st. bonaventure, part 4, seven gifts holy spirit, knowledge

7/30/2019 St. Bonaventure, Part 4, Seven Gifts Holy Spirit, Knowledge

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IV -- S. BONAVENTURAE

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis &Doctor Ecclesiae Universalis

COLLATIONESDE SEPTEM DONISSPIRITUS SANCTI

COLLATIO IV

DE DONO SCIENTIAE

St.. Bonaventure of Bagnoregio

Cardinal of the Holy Roman Church & Doctorof the Universal Church

CONFERENCES ON THESEVEN GIFTS OF THEHOLY SPIRIT

CONFERENCE IV

ON THE GIFT OF KNOWLEDGE

1 . Deus, qui dixit de tenebris lucemsplendescere, ipse illuxit in cordibus nostrisad illuminationem scientiae claritatis Dei in

facie Cristi Iesu1. - - Qui corripit gentes non

arguet, qui docet homines scientiam? 2

Psalmus David dicit, quod magnus doctorscientiarum Deus est. Scitis, si aliquis habet

haurire aquam, libentius haurit eam aboriginali suo principio quam a rivulo. Ideo, siDominus est doctor magnus et donatordoni, de quo intendimus loqui; oportet, quodrecurramus ad fontem illum adilluminationem consequendam. Sic fecitPsalmista, sic fecit Salomon et factus estclericus magnus. In principio oportet quodelevemus animas nostras et rogemuslargitorem donorum, quia non petimustemporalia, sed ultilitatem et salutem animae

nostrae; et hoc placet Deo, sicut fecitSalomon, qui petiit sapientiam a Domino.Rogemus ergo Dominum ut ipse aperiatoculos mentis nostrae et det mihi lumenscientiale, ut possim aliquid loqui de donoscientiae, quod sit ad honorem Dei, etc.

1. God, who told light to grow bright from thedarknes, has Himself shown in our hearts forthe illumination of the knowledge [scientiam]of the brightness of God upon the Face of

Christ Jesus. 1. - - Will He who corrects theGentiles not put it in clear light [arguet], He

who teaches men knowledge [scientiam] ?2

The Psalm of David says, that God is a greatteacher of all knowledge [scient iarum]. Youknow, if anyone draws up water, he draws itup more freely from its original beginning[principio] than from a rivulet. For thatreason, if the Lord is a great teacher andgrantor of gifts, of which we intend tospeak; it is proper, that we run back to thethat fount to sucessively pursue [adconsequendam] illumination. Thus did thePsalmist, thus did Solomon and he became a

great cleric. In the beginning it is proper thatwe raise our souls and beg the largessor[largitorem] of gifts, because we do not askfor temporal things, but for the utility andsalvation of our soul; and this is pleasing toGod, as did Solomon, who asked for wisdomfrom the Lord. Therefore let us beg the Lordthat He may open the eyes of our mind andgive me the knowing-light [lumen scientiale],so that I can say something of the gift ofknowledge, which may be for the honor of
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God, (who lives and reigns ... ).

2 . Deus, qui dixit de tenebris lucemsplendescere etc. Verbum istud scriptum estin secunda Epistola ad Corinthios, in quoapostolus Paulus, doctor magnus, explicatipsius scientiae donum; et explicat ipsumdonum quantum ad antecedentia etsu bse qu ent ia . Donum scientiae duoantecedunt: unum est sicut lumen innatum,et aliud est sicut lumen infusum. Lumeninnatum est lumen naturalis iudicatorii siverationis; lumen superinfusum est lumen fidei.Quantum ad primum dicit: Deus, qui dixitlucem splendescere, id est lumen naturalisiudicatorii impressit creaturae rationali, id estnon solum intellectum possibilem, sed etiamintellectum agentem. Quantum ad lumenfidei superinfusum dicit: Illuxit in cordibus

nostris etc.; scilicet per infusionem lucis fidei.Deus naturam rationalem condidit etsuperaddidit gratiam. Duo igitur suntant ecedent ia. -- Consequentia et iam suntduo, scilicet clara notitia Creatoris, etrevelata not itia Salvatoris. Quantum adantecedentia dicit: Deus, qui dixit etc.;quantum ad consequentia dicit:Adilluminationem scientiae claritatis Dei, ubitangitur clara notitia Creatoris; in facieChristi Iesu, ubi tangitur revelata notitia

Salvatoris. -- Dat Apostolus intelligere, quodanima multiformem habet claritatem et abuna transcendit in alteram. Unde Apostolusad Corinthios: Nos vero omnes, revelatafacie gloriam Domini speculantes, in eandemimaginem transformamur a claritate in

claritatem, tanquam a Domini Spiritu 3.Claritas animae est scientia, econtra tenebraanimae est ignorant ia. Dicit: Transformamur aclaritate in claritatem.

2 . God, who told light to grow bright fromdarkness etc.. That word was written in theSecond Epistle to the Corithians, in whichthe Apostle Paul, a great teacher, explainedthe gift of that knowledge; and he explainedthat gift as much as regards [quantum ad] itsantecedents and its subsequents. The giftof knowledge is anteceded by two things:one is as an innate light, and the other is asan infused light. The innate light is thenatural light of the judgement [judicatorii] orthe reason; the superinfused light is the lightof faith. As much as regards the first hesays: God, who told light to grow bright, thatis, the natural light of judgement impressesthe rat ional creature, that is, not only thepossible intellect, but even the agent

in t e ll ec t . As much as regards thesuperinfused light of faith he says: He hasshown in our hearts etc.; that is, through theinfusion of the light of faith. God founded(our) rational nature and superadded grace.Two, therefo re are the antecedents. - - Theconsequents are also two, that is, a clearknowing [notitia] of the Creator, and arevealed knowing of the Savior. As much asregards the antecedents he says: God, whotold etc.; as much as regards the

consequents he says: for the illumination ofthe knowledge of the brightness of God,where the clear knowing of the Creator istouched upon; upon the Face of ChristJesus, where the revealed knowing of theSavior is touched upon. -- The Apostle give(us) to understand, that the soul has amultiform brightness and from one itt ranscends into another. Whence theApostle to the Corinthians: But we all,gazing on the glory of the Lord with revealed

faces, are transformed into the same imagefrom brightness into brightness, as by the

Spirit of the Lord 3. The brightness of thesoul is knowledge [scientia], and converselythe darkness of the soul is ignorance. Hesays We are transformed from brightness intobrightness.

3 . Hic notandum est, quod est claritasscientiae philosophicae, scientiae

3 . Here it must be noted, what is thebrightness of philosophical knowledge
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theologicae, scientiae gratuitae, et claritasscientiae gloriosae. Claritas scientiaephilosophicae est magna secundumopinionem hominum mundialium, parvatamen est in comparatione ad claritatemscientiae christianae. Claritas vero scientiaetheologicae parva videtur secundumopinionem mundialium, sed secundum

veritatem magna est. Claritas scientiaegratuitae est maior, sed claritas scientiaegloriosae est maxima; ibi est status.Psalmus: "Mirabilis facta est scientia tua ex

me, confortata est, et non potero ad eam 4,scilicet in hac vita.

[scientiae], of theological knowledge, ofgratuitous knowledge, and (what is) thebrightness of glorious knowledge. Thebrightness of philosophical knowledge isgreat according to the opinion of worldly[mundialium] men, nevertheless it is small incomparison to the brighness of Christianknowledge. But the brightness of theological

knowledge seems small according to theopinion of worldlings [mundialium], butaccording to truth it is great. The brightnessof gratuitous knowledge is greater, but thebrightness of glorious knowledge is thegreatest; it is in that (brightness) that Paulhas stood [ibi est status]. The Psalm:Wonderful has Thy knowledge [scientia]become in me [ex me], it has strengthened

(me), and I can not face it [potero ad] 4, thatis, in this life.

4. Omnes istae scientiae et claritates earumdivinitus dantur, quamquam semper indonatione ipsarum sit maius donum. Verumest, quod scientia philosophica et theologicaest donum Dei; proprie vero est donum Deiscientia gratuita; scientia vero gloriosa nontantum est donum, sed etiam praemium. InCantico autem Annae dicitur in libro Regum:Recedant vetera de ore vestro, quia Deusscientiarum Dominus est, et ipsi praeparantur

cogitationes 5; non stultae cogitationes,quae dissipantur per vias errorum, sed bonaecogitationes praeparantur Domino per viasveritat is. Iob: Nunquid nosti semitas nubium,

semitas magnas et perfectas scientias? 6

Dicit semitas magnas, id est scientiamphilosophicam et theologicam, quae dicunturmagnae semitae, quia multas scientiascomprehendunt; semitas perfectas dicitquantum ad scientiam gratuitam et

glo rio sam. Semitae nubium sunt virorumperfectorum scientiae, quia, sicut nubesabstrahuntur virtute caloris in altum, ita viriperfecti in abstractione mentis sublimantur. -- De istis quatuor scientiis volumus dicere, utad tertiam possimus pervenire, de qualoquimur hic.

4. All that knowledge [omnes istae scientiae]and its brightness is divinely given, althoughalways in granting them the gift is greater. Itis true, that philosophical and theologicalknowledge is a gift of God; but properlyspeaking [proprie] the gift of God isgratuitous knowledge; but gloriousknowledge is not only a gift, but also areward. Moreover, In the Canticle of Anna inthe Book of Kings there is said: Let the oldthings recede from your mouth, because theGod of all knowledge [scientiarum] is the

Lord, and thoughts are prepared for Him 5;not stupid thoughts, which are scattered[dissipantur] through the ways of error, butgood thoughts are prepared for the Lordthrough the ways of truth. Jo b: Have youknown the paths of the clouds, the greatpaths and all perfect knowledge [perfectas

scientias] ?6 He calls the paths great, that is

philosophical and theological knowledge,which are called great paths, because theycomprehend many sciences [scientias]; hecalls the paths perfect as much as regardsgratuitous and glorious knowledge. Of thepath of the clouds are the sciences ofperfect men [virorum], because, as cloudsdrag away the virtue of heat into the heights[in altum], so perfect men are raised aloft[sublimantur] in abstraction of mind. -- Ofthese four sciences we want to talk [dicere],
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so that we can arrive at the third, of whichwe are speaking here.

5 . Scientia philosophica nihil aliud est quamveritat is ut scrutabilis not itia certa. Scient iatheologica est veritatis ut credibilis notitiapia. Scientia gratuita est veritatis ut diligibilisnotitia sancta. Scientia gloriosa est veritatisut desiderabilis notitia sempiterna.

5 . Philosophical knowledge is nothing otherthan a certain knowing of the truth asscrutable. Theological knowledge is a piousknowing of the truth as credible. Gratuituousknowledge is a holy knowing of the truth aslovable [diligibilis]. Glorious knowledge is asempiternal knowing of the truth asdesirable.

6 . Primo incipiamus a scientia philosophica.Dico, quod scientia philosophica est veritatisut scrutabilis not itia certa. De hac scient iadicitur in Proverbiis: Ecce, descripsi eamtripliciter in cogitationibus et scientia, utostenderem tibi firmitatem et eloquia veritatis

7. Potest illud verbum esse Salomonis etverbum Dei. Dico, quod postet esse verbumD e i . Ipse enim describit scient iamphilosophicam tripliciter, id est secundumtriplicem rationem decribit eam, ut naturalem,ut rationalem, et ut moralem, scilicet inquantum est "causa essendi, ratiointelligendi et ordo vivendi". In quantum estcausa essendi, designat scientiamnaturalem; in quantum est ratio intelligendi,significat scientiam rationalem; in quantum

est ordo vivendi, describit scientiammoralem.

6 . First let us begin f rom philosophicalkno w le dge. I say, that philosophicalknowledge is a certain knowing of truth asscrut able. Of this knowledge it is said inProverbs: Behold, I have described (mydoctrine) in a threefold manner and with

knowledge, to show you the firmness andeloquences of (its) truth 7. That can be theword of Solomon and the word of God. I say,that it can be the word of God. For Hedescribes philosophical knowledge in athreefold manner, that is He describes itaccording to a threefold reason, as natural,as rational, and as moral, that is, inasmuchas it is "the cause of existing [essendi], thereason for understanding and the order ofliv ing" . Inasmuch as it is the cause of

existing, it designates natural knowledge;inasmuch as it is the reason forunderstanding, it signifies rationalknowledge; inasmuch as it is the order ofliving, it describes moral knowledge.

7. Nec tantum est verbum illud Dei, immo estetiam Salomonis, qui disputavit a cedro

Libani usque ad hyssopum 8. Ipse dicit: Ecce,descripsi eam tibi tripliciter, ut ostenderem

tibi firmitatem, id est solidam et firmamveritatem, et eloquia veritatis; ipse describiteam tripliciter, scilicet in quantum est veritasrerum, veritas sermonum et veritas morum,secundum quod est indivisio entis ab esse,et indivisio entis ad esse, et entis a fine.Veritas rerum est indivisio entis ab esse;veritas sermonum est indivisio entis ad esse;veritas morum est indivisio entis a f ine. --Veritas morum est rectitudo, secundumquam homo bene vivit intus et extra

7. Nor is it only the word of God, nay rather itis also that of Solomon, who discussed[disputavit] (everything) from a ceder of

Lebanon even to hyssop. 8 He said: Behold, I

have described (my doctrine) to you in athreefold manner, to show you the firmness ,that is the solid and firm truth, and theeloquences of (its) truth; he described it in athreefold manner, that is inasmuch as it isthe truth of things, the truth ofconversations [sermonum] and the truth ofmorals [morum], according to which (hisdoctrine) is the non-division of a being frombeing [indiviso entis ab esse], and a non-division a being to being [entis ad esse], and
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secundum dictamen iuris, quia ius est regularectitudinis; veritas sermonum estadaequatio vocis et intellectus; veritas rerumest "adaequatio intellectus et rei". Et quiascientia philosophica eloquia veritatis docet;et triplex est veritas: ideo dicit, quoddescripsit eam tripliciter.

of a being from its end [entis fine]. The truthof things is an non-division of a being frombeing; the truth of conversations is a non-division of a being to being; the truth ofmorals is a non-division of a being from itsend. -- The truth of morals is rectitude,according to which a man lives well, insideand out [intus et extra], according to the

dictate of law [dictamen iuris], because law isthe rule of rectitude; the truth ofconversations is the adequation of voiceand intellect; the truth of things is "theadequation of intellect and thing". Andbecause philosophical knowledge teachesthe eloquences of truth; truth is alsothreefold: for that reason he said, that hedescribed (his doctrine) in a threefoldmanner.

8. Non creditis, quod Salomon istam triplicemnotitiam acquisierit? -- De scientiasermocinandi dicit, quod eam habuit. Unde inlibro Sapientiae dicit: Da mihi, Domine,sedium tuarum assistricem sapientiam, ut

dignus sim sedium patris mei9. Ibi scriptume s t : Mihi autem dedit Deus dicere exsententia et praesumere digna horum quaemihi dantur. In manu eius sumus nos et

sermones nostri 10. Impossibile est, quod

sapientia fiat doctrina nisi per sermonem.Sermo autem non est sufficiens addocendum, nisi sit sentent iosus. Et nonloquitur homo sententiose, nisi sit sermoeius discussivus, inquisitivus et persuasivus,scilicet quod habeat sermonem potentem adloquendum omne illud, quod potestapprehendi vel nosci, vel ad quod affectuspot est inclinari. Congrue autem exprimitquod dicit per grammaticam, rationabiliterinvestigat per scientiam logicam etefficaciter persuadet per rhetoricam. Ista estigitur pars philosophiae, scilicet scientiasermocinalis, quae triplex est, ut patet, quamadeptus est Salomon.

8 . Do you not believe, that Solomonacquired t hat threefold knowing? -- Of theknowledge of conversing he says, that hehad it. Whence in the Book of Wisdom hesays: Give me, Lord, the wisdom standingbefore Thy thrones, that I may be worthy of

the thrones of my father (David) 9. There itwas written: Moreover God gave to me tospeak from consideration [ex sententia] andto anticipate the worthy (sayings) of thosewhich were given to me. In His hand are we

and our conversations 10. It is impossible,that wisdom become doctrine exceptthrough conversation. Moreoverconversation is not sufficient to teach,unless it be full of considerations [sitsententiosus]. And a man cannot speak in amanner full of considerations [sententiose],unless his conversation be discussive[discussivus], inquisitive and persuasive, thatis, that he has conversation powerful tospeak every thing, whicht he can apprehendand/or know [nosci], and/or to which hisaffection can be inclined. Moreover hesuitably expresses what he says throughgrammer, rationally investigates through thescience of logic [per scientiam logicam] andefficaciously persuades through rhetoric.That therefore is a part of philosophy, thatis, the conversational science [scientiasermocinalis], which is threefold, as is clear,which Solomon did obtain [adeptus est].


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9. Alteram partem philosophiae, scilicet quaeest in veritate rerum, dicit se Salomonadeptum esse. Unde dicit in libro Sapientiae:Mihi dedit Deus eorum quae sunt scientiamveram, ut sciam dispositionem orbis terrarum

et virtutes elementorum11. Certum est, quodnotitia veritatis rerum triformis est,secundum quod sunt formae concretae,formae abstractae et formae separatae.Formas concretas considerat physicus,formas abstractas metaphysicus, et formasseparatas mathematicus. Unde dicit : MihiDeus dedit scientiam eorum quae sunt, id estentium principaliter, quae vera entia,quantum ad scientiam metaphysicam; utsciam dispositiones orbis terrrarum, quantumad mathematicam; et virtutes elementorum,quantum ad naturalem philosophiam.Salomon scivit anni cursum ex dispositionestellarum, naturas animalium et virtutesradicum; omnia docuit Salomon.

9 . The other part o f philosophy, that is,which is in the truth of things, Solomon sayshe obtained. Whence he says in the Book ofWisdom:God gave me of those which aretrue knowledge, that I may know [sciam] thedisposition of the globe [orbis terrarum] and

the virtues of the elements 11. It is certain,that a knowing of the truth of things istriform [triformis], accord to which there areconcrete forms, abstract forms andseparated forms. Concrete forms heconsiders physics, abstract formsmetaphysics, and separated formsmathematics. Whence he says: God gave meknowledge of those things which are, that isprincipally of beings, which (are) true beings,as much as regards the science ofmetaphysics; that I may know thedispositions of the globe, as much as regardsmathematics; and the virtues of the elements,as much as regards natural philosophy.Solomon knew [scivit] the course of the yearfrom the disposition of the stars, the natureof the animals and the virtues of roots;Solomon learned everything.

10. De tertia parte philosophiae, scilicet demorali, dicit etiam Salomon, quod eam estadept us. Unde in Ecclesiaste: Lustravi

universa animo meo, ut scirem etconsiderarem et quaererem sapientiam etrationem, et ut cognoscerem impietatem stulti

et errorem imprudentium 12. Multa dicit seconsiderasse et omnia ordinasse ad mores. -- Carissimi! Impietas stulti est in malesentiendo de causa causarum; errorimprudentium est circa regimen vitaemonasticae, vel vitae oeconomicae, velpolit icae, id est circa regimen sui, vel familiae,vel civitatis. Magna prudentia requiritur ad

regimen sui, maior ad regimen familiae, sedmaxima circa regimen civitat is. Impossibileest, quod sol illuminet remota corpora a seet non illuminet propinqua sibi. Non potestaliquis habere ordinatam familiam, nisi ipsesit ordinatus. Si velit aliquis habereservientes castos; et ipse non erit castus,hoc non pot est esse. Similiter nisi homobene regat familiam suam, non poterit beneregere civitatem, quia qualis princeps

civitatis tales et habitantes in ea13.

10. Of the third part of philosophy, that is ofmorals, Solomon also says, that he obtainedi t . Whence in Ecclesiastes: I have purified

[lustravi] all things with my soul, to know andconsider [considerarem] and seek wisdomand reason, and to become acquainted[cognoscerem] with the impiety of the stupid

and the error of the imprudent 12. He saysthat he has considered many things and hasordained all towards morals. -- Dearest ones!The impiety of the stupid is in having an evilopinion [in male sentiendo] of the Cause ofcauses; the error of the imprudent is aboutthe regimen of monastic life [vitae

monasticae], and/or of economic life [vitaoeconomicae], and/or of political, that is,about the regimen of their own things,and/or of one's family, and/or of a city-state[civit at is]. Great prudence is required forone's own regimen, greater for the regimenof the family, but the greatest about theregimen of a city-state. It is impossible, thatthe sun illumine bodies remote from itselfand not illumine those near t o itself. Onecannot have an ordered famil , unless he
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himself be ordered. If one wants to havechaste servants; and will not himself bechaste, it cannot be. Similarly unless a manrules his family well, he cannot rule the city-state well, because as is [qualis] the prince of

a city-state, such also those dwelling in it13.

11 . Ostendit igitur Salomon, se pervenissead triformem descriptionem scientiaephilosophicae, scilicet ad descriptionemscientiae rationalis, moralis et naturalis et adtriformem descriptionem quarumlibetis t arum. -- Qui haberet descriptionemistarum scientiarum secundum veritatem,maximum speculum haberet adcognoscendum, quia nihil est in aliquaistarum scientiarum quod non importetvestigium Trinitat is. Illud esset facileostendere, sed longum esset.

1 1 . Therefore Solomon shows, t hat hearrived at the triform description ofphilosophical knowledge, that is, to adescription of rational, moral and naturalknowledge and to a triform description ofeach of those. -- He who has a descriptionof those sciences according to truth, wouldhave the largest mirror for becomingacquainted with (all things) [adcognoscendum], because nothing is in anyof those sciences which does not import thevestige of the Trinity. That would be easy toshow, but it would be long (to speak aboutit).

1 2 . Prima claritas, scilicet scient iaephilosophicae, magna est secundumopinionem hominum mundialium; sed de facilieclipsatur, nisi homo caveat sibi a capite etcauda draconis. Si aliquid interponatur interipsum et solem iustitiae, patitur eclipsimstultit iae. Ieremias:Stultus factus est omnis

homo a scientia sua 14, scilicetoccasionaliter, non causaliter. Qui confidit inscientia philosophica et appretiatur sepropter hoc et credit se esse meliorem,stultus factus est, scilicet quando per istamscientiam sine ulteriori lumine credit, seapprehendere Creatorem; sicut si homo percandelas vellet videre caelum vel corpusso la re . -- Certum est, quod rat ionalisphilosophia in rhetorica consummatur; cumsit triplex genus deliberativae, scilicetquando deliberat de utilitate, de securitate,de honestate, et eius opposito, scilicet dedamno, de periculo et de peccato sive deinhonestate. Non potest homo scire, quidutile, quid damnosum, nisi ex additione ultraistam scient iam. Dicitur in Evangelio: Quidprodest homini si mundum universumlucretur, animae vero suae detrimentum

patiatur? 15 Quid valet, quod homo multasciat, si vera honestas animae relinquatur? --Certum est etiam uod secundum scientiam

1 2 . The f irst brightness, that is, ofphilosophical knowledge, is great accordingto the opinion of worldly men; but it is easilyeclipsed [de facili eclipsatur], unless a manhimself beware of the head and tail of thedragon. If anything is interposed betweenhimself and the Sun of justice, he will suffer

the eclipse of stupidity. Jerimiah: Stupid hasevery man become from his own knowledge14, that is, occasionally, not causally. He whoconfides in philosophical knowledge andapprises himself on account of this andbelieves himself to be better, has becomestupid, that is, when through that sciencewithout an ultierior light he believes, that heapprehends the Creator; as if a man bycandles wanted to see heaven and/or a solarbody [corpus solare]. It is certain, thatrational philosophy is consummated inrhetoric; since threefold is the genus of thedeliberative, that is, when one deliberates onthe utility, the security, the honesty, and itsopposite, that is on damage [damno], ondanger and on sin or on dishonesty[inhonestate]. A man cannot know, what beuseful, what be damaging, except from anaddition beyond that science. There is said inthe Gospel: What does it profit a man if hegain the entire world [mundum universum


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moralem non potest homo scire, quid utile,quid damnosum, nisi ex additione ultrascientiam moralem, secundum quod scientiamoralis est ritus colendi, norma vivendi etcensura iudicandi. Quis potest scire ritumcolendi per philosophiam naturalem? -- Esto,quod homo habeat scientiam naturalem etmetaphysicam, quae se extendit ad

substantias summas, et ibi deveniat homo,ut ibi quiescat; hoc est impossibile, quincadat in errorem, nisi sit adiutus lumine fidei,scilicet ut credat homo Deum trinum etunum, potentissimum et opt imum secundumultimam influentiam bonitatis. Si aliter credasinsanis circa Deum; quod proprium est Deiattribuis alteri, blasphemas et idolatra es,sicut si homo simplicitat em Dei vel huiusmodiattribuat alteri. -- Igitur ista scientiapraecipitavit et obscuravit philosophos, quia

non habuerunt lumen fidei. Unde Apostolus:Qui cum cognovissent Deum, non sicutDeum glorificaverunt, aut gratias egerunt; sedevanuerunt in cogitationibus suis, etobscuratum est insipiens cor eorum; dicentes

se sapientes stulti facti sunt 16. Et in libroSapientiae:Si enim tantum potuerunt scire, utpossent aestimare saeculum, quomodo huius

Dominum non facilius invenerunt? 17 --Philosophica scientia via est ad aliasscientias; sed qui ibi vult stare cadit in

tenebras.

lucretur], but suffer the detriment of his own

soul?15 What value is it [valet], that a manknow many things, if he reliquishes truehonesty of soul? -- It is also certain, thataccording to moral knowledge a man cannotknow, what be useful, what be damaging,except from an addition beyond moralknowledge, according to which moral

knowledge is a rite of worshipping [rituscolendi], a norm of living and a censure ofjudging. Who can know the rite ofworshipping through natural philosophy? -- Itwill (only) be, because a man has natural andmetaphysical knowledge, which extendsitself towards the highest [summas]substances, and there a man arrive, to restt here; it is impossible, that he not fall intoerror, unless he be assisted [adiutus] by thelight of faith, that is, that man believe God,

Three and One, most powerful and bestaccording to the ultimate influence ofgoodness. Otherwise if you believe insanethings [insanis] about God; you attributewhat is proper to God to another, youblaspheme and are an idolater, as if a manwere to att ribute t he simplicity of God and/orsomething of this kind to another. --Therefore that knowledge castsphilosophers down headlong and obsuresthem, because they do not have the light of

faith. Whence the Apostle: They who whenthey have become acquainted with God,have not glorified Him as God, nor havegiven thanks; but have become vain in (theirown) thoughts, and their foolish [insipiens]heart has been obscured; calling themselves

wise they have become stupid16. And in theBook of Wisdom: For if only they could knowhow to judge [aestimare] the age, by thismeans would they not have found the Lord

more easily?17 -- Philosophical knowledge is

the way to the other sciences; but he whowants to stand still [stare] there, falls intodarkness.

13. Ultra scientiam philosophicam dedit nobisDeus scientiam theologicam, quae estveritatis credibilis notitia pia; quia luxaeterna, scilicet Deus, est lux inaccessibilisnobis, quamdiu sumus mortales et habemusoculos vespertilionis. Unde Augustinus:

1 3 . Beyond philosophical knowledge Godhas given us theological knowledge, which isthe pious knowing of credible truth; becauseEternal Light, that is God, is a lightinaccessible to us, so long as we are mortaland have eyes for twilight [vespertilionis].
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"Acies mentis invalida in tam excellentilumine non figitur, nisi per iustitiam fideiemundet ur". Ideo super fidem fundata estscientia theologica: sicut scientiaephilosophicae super prima principia suafundantur ita scientia Scripturae fundatursuper articulos fidei, qui sunt duodecim

fundamenta civitatis 18. De ista scientia

dicitur in Isaia: Non nocebunt et non occidentin universo monte sancto meo; sequitur: quiarepleta est terra scientia Domini et velut

aquae maris operientes19 eam, comparatursacra Scriptura aquae maris propterprofundidatem mysteriorum, proptermultiformitatem sensuum et propterstabilitionem Ecclesiarum.

Whence (St.) August ine: "keeness of themind (is) weak [invalida], in so far as it is notfastened by an excellent light, unless it becleansed through the justice of faith". Forthat reason theological knowledge isfounded upon faith: as the philosophicalsciences are founded upon their firstprinciples, so the knowledge of Scripture is

founded upon the articles of faith, which arethe twelve foundations of the (heavenly) city

[civitatis] 18. Of that knowledge it is said inIsaiah: They will not wound and they will notkill on all [universo] My holy mountain; therefollows: because the earth has been filled fullwith the knowledge of God and as the waters

of the sea covering it up19, Sacred Scriptureis compared to the water of the sea onaccount of its profundity of mysteries, onaccount of its multiformity of senses and on

account of its stabilizing [stabilitionem] ofthe Churches.

14. Primo, dico, comparatur sacra Scripturaaquae maris propter profunditatemmyst erio rum. Mare est profundum necpotest homo ipsum transvadere; ita esttanta profunditas mysteriorum sacraeScripturae, quod, quantumque homo sitilluminatus et quantaecumque sit industriae,

non potest ad ipsarum profunditatemat t ingere. Unde Isaias: Erit vobis visioomnium sicut verba libri signati, quem cumdederint scienti litteras, dicent: "Lege istum",et respondebit: "Non possum; signatus esten i m" . Et dabitur liber nescienti litteras,diceturque ei: "Lege"; et respondebit""Nescio litteras". Nec sciens nec non scienspoterit legere. Quis ergo leget ipsum? Dico,quod qui cum superbia vult intraresanctuarium Dei non poterit, licet sitlitteratus; similiter, si illitteratus velit intrare,stultus esset. Oportet igitur, quod habeatlit teraturam et spiritum.

14. First, I say, Sacred Scripture is comparedto the water of the sea on account of itsprofundity of mysteries. The sea is profoundnor can a man rush accross it [transvadere];so great is the profundity of mysteries ofSacred Scripture, that, however much a manbe illumined and however much he be

industrious, he cannot attain to theirprofundit y. Whence Isaiah:You will have avision of all things as words of a sealed book,which when they give it to one who knowsletters, they say: "Read!", and he responds: "Icannot; for it is sealed". And a book is givento one not knowing letters, and it will be saidto him: "Read!"; and he will respond "I do notknow letters". Neither the one knowing northe one not knowing could read. Whotherefore will read it? I say, that he who bypride wants to enter the sanctuary of Godwill not be able, even though he be litterate[litteratus]; similiarly, if the illiterate wants toenter, he is stupid. It is proper therefore, thatone have literacy [litteraturam] and spirit.

1 5 . Secundo comparatur sacra Scripturaaquae maris propter multiformitatemsensuum. In mari sunt diversae scaturitiones;ita ut sacra Scriptura in una littera estmultiplex sentent ia. Unde in Daniele:Tu

15. Second, Sacred Scripture is compared t othe water of the sea on account of itsmultiformity of senses. In the sea there arediverse currents [scaturationes]; thus [ita ut]Sacred Scripture in one letter is manifold


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autem, Daniel, claude sermones et signalibrum usque ad tempus statutum; plurimi

pertransibunt, et multiplex erit scientia 20. --Mirantur aliqui, quod in eadem Scripturahabemus tot sententias. Dicit Anselmus,quod in eadem terra possunt diversaplantari; terra per virtutem divinam variasfacit pullulationes; ita per Spiritum sanctum

in eadem littera sunt sententiae variae. Necest inconveniens aequivoco multipliciterposito uti aequivoce. In theologia significantet res et voces. Ideo, quando sunt pluresproprietates rei, tunc per unam rem plurasignif icantur. Quot sunt proprietates solis,tot, quando sol significat iustum, suntproprietates iusti.

with consideration [sentent ia]. Whence inDaniel: Moreover, you, Daniel, close (your)conversations and seal the book until thetime established; very many things will passby [pertansibunt], and manifold will

knowledge be 20. -- Some wonder, that inthe same Scripture we have so manyconsiderations. (St.) Anselm says, that in the

same earth diverse things can be planted;the earth through divine virtue makesvarious things sprout [varias facitpullulat iones]; so through the Holy Spiritthere are in the same letter variousconsiderations. Nor is it inconvenient whenthe equivocal has been positied in a manifoldmanner as equivocal. In theology both thingsand voices are signif ied. For that reason,when there are very many properties of athing, then through one thing very many

things are signif ied. As many as are theproperties of the sun, all, when the sunsignifies what is just, are properties of thejust.

1 6 . Tertia rat io, quare sacra Scripturacomparatur aquae maris, est propterstabilit ionem Ecclesiarum. Psalmus: Super

maria fundavit eam 21; et alibi: Qui fundasti

terram super stabilitatem suam22. Deriserunt

aliqui David, quia dixit, quod Deus fundavitterram super aquas. Terra, cum sit sicca, nisiesset humidum, quod penetrat terram,redigeretur in pulverem; et sicut corpushumanum per venas recipit humorem, itanecesse est, quod a mari veniant aquaedulces et teneant terram. Dicit , quodfundavit terram super aquas, proptermysterium. Terra, quam implevit Spiritus, esthierarchia ecclesiastica; qui appendit tribus

digitis molem terrae23, quia fundavit sacram

Ecclesiam super eloquia divina. Eloquia sacrasunt stabilimenta. Dicit Apostolus adTimotheum: Scribo tibi, Timothee, ut scias,qualiter oportet te in domo Dei conversari,quae est Ecclesia Dei vivi, columna et

firmamentum veritatis24.

16. The third reason, why sacred Scripture iscompared to the water of the sea, is onaccount of its stabilizing of the Churches.The Psalm: Upon the seas Thou has founded

her 21; and elsewhere: Thou who has

founded the earth upon its stability22

. Somederide David, who said, that God foundedthe earth upon waters. The earth, since it isdry, unless there be moisture [humidum],which penetrates the earth, is driven backinto dust; and as the human body receiveshumor through veins, so it is necessary, thatfrom the sea come sweet waters and thatthey hold the earth (together). He said, thatHe founded the earth upon the waters, onaccount of a mystery. The earth, which the

Holy Spirit fills [implevit], is the ecclesiasticalhierarchy; (He said:) He who weighs on three

fingers the mass of the earth23, because Hefounded the sacred Church upon divinee lo qu ence s . Sacred eloquences arestabilizers [stabilimenta]. The Apostle saysto Timothy: I write to you, Timothy, so thatyou may know, in what manner it is properthat you comport yourself in the house ofGod, which is the Church of the living God,

the column and firmament of the truth24.
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17. Ubi sacra Scriptura deficit, necesse est,terram, id est Ecclesiam, commoveri:Nescierunt neque intellexerunt, in tenebrisambulant; movebuntur omnia fundamenta

terrae 25. Arius, qui fundamentum Trinitatisvoluit auferre; Nestorius, qui voluit unitatempersonae, et Eutyches, qui volebat

confundere naturas in Christo; isticoncusserunt fundamenta Ecclesiae. --Omnis pontifex debet scire istam scientiam;unde petitur ab hierarcha: Scis vetustestamentum et novum? -- Rex Angliaepetiit a quodam episcopo, quid significarentduo cornua in mitra sua. Respondit, et bene,quod significant duo testamenta, quaeespicopi scire debent. "Et quid significant illaduo pendicula, quae pendent post tergum?"Respondit, quod significant ignorantiam

utriusque, "quia neque hoc neque illudscimus, sed totum proiecimus post tergum".Et in hoc male dixit .

17 . Where Sacred Scripture is lacking, it isnecessary, that the earth, that is the Church,be thoroughly moved: They have not knownnor have they understood, they walk indarkness; all the foundations of the earth

shall be moved25. Arius, who wanted to bearoff the foundation of the Trinity; Nestorius,

who wanted (to bear off) the unity of thePerson, and Eutyches, who wanted toconfound the natures in Christ; thosethoroughly struck at the foundations of theChurch. -- Every pontiff ought to know thatsc ience; whence it is sought from thehierarch: Do you know the Old and NewTestament ? - - The King of the Anglessought from a certain bishop, what the twohorns signified upon his mitre. He responded,and well, that they signified the two

Testaments, which bishops ought to know."And what do those two litt le hanging thingssignify, which hang behind (your) back?" Heresponded, that they signified the ignoranceof both, "because we know neither the onenor the other, but throw both behind (our)back." And in this he spoke badly.

18. Quia hierarchia ecclesiastica fundata estin Scriptura, quae comparatur aquae maris

propter ista tria; ideo sententia data estcontra illos qui non habent istam scientiam.In Osee: Quia tu repulisti scientiam, repellam

te, ne sacerdotio fungaris mihi 26. Agubernaculo navis et a regimine civitatisrepellitur qui nihil scit de regimine. Sifundamenta Ecclesiae consistunt in scientiasacrae Scripturae, ideo qui sacramScripturam nescit repellendus est ab officioet dignitate ecclesiastica. Si caecus vellet

alium ducere, maxima fatuitas esset 27. Non

sorte nec amicitia eligendus est nauta. -- Etsciendum, quod scientia repellitur, quandohomo non curat eam addiscere. Isaias:Propterea captivus ductus est populus meus,

quia non habuit scientiam28, scilicet in capiteneque in membris. -- Item, repellitur scientia,quando homo scit scientiam et non vultsecundum scientiam vivere nec eam implere.Unde dicit Dominus: Vae vobis, Scribae etLegisperiti! quia tulistis clavem scientiae; ipsinon introistis et eos ui introibant

18. Because the ecclesiastical hierarchy hasbeen founded on Scriputre, which is

compared to the water of the sea onaccount of those t hree t hings; for thatreason a sentence [sententia] has beengiven against those who do not have thatsc ience . In Hosea: Because you haverepelled knowlege, I will repell you, lest you

busy yourself [fungaris] in My priesthood 26.From the helm of a ship and from theregimen of a city-state is repelled him whoknows nothing of regimen. If thefoundations of the Church consist in the

science of Sacred Scipture, for that reasonhe who does not know Sacred Scripturemust be repelled from the ecclesiasticaloffice and dignity. If a blind man wants tolead another, it would be the greatest folly

[fatuitas] 27. Neither by lot nor by friendshipmust one be chosen as a sailor. -- And itmust be known, that knowledge is repelled,when a man does not care to learn more ofit [eam addiscere]. Isaiah: On that account My

eo le were lead ca tive, because the had
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prohibuistis 29. Medicus si comedit cibum,quem prohibet infirmo, scandalizatur infirmuset vult illum cibum comedere. -- Quare vaevobis, Scribae et Pharisaei! quia scienti

bonum et non facienti peccatum est 30, utdicit beatus Iacobus. Ex scient ia culpaaugetur etiam et poena; unde in Luca:Servus, qui cognovit voluntatem Domini sui

et non praeparavit et non fecit secundumvoluntatem eius, vapulabit multis31. Si homonon prohibeat malum exemplo, vel consilio,vae ipsi! Facis te doctorem sacraeScripturae, sed suades contrarium bono etverit at i. Qui deberet incedere per viamrectam, et alter diceret ei, quod incederet perviam tortam; esset peccatum eiusinexp iabile . Impediendo salutem alteriusexemplo, consilio, vel suadendo, oportet

dare animam tuam pro anima illius 32.

Nunquid, si possum alium trahere ad id quodmelius, et traho ipsum ad peius, non graviterpecco? Si impedio bonum alterius, peiusfacio quam diabolus; quia diabolus facit sicuthost is. -- Ista scientia, si non adsit operisimpletio, non est utilis, sed damnosa. Primaclaritas potest obscurari, sed ista potestdamnari.

not knowledge 28, that is, neither in (their)head nor in (their) members. -- Likewise,knowledge is repelled, when a man knows ascience and does not want to live accordingto that science nor employ it [eam implere].Whence the Lord says: Woe to you, Scribesand experts in the Law! because you havetaken away[tulisti] the key of knowledge; you

yourselves have not entered and those whowere entering, you have prohibited 29. If adoctor eats the food, which he prohibits toan infirm person, the infirm person isscandalized and wants to eat that food. --Where fo re Woe to you, Scribes andPharisees! because for the one knowing

good and not doing it, it is a sin30, as blessedJames says. From knowledge fault isincreased and also punishment; whence inLuke:The servant, who is acquainted with the

wil of his Lord and does not prepare anddoes not act according to his will, will be

flogged with many things 31. If a man doesnot prohibit evil by example, and/or counsel,woe to him! You make yourself a doctor[doctorem] of Sacred Scripture, but yourecommend [suades] the contrary to goodand truth. He who ought to have marched[incedere] by the right way, and another saysto him, that he marches through the crookedway; for him it would be an inexpiable sin. To

the one impeding the salvation of anther byexample, counsel, and/or by persuasion[suadendo], it is proper to give your life soul

on behalf of his soul 32. Do I, if I can drawanother to that which is better, and I drawhim to what is worse, not sin gravely? If Iimpede the good of another, I act worsethan the devil; because the devil acts as anenemy. -- That knowledge, if fulfillment ofthe work is not present [non adsist], it is notuseful, but dangerous. The f irst brightness

can darken, but that one can damn.

1 9 . Ideo aliam claritatem oportet habere,scilicet scientiae gratuitae, quae est formaclaritatum duarum praecedentium. Deficis in

tert io signo 33, si non habes istam scientiam.Ista scientia est veritatis ut credibilis etdiligibilis not itia sancta. De ista scientiadicitur in libro Sapientiae: Iustum deduxitDominus per vias rectas et ostendit illi

19. For that reason it is proper to have theother brightness, that is of gratuitousknowledge, which is the form of the twopreceding brightnesses. You are lacking in

the third sign 33, if you do not have thatkno wledge. That knowledge is a holyknowing of the truth as credible and lovable.Of that knowledge it is said in the Book of
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regnum Dei; honestavit illum laboribus et

dedit illi scientiam sanctorum 34. Scientiagratuita dicitur scientia sanctorum ex triplicicausa.

Wisdom:The Lord has lead forth the justthrough straight ways and has shown him theKingdom of God; He has honored him inlabors and given him the science of the saints34. Gratuitous knowledge is called thescience of the saints for a threefold reason[causa].

20. Primo, quia a Spiritu sancto datur; dico aSpiritu sancto movente animam, inspiranteet informante ad sanctitatem. Dico a Spiritusancto inspirante ad sanctitatis notitiam, adsanctitatis placentiam et ad sanctitatiscust odiam. Unde Apostolus ad Corinthios:Nos non spiritum huius mundi accepimus,sed spiritum, qui ex Deo est, ut sciamus quae

a Deo donata sunt nobis35; et quomodo? Siscimus, custodimus et approbamus inspirata

per Spiritum sanctum ad sanct itat is notitiam,ad sanctitatis placentiam et custodiam.Unde in Ioanne: Pater, sanctifica eos in

veritate36.

2 0 . First, because it is given by the HolySpirit ; I say by t he Holy Spirit moving thesoul, inspiring and informing it to sanctity. Isay by the Holy Spirit inspiring it to theknowing of sanctity, to the agreeableness[placentiam] of sanctity and to the custodyof sanctity. Whence the Apostle to t heCorinthians:We have not accepted the spiritof this world, but the spirit, which is from God,that we may know the things which have

been granted by God to us

35

; and in whatmanner? If we know, guard and approve thethings inspired by the Holy Spirit for theknowing of sanctity, for the agreeablenessof sanctity and its custody. Whence in John:

Father, sanctify them in the truth36 .

2 1 . Alio modo dicitur scientia gratuitascientia Sanctorum, quia nihil vitiositatishabet admixtum, nihil carnalitatis, nihil

curiositatis et nihil vanitatis. Unde in Levitico:Dixit quoque Dominus ad Aaron: Vinum etomne, quod inebriare potest, non bibetis tu etfilii tui, ut habeatis scientiam discernendi inter

sanctum et profanum37. Qui habet scientiamdiscernendi inter sanctum et profanum abomni eo, quod inebriare potest, abst inebit , idest ab omni delectatione superflua increatura; haec est vinum inebrians. Sive quispropter vanitatem, sive propter curiositatem,sive carnalitatem inclinet ad delectationem

superfluam, quae est in creatura; non habetscientiam sanctorum. Dicitur in Genesi: Deomni ligno, quod est in paradiso, comedes;de ligno autem scientiae boni el mali noncomedes, quia, quacumque hora

comederitis, morte moriemini 38. Adam cumuxore sua contraxit vitium curiositatis,quando diabolus dixit eis: Eritis sicut dii,

scientes bonum et malum39; contraxit etiamvitium carnalitatis, quando comedit defructu contraxit etiam vit ium vanitatis

21. In another manner gratuitous knowledgeis called the science of the Saints, because ithas mixed into it [habet admixtum] nothing

of viciousness [vitiositatis], nothing ofcarnality, nothing of curiosity and nothing ofvanit y. Whence in Leviticus: The Lord alsosaid to Aaron: Wine and all, that caninebriate, do not drink, you and your sons,that you may have the knowledge ofdiscerning among the holy and the profane37. He who has the knowledge of discerningamong the holy and the profane will abstainfrom all that, which can inebriate, that is,from all superfluous delectation in a

creat ure; this is the wine (that) inebriates.Anyone who either on account of vanity, oron account of curiosity, or on account ofcarnality inclines to a superfluousdelectation, which is in a creature; does nothave the science of the saints. It is said inGenesis: From every tree, which is inparadise, you may eat; however of the tree ofthe knowledge of good and evil you may noteat, because, in whatever hour you eat it, you

will die by death 38. Adam with his wife
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quando voluit esse sicut dii. -- Audite,fratres: qui scientiam habent sanctorum,scilicet clerici, caveant sibi, ne aliquidvitiositatis habeant admixtum; quia, siadmisceat homo aliquid vitiositatis, amittitscientiam discernendi inter bonum et malum.

[uxore] contracted the vice of curiosity,when the devil said to them: You will be as

gods, knowing good and evil 39; He alsocont racted the vice of carnality, when he ateof the f ruit; he also contracted the vice ofvanity, when he wanted to be as gods (are).-- Hear, brothers; who have the science ofthe saints, that is, you clerics, bewares of

yourselves, lest you have mixed into(yourselves) something of viciousness;because, if a man mix into himself somethingof viciousness, he looses [amittit] theknowledge of discerning between good andevil.

2 2 . Tertio dicitur scientia gratuita scientiaSanctorum, quia habet aemulationem omnissanct itat is. -- Unde in libro Ecclesiastae: Inmulta scientia erit indignatio; qui addit

scientiam addit dolorem 40. Sciens homodefectus suos, habet doloremcompunctionis pro se ipso, doloremcompassionis pro proximo, et doloremaemulationis pro honore Dei. -- Psalmus: Filiihominum, usquequo gravi corde? Ut quiddiligitis vanitatem et quaeritis mendacium? Etscitote, quoniam mirificavit DominusSanctum suum; Dominus exaudiet me, cumclamavero ad eum. Irascimini, et nolite

peccare; quae dicitis in cordibus vestris incubilibus vestris compungimini41. Qui veramhabet scientiam et novit Deum et videt, senon ambulare recte nec perfecte, incontinuo dolore est, quia videt, quoddissipentur eius affectus et cogitationes.August inus: "Scient ia parit luctum". -- Videthomo strages corporum, dolet multum. Quiigitur videt strages animarum, quomodopotest se abstinere a lacrimis? Dolor istemultum placet Deo. Dicit Dominus de ista

s c i e n t i a :Misericordiam volo et nonsacrificium, et scientiam Dei plus quam

holocausta 42. Scio infirmitates alienas;debeo compati eis. Isaias: Vidimus eum,

virum dolorum et scientem infirmitatem 43.Non est spiritus scientiae Dei in isto membro,quando videt membrum capitis sui laesum etnon condolet ei. David dolebat de morteAbsalonis, qui tamen ipsum persecutus erat.Est igitur dolor compunctionis pro se ipso,dolor compassionis pro proximis. -- Tert ius

22. Third, gratuitous knowledge is called thescience of the Saints, because it contains arivalry [habet aemulationem] for all sanctity. -- Whence in the Book of Ecclesiastes: Inmuch knowledge will indignation be; he who

adds knowledge adds grief 40. A manknowing [sciens] his defects, has the grief ofcompunction on his own behalf, the grief ofcompassion on behalf of his neighbor, andthe grief of rivalry on behalf of the honor ofGod. -- The Psalm: Sons of men, how longheavy in heart? So that you love vanity andseek mendacity? And you shall know, thatthe Lord has made His Holy One wonderful;

the Lord will hear me out, when I cry to Him.Grow angry and do not sin; for what you sayin your hearts upon your beds, be sorry

[compugnimini] 41. He who has trueknowledge and knows [novit] God and sees,that he does not walk uprightly nor perfect ly,is in continuous grief, because he sees, thathis affections and thoughts are scattered[dissipentur]. (St.) Augustine: "Knowledgebegets t he expression of sorrow [luctum]". --A man sees a carnage of bodies, he grieves

much. Therefore he who sees a carnage ofsouls, in what manner can he abstain fromt ears? That grief pleases God much. TheLord says of that knowledge: Mercy I wantand not sacrifice, and the knowledge of God

more than holocaust 42. I know others'infirmities; I ought to suffer with [compati]t hem. Isaiah: We saw Him, a man of griefs

and one knowing infirmity43. There is not thespirit of the knowledge of God in thatmember, when he sees a member of his
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dolor est aemulationis pro honore divino.Unde in libro Machabaeorum: Tu, Domine,qui habes scientiam, nosti, quod cum a morteliberari possem, duros sustineo corporisdolores; secundum animam vero propter

timorem tuum libenter hoc patior 44. Verbaista dixit Eleazarus, quando potius voluitmori, quam simulationem comedendi carnes

porcinas facere. Hoc non docet philosophia,quod pro conclusione exponam me morti.

Head wounded [laesum] and does not grievewith him. David grieved from the death ofAbsalom, who nevertheless had persecutedhim. Therefore there is grief of compunctionon one's own behalf, grief of compassion onbehalf of one's neighbor. -- The third grief isthe rivalry on behalf of the divine honor.Whence in the Book of Maccabees: Thou,

Lord, who have knowledge, have known[nosti], that when I can be freed from death, Isustain hard griefs of the body; but accordingto my soul on account of fear of Thee I freely

suffer this 44. Those words Eleazar said,when he wanted rather to die, than make asemblance of eating pieces of pork [carnesporcinas]. This, philosophy does not teach,that on behalf of a conclusion I exposemyself to death.

23. Psalmus: Servus tuus sum ego; da mihi

intellectum, ut sciam testimonia tua 45.Scientia gratuita docet scire et modumsciendi. Unde super illud Apostoli: Si quisautem se existimat scire aliquid, nondum

cognovit, quomodo oporteat eum scire 46;dicit Bernardus: "Vides, quod non approbatApostolus multa scientem, sed modumsciendi; vide, quod omnem fructum etutilitatem scientiae in modo sciendi

constituit. Quid dicit modum sciendi? Scire,quo ordine, quo studio, quo fine quisqueaddiscat: quo ordine, ut id prius addiscat,quod maturius est ad salutem; quo studio, utid ardentius, quod vehementius trahit adamorem Dei; quo fine, ut non propter inanemgloriam, aut curiositatem, sed propteraedificationem suam et proximi addiscat.Sunt qui scire volunt tantum, ut sciant, etturpis curiositas est. Sunt qui addiscunt etscire volunt, ut sciantur, et turpis vanitas est.

Et sunt qui scire volunt, ut scientiam vendantpro pecunia, aut honoribus, et turpisquaestus est. Sunt qui scire volunt, ut aliosaedif icent, et caritas est. Et sunt qui scirevolunt, ut aedificentur, et prudentia est".

23 . The Psalm: Thy servant am I; give me

understanding, to know Thy testimonies 45.Gratuitous knowledge teaches one to knowand t he manner of knowing. Whence uponthis matter of the Apostle: However ifanyone estimates himself to know something,he has not yet become acquainted with[nondum cognovit] the manner in which it is

proper to know 46; (St.) Bernard says: "Yousee, that the Apostle does not approve the

one knowing much, but the manner ofknowing; see, that he has established everyfruit and utility of knowledge in the mannerof knowing. What does he call the manner ofknowing? To know, in what order, in whatstudy, to what end anyone learns(something) more [addiscat]; in what order,to learn in addit ion [addiscat] f irst that, whichis more suited [maturius] to (his) salvation; inwhat study, to (learn in addition) moreardently that, which more vehemently draws

him to t he love [ad amorem] of God; to whatend, to learn more not on account of inaneglory, or curiostiy, but on account of his ownedification and that of his neighbor. Thereare those who want only, to know, and thatis foul curiosity. There are those who learnmore and want to know, to be known[sciantur], and that is foul vanity. And thereare those who want to know, to sellknowledge for money, or for honors, andthat is a foul source of profit [quaestus].
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There are those who want to know, to edifyot hers, and that is charity. And there arethose who want to know, to be edified, andthat is prudence".

24 . Scientia inflat, sed caritas aedificat 47;ideo oportet iungere cum scientia caritatem,

ut homo habeat simul scientiam etcaritatem, ut possit impleri illud quod dicitApostolus: In caritate radicati et fundati, utpossitis comprehendere cum omnibussanctis, quae sit longitudo, latitudo,sublimitas et profundum, scire etiamsupereminentem scientiae claritatem Christi48. Ista est scientia, quae est donum Spiritussancti.

24. Knowledge inflates, but charity edifies47;for that reason it is proper to join charity

with knowledge, so that a man have at onceknowledge and charity, to be able to fulfillthat which the Apostle says: In charity (be)rooted and founded, so that you cancomprehend with all the saints, what is thelength, breadth, sublimity and depth, to knowalso the supereminent brightness of the

knowledge of Christ 48. That is theknowledge, which is the gift of the HolySpirit.

2 5 . De ultima scientia, scilicet de scientiagloriosa, dicam unum verbum. Dicitur de ea inlibro Sapientiae: Nosse te summa iustitia est;

sequitur: et radix est immortalitatis 49. Istascientia initiatur in contemplativis,perpetuatur in dormientibus et consummaturin resurgentibus. Istam scientiam nobispraestare dignetur qui cum Patre, etc.

25. Of the last knowledge, that is, of gloriousknowledge, I will speak one word. Of this it issaid in the Book of Wisdom: To know[nosse]Thee is most high justtice; there follows: and

it is the root of immortality49. That knowledgeis initiated in contemplatives, perpetuated insleepers and consummated in theresurrected [resurgentibus]. May He deign topresent that knowledge to us, who with theFather (lives and reigns ...).

1. 2 Cor 4, 6.

2. Ps 93, 10.

3. 2 Cor 3, 18.

4. Ps 138, 6.

5. 1 Reg 2, 3.

6. Iob 37, 16.

7. Prov 22, 20-21.

8. 3 Reg 4, 33.

9. Sap 9, 4.12.

10. Sap 7, 15-16.

1. 2 Cor 4:6.

2. Ps 93:10.

3. 2 Cor 3:18.

4. Ps 138:6.

5. 1 Kg 2:3.

6. Job 37:16.

7. Prov 22:20-21.

8. 3 Kg 4:33.

9. Ws 9:4.12.

10. Ws 7:15-16.
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11. Sap 7, 17.

12. Eccle 7, 26.

13. Eccli 10, 2; cf . 1 Tim 3, 2-7.

14. Ier 10, 14.

15. Mt 16, 26.

16. Rom 1, 21-22.

17. Sap 13, 9.

18. Cf. Ap 21, 14.

19. Is 11, 9.

20

. Dan 12, 4.

21. Ps 23, 2.

22. Ps 103, 5.

23. Is 40, 12.

24. 1 Tim 3, 14-15.

25. Ps 81, 5.

26. Os 4, 6.

27. Cf. Mt 15, 14.

28. Is 5, 13.

29. Lc 11, 52.

30. Iac 4, 17.

31. Lc 12, 47.

32. Cf. Ex 21, 23-24.

33. Cf. Ex 8, 19. ???

34. Sap 10, 10.

35. 1 Cor 2, 12.

36

. Io 17, 17.

11. Ws 7:17.

12. Eccle 7:26.

13. Eccli 10:2; cf . 1 Tim 3:2-7.

14. Jer 10:14.

15. Mt 16:26.

16. Rm 1:21-22.

17. Ws 13:9.

18. Cf. Ap 21:14.

19. Is 11:9.

20

. Dan 12:4.

21. Ps 23:2.

22. Ps 103:5.

23. Is 40:12.

24. 1 Tim 3:14-15.

25. Ps 81:5.

26. Ho 4:6.

27. Cf. Mt 15:14.

28. Is 5:13.

29. LK 11:52.

30. Jm 4:17.

31. LK 12:47.

32. Cf. Ex 21:23-24.

33. Cf. Ex 8:19. ???

34. Ws 10:10.

35. 1 Cor 2:12.

36

. Jn 17:17.
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37. Lev 10, 8-10.

38. Gen 2, 16-17.

39. Gen 3, 5.

40. Eccle 1, 18.

41. Ps 4, 3-5.

42. Os 6, 6.

43. Is 53, 2-3.

44. 2 Mach 6, 30.

45. Ps 118, 125.

46. 1 Cor 8, 2.

47. 1 Cor 8, 1.

48. Eph 3, 17-19.

49. Sap 15, 3.

37. Lev 10:8-10.

38. Gen 2:16-17.

39. Gen 3:5.

40. Eccle 1:18.

41. Ps 4:3-5.

42. Ho 6:6.

43. Is 53:2-3.

44. 2 Mac 6:30.

45. Ps 118:125.

46. 1 Cor 8:2.

47. 1 Cor 8:1.

48. Eph 3:17-19.

49. Ws 15:3.

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

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

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

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

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

speaking. This English translation has been released to the public domain by its author.
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st. bonaventure, part 4, seven gifts holy spirit, knowledge

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