St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety

7/30/2019 St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety

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III -- S. BONAVENTURAE

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis & Doctor EcclesiaeUniversalis

St. Bonaventure of Bagnoregio

Cardinal of the Holy Roman Church & Doctorof the Universal Church

COLLATIONESDE SEPTEM DONISSPIRITUS SANCTI

CONFERENCES ON THESEVEN GIFTS OF THE

HOLY SPIRIT

COLLATIO III

DE DONO PIETATIS

CONFERENCE III

ON THE GIFT OF PIETY

1. Exerce temetipsum ad pietatem. Namcorporalis exercitatio ad modicum utilis est,pietas autem ad omnia valet, promissionem

habens vitae, quae nunc est et futurae1.Verba ista sunt in prima Episto la adTimotheum, in quibus Apostolus ostendit ,duplex esse exercitium, quod competithomini: unum corporale, et aliud spirituale; etostendit , quod exercit ium spiritualepraeferendum est corporalitanquamexercitium nobilius et t anquam utilius.Corporalis enim exercitat io modicam habetut ilitatem; unde dicit: Corporalis exercitatioad modicum utilis est; spiritualis veroexercitatio maximam habet utilitatem. Undespiritualis exercitat io praeferenda estcorporali: quantum spiritualia praeferendasunt corporalibus, aeterna temporalibus, etinvisibilia visibilibus; tantum illa exercitat iospiritualis praeferenda est corporali. Ideo, siquis sapiens est, magis debet quaerereexercitat ionem spiritualem quam corporalem,quia corporalis exercitatio ad modicum ultilisest, quia utilis est ad commoditatemcorporis; sed quandoque est causa etoccasio contrarii. Credit aliquis ire ad iocum,

1. Exercise your very self in [ad]piety. Forcorporal exercising is useful a l ittle bit[admodicum], however piety prevails to(accomplish) all things, having (as it does)

the promise of the life, which is now and is to

come.1. Those words are in the First Letterto T imot hy, in which the Apost le shows, thattwofold is the exercise, which befits[competit] man: one corporal, and the ot herspiritual; and he shows, that spiritualexercise is to be preferred to corporalas amore noble exercise and as a more usefulone. For corporal exercising has lit t le utility;whence he says: Corporal exercising isuseful a little bit; but spiritual exercising hasthe greatest ut ility. Whence spiritualexercising is to be preferred to corporal; asmuch as spiritual things are to be preferredto corporal things, eternal things to temporalthings, and invisible things to visible things;so much is that spiritual exercising to bepreferred to corporal. For t hat reason, if oneis wise, he rather ought to seek spiritualexercising than corporal, because corporalexercising it useful a little bit, because it isuseful for the body's fitness
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et vadit ad bellum; quaerit iucunditatem, etinvenit t rist itiam. Unde dicit Seneca: "Multosinveni exercitantes corpus, paucos veroingenia". Fatuus esset qui posset fodereaurum et vellet fodere lutum. Plus exceditexercitat io spiritualis corporalem, quamaurum transcendat lutum. De istaexercitat ione spirituali, in quantum ordinata

est ad pietatem, loqui debemus; posttimorem enim loqui debemus depietate. --Sed istam sacratissimam exercitat ionem nonpossumus explicare sermone nec in opusponere nisi per adiutorium Spiritus sanct i etrogabimus Dominum, quod det mihi aliquiddicere, quod sit ad eius honorem et adut ilitatem animarum nost rarum.

[commoditatem]; but sometimes it is thecause and occasion of the cont rary. Somebelieve they are going to play [ad iocum], andgo off to war; they seek jocundity, and theyf ind sadness. Whence Seneca says: "I havefound many men exercising their body, butfew t heir genius [ingenia]". One would befoo lish who could dig for gold and wanted to

dig for clay [lutum]. Spiritual exercise exceedscorporal more than gold t ranscends clay. Ofthat spiritual exercise, in as much as it isordered to piety, we ought t o speak: forafter speaking of fearwe ought to speak ofpiety. -- But that most sacred exercise wecannot explicate in a sermon nor put intowork except through the help [adiutorium] ofthe Holy Spirit and we will beg the Lord, thatHe may give me something to say, that is forHis honor and the utility of our souls.

2. Exerce temetipsum ad pietatem etc.Apostolus Paulus tanquam bonus magisterexcitat sollicitudinem ingeniorum et ment iumnostrarum ad bonum usum divini doni. Etsupposito pietat is inf luxu, invitat nos adpietatis exercit ium et proponit pietatisemolumentum. Si accepisti donum Dei,exerce te ad pietatem obtinendam. Rationemhuius assignat, cum subdit : Pietas ad omniavaletetc. Ideo ostendit, quod circa istum

donum pietatis tria sunt nobis consideranda,scilicet pietat is exercitium, pietat isemolumentum et pietat is originale principium.Si est donum, oportet scire, qualiter donatur;si est nobile donum, oportet scire, qualiter inipso prof iciamus et nos exerceamus; si estdonum ut ile, videamus, quem fructum indeconsequamur. -- Videte, tot a intentio meaest, quod concipiatis donum pietatis inanima et discat is, quid sit esse pium.

2. Exercise your very self in pietyetc.. TheApost le Paul as a good teacher rouses upthe solicitude of our genius and of our mindsto a good use of the divine gif t . And having(already) supposed the inf lux of piety, heinvites us to the exercise of piety andproposes the result of the ef fort[emolumentum] of piety. If you haveaccepted the gif t of God, exercise yourselfto obtainpiety. He assigns the reason f or

this, when he says further [subdit ]:Pietyprevails to (accomplish) all things etc.. Forthat reason he shows, that about that gif tof piety there are three things fo r us toconsider, that is the exercise of piety, theresult of the effort of piety, and the originalprinciple of piety. If it is a gif t , it is proper toknow, in what way [qualiter] it is given; if it isa noble gif t , it is proper to know, in what waywe are to make progress in it; if it is a usefulgif t , let us see, what f ruit we are to

successfully pursue [consequamur] f rom it[inde]. -- See, my whole intent ion is, that youconceive the gift of piety in your soul andthat you learn, what it is to be pious.

3. Incipiamus ab exercit io. Exercitium autempietat is in t riplici actu consist it, videlicet inreverentia venerationis divinae, in custodiasanctificationis intrinsecae et insuperaff luentia miserationis internae. Primi

3. Let us begin from exercise. Moreover theexercise of piety consists in a threefold act,namely in the reverence of divine veneration,in the custody of intrinsic sanct ificat ion andin the super-overf lowing [superaff luentia] of


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duo modi pietat is sunt magis radicales quamtertius.

internal pity [miserat ionis]. The f irst twomodes of piety are more radical than thethird.

4. Primo, dico, consist it exercit ium pietat is inreverentia venerationis divinae. Unde inEcclesiastico dicitur de Iosia, quod abstulitabominationes impietatis et gubernavit adDominum cor illius et in diebus peccatorum

corroboravit pietatem2. Certum est, quodante adventum Christ i cultus Dei non vigebatnisi in populo Israelitico et non viguit in totopopulo, quia decem tribus tempore Ieroboamadorabant idola, scilicet vitulum aureum; necetiam secundum totum tempus viguit cultusDei in duabus tribubus; quia David optimuscultor Dei fuit, postea venit Manassespessimus, qui populum fecit idololatrare;post ipsum vero venit Iosias, qui octavoanno suo coepit regnare et abstulit t ot amidolatriam et in diebus peccatorumcorroboravit pietatem, id est cultum divinum.

4. First, I say, the exercise of piety consists inthe reverence of divine veneration. Whencein Ecclesiasticus it is said of Josiah, that hebore away the abominations of impiety andgoverned his heart in accord with the Lordand in (his own) days thoroughly

strengthened the piety of sinners.2. It iscertain, that before the advent of Christ t hecult of God did not thrive [vigebat] except inthe Israelite people and not in the wholepeople did it t hrive, because ten tribes in thet ime of Jeroboam adored idols, that is thegolden calf ; nor even during [secundum] thewhole t ime did the cult of God thrive in thetwo tribes; because David was the bestworshipper [cultor] of God, aft erwards comeManasses the worst , who made the peopleworship idols [idololatrare]; but af ter himcame Josiah, who in his eighth year began toreign and bore away all [to tam] idolatry andin (his) days he thoroughly strengthened thepiety of sinners, that is the divine cult.

5. Quod pietas sit cultus Dei, dicit Iob: Ecce,

inquit,pietas ipsa est sapientia3. Aliatranslatio habet: Ecce, timor ipse estsapientia; sed in translat ione Septuagintahabetur:Ecce pietas ipsa est sapientia. EtAugust inus dicit , quod pietas in Graeco idemest quod theosebeia, quod est idem quodcultus Dei. Consistit autem cultus Deimaxime in reverentia Dei, quae non habet ursine timore. Oportet enim, cultorem Deialtissime, piissime, cum reverentia et timoresentire de Deo. -- Si sentis diminute depotentia Dei, scilicet quod non possit omniade nihilo creare; non sentis altissime.Similiter, si diminute sent is de sapientia Dei,scilicet quod per sapientiam suam non possitintima penetrare; non sentis altissime. Sicuthabemus test imonium lucis, quod non solumin se lucet, sed multa alia corpora possitilluminare; ita Deus omnia videt et illustrat ,quia ipse est lux. Si sentis de Dei potentia etde Dei sapientia, quod non possit corporareparare male, vel bene; tunc male sentis deDeo nec sent is altissime. Item, si non credis

5. That piety is the cult of God, Job says:

Behold, he says,piety itself is wisdom3.Another translation has: Behold, fear itself iswisdom; but in the Septuagint t ranslationthere is had: Behold piety itself is wisdom.And (St.) August ine says, that piety in Greekis the same as theosebeia, which is the sameas "the cult of God". Moreover the cult ofGod consists most of all in the reverence ofGod, which is not had without fear. For it isproper, that the worshipper of God withreverence and fear hold the highest andmost pious opinions o f [sentire de] God. -- Ifyou hold a diminished opinion of the powerof God, that is, that he cannot create allthings from nothing; you do not have thehighest opinion (of Him). Similarly, if you holda diminished opinion o f the wisdom of God,that is, that through His wisdom he cannotpenetrate the most interior t hings [int ima];you do not hold the highest opinion (of Him).As we have the test imony of light , which notonly shines in itself, but can illumine manyother bodies; so God sees all things and
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condescensiones et miserationes divinas,per quas Deus creaturam sibi servientemgratia, indulgentia et beat itudine replet ; nones culto r Dei. -- Dico igitur, quod pietas nihilaliud est quam piae, primae et summaeoriginis pius sensus, pius affectus et piusfamulatus. Summum bonum non pot esthaberi nec coli sine pietate. Naturaliter

quaelibet res tendit ad suam originem: lapisdeorsum, et ignis sursum, et f lumina curruntad mare, arbor cont inuatur cum radice, etceterae res cont inuationem habent cumradice. Deiformis est creatura rationalis,quae potest redire super originem suam permemoriam, intelligent iam et voluntatem; etnon est pia, nisi refundat se super originemsuam. Ideo dixi, quod pietas nihil aliud estquam piae, primae et summae originis piussensus, pius affectus et pius famulatus. --Prima igitur exercitat io doni pietat is consist itin reverentia venerat ionis divinae.

brightens them, because He Himself is Light.If you hold an opinion of the power of Godand of the wisdom of God, that He cannotrepair bodies well or ill; then you hold an evilopinion of God and you do not hold thehighest opinion (of Him). Likewise, if you donot believe the divine condescensions andpity [miserationes], through which God f ills

full with grace, indulgence and beatitude thecreature serving Him; you are not aworshipper of God. -- Therefore I say, thatpiety is nothing ot her than a pious sense, apious af fection and a pious domest ic-servitude [famulatus] for the pious, first, andMost High Origin. The Most High Goodcannot be had nor worshipped [coli] withoutpiety. Naturally every thing tends towards itsorigin; a stone downwards, and fire upwards,and rivers run towards the sea, a tree is incont inuity with its roots, and all other thingshave cont inuity [continuationem] with theirroot. Deiform is the rational creature, whichcan return upon its origin through memory,intelligence and will; and is not pious, unlessit pours itself back upon its origin. For thatreason I said, that piety is not hing ot her thana pious sense, a pious af fection and a piousdomestic-servitude for t he pious, f irst, andMost High Origin. -- Therefore the f irstexercise of the gif t of piety consists in thereverence of divine veneration.

6. Secunda exercitat io doni pietat is consist itin custodia sanctificationis intrinsecae; dequa dicit Apostolus:Obsecro primumomnium, fieri postulationes, obsecrationes,orationes et gratiarum actiones pro omnibusetc.; sequitur: ut quietam vitam agamus in

omni pietate et castitate4. Intelligere debet is,quod summa christianae religionis consistitin pietate et puritate. Nunquam enim potesthomo pie ad se ipsum aff ici, nisi habeatpacem. Haec est religio christ iana, quaeconsistit in his duobus. Tranquillitas pacisnon est nisi in tranquillitate conscient iae. Etnon est conscientia sancta, nisi sit bona etpia, scilicet quod praeferat vitam virtut is etgratiae vitae nat urae. -- Videatis bene, sihomo plus afficeretur ad calceamentumquam ad pedem, non multum diligeretpedem. Qui pedem exponeret fractionipropter calceamentum, nunquid multum

6. The second exercise of the gift of pietyconsists in the custody of intrinsicsanctification; of which the Apost le says: Iearnestly entreat[obsecro] first of all, thatrequests [postulationes] , earnest entreaties,prayers and thanksgiving be made on behalfof alletc.; there follows: so that we may

conduct a quiet life in all piety and chastity4.You ought to understand, that t he sum[summa] of the Christ ian religion consists inpiety and purity. For a man can neverbecome pious [pie ad se ipsum aff ici], unlesshe has peace. This (peace) is the Christianreligion, which consists in these two things.Tranquility of peace is not , except intranquility of conscience. And a conscienceis not holy, unless it be good and pious, thatis, that it prefer the life of virtue and grace tothe life of nature. -- See well, if a man paidmore attention to [aff iceretur ad] his shoe
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diligeret pedem et multum aff iceretur adpedem? Certe non. Qui propter modicamrem exponeret se suspendio non multumdiligeret vitam suam. Nunquid oportet , quodhomo custodiat animam suam in sanctitate?5 Certainly it is. But he exposes his soul toconfusion, who is not wary [caveat] of hisown sin.

than to his foot , he would not love [diligeret]his foo t much. He who would expose hisfoo t t o being broken [f ract ioni] on accountof a shoe, would he love his foo t much andpay much attention to his foo t? Certainlynot . He who on account o f a lit t le thingwould expose himself to hanging would notlove his life much. Is it no t proper, that a man

guard his soul in holiness?5

Certainly it is.But he exposes his soul to confusion, who isnot wary [caveat] of his own sin.

7. O, quam pauci sunt, qui pietatem religioniscustodiunt! Sed Dominus interrogat impium6. Dicitur in Ecclesiast ico: Miserere animae

tuae7, id est, habeas pietatem ad animamtuam;placens Deo, scilicet, ut studeasplacere Deo. Et quomodo? Congrega et

contine cor tuum in sanctitate. -- Aliquicontenti sunt, quod sanct itatem exterioremhabeant, scilicet in verbo et in gestu etexteriori conversatione; sed hoc est ornaresanct itatem exterius, sicut homo, quidealbat exterius, et facit sepulcrum

mortuorum, quod exterius est dealbatum8.Sed sicut "simulata aequitas non estaequitas, sed duplex iniquitas"; ita simulatasanct itas non est sanctitas, sed potiusiniquitas. Cont ra tales dicit Apostolus: In

novissimis temporibus erunt hominesvoluptatum amatores, habentes speciem

pietatis, virtutem autem eius abnegantes9. --Habentes speciem pietatis, "id est religionis",dicit Glossa. Speciem pietat is habentes sunt

hypocritae. Talis enim filius est perditionis10.De tali dicitur: Spiritu labiorum suorum

percutiet impium11, scilicet illum qui habebitmaximam speciem pietatis. -- Igitur secundaexercitat io doni pietatis est per custodiamsanctitat is intrinsecae. -- Sed quidam deanima sua non habent misericordiam, immofaciunt animae suae peius, quod possunt .Summe odiunt animam suam, non possentei peius facere, quam faciunt, quia faciuntomnia, quae diabolus suggerit eis.Miserereanimae tuae!Et quidam sub specie pietat isassumunt quae sunt cont ra animam suam.Dicunt: ibo ad turpitudinem sub speciepietat is. Quae pietas est ista? Certe nulla.

7. O how few there are, who guard the pietyof (our) religion! But the Lord interrogates the

impious6. It is said in Ecclesiasticus: Have

mercy on your soul7, that is, have piety foryour soul;pleasing God, that is, that youstudy to please God. And in what manner?

Gather and contain your heart in holiness. --Some are content, that t hey have anexterior sanctity, that is in word and ingesture and in exerterior comportment[conversat ione]; but this is the externaldecoration of holiness [ornare sanctitat emexterius], as the man, who whitewashes theeterior, and makes a sepulcher for the dead,

which has been whitewashed exteriorly8. Butas "simulated equity is not equity, but atwofold iniquity"; so a simulated sanctify is

not sanctity, but rather iniquity. Against suchthe Apost le speaks: in the last times therewill be men (who are) lovers of pleasures[voluptatum], having the appearance[speciem] of piety, however denying its virtue9. -- Having the appearance of piety, "that isof religion", says the Gloss. Those (who)have the appearance of piety are hypocrites.

For such a one is the son of perdition10. Ofsuch is said: With the spirit of His lips He shall

strike the impious11, that is the one who willhave the greatest appearance of piety. --Therefore the second exercising of the gif tof peity is through the guard of intrinsicpiety. -- But certain ones do not have mercyon t heir own soul, nay rather they make it asworse as [peius quod] they can. They hatetheir own soul in the most high manner,(who) could not makes it worse, than theydo, because they do all things, which thedevil suggests to them. Have mery on yoursoul!And certain ones under the appearance
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of piety take up those things which arecont rary [contra] to t heir soul. They say: "Iwill go unto [ad] turpitude under theappearance of piety". What piety is that?Certainly none (at all).

8. Tertia exercitat io doni pietat is est inaffluentia miserationis internae. De ista diciturin Ecclesiastico: Hi sunt viri misericordiae,quorum pietates non defuerunt; cum semine

eorum permanent bona12. -- Carissimi!debetis percurrere vias sanctorum Patrum,et videbitis, quod hi sunt viri misericordiae,scilicet Noe, Abraham, Moyses, Ioseph etSamuel. Quae fuit pietas Noe! Per centumannos non fecit nisi aedif icare arcam, ut

salvaret genus humanum 13. Quanta pietasfuit in sacratissimo Abraham! Deus

descendit ut percuteret civitates, in quibuserant abominationes peccati; et intercessitAbraham ad Dominum pro illis et extorsit aDomino, quod si inveniret decem iustos in

civitat ibus, parceret eis Dominus 14. Quantapietas fuit Ioseph! Qui venditus a f ratribussuis -- immo volebant ipsum interf icerefratres sui -- et f ratres suos custodivit ,gubernavit et ditavit et f ilios eorum; etpietatem habuit ad conservandumuniversum orbem colligendo et conservando

bladum15

. Quanta pietas fuit Moysi! Quipopulum Dominum irritantem dilexit et pro eooravit ad Dominum dicens:Audi me, Domine,peccavit populus iste; aut dimitte populo huichanc noxam, aut si non facis, dele me de

libro tuo, quem scripsisti16. Ponit Bernardusexemplum de muliere, quae habet infantulumsuum et est extra domum. Si dicatur ei:dimit te infantulum tuum extra domum, et t uintra domum; non vellet domum intrare, itaquod puer remaneret extra. Ita Moyses

voluit, quod Dominus populo dimitteretpeccatum suum, aut quod deleret ipsum delibro vitae. Sic fuit de Samuel, quandopopulus petiit regem; postea cognovitpopulus, quod Samuel bene rexeratpopulum, et cum populus peccasset,t imebat, ne Samuel pro ipso vellet adDominum orare. Et rogavit eum populus, utpro ipso oraret, et dixit Samuel:Absit a me,

ut cessem orare pro vobis17. Quantaeietat is fuit David rex Israel! Saul uaerebat

8. The t hird exercising of the gif t of piety is inthe overflowing of internal pity. Of this it issaid in Ecclesiast icus: These are the men [vir]of mercy, whose piety[pietates] was notlacking; since their good (deeds) remain in

seed12. -- Dearest ones! you ought to runthrough the ways of the holy Patriarchs, andyou will see, that these were the men ofmercy, that is Noah, Abraham, Moses,Joseph and Samuel. How (great) was thepiety of Noah! For one hundred years he didnot hing except build the ark, to save the

human race

13

. How great was piety in mostholy Abraham! God descended to strikecities, in which there were abominations ofsin; and Abraham interceded with [intercessitad] the Lord on t heir behalf and extortedfrom the Lord, that if He found ten just ones

in the cities, the Lord would spare them 14.How great was the piety of Joseph! He whowas sold by his brothers -- nay rather hisbrothers wanted to slay him -- and (yet) heguarded his brot hers, governed and even

enriched their sons; he had the piety toconserve the whole globe by gathering and

conserving grain [bladum] 15. How great wasthe piety o f Moses! He who loved [dilexit ]the people (who were) provoking the Lordand prayed on their behalf t o the Lordsaying: Hear me, Lord, that people (of Thine)has sinned; either forgive [dimitte] this peoplethis offense [noxiam], or if Thou does not do(this), blot me out[dele] from Thy book, which

Thou has written16. (St.) Bernard gives [ponit]

the example of the wife, who has her lit t leinfant and is outside her house. If he says toher: "Leave [dimit te] your litt le infant out sideyour house and enter your house;" shewould not want t o enter her house, for [itaquod] the boy would remain out side. So didMoses will, that the Lord would forgive theirsin, or blot him out f rom the book of life. Soit was concerning [fuit de] Samuel, when thepeople asked him for a king; af terwards thepeople recognized [cognovit], that Samuel
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eum ad interficiendum, et David habebatSaulem in manu sua; potuit ipsum interficere,nec prohibente Deo, quia Deus dixit ei:

Tradam eum in manus tuas18. Potuit ipsuminterf icere, nec prohibente homine, necprohibente lege; et tamen pepercit ei etdomui suae. Hi sunt igitur viri misericordiae,quorum pietates non defuerunt.

has ruled the people well, and since thepeople had sinned, Samuel feared, lest hewould want t o pray to the Lord on theirbehalf. And the people begged him, to prayin their behalf, and Samuel said:Away from

me, lest I cease praying on your behalf17. Ofsuch great piety was David, the king ofIsrael! Saul was seeking to slay him, and

David had Saul in his hand; he could haveslain him, nor was God prevent ing it ,because God said to him: I have betrayed

him into your hand18. He could have slainhim, nor was man preventing it , nor was thelaw preventing it; and nevertheless hespared him and his house. These, therefore,are the men of mercy, whose piety failednot.

9. Ad istam pietatem invitat nos beatusPetrus, qui fuit alter Apostolus, in secundaCanonica sua dicens: Ministrate in fidevirtutem, in virtute scientiam, in scientiaabstinentiam, in abstinentia patientiam, inpatientia pietatem, in pietate amoremfraternitatis et in amore fraternitatis caritatem19. Quid vult dicere? Pietatem ponit in medioduorum, scilicet inter pat ientiam et caritatem.Pietatem dicit esse vestem purpuream, etpatientiam et caritatem dicit esse vestem

regiam. Qui vult esse pius ad proxiumum,oportet , quod supportet ipsum patienter etcaritat ive diligat. David pat ienter et caritat ivese habuit ad hostem; ita oportet , quodhomo se habeat ad proximum. -- Ubi estpietas hodie? Non est medium, quia Deusabstulit extrema; tanta est hodie crudelitas,quod homo non potest sat iari de vindicta;regnat hodie impatient ia et iracundia; maleiudicat homo; etiam si non offendit mehomo, male tamen iudicabo de ipso. Unde

est hoc? Certe, quia non habeo caritatem.Beatus Petrus bene scit dicere, quomodopot ero habere caritatem, quia, si habeopatientiam ex una parte, et caritatem exaltera; ecce exercit ium pietat is.

9. To t hat piety blessed Peter invites us, whowas the ot her Apost le, saying in his secondCanonical (lett er): Minister virtue in faith,knowledge in virtue, abstinence inknowledge, patience in abstinence, piety inpatience, love of brotherhood in piety and

charity in the love of brotherhood19. Whatdoes he want to say? He places piety in themidst of two t hings, that is among patienceand charity. He says that piety is the purplerobe and he calls patience and charity the

royal garment. It is fitt ing that he, who wantto be pious to his neighbor, support himpat iently and love [diligat] him charitably.David conducted himself [se habere]pat iently and charitably towards his enemy;thus is it proper, that a man conduct himselftowards his neighbor. -- Where is pietytoday? It is not the mean, because Godbears extremes away; there is such crueltytoday, that a man cannot be sat isf ied withvengeance [satiari de vindicta]; there reigns

today impat ience and angry behavior; manjudges evilly; even if a man does not of fendme, nevertheless I will judge evilly about him.Whence is this? Certainly, because I do nothave charity. Blessed Peter knew well to say,in what manner I could have charity, becauseif I have patience on one side [parte], andcharity on the other; behold the exercise ofpiety.

10. Dices forte, frater: non habeo istud 10. You say loudly [forte], brother: I do not
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donum. Oportet igitur, ut explicem tibioriginale principium pietat is. Et dices: tudebuisti incipere a principio; et incepisti abexercit io. Non, frater, non possem te duceread originale principium pietatis nisi per actumet exercit ium pietat is. Originatur autemdonum pietatis primo a Trinitate increata,secundo a Sapient ia incarnata, et terio a

sancta matre Ecclesia per Spiritumsanctificata.

have that gif t . Therefore it is proper, that Iexplain to you the original principle of piety.And you say: "You ought to begin from thebeginning; and you have begun from theexercise." No, brother, I cannot lead you tothe original principle of piety except throughthe act and exercise of piety. Moreover thegif t of piety originates first f rom the

Uncreated Trinity, second from the IncarnateWisdom, and third f rom Holy Mother Church,sanctified through the Spirit .

11. Videte, dico, quod donum pietat is oriturprimo a Trinitate increata, scilicet a DeoPatre. Quamquam Deus habeat omnesproprietates nobilissimas, excellentissimustamen est in ista proprietate, scilicet pietatis;unde dicitur in oratione: "Deus, cui propriumest misereri semper et parcere" etc. Et inEcclesiastico: Pius et misericors Deus, et intempore tribulationis peccata dimittit etprotector est omnibus exquirentibus se in

veritate20. -- Pius est et misericors, quiaparcit et protegit. Dicit Dominus:Quomodomiseretur pater filiorum, sic misertus sum tui21. -- Quaere omnia opera Dei a principiousque in f inem, semper invenies operationesmiserationis magnas, maiores et maximas.Magnae operat iones miserat ionis divinae

sunt operationes naturae; maioresoperat iones miserationis divinae suntoperat iones grat iae, sed maximaeoperationes sunt operationes gloriae. Audi!es imago Dei; et imago dicitur quisi imitago:igitur si vere es imitago Dei, debes teconf igurare Deo in pietate. Unde inEcclesiastico: In iudicando esto pupillismisericors ut pater et pro viro matri il lorum; eteris velut filius Altissimi obediens, et

miserebitur tui22. -- In iudicando, id est in

fovendo ius, esto pupillis misericors, scilicetut sis vere filius Altissimi. Quando Deusgloriosus compatitur in miseros; quare tunon imitaris ipsum? Si esset aliquis fons, quifaceret virescere plantas desiccatas, multumappretiaretur. Anima sine pietate habetplantas desiccatas. Fluvius miserationisdivinae copiosissime se infundit et facitvirescere plantas mortuas. Nonne oportet,quod tu introducas in animam tuam illumfluvium? Sed non potes eum introducere nisi

11. See, I say, that the gift of piety rises f irstf rom the Uncreated Trinity, that is from Godthe Father. Although God has all the mostnoble properties, He is nevertheless themost excellent in that property, that is ofpiety; whence it is said in the prayer:God, towhom it is proper[proprium] to be mercifulalways and to spare etc.. And inEcclesiasticus: Pious and merciful God, Heboth at all times forgives the sins of tribulationand is the Protector of all who seek Him out

in truth20. -- He is pious and merciful,because He spares and protects. The Lordsays: In the manner a father is merciful to his

sons, so have I been merciful to you21.Search [quaere] all the works of God f rombeginning unto t he end, you will f ind great,

greater and the greatest workings[operationes] of pity. The great workings ofdivine pity are the workings of nature; thegreater workings of divine pity are theworkings of grace, but t he greatest workingsare the workings of glory. Hear! You are animage of God; and (what) is called an imageif not [quisi] a copy [imitago]; therefore if youare truly a copy of God, you ought toconf igure yourself to God in piety. Whence inEcclesiasticus: In judging be merciful as afather to orphans and (stand) in the place ofthe man of their mother; and you will be as anobedient son of the Most High [Altissimi] , and

He will be merciful to you22. -- In judging,that is in fostering law [ius], be merciful toorphans, that is to be truly a son of the MostHigh. When the glorious God iscompassionate [compatitur] unto to thewretched; why do you not imitat e Him? Ifthere were any fountain, which makesdesiccated plants grow green [virescere], it
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per pietatem. Prima igitur originalis influentiapietatis est a Trinitate increata.

would be valued [appretiaretur] much. A soulwithout piety has desiccated plants. Thestream of divine pity pours itself mostcopiously upon (these) and makes deadplants grow green. Is it not proper, that youintroduce that stream into your soul? Butyou can not introduce Him except throughpiety. Therefore the first original influence of

piety is from t he Uncreated Trinity.

12. Secunda inf luent ia originalis ipsiuspietat is est a Sapient ia incarnata. UndeApostolus ad Timot heum: Manifestemagnum pietatis est sacramentum, quodmanifestatum est in carne, iustificatum inSpiritu, aparuit angelis, praedicatum estgentibus, creditum est in mundo, assumptum

est in gloria23. Mysterium redemptionishumanae fact um per Verbum incarnatum etcrucif ixum est magnum pietat issacramentum. -- Dicit, quod manifestatum estin carne, per incarnationem; iustificatum estin Spiritu, in crucis patibulo; apparuit Angelis,in glorificatione;praedicatum est gentibus, inSpiritus sancti missione; creditum est inmundo, per dilatat ionem fidei; assumptumest in gloria, per examen finalis iudicii. Dico,quod f ilius Dei incarnatus assumsit inopiamnost ram. Quid fecit hoc? Certe pietas. Undedebuit per omnia fratribus similari, utmisericors fieret et fidelis pontifex ad Deum,

ut repropitiaret delicta populi24. Per pietatemcarnem assumpsit, crucem ascendit ,resuscitatus est a mortuis, Spiritum sanctumin terram misit, Ecclesiam ad se vocavit etomnes idoneos a miseria per pietatemliberavit . Apostolus ad Romanos dicit :Andivitias bonitatis eius et patientiae etlonganimitatis contemnis? An ignoras, quodbenignitas Dei ad poenitentiam te adducit?Tu vero secundum duritiam tuam et corimpoenitens thesaurizas tibi iram in die irae

et revelationis iusti iudicii Dei25. Filius Deiobt ulit holocaustum, scilicet se ipsum pronobis; hoc est magnum pietatissacramentum. -- Hoc sacramentum quot idieiteratur in altari. Pro istis rationibus deditnobis Sacramentum altaris, ut, memoressacrament i pietat is, induamur viscera pietat is26. Crudele est cor quod ad ista nonemollitur.

12. The second original influence of pietyitself is from the Incarnate Wisdom. Whencethe Apostle to T imothy: Manifestly a greatthing of piety is the sacrament, which hasbeen manifested in the flesh, justified in theSpirit, has appeared to angels, has beenpreached to the Gentiles [gentibus], has beenbelieved in the world, has been assumed in

glory23. The Mystery of human redemptionaccomplished [factum] through the Incarnateand Crucified Word is a great sacrament ofpiety. -- He says, which has been manifestedin the flesh, through the Incarnation; hasbeen justified in the Spirit, on the patibulumof the Cross; has appeared to Angels, inbeing glorif ied [in glorificatione]; has beenpreached to the Gentiles, in the mission ofthe Holy Spirit ; has been believed in theworld, through the spreading [dilatationem]of the faith; has been assumed into glory,through the exam of the f inal judgment. Isay, that the Incarnate Son o f God assumedour indigence [inopiam]. What did this? Pietycertainly.Whence He ought to be made liketo His brothers in all things, to become amerciful and faithful High Priest before[pontif icum ad] God, to propitiate anew thecrimes of the people [repropitiaret delicta

populi] 24. Through piety He assumed flesh,ascended the Cross, came back to life[resuscitatus] from the dead, sent the HolySpirit upon t he earth, called the Church toHimself and through piety f reed everythingfitting [omnes idoneos] from misery. TheApost le says to the Romans: Do youcontemn the riches of His goodness andpatience and longanimity? Or are youignorant, that the goodness of God leads youtowards penance? But you according to yourhardness and your impenitent heart treasureup wrath for yourself on the day of wrath andof the revelation of the just judgment of God


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25. The Son of God o ffered the Holocaust,that is His very Self on our behalf; this is thegreat sacrament of piety. -- This sacrament isrepeated [iteratur] daily upon the altar. Forthose reasons He gave us the Sacrament ofthe Altar, so t hat, mindful of the sacramentof piety, we might put on the internals

[viscera] of piety. 26. Cruel is the heart which

is not sof tened to those.

13. Tertia influentia originalis doni pietat isest a sancta matre Ecclesia per Spiritumsanctum sanctificata, quae habet pignusSpiritus sancti. Sancta mater Ecclesiaomnibus pietatem indixerat. Qui nati sunt abuno patre et una matre plus se diliguntinvicem, quam qui nati sunt ab uno patre, velab una matre tantum. Spiritus sanctus f acit

nos f ilios unius patris et unius matris etmembra unius corporis. Apostolus:Apparuitgratia Domini nostri Iesu Christi, Salvatorisnostri omnibus hominibus, erudiens nos ut,abnegantes impietatem et saeculariadesideria, sobrie et iuste et pie vivamus in

hoc saeculo27. -- Carissimi! videte, si pietasvestra est f ratris ad fratrem, et f ratris uteriniad fratrem uterinum! Quis est pater noster?Certe Deus. Quae mater nost ra? EstEcclesia, quae de utero suo genuit nos per

Spiritum sanctum et pariet nos, quandopraesentat i erimus in luce aeterna. Nonnevidetis, quod sicut unum membrum

compat itur alteri membro 28, sic et nosdebemus nobis invicem compat i? Omnessumus membra unius corporis, uno cibocibamur, ab eodem ut ero producimur, adeandem hereditat em tendimus; etmagnificabitur hereditas nostra, quantoplures erimus, non angustiabitur. Sumusunum corpus, pie debemus af f ici ad invicem.

Veni ad patrem, pater recipit te, vel mater; siassistat sancta mater Ecclesia, et iamflagit iosi peccatores compellentur redire.Debemus igitur nobis invicem compati.

13. The t hird original inf luence of the gif t ofpiety is from Holy Mot her Church, sanctifiedthrough the Holy Spirit , who has the pledgeof the Holy Spirit. Holy Mot her Church haspointed out piety t o all. Those who are bornfrom one father and one mother love eachot her more, than those born from onefather, and/or from only one mother. The

Holy Spirit makes us sons of one f ather andof one mother and members of one body.The Apost le:The grace of Our Lord JesusChrist, the Savior of all us men, hasappeared, instructing us, to live soberly andjustly and piously in this age, as ones

denying impiety and secular desires27. --Dearest ones! see, if your piety is of abrother for a brot her, and of a brot her-in-a-womb [uterini] fo r a brot her-in-the-womb!Who is your f ather? God certainly. Who is

your mot her? She is the Church, who boreus from her womb through the Holy Spiritand will give us birth [pariet], when we will bepresented in eternal light. Do you not see,that as one member suff ers together with

[compatitur] the other28, so also we oughtto have compassion [compatimur] on oneanother? We are all members of one body,we eat f rom one food, we are producedfrom the same womb, we tend towards thesame inheritance; and our inheritance will be

magnif ied, as much as we are more, notlessened [angustiabitur]. We are one body,we ought to be piously concerned for oneanother. Come to your father, your fatherreceives you, and/or your mother; if HolyMother Church assists, even disgraceful[flagitiosi] sinners will be compelled to return.Therefore we ought to have compassion onone another.


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14. In huius designat ionem scribitur inPsalmo: Ecce, quam bonum et quamiucundum habitare fratres in unum. Sicutunguentum in capite, quod descendit in

barbam, barbam Aaron29. Unum Patremhabemus, unum sacrificium, unumSacramentum et unum praemium. Dicit:Sicutunguentum in capite etc. Primo est

unguentum pietatis in capite; posteadescendit in omnes alios, qui appropinquantcapiti. -- Primo debet esse pietas in praelat iset maioribus et postea in plebe; unde dicit:

quod descendit in ora vestimenti eius30. Deisto oleo pietatis dicitur in quarto Regum,quod mulier quaedam venit ad Eliseum etdixit , quod creditores sui volebant puerossuos accipere; et dixit : Vir meus fuit vir

timens Deum31. Et dixit Eliseus, quodafferret omnia vasa vicinorum suorum et

imponeret in quolibet aliquid de illo oleo,donec omnia impleta essent 32. Ad quidpraecepit ei afferre vasa vicinorum? Nunquidmult iplicare non potuit o leum et impleredolium, et non laborasset tantum mulier?Dico, quod mulier tenet typum Ecclesiae,Eliseus tenet typum Christi. Quando Ecclesiapaupercula est in meritis, et oportet , quodfenus reddat; per quid reddet? Oportet ,quod impleat vasa vicinorum. Vis, quodpietas matris Ecclesiae ad te descendat?

Impleas vasa vicinorum. Istud oleum pietat isapud omnes debet haberi. Unde in Cantico:

Oleum effusum nomen tuum33.

14. To point this out [in huius designationem]there is writ ten in the Psalm:Behold, howgood and how jocund (it is) that brothers liveas one. As ointment upon the head, whichdescended upon the beard, the beard of

Aaron. 29. We have One Father, onesacrif ice, one Sacrament and one reward. Hesays:As ointment upon the headetc.. First

there is the ointment upon the head;afterwards it descends unto all others, whoapproach the head. -- Piety ought to be f irstin prelates and the members of the rulingclass [in maioribus] and afterwards in t hecommon folk [plebe]; whence it says: that itdescended upon the collar[ora] of his

vestment30. Of that o il of piety there is saidin the fourth (Book) of Kings, that a certainwoman came to Elisha and said, that hercreditors wanted to accept her boys (as

payment); and she said My man was a Godfearing man31. And Elisha to ld (her), to takeaway [auferret] all the vases of herneighbors and to place inside each of them

some of that oil, unt il all were filled full 32. Forwhat (purpose) did he precept here to takeaway the vases of her neighbors? Couldsuch a wife mult iply the oil and f ill the wine-jar [dolium], and not have worked? I say, thatthe wife represents [tenet] a type of theChurch, Elisha represents a t ype of Christ.

When the Church is a poor litt le (woman) inmerits, is it not also proper, that She returninterest [fenum]? Through what does Shereturn it? It is proper, that she fills full thevases of her neighbors. You want , the pietyof Mother Church to descend to you? Fill fullthe vases of your neighbors. That oil of pietyought to be had among all. Whence in theCanticle (of Canticles): (As) an oil poured out,

(so) Thy Name33.

15. Specialiter debet esse in cordibuspont ificum. Unde pont ifices unguntur incapite, et ipsi iniuncti postea omnes de plebedebent purificare. Dicitur in libroMachabaeorum:Cum sancta civitas in pacehabitaretur, et leges optime custodirentpropter Oniae pietatem et animos odiohabentes malum; fiebat, ut locum reges etpontifices in reverentia ducerent et multis

muneribus illustrarent34. Postea Menelaus

15. Especially ought it be in the hearts o fpont iff s [pont ificum]. Whence pont iffs areanointed on the head, and having beenenjoined they ought afterwards to purify allof the common folk. It is said in the Book ofMachabees:When the holy city was held inpeace, and they guarded the laws in the bestmanner[optime] on account of the piety ofOnias and held their souls with hatred of evil;it came to be, that they lead kings and pontiffs


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et sui intraverunt templum 35, et Antiochus

contaminavit templum 36. Credo, quodimpedimentum fuit , quod Spiritus sanctusnon fuit in plebe, quia impedimentum fuit inpastore. -- Beatus Gregorius fuit nobilis etdives; septem monasteria fundavit et ditavitet in sept imo in urbe Romana factus estmonachus, post ea cardinalis et Papa

tandem. Consuevit beat us Gregorius, cumfuit Papa, habere pauperes duodecim, quicomedebant ante ipsum. Quadam die fuitcum illis duodecim unus, qui aliquandoapparuit iuvenis, aliquando venerandaecanitiei. Post prandium surrexit beatusGregorius et duxit illum in cameram suam etquaesivit, quis esset. Qui respondit: Egonaufragus ille sum, cui tu f ecist imisericordiam circa po rtum maris. Dixi, quodnavis mea erat periclitata, et pet ii a te

eleemosynam, unde possem sustentari.Fecisti mihi dari quinquaginta aureos, post eaomnes scutellas argenteas, quae fuerunt indomo tua; et t unc scivi, quod Deus aeternusdisposuit te ad istum honorem, etdispensat ive ad istam dignitat em devenist i,ut posses multum dare pro Deo. Et dixitbeatus Gregorius: Quis es tu? Respondit ille:Ego sum angelus eius. Et t erritus est beatusGregorius, quia vidit Angelum; et sicconsolatus est, quia opera pietat is tantum

placent Deo. Martinus et Nicolaus quia virimisericordes fuerunt, ideo ex ipsorum tumbamanat oleum. -- Patet modo de exercitiopietat is et de eius originali inf luentia.

in reverence to the (Holy) Place and

brightened it with many gifts34. AfterwardsMenelaus and his own entered the Temple35, and Antiochus defiled [contaminavit] the

Temple 36. I believe, that the impedimentwas, that the Holy Spirit was not in thecommon folk, because the impediment wasin the pastor. -- Blessed Gregory (the Great)

was a noble and rich man; he founded sevenmonasteries and enriched them and in theseventh in the city of Rome he became amonk, afterwards a cardinal and then Pope.Blessed Gregory, when he was Pope, wasaccustomed to have twelve poor, who usedto eat before him. On a certain day therewas with those twelve one, who sometimesappeared youthful, sometimes withvenerable grey hair. Af ter lunch [prandium]blessed Gregory rose up and lead him into

his room and questioned, who he was. Whoresponded: "I am that shipwreck-survivor, towhom you were merciful near [circa] the seaport. I said, that my ship had beenendangered, and I asked you for alms,whence I would be able to be sustained. Youcaused me to be given 50 aurei [about US$30,000], af terwards all the silver saucers[scutellas], which were in your house; andthen I knew, that the eternal God haddisposed you to this honor, and that you

had arrived [devenisti] at that dignity byarraignment [dispensat ive], so t hat you couldgive much on God's behalf." And blessedGregory said: "Who are you?" He responded:"I am His angel." And blessed Gregory wasterrif ied, because he had seen an Angel; andso he was consoled, because his work ofpiety pleased God so much. (Saints) Martinand Nicholas, because they were mercifulmen, for that reason o il flows out of theirtombs [ex tomba]. -- Now it is clear

concerning the exercise of piety andconcerning its original influence.

16. Sed quae est ut ilitas doni pietat is? Dicit :Pietas ad omnia valet, promissionem habens

vitae, quae nunc est, et futurae37. Non scioplus addere. Habes bona temporalia? Ad illavalet pietas; et similiter ad bona spiritualia.Qui lubricum carnis passi sunt, liberati suntquandoque per donum pietatis, et postea

16. But what is the utility of the gif t of piety?He says: Piety prevails to (accomplish) allthings, having (as it does) the promise of the

life, which is now and is to come37. I do notknow how to add more. Do you havetemporal goods? For them piety prevails;and similarly for spiritual goods. Those who
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misericordiam consecut i sunt. Pietas enimvalet ad omnia: valet ad vera cognoscenda,ad omnia mala declinanda et ad omnia bonaconsequenda.

have endured the deceitf ulness [lubricumpassi sunt] of the f lesh, have been f reed atall times [quandoque] through the gif t ofpiety, and aft erwards have successfullypursued mercy. Forpiety prevails to(accomplish) all things: it prevails to becomeacquainted with t rue things, to turn away allevils, and to successfully pursue all good

things.

17. Primo, dico, valet pietas ad veracognoscenda, scilicet salutaria; unde inEcclesiastico: Omnia fecit Dominus et pie

agentibus dedit sapientiam38. Dat Deusdona sua super quamlibet creaturam; sednotitiam veritatis non dat nisi pie agentibus.Quomodo posset at t ingere originata qui nonatt ingit originem veritat is? Quomodooriginem sciret veritat is qui adversatur originiveritat is? Dicit Apostolus ad Timot heum:Siquis aliter docet et non acquiescit sanissermonibus Domini nostri Iesu Christi, et eiquae secundum pietatem est doctrinae,superbus est et nihil sciens et languens circa

quaestiones et pugnas verborum39. Oportet ,quod homo assentiat doct rinae, quae estsecundum pietatem. Dicitur in Daniele:Porro

impie agent impii40; claudetur revelatioimpiis. Si vultis esse veri scholares, oportet,

vos habere pietatem.

17. First, I say, piety prevails to becomeacquainted with t rue things, that is salutarythings; whence in Ecclesiasticus: The Lorddoes all things and gives wisdom to those

who act piously38. God grants His gift s uponevery creature; but the knowing [not itiam] ofthe truth He does not give except to t hoseacting piously. In what manner can oneattain originals [originata] who does notattain the origin of t ruth? In what mannerdoes one know the origin of t ruth who turnsaway from the origin of truth? The Apostlesays to Timot hy: If anyone teaches otherwiseand does not acquiesce to the sane sermonsof Our Lord Jesus Christ, and to that doctrinewhich is according to piety, he is proud bothknowing nothing and growing faint about

questionings and about fights of words39. It isproper, that man assent to t he doctrine,

which is according to piety. It is said in Daniel:Furthermore let the impious act impiously40;revelat ion is closed t o t he impious. If youwant to be true scholars, it is proper, thatyou have piety.

18. Secundo valet pietas ad omnia maladeclinanda. Unde beatus Petrus: NovitDominus pios de tentatione eripere, impios

autem cruciandos in diem iudicii reservare41.

Impii sunt qui non recognoscunt pietatemdivinam. Impius autem, cum in profundum

peccatorum venerit, contemnit42. Impius estqui propriam impietatem defendit, scilicetpeccatum. De talibus dicit Psalmus:Sepulcrum patens est guttur eorum, linguissuis dolose agebant; iudica illos Deus.Decidant a cogitationibus suis; secundummultitudinem impietatum eorum expelle eos,

quoniam irritaverunt te, Domine43. Vis liberaria malo? Audi David ui dicit : Dixi: Confitebor

18. Second, piety prevails to turn away allevils. Whence blessed Peter: The Lord knowshow[novit] to snatch the pious fromtemptation [de tentatione], (and) how,moreover, to reserve the impious to be

tormented on the day of judgment41. Theimpious are those who do not recognize[recognoscunt] divine piety. Moreover theimpious one, when he has come into the

depth of his sins, contemns (piety)42. Theimpious one is he who defends his ownimpiety, that is, his sin. Of such ones thePsalm says:A sepulcher lying open is theirthroat, with their lips they act deceitfully;judge them God! They fall down from their


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adversum me iniustitiam meam Domino, et tu

remisisti impietatem peccati mei44. LaudaDeum et irascaris cont ra peccatum et nolidefendere peccatum, quia defenderepeccatum est duplex peccatum. Notabile estquod dicit Psalmus:Beatus vir, qui non abiitin consilio impiorum, peccato consentiendo;et in via peccatorum non stetit, in peccato

permanendo; et in cathedra pestilentiae nonsedit45, peccatum suum defendendo.

thoughts; according to the multitude of theirimpieties expel them, since they have

provoked Thee, Lord!43. Do you want t o befreed from evil? Hear David, who says: I said:I will confess against myself my injustice tothe Lord, and Thou has remitted the impiety

of my sin44. Praise God and grow angryagainst your sin and do not defend sin,

because to defend sin is a twof old sin.Notable is what the Psalm says:Blessed theman, who does not go off in the counsel ofthe impious, by consent ing to sin: and in theway of sinners has not stood, by remaining[permanendo] in sin; and in the cathedra of

pestilence does not sit45, by defending hissin.

19. Tertia utilitas doni pietatis est, quod f acit

consequi omne bonum. Unde dicitur in libroMachabaeorum, quod considerabat Iudas,quod hi qui cum pietate dormitionem

acceperant, optimam reportabant gratiam46,quam nobis praestare dignetur qui cum Patreetc.

19. The third ut ility of the gif t of piety is, that

it causes one to successfully pursue everygood. Whence it is said in the Book ofMaccabees, that Judas used to consider,that those who had gone to sleep[dormitionem acceperant] with piety, brought

back the best grace46, which (grace) may Hedeign to bestow [praestare] on us, who withthe Father ... .

1. 1 Tim 4, 7-8.2. Eccli 49, 3-4.3. Iob 28, 28.4. 1Tim 2, 1-2,5. Cf. Deut 4, 9: Custodi igitur t emetipsum etanimam tuam sollicite, etc.6. Ps 10, 6.7. Eccli 30, 24.8. Cf. Mt 23, 27.9

. 2 Tim 3, 1-5.10. Cf. Io 17, 12; 2 Thes 2, 3.11. Is 11, 4.12. Eccli 44, 2.13. Cf. Gen 6-7.14. Cf. Gen 18, 20-33.15. Cf. Gen 37, 19-28; 42-47.16. Ex 32, 31-32.17. 1 Reg 12, 23.18. 1 Reg 24, 5; cf . 24, 11; 26, 23.

1. 1 Tim 4:7-8.2. Eccli 49:3-4.3. Job 28:28.4. 1Tim 2:1-2,5. Cf. Deut 4:9: Therefo re guard yourself andbe solicitous for your soul, etc.6. Ps 10:6.7. Eccli 30:24.8. Cf. Mt 23:27.9

. 2 Tim 3:1-5.10. Cf. Jo 17:12; 2 Thes 2:3.11. Is 11:4.12. Eccli 44:2.13. Cf. Gen 6-7.14. Cf. Gen 18:20-33.15. Cf. Gen 37:19-28; 42-47.16. Ex 32:31-32.17. 1 Kg 12:23.18. 1 Kg 24:5; cf. 24:11; 26:23.
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19. 2 Petr 1, 5-7.20. Eccli 2, 13.21. Ps 102, 13.22. Eccli 4, 10-11.23. 1 Tim 3, 16.24. Heb 2, 17.25. Rom 2, 4-5.26

. Cf. Col 3, 12.27. Tit 2, 11-12.28. Cf. 1 Cor 12, 26; 10, 17.29. Ps 132, 2.30. Ps 132, 2.31. 4 Reg 4, 1.32. 4 Reg 4, 3-7.33. Cant 1, 2.34. 2 Mach 3, 1-2.35. 2 Mach 4, 23-33.36. cf . 2 Mach 6, 1-5.37. 1 Tim 4, 8.38. Eccli 43, 37.39. 1 Tim 6, 3-4.40. Dan 12, 9-10.41. 2 Petr 2, 9.42. Prov 18, 3.43. Ps 5, 11.44. Ps 31, 5.45

. Ps 1, 1.46. 2 Mach 12, 45.

19. 2 Pt 1:5-7.20. Eccli 2:13.21. Ps 102:13.22. Eccli 4:10-11.23. 1 T im 3:16.24. Heb 2:17.25. Rm 2:4-5.26

. Cf. Col 3:12.27. Ti 2:11-12.28. Cf. 1 Cor 12:26; 10:17.29. Ps 132:2.30. Ps 132:2.31. 4 Kg 4:1.32. 4 Kg 4:3-7.33. Cant 1:2.34. 2 Mach 3:1-2.35. 2 Mach 4:23-33.36. cf . 2 Mach 6:1-5.37. 1 T im 4:8.38. Eccli 43:37.39. 1 Tim 6:3-4.40. Dan 12:9-10.41. 2 Pt 2:9.42. Prov 18:3.43. Ps 5:11.44. Ps 31:5.45

. Ps 1:1.46. 2 Mach 12:45.
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St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety

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