St. Bonaventure, Part 2, Seven Gifts Holy Spirit, Fear of Lord

7/29/2019 St. Bonaventure, Part 2, Seven Gifts Holy Spirit, Fear of Lord

1/18

franciscan-archive.org http://www.franciscan-archive.org/bonaventura/opera/collat2.html

II -- S. BONAVENTURAE

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis &

Doctor Ecclesiae Universalis

COLLATIONESDE SEPTEM DONISSPIRITUS SANCTI

St.. Bonaventure of Bagnoregio

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

CONFERENCES ON THESEVEN GIFTS OF THE

HOLY SPIRIT

COLLATIO II

DE DONO TIMORIS DOMINI

CONFERENCE II

ON THE GIFT OF THE FEAR OFTHE LORD

1. Venite, filii, audite me; timorem Dominidocebo vos1. --Auditacens, et pro

reverentia accedet tibi bona gratia2. Verbumultimum scribitur in Ecclesiastico, in quohortatur Sapiens bonum auditorem, quodtacite et cum reverentia audiat verbum Dei;quia non est ei inutilis taciturnitas etreverentia, quia per haec accedet ei bonagratia. Quae est bona grat ia? Nunquid suntmalae gratiae? Bona est gratia, quaehominem facit bonum; sed fallax gratia et

vana est pulcritudo3, ut dicitur in Proverbiis.Gratia gratis data stat cum mortali peccato.Istam gratiam parum reputat Ecclesiasticus,sed grat iam gratum facientem multumappretiatur. -- Istam gratiam descripsi vobis

tripliciter4, scilicet quantum ad gratiaeortum, quantum ad grat iae usum et quantumad gratiae fructum. Quantum ad grat iaeort um dixi, quod gratia nihil aliud est quamdatum optimum et donum perfectum,

descendens a Patre luminum5 er Verbum

1. Come, sons, hear Me; I will teach you thefear of the Lord1. -- Hear, one (who) keepssilence, and for (thy) reverence good grace

will come to thee2. This [ultimum] word iswritten in Ecclesiasticus, in which the WiseMan urges the good listener, that silent ly[tacite] and with reverence, he hear the wordof God; because keeping silent andreverence is not un-useful t o him, becausethrough these good grace will come to him.What is good grace? Or what are evil

graces? Good is the grace, which makes aman good; but a false and vain grace is

beauty[pulchritudo] 3, as is said in Proverbs.Grace freely given stands with mortal sin.That grace Ecclesiasticus reputes little, butthe grace which makes one pleasing heapprises much. -- That grace he describes

for you in a threefold manner4, that is asmuch as regards [quantum ad] the rise ofgrace, the use of grace and the fruit ofgrace. As much as regards the rise of grace I
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn3http://www.franciscan-archive.org/bonaventura/opera/collat2.html#http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn4http://www.franciscan-archive.org/bonaventura/opera/collat2.html#http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn3http://www.franciscan-archive.org/bonaventura/opera/collat2.html#http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn2http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn1http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn5http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn4http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn3http://www.franciscan-archive.org/bonaventura/opera/collat2.html#http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn2http://www.franciscan-archive.org/bonaventura/opera/collat2.html#http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn1http://www.franciscan-archive.org/bonaventura/opera/collat2.html


2/18

incarnatum, per Verbum crucifixum et perVerbum inspiratum. Et dixi, quod Verbum illudreducit nos in summum principium; et hocnotat Dionysius tractans hoc verbum:omnedatum optimum etc., et addit et dicit: "Sed etomnis, Patre moto, manifestationumprocessus in nos large ac bene provenienset unif ica virtus nos replet et convertit nos in

Patrem luminum". -- Quantum ad usumgratiae dixi, quod usus gratiae debet essef idelis, virilis et liberalis; ergo grat ia gratumfaciens est donum perfectum, per quodbene utimur ipso et aliis. Et debet ususgratiae esse, ut bene fideliter utatur homogratia quantum ad Deum, viriliter quantum adse ipsum et liberaliter quantum ad proximum.-- Tertio, quantum ad fructum grat iae dixi,quod gratia curat a culpa, corroborat invirtut e et consummat in gloria. -- Et ex hoc

elicitur descriptio gratiae talis, quod gratiaest datum optimum et donum perfectum,descendens a Patre luminum, curans a malo,corroborans in bono et consummans ingloria. Gratia curans datur in septemSacramentis, custoditur in septem exercitiisiust itiae et perficitur in septem operibusmisericordiae. Gratia corroborans consistit inseptem habitibus virtutum et in septemdonis Spiritus sanct i. Gratia veroconsummans consist it in septem

beatitudinibus et in septem dot ibus. -- Istisunt septem septenarii, qui numerantur inanno iubilaeo. De ista multitudine diximusquod non possumus dicere nisi de unoseptenario, scilicet septem donorum Spiritussancti. Rogabimus Dominum etc.

said, because grace is nothing other than thebest given and the perfectgift, descending

from the Father of lights5 through theIncarnate Word, through the Crucif ied Wordand through t he Inspired Word. And I said,that t hat Word leads us back into the MostHigh Principle; and this Dionysius (theAreopagite) notes, in his discussion of

[tractans] this word: every best given etc.,and he adds and says: "But also af ter theFather acts [Patre mot o], every process ofmanifestat ions, coming upon us bount ifully[large] and in a good manner [bene], and(every) unifying virtue [unifica virtus] f ills usfull and converts us unto the Father oflights" -- As much as regards the use ofgrace I said, that the use of grace ought tobe faithful, virile and liberal; therefore t hegrace which makes us pleasing is the perfect

gift , through which we use it and otherthings for good [bene]. And the use of graceought t o be, that a man use grace for goodfaithfully as much as regards God, virilely asmuch as regards his very self and liberally asmuch as regards his neighbor. -- Third, asmuch as regards the fruit of grace, I said,that grace cures from fault, thoroughlystrengthens in virtue and consummates inglory. -- And from this there is elicited such adescription of grace, that grace is the best

given and perfect gift, descending from theFather of lights, curing from evil, thoroughlystrengthening in good and consummating inglory. Curing grace is given in the sevenSacraments, guarded in the seven exercisesof justice and perfected in the seven worksof mercy. Thoroughly strengthening graceconsists in the seven habits of the virtues;and in seven gifts of the Holy Spirit. Butconsummating grace consists in the sevenBeatitudes and in the seven dowries. --Those are the seven septenaries, which arecounted in the jubilee year. Of that mult itudewe said that we cannot speak except of theone septenary, that is the seven gif ts of theHoly Spirit. We will beg the Lord ...

2. Requiescet super eum Spiritus Domini,spiritus sapientiae et intellectus, spiritusconsilii et fortidudinis, spiritus scientiae etpietatis, et replebit eum spiritus timoris

Domini6. De ist is s iritibus volo uod

2. There shall rest upon him the Spirit of theLord, the spirit of wisdom and ofunderstanding, the spirit of counsel and offortitude, the spirit of knowledge and of piety,and the spirit of the fear of the Lord will fill him
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn6http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn5http://www.franciscan-archive.org/bonaventura/opera/collat2.html#


3/18

intelligatis quod Ioannes in Apocalypsi vidit inmedio throni et quatuor animalium Agnumhabentem cornua septem et oculos septem,qui sunt septem spiritus Dei missi in omnem

terram7. Ponit Ioannes visionemphantast icam et exprimit veritatem. Vocatdona Spiritus sancti cornua et oculos. Etquare? Debetis intelligere, quod donorum

Spiritus sancti est quaedam efficacia, perquam impugnantur omnia mala; est aliaefficacia donorum, per quam homoexpeditur ad omnia bona. Et quia in cornibusest fortitudo, ideo dona, per quaeimpugnantur mala, vocat cornua. Et quiavirtus expeditiva est in oculis, ideo dona, perquae homo expeditur ad omnia bona, vocatoculos. -- Septem sunt peccata, quaeimpugnantur per septem dona Spiritussancti. Primum est peccatum superbiae,

secundum peccatum est invidia, tert ium ira,quartum accidia, quintum avaritia, sextumest gula et septimum est luxuria.

full6. Concerning [de] those spirits I want youto understand what John saw in theApocalypse in the midst of the throne and thefour animals, the Lamb having seven hornsand seven eyes, which are the seven spirits

of God sent into every land7. John puts forth[ponit] a fantastic vision and expresses thetruth. He calls the gifts of the Holy Spirit

horns and eyes. And why? You ought tounderstand, that of the gif ts of t he HolySpirit is a certain efficacy, through which allevils are impugned; there is another efficacyof the gif ts, through which man is expeditedtowards all good things. And because inhorns is fort itude, for that reason he call thegifts, through which evils are impugned,horns. And because expeditive virtue is in theeyes, for that reason he calls the gift s,through which man is expedited towards all

good t hings, eyes. -- Seven are the sins,which are impugned through t he seven gif tsof the Holy Spirit. The first is the sin of pride,the second sin is envy, the t hird wrath, thefourth slot h: [accidia], the fift h avarice, thesixth is gluttony [gula] and the seventh isluxury [luxuria].

3. Ista vitia expelluntur per septem donaSpiritus sancti, et septem virtutes

introducuntur, quas Christus docuit , quandofundamenta salutis proposuit in monte.Prima virtus est paupertas voluntaria, de quain Evangelio: Beati pauperes spiritu. Secundaest mansuetudo sive mititas, de qua inEvangelio: Beati mites etc. Tert ia est luctus,de qua in Evangelio: Beati, qui lugent. Quartaest esuries iustit iae, de qua in Evangelio:Beati, qui esuriunt et sitiunt iustitiam. Quintaest misericordia, de qua in Evangelio: Beatimisericordes. Sexta virtus est munditiacordis, de qua in Evangelio: Beati mundicorde. Et sept ima est pax, de qua in

Evangelio: Beati pacifici8. -- Per ista septemdona Spiritus sancti, designata per septemcornua, destruuntur septem peccatamortalia, et introducuntur septem virtutes.Donum timoris destruit superbiam et inducitbonum paupertatis; donum pietatis destruitinvidiam et introducit mansuetudinem sivemititatem animae; donum scientiae destruitiracundiam et introducit donum luctus -- nihil

3. Those vices are expelled through theseven gift s of the Holy Spirit, and the seven

virtues are introduced, which Christ taught,when He proposed the foundations ofsalvation [fundamenta salutis] upon theMount. The f irst virtue is voluntary poverty,of which in the Gospel: Blessed the poor inspirit. The Second is gentleness[mansuetudo] or meekness [mititas], ofwhich in the Gospel: Blessed the meeketc..The third is morning [luctus], of which in theGospel: Blessed those, who mourn. Thefourth is the hunger for justice, of which inthe Gospel: Blessed those, who hunger andthirst for justice. The fift h is mercy, of whichin the Gospel: Blessed the merciful. The sixthvirtue is cleanliness of heart, of which in theGospel: Blessed the clean of heart. And theseventh is peace, of which in the Gospel:

Blessed the peacemakers8. -- Throughthose seven gifts of the Holy Spirit,designated by t he seven horns, the sevenmortal sins are destroyed, and the sevenvirtues are introduced. The gift of fear
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn8http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn8http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn7http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn6http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn7


4/18

ita contrarium est iracundiae quam serenatiomentis -- donum fortitudinis destruitaccidiam et introducit esuriem iustitiae;donum consilii destruit avaritiam et introducitmisericordiam; donum intellectus destruitgulositatem et introducit munditiam cordis;donum sapientiae destruit luxuriam etintroducit pacem. -- Unde per septem dona

Spiritus sanct i omnia mala destruuntur, etomnia bona introducuntur.

destroys pride and induces the good ofpoverty; the gif t of piety destroys envy andintroduces gentleness or meekness of soul;the gif t of knowledge destroys an angrydisposition [iracundiam] and introduces thegif t of morning -- nothing is so contrary toan angry disposition than the clearing[serenatio] of the mind -- the gif t o f fort itude

destroys slot h: and introduces the hungerfor just ice; the gif t of counsel destroysavarice and introduces mercy; the gift ofunderstanding destroys gluttonous behavior[gulositatem] and introduces cleanliness ofheart; the gift of wisdom destroys luxury andintroduces peace. -- Whence through theseven gifts of the Holy Spirit all evils aredestroyed, and all good things areintroduced.

4. Ista dona Spiritus sancti tanguntur in

orat ione dominica 9. Ista dona non habenturnisi a Patre luminum; ideo Christus volensnos docere, quomodo possumus eaobt inere, docet nos ista petere in orationedominica. In prima parte pet itur donumtimoris, cum dicit: Pater noster, qui es incaelis, sanctificetur nomen tuum. Secundopetitur pietas, cum dicit :Adveniat regnumtuum. Tertio petitur donum scient iae, cumdicit: Fiat voluntas tua sicut in caelo et interra. Quarto petitur donum fo rtitudinis, cumdicit: Panem nostrum quotidianum da nobis

hodie. Panis cor hominis confirmat10. Quintopet itur donum consilii, cum dicit : Et dimittenobis debita nostra, sicut et nos dimittimusdebitoribus nostris. Sexto petitur donumintellectus, cum dicit: Et ne nos inducas intentationem. Septimo petitur donumsapientiae, cum dicit : Sed libera nos a malo.Amen.

4. Those gif ts of the Holy Spirit are touched

upon in the Lord's Prayer9. Those gif ts arenot had except f rom the Father of lights; forthat reason Christ wanting to teach us, inwhat manner we can obtain them, teachesus to ask for t hem in the Lord's Prayer. In thef irst part t he gift of fear is asked for, whenHe says: Our Father, who art in Heaven[caelis] , hallowed be Thy Name. Secondlypiety is asked for, when He says:May ThyKingdom come. Third the gif t of knowledgeis asked fo r, when He says: Thy will be doneon earth as it is in the heavens [caelo]. Fourththe gif t of fort itude is asked for, when Hesays: Give us this day our daily bread. Bread

strengthens [confirmat] the heart of a man10.Fifth the gif t of counsel is asked fo r, whenHe says:And forgive us our debts, as we alsoforgive our debtors. Sixth the gif t ofunderstanding is asked fo r, when He says:And put us not to the test[inducas intentat ionem]. Seventh the gif t of wisdom isasked for, when He says:But free us fromevil. Amen.

5. In prima petitur sanctificatio nost ra, et hocper donum t imoris, cum dicit: Pater noster,qui es in caelis, sanctificetur nomen tuum.Isaias: Dominum exercituum sanctificate, et

ipse est pavor et timor vester11. In secundapetitur consummatio humanae salut is, quaenon habetur nisi per donum pietat is; iudicium

5. In the f irst our sanctif ication is asked for,and this through the gif t of fear, when Hesays, Our Father, who art in Heaven;hallowed be Thy Name. Isaiah: Hallow theLord of Hosts, He is both thy trembling and

they fear11. In the second the consummationof human salvation is asked for, which is not
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn11http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn11http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn10http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn9http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn10http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn9


5/18

sine misericordia fiat ei qui non fecerit

misericordiam12. Istud donum tangitur, cumdicit:Adveniat regnum tuum. In tertia partepet itur adimplet io divinae legis per donumscientiae, quod docet bene agere et malavitare. Hoc donum tangitur, cum dicit: Fiatvoluntas tua etc. In quarta parte pet iturrefocillatio aeternae virtut is, et per hoc

donum virtutis sive fort itudinis, cum dicit:Panem nostrum quotidianum da nobis hodie.

Panis cor hominis conf irmat 13. In quintapet itur remissio peccat i per donum consilii,cum dicit: Et dimitte nobis debita nostra, sicutetc. In sexta petitione pet itur propulsatiofraudis hostilis per donum intellectus, cumdicit: Et ne nos inducas in tentationem. Inseptima petitione petitur subiugatioconcupiscentiae carnalis per donumsapientiae, cum dicit : Sed libera nos a malo.

Amen. Impossibile est, quod anima dometcarnem suam, nisi repleatur dono sapientiae.De istis loqui esset longum.

had except through the gif t of piety; let therebe judgment without mercy for him who has

not worked mercy12. That gif t is touchedupon, when He says: Thy Kingdom come. Inthe third part the fulf illment of the divine lawis asked for through the gift of knowledge,because it teaches how t o ask well andavoid evils. This gift is touched upon, when

He says: Thy will be done etc.. In the fourthpart the reheating [refocillatio] of eternalvirtue is asked for, and through this the gif tof virtue or of fort itude, when He says:Giveus this day our daily bread. Bread

strengthens the heart of a man13. In the fif ththe remission of sins is asked for throughthe gif t of counsel, when He says:Andforgive us our debts, as etc.. In the sixthpetition t he warding of f [propulsatio] ofhost ile deceit [fraudis] is asked for through

the gif t of understaning, when He says:Andput us not to the test. In the seventh petitionthe subjugation of carnal concupiscence isasked for through the gift of wisdom, whenHe says: But free us from evil. Amen. It isimpossible, that the soul tame [domet] itsf lesh, unless it be filled full with the gif t ofwisdom. To speak of these would take along time [esset longum].

6. Venite, filii14

etc. Verba ista suntprophetae David, in quibus invitat filiosgratiae Dei et f ilios adopt ionis adaddiscendam istam lectionem; et non soluminvitat parvulos, sed etiam provectos etsenes et decrepitos. Haec est una lect io,quae doceri debet in iuventute et nunquamdeseri. Unde in Ecclesiastico: Serva timorem

Domini et in il lo inveterasce15. Et in Tobiadicitur, quod Tobias genuit filium, quem ab

infantia sua docuit timere Deum16. Omnium

est igitur ista lectio. Verum est quod sacraScriptura loquitur de t imore Domini; ettraditur t imor Domini in sacra Scriptura.Praedicator facit sicut homo, qui est in pratoet colligit f lores; non potest omnes colligere,sed colligit aliquos et facit inde sertum.Dicitur in Ecclesiastico: Corona sapientiae

timere Dominum17. Volo vobis faceresertum de floribus, quos collegi, quod adpraesens volo vobis ministrare. Videtur mihi,

uod timor Domini sit arbor ulcherrima in

6. Come, sons14

etc.. Those words belongto t he prophet [sunt prophetae] David, inwhich He invites the sons of God's graceand the sons of adoption to learn in addit ion[ad addiscendam] that reading; and he notonly invites children [parvulos], but alsothose advanced (in age) and old men andthe decrepit. This is one reading, whichought t o be taught in youth and neverdeserted. Whence in Ecclesiasticus: Keep[serva] the fear of the Lord and grow old in it15

. And in Tobias it is said, that Tobias begota son, whom from his infancy he taught to

fear God16. Therefore this reading belongsto everyone. It is true that Sacred Scripturespeaks of the fear of the Lord; and the fearof the Lord is handed down [traditur] inSacred Scripture. A preacher speaks [facit]as the man, who is in the f ield and collectsf lowers; he cannot collect them all, but hecollects some and from that makes a wreath[sertum]. It is said in Ecclesiasticus:A crown
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn16http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn15http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn14http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn17http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn16http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn15http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn14http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn13http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn12http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn13http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn12


6/18

corde viri sanct i plantata, quam Deus rigatcont inue; et cum consummata est arbor,tunc dignus est homo gloria aeterna. Volovobis describere radicem istius arboris etramificationem eius una cum fructu. -- Triahic consideranda volo vobis dicere, ut unavobiscum discam timere Deum. Volo vobisdescribere, quae sit divini timoris origo, quae

utilitas, et quae perfectio.

of wisdom the fear of the Lord17. I want tomake for you a wreath f rom flowers, which Ihave collected, which at the present I wantto minister to you. It seems to me, that thefear of the Lord is the most beautiful t reeplanted in the heart of a holy man, (and)which God waters continuously; and whenthe tree is consummated, then the man is

worthy of eternal glory. I want to describe foryou the root of that t ree and its brancheswith its one fruit. -- (There are) three thingsto be considered here that I want t o say toyou, so that as one of you [una vobiscum] Imay learn to f ear God. I want to describe foryou, what is the origin of the divine fear,what its utility, and what is perfection.

7. Et quae est radix timoris Domini? Oportetenim ire ad originale principium, ut sciamus,per quam viam oritur t imor Dei in nobis. Oriturautem timor Dei in nobis primo exconsideratione sublimitatis divinaepotentiae; secundo, ex considerationeperspicacitatis divinae sapientiae; tertio, exconsideratione severitat is divinae vindictae. -- Primo, dico, oritur t imor Dei in nobis exconsideratione divinae potentiae. Unde inIeremia: Non est similis tui, Domine, magnuses tu, et magnum nomen tuum in fortitudine;quis non timebit te, o rex gentium? Tuumenim est decus inter cunctos sapientesgentium et in diversis regnis eorum quis

similis tui?18 Praemittit primo magnitudinemdivinae potentiae, cum dicit: Non est similistui, Domine etc. Unde in libro Sapient iae:Sicut gutta roris antelucani, sic ante te omnis

orbis terrarum19. Igitur quis non timebit te,nisi impius et stultus? Quare et dicitur inMalachia: Filius honorat patrem et servusdominum suum; si ego sum pater, ubi est

honor meus? Et si sum Dominus, ubi esttimor meus?20 Si homo est impius, indigetpoena; si est stultus, indiget sensu. Quodsumma stultitia sit non timere, dicit Dominusin Ieremia:Audi, inquit,popule stulte, qui nonhabetis cor; quia habentes oculos, nonvidetis; aures, et non auditis. Me ergo nontimebitis et a facie mea non dolebitis? Quiposui arenam terminum mari, praeceptum

sempiternum, quod non praeteribit21. Me nontimetis? -- Dico i itur uod oritur rimo in

7. What is the root of the fear of the Lord?For it is proper to go t o the original principle,to know, the way through which the fear ofthe Lord rises in us. Moreover the fear of theLord rises in us first from the considerationof the sublimity of the Divine Power; second,from the consideration of the perspicacity ofthe Divine Wisdom; third, from theconsideration of the severity of the DivineVengeance. -- First, I say, the fear of Godrises in us from the consideration of theDivine Power. Whence in Jeremiah: There isnone like Thee, Lord, great art Thou, andgreat Thy Name in strength; who will not fearThee, O King of the nations? For Thydistinction [decus] is among all the other wisemen of the nations and in their diverse

kingdoms who is like Thee?18 First hespeaks [praemitt it] of the magnitude of theDivine Power, when he says: There is nonelike Thee, Lordetc.. Whence in the Book ofWisdom:As a drop of pre-dawn dew, sobefore Thee (is) all the earth [omnis orbis

terrarum]19

. Therefore who will not fearThee, except the impious and the stupid?Wherefore there is also said in Malachi:Ason honors his father and a slave his ownlord; if I am thy Father, where is My honor?And if I am thy Lord, where is fear of Me

[timor meus]? 20 If a man is impious, he is inwant of [indiget] punishment; if he is stupid,he is in want o f sense. That the most highstupidity is not-fearing (the Lord), the Lordsays in Jeremiah: Hearhe says, stupid
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn20http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn19http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn18http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn21http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn20http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn19http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn18http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn17


7/18

nobis timor ex consideratione divinaepotentiae.

people, who have not a heart; becausehaving eyes, you do not see; ears, and youdo not hear. Therefore you will not fear Meand grieve from My Face? Who has placedthe sand as the terminus of the sea, asempiternal precept, which wil l not pass

away21. You will not fear Me? -- Therefore Isay, that f ear first rises in us from the

consideration o f the Divine Power.

8. Secundo vero oritur in nobis t imor Dominiex consideratione perspicacitatis divinaesapientiae. Unde Iob: Ipse enim solus est; etnemo potest avertere cogitationes eius. Etidcirco a facie eius turbatus sum et

considerans eum, timore sollicitor22. -- Ipsesolus est, id est, a se solo habet esse, etomnia alia ab ipso. Et sicut a primo ent e

manant omnia, ita Deus omnium est causa.Igitur si Deus omnium est causa, nullacreatura est, quae non sit nuda in oculiseius, quia ipse videt et intuetur cogitationeshominum. Ideo Iob in persona hominisconsiderantis divinam sapientiam cunctalibrantem dicit: Considerans eum, timoresollicitor. Unde super illud Psalmi: Qui respicit

terram et facit eam tremere23 etc.; dicitGlossa: "Tunc Deus terram respicit ettremere facit , quando terrenum hominem

illustrat respectu gratiae suae et convertit adoriginale principium suum, per quod cunctaprincipiantur et gobernantur. Et tunc homocont remiscit". -- Ideo multum debet homoconsiderare, quid cogitet, quid loquatur etquid agat; quia Deus omnia videt. UndeBoethius in libro De consolatione dicit:"Magna vobis, si dissimulari non vult is, indictaest necessitas probitatis, cum cuncta agatisin conspectu iudicis cuncta cernentis". Et inEsther dicitur: Vidi te, Domine, quasi

Angelum Dei, et conturbatum est cor meumprae timore gloriae tuae; valde enim mirabilis

es, Domine, et facies tua plena gratiarum24. -Vidi te, Domine, quasi angelum Dei. Angelusomnia videt et circumspicit, bona approbatet mala reprobat ; item, angelus bonum diligitet malum odit .

8. But secondly the fear of the Lord rises inus from the consideration of the perspicacityof the Divine Wisdom. Whence Job: For He isthe only One; and no one can avert Histhoughts [cogitationes].And about that I amtroubled by His face and considering Him, I

am disquieted by fear[timore sollicitor] 22. --He is the only One, that is, from Himself

alone does he have being [esse], and allot her things from Him. And as from the firstbeing [ente] all things flow, so God is theCause of all. Therefore if God is the Causeof all, there is no creature, which is notnaked in His eyes, because He himself seesand intently gazes upon [intuetur] thethoughts of men. For that reason Job in theperson of the man considering the DivineWisdom, (which) weighs [librantem] all ot herthings, says: Considering Him, I am

disquieted by fear. Whence upon this thePsalms: Who respects the earth and makes it

tremble23 etc.; the Gloss says: "God thenrespects t he earth and makes it t remble,when He brightens earthly man in respect toHis grace and converts him to his originalPrinciple, through which all others are derived[principiantur] and governed. And then mantrembles thoroughly [cont remiscit]". -- Forthat reason a man ought t o consider, whathe thinks, what he speaks, and what he

does; because God sees all things. WhenceBoethius in his book On the Consolationsays: "If you do not want to be concealed,there is a great, unspoken necessity of yourbeing proved [vobis necessitas probitatis],since all other things you do in the sight ofthe Judge (who) sift s all ot her things". And inEster it is said: I saw Thee, Lord, as does theAngel of God, and thoroughly disturbed wasmy heart because of the fear[prae timore] ofThy glory; for Thou art very wonderful, Lord,


8/18

and Thy Face (is) full of graces24. -- I sawThee, Lord, as does an angel of God. Anangel sees and circumspects all things, heapproves good things and reproves evilones; likewise, an angel loves [diligit ] thegood and hates evil.

9. Tertia originatio timoris Domini est exconsideratione severitatis divinae vindictae.Unde in Habacuc: Domine, audivi auditionemtuam et timui. Audivi et conturbatus est ventermeus; a voce contremuerunt labia mea.Ingrediatur putredo in ossibus meis et subterme scateat, ut requiescam in die tribulationis25. Dicit:Audivi auditionem tuam et timui,scilicet, illam auditionem, quando dicetur: Ite,

maledicti, in ignem aeternum26. Dicit:Ingrediatur putredo in ossibus meis, et subter

me scateat; ut requiescam in die tribulationis.Non solum in die tribulat ionis sive severitat isultimi iudicii, sed cuiuslibet alterius iudicii, quiaplura sunt iudicia Dei. Unde Psalmus:Configetimore tuo carnes meas, a iudiciis enim tuis

timui27.

9. The third origination of the fear of theLord is from the consideration of theseverity of the Divine Vengeance. Whence inHabakkuk: Lord, I have heard what is heard ofThee [auditionem tuam] and I fear. I haveheard and thoroughly disturbed is mystomach [venter] ; from speaking[a voce] mylips thoroughly tremble. May rot step into mybones and gush beneath me, that I may rest

on the day of tribulation25. He says: I haveheard what is heard of Thee and I fear, that

is, that which is said [illam audit ionem], whenit is said: Go, accursed ones, into the eternal

fire26. He says: May rot step into my bonesand gush beneath me, that I may rest on theday of tribulation. Not only on the day oftribulation or of the severity of the LastJudgment, but of whatever other judgment,because God's judgments are very many[plura]. Whence t he Psalm:Fasten togethermy flesh [carnes meas] with Thy fear, for I am

afraid of Thy judgments [timui a] 27.

10. Septem enim sunt iudicia Dei; sex sunt inpraesenti, et septimum in morte, et illudduplicabitur. -- Primum iudicium Dei estalligationis; secundum iudicium estexcaecationis; tertium iudicium Dei estobst inationis; quartum iudicium Dei estderelictionis; quintum est dissipationis;sextum est desperationis, et septimum estcondemnationis. -- Primum, dico, iudicium Dei

est alligationis, quia peccator, quandopeccat, spoliatur gratuit is et vulneratur innaturalibus. Et sic duabus catenis ligaturpeccator, scilicet pronitate ad malum etdiff icultate ad bonum. Istis duabus catenisligatur peccator in manus diaboli, sicut

Petrus fuit in manus Herodis 28. - Post istudiudicium sequitur aliud iudicium, scilicetiudicium excaecationis, quod f iguratur in libroIudicum, ubi dicitur, quod philisthaei, cumcepissent Samsonem, eruerunt ei oculos et

10. For seven are God's judgments; six are inthe present, and the seventh in death, andthat will be doubled. -- The God's f irstjudgment is that of conf inement [alligationis];the second judgment is that o f acuteblinding [excaecationis]; God's third judgmentis that of obstinacy [obstinationis]; God'sfourth judgment is that o f derelict ion[derelictionis]; the fif th is that of dissipation;

the sixth is that of desperation, and theseventh is that of condemnation. -- God'sf irst, I say, judgment is that o f conf inement,because the sinner, when he sins, isdespoiled [spoliatur] of gratuitous things andwounded in natural ones. And so the sinneris bound by two chains, that is by proneness[pronitate] to evil and by dif f iculty to good.By those two chains a sinner is bound untothe hands of the devil, as Peter was unto

the hands of Herod 28. -- Af ter that
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn28http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn28http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn27http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn26http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn25http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn27http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn26http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn25http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn24


9/18

ad molam fecerunt eum molere 29. Expeccato enim habet homo caliginem inmente, ita quod nihil reputet peccatum;putat, lumen esse tenebras et t enebras esse

lucem 30, quia oculos spirituales habetexcaecatos.

judgment there fo llows another judgment,that is the judgment of acute blinding, whichf igures in the Book of Judges, where it issaid, that the Philist ines, when they hadcaptured Sampson, tore out his eyes and

made him grind at a millstone 29. For from sina man has a chain on his mind, so that hereputes nothing a sin; he thinks [putat ], that

light is darkness and darkness is light30

,because he has acutely blinded his spiritualeyes.

11. Tertium iudicium Dei est iudiciumobstinationis, scilicet quando cor hominisnec promissis nec minis nec flagellis nectormentis emolliri potest. De tali dicitur: Cor

eius indurabitur quasi lapis31. Uxor Lot inlapidem est conversa. Magis vellem, quod

cor meum converteretur in lapidem32

, quamsic obduraretur. -- Quartum iudicium Dei estiudicium derelictionis, scilicet quando Deusderelinquit hominem et exponit eum cuilibettentationi et peccato. Psalmus: Cum

defecerit virtus mea, ne derelinquas me33,

Domine. Ne discesseris a me34. Magnumpericulum est, quando pater exponit filium inmedio luporum. -- Quintum iudicium Dei estiudicium dissipationis, quando omnia, quaefacit homo dissipata sunt. Nihil recte loquitur,

nihil prosperum, nihil ordinatum facit; immototum est iniquum, quod facit .

11. God's third judgment is the judgment ofobst inacy, that is when the heart of a mancan be sof tened neither with promises northreats [minis] nor whips nor torments. Ofsuch a one it is said: His heart is hardened as

a stone31. The wife of Lot was converted

into a stone. I would rather, that my heart tobe converted into a stone 32, than to be sohard. -- God's fourth judgment is thejudgment of dereliction, that is when Godforsakes [derelinquit] a man and exposes himto whatever temptation and sin. The Psalm:When my virtue has failed, do not forsake me33, Lord. Do not depart from me34. Great isthe danger, when a father exposes his son inthe midst of wolves. -- God's f ift h judgmentis the judgment of dissipation, when all

things, which a man does are dissipated.Nothing upright does he say, nothingprosperous, nothing ordered does he do;rather the whole of what he does, isiniquitous.

12. Sextum iudicium Dei est iudiciumdesperationis, scilicet quando Dominusauffert homini spem, et credit homo, se esseprivatum gloria aeterna. De talibus dicitur:

Desperantes semetipsos tradideruntimpudicitiae, in operationem immunditiae

omnis, in avaritiam35. Istud esthorribilissimum iudicium. In istud iudiciumcecidit Iudas; et est istud iudicium maximum,ita quod in vita praesenti non potest darimaius. -- Septimum iudicium est in morte,scilicet iudicium condemnationis. Quandomoritur homo in peccato mortali, separaturperpetuo a gloria aeterna, et aeterno ignicondemnatur anima usque ad f inem mundi,

12. God's sixth judgment is the judgment ofdesperation, that is, when the Lord bears of fa man's hope, and a man believes, that hehas been deprived of eternal glory. Of such

(men) it is said: The desperate have betrayedthemselves to impurity[impudicitiae] , in

working every uncleanness, in avarice35.That is the most horrible judgment. In thatjudgment fell Judas; and that is the greatestjudgment, so that in the present life agreater one cannot be given. -- The seventhjudgment is in death, that is the judgment o fcondemnat ion. When a man dies in mortalsin, he is separated forever [perpetuo] f rometernal glory, and his soul is condemned to
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn35http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn35http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn34http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn33http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn32http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn31http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn34http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn33http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn32http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn31http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn30http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn29http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn30http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn29


10/18

et tunc punietur et iam in corpore. Unde dicit

Apostolus: Terribilis est exspectatio iudicii36.

Istud iudicium t imebat Habacuc 37, sedomnia iudicia Dei t imebat David; unde dixit:A

iudiciis enim tuis timui38.

eternal f ire unto the end of the world, andthen he will be punished also in his body.Whence the Apost le says:Terrible is the

expectation of judgment36. That judgment

Habakkuk feared 37, but David feared allGod's judgments; whence he said: For I am

afraid of Thy judgments38.

13. Collige igitur tres istas considerationes,scilicet considerationem sublimitat is divinaepotentiae, considerationem perspicacitatisdivinae sapientiae et considerationemseveritat is divinae vindictae. Et quis erit , quinon timebit? Unde dicit Iob: Semper quasitumentes super me fluctus timui Deum, et

pondus eius ferre non potui39. Si esses innavi parva, quando fluctus transcenderentnavem ex omni parte; non posses fugere,

quia f luctus essent undique; non posseslatere, quia non posses te abscondere, sicuthomo abscondit se cont ra fulgura; nonposses etiam resistere, quia nihil haberes,quod contra undam ponere posses. Colligeista tria; si sic esset t ibi, multum timeres. EtIob dicit : Semper quasi tumentes super mefluctus Deum timui. Et quare? Non possumfugere propter sublimitatem divinaepotentiae; quia, si ascendero in caelum, tuillic es; si descendero in infernum, ades; si

sumpsero pennas meas diluculo ethabitavero in extremis maris, etenim illucmanus tua deducet me, et tenebit me dextera

tua40. Item, non possum latere propterperspicacitat em divinae sapientiae, quiaDeus omnia videt. Item, non possumresistere propter severitatem divinaevindictae, quia aeterno iudicio punitur quipeccat. Unde in Evangelio: Nolite timere eosqui occidunt corpus et post haec non habentamplius, quid faciant; ostendam autem vobis,

quem timeatis; timete eum qui, postquamocciderit, habet potestatem mittere in

gehennam41. Necesse est igitur, quodtimeamus Deum. Mallem per septem milliaannorum esse in maxima poena de mundo,quam sustinere minimam poenam aeternam;Apostolus: Horrendum est incidere in manus

Dei viventis42, quia Deus in aeternum affligit.-- Ecce, origo t imoris Dei. Consideretissublimitatem divinae potentiae,

ers icacitatem divinae sa ientiae et

13. Therefore collect these threeconsideration, that is the consideration ofthe sublimity o f the Divine Power, theconsideration of the perspicacity of theDivine Wisdom and the consideration of theseverity of the Divine Vengeance. And whowill there be, who will not fear? Whence Jobsays:Always as if waves swollen over me Ihave feared God, and His weight I could not

bear39. If you were in a small boat , when the

waves went over the boat on all sides [exomni parte]; you could not f lee, because thewaves would be everywhere; you could nothide, because you could not hide yourselfaway, as a man hides himself away f romlightning [contra fulgura]; you could not evenresist, because you would have not hing,which you could place against a wave.Collect these three; if t hey would be yours,more would you fear. And Job says,Alwaysas if waves swollen over me I have feared

God. And why? I cannot f lee on account ofthe sublimity of the Divine Power; because ifI ascend into Heaven, Thou art there; if Idescend into the Inferno, Thou art present; if Itake up my wings before dawn and dwell atthe extremities of the sea, for indeed to thatplace [illuc] wil l Thy hand lead me, and Thou

will hold me with Thy right hand. 40. Likewise,I cannot hide on account of the perspicacityof the Divine Wisdom, because God sees allthings. Likewise, I cannot resist on account

of the severity of the Divine Vengeance,because he who sins is punished with aneternal judgment. Whence in the Gospel:Donot fear those who kil l the body and after thathave nothing more, to do; however I will showyou, whom to fear; fear Him, who after He haskilled, has the power to send into Gehenna41. Therefore it is necessary, that we fearGod. I would prefer throughout seventhousand years to be under the greatestpunishment in [de] the world, than t o sustain
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn41http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn40http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn39http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn42http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn41http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn40http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn39http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn38http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn37http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn36http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn38http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn37http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn36


11/18

severitatem divinae vindictae, ut timeatisDeum.

the least eternal punishment; the Apost le:One must dread to fall into the hands of the

living God42, because God af f licts ineternity. -- Behold the origin of the fear ofGod. Consider the sublimity of the DivinePower, the perspicacity of the DivineWisdom and the severity of the DivineVengeance, so that you may fear God.

14. Sed quae utilitas est in timendo Deum?Dicit Tobias: Noli timere, fili mi; pauperemquidem vitam gerimus, sed multa bona

habebimus, si timuerimus Deum43. Ad t riavalet t imor Dei, scilicet ad impetrandamdivinae gratiae influent iam, adintroducendam divinae iustitiae rectitudinemet ad obtinendam divinae sapientiaeillustrat ionem. In istis tribus omnia bona

comprehenduntur.

14. But what usefulness is there in fearingGod? Tobias says: Do not fear, my son; weindeed live a poor life, but we will have many

good things, if we fear God43. To threethings does the fear of God prevail, that isto impetrate the influence of divine grace, tointroduce the rectitude of divine just ice andto obtain the brightening of divine wisdom. Inthose three things all good things are

comprehended.

15. Prima, dico, ut ilitas t imoris Dei est, quiat imor Dei valet ad impetrandam divinaegratiae influentiam. Unde Isaias:Ad quemrespiciam nisi ad pauperculum et contritum

spiritu et trementem sermones meos?44

Quantumcumque sit homo potens, dives,sciens et f ortis, nisi timeat Deum, nihil valetei. Unde Psalmus: Non in fortitudine equi

voluntatem habebit, nec in tibiis viribeneplacitum erit ei; beneplacitum estDomino super timentes eum, et in eis qui

sperant super misericordia eius45; etApostolus ad Philippenses:Cum metu ettimore vestram salutem operamini. Deus estenim, qui operatur in vobis et velle et

perficere pro bona voluntate46. Nonpossumus habere gratiam Dei nisi per Deit imorem, quia misericordia Domini abaeterno et usque in aeternum super timentes

eum47

. Nullus recipit grat iam Dei, nisi quitimet Deum. Bernardus: "In veritate didixi, nihilaeque efficax esse ad gratiam Deipromerendam, conservandam etmult iplicandam, quam si omni temporecoram Deo inveniaris non altum sapere, sedt imere. Time ergo, cum arriserit gratia; time,cum abierit; t ime, cum denuo revertetur". Quinon habet gratiam, multum debet sibi timere;similiter, si Dominus reddit homini gratiamperditam, debet multum sibi timere, ne ipsam

15. I say, the first usefulness of the fear ofGod is, that the fear of God prevails toimpetrate t he inf luence of divine grace.Whence Isaiah: Whom shall I respect exceptthe little poor man and the contrite in spirit

and the one who trembles at My sermons?44

However much a man be powerful, rich,knowledgeable [sciens] and strong, unless

he fears God, it is worth [valet] nothing tohim. Whence t he Psalm:His desire will not be[voluntatem habebit] in the fortitude of ahorse, nor His pleasure in the swift feet of aman [in t ibiis viri]; the pleasure of the Lord isupon those who fear Him, and in them who

hope upon His mercy45; and the Apost le tothe Philippians: Since we have wrought yoursalvation in fright and fear. For God is He,who works in you both to will and to

accomplish on behalf of your good will46. We

cannot have the grace of God exceptthrough the fear of God, because the mercyof the Lord (is) from eternity and unto eternity

upon those who fear Him47. No one receivesthe grace of God, except him who f earsGod. (St.) Bernard: "In truth did I tell you[didixi], that there is nothing equallyeff icacious t o deserve, conserve andmult iply the grace of God, than if every t ime(you are) before God you find that you donot know His height, but f ear it . Fear
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn47http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn46http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn45http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn44http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn47http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn46http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn45http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn44http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn43http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn43http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn42


12/18

perdat et ingratus f iat , et fiant novissima

hominis peiora prioribus48. -- Valet igiturt imor Dei ad impetrandam divinae gratiaeinfluentiam.

therefore, when grace dries up; fear, when itgoes away; fear, when it returns again". Hewho does not have grace, ought to fear forhimself much; similarly, if the Lord rendersunto a man a lost grace, he ought to f ear forhimself much, lest he lose that and becomeungrateful, and (that) man's final state

[novissima] become worse than before48. --

Therefore the fear of God prevails toimpetrate t he inf luence of divine grace.

16. Secundo valet t imor Dei adintroducendam divinae iustitiae rectitudinem.Unde Ecclesiasticus: Timor Domini expellitpeccatum. Nam qui sine timore est non

poterit iustificari49. Iniustitia non intrat inanimam nisi per peccatum; prima autemiust ificatio animae est, quod subiaceat

divinae sublimitati. Isto t imore destructo,necesse est, quod posteriora destruantur.Propter hoc dicitur in Ecclesiastico: Fili,accedens ad servitutem Dei, sta in iustitia ettimore et praepara animam tuam ad

tentationem50; et Ecclesiasticus dicit: Si nonin timore Domini tenueris te instanter, cito

subvertetur domus tua51. Considera David,qui dicit: Servite Domino in timore et exultate

ei cum tremore52.

16. Secondly the fear of God prevails tointroduce the rectitude of divine just ice.Whence Ecclesiasticus: The fear of the Lordexpels sin. For he who is without fear can not

be justified49. Injustice does not enter intothe soul except through sin; moreover thef irst justificat ion of the soul is, that it

subjects itself to the divine sublimity. Havingdestroyed that fear, it is necessary, that thelatter things be destroyed. On this account itis said in Ecclesiasticus: Son, approach[accedens ad] God's service, stand in justiceand in fear and prepare your soul for

temptation50; and Ecclesiasticus says: If youdo not urgently[instanter] hold yourself in thefear of the Lord, your house will be swiftly

subverted51. Consider David, who says:Serve the Lord in fear and exult Him with

trembling52.

17. Tertio valet t imor Dei ad obt inendamdivinae sapientiae illustrat ionem, quia

principium sapientiae timor Domini53. Estenim timor Domini sapientiae principiumextrinsecum et principium intrinsecum etsapientiae complementum; quia est timorservilis, et iste est init iativus sapientiae, quia,sicut seta introducit f ilum et non remanet

cum filo, ita timor servilis introducitsapientiam et non remanet cum sapient ia.Alius est t imor vindictae et offensae Dei; etiste est initium sapientiae intrinsecum etradix sapientiae. Tertius est t imor filialisreverent iae; et iste est sapientiaecomplementum, quiaplenitudo sapientiae

est timere Deum54.

17. Third the fear of the Lord prevails toobtain the brightening of divine wisdom,because the beginning[principium] of wisdom

(is) the fear of the Lord53. For the fear of theLord is wisdom's extrinsic principle[principium] and intrinsic principle and thecomplement o f wisdom; because fear isservile, and that is an initiative to wisdom,

because, as a brist le [seta] introduces athread [filum] and does not remain with thethread, so servile fear introduces wisdomand does not remain with wisdom. Anotherthing is the fear of the vengeance andof fense of God; and that is the beginning ofintrinsic wisdom and the root of wisdom. Thethird fear is that of f ilial reverence; and thatis the complement of wisdom, because the

fullness of wisdom is to fear God54.


13/18

18. Ista tria facit timor in nobis, quiaprincipium sapientiae timor Domini; et radix

sapientiae timere Deum55, etplenitudosapientiae timere Deum; Iob: Ecce, timor

Domini ipsa est sapientia56. Qui non t imetDeum, nihil scit. Et quia t imor Domini valet adista tria, scilicet ad impetrandam divinaesapientiae influentiam, ad introducendamdivinae iustitiae rectitudinem et adobtinendam divinae sapientiaeillustrat ionem; ideo dicit Ecclesiasticus:Timor

Domini sicut paradissus benedictionis57. EtSalomon in Proverbiis: Timor Domini fons

vitae, ut declinent a ruina mortis58; Ieremias:Scito et vide, quia malum et amarum est, tedereliquisse Dominum Deum tuum, et non

esse timorem mei apud te59. Si non timesDeum, perdidisti gratiam, perdidisti iustit iam

et perdidisti veram sapientiam. Vide ergo,quam malum et amarum est, te dereliquisseDominum Deum tuum. Ubi non est t imor, ibinon est sapientia nec iustitia nec gratia.Psalmus: Sepulcrum patens est guttur eorum,venenum aspidum sub labiis eorum, linguissuis dolose agebant, veloces pedes eorumad effundendum sanguinem; quorum osmaledictione et amaritudine plenum est,contritio et infelicitas in viis eorum etc.; non

est timor Dei ante oculos eorum60. Quando

homo non habet t imorem Dei, tunc sensuseius convertitur in malitiam et egredieturforas sicut venenum aspidum. Unde dicit:Sepulcrum patens est guttur eorum, venenumaspidum sub lingua eorum. Sequitur iniquitasin opere; unde dicit: Linguis suis doloseagebant, veloces pedes eorum adeffundendum sanguinem. Quando homodeordinatus est in affectione quantum adcogitationem, in sermone quantum adlocutionem et in opere quantum ad

effectum; tunc nihil boni habet. Unde dicit :Veloces pedes ad effundendum sanguinem.Contritio et infelicitas in viis eorum, et viampacis non cognoverunt, scilicet viam grat iaeSpiritus sanct i. Et quare? Quia non est timorDei ante oculos eorum. -- Faciamusdemonst rationem per impossibile. Si visconari ad habendam gratiam, iust itiam etsapientiam; et ista haberi non potes sinet imore, ibi est insipient ia, malit ia et iniquitas,contrit io et infelicitas; sed ista sunt fu ienda

18. Those three things cause [facit ] fear inus, because the beginning of wisdom (is) thefear of the Lord; and the root of wisdom (is) to

fear God55, and the fullness of wisdom is tofear God; Job: Behold, the fear of the Lord is

itself wisdom56. He who does not fear God,knows nothing. And because the fear of theLord prevails to (accomplish) those threethings, that is to impetrate t he influence ofdivine wisdom, to introduce the rectitude ofdivine just ice and to obtain the brighteningof divine wisdom; for that reasonEcclesiasticus says: The fear of the Lord (is)

as a paradise of blessing57. And Solomon inProverbs (says): The fear of the Lord (is) afount of life, to turn them away[declinent] from

the ruin of death58; Jeremiah: I know andsee, that it is an evil and bitter thing, for you to

have forsaken the Lord Thy God, and to nothave fear of Me before you59. If you do notfear God, you have lost grace, you have lostjustice and you have lost true wisdom. Seetherefore, how evil and bitter it is, for you tohave forsaken the Lord Thy God. Wherethere is not fear, there is not wisdom norjustice nor grace. The Psalm:A sepulcherlying open is their throat, the poison of aspsunder their lips, with their lips they wereacting deceitfully, swift their feet to shed

blood; whose mouth is full of malediction andbitterness, obliteration [contritio] andunhappiness in their ways etc.; The fear of

God is not before their eyes60. When a mandoes not have the fear of God, then hissense is converted unto wickedness and itsteps outside [egredietur foras] as asps'poison. Whence he says:A sepulcher lyingopen is their throat, the poison of aspsbeneath their tongue. Iniquity follows in work;whence he says: With their lips they were

acting deceitfully, swift their feet to shedblood. When a man has been disordered inhis affection as much as regards thinking, inhis speech [sermone] as much as regardsspeaking [locut ionem] and in his work asmuch as regard its ef fect; then he hasnothing good. Whence he says: Swift theirfeet to shed blood. Obliteration andunhappiness in their ways, and with the wayof peace they have not acquaintedthemselves [co noverunt], that is the wa of
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn60http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn59http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn58http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn57http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn56http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn55http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn60http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn59http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn58http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn57http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn56http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn55


14/18

tanquam res pessimae: ergo et c. --Considerata igitur origine et ultilitate t imorisDomini, debes conari ad t imorem Deihabendum.

grace of the Holy Spirit . And why? Becausethe fear of God is not before their eyes. Let usmake a demonstration through theimpossible. If you want to strive [conari] tohave grace, justice and wisdom; and thoseare not able to be had without fear, there isinsipience [insipientia], wickedness andiniquity, obliteration and unhappiness; but

those must be f led from as the worst things;therefore etc.. -- Therefore havingconsidered the origin and ut ility of the fearof the Lord, we ought to st rive to have thefear of God.

19. Tertia part icula t imoris Domini est deperfect ione t imoris Dei. Perfect io autemtimoris Dei in tribus consistit, scilicet inperfecta conscientiae sanctificatione etemundatione, in perfecta obedientiae

promptitudine et in perfecta f iduciaef irmitate. -- Primo, dico, consistit perfect iotimoris Dei in perfecta conscientiaesanctificatione sive emundatione. UndeApostolus ad Corinthios: Mundemus nos abomni inquinamento carnis et spiritus,

perficientes sanctificationem in timore Dei61.Et quomodo perficiemus sanct ificationem?Dicitur in Ecclesiastico: Qui timent Dominumpraeparabunt corda sua et in conspectu illiussanctificabunt animas suas; dicentes: sipoenitentiam non egerimus, incidemus in

manus Domini et non in manus hominum62.Apostolus ad Romanos:An ignoras,quoniam benignitas Dei ad poenitentiam teadducit? Tu autem secundum duritiam et corimpoenitens theraurizas tibi iram in die irae et

revelationis iusti iudicii Dei63. -- Qui timentDominum praeparabunt corda sua, id estabstinebunt se et cessabunt a peccatis.Accedamus igitur ad conscient iam

mundif icandam. Mirum est, quomodo homopotest stare in peccato mortali. Quandohomo intrat lectum suum, intrat in sepulcrum.Non credo, quod homo intret in lectumsuum, nisi speret, quodsi moriatur, quodDeus misereatur animae ipsius. Vidi despiritualibus hominibus, quod quandomodicum veniale habebant, vix potueruntdormire. Si haberem leonem mecum ligatum,quomodo possem dormire? Inimicus tenet teligatum, si es in peccato mortali. Surge igitur

19. The third sub-part [particula] of the fearof the Lord concerns [est de] the perfectionof the fear of God. Moreover the perfectionof the fear of God consists in three things,that is in the perfect sanctif ication and

cleansing-out [emundation] of theconscience, in the perfect promptitude ofobedience and in the perfect f irmness oftrust [f iducia]. -- First, I say, that theperfection of the fear of God consists in theperfect sanct ification or cleansing-out of theconscience. Whence the Apost le to t heCorinthians: Let us cleanse ourselves fromevery iniquity[iniquinamento] of the flesh andspirit, accomplishing[perficientes] (our)

sanctification in the fear of God61. And inwhat manner shall we accomplish (our)sanctification? It is said in Ecclesiasticus:They who fear the Lord wil l prepare theirhearts and will sanctify their souls in His sight62. The Apost le to the Romans:Do you notknow, that the kindness of God leads youtowards penance? You however according to(your) hardness and impenitent heart treasureup wrath for yourself on the day of wrath and

the revelation of the just judgment of God63. -

- They who fear the Lord will prepare theirhearts, that is, they will hold themselves backand cease from sins. Let us approachtherefore to cleanse (our) conscience. It is awonder, how a man can stand in mortal sin.When a man enters his bed, he enters into asepulcher. I do not believe, that a man wouldenter his bed, unless he hopes, that if hedies, that God will be merciful to his soul. Isaw some [de] spiritual men, that when theyhad a litt le venial (sin), they could scarcely


15/18

et sanctifica animam tuam. Non dimidiesconfessionem tuam, sed perfect issime etintegerrime conf itearis. Timor Domini inducatte ad hoc.

sleep. If I had bound a lion to myself, howcould I sleep? The enemy holds you bound,if you are in mortal sin. Rise up therefore andsanctify your soul. Do not halve [dimidies]your confession, but confess most perfectlyand most entirely [integerrime]. Let the fearof the Lord lead [inducas] you to t his.

20. Alia part icula perfectionis t imoris Dominiconsist it in perfecta obedientiaeprompt itudine. Unde in libro Paralipomenon:Sit timor Domini vobiscum, et cum diligentia

cuncta facite64; quasi dicat: non sitis segnesneque negligentes, quia scribitur in

Ecclesiaste:Qui timet Deum nihil negligit65.Si crederem, quod latro deberet intrarecameram meam et asportare thesaurum;non dimitterem fenestram apertam. Debes

semper timere Deum, quia qui totam legemservaverit, offendat autem in uno, factus est

omnium reus66. Et in Deuteronomio dicitur:Et nunc, Israel, quid petit Dominus Deus tuusa te, nisi ut timeas ipsum et custodias omnia

mandata eius et ambules in viis eius?67 EtSalomon dicit: Deum time et mandata eius

observa; hoc est omnis homo68, id estperfectus. Ergo si vis perfectus esse, timeDeum.

20. The ot her subpart of the perfection ofthe fear of the Lord consists in the perfectpromptitude of obedience. Whence in theBook of Paralipomenon: Let the fear of theLord be with you, and with diligence do all

other things64; as if he says: "Do not besluggish nor negligent," because it is writtenin Ecclesiastes: He who fears God neglects

nothing65. If I believed, that a thief ought toenter my room and carry of (my) treasure;

you would not leave the window open. Youought always to f ear God, because he whoobserves the whole Law, (and) howeveroffends in one thing, becomes liable [reus] for

(violating) all66. And in Deuteronomy it issaid:And now Israel, what does the Lord ThyGod ask of you, except that you fear Him andkeep all His mandates and walk in His ways?67 And Solomon says: Fear God and observe

His mandates; every man is by this68, that is,"(is by this) perfected." Therefore if you want

to be perfect, fear God.

21. Tertia pars perfectionis timoris Dominiconsist it in perfecta f iduciae firmitate; quiat imor Domini est f irmitatis et f iduciae turris.Psalmus: Scuto circumdabit te veritas eius,non timebis a timore nocturno, a sagittavolante in die, a negotio perambulante intenebris, ab incursu et daemonio

meridiano69. Et in Proverbiis: Timor Domini

turris fortitudinis70. Qui Deum non timet,oportet eum ubique timere; et qui Deum veret imet habet quod nullus pot est ei auferre.Qui vero aliud a Deo t imet habet quod eiauferri debet. Qui timet Deum non potestperdere Deum. Non sic est de pecunia. Sihabet homo pecuniam, t imet, ne perdateam, et securus est, quod perdet eam. Sedqui Deum timet securus est ubique. Quammagna multitudo dulcedinis tuae, Domine,quam abscondisti timentibus te; sequitur:

21. The third part of the perfection of thefear of the Lord consists in the perfectf irmness of trust; because the fear of theLord is a tower of f irmness and of trust. ThePsalm:As a shield will His truth surround you,you will not fear from the nighttime fear, fromthe arrow flying by day, from the difficulty ofwalking about[negot io perambulante] in

darkness, from invasion and the noondaydemon69. And in Proverbs: The fear of the

Lord (is) a tower of fortitude70. It is properthat he who does not fear God, fear Himeverywhere; and he who truly fears God hasthat which none can bear of f f rom him. Buthe who fears something from God has thatwhich ought t o be borne of f f rom him. Hewho f ears God cannot lost God. Not soconcerning [est de] money. If a man hasmoney, he fears, lest he loose it , and it is


16/18

Perfecisti eis qui sperant in te71. Ideo debettimor Dei esse perfectus, quia timentibus

Deum bene erit72, quia venient adbenedictionem gloriae, ad quam nosperducat qui cum Patre etc.

sure [securus], that he will lose it. But he whofears God is secure everywhere.How greatthe multitude of Thy sweetness, Lord, whichThou has hidden away for those (who) fearThee; it follows: Thou has perfected them

who hope in Thee71. For that reason thefear of God ought to be perfect, because To

those (who) fear God (all) will be well.72,

because they will come to the blessing ofglory, to which (glory) may He lead us, whowith t he Father etc..

1. Ps 33, 12.

2. Eccli 32, 9.

3. Prov 31, 30.

4. Cf. Prov 22, 20.

5. Cf. Iac 1, 17.

6. Is 11, 2-3.

7. Ap 5, 6.

8. Cf. Mat 5, 3-9.

9. Mat 6, 9-13; cf . Lc 11, 2-4.

10. Ps 103, 15.

11. Is 8, 13.

12. Iac, 2, 13.

13. Ps 103, 15.

14. Ps 33, 12.

15. Eccli 2, 6.

16. Tob 1, 10.

17. Eccli 1, 22.

18. Ier 10, 6-7.

19. Sap 11, 23.

20. Mal 1, 6.

1. Ps 33:12.

2. Eccli 32:9.

3. Prov 31:30.

4. Cf. Prov 22:20.

5. Cf. Jm 1:17.

6. Is 11:2-3.

7. Ap 5:6.

8. Cf. Mt 5:3-9.

9. Mt 6:9-13; cf. Lk 11:2-4.

10. Ps 103:15.

11. Is 8:13.

12. Jm 2:13.

13. Ps 103:15.

14. Ps 33:12.

15. Eccli 2:6.

16. Tob 1:10.

17. Eccli 1:22.

18. Jer 10:6-7.

19. Ws 11:23.

20. Mal 1:6.
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref20http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref19http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref18http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref17http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref16http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref15http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref14http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref13http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref12http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref11http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref10http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref9http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref8http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref7http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref6http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref5http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref4http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref3http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref2http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref1http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref20http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref19http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref18http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref17http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref16http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref15http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref14http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref13http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref12http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref11http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref10http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref9http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref8http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref7http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref6http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref5http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref4http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref3http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref2http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref1http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn72http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn71http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn72http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftn71


17/18

21. Ier 5, 21- 22.

22. Iob 23, 13.15.

23. Ps 103, 32.

24. Est 15, 16.

25. Hab 3, 2.16.

26. Mt 25, 41.

27. Ps 118, 120.

28. Cf. Act 12, 6.

29. Iudic 16, 21.

30. Cf. Is 5, 20.

31. Iob 41, 15.

32. Cf. Gen 19, 26.

33. Ps 70, 9.

34. Ps 21, 12.

35. Eph 4, 19.

36. Heb 10, 27.

37. Cf. Hab 3, 2.16.

38. Ps 118, 120.

39. Iob 31, 23.

40. Ps 138, 8-10.

41. Lc 12, 4-5; cf . Mt 10, 28.

42. Heb 10, 31.

43. Tob 4, 23.

44. Is 66, 2.

45. Ps 146, 10-11.

46. Phil 2, 12-13.

47. Ps 102, 17.

48. Nt 12, 45,

21. Jer 5:21- 22.

22. Job 23:13,15.

23. Ps 103:32.

24. Est 15:16.

25. Hab 3:2,16.

26. Mt 25:41.

27. Ps 118:120.

28. Cf. Act 12:6.

29. Jgc 16:21.

30. Cf. Is 5:20.

31. Job 41:15.

32. Cf. Gen 19:26.

33. Ps 70:9.

34. Ps 21:12.

35. Eph 4:19.

36. Heb 10:27.

37. Cf. Hab 3:2,16.

38. Ps 118:120.

39. Job 31:23.

40. Ps 138:8-10.

41. Lk 12:4-5; cf . Mt 10:28.

42. Heb 10:31.

43. Tob 4:23.

44. Is 66:2.

45. Ps 146:10-11.

46. Phil 2:12-13.

47. Ps 102:17.

48. Nt 12:45,
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref48http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref47http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref46http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref45http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref44http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref43http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref42http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref41http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref40http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref39http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref38http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref37http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref36http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref35http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref34http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref33http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref32http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref31http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref30http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref29http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref28http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref27http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref26http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref25http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref24http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref23http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref22http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref21http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref48http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref47http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref46http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref45http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref44http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref43http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref42http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref41http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref40http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref39http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref38http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref37http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref36http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref35http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref34http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref33http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref32http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref31http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref30http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref29http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref28http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref27http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref26http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref25http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref24http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref23http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref22http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref21


18/18

49. Eccli 1, 27-28.

50. Eccli 2, 1.

51. Eccli 27, 4.

52. Ps 2, 11.

53. Prov 9, 10; 1, 7; Ps 110, 10; Eccli 1, 16.

54. Eccli 1, 20.

55. Eccli 1, 25.

56. Iob 28, 28.

57. Eccli 40, 28.

58. Prov 14, 27.

59. Ier 2, 19.

60. Ps 13, 3.

61. 2 Cor 7, 1.

62. Eccli 2, 20-22.

63. Rom 2, 4-5.

64. 2 Par 19, 7.

65. Eccle 7, 19.

66. Iac 2, 10.

67. Deut 10, 12-13.

68. Eccle 12, 13.

69. Ps 90, 5-6.

70. Prov 14, 26: In timore Domini fiduciafortitudinis; 18, 10: Turris fortissima, nomen

Domini; Ps 60, 4: Quia factus es spes mea,turris fortitudinis a facie inimici.

71. Ps 30, 20.

72. Eccli 1, 13.19: Timenti Dominum bene erit .

49. Eccli 1:27-28.

50. Eccli 2:1.

51. Eccli 27:4.

52. Ps 2:11.

53. Prov 9:10; 1:7; Ps 110:10; Eccli 1:16.

54. Eccli 1:20.

55. Eccli 1:25.

56. Job 28:28.

57. Eccli 40:28.

58. Prov 14:27.

59. Jer 2:19.

60. Ps 13:3.

61. 2 Cor 7:1.

62. Eccli 2:20-22.

63. Rm 2:4-5.

64. 2 Par 19:7.

65. Eccle 7:19.

66. Jm 2:10.

67. Deut 10:12-13.

68. Eccle 12:13.

69. Ps 90:5-6.

70. Prov 14:26: In the fear of the Lord (is) thetrust of fort itude; 18:10: A tower most

strong, the Name of the Lord; Ps 60:4:Because Thou became my hpe, a tower ofstrength in the face [a facie] of my enemy.

71. Ps 30:20.

72. Eccli 1:13.19: To him who fears the Lord(all) will be well.
http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref72http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref71http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref70http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref69http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref68http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref67http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref66http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref65http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref64http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref63http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref62http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref61http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref60http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref59http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref58http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref57http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref56http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref55http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref54http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref53http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref52http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref51http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref50http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref49http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref72http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref71http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref70http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref69http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref68http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref67http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref66http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref65http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref64http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref63http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref62http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref61http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref60http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref59http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref58http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref57http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref56http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref55http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref54http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref53http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref52http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref51http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref50http://www.franciscan-archive.org/bonaventura/opera/collat2.html#_ftnref49

Date post:	04-Apr-2018
Category:	Documents
Upload:	thepillquill
View:	226 times
Download:	7 times

St. Bonaventure, Part 2, Seven Gifts Holy Spirit, Fear of Lord

Documents