Ways Of Approach And Reward

Non vultis venire ad me, ut vitam habeatis. In his verbis duo facit Dominus. Primo increpat malitiam ad se venire nolentium, cum dicit: Non vultis. Secundo tangit fructum ad se venientium, cum dicit: Ut vitam aeternam habeatis. Dicit ergo: Non vultis venire. Nota, quod veniendum est ad Christum, post Christum et per Christum. Veniendum est ad Christum docentem tanquam magistrum, ipsum audiendo; Matthaei undecimo: Venite ad me , omnes , qui laboratis et oneratis estis, et ego reflciam vos. Veniendum post Christum conversantem , tanquam post paedagogum, ipsum imitando; Matthaei quarto: Venite post me; faciam , vos fleri piscatores hominum. Veniendum est per Christum patientem tanquam per ostium, in ipsum credendo; loannis decimo quarto: Nemo venit ad Patrem nisi per me. De omnibus istis loannis decimo quarto: Ego sum via, dirigens in conversatione; veritas, instruens in praedicatione; vita, ad vitam aeternam introducens in passione. Item tangit fructum veniendi ad Deum, cum dicit: Ut vitam aeternam habeatis. Fructus autem iste triplex est. Primus est impetratio veniae; secundus est adeptio gratiae; tertius est perceptio glorlae. Primus igitur fructus est impetratio veniae; Isaiae primo: Quaerite iudicium, subvenite oppresso, iudicate pupilio, defendite viduam; et venite et arguite me, dicit Dominus. Si fuerint peccata vestra ut coccinum, quasi nix dealbabuntur;" et si fuerint rubra quasi vermiculus, velut lana alba erunt. Secundus fructus est adeplio gratiae; Matthaei undecimo: Venite ad me, omnes, qui laboratis et onerati estis, et ego reficiam vos; et Isaiae quinquagesimo quinto: Omnes sitienles, venite ad aquas, et qui non habetis argentum properate, emite et comedite. Venite, emite absque argento et absque ulla commutatione vinum et lac. Tertius fructus est perceptio aeternae gloriae; loannis quinto: Non vultis venire ad me, ut vitam aeternam habeatis; et Canticorum quarto: Veni de Libano, veni, coronaberis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput V, Collatio XXIV Source: Here, p562-3

You do not wish to come to me that you may have eternal life. 1 The Lord does two things with these words. First He cries out against the wickedness of those who do not wish to come to Him, when He says, 'You do not wish,' and secondly He touches on the fruit of coming to Him, when He says, 'That you may have eternal life.' Therefore He says, 'You do not wish to come,' and note that there is a coming to Christ, and after Christ, and through Christ. There is a coming to Christ with instruction as a teacher, by hearing. In the eleventh chapter of Matthew, 'Come to me all of you who labour and are burdened and I will give you rest.' 2 There is coming to Christ through conduct, as after a tutor, by imitation. In the fourth chapter of Matthew, 'Come after me and I shall make you fishers of men.' 3 There is a coming through Christ through endurance, as through a door, by belief, in the fourteenth chapter of John, 'No one comes to the Father unless through me.' And concerning all these, in the fourteenth chapter of John, 'I am the way,' directing in conduct 'and the truth' instructing with preaching, 'and the life,' through endurance bringing one to eternal life. 4 Likewise He touches on the fruit of coming to Christ when he says, 'That you may have eternal life.' And this fruit is threefold. First is the acquisition of forgiveness, second the reception of grace, third the seeing of glory. Therefore the first fruit is the acquisition of forgiveness. In the first chapter of Isaiah, 'Seek judgement, relieve oppression, judge for the orphan, defend the widow, and come and dispute with me, says the Lord. If your sins are as scarlet, they shall be made white as snow, and if they are as red as crimson they shall become as white as wool. ' 5 The second fruit is the reception of grace. In the eleventh chapter of Matthew, 'Come to me all of you who labour and are burdened and I will give you rest,' 2 and in the fifty fifth chapter of Isaiah, 'All who thirst, come to the waters, and you who do not have your own money, eat and feast. Come and eat without money and drink wine and milk without price.' 6 The third fruit is the seeing of eternal glory, In the fifth chapter of John, 'You do not wish to come to me that you might have eternal life,' 1 and in the fourth chapter of the Song of Songs, 'Come from Libanus, come, and you shall be crowned.' 7 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 5 1 Jn 5.40 2 Mt 11.28 3 Mt 4.19 4 Jn 14.6 5 Isaiah 1.17-18 6 Isaiah 55.1 7 Song 4.8

States Of Death And Life

Qui in monumentis sunt audient vocem Filii Dei, et qui audierint vivent. In istis verbis tangitur ordo spiritualis suscitationis, et tanguntur ibi tria. Tangitur enim ibi status mortis et status vitae et via perveniendi ad vitam de morte. Status mortis est status culpae, et hic tangitur, cum dicitur: Qui in monumentis sunt. Via perveniendi ad vitam est verbum doctrinae, et haec tangitur, cum dicitur: Audient vocem Filii Dei vivi. Status vitae est status gratiae , et hic tangitur , cum dicitur: Et qui audierint vivent ac si diceretur: qui sunt in morte culpae audient vocem doctrinae et vivent vita gratiae. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput V, Collatio XXV Source: Here, p563

Those in their tombs shall hear the voice of the son of God, and those who hear shall live. 1 With these words He touches on the order of spiritual revival, and it is touched on in a threefold manner. For there is a state of death and of life and of coming to life from death. The state of death is the state of sin and this is touched on when it is said, 'Those in their tombs.' The way of coming to life is the word of teaching, and this is touched on when it is said, 'They shall hear the voice of the son of the living God.' The state of life is the state of grace, and this is touched on when it is said, 'And those who hear shall live,' as if it was said, 'Those who are dead in sin shall hear the voice of teaching and live the life of grace.' Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 5 1 Jn 5.25

Truth And Division

Et iterum interrogabant eum Pharisaei, quomodo videret... Et modum quaerunt et modum audiunt; unde: llle autem dixit eis: Lutum posuit mihi super oculos meos, el lavi et modo video; breviter repetit, quia ipsi iam ab aliis audierant, sed ad maiorem certitudinem ex ipsius ore requirebant. Et apparet hic constantia caeci, qui veritatem non timuit confiteri, servans illud Ecclesiastici quarto: Pro anima tua non confundaris dicere verum. Dicebant ergo ex Pharisaeis quidam. Tangitur hic tertium, scilicet in reprehendendo dissensio; unde dicit: Dicebant ergo ex Pharisaeis quidam, fatui zelatores Legis; ad Romanos decimo: Aemulationem quidem Dei habent, sed non secundum scientiam. Dicebant: Non est hic homo a Deo, per conformitatem et complacentiam; qui Sabbalum non cuslodit, quod custodiri a Deo praeceptum est, Exodi vigesimo et in pluribus aliis locis. Alii autem dicebant: Quomodo potest homo peccator haec signa facere? Et isti erant magis iiluminati; unde isti habebant aliquid luminis; sed alii obtenebrati; ideo sequitur, quod schisma erat inter eos, id est divisio, iusto Dei iudicio dividentis lucem a tenebris et bonos a malis; propter quod dixit Matthaei decimo: Non veni pacem mittere,sed gladium. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput IX Source: Here, p882

And again the Pharisees asked him how he saw... 1 They seek how and they hear how, hence, 'He said to them, 'He placed mud on my eyes and washed them and I saw.' He relays it briefly because they had already heard it from others, but for greater certainty they sought it from the man's mouth. And here appeared the constancy of the blind man, who did not fear to confess the truth, as in the fourth chapter of Ecclesiasticus, 'For the sake of your soul do not be dismayed in speaking the truth.' 2 Therefore some among the Pharisees said... This touches on the third matter, that is, on the disagreement in reproof, hence it says, 'Therefore some among the Pharisees said,' those foolishly zealous for the Law, as in the tenth chapter of Romans, 'They are zealous for God but not according to knowledge.' 3 They said, 'This is not a man from God,' because of conformity and complacency, 'he does not keep the Sabbath,' which God had commanded to be kept in the twentieth chapter of Exodus, 4 and in many other places. But others said, 'How is he a sinful man who can perform these signs?' And these were more enlightened, hence they had some light but the others were benighted. Therefore it follows, 'There was division among them,' that is, the division which the righteous judgement of God makes between light and darkness and good and evil, because of which it is said in the tenth chapter of Matthew, 'I have not come to bring peace but a sword.' 5 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 9 1 Jn 9.15 2 Sirach 4.24 3 Rom 10.2 4 Exod 20.8 5 Mt 10.34

Prayer And Devotion

Maria ergo, cum venisset, ubi erat lesus, videns eum, cecidit ad pedes eius... Ecce, devotio, semper ad pedes Domini; unde Lucae septimo: Maria stans retro secus pedes Domini; et decimo: Sedens secus pedes Domini, audiebat verbum illius. Non legitur de Martha, quod ceciderit ad pedes; quia non sic devota nec sic calida, ut Maria; Deuteronomii trigesimo tertio: Qui appropinquant pedibus eius accipient de doctrina illius. Et subditur fidelis confessio: Et dixit ei: Domine, si fuisses hic, frater meus non fuisset mortuus; in quo insinuat virtutem Domini, ut soror prius fecerat; sed iila amplius dixit, quod adhuc resuscitaret , si vellet; et haec ob reverentiam tacuit et ob devotionem flevit et amplius Dominum movit, sicut infra patebit. In quo innuitur, quod Dominus magis audit gemitum cordis quam sonum oris; Gregorius: Veraciter orare est amaros in compunctione gemitus et non composita verba resonare ; unde primi Regum primo dicitur, quod Anna largiter flevit et tacite oravit. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XI Source: Here, p882

Then Mary, when she had come where Jesus was, fell at his feet... 1 Behold devotion is always at the feet of the Lord. In the seventh chapter of Luke, 'Mary standing behind the feet of the Lord,' and in the tenth, 'Sitting at the feet of the Lord, she heard His word.' 2 This is not said about Martha, that she fell at His feet, because she was not so devout or fervent as Mary. In the thirty third chapter of Deuteronomy, 'Those who shall draw near His feet will receive His teaching.' 3 And it speaks of faithful confession. 'And she said to Him, O Lord, if you were here my brother would not have died.' in which she hints at the power of the Lord, as her sister had previously done, but she says more, even that He might resurrect him, if He wished. But this is not voiced because of reverence and there are tears because of devotion, which moved the Lord more, as we have said. In which it should be understood that the Lord listens more closely to the groans of the heart than to the sounds of the mouth. Gregory says, 'True prayer is in the groans of bitter compunction and does not resound with composed words.' Hence in the first book of Kings is is said that Hannah wept greatly and prayer silently. 4 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 11 1 Jn 11.32 2 Lk 7.38, 10.39 3 Deut 33.3 4 Moralia 33.23.43, 1 Kings 1.10

The World's Hate

Me autem odit mundus Mundus, inquit, me odit. Odivit eum sicut invidus, quia Christus magnus erat in mundo; odivit eum sciut adversarius, quia Christus erat contrarius mundo; odivit eum sicut mali conscius, quia Christus erat alienus a mundo. Christus ergo magnus reputabatur, et ideo odivit eum mundus ; loannis decimo quinto: Si opera non fecissem in eis, quae nemo alius fecit , peccatum non haberent. Nunc autem viderunt et oderunt me et Patrem meum. Item, Christus fuit mundo contrarius, et ideo odivit eum mundus; unde hic: Me autem odit mundus. Item, Christus fuit a mundo alienus, et ideo suspectus habebatur a mundo; propter quod odiebat eum mundus; loannis decimo quinto: Si de mundo fuissetis, mundus quod suum erat diligeret; nunc autem, quia vero non estis de mundo, propterea odit vos mundus; et de se ipso dicit: Si mundus vos odit, scitote, quia me priorem vobis odio habuit. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput VII, Collatio XXX Source: Here, p567

The world hates me. 1 The world, He says, hates me. It hated Him as a matter of envy, because Christ was great in the world, and it hated Him as an adversary, because Christ was opposed to the world, and it hated Him because of consciousness of evil, because Christ did not belong to the world. Therefore Christ was reputed to be great and so the world hated him, in the fifteenth chapter of John, 'If I had not performed these works among them, which no other has done, they would not have sin. But now they see and they hate me and my father.' 2 Likewise Christ was opposed to the world and therefore the world hated him, for which reason He says here, 'The world hates me.' Likewise, Christ did not belong to the world, and therefore the world was suspicious of of Him, because of which the world hated Him. In the fifteenth chapter of John, 'If you were from the world, the world would love you as its own.' but now, 'as you are not from the world, because of this the world hates you.' And concerning Himself He says, 'If the world hates you, know that it hated me before you.' 3 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 7 1 Jn 7.7 2 Jn 15.24 3 Jn 15.18

Followers And Failure

Oves meae sequuntur me; et ego vitam aeternam do eis. Nota, quod sunt quidam, qui sequi Dominum nolunt, sunt qui negligunt, et sunt qui non possunt. Sunt autem duo impedimenta, quae reddunt homines nolentes. Primum amor praesentis prosperitalis , qui avertit illum, de quo Matthaei decimo nono, Marci decimo, Lucae decimo octavo, cum dixit Dominus: Vade et vende etc, et veni, sequere me. At ille abiit tristis; erat enim multas possessiones habens. Secundum est timor futurae adversitatis, qui avertit illos quibus iuravit Dominus. Numerorum trigesimo secundo: Si videbunt homines isti, qui ascenderunt ex Aegypto a viginti annis et supra, terram, quam sub iuramento pollicitus sum Abraham, Isaac et lacob; et noluerunt sequi me praeter Caleb, filium lephone, et losue ,filium Nun; isti impleverunt voluntatm maeam. Nota causam in historia. Sunt similiter duo impedimenta, quae reddunt homines negligentes. Primam est affectio carnalis, quae notatur in illo, de quo Lucae nono,cui dixit Dominus: Sequere me. Ille autem dixit: Domine, dimitte, me primum sepelire patrem meum. Et nota, quid Dominus dixit illi. Secundum est solliciludo temporalis, quae notatur in illo, de quo eodem Lucae nono, qui dixit Domino: Sequar te, Domine; sed primum permitte, me renuntiare his quae domi sunt. Ait ad illum lesus: Nemo mittens manum ad aratrum etc. Sunt similiter duo impedimenta, quae reddunt homines impotentes. Primum est perversitas intentionis, quae impedit progressura affectionis.Secundum est infirmitas virtutis, quae impedit progressum operationis. Primum notatur in illo qui dixit Lucae nono: Sequar te , quocumque ieris, cuius intentionem cognoscens, Dominus dixit: Vulpes foveas habent et volucres caeli nidos etc. Secundum notatur in Petro, loannis decimo tertio, cui, cura dixit Domino: Domine, quo vadis? respondit lesus: Quo ego vado , non potes me modo sequi ; sequeris autem postea. Et nota, quomodo primo Petrus se obtulit non solum ad sequendum, sed ad praecedendum, vel comitandum, dicens: Domine, quare non possum te sequi modo? Animam meam pro te ponam. Secundo, quando de longe sequebatur, non solum non praecessit, sed nec de prope secutus est , sed a longe, ut videret finem, Matthaei vigesimo sexto. Tertio, nec de longe nec de prope secutus est, quando eum negavit, eodem; et hoc, quia infirmus fuit. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput X, Collatio XL Source: Here, p567

My sheep follow me, and I shall give them eternal life. 1 Let it be noted that certain people are unwilling to follow the Lord because they are either negligent or they are unable. There are two impediments which make men unwilling. Firstly the love of present prosperity turns a man away, concerning which the Lord said in the nineteenth chapter of Matthew, and in the tenth chapter of Mark, and in the eighteenth chapter of Luke, 'Go and sell ... and come, follow me. And He went away weeping, for he had many possessions.' 2 Secondly there is the fear of future adversity which turns away those whom the Lord has exhorted. In the thirty second chapter of Numbers, 'Shall these men, who had come up from Egypt for twenty years and more, see the land which I swore a promise to give to Abraham and Isaac and Jacob, and they were unwilling to follow me, apart from Caleb the son of Jephone and Joshua the son of Nun. These fulfilled my will.' 3 Note the teaching of the history. There are similarly two impediments which make men negligent. Firstly the love of the flesh, which is noted in him concerning whom in the ninth chapter of Luke the Lord says, 'Follow me,' and he says, 'Lord, first let me go and bury my father.' And note what the Lord then says to him. Secondly there is care for the times, which is noted in him who in the same chapter of Luke says to the Lord, 'I will follow you, Lord, but first allow me to say farewell to those of my house.' And Jesus says to Him, 'No one who puts his hand to the plough...' 4 Similarly there are two impediments which make men incapable. First a perversity of intention, which impedes the advance of love, and secondly a lack of virtue, which impedes the performance of the deed. Firstly let it be noted in him who says in the ninth chapter of Luke, 'I will follow you wherever you will go.' And the Lord, knowing his intention, says, 'Foxes have their holes, and the birds of heaven have their nests...' 5 Secondly let it be noted in Peter who out of care for the Lord says in the thirteenth chapter of John, 'Lord, where are you going?' And Jesus replies, 'Where I go you cannot follow yet, but you will follow later.' And note how Peter presents himself as not only intent on following but going before or accompanying Him, saying, 'Lord, why can I not follow you yet? I would lay down my soul for you.' 6 Secondly when he did follow it was from afar, for he did not only not go ahead, but he did not even follow closely, but in the twenty sixth chapter of Matthew, 'from a distance that he might see the end of it.' Thirdly, he did not follow at a distance or closely when he denied Him, and this was because he was weak. 7 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 10 1 Jn 10. 27-28 2 Mt 19.21, Mk 10.21, Lk 18-22-23 3 Numb 32.11-12 4 Lk 9.59, 61 5 Lk 9.57-8 6 Jn 13.36-37 7 Mt 26.58,69-75

Bread And Manna

Hic est panis qui de cælo descendit. Non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in æternum. Item quaeritur de dignitate huius manducationis. Dicit enim, quod manducantes hunc panem non morientur, sicut manducantes, manna. Contra: Hoc aut intelligit de vita spirituali, aut corporali; si de spirituali, nihil dicit, quia patres sancti, qui comederunt manna, non sunt spiritualiter mortui. Si de corporali, similiter; quia qui manducat hunc panem non vivit corporaliter, sed moritur. Si dicas, quod indigne manducantes manna sunt mortui spirituali morte, et hos vocat patres eorum; similiter indigne manducantes corpus Christi moriuntur morte spirituali; primae ad Corinthios undecimo: Qui manducat et bibit indigne iudicium sibi manducat et bibit. Propterea quaeritur: quid est manducare indigne, et quare peccat manducans indigne? Respondeo: Dicendum, quod cibus iste praeponitur illi cibo ratione vivificationis dupliciter: tum quia ille non poterat vivificare, nisi per istum quem signabat; ideo dicitur de iustis, quod omnes eandem spiritualem escam manducaverunt, primae ad Corinthios decimo; sed qui solum ad illum habebant oculum mortui sunt spiritualiter, quia tantum carnaliter gustaverunt. Ita respondet Augustinus. Aliter potest dici , quod manna ordinabatur ad conservationem vitae corporalis, sed hic ad conservationem vitae spiritualis. Et vult Dominus dicere, quod ille panis solummodo vitam corporalem continuabat ad tempus, sed iste vitam spiritualem continuat in aeternum in digne sumentibus; et ideo illo est dignior. Indigne vero accipientes peccant, et convertitur eis panis in venenura, et isti sunt qui remorsura habent mortalis peccati. Ratio, quare peccant, est contemptus, quia tantum hospitem inducunt in tam vile hospitium. Quomodo autem digne accipiatur, docet Augustinus: Innocentiam, inquit, ad altare apportate; peccata, si sint quotidiana, saltem non sint mortifera; antequam ad altare accedatis, dicatur: Dimitte nobis debita nostra etc. Tunc securi accedite; panis est, non venenum. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput VI Source: Here, p695-6

This is the bread which comes down from heaven. Not as your fathers ate manna and died. He who eats this bread shall live in eternity. 1 One may enquire about the worthiness of this eating. For He says that those who eat 'this bread' shall not die, as they did who ate the manna. He says this concerning the spiritual life or the corporeal life. If it is said of the spiritual, He says nothing, because the holy fathers who ate manna are not spiritually dead. If concerning the corporeal, it is likewise, because he who eats 'this bread' does not live on in the body, but dies. If you should say that the unworthy eaters of manna are those who die the spiritual death, and He calls them their fathers, then likewise the unworthy eaters of the body of Christ die the spiritual death, as in the eleventh chapter of the first letter to the Corinthians: 'He who eats and drinks unworthily, he eats and drinks his condemnation.' 2 Whence it may be asked, what is it to eat unworthily, and how does one sin who eats unworthily? I answer that it must be said that 'this bread' is preferred to manna because of a twofold giving of life, because manna is not able to give life unless it signified the later bread , therefore it is said of the righteous, 'because all ate the same spiritual bread,' in the tenth chapter of the first letter to the Corinthians. 3 But they who had an eye for the former only are spiritually dead, because they tasted it only materially. Thus answers Augustine. 1 Besides this it is possible to say that He ordained the manna for the preservation of the bodily life, but 'this bread' for the preservation of the spiritual life. And the Lord wishes to say that the former bread was only for the continuation of bodily life for a time, but the later bread is for the continuation of the spiritual life forever, for those who receive it worthily, and therefore it is more valuable. However, they who receive it unworthily sin, and they change it into poison for themselves, and these are those who are gnawed by mortal sin. The reason why they sin in this way is contempt, because only they would greet such a great guest with such vile hospitality. Augustine teaches how it is received worthily, 'Bring innocence,' he says, 'to the altar.' 4 If sins are trivial they do not bring death. Before you come to the altar let it be said, 'Forgive us our trespasses,' etc. Then you may approach in safety, for it is bread not poison. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 6 1 Jn 6.58 2 1 Cor 11.29 3 1 Cor 10.3 4 Tractates on John 26.11

The Benevolent Spirit And Punishment

Benignus est enim spiritus sapientiae, et non liberabit maledicum a labiis suis; quoniam renum illius testis est Deus, et cordis illius scrutator est verus et linguae ejus auditor. Quoniam spiritus Domini replevit orbem terrarum; et hoc quod continet omnia, scientiam habet vocis. Propter hoc qui loquitur iniqua non potest latere, nec praeteriet illum corripiens judicium. In cogitationibus enim impii interrogatio erit; sermonum autem illius auditio ad Deum veniet, ad correptionem iniquitatum illius. Quoniam auris zeli audit omnia, et tumultus murmurationum non abscondetur. Custodite ergo vos a murmuratione quae nihil prodest, et a detractione parcite linguae: quoniam sermo obscurus in vacuum non ibit, os autem quod mentitur occidit animam. Benignus enim etc. Hic monet ad iustitiam locutionis, retrahendo a sermonibus malis. Et primo removet ab ipsis male dictis impunitutis confidentiam; secundo praedicit eorum poenam: Propter hoc qui loquitur etc.; tertio monet ad pravarum locutionum cautelam: Custodite etc. In prima primo removet impunitatis confidentiam, quae possit oriri ex iudicis misericordia: Benignus; secundo, ex ejus ignorantia : Quoniam renum etc; tertio, ex eius impotentia: Quoniam spiritus Domini. Dicit ergo: Benignus enim est spiritus etc. Bene dixi , quod corripietur fictus etc; Benignus enim est spiritus sapientiae , scilicet increatae, scilicet Filii, a qua datur Spiritus sanctus; vel creatae, quam ipse dat; infra duodecimo: O quam bonus et quam suavis est, Domine, spiritus tuus in omnibus. Psalmus: Spiritus tuus bonus etc. Et tamen non liberabit maledictum etc, quamvis sit benignus; quia, sicut dicit Gregorius, disciplina et misericordia multum destituitur, si una sine alia teneatur. Vel sic: et quia benignus, non liberabit maledictum etc, quia benignitas malitiae contraria est; ut dicit Glossa: Non liberabit, inquam, maledictum, id est maledicentem, qui maledictus est, quia facit contra Dei mandatum, qui prohibet maledicere; Psalmus: Maledicti, qui declinant a mandatis tuis; ecce , maledictio in praesenti. Item, Matthaei vigesimo quinto: Discedite a me, maledicti, in ignem aeternum etc; ecce, maledictio in futuro. A labiis suis , id est a peccato labiorum suorum, vel a poena, quam meruit peccato labiorum suorum; Matthaei duodecimo: Ex verbis tuis condemnaberis; item in Psalmo: Labor labiorum suorum operiet eos. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 361b-d

For the spirit of wisdom is benevolent, and will not acquit the evil speaker from his lips, for God is witness of his soul, and a true searcher of his heart, and a hearer of his tongue. Because the spirit of the Lord fills the whole world and that which contains all things has knowledge of the voice. Therefore he who speaks unjust things cannot be hidden, neither shall the chastising judgment pass him by. Investigation shall be made into the thoughts of the unholy man, and the hearing of his words shall come to God for the chastising of his iniquities. Because the jealous ear hears all things, and the tumult of murmuring shall not be hidden. Therefore keep yourselves from murmuring, which profits not at all, and restrain your tongue from detraction, for obscure speech shall not go for nothing, and the mouth that lies kills the soul. 1 This is warning against unjust speech, and for the drawing away from wicked words. Firstly there is the removal of confidence in impunity in speaking evil, secondly punishment is foretold, 'Therefore he who speaks...' Thirdly there is a warning for caution against depraved speaking. 'Keep yourselves...' Firstly, then, confidence in impunity is removed, which arises from the thought of mercy in judgement, 'Benevolent.' Secondly ignorance is removed, because God is witness to it. Thirdly the thought of inability is removed, 'For the Spirit of the Lord fills the whole world.' Therefore it is said that the Spirit is benevolent, and it is well said that He shall correct a lie, 'For the spirit of wisdom is benevolent,' that is the uncreated Spirit, of the Son, from whom the Holy Sprit is given, or the created spirit, which He gives, as it says below in twelfth chapter, 'O how good and sweet is your Spirit in all things, Lord.' In the Psalm, 'Your spirit is good.' 2 And although the Spirit is benevolent He will not pass over the evil speaker, because as Gregory says, 'Many forsake discipline and mercy if they hold to one without the other.' 3 And so because He is benevolent He does not spare an evil speaker, because benevolence is contrary to wickedness, as the gloss says. 'He shall not acquit the evil speaker,' that is, he who speaks evil, because he is cursed who does something against the commandment of God who prohibits us to speak evil.' In the Psalm, 'Those who forsake your commandments are accursed,' note that they are cursed in the present, and in the twenty fifth chapter of Matthew, 'Be gone from me, accursed ones, into eternal fire,' 4 note that they are cursed in the future. 'From his lips' that is, from the sin of his lips and the punishment which the sin of his lips has merited. In the twelfth chapter of Matthew. 'From your words you shall be condemned.' In the Psalm, 'The work of their lips shall cover them.' 5 Saint Bonaventura, Commentary On Wisdom, Chapter 1 1 Wisdom 1.6-10 2 Wisd 12.4, Ps 142.10 3 Greg Moral 20.5.44 4 Ps 118.21, Mt 25.44 5 Mt 12.37, Ps 139.10

Thinking And Seeking

Sentite de Domino in bonitate et in simplicitate cordis quaerite illum. Sentite, id est, recte aestimate, de Domino in bonitate, id est bene, non male, ut haeretici. Monet autem ad bene sentiendum et sensu exteriori pie divinas Scripluras legendo , et sensu interiori pie intelligendo. Unde Glossa: Scripturam pie legite et intelligite, pie, scilicet devote approbando et exsequendo quod intelligitis , et non redarguendo et contemnendo quod non intelligitis. Et in simplicitate cordis quaerite illum, ad ipsum scilicet totam cordis intehtionem dirigendo. Unde Glossa: Voluntati eius vos subiicite; quod non faciunt hypocritae, et ideo inconstantes sunt, secundum illud lacobi primo: Vir duplex animo inconstans est in omnibus viis suis; et propter hoc dicitur eis Ecclesiastici secundo: Vae duplici corde! Cor duplex est, quando partes eius ad diversa feruntur principaliter, quod est occasio mortis spiritualis , secundum illud Osee decimo: Divisum est cor eorum, nunc interibunt. Simplex autem est cor, quando omnes partes eius ad unum simplicissimum feruntur, scilicet ad Deum, secundum illud Ecclesiastici trigesimo: Congrega cor tuum in sanctitate. In simplicitate cordis, id est in simplici unitate cordis. Hanc unitatem faciunt fides in rationali, secundum illud ad Ephesios quarto': Unus Dominus, una fides etc; caritas in concupiscibili ; primae ad Corinthios sexto: Qui adhaeret Domino unus spiritus est; pax in irascibili; ad Ephesios quarto: Solliciti servare unitatem spiritus in vinculo pacis. Prima unitas prohibet divisionem errorum in intellectu; secunda, desideriorum in affectu; tertia, schismatum in effectu. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 360

Think of the Lord in goodness and seek Him in simplicity of heart. 1 'Think,' that is, judge rightly, 'of the Lord in goodness,' that is, well and not wickedly, as heretics do. And he exhorts that for good thinking the exterior sense of the Divine Scripture should be read piously, and the interior meaning should be understood piously. The Gloss, 'Read and understand Scripture piously.' Piously by devoutly approving and following what you understand, and by not disputing and condemning what you do not understand. 'And seek Him in simplicity of heart,' that is, direct all the intention of your heart to Him. The Gloss, 'Subject your will to His,' which hypocrites do not and therefore they are inconstant, according to which it says in the first chapter of the Letter of James, 'A man with a double mind, inconstant in all his ways.' And because of this it is said to them in the second chapter of Ecclesiasticus, 'Woe to the one with a double mind.' 2 The heart is double when its part incline to different things, which is the cause of spiritual death, according to the tenth chapter of Hosea, 'Their hearts are divided, now they shall perish.' 3 But the heart is simple when all its parts incline to one most simple thing, that is, God, according to which, in the thirtieth chapter of Ecclesiasticus, 'Gather your hearts in holiness.' 4 'In simplicity of heart,' that is, in the simple unity of the heart. Faith makes this unity in the mind, in the fourth chapter of Ephesians, 'One Lord, one faith,' and love makes it with the desires, in the sixth chapter of the first letter to the Corinthians, 'He who cleaves to God is one spirit,' and peace makes it in the passions, in the fourth chapter of Ephesians, 'Having care to guard unity in the bond of peace.' 5 Firstly unity prohibits the division of errors in the understanding, and secondly the division of desires in affection, and thirdly the division of schism in action. Saint Bonaventura, Commentary On Wisdom, Chapter 1 1 Wisdom 1.1 2 James 1.8, Sirach 2.14 3 Hosea 10.2 4 Sirach 30.24 5 Ephes 4.5, 1 Cor 6.17, Ephes 4.3

Coming To Him

Nemo potest venire ad me... Nemo, inquam, potest ex se; cuius causa est triplex, scilicet quia homo est gravis, quia via difficilis, quia virtus debilis. Virtus enim debilis non potest ferre molem gravem per viam diflicilem. Nemo ergo potest venire ad me, quia moles est gravis; Sapientiae nono: Corpus, quod corrumpitur, aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem; et lob septimo: Factus sum mihimetipsi gravis. Quia via difficilis, Matthaei septimo: Quam angusta et arcta est via, quae ducit ad vitam; ecce, quia difflcilis ad progrediendum; et pauci inveniunt eam; ecce, quia difficilis ad arripiendum. Quia virtus est debilis; loannis decimo quinto: Sine me nihil potestis facere; et loannis decimo quinto: Sicut palmes non potest facere fructum a semetipso, nisi manserit in vite; sic nec vos, nisi in me manseritis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput VI, Collatio XXVIII Source: Here, p567

None is able to come to me... 1 No one, I say, by himself, the cause of which is threefold, that is, because man is a burden, because the way is difficult, because strength is feeble. Feeble strength is not able to bear a heavy burden on the difficult way, and therefore No one is able to come to me, because the burden is heavy, in the ninth chapter of Wisdom, 'The body which corrupts, weighs down the soul, and a worldly habitation oppresses the understanding with many thoughts.' And in the seventh chapter of Job, 'I am made a burden to myself.' 2 That the way is difficult, in the seventh chapter of Matthew, 'How rough and narrow is the way which leads to life.' Behold, because it is difficult to advance. 'And few find it.' 3 Behold, because it is difficult to gasp. That strength is feeble, in the fifteenth chapter of John, 'Without me you can do nothing.' And again, 'As branches are not able to put forth fruit from themselves unless they remain on the vine, so neither can you unless you remain in me.' 4 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 6 1 Jn 6.44 2 Wisd 9.15, Job 7.20 3 Mt 7.14 4 Jn 7.5, Jn 7.15,4

Commandments And Love

Sed quaerit Gregorius primo de hoc quod dicit: Hoc est praeceptum meum, ut diligatis invicem: Cum cuncta divina eloquia dominicis sint plena praeceptis, quid est, quod de dilectione singulariter dicit: Hoc est praeceptum meum.? Et respondet, quod divina praecepla multa sunt et unum: multa per diversitatem operis, unum in radice dilectio . Et dilectionem radicem dicit, quia non habet viriditatem ramusculus boni operis, nisi manserit in radice dilectionis. Quia ergo mandata ad praeceptum dilectionis referuntur, in quo omnia uniuntur et implentur; inde est, quod dicit: Hoc est praeceptum meum, singulariter. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XV Source: Here, p451

Concerning this Gregory asks why He said, 'This is my commandment, that you love one another,' 1 when the whole of the Divine speech is full of commandments, and so why should He especially say of love, 'This is my commandment?' And he answers that there are many Divine commandments and there is one, that is, there are many though the diversity of works and one in the root of love. And He speaks of the root when he says that the little branch of a good work does not have greenness unless it remains in the root of love. 1 Therefore He refers the commandments to the precept of love, in which all things are united and fulfilled, and this is why He says, 'This is my commandment,' especially. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 15 1 Jn 15.12, Greg Great Hom In Evang 2.27.1 2 Jn 15.5

Apperances After The Resurrection

Illa existimans, quod hortulanus esset etc. Nota, quod Dominus post resurrectionem in triplici specie se ostendit: in specie hortutani; unde hic: llla existimans, quod hortulanus esset etc. In specie peregrini; unde Lucae ultimo: Tu solus peregrinus es in lerusalem? In specie crucifixi; unde in eodem: Videte manus meas et pedes meos, quia ego sum. Nota igitur, quod specialiter in specie hortulani se ostendit incipientibus, in quibus plantat germina virtutum; in specie peregrini proficientibus, quos deducit per viam mandatorum; in specie crucifixi perfectis, quos accendit ad imitationem passionis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XX, Collatio LXXIV Source: Here, p622

She, thinking that He was the gardener... 1 Note that after the resurrection the Lord revealed Himself in three forms. In the form of a gardener, hence here, 'She, thinking He was the gardener...' In the form of a traveller, as in the last chapter of Luke, 'Are you the only traveller in Jerusalem?' And in the form of the crucified, where in the same place, 'See my hands and my feet, it is me.' 2 Note, therefore, that He especially shows himself in the form of a gardener to those who are beginners, in whom He plants the seeds of the virtues, and as a traveller to those who are advancing, who He leads on the way of the commandments, and in the form of the crucified to the perfect, in whom He kindles a fire for the imitation of the passion. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 20 1 Jn 20.15 2 Lk 18.24, 18.39

Exaltations

Ego si exaltatus fuero a terra, omnia traham ad me ipsum. In verbis istis duo praedicit Dominus: primo, passionis suae modum, cum dicit: Cum exaltatus fuero; secundo, passionis suae fructum, cum dicit: Omnia traham ad me ipsum. Ait ergo: Cum exaltatus fuero a terra. Nota, quod multiplex est exallatio. Est enim exaltatio hominis-Christi et hominis iusti et hominis mali. De exaltalione Christi nota, quod Christus fuit exaltatus in passione, in ascensione et in Apostolorum praedicationce. In passione fuit exaltatus in poena; de qua hic: Cum exaltatus fuero etc.; et loannis tertio: Sicut exaltavit Moyses serpentem in deserto, ita exaltari oportet Filium hominis. In ascensione fuit exaltatus in gloria. Tunc enim Deus exaltavit illum et dedit ille nomen, quod est super omne nomen, ut in nomine lesu omne genu flectatur caelestium , terrestrium et infernorum, et omnis lingua confiteatur, quia Dominus lesus in gloria est Dei Patris, ad Philippenses secundo. In Apostolorum praedicalione fuit exaltalus in fama ; de quo in Psalmo: Exaltabor in gentibus et exaltabor in terra; et iterum: Exaltare super caelos Deus; quod factum est in ascensione; et in omnera terrara gloria tua; quod factum est in Evangelii promulgatione. Sequitur de exaltatione hominis iusti, quae. multiplex est. Exaltat enim Deus hominem iustum in gratia, in gloria et in fama. In gratia exaltat, quando de culpa ad gratiam vocat; unde Psalmus: Qui exaltas me de portis mortis. Portae mortis, quibus intratur ad mortem, peccata sunt; portae vero vitae, gratia et virtutes. Tunc ergo exaltatur homo de portis mortis, quando revocatur de statu peccati ad statum gratiae. De hac exaltatione Lucae decimo octavo: Omnis, qui se exaltat, humiliabitur. In gloria exaltat, cum de miseria ad regnum vocat, secundum illud Psalmi: Cornu eius exaltabitur in gloria. De hac exaltatione Lucae decimo quarto: Omnis, qui se humiliat, exaltabitur, et qui se exaltat humihabitur. In fama exaltat, quando eius gloriam in Ecclesia manifestat, cum facit, ut exaltent eum in ecclesia plebis et in cathedra seniorum laudent eum, secundum quod dicitur in Psalmo; et Matthaei vigesimo tertio: Omnis, qui se humiliat, exaltabitur etc.; ubi praedicat Dominus de non quaerenda fama in praesenti sive gloria. Nota, quod meretur quis exaltari per tria. Solet enim exaltari servus, quia est officiosus in domo; solet exaltari amicus, quia est familiaris in consilio; solet etiam exaltari miles, quando probatus est in proelio. Ista tria genera hominum solent reges exaltare, videlicet fideles servos, amicos familiares et probatos milites: primos propter suum ohsequium, secundos propter suum consilium, tertios propter nam fortitudinem. Nota igitur, quod activi exaltabuntur , sicut servi, ratione obsequii; Isaiae quinquagesimo secundo: Ecce, servus meus intelliget et exaltabitur et elevabitur et sublimis erit valde; Matthaei vigesimo quinto: Euge, serve bone et fidelis, quia super pauca fuisti fidelis etc. Exaltantur amici, scilicet contemplativi, propter suam sapientiam. Proverbiorum quarto: Arripe sapientiam, et exaltabit te, et glorificaberis ab ea, cum eam fueris amplexatus. Exaltantur perfecti, sicut Martyres, quasi propter suam militiam, secundum illud Psalmi: De torrente in via bibet, propterea exaltabit caput. Omnibus istis dicitur primae Petri quinto: Humiliamini sub potenti manu Dei, ut vos exaltet in tempore visitationis. Sequitur de exaltatione hominis mali, quae multiplex est. Exaltantur enim mali in corde per superbiam in ore per iactantiam, in conversatione per pompam. Exaltantur ergo in corde per superbiam, quod prohibetur in Psalmo: Qui exasperant non exaltentur in semetipsis; et lob decimo quinto: Quid te elevat cor tuum, et quasi magna cogitans attonitos habes oculos? Exaltant se in ore per iactantiam, sicut ille Pharisaeus, de quo dicitur Lucae decimo octavo: Quia omnis, qui se exaltat, humiliabitur. lactabat enim se de bonis suis. Exaltantur in conversatione per pompam, licet non diu; unde in Psalmo: Inimici Domini mox, ut honorificati fuerint et exaltati, deficientes, quemadmodum fumus deficient.Talis exaltatio fugienda est, quia ignominiosa, momentanea et periculosa. Ignominiosa, quia, quanto magis exaltantur, tanto magis eorum crimina conspectius videntur, secundum illud: Omne animi vitium tanto conspectius in se Crimen habet, quanto maior qui peccat habetur Exemplum de simia, quae, quanto plus ascendit tanto plus apparent posteriora eius. Et hoc probatur, Isaiae decimo quarto, de lucifero, qui dixit: Conscendam, super astra caeli exaltabo solium meum etc.; et sequitur statim, quomodo apparuerunt posteriora eius. Item momentanea, quia non habet permanentiam secundum illud: Invidia fatorum numini summisque negatum Stare diu. Et ideo dicitur in Psalmo: Vidi impium elevatum et superexaltatum sicut cedros Libani, et statim sequitur : Transivi, et ecce, non erat. Exemplum de fumo, qui quanto magis ascendit, tanto magis dispergilur et evanescit ; unde Psalmus: Mox ut honorificati fuerint et exaltati, deflcienles, quemadmodum fumus deficient. Item, periculosa, quia sic exaltati descendunt cum praecipitio, secundum quod descendit lucifer, qui dixit: Exaltabo sohum meum » ; et statim dictum est ei :usque ad infernum detraheris; Abdiae primo: Si exaltatus fueris ut aquila , et si inter sidera posueris nidum tuum; inde detraham te; e t in lob dicitur in persona talium: Elevasti me, et quasi super ventum ponens, elisisti me valde. Exemplum de stulto, qui dixit, quod bonum erat volare, sed occidebat eum residere. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XII Source: Here, p595-6

If I am lifted up from the earth, I shall draw all things to myself. 1 With these words the Lord foretells two things, firstly the manner of His Passion, when He says, 'If I am lifted up,' secondly the fruit of His Passion, when He says, 'I shall draw all things to myself.' Therefore He says 'If I am lifted up from the earth.' Note that there are numerous exaltations. There is the exaltation of the man Christ, and of the righteous man, and of the wicked man. Note in the exaltation of Christ that Christ was exalted in His Passion, in His Ascension and in the preaching of the Apostles. In the Passion He was exalted in punishment concerning which He says here, 'If I am lifted up.' And in the third chapter of John, 'As Moses lifted up the serpent in the desert, so it is necessary for the Son of man to be exalted.' 2 In the Ascension he was exalted in glory. 'Then indeed God has exalted Him and given Him the name which is above all other names, so that in the name of Jesus every knee shall bow, of heaven, of earth, and of hell, and every tongue shall confess Him, because the Lord Jesus is in the glory of God the Father,' as it is said in the second chapter of the letter to the Philippians. 3 He was exalted in the preaching of the Apostles in fame, concerning which the Psalm says, 'I shall be exalted among the nations, I shall be exalted on the earth.' And again, 'God is exalted over the heavens,' which He was at His ascension. 'And in all the earth His glory.' 4 which was done by the promulgation of the Gospel. It follows that the lifting up of the righteous man is manifold. For God lifts up the righteous man in grace, in glory and in fame. He exalts with grace when He calls to grace from fault, hence the Psalm says, 'He who lifted me up from the gates of death.' 5 The gates of death are sins by which one enters into death, but the gate of life is grace and the virtues. Therefore a man is lifted up from the gates of death when he is recalled from a state of sin to a state of grace. Concerning this lifting up it says in the eighteenth chapter of Luke, 'Every man who exalts himself shall be humbled.' 6 He exalts in glory when He calls a man from wretchedness to the kingdom, according to that Psalm which says, 'His horn shall be lifted up in glory.' Concerning this exaltation it says in the fourteenth chapter of Luke, 'Every man who humbles himself shall be lifted up, and he who exalts himself shall be humbled.'7 He lifts up in fame when He manifests his glory in the church, when He makes it so that the assembly of the people exalt him and  the seats of elders praise him, according to which it is said in the Psalm and in the twenty third chapter of Matthew, 'Every man who humbles himself will be exalted,' 8 where the Lord preached they no one should seek fame or glory in the present. Note that a man merits lifting up in three ways. A servant will be exalted when he is dutiful in the home, a friend because he is useful in counsel, and a soldier when he is proven in battle. There are three types of men kings are accustomed to exalt, that is, faithful servants, useful friends, and proven soldiers. First on account of service, secondly on account of counsel, thirdly on account of fortitude. Therefore note that there is an exaltation for activity like the servant, by reason of his service, as it says in the forty second chapter of Isaiah, 'Behold my servant shall understand and he shall be exalted and lifted up, and he will be truly sublime.' 9 In the twenty fifth chapter of Matthew, 'Come, good and faithful servant, because in a few things you were faithful.' 10 Friends are exalted as contemplatives, on account of their wisdom. In the fourth chapter of Proverbs, 'Lay hold of wisdom, and she shall exalt you, and you will be glorified by her when she embraces you.' 11 The perfect are exalted as Martyrs, on account of their bravery, according to which the Psalm says, 'From the torrent in the way he shall drink, on account of which he shall lift up his head.' 12 All these are spoken of in the fifth chapter of the first letter of Peter, 'Humble yourself beneath the hand of God, and He shall exalt you in the time of visitation.' 13 It follows that the exaltation of the wicked man is manifold. The wicked are exalted in their hearts through pride, in their mouths through boasting, and in their way of living by pomp. Therefore they are exalted in their hearts through pride which is forbidden in the Psalm, 'Those who exasperate, let them not exalt themselves.' And in the fifteenth chapter of Job, 'Why do you lift up your heart, and as one who thinks great thoughts have wondering eyes?' They who exalt themselves through boasting are as the Pharisee who is spoken of in the eighteenth chapter of Luke, 'Because he who exalts himself shall be humbled.' He boasts of himself because of his goods. They are also exalted in their way of living in pomp, which is not to be done, hence the Psalm, 'As soon as the enemies of God are honoured and exalted they fall, just as smoke that blows away.' 14 Such exaltation must be avoided, because it is shameful and burdensome and perilous. It is shameful because the more a man exalts himself, the more his evils become apparent, according to which, Every vice of the soul, the more it is seen in itself to be wicked, the more he does evil who has it. 15 As in the example of the monkey, the higher he goes, the more exposed is his posterior. And this is proved in the fourteenth chapter of Isaiah concerning Lucifer, who says, 'I shall go up, I shall lift up my throne above the stars.' And it immediately follows, 'How apparent his posterior is.' 16 The same thing is burdensome because it has no permanence, according to which, The envy of the Fates has denied to those with greatest power that they might stand for long.. 17 Therefore it is said in the Psalm, 'I saw the impious man lifted up and exalted like the cedars of Lebanon,' and immediately it continues, 'and I passed by and, behold, he was not.' As with the example of smoke, which the higher it rises, so the more it is scattered and disappears. Hence the Psalm says, 'As soon as they have been honoured and exalted, they perished.' as smoke the blows away. 18 Likewise it is perilous because those exalted in such a manner fall headfirst, just as with Lucifer's fall, he who said, 'I shall lift up my throne.' And instantly it was said of him, 'even to hell I shall drag you.' In the first chapter of Obadiah, 'If you exalt yourself like the eagle, and if you place your nest among the stars, I shall drag you from there.' And in Job it says in the person of such people, 'You lifted me up and set me as if on the winds, then you utterly cast me down.' 19 The fool gives an example, he who said 'How good it would be to fly!' But he killed himself trying. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 12 1 Jn 12.32 2 Jn 3.14 3 Phil 2.9 4 Ps 45.11, Ps 56,6 5 Ps 9.15 6 Lk 18.14 7 Ps 111.9, Lk 14.11 8 Ps 106.32, Mt 23.12 9 Isaiah 42.13 10 Mt 25.21 11 Prov 4.8 12 Ps 109.7 13 1 Pet 5.6 14 Ps 65.7 Job 15.12, Lk 18.14, Ps 36.20 15 Juv Sat 8.1400-1 16 Isaiah 14.13 17 Lucan Phar 1.70-1 18 Ps 36.35, 20 19 Obed 1.4, Job 30.22

Wisdom And Freedom

Haec populum justum et semen sine querela liberavit a nationibus quae illum deprimebant. Haec, scilicet sapientia, populum iustum, scilicet populum Israeliticum, per fldem iustificalum , secundum iilud ad Romanos quinto: iustificati ex fide; vel: iustum, per operationem boni ; et semen sine querela, scilicet per declinationem mali; semen, scilicet Patriarchiarum, ut dicit Glossa; item Tobiae secundo: Filii Sanctorum sumus; liberavit etc. Huius liberationis praemisit duplicem causam, scilicet populi bonitatem, cum dicit: Populum iustum; secundo, Patrum sanctitatem, cum dicit: Et semen sine querela liberavit a nationibus, id est ab Aegyptiis, in vitio nativitatis suae permanentibus. Quae illum opprimebant, id est, vexabant , scilicet in luto et latere et paleis, ut patet Exodi primo. Et nota, quod per hanc oppressionem vel vexationem potest intelligi vexatio diaboli, qua vexat servos suos in operibus luti luxuriae et lateris avaritiae et paiearum superbiae; Exodi tertio: Videns vidi afflictionem populi mei. Intravit in animam servi Dei, et stetit contra reges horrendos in portentis et signis. Intravit, id est ipsa sapientia, in animam servi Dei; Glossa: Id est Moysi, supra septimo: Per nationes in animas sanctas se transfert; item Exodi quarto: Ego ero in ore tuo et docebo te, quid loquaris. Et stetit, scilicet constanter; unde Exodi nono: Stetit Moyses coram Pharaone; stetit, inquam, contra reges horrendos: Glossa: Pharaonem et alios principes; in portentis, id est in maioribus miraculis, et signis, minoribus, quae fecit in Aegypto; unde Exodi septimo: Multiplicabo signa et ostenta mea in terra Aegypti; Ecclesiastici quadragesimo quinto: Magnificavit eum in conspectu regum; supra octavo: Timebunt me reges horrendi. Et reddidit justis mercedem laborum suorum, et deduxit illos in via mirabili, et fuit illis in velamento diei, et in luce stellarum per noctem. Et reddidit iustis; Glossa: Populi Israelitici; mercedem laborum suorum; Glosssa: Terram promissionis, quam eis prius promiserat; Genesis duodecimo: Semini tuo dabo terram hanc. Et deduxit illos, scilicet ad terram praedictam, in via mirabili; Glossa: Per desertum; in Psalmo: In terra deserta et invia et inaquosa. Haec autem via fuit mirabilis, quia nullo modo pervia tanto exercitui sine multis miraculis. Unde sequitur: Et fuit illis in velamento diei, id est aestus diurni, scilicet per columnam nubis; et in luce stellarum per noctem, id est loco lucis stellarum, et hoc per columnam ignis, ut dicit Glossa; Exodi decimo tertio: Nunquam defuit columna nubis per diem neque columna ignis per noctem. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput X Source: Here, 395

She freed a righteous people and a blameless seed from the nations who oppressed them. 1 'She,' that is, wisdom, 'a righteous people,' that is the people of Israel, justified through faith, according to the fifth chapter of Romans, 'justified by faith,' 2 or righteous through doing good, and 'a blameless seed,' that is through the refusal of evil. 'Seed' that is, of the Patriarchs, as the Gloss says. Likewise in the second chapter of Tobit, 'We are the sons of holy men.' 3 'She freed,' a double cause of this liberation is set down, that is, the goodness of the people, when it says, 'A righteous people,' and secondly the holiness of the fathers, when it says, 'She liberated a blameless seed from the nations...' that is, from the Egyptians, who remained in their original fault. 'Who oppressed them,' that is, who troubled them with mud and bricks and straw, as in the first chapter of Exodus. 4 And note that through this oppression and trouble it is possible to understand the vexation of the devil, who troubles his servants with the muddy works of luxury and with the bricks of avarice and with the straw of pride. In the third chapter of Exodus, 'I saw the affliction of my people.' 5 She entered into the soul of a servant of God, and with portent and signs he stood against fearsome kings. 'She entered,' that is, Wisdom did. 'Into the soul of a servant of God,' that is, Moses, as in the seventh chapter of Wisdom, 'She passes into holy souls among the people.' Likewise in the fourth chapter of Exodus. 'I shall be in your mouth and I shall teach you what to say.' 6 'He stood.' that is, unwaveringly, hence in the ninth chapter of Exodus, 'Moses stood in the presence of the Pharaoh.' 7 'He stood against fearsome kings.' The Gloss, 'the Pharaoh and other princes.' 'With portents,' that is with greater miracles, 'and signs,' with lesser ones, which he made in Egypt. In the seventh chapter of Exodus, 'I shall multiply my signs and revelations in the land of Egypt.' In the forty fifth chapter of Ecclesiasticus, 'I magnified him in the sight of kings.' In the eighth chapter of Wisdom, 'Terrible kings will fear me.' 8 She gave to the righteous the reward of their labours, and she led them on a wondrous way, and it was a cloud by day for them, and the light of stars by night.' 'She gave to the righteous,' the Gloss, 'the people of Israel,' 'the reward of their labours, 'which in the Gloss is the promised land, that He had promised to them. In the twelfth chapter of Genesis, 'I shall give your seed this land.' 9 'And she led them,' that is to the foretold land, on a wondrous way. The Gloss, 'Through the desert.' In the Psalm, 'A desert land, without paths and without water.' 10 And this way was wondrous because without many miracles there was no way through for the multitude. Hence it follows, 'And it was a cloud by day for them,' that is, during the heat of the day, and so, 'as a column of cloud.' 'And the light of stars by night,' that is, in place of the light of stars, and this is 'the column of fire,' as the Gloss says. In the thirteenth chapter of Exodus, 'The column of cloud never failed them by day nor the column of fire through the night.' 11 Saint Bonaventura, Commentary On Wisdom, Chapter 10 1 Wisdom 10.15 2 Rom 5.1 3 Tob 2.18 4 Exod 1.14 5 Exod 3.7 6 Wisd 7.27, Exod 4.12 7 Exod 9.10 8 Exod 7.3, Sirach 45.3, Wisd 8.15 9 Gen 12.7 10 Ps 62.3 11 Exod 13.22

Hating The Light

Qui male agit odit lucem... Nota, quod lucem odiunt tria genera hominum, scilicet pigri; lob vigesimo quarto: Ipsi fuerunt rebelles lumini , nescierunt vias eius nec reversi sunt per semitas eius. Infirmi; primi Regum tertio exemplum de Heli, qui non poterat videre lucernam, donec exstingueretur. Malefici; unde hic, loannis tertio: Omnis, qui male agit odit lucem. Odit piger lucem, quia ipsum excitat; infirmus, quia cruciat; maleficus, quia ipsum manifestat. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput IV, Collatio XIV Source: Here, p554

He who does evil hates the light...1 Note that there are three types of men who hate the light. Firstly the unwilling, in the twenty fourth chapter of Job, 'They were rebels against the light, they did not acknowledge His ways, nor did they return on His paths.' 2 Secondly the weak, as in the third chapter of the first book of Kings, with the example of Eli, who was not able to see the light, and then it was extinguished. 3 Finally there are those who do evil, whence it says in the third chapter of John, 'All who do evil hate the light.' 4 The unwilling man hates the light because it makes demands of him, the weak man because it troubles him, the evil doer because it exposes him. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 4 1 Job 8.11 2 Job 24.13 3 1 Kings 3.2-3 4 Jn 3.20

Warning The Prosperous

Similiter ammonendi sunt homines existentes in prosperitate ne extollantur et existentes in adversitate ne terreantur desperando de adversitate. Illi enim qui prosperantur pro voluntate non se offerant, nec in ea presumptuose, nec sustinentes adversa despiciant et mutabilitatem sive labilitatem eius iugiter considerent. Et de eorum ammonitione Gregorius ii pastoralis capitulo xvii. Unde et proverbiorum i: Prosperitas stultorum perdet eos. Augustinus epistola lxxxii: Mundus est periculosior blandus quam molestus. Iob v: Vidi stultum firma radice et maledixi pulcritudini eius. Ibi Gregorius moralium vi: Quasi per amena prata ad carcerem vadit qui per presentis vite prospera ad interitum currit. Iob xviii: Preciptiabit eum consilium suum. Ibi moralium xvi: Prosperitas gressus obligat ut vix ad bona redite possint. Unde Augustinus epistola v: Nichil infelicius felictate peccantium qua penalis nutritur iniquitas et mala voluntas velut hostis interior roboratur. Et sequitur: Si Deus pollere permittat iniquos in prosperitate, tunc indignatur gravius, et si hic impunita dimmitat, tunc punit investius. Ubi inducit illud poete: Luxuriant animi rebus plerumque secundis. De hoc Seneca multum libro de providentia ubi ait: Nichil infelicius eo cui nunquam accidit aliquid adversi quia male iudicaverunt dii de ipso. Et ponit exempla de ipsis qui adversa sustinuerunt sicut de regulo qui quanto plus tormenta sustinuit, tanto plus glorie obtinuit, et quanto plus glorie habuit, tanto uberius et virilius advesa toleravit. Solatium enim magnis viris fruit dura pro honestis tolerare. Et de hoc idem Seneca epistola viii: Munera fortune sunt insidie, et espitola lxxx: Segetum ubertas nimia sternit, rami onere franguntur, ad maritatem non provenit nimia fecunditas. Idem illis evenitur quos nimia felicitas corrumpit. De huiusmodi autem mutabilitate Gregorius iii registrum ante finem bene ubi ait: Dum omnia in hoc mundo mutabilitatis ordo corrumpat, nec elevari prosperis, nec frangi debemus adversis ut humilitati discamus quicquid delinquimus et exaltati adversitatis memoriuam quasi humilitatis anchoram in mente teneamus. Nichil est stabile in hac vita sed ut viator modo per plana modo per ardua pergat, nec est ira sed gracia per quam discimus ita eius dona tanto servemus verius quanto humilius. Artem gubernandi mare tranquillum non ostendit et obsequens ventus nisi aliquid adversum occurrat sed quia animum probet turbatio naufragii. Non est laudandus rector cui gubernacula fluctus eripuit qui fluctuantia vela deseruit. Ille vero laudandus qui predictis restitit. Johannes Gallensis, Communiloquium sive Summa Collationum, Pars secunda, Septima Distinctio, De ammonitione hominum secundum differentias eventus vel fortune. Captitulum primum: De ammonitione existentium in prosperitate Source: here, p154

Similarly to be admonished are men who live in prosperity, that they should not exalt in prosperity, nor finding themselves in adversity should they be terrified to despair because of it. For they who prosper do not willingly imperil themselves, nor are reckless, nor should they scorn the enduring of adversities but consider the changeability and instability of things. Gregory gives this warning to them in the seventeenth chapter of the second book of his Pastoral Rule. And in the first chapter of Proverbs, 'The prosperity of fools ruins them.' 1 In the eighty second letter of Augustine, 'The world is more perilous when it is charming than when it is troublesome.' In the fifth chapter of Job, 'I saw a fool firmly rooted and I cursed his beauty.' Gregory in the sixth book of the Moralia: 'He runs from a fair meadow to a prison who goes through the prosperity of the present life to ruin.' In the eighteenth chapter of Job, 'His own counsel casts him down.' In the sixteenth book of the Moralia: 'Prosperity binds the feet so they can scarcely return to good things.' And Augustine in his fifth letter, 'Nothing is more unfortunate than the happiness of sinners, because wickedness nourishes punishments and evil wills strengthen the interior enemy.' And it follows, 'If God permits the wicked to flourish in prosperity, then indignation shall be heavier, and if here He allows them to be unpunished, then he shall punish more completely.' Whence the poet says, 'Souls are enfeebled by an excess of prosperity.' 2 And concerning this Seneca has much to say in his book on Providence: 'Nothing is more unfortunate than this, that nothing averse ever befalls a man because the gods judged him to be utterly wretched.' 3 And he gives an example of those who have endured adversities, such as Regulus who endured great torments so that he could gain great glory, and the more glory he had so much more effortlessly and manfully he bore torments. The bearing of difficulties with nobility is the comfort that great men enjoy. And concerning the same thing, Seneca says in this eighth letter, 'The riches of fortune are treacherous.' And in the eightieth letter, 'Crops that are too fruitful are bent down to the earth, the overladen bough breaks, excessive fecundity never advances to ripeness.' 4 The same happens to those who are corrupted with excessive fortune. Concerning this same mutability Gregory says in the third book of his registry of letters, well before the end, 'While the rule of changeability corrupts everything in this world, we should neither be exalted by prosperity nor crushed by adversity, but learn to be humble in both what we err in and in what we excel in, holding in the mind the remembrance of adversity as an anchor of humility. Nothing is stable in this life, but it is as a traveller who at one time goes across flat land and at another through rough terrain. Nor let there be anger but thanks for what we learn, for so we serve His great gift more truly the greater is our humility. The art of piloting a ship is not shown on a tranquil sea amid light winds but by the coming of adversity, which adversity may prove the soul a shipwreck. A pilot who flees from waves and the billowing sail is not worthy of praise, but he who endures what we have spoken of is worthy of acclaim.' 5 John of Wales, The Communiloquium, Second Part, Seventh Distinction, First Chapter, On The Warning Of Men According To Different Events And Fortunes, from the First Chapter, On Warning Those Who Live In Prosperity 1 Prov 1.32 2 Ovid Ars Am 2.427 3 Sen De Prov 3.3 4 Seneca Let 8.3, Let 39.4 5 Greg Reg Let 3.52

Seeking Him

In simplicitate cordis quaerite illum; quoniam invenitur ab his qui non tentant illum, apparet autem eis qui fidem habent in illum. Et bene dixi : In simplicitate etc. quoniam invenitur, per gratiam in praesenti, secundum illus Canticorum tertio: Invenit quem diligit anima mea. Ab his qui non tentant illum... Aliud exterius praetendendo, aliud interius intendendo, sicut Scribae et Pharisaei Chrisum tentantes; et hoc dicit contra hypocrisim et duplicitatem; Matthaei vigesimo secundo, Quid me tentatis hypocritae? Apparet autem... Scilicet in futuro per gloriam; primae Ioannis tertio: Cum apparuerit, similes ei erimus; et ad Colossenes tertio: Cum autem Christus apparuerit, vita vestra, tunc et vos apparebitis cum ipso in gloria. His qui fidem habent in illum. hoc dicit contra haeresi et infidelitatem. Et nota, quod dicit: In illum, quid non sufficit credere illi vel illum, sed credere in illum, quod est actus fidei formatae, secundum Augustinum. Vel: invenitur propter devotionem affectus; apparet, per contemplationem intellectus; Psalmus: Gustate, affectu; videte, intellectu. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 360d-e

Seek Him in simplicity of heart, for He is found by those who do not test Him, and He appears to those who have faith in Him. 1 Well it is said 'In simplicity' because He is found through grace in the present, according to the third chapter of the Song of Songs, 'My soul found him whom it loves.' 2 'By those who do not test Him...' Pretending one thing outwardly while intending another inwardly, as the Scribes and the Pharisees tested Christ, and this is said against hypocrisy and duplicity. In the twenty second chapter of Matthew, 'Why do you test me, hypocrites?' 3 'And He appears...' That is, in the future, in glory. In the third chapter of the first letter of John, 'When He appears we shall be like Him.' And in the third chapter of Colossians, 'When Christ shall appear, your life, then even you will appear with Him in glory.' 4 'To those who have faith in Him.' This is said against heresy and disbelief. Note that it says 'in Him,' because it is not enough to believe Him but to believe in Him, which is the act of mature faith, according to Augustine. 5 Otherwise we could say He is found according to the devotion of love, and He appears in the contemplation of the mind. In the Psalm, 'Taste,' with love, 'see,' with the understanding. 6 Saint Bonaventura, Commentary On Wisdom, Chapter 1 1 Wisdom 1.2-3 2 Song 3.4 3 Mt 22.18 4 1 Jn 3.2, Col 3.4 5 Aug, Tractate 29 On John, 6 6 Ps 33.9

Lacking And Losing Grace

Nota tria, quae impediunt incrementum spirituale: nutrimenti defeclio, quam patiuntur illi qui non habent humorem gratiae; lob octavo: Nunquid potest vivere scirpus sine humore , aut crescere carectum sine aqua? Econtra dicitur de viro iusto in Psalmo: Erit tanquam lignum , quod plantatum esl secus decursus aquarum. Nutrimenti subtractio, quam patiuntur iiii qui se effundunt et se implicant diversis occupationibus. Nam gratiae fatuorum effunduntur; Ecclesiastici vigesimo primo: Cor fatui quasi vas confractum et omnem sapientiam non tenebit; et Genesis quadragesimo nono: Ruben primogenitus meus; et sequitur: Effusus es sicut aqua, non crescas. Nutrimenti vel nutritae rei suffocatio, quam patiuntur qui suffocantur a curis huius saeculi et sollicitudinibus; Matthaei decimo tertio: Cum crevisset herba et fructum fecisset, apparuerunt simul et zizania; Lucae octavo: Exortae spinae suffocaverunt illud; Matthaei decimo tertio: Creverunt spinae et suffocaverunt ea. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput III Collatio XIII Source: Here, p553

Let is be noted that there are three things which are an impediment to spiritual growth, firstly a lack of nutrition which is suffered by those who do not have the watering of grace, as in the eighth chapter of Job, 'Can the rush be green without moisture, or a sedge-bush grow without water?' 1 On the contrary it is said of the righteous man in the Psalm, 'He shall be as a tree which has been planted by flowing waters.' 2 Secondly there is a loss of nutrition which is suffered by those who pour themselves out and entangle themselves in many pursuits, for the loss of grace by fools is mentioned in the twenty first chapter of Ecclesiasticus, 'The heart of a fool is like a broken jug, it shall not hold any wisdom.' 3 And in the forty ninth chapter of Genesis, 'Ruben is my firstborn,' and then it follows, 'You have poured yourself forth like water, you shall not grow.' 4 Thirdly there is a stifling of nutrition and the way of nutrition, which is suffered by those who are choked by the cares of the world and its worries. In the thirteenth chapter of Matthew, 'When the crops had grown and put forth their fruit, at once the weeds appeared .' In the eighth chapter of Luke, 'The thorns rose up and choked it,' and in the thirteenth chapter of Matthew, 'The thorns grew and choked them.' 5 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 3 1 Job 8.11 2 Ps 1.3 3 Sirach 21.17 4 Gen 49.3-4 5 Mt 13.26, Lk 8.7, Mt 13.7