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Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety
franciscan-archive.org
III -- S. BONAVENTURAE
S. Bonaventurae Bagnoregis
H. R. E. Cardinalis & Doctor Ecclesiae
Universalis
COLLATIONES
DE SEPTEM DONIS
SPIRITUS SANCTI
COLLATIO III
DE DONO PIETAT IS
1. Exerce temetipsum ad pietatem. Nam
corporalis exercitatio ad modicum utilis est,
 pietas autem ad omnia valet, promissionem
habens vitae, quae nunc est et futurae 1.
Verba ista sunt in prima Episto la ad
Timot heum, in quibus Apostolus ost endit,
duplex esse exercitium, quod competit
homini: unum corporale , et aliud spirituale; et
ost endit, quod exercitium spirituale
praeferendum est corporali tanquam
exercitium nobilius et t anquam utilius.
Corporalis enim exercitat io modicam habet
utilitat em; unde dicit: Corporalis exercitatio
ad modicum utilis est ; spiritualis vero
exercitatio maximam habet utilitatem. Unde
spiritualis exercitat io praeferenda est
corporali: quantum spiritualia praeferenda
sunt corporalibus, aeterna temporalibus, et
invisibilia visibilibus; tant um illa exercitat io
spiritualis praeferenda est corporali. Ideo, si
quis sapiens est, magis debet quaerere
exercitationem spiritualem quam corporalem,
quia corporalis exercitatio ad modicum ultilis
est , quia utilis est ad commoditatem
corporis; sed quandoque est causa et
occasio contrarii. Credit aliquis ire ad iocum,
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St.
http://www.franciscan-archive.org/bonaventura/opera/collat3.html
St. Bonaventure of Bagnoregio
Cardinal of the Holy Roman Church & Doctor 
of the Universal Church
CONFERENCES ON THE
SEVEN GIFTS OF THE
HOLY SPIRIT
CONFERENCE III
ON THE GIFT OF PIETY
1. Exercise your very self in [ad] piety. For 
corporal exercising is useful a little bit [ad
modicum], 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 wo rds are in the First Letter 
to T imot hy, in which the Apost le shows, that
twofold is the exercise, which befits
[competit] man: one corporal , and the ot her 
spiritual ; and he shows, that spiritual 
exercise is to be preferred to corporal as a
more noble exercise and as a more useful 
one . For corporal exercising has little utility;
whence he says: Corporal exercising is
useful a little bit ; but spiritual exercising has
the greatest utility. Whence spiritual
exercising is to be preferred to co rporal; as
much as spiritual things are to be preferred
to corporal things, eternal things to temporal
things, and invisible t hings to visible things;
so much is that spiritual exercising to be
preferred to corporal. For t hat reason, if o ne
is wise, he rather ought to seek spiritual
exercising than corporal, because corporal 
exercising it useful a little bit , because it is
useful for the body's fitness
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et vadit ad bellum; quaerit iucunditat em, et
invenit tristitiam. Unde dicit Seneca: "Multo s
inveni exercitantes corpus, paucos vero
ingenia". Fatuus esset qui posset fodere
aurum et vellet fodere lutum. Plus excedit
exercitatio spiritualis corporalem, quam
aurum transcendat lutum. De ista
exercitatione spirituali, in quantum ordinata
est ad pietatem,
timorem loqui
enim loqui debemus;
debemus post . --
de pietate
Sed istam sacratissimam exercitat ionem non
possumus explicare sermone nec in opus
ponere nisi per adiutorium Spiritus sancti et
rogabimus Dominum, quod det mihi aliquid
dicere, quod sit ad eius hono rem et ad
utilitat em animarum nost rarum.
2. Exerce temetipsum ad pietatem etc.
 Apo stolus Paulus tanquam bonus magister   Apo stle Paul as a good teacher rouses up
excitat sollicitudinem ingeniorum et ment ium
nostrarum ad bonum usum divini doni. Et
supposito pietat is influxu, invitat nos ad
pietatis exercitium et proponit pietatis
emolumentum. Si accepisti donum Dei,
exerce te ad pietatem obtinendam. Rationem
huius assignat, cum subdit: Pietas ad omnia
valet etc. Ideo o stendit, quod circa istum
donum pietatis tria sunt nobis consideranda,
scilicet pietat is exercitium, pietat is
emolumentum et pietat is originale principium.
Si est donum, oportet scire, qualiter donatur;
si est nobile donum, opo rtet scire, qualiter in
ipso prof iciamus et nos exerceamus; si est
donum ut ile, videamus, quem fructum inde
consequamur. -- Videte, t ot a intentio mea
est, quod concipiatis donum pietatis in
anima et discatis, quid sit esse pium.
3. Incipiamus ab exercitio. Exercitium autem
pietat is in t riplici actu co nsistit, videlicet in
reverentia venerationis divinae, in cust odia
sanctificationis intrinsecae et in
superaff luentia miserationis int ernae. Primi
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St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety
[commoditat em]; but sometimes it is the
cause and occasion of the cont rary. Some
believe t hey are going t o play [ad iocum], and
go off to war; they seek jocundity, and they
find sadness. Whence Seneca says: "I have
found many men exercising their body, but
few t heir genius [ingenia]". One would be
foo lish who could dig for gold and wanted to
dig for clay
corporal [lutum].
more t hanSpiritual exercise clay.
gold t ranscends exceeds
Of 
that spiritual exercise, in as much as it is
ordered to piety, we ought t o speak: for 
after speaking of  fear we ought to speak of 
 piety . -- But that most sacred exercise we
cannot explicate in a sermon nor put into
work except through the help [adiutorium] of 
the Holy Spirit and we will beg the Lord, that
He may give me something to say, that is for 
His honor and the utility of our souls.
2. Exercise your very self in piety etc.. The
the solicitude of our genius and of our minds
to a good use of the divine gift. And having
(already) supposed t he influx of piety, he
invites us to the exercise of piety and
proposes the result of the effort
[emolumentum] of piety. If you have
accepted the gift of God, exercise yourself 
to obtain piety . He assigns the reason f or 
this, when he says further [subdit]: Piety 
 prevails to (accomplish) all things et c.. For 
that reason he shows, that about that gift
of piety there are three things fo r us to
consider, that is the exercise of piety, the
result of the eff ort of piety, and the original
principle of piety. If it is a gift, it is proper to
know, in what way [qualiter] it is given; if it is
a noble gift, it is proper to know, in what way
we are to make progress in it; if it is a useful
gift, let us see, what f ruit we are to
successfully pursue [consequamur] from it
[inde]. -- See, my whole intention is, that you
conceive the gift of piety in your soul and
that you learn, what it is to be pious.
3. Let us begin from exercise. Moreover the
exercise of piety consists in a t hreefold act,
namely in the reverence of divine veneration,
in the custo dy of intrinsic sanctification and
in the super-overflowing [superaffluentia] of 
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duo modi pietat is sunt magis radicales quam
tertius.
4. Primo, dico, consistit exercitium pietatis in
reverentia venerationis divinae. Unde in
Ecclesiastico dicitur de Iosia, quod abstulit  in Ecclesiasticus it is said of Josiah, that he
abominationes impietatis et gubernavit ad  bore away the abominations of impiety and
Dominum cor illius et in diebus peccatorum
corroboravit pietatem 2. Certum est, quod
ante adventum Christi cultus Dei non vigebat
nisi in populo Israelitico et non viguit in to to
populo, quia decem tribus tempore Ieroboam
adorabant idola, scilicet vitulum aureum; nec
etiam secundum totum tempus viguit cultus
Dei in duabus tribubus; quia David optimus
cultor Dei fuit, po stea venit Manasses
pessimus, qui populum fecit idololatrare;
post ipsum vero venit Iosias, qui octavo
anno suo coepit regnare et abstulit t ot am
idolatriam et in diebus peccatorum
corroboravit pietatem, id est cultum divinum.
5. Quod pietas sit cultus Dei, dicit Iob: Ecce,
inquit, pietas ipsa est sapientia 3. Alia
translatio habet: Ecce, timor ipse est   Ano ther translation has: Behold, fear itself is
sapientia; sed in translatione Septuaginta
habetur: Ecce pietas ipsa est sapientia. Et
 August inus dicit, quod piet as in Graeco idem
est quod theosebeia, quod est idem quod
cultus Dei. Consistit autem cultus Dei
maxime in reverentia Dei, quae non habet ur  God consists most of all in the reverence of
sine timore. Oportet enim, cultorem Dei
altissime, piissime, cum reverentia et timore
sentire de Deo. -- Si sentis diminute de
potentia Dei, scilicet quod non possit omnia
de nihilo creare; non sentis altissime.
Similiter, si diminut e sent is de sapientia Dei,
scilicet quod per sapientiam suam non possit
intima penetrare; non sentis altissime. Sicut
habemus test imonium lucis, quod non solum
in se lucet, sed multa alia corpora possit
illuminare; ita Deus omnia videt et illustrat,
quia ipse est lux. Si sentis de Dei potentia et
de Dei sapientia, quod non possit corpora
reparare male, vel bene; tunc male sentis de
Deo nec sent is altissime. Item, si non credis
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St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety
internal pity [miserationis]. The first two
modes of piety are more radical than t he
third.
4. First, I say, the exercise of piety co nsists in
the reverence of divine veneration. Whence
 
governed his heart in accord with the Lord 
and in (his own) days thoroughly 
strengthened the piety of sinners. 2. It is
certain, that before the advent o f Christ t he
cult of God did not thrive [vigebat] except in
the Israelite people and not in the who le
people did it t hrive, because ten tribes in the
time of Jerobo am adored idols, that is the
golden calf; nor even during [secundum] the
whole time did the cult of God thrive in the
two tribes; because David was the best
worshipper [cultor] of God, aft erwards come
Manasses the worst, who made the people
worship idols [idololatrare]; but af ter him
came Josiah, who in his eighth year began to
reign and bore away all [to tam] idolatry and
in (his) days he thoroughly strengthened the
 piety of sinners, that is the divine cult.
5. That piety is the cult of God, Job says:
Behold , he says, piety itself is wisdom 3.
wisdom; but in the Septuagint t ranslation
there is had: Behold piety itself is wisdom.
 And (St.) August ine says, that piety in Greek
is the same as theosebeia, which is t he same
as "the cult of God". Moreover the cult of 
 
God, which is not had without fear. For it is
proper, that the worshipper of God with
reverence and fear hold the highest and
most pious opinions o f [sentire de] God. -- If 
you ho ld a diminished opinion of the power 
of God, that is, that he cannot create all
things from not hing; you do not have the
highest opinion (of Him). Similarly, if you hold
a diminished opinion o f the wisdom of God,
that is, that through His wisdom he cannot
penetrate the most interior t hings [intima];
you do not hold the highest opinion (of Him).
 As we have t he test imony of light , which not
only shines in itself, but can illumine many
other bodies; so God sees all things and
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condescensiones et miserationes divinas,
per quas Deus creaturam sibi servientem
gratia, indulgentia et beat itudine replet; non
es culto r Dei. -- Dico igitur, quod pietas nihil
aliud est quam piae, primae et summae
originis pius sensus, pius affectus et pius
famulatus. Summum bonum non pot est
haberi nec coli sine pietate. Naturaliter  pity [miserationes], through which God f ills
quaelibet res
deorsum, tendit
et ignis ad suam
sursum, et originem: lapis
flumina currunt
ad mare, arbor cont inuatur cum radice, et
ceterae res cont inuationem habent cum
radice. Deifo rmis est creatura rationalis,
quae potest redire super originem suam per  servitude [famulatus] fo r the pious, first, and
memoriam, intelligentiam et volunt atem; et
non est pia, nisi refundat se super originem
suam. Ideo dixi, quod piet as nihil aliud est
quam piae, primae et summae originis pius
sensus, pius affectus et pius famulatus. --
Prima igitur exercitat io doni pietatis consistit
in reverentia venerationis divinae.
6. Secunda exercitatio doni pietatis consistit
in custodia sanctificationis intrinsecae; de
qua dicit Apost olus: Obsecro primum
omnium, fieri postulationes, obsecrationes,
orationes et gratiarum actiones pro omnibus
etc.; sequitur: ut quietam vitam agamus in
omni pietate et castitate 4. Int elligere debet is,
quod summa christianae religionis consistit
in pietate et puritate. Nunquam enim potest
homo pie ad se ipsum affici, nisi habeat
pacem. Haec est religio christiana, quae
consistit in his duobus. Tranquillitas pacis
non est nisi in tranquillitat e conscientiae. Et
non est conscientia sancta, nisi sit bona et
pia, scilicet quod praef erat vitam virtut is et
gratiae vitae nat urae. -- Videatis bene, si
homo plus afficeretur ad calceamentum
quam ad pedem, non multum diligeret
pedem. Qui pedem exponeret fractioni
propt er calceamentum, nunquid multum
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St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety
brightens t hem, because He Himself is Light.
If you hold an opinion o f the power of God
and of the wisdom of God, that He cannot
repair bodies well or ill; then you hold an evil
opinion of God and you do not hold the
highest opinion (of Him). Likewise, if yo u do
not believe the divine condescensions and
full with grace,
creature servingindulgence andno
Him; you are beatit
t a ude the
worshipper of God. -- Therefore I say, that
piety is nothing ot her than a pious sense, a
pious af fection and a pious domestic-
Most High Origin. The Most High Good
cannot be had nor worshipped [coli] without
piety. Naturally every thing tends towards its
origin; a stone do wnwards, and fire upwards,
and rivers run towards the sea, a tree is in
cont inuity with its roots, and all other things
have continuity [continuationem] with t heir 
roo t. Deiform is the rational creature, which
can return upon its origin through memory,
intelligence and will; and is not pious, unless
it pours itself back upon its origin. For that
reason I said, that piety is not hing ot her than
a pious sense, a pious af fection and a pious
domestic-servitude for t he pious, first, and
Most High Origin. -- T herefo re the f irst
exercise of the gift of piety consists in the
reverence of divine veneration.
6. The second exercise of the gift of piety
consists in the custody of intrinsic
sanctification; of which the Apostle says: I 
earnestly entreat [obsecro] first of all, that
requests [postulationes] , earnest entreaties,
 prayers and thanksgiving be made on behalf 
of all etc.; there f ollows: so that we may 
conduct a quiet life in all piety and chastity  4.
You o ught to understand, that t he sum
[summa] of the Christian religion consists in
piety and purity. For a man can never 
become pious [pie ad se ipsum aff ici], unless
he has peace. This (peace) is the Christian
religion, which consists in these t wo things.
Tranquility of peace is not , except in
tranquility of conscience. And a conscience
is not holy, unless it be goo d and pious, that
is, that it prefer the life of virtue and grace to
the life of nature. -- See well, if a man paid
more attention t o [aff iceretur ad] his shoe
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diligeret pedem et multum afficeretur ad
pedem? Certe no n. Qui propt er modicam
rem exponeret se suspendio no n multum
diligeret vitam suam. Nunquid oportet , quod
homo custodiat animam suam in sanctitat e?
5
Certainly it is. But he exposes his soul to
conf usion, who is not wary [caveat] of his
own sin.
7. O, quam pauci sunt, qui pietatem religionis
custodiunt! Sed Dominus interrogat impium
6
. Dicitur in Ecclesiast ico: Miserere animae
tuae 7, id est, habeas pietatem ad animam
tuam; placens Deo, scilicet, ut st udeas
placere Deo. Et quomodo ? Congrega et  study to please God. And in what manner?
contine cor tuum in sanctitate. -- Aliqui
cont enti sunt, quod sanctitat em exteriorem
habeant, scilicet in verbo et in gestu et
exteriori conversatione; sed hoc est ornare
sanctitat em exterius, sicut homo, qui
dealbat exterius, et facit sepulcrum
mortuo rum, quod exterius est dealbatum 8.
Sed sicut "simulata aequitas non est
aequitas, sed duplex iniquitas"; ita simulata
sanctitas non est sanctitas, sed potius
iniquitas. Cont ra tales dicit Apostolus: In
novissimis temporibus erunt homines
voluptatum amatores, habentes speciem
 pietatis, virtutem autem eius abnegantes  9. --
Habentes speciem pietatis, "id est religionis",
dicit Glossa. Speciem pietat is habentes sunt
hypocritae. Talis enim filius est perditionis 10.
De tali dicitur: Spiritu labiorum suorum
 percutiet impium 11, scilicet illum qui habebit
maximam speciem pietatis. -- Igitur secunda
exercitatio doni pietatis est per custo diam
sanctitat is intrinsecae. -- Sed quidam de
anima sua non habent misericordiam, immo
faciunt animae suae peius, quod possunt .
Summe odiunt animam suam, non possent
ei peius f acere, quam faciunt, quia faciunt
omnia, quae diabolus suggerit eis. Miserere
animae tuae! Et quidam sub specie pietat is
assumunt quae sunt cont ra animam suam.
Dicunt: ibo ad turpitudinem sub specie
pietat is. Quae pietas est ista? Certe nulla.
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St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety
than to his fo ot , he would not love [diligeret]
his f oo t much. He who wo uld expose his
foo t t o being broken [fractioni] on account
of a shoe, would he love his foo t much and
pay much att ention t o his foo t? Certainly
not . He who on account o f a little thing
would expose himself to hanging would not
love his life much. Is it no t proper, that a man
5
guard
But hehis soul in his
exposes holiness? Certainly
soul to conf usion,itwho
is. is
not wary [caveat] of his own sin.
7. O how f ew t here are, who guard t he piety
of (our) religion! But the Lord interrogates the
impious 6. It is said in Ecclesiasticus: Have
mercy on your soul  7, that is, have piety for 
your soul; pleasing God , that is, that you
Gather and contain your heart in holiness. --
Some are cont ent, that t hey have an
exterior sanctity, that is in word and in
gesture and in exerterior comportment
[conversatione]; but this is the external
decoration of holiness [ornare sanctitat em
exterius], as the man, who whitewashes the
eterior, and makes a sepulcher for t he dead,
which has been whitewashed exteriorly  8. But
as "simulated equity is not equity, but a
twofold iniquity"; so a simulated sanctify is
not sanctity, but rather iniquity. Against such
the Apost le speaks: in the last times there
will be men (who are) lovers of pleasures
[voluptatum], having the appearance
[speciem] of piety, however denying its virtue
9
. -- Having the appearance of piety , "that is
of religion", says the Gloss. Those (who)
have the appearance of piety are hypocrites.
For such a one is the son of perdition 10. Of 
such is said: With the spirit of His lips He shall 
strike the impious 11, that is the one who will
have the greatest appearance of piety. --
Therefore the second exercising of the gift
of peity is through the guard of intrinsic
piety. -- But certain ones do no t have mercy
on t heir own soul, nay rather they make it as
worse as [peius quod] they can. They hate
their own soul in the most high manner,
(who) could not makes it worse, than they
do, because they do all things, which the
devil suggests t o them. Have mery on your 
soul! And certain ones under the appearance
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8. Tertia exercitatio doni pietat is est in
affluentia miserationis internae. De ista dicitur  the overflowing of internal pity . Of this it is
in Ecclesiastico: Hi sunt viri misericordiae,
quorum pietates non defuerunt; cum semine
eorum permanent bona 12. -- Carissimi!
debetis percurrere vias sanctorum Patrum,
et videbitis, quod hi sunt viri misericordiae,
scilicet Noe, Abraham, Moyses, Ioseph et
Samuel. Quae f uit pietas Noe! Per centum
annos no n fecit nisi aedificare arcam, ut
salvaret genus humanum 13. Quanta pietas
fuit in sacratissimo Abraham! Deus
descendit ut percuteret
erant abominationes civitates,
peccati; in quibus
et intercessit
 Abraham ad Dominum pro illis et extorsit a
Domino, quod si inveniret decem iustos in
civitat ibus, parceret eis Dominus 14. Quant a
pietas fuit Ioseph! Qui venditus a f ratribus
suis -- immo volebant ipsum interf icere
fratres sui -- et fratres suos custo divit,
gubernavit et ditavit et filios eorum; et
pietatem habuit ad conservandum
universum orbem colligendo et conservando
15
bladum . Quanta pietas fuit Moysi! Qui
populum Dominum irritantem dilexit et pro eo
oravit ad Dominum dicens: Audi me, Domine,
 peccavit populus iste; aut dimitte populo huic  the piety o f Moses! He who loved [dilexit]
hanc noxam, aut si non facis, dele me de
libro tuo, quem scripsisti  16. Ponit Bernardus
exemplum de muliere, quae habet infant ulum
suum et est extra domum. Si dicatur ei:
dimitte infantulum tuum extra domum, et t u
intra domum; non vellet domum intrare, ita
quod puer remaneret extra. Ita Moyses
voluit, quod Dominus populo dimitteret
peccatum suum, aut quo d deleret ipsum de
libro vit ae. Sic fuit de Samuel, quando
populus petiit regem; postea cognovit
populus, quod Samuel bene rexerat
populum, et cum populus peccasset,
timebat, ne Samuel pro ipso vellet ad
Dominum orare. Et rogavit eum populus, ut
pro ipso oraret, et dixit Samuel: Absit a me,
ut cessem orare pro vobis 17. Quant ae
ietatis fuit David rex Israel! Saul uaerebat
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St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety
of piety take up those things which are
cont rary [contra] to t heir soul. They say: "I
will go unt o [ad] turpitude under the
appearance of piety". What piety is that ?
Certainly none (at all).
8. The t hird exercising of the gift of piety is in
said in Ecclesiast icus: These are the men [vir]
of mercy, whose piety [pietates] was not 
lacking; since their good (deeds) remain in
seed  12. -- Dearest o nes! you ought to run
through the ways of the holy Patriarchs, and
you will see, that these were t he men of 
mercy, that is Noah, Abraham, Moses,
Joseph and Samuel. How (great) was t he
piety of Noah! For one hundred years he did
not hing except build the ark, to save the
13
human race . How
holy Abraham! great was piety
God descended in most
to strike
cities, in which there were abominations of 
sin; and Abraham interceded with [intercessit
ad] the Lord on t heir behalf and extorted
from the Lord, that if He fo und ten just ones
in the cities, the Lord would spare them 14.
How great was the piety of Joseph! He who
was sold by his brothers -- nay rather his
brothers wanted to slay him -- and (yet) he
guarded his brot hers, governed and even
enriched
conservetheir sons; he
the whole hadby
globe the piety to and
gathering
conserving grain [bladum] 15. How great was
the people (who were) provoking the Lord
and prayed on t heir behalf t o the Lord
saying: Hear me, Lord, that people (of Thine)
has sinned; either forgive [dimitte] this people
this offense [noxiam], or if Thou does not do
(this), blot me out [dele] from Thy book, which
Thou has written 16. (St.) Bernard gives [ponit]
the example of the wife, who has her little
infant and is out side her house. If he says to
her: "Leave [dimitte] your litt le infant out side
your house and enter your house;" she
would not want t o enter her house, for [ita
quod] the bo y would remain out side. So did
Moses will, that the Lord wo uld f orgive their 
sin, or blot him out from the book o f life. So
it was concerning [fuit de] Samuel, when t he
people asked him fo r a king; afterwards the
people recognized [cognovit], that Samuel
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eum ad interficiendum, et David habebat
Saulem in manu sua; pot uit ipsum interficere,
nec prohibente Deo, quia Deus dixit ei:
Tradam eum in manus tuas 18. Pot uit ipsum
interf icere, nec prohibente ho mine, nec
prohibente lege; et tamen pepercit ei et
domui suae. Hi sunt igitur viri misericordiae,
quorum pietates non defuerunt.
9. Ad istam
Petrus, pietatem
qui fuit invitatolus,
alter Apost nosinbeat us
secunda
Canonica sua dicens: Ministrate in fide
virtutem, in virtute scientiam, in scientia
abstinentiam, in abstinentia patientiam, in
 patientia pietatem, in pietate amorem
fraternitatis et in amore fraternitatis caritatem
19
. Quid vult dicere? Pietatem ponit in medio
duorum, scilicet inter pat ientiam et caritatem.
Pietatem dicit esse vestem purpuream, et
patientiam et caritat em dicit esse vestem
regiam.
opo rtet ,Qui vultsupportet
quod esse piusipsum
ad proxiumum,
patienter et
caritative diligat. David pat ienter et caritative
se habuit ad hostem; ita oportet , quod
homo se habeat ad proximum. -- Ubi est
pietas ho die? Non est medium, quia Deus
abstulit extrema; tanta est hodie crudelitas,
quod homo non potest sat iari de vindicta;
regnat hodie impatient ia et iracundia; male
iudicat ho mo; etiam si non offendit me
homo, male t amen iudicabo de ipso. Unde
est hoc?
Beatus Certe,bene
Petrus quia scit
nondicere,
habeoquomodo
caritatem.
pot ero habere caritatem, quia, si habeo
patientiam ex una parte, et caritatem ex
altera; ecce exercitium pietatis.
10. Dices forte, frater: non habeo istud
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has ruled t he people well, and since t he
people had sinned, Samuel feared, lest he
would want t o pray to the Lord on t heir 
behalf. And t he people begged him, to pray
in their behalf, and Samuel said: Away from
me, lest I cease praying on your behalf  17. Of 
such great piety was David, the king of 
Israel! Saul was seeking to slay him, and
David hadnor
slain him, Saul in his
was Godhand; he co
prevent inguld
it, have
because God said to him: I have betrayed 
him into your hand  18. He could have slain
him, nor was man preventing it, nor was the
law preventing it; and nevertheless he
spared him and his house. These, theref ore,
are the men of mercy, whose piety failed
not.
9.
wasTothe
t hat
otpiety blessed
her Apost Peter invites
le, saying us, who
in his second
Canonical (lett er): Minister virtue in faith,
knowledge in virtue, abstinence in
knowledge, patience in abstinence, piety in
 patience, love of brotherhood in piety and 
charity in the love of brotherhood  19. What
does he want to say? He places piety in t he
midst of two t hings, that is among patience
and charity. He says that piety is the purple
robe and he calls patience and charity the
royal
to be garment. It isneighbor,
pious t o his fitt ing t hat he, who
support want
him
patiently and love [diligat] him charitably.
David conducted himself [se habere]
patiently and charitably towards his enemy;
thus is it proper, that a man conduct himself 
towards his neighbor. -- Where is piety
today? It is not the mean, because God
bears extremes away; there is such cruelty
today, that a man cannot be satisfied with
vengeance [satiari de vindicta]; there reigns
today impatience
 judges evilly; even and angrydoes
if a man behavior; man
not offend
me, nevertheless I will judge evilly about him.
Whence is this? Certainly, because I do not
have charity. Blessed Peter knew well to say,
in what manner I could have charity, because
if I have patience on o ne side [parte], and
charity on t he ot her; behold the exercise of 
piety.
10. You say loudly [forte], brother: I do not
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donum. Oportet igitur, ut explicem tibi
originale principium piet at is. Et dices: tu
debuisti incipere a principio; et incepisti ab
exercitio. Non, frat er, non po ssem te ducere
ad originale principium pietatis nisi per actum
et exercitium pietat is. Originatur autem
donum pietatis primo a Trinitate increata,
secundo a Sapientia incarnata, et t erio a
sancta matre Ecclesia per Spiritum
sanctificata.
11. Videte, dico, quod donum pietatis oritur  11. See, I say, that the gift of piety rises first
primo a Trinitat e increata, scilicet a Deo
Patre. Quamquam Deus habeat o mnes
proprietates nobilissimas, excellentissimus
tamen est in ista proprietate, scilicet pietatis;
unde dicitur in oratione: "Deus, cui proprium
est misereri semper et parcere" et c. Et in
Ecclesiastico: Pius et misericors Deus, et in
tempore tribulationis peccata dimittit et  Ecclesiasticus: Pious and merciful God, He
 protector est omnibus exquirentibus se in
veritate 20. -- Pius est et misericors, quia
parcit et prot egit. Dicit Dominus: Quomodo
miseretur pater filiorum, sic misertus sum tui  because He spares and prot ects. The Lord
21
. -- Quaere omnia opera Dei a principio
usque in finem, semper invenies operationes
miserationis magnas, maiores et maximas.
Magnae operat iones miserationis divinae
sunt
operatoperationes nat urae;divinae
iones miserationis maioressunt
operat iones gratiae, sed maximae
operationes sunt operationes gloriae. Audi!
es imago Dei; et imago dicitur quisi imitago :
igitur si vere es imitago Dei, debes te
conf igurare Deo in pietate. Unde in
Ecclesiastico: In iudicando esto pupillis
misericors ut pater et pro viro matri illorum; et  are truly a copy of God, you ought to
eris velut filius Altissimi obediens, et  conf igure yourself t o God in piety. Whence in
miserebitur tui  22. -- In iudicando, id est in
fovendo ius,
ut sis vere esto
filius pupillis. misericors
Altissimi  , scilicet
Quando Deus
gloriosus compatitur in miseros; quare tu
non imitaris ipsum? Si esset aliquis fons, qui
faceret virescere plantas desiccatas, multum
appretiaretur. Anima sine pietate habet
plantas desiccatas. Fluvius miserationis
divinae copiosissime se infundit et facit
virescere plantas mortuas. Nonne oportet,
quod tu introducas in animam tuam illum
fluvium? Sed non po tes eum introducere nisi
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have that gift. Therefo re it is proper, that I
explain to yo u the original principle of piety.
 And you say: "You o ught to begin fro m the
beginning; and you have begun from the
exercise." No, brot her, I cannot lead you t o
the original principle of piety except through
the act and exercise of piety. Moreover the
gift of piety originates first f rom the
Uncreated
Wisdom, Trinity,
and third second from
f rom Holy the
Mot herIncarnate
Church,
sanctified through the Spirit.
from the Uncreated T rinity, that is from God
the Father. Altho ugh God has all the most
noble properties, He is nevertheless the
most excellent in that property, that is of 
piety; whence it is said in the prayer: God, to
whom it is proper [proprium] to be merciful 
always and to spare etc.. And in
both at all times forgives the sins of tribulation
and is the Protector of all who seek Him out 
in truth 20. -- He is pious and merciful ,
says: In the manner a father is merciful to his
sons, so have I been merciful to you  21.
Search [quaere] all the works of God f rom
beginning unto t he end, you will find great,
greater and the
[operationes] of greatest
pity . The workings
great wo rkings of 
divine pity are the workings of nature; the
greater workings of divine pity are the
workings of grace, but t he greatest workings
are the workings of glory. Hear! You are an
image of God; and (what ) is called an image
if no t [quisi] a copy [imitago]; therefo re if you
Ecclesiasticus: In judging be merciful as a
father to orphans and (stand) in the place of 
the man of their mother; and you will be as an
obedient son of the Most High [Altissimi] , and 
He will be merciful to you 22. -- In judging ,
that is in fostering law [ius], be merciful to
orphans, that is to be truly a son of the Most 
High. When the glorious God is
compassionate [compatitur] unto to the
wretched; why do yo u not imitat e Him? If 
there were any fo untain, which makes
desiccated plants grow green [virescere], it
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per pietatem. Prima igitur originalis influentia
pietatis est a Trinitate increata.
would be valued [appretiaretur] much. A so ul
without piety has desiccated plants. The
stream of divine pity pours itself most
copiously upon (t hese) and makes dead
plants grow green. Is it no t proper, that you
introduce that stream into yo ur soul? But
you can not introduce Him except through
piety. Therefore the first original influence of 

piety is from t he Uncreated Trinity.

12. Secunda influentia originalis ipsius 12. The second original influence of piety
pietat is est a Sapientia incarnata. Unde itself is from the Incarnate Wisdom. Whence
 Apo stolus ad Timot heum: Manifeste the Apostle to T imothy: Manifestly a great 
magnum pietatis est sacramentum, quod  thing of piety is the sacrament, which has
manifestatum est in carne, iustificatum in been manifested in the flesh, justified in the
Spiritu, aparuit angelis, praedicatum est  Spirit, has appeared to angels, has been
gentibus, creditum est in mundo, assumptum  preached to the Gentiles [gentibus], has been
est in gloria 23. Mysterium redemptionis believed in the world, has been assumed in
humanae fact um per Verbum incarnatum et glory  23. The Mystery of human redemption
crucifixum est magnum pietatis accomplished [factum] through the Incarnate
sacramentum. -- Dicit, quod manifestatum est  and Crucified Word is a great sacrament of 
in carne, per incarnationem; iustificatum est  piety. -- He says, which has been manifested 
in Spiritu, in crucis patibulo; apparuit Angelis, in the flesh, through the Incarnation; has
in glorificatione; praedicatum est gentibus, in been justified in the Spirit , on t he patibulum
Spiritus sancti missione; creditum est in of the Cross; has appeared to Angels, in
mundo, per dilatat ionem fidei; assumptum being glorified [in glorificatione]; has been
est in gloria, per examen finalis iudicii. Dico,  preached to the Gentiles, in t he mission of 
quod filius Dei incarnatus assumsit inopiam the Holy Spirit; has been believed in the
nost ram. Quid fecit hoc? Certe pietas. Unde world , through the spreading [dilatationem]
debuit per omnia fratribus similari, ut  of the faith; has been assumed into glory ,
misericors fieret et fidelis pontifex ad Deum, through the exam of the final judgment. I
ut repropitiaret delicta populi  24. Per pietatem say, that the Incarnate Son o f God assumed
carnem assumpsit, crucem ascendit, our indigence [inopiam]. What did this? Piety
resuscitatus est a mortuis, Spiritum sanctum certainly. Whence He ought to be made like
in terram misit, Ecclesiam ad se vocavit et to His brothers in all things, to become a
omnes idoneos a miseria per pietatem merciful and faithful High Priest before
liberavit. Apostolus ad Romanos dicit: An [pontificum ad] God, to propitiate anew the
divitias bonitatis eius et patientiae et  crimes of the people [repropitiaret delicta
longanimitatis contemnis? An ignoras, quod  populi] 24. Through piety He assumed flesh,
benignitas Dei ad poenitentiam te adducit? ascended the Cross, came back to life
Tu vero secundum duritiam tuam et cor  [resuscitat us] from t he dead, sent the Holy
impoenitens thesaurizas tibi iram in die irae Spirit upon t he earth, called the Church to
et revelationis iusti iudicii Dei  25. Filius Dei Himself and through piety f reed everything
obt ulit holocaustum, scilicet se ipsum pro fitting [omnes idoneos] from misery. The
nobis; hoc est magnum pietatis  Apo stle says to the Romans: Do you
sacramentum. -- Hoc sacramentum quot idie contemn the riches of His goodness and 
iterat ur in altari. Pro istis rationibus dedit  patience and longanimity? Or are you
nobis Sacramentum altaris, ut, memores ignorant, that the goodness of God leads you
sacramenti pietat is, induamur viscera pietat is towards penance? But you according to your 
26
. Crudele est cor quod ad ista no n hardness and your impenitent heart treasure
emollitur. up wrath for yourself on the day of wrath and 
of the revelation of the just judgment of God 
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13. Tertia influentia originalis doni pietat is
est a sancta matre Ecclesia per Spiritum
sanctum sanctificata, quae habet pignus
Spiritus sancti. Sancta mater Ecclesia
omnibus pietatem indixerat. Qui nati sunt ab
uno patre et una matre plus se diligunt
invicem, quam qui nati sunt ab uno patre, vel
ab una matre t antum. Spiritus sanctus f acit
nos f iliosunius
membra uniuscorporis.
patris et Apostolus:
unius matris et
 Apparuit  Holy Spirit
gratia Domini nostri Iesu Christi, Salvatoris
nostri omnibus hominibus, erudiens nos ut,
abnegantes impietatem et saecularia
desideria, sobrie et iuste et pie vivamus in
hoc saeculo 27. -- Carissimi! videt e, si piet as
vestra est f ratris ad fratrem, et f ratris uterini
ad fratrem uterinum! Quis est pat er noster?
Certe Deus. Quae mater nost ra? Est
Ecclesia, quae de utero suo genuit no s per  Who is your f ather? God certainly. Who is
Spiritum
praesentatsanctum
i erimusetinpariet nos, quando
luce aeterna. Nonne
videtis, quod sicut unum membrum
compat itur alteri membro 28, sic et nos
debemus nobis invicem compat i? Omnes
sumus membra unius corporis, uno cibo
cibamur, ab eodem ut ero producimur, ad
eandem hereditat em tendimus; et
magnificabitur hereditas nostra, quanto
plures erimus, non angustiabitur. Sumus
unum corpus, pie debemus af fici ad invicem.
Veni ad patrem, pater recipit te, etiam
vel mater; si
assistat sancta mater Ecclesia,
flagitiosi peccatores compellentur redire.
Debemus igitur nobis invicem compati.
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25
. The Son of God o ffered the Holocaust,
that is His very Self o n our behalf; this is the
great sacrament of piety . -- This sacrament is
repeated [iteratur] daily upon the altar. For 
those reasons He gave us t he Sacrament of 
the Altar, so t hat, mindful of the sacrament
of piety, we might put on t he internals
[viscera] of piety. 26. Cruel is the heart which
is not sof tened to those.
13. The t hird original influence of the gift of 
piety is from Holy Mot her Church, sanctified
through t he Holy Spirit, who has the pledge
of the Holy Spirit. Holy Mot her Church has
pointed out piety t o all. Tho se who are born
from one father and one mother love each
ot her more, than those born from one
father, and/or from only one mot her. The
of one motmakes usmembers
her and sons of one f ather
of one and
body.
The Apost le: The grace of Our Lord Jesus
Christ, the Savior of all us men, has
appeared, instructing us, to live soberly and 
 justly and piously in this age, as ones
denying impiety and secular desires 27. --
Dearest ones! see, if your piety is of a
brother for a brot her, and of a brot her-in-a-
womb [uterini] fo r a brot her-in-the-womb!
your mother
us from her? She is
womb the Church,
through whoSpirit
t he Holy bore
and will give us birth [pariet], when we will be
presented in eternal light. Do you no t see,
that as one member suff ers toget her with
[compatitur] the other 28, so also we ought
to have compassion [compatimur] on o ne
another? We are all members of one bo dy,
we eat f rom one fo od, we are produced
from the same womb, we tend t owards the
same inheritance; and our inheritance will be
magnified, as much as weWe areare
more,
lessened [angustiabitur]. one not
body,
we ought to be piously concerned for one
anot her. Come to your father, your fat her 
receives you, and/or your mother; if Holy
Mot her Church assists, even disgraceful
[flagitiosi] sinners will be compelled to return.
Therefore we ought to have compassion o n
one anot her.
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14. In huius designat ionem scribitur in
Psalmo: Ecce, quam bonum et quam
iucundum habitare fratres in unum. Sicut  good and how jocund (it is) that brothers live
unguentum in capite, quod descendit in
barbam, barbam Aaron 29. Unum Patrem
habemus, unum sacrificium, unum  
Sacramentum et unum praemium. Dicit: Sicut  sacrifice, one Sacrament and o ne reward. He
unguentum in capite et c. Primo est
unguentum
descendit inpietatis in capite;
omnes alios, postea
qui appropinquant
capiti. -- Primo debet esse pietas in praelatis
et maioribus et po stea in plebe; unde dicit:
quod descendit in ora vestimenti eius 30. De
isto oleo pietatis dicitur in quarto Regum,
quod mulier quaedam venit ad Eliseum et
dixit, quod creditores sui volebant pueros
suos accipere; et dixit: Vir meus fuit vir  in the fo urth (Boo k) of Kings, that a certain
timens Deum 31. Et dixit Eliseus, quod
afferret omnia vasa vicinorum suorum et
imponeret in quolibet aliquid de illo oleo,
donec o mnia impleta essent 32. Ad quid
praecepit ei afferre vasa vicinorum? Nunquid
multiplicare non potuit o leum et implere
dolium, et non laborasset t antum mulier?
Dico, quo d mulier tenet typum Ecclesiae,
Eliseus tenet typum Christi. Quando Ecclesia
paupercula est in meritis, et opo rtet , quod
fenus reddat; per quid reddet? Oportet ,  
quod impleat vasa vicinorum. Vis, quod
pietas mat ris Ecclesiae ad t e descendat?
Impleas vasa vicinorum. Istud oleum pietatis
apud omnes debet haberi. Unde in Cantico:
Oleum effusum nomen tuum 33.
14. To point this out [in huius designationem]
there is written in the Psalm: Behold, how 
as one. As ointment upon the head, which
descended upon the beard, the beard of 
Aaron . 29. We have One Father, one
says: As ointment upon the head etc.. First
there is the itointment
afterwards descendsupon
untot he
all head;
ot hers, who
approach t he head. -- Piety ought to be f irst
in prelates and t he members of the ruling
class [in maioribus] and afterwards in t he
common folk [plebe]; whence it says: that it 
descended upon the collar [ora] of his
vestment  30. Of that o il of piety there is said
woman came to Elisha and said, that her 
creditors wanted t o accept her boys (as
payment); and she said My man was a God 
fearing man 31. And Elisha to ld (her), to take
away [auferret] all the vases of her 
neighbors and to place inside each of them
some of that oil, until all were filled full 32. For 
what (purpose) did he precept here to take
away the vases of her neighbors? Could
such a wife multiply the oil and fill the wine-
jar [dolium], and not have wo rked? I say, that
the wife represents [tenet] a t ype of the
Church, Elisha represents a t ype of Christ.
When the Church is a poor litt le (woman) in
merits, is it not also proper, that She return
interest [fenum]? Through what does She
return it? It is proper, that she fills full the
vases of her neighbors. You want , the piety
of Mot her Church to descend to you? Fill full
the vases of your neighbors. That oil of piety
ought to be had among all. Whence in the
Canticle (of Canticles): (As) an oil poured out,
(so) Thy Name 33.

15. Specialiter debet esse in cordibus 15. Especially ought it be in t he hearts o f 

pont ificum. Unde pontifices unguntur in pont iff s [pont ificum]. Whence pontiff s are
capite, et ipsi iniuncti postea omnes de plebe anointed on the head, and having been
debent purificare. Dicitur in libro enjoined they ought afterwards to purify all
Machabaeorum: Cum sancta civitas in pace of the common folk. It is said in the Boo k of 
habitaretur, et leges optime custodirent  Machabees: When the holy city was held in
 propter Oniae pietatem et animos odio  peace, and they guarded the laws in the best 
habentes malum; fiebat, ut locum reges et  manner [optime] on account of the piety of 
 pontifices in reverentia ducerent et multis Onias and held their souls with hatred of evil;
muneribus illustrarent  34. Postea Menelaus it came to be, that they lead kings and pontiffs

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et sui intraverunt templum 35, et Antiochus
cont aminavit templum 36. Credo, quod
impedimentum fuit , quod Spiritus sanctus
non fuit in plebe, quia impedimentum f uit in
pastore. -- Beatus Gregorius fuit no bilis et
dives; septem monasteria fundavit et ditavit
et in septimo in urbe Romana f actus est
monachus, post ea cardinalis et Papa
tandem. Consuevit beat us Gregorius, cum
fuit Papa, habere pauperes duodecim, qui
comedebant ante ipsum. Quadam die fuit
cum illis duodecim unus, qui aliquando
apparuit iuvenis, aliquando venerandae
canitiei. Post prandium surrexit beatus
Gregorius et duxit illum in cameram suam et
quaesivit, quis esset. Qui respondit: Ego
naufragus ille sum, cui tu f ecisti
misericordiam circa po rtum maris. Dixi, quod
navis mea erat periclitata, et pet ii a te
eleemosynam, unde possem sustentari.
Fecisti mihi dari quinquaginta aureos, post ea
omnes scutellas argenteas, quae fuerunt in
domo tua; et t unc scivi, quod Deus aeternus
disposuit te ad istum honorem, et
dispensative ad istam dignitat em devenisti,
ut posses multum dare pro Deo. Et dixit
beatus Gregorius: Quis es t u? Respondit ille:
Ego sum angelus eius. Et t erritus est beatus
Gregorius, quia vidit Angelum; et sic
consolatus est, quia opera pietat is tantum
placent Deo. Martinus et Nicolaus quia viri
misericordes f uerunt, ideo ex ipsorum tumba
manat oleum. -- Patet modo de exercitio
pietat is et de eius originali influentia.
16. Sed quae est ut ilitas do ni pietatis? Dicit:
Pietas ad omnia valet, promissionem habens
vitae, quae nunc est, et futurae 37. Non scio
plus addere. Habes bona temporalia? Ad illa
valet pietas; et similiter ad bona spiritualia.
Qui lubricum carnis passi sunt, liberati sunt
quandoque per donum pietatis, et po stea
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in reverence to the (Holy) Place and 
brightened it with many gifts  34. Afterwards
Menelaus and his own entered the T emple
35
, and Antiochus defiled [contaminavit] the
Temple 36. I believe, that the impediment
was, that the Holy Spirit was not in the
common folk, because the impediment was
in the past or. -- Blessed Gregory (the Great)
was a noble and rich man; he founded seven
monast eries and enriched them and in the
seventh in the city of Rome he became a
monk, afterwards a cardinal and then Pope.
Blessed Gregory, when he was Pope, was
accustomed to have twelve poo r, who used
to eat befo re him. On a certain day there
was with tho se twelve one, who sometimes
appeared yout hful, sometimes with
venerable grey hair. Af ter lunch [prandium]
blessed Gregory rose up and lead him into
his room and questioned, who he was. Who
responded: "I am that shipwreck-survivor, t o
whom you were merciful near [circa] the sea
port. I said, that my ship had been
endangered, and I asked you for alms,
whence I would be able t o be sustained. You
caused me to be given 50 aurei [about US$
30,000], afterwards all the silver saucers
[scutellas], which were in your ho use; and
then I knew, that the eternal God had
disposed you to this honor, and that you
had arrived [devenisti] at t hat dignity by
arraignment [dispensative], so t hat you could
give much on God's behalf." And blessed
Gregory said: "Who are you?" He responded:
"I am His angel." And blessed Grego ry was
terrified, because he had seen an Angel; and
so he was consoled, because his work of 
piety pleased God so much. (Saints) Martin
and Nicholas, because t hey were merciful
men, for that reason o il flows out of their 
tombs [ex tomba]. -- Now it is clear 
concerning theoriginal
exercise of piety and
concerning its influence.
16. But what is the utility of the gift of piety?
He says: Piety prevails to (accomplish) all 
things, having (as it does) the promise of the
life, which is now and is to come 37. I do not
know how t o add more. Do you have
temporal goods? For t hem piety prevails;
and similarly for spiritual goo ds. Those who
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misericordiam consecut i sunt. Pietas enim
valet ad omnia: valet ad vera cogno scenda,
ad omnia mala declinanda et ad omnia bona
consequenda.
17. Primo, dico, valet pietas ad vera
cogno scenda, scilicet salutaria; unde in
Ecclesiastico: Omnia fecit Dominus et pie
agentibus dedit sapientiam 38. Dat Deus
dona sua super quamlibet creat uram; sed
notitiam veritatis non dat nisi pie agentibus.
Quomodo posset attingere originata qui non
attingit originem veritat is? Quomodo
originem sciret veritatis qui adversatur origini
veritat is? Dicit Apost olus ad Timot heum: Si  attain the origin of truth? In what manner
quis aliter docet et non acquiescit sanis
sermonibus Domini nostri Iesu Christi, et ei  away from the o rigin of truth? T he Apostle
quae secundum pietatem est doctrinae,
superbus est et nihil sciens et languens circa
quaestiones et pugnas verborum 39. Oportet ,
quod homo assentiat doct rinae, quae est
secundum piet at em. Dicitur in Daniele: Porro
impie agent impii  40; claudetur revelatio
impiis. Si vultis esse veri scholares, oportet,
vos habere pietatem.
18. Secundo valet pietas ad omnia mala
declinanda. Unde beatus Petrus: Novit  evils. Whence blessed Peter: The Lord knows
Dominus pios de tentatione eripere, impios
autem cruciandos in diem iudicii reservare 41.
Impii suntImpius
divinam. qui non recognoscunt
autem, pietatem
cum in profundum
 peccatorum venerit, contemnit  42. Impius est
qui propriam impietatem def endit, scilicet
peccatum. De talibus dicit Psalmus:
Sepulcrum patens est guttur eorum, linguis
suis dolose agebant; iudica illos Deus.
Decidant a cogitationibus suis; secundum
multitudinem impietatum eorum expelle eos,
quoniam irritaverunt te, Domine 43. Vis liberari
a malo? Audi David ui dicit: Dixi: Confitebor   judge them God! They fall down from their
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St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety
have endured the deceitf ulness [lubricum
passi sunt] of the flesh, have been f reed at
all times [quandoque] through t he gift of 
piety, and aft erwards have successfully
pursued mercy. For  piety prevails to
(accomplish) all things: it prevails to become
acquainted with t rue things, to turn away all
evils, and to successfully pursue all good
things.
17. First, I say, piety prevails to become
acquainted with t rue things, that is salutary
things; whence in Ecclesiasticus: The Lord 
does all things and gives wisdom to those
who act piously  38. God grants His gift s upon
every creature; but the knowing [notitiam] of 
the truth He does not give except to t hose
acting piously. In what manner can one
attain originals [originata] who does not
 
does one know the origin of truth who t urns
says to Timot hy: If anyone teaches otherwise
and does not acquiesce to the sane sermons
of Our Lord Jesus Christ, and to that doctrine
which is according to piety, he is proud both
knowing nothing and growing faint about 
questionings and about fights of words  39. It is
proper, that man assent t o t he doctrine,
which is according
Furthermore let theto piety. Itact
impious is said in Daniel:
impiously  40;
revelation is closed t o t he impious. If you
want to be true scholars, it is proper, that
you have piety.
18. Second, piety prevails to turn away all
how  [novit] to snatch the pious from
temptation [de tentatione], (and) how,
moreover, to reserve the impious to be
tormented on the day of judgment  41. The
impious are those who do not recognize
[recogno scunt] divine piety. Moreover the
impious one, when he has come into the
depth of his sins, contemns (piety) 42. The
impious one is he who def ends his own
impiety, that is, his sin. Of such ones t he
Psalm says: A sepulcher lying open is their 
throat, with their lips they act deceitfully;
 
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adversum me iniustitiam meam Domino, et tu
remisisti impietatem peccati mei  44. Lauda
Deum et irascaris cont ra peccatum et noli
defendere peccatum, quia defendere
peccatum est duplex peccatum. Not abile est
quod dicit Psalmus: Beatus vir, qui non abiit  the Lord, and Thou has remitted the impiety
in consilio impiorum, peccato consentiendo;
et in via peccatorum non stetit , in peccato
permanendo; et in cathedra pestilentiae non
sedit  45, peccatum suum defendendo.
St. Bonaventure, Part 3, Seven Gifts Holy Spirit, Piety
thoughts; according to the multitude of their 
impieties expel them, since they have
 provoked Thee, Lord!  43. Do you want t o be
freed from evil? Hear David, who says: I said:
I will confess against myself my injustice to
 
of my sin 44. Praise God and grow angry
against your sin and do not defend sin,
because to defend sin is a twof old sin.
Not able is what the Psalm says: Blessed the
man, who does not go off in the counsel of 
the impious, by consenting to sin: and in the
way of sinners has not stood , by remaining
[permanendo] in sin; and in the cathedra of 
 pestilence does not sit 45, by defending his
sin.

19. Tertia utilitas doni pietatis est, quod f acit 19. The t hird utility of the gift of piety is, that
consequi omne bonum.
Machabaeorum, Unde dicitur in
quod considerabat libro
Iudas, it causes
good. one t oit successfully
Whence is said in the pursue every
Book of 
quod hi qui cum pietate dormitionem Maccabees, that Judas used to consider,
acceperant, optimam reportabant gratiam 46, that those who had gone to sleep
quam nobis praestare dignetur qui cum Patre [dormitionem acceperant] with piety, brought 
etc. back the best grace 46, which (grace) may He
deign to best ow [praestare] on us, who with
the Father ... .

1. 1 Tim 4, 7-8. 1. 1 Tim 4:7-8.

2 2
. Eccli 49, 3-4. . Eccli 49:3-4.
3 3
. Iob 28, 28. . Job 28:28.
4 4
. 1Tim 2, 1-2, . 1Tim 2:1-2,
5 5
. Cf. Deut 4, 9: Custo di igitur t emetipsum et . Cf. Deut 4:9: Therefo re guard yourself and
animam tuam sollicite, et c. be solicitous f or your soul, etc.
6 6
. Ps 10, 6. . Ps 10:6.
7 7
. Eccli 30, 24. . Eccli 30:24.
8 8
. Cf. Mt 23, 27. . Cf. Mt 23:27.
9 9

.2
10 Tim
. Cf. Io 3,
17,1-5.
12; 2 Thes 2, 3. 10. .2Cf.
TimJo3:1-5.
17:12; 2 T hes 2:3.
11 11
. Is 11, 4. . Is 11:4.
12 12
. Eccli 44, 2. . Eccli 44:2.
13 13
. Cf. Gen 6-7. . Cf. Gen 6-7.
14 14
. Cf. Gen 18, 20-33. . Cf. Gen 18:20-33.
15 15
. Cf. Gen 37, 19-28; 42-47. . Cf. Gen 37:19-28; 42-47.
16 16
. Ex 32, 31-32. . Ex 32:31-32.
17 17
. 1 Reg 12, 23. . 1 Kg 12:23.
18 18
. 1 Reg 24, 5; cf . 24, 11; 26, 23. . 1 Kg 24:5; cf. 24:11; 26:23.

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19 19
. 2 Petr 1, 5-7. . 2 Pt 1:5-7.
20 20
. Eccli 2, 13. . Eccli 2:13.
21 21
. Ps 102, 13. . Ps 102:13.
22 22
. Eccli 4, 10-11. . Eccli 4:10-11.
23 23
. 1 Tim 3, 16. . 1 T im 3:16.
24 24
. Heb 2, 17. . Heb 2:17.
25 25
. Rom 2, 4-5. . Rm 2:4-5.
26 26

27
. Cf. Col 3, 12. 27
. Cf. Col 3:12.
. Tit 2, 11-12. . Ti 2:11-12.
28 28
. Cf. 1 Cor 12, 26; 10, 17. . Cf. 1 Cor 12:26; 10:17.
29 29
. Ps 132, 2. . Ps 132:2.
30 30
. Ps 132, 2. . Ps 132:2.
31 31
. 4 Reg 4, 1. . 4 Kg 4:1.
32 32
. 4 Reg 4, 3-7. . 4 Kg 4:3-7.
33 33
. Cant 1, 2. . Cant 1:2.
34 34
. 2 Mach 3, 1-2. . 2 Mach 3:1-2.
35 35
. 2 Mach 4, 23-33. . 2 Mach 4:23-33.
36. cf. 2 Mach 6, 1-5. 36. cf. 2 Mach 6:1-5.

37 37
. 1 Tim 4, 8. . 1 T im 4:8.
38 38
. Eccli 43, 37. . Eccli 43:37.
39 39
. 1 Tim 6, 3-4. . 1 Tim 6:3-4.
40 40
. Dan 12, 9-10. . Dan 12:9-10.
41 41
. 2 Petr 2, 9. . 2 Pt 2:9.
42 42
. Prov 18, 3. . Prov 18:3.
43 43
. Ps 5, 11. . Ps 5:11.
44 44
. Ps 31, 5. . Ps 31:5.
45 45

46
. Ps 1, 1. 46
. Ps 1:1.
. 2 Mach 12, 45. . 2 Mach 12:45.

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