Dei.Si aliquid daretur tibi ad dispensandumfamiliae, et tu furareris et poneris in bursatua; nonne credis, quod clamaret cont ra tefamilia domini et te diceret pessimumdispensatorem, et diceret dominus: Servum

inutilem eiicite in tenebras exteriores? 61

Maior sapientia, quae possit esse, est, quoddispensator fructuose expendat quae habetdispensare, et tradita sunt ei ad

1 5 . Those who are appointed t o thegovernement of others ought to have thatmercy; whence in Acts: Therefore consider brothers, those men of good testimony fromamong you, full of the Holy Spirit and of

wisdom, whom we are to constitute todispense this work 60. One would not be awise dispenser, who stole the goods of God.If something is given to you to be dispensedto the household [familiaae], and you stealand place it in your purse; do you notbelieve, that t he household of the lord wouldcry against you and call you the worstdispensor, and that the lord would say:Throw that useless servant into the outer

darkness? 61 There is a greater wisdom,






















dispensandum. Talis fuit beatus Stephanuset Laurentius. Pont ifices summi in primitiva

Ecclesia non vacabant istis terrenis 62; modocuratur de rebus temporalibus habendis, nondispensandis. Di c i t : plena misericordia; Apostolus: Quae seminaverit homo, haec et

metet 63. Si dominus daret servo blandum adseminandum agrum suum, et ille poneret

blandum in sacco et non seminaret, malefructificaret terra, immo clamaret contraeum. Sicut misericordia amica est sapientiae,sic avarit ia est inimica. Avari derident omnes,qui non amant pecuniam. In Deuteronomio:Munera excaecant oculos sapientum et

mutant verba iustorum 64. - - Excaecant oculos, non corporales, sed spirituales; ergoauferunt lumen sapientiae. Scriptum est :Facilius est, camelum transire per foramenacus, quam divitem intrare in regnum

caelorum 65, quia habet cor terrenum etponderosum.

which can exist [esse], that the dispensor expend fruitfully those things which he hasto dispense and which have been handedover to him to be dispensed. Such wasblessed Stephen and Lawrence. Thesupreme pontiffs in the primitive Church did

not vacate those lands 62; now there is carefor having temporal goods, not for

dispensing them. He says: full of mercy ; the Apostle:That which a man sows, this he also

reaps 63. If a lord gave his servant grain[blandum] to sow in his field, and he put thegrain into a sack and did not sow it, the landwould bear bad fruit, nay it would cry outagainst him. As mercy is a friend to wisdom,so avarice is its enemy. The avarous derideeveryone, who do not love money. InDeuteronomy: Gifts thoroughly blind the eyesof the wise and change the words of the just 64

. -- They thoroughly blind the eyes, not thecorporal ones, but the spiritual; thereforethey bear away the light of wisdom. It iswritten: It is easier, for a camel to passthrough the eye of a needle, than for a rich

man to enter into the Kingdom of Heaven 65,because he has a earthly and ponderousheart.

1 6 . Sexta columna domus sapientiae est

maturitas in iudicio; et hoc notatur, cumdicitur: non iudicans. Maturitas est in iudicio,quando homo non iudicat temerarie. Unde inEcclesiastico: Iudex sapiens iudicabit

populum suum 66, silicet super quem habeta u c t o r it a t e m. Sed si transcendatauctoritatem, non est iudex sapiens, sed estiudicium temerarium. Si sine auctoritateiudicat, quid est? Certe nihil. Oportet etiam,iudicium sapientis habere zeli rectitudinem etnot itiae claritatem. De primo: Os iusti

meditabitur sapientiam, et lingua eiusloquetur iudicium 67. Iudex iustus est quiiusto zelo movetur, omnia bona approbat etmala reprobat ; qui vero non habet rectumzelum non po test bene iudicare. Amor etodium pervertunt iudicium. Si odis me nonpotest me recte iudicare; et quare? Quiavidetur tibi, quod omnia, quae sunt in me,mala sint. -- Item oportet , quod iudex habeatnot itiae claritatem. Quomodo iudicarembene de re ignota? Unde cum amici Iob

1 6 . The sixth column of the house o f

wisdom is maturity in judgment; and this isnoted, when he says: not judging . There ismaturity in judgement, when a man does not judge rashly [temerarie]. Whence inEcclesiasticus: A wise judge shall judge his

own people 66, that is, over whom he hasauthority. But if he transcends his authority,he is not a wise judge, but (his) judgment isrash. If he judges without authority, what ishe? Certainly not hing. It is also proper, thatthe judgment of the wiseman have rectitude

of zeal and clarity of knowledge [notitiateclaritatem]. Of the f irst (it is said): The mouthof the just will meditate wisdom, and his

tongue will speak judgement 67. He is a just judge who is moved by a just zeal, approvesall good things and reproves evil ones; buthe who does not have upright zeal cannot judge well. Love [amor] and hatred pervert judgement. If you hate me you cannot judgeme in an upright manner; and why? Becauseit seems to you, that all the things, which are















arguerent eum, quod non esset iustus,dicentes: Deus iustus iustum non punit; et tetamen punit: ergo non es iustus; volueruntiudicare de occult is. Iob, audiens haec,respondit eis dicens: Convertimini et venite,

et non inveniam in vobis ullum sapientem 68.Ideo dicit beatus Iacobus: Non iudicans, nonquod homo non debeat iudicare loco et

tempore de re, de qua habet cert itudinem etauctoritatem et rectum zelum; sed quiaiudicant homines malum bonum, et econtrabonum malum. Melius est, si debeam iudicarede alio, quod sentiam bene quam male.Debet homo esse pronior ad clementer excusandum, quam ad male iudicandum.Omnes modo sunt iudicatores iniquarum

cogitationum 69. Debet igitur homo nontranscendere auctoritatem nec temerarieiudicare sine zeli rectitudine et notitiae

claritate. Matthaeus: Nolite iudicare, ut noniudicemini 70. Quod homines defectusalienos intrinsecos iudicant et se negligunt,summa stultit ia est. Grego rius : "Animus,quanto curiosior est ad investigandumaliena, tantum stultior est ad cognoscendumpropria".

in me, are evil. - - Likewise it is proper, thatthe judge have clarity of knowledge. In whatmanner am I to judge well of an unknownt hing? Whence when the f riends of Jobshowed him, that he was not just, saying:The just God does not punish the just; andnevertheless he punishes you; therefore youare not just; they wanted to judge of hidden

mat t ers. Job, hearing this, responded tothem saying: Turn around and come, and I

shall not find any wiseman among you 68. For that reason blessed James says: Not judging , not that a man ought not to judge,by time and place, of a thing, of which hehas certitude and authority and upright zeal;but because men judge evil (to be) good,and conversely good (to be) evil. It is better,if I ought to judge of another, that I have agood opinion [sentiam bene] (of him) rather

than an evil one. A man ought to be moreprone to clemently excuse, than to judgeevilly. Nowadays [modo] all are judgers of

worthless thoughts 69. Therefore a manought not transcend his authority nor judgerashly without rectitude of zeal and clarity of knowledge. Matthew: Do not judge, so as not

to be judged 70. That men judge the interior defects of another and neglect them inthemselves, is most high stupidity. (St.)Grego ry: "A spirit , as much as it is more

curious to investigate another's things, somuch is it the more stupid to know of itsown".

17. Septima et ultima columna sapientiae estsimplicitas in intentione, quae notatur, cumdicit: sine simulatione. De ista dicitur, quodrex Salomon fecit thronum de eboregrandem, et fecit in eo sex gradus. Aliaecolumnae sunt in gyro, sed ista est

principalissima et in summitate 71

. De istaloquitur Apostolus dicens: Quae sursum sunt

quaerite 72; et in Ecclesiaste: Quid habet amplius sapiens a stulto, et quid pauper, nisi

ut pergat illuc, ubi est vita? 73 Certe, ubi est

Christus 74, et cum apparuerit Christus 75,apparebit vita. -- Sed ubi est Christus? Certe,sursum in caelo; Apostolus: Quae sursumsunt quaerite. Igitur in caelo est Christus etvita. Christus fons sapientiae, ipse est huiusdoni fundamentum et complementum.

17. The seventh and last column of wisdomis simplicity in intention, which is noted, whenhe says: without simulation. Of that it is said,that king Solomon made a great throne fromivory , and made in it six steps. The other columns are round-about [in gyro] but that

one is the most principle and on the summit 71. Of that one the Apostle speaks, saying:

Seek those things which are above 72; and inEcclesiastes: What does a wiseman havemore than a stupid one, and what a poor man, except that he continues on to that

place, where there is l ife? 73 Certainly, where

Christ is 74, and when Christ will appear 75,life will appear. - - But where is Christ?Certainly, above in Heaven; the Apost leSeek the things which are above. Therefore



















Apostolus ut sapiens architectus dicit:Fundamentum aliud nemo potest ponere praeter id quod positum est, quod est

Christus Iesus 76. Ut dicit quaedam Glossa,homo contrario se habet arbori in radice;arbor enim habet radicem deorsum, homosu rsu m; et aedificium spirituale habetfundamentum sursum, sed corporale

deo rsum; Christus igitur est huius donif un da ment um. Idem est etiam eiuscomplementum, quia in ipso sunt omnes

thesauri sapientiae et scientiae absconditi 77.In ipso consummatur domus sapientiae.Unde dicitur in Ecclesiaste: Sapientis oculi incapite eius, id est in Christo; stultus in

tenebris ambulat 78. In Christo estconsummatio omnis boni. Unde in Ioanne:Haec est autem vita aeterna, ut cognoscant te solum Deum verum et quem missiti Iesum

Christum 79. Illa quae sursum sunt, debemusdesiderare, videre et facere; et ad ea nosperducat qui sine fine vivit et regnat. Amen.

in Heaven there is Christ and life. Christ is thefount of wisdom, He himself is thefoundation of this gift and its complement.The Apost le as a wise architect says: No onecan place another foundation except that which has been placed, which is Christ Jesus76. As a certain Gloss says, a man holdshimself in a manner contrary to a tree in

root; for a tree has its roots below, a manabo ve; and t he spiritual edif ice has itsfoundation above, but the corporal below;therefo re Christ is the foundation of this gif t .Likewise He is also its complement, becausein Him have the treasures of wisdom and

knowledge been hidden away 77. In Him thehouse of wisdom is consummated. Whenceit is said in Ecclesiastes: The eyes of thewiseman are in his head , that is in Christ: the

stupid man walks in darkness 78. In Christ is

the consummation of every good thing.Whence in John: This is, moreover, eternal life, that they know Thee the Only True God and Him whom Thou has sent, Jesus Christ 79. Those things which are above, we oughtto desire, see and do; and to them may Hethoroughly lead us who lives and reignswithout end. Amen.

EXPLICIUNT COLLATIONES DE DONIS

SPIRITUS SANCTI

HERE FINISH THE CONFERENCES ON THE

GIFTS OF THE HOLY SPIRIT

1. Col 3, 1-2.

2. Eccli 1, 33.

3. Sap 7, 7.

4. Eccli 51, 23.

5. Ier 9, 23.

6. Ez 28, 12-13.

7. Iac 1, 5-6.

8. Iac 3, 14-15.

9. 1 Cor 1, 19; cf . Is 29, 14.

1. Col 3:1-2.

2. Eccli 1:33.

3. Ws 7:7.

4. Eccli 51:23.

5. Jer 9:23.

6. Ez 28:12-13.

7. Jm 1:5-6.

8. Jm 3:14-15.

9. 1 Cor 1:19; cf. Is 29:14.

http://www.franciscan-archive.org/bonaventura/opera/collat9.html#_ftnref9




























10. Ier 4, 22.

11. 1 Cor 1, 20.

12. 1 Cor 1, 21.

13. Prov 30, 2-3.

14

. 2 Cor 1, 12.

15. 1 Cor 3, 18.

16. Phil 3, 18-19.

17. Eccle 2, 13.

18. Iac 1, 17.

19. Sap 7, 26-29.

20. Eccli 40, 20.

21. Sap 8, 2.

22. Sap 7, 8.

23. Sap 7, 10.

24. Sap 7, 11-12.

25. Eccle 7, 10.

26. Sap 10, 16.

27. Sap 10, 12.

28. Mt 7, 24.

29. Prov 9, 1.

30

. Prov 8, 31.31. Iac 3, 17.

32. Sap 1, 4.

33. Sap 8, 21.

34. Prov 11, 2.

35. Prov 20, 1.

10. Jer 4:22.

11. 1 Cor 1:20.

12. 1 Cor 1:21.

13. Prov 30:2-3.

14

. 2 Cor 1:12.

15. 1 Cor 3:18.

16. Phil 3:18-19.

17. Eccle 2:13.

18. Jm 1:17.

19. Ws 7:26-29.

20. Eccli 40:20.

21. Ws 8:2.

22. Ws 7:8.

23. Ws 7:10.

24. Ws 7:11-12.

25. Eccle 7:10.

26. Ws 10:16.

27. Ws 10:12.

28. Mt 7:24.

29. Prov 9:1.

30

. Prov 8:31.31. Jm 3:17.

32. Ws 1:4.

33. Ws 8:21.

34. Prov 11:2.

35. Prov 20:1.























































36. Eccli 19, 2.

37. Eccli 47, 16.

38. Eccli 3, 1.

39. Prov 14, 19.

40. Iac 3, 13.

41. Eccli 20, 7.

42. Eccle 8, 6.

43. Prov 17, 20.

44. Eccli 28, 29.

45. Eccle 10, 12.

46. Eph 4, 29.

47. Prov 18, 21.

48. Gen 3, 1.

49. Cf. Iob 31, 14.

50. Sap 1, 6.

51. Prov 25, 12.

52. Prov 9, 8.

53. Eccle 7, 6.

54. Iac 3, 17.

55. Mt 7, 16.20.

56

. Prov 31, 20.

57. Prov 31, 26.

58. Prov 31, 16.

59. Sap 3, 15.

60. Act 6, 3.

61. Mt 25, 30.

36. Eccli 19:2.

37. Eccli 47:16.

38. Eccli 3:1.

39. Prov 14:19.

40. Jm 3:13.

41. Eccli 20:7.

42. Eccle 8:6.

43. Prov 17:20.

44. Eccli 28:29.

45. Eccle 10:12.

46. Eph 4:29.

47. Prov 18:21.

48. Gen 3:1.

49. Cf. Iob 31:14.

50. Ws 1:6.

51. Prov 25:12.

52. Prov 9:8.

53. Eccle 7:6.

54. Jm 3:17.

55. Mt 7:16.20.

56

. Prov 31:20.

57. Prov 31:26.

58. Prov 31:16.

59. Ws 3:15.

60. Act 6:3.

61. Mt 25:30.























































62. Cf. Act 6, 2-4

63. Gal 6, 8.

64. Deut 16, 19.

65. Mt 19, 24.

66. Eccli 10, 1.

67. Ps 36, 30.

68. Iob 17, 10.

69. Iac 2, 4.

70. Mt 7, 1.

71

. 3 Reg 10, 18-19.72. Col 3, 1.

73. Eccle 6, 8.

74. Col 3, 1.

75. Col 3, 4.

76. 1 Cor 3, 11,

77. Col 2, 3.

78. Eccle 2, 14.

79. Io 17, 3.

62. Cf. Act 6:2-4

63. Gal 6:8.

64. Dt 16:19.

65. Mt 19:24.

66. Eccli 10:1.

67. Ps 36:30.

68. Job 17:10.

69. Jm 2:4.

70. Mt 7:1.

71

. 3 Kg 10:18-19.72. Col 3:1.

73. Eccle 6:8.

74. Col 3:1.

75. Col 3:4.

76. 1 Cor 3:11,

77. Col 2:3.

78. Eccle 2:14.

79. Jn 17:3.

N.B.: Items in square [ ] brackets indicate the Latin term(s) corresponding to the immediately

previous English term(s). Items in round ( ) brackets indicate English words added by the English

translator for the sake of clarity, usually implicit in the Latin syntax. Principal terms which have

consistent signification are indicated with their corresponding Latin term in each first instance;

thereafter only when some English or Latin term is diversely or similarly translated, respectively

speaking. This English translation has been released to the public domain by its author.

Google Analytics





































St. Bonaventure, Part 9, Seven Gifts Holy Spirit, Wisdom

Documents