St. Bonaventure, Part 5, Seven Gifts Holy Spirit, Fortitude #1

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V -- S. BONAVENTURAE

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis &Doctor Ecclesiae Universalis

COLLATIONESDE SEPTEM DONISSPIRITUS SANCTI

COLLATIO V

DE DONO FORTITUDINIS

Collatio Prima

St.. Bonaventure of Bagnoregio

Cardinal of the Holy Roman Church & Doctorof the Universal Church

CONFERENCES ON THESEVEN GIFTS OF THEHOLY SPIRIT

CONFERENCE V

ON THE GIFT OF FORTITUDE

First Conf erence

1 . Mulierem fortem quis inveniet? Procul etde ultimis finibus pretium eius. Quaesivitlanam et linum et operata est consilio

manuum suarum 1. - - Sicut turris Davidcollum tuum, quae aedificata est cumpropugnaculis; mille clypei pendent ex ea,

omnis armatura fortium2

. Verbum ultimumscribitur in Cantico canticorum et dictum estsponsae sive matri Ecclesiae, cuius collumsimile est turri David; mille clypei etc. Collumdicitur, unde egreditur doctrina veritatis.Collum ad duo servit nobis, scilicet adsuscipiendam escam et ad exprimendumsermones. Ita dicitur mater Ecclesia collum,quia ex ea egreditur doctrina veritatis; unded ic i t : mille clypei pendent ex ea. Itemprocedit ab ea universitas sermonum ad

corroborandum animas; unde dicit:omnisarmatura fortium. Nihil est, quod valet adhabendam spiritualem fortitudinem, quodsacra Scriptura non explicet. -- Debemusloqui de quarto dono Spiritus sancti, scilicetde dono fortitudinis. Rogabimus in principioDominum, etc.

1.A strong woman who will find (one)? Far offand from the last ends (of the earth) her price.She sought wool and flax and worked by the

counselof her hands1. - - Yourneck (is) asthe Tower of David, which has been built withramparts; a thousand round-shields hand

from her, all the armor of the strong2

. This[ultimum] word is written in the Canticle ofCanticles and it is said of the spouse or ofMother Church, whose neck is similar to theTower of David; a thousand round-shieldsetc.. It is called a neck, whence steps forththe doctrine of truth. A neck serves us fortwo things, that is, to take up food and toexpress conversat ions [sermones]. ThusMother Church is called a neck, becausefrom Her steps forth the doctrine of truth;

whence he says: a thousand round-shieldshang from her. Likewise there proceeds fromher a universe [universitas] of conversationsto thoroughly strengthen souls; whence hesays: all the armor of the strong. There isnothing, which is valuable for the attainment[valet ad habendam] of spritual fortitude,that Sacred Scripture does not explain. -- Weought to speak of the fourth gift of the HolySpirit, that is, of the gift of fortitude. We willbeg in the beginning the Lord, (who lives and
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reigns ...).

2. Mulierem fortem quis invenietetc. Verbumistud scriptum est in Proverbiis; absquedubio dictum est ad commendationemmatris Ecclesiae, specialiter adcommendat ionem Virginis gloriosae. In quoverbo a tribus commendatur: primo, aspiritualis fortitudinis roboratione; secundo,a supernaturalis conceptus fecunditate; etterio, a salutaris consilii discretione. Primumnotatur, cum dicit: Mulierem fortem quisinveniet etc. Secundum, cum dicit:Procul etde ultimis finibus pretium eius. Tertiumsubdit: Quaesivit lanam et linum etc. -- Dedono fortitudinis dicemus nunc; de privilegiofecunditatis cras in mane, et de dono consiliicras in sero.

2 .A strong woman who will find (one) etc..That word is written in Proverbs; withoutdoubt it is said for the commendation ofMother Church, especially for thecommendat ion of the glorious Virgin. Inwhich word She is commended for threethings: first, for strengthening [roboratione]of spiritual fortitude; second, for fecundityof supernatural conceiving [conceptus]; andthird, for discretion of salutary counsel. Thef irst is not ed, when he says:A strong womanwho will find (one) etc.. The second, when hesays: Far off and from the last ends (of theearth) her price. The third he adds: Shesought wool and flax etc.. - - Of the gift offortitude we will now speak; of the privilegeof fecundity tomorrow in the morning, andof the gift of counsel tomorrow in theevening.

3 . Primo, dico, commendatur a spiritualisfortitudinis robore, cum dicit: Mulierem fortemquis inveniet? Quaerit non desperando, sedconf idendo. Quis igitur inveniet? Certe ille qui

attingit a fine usque ad finem3; ipse invenieteam et misit ad eam paranymphum, id estGabrielem Archangelum. Gabriel interpretatur

fortitudo Dei, et ipse missus est adinveniendum fortem mulierem. Absque dubioSalomon in ea vo luit requiescere tanquam inloco securo; sed hoc non potuit esse, nisiesset fortis, quia dicitur in Cantico, quoda n t e lectum Salomonis ambiunt sexaginta

fortes 4. Salomon interpretatur rexdesiderabilis; lectum eius ambiunt sexagintaf o r t e s . -- Sexagenarius numerus estperfectus et resurgit ex duplicatione numerisenarii in denarium, et sic per ipsumsignificatur universitas operum; vel resurgitex duplicatione numeri denarii in senariumnumerum, et significatur per ipsumuniversitas decem praeceptorum decalogi.Quantum aliquis est fortis et expeditussecundum dictamen legum et praeceptorumdecalogi; tunc est fort is, ita quod ab exteriorilaedi non pot est. Unde in Proverbiis:

Fortitudo et decor indumentorum eius5. Sicutcorpus ornatur ex habitu, ita ornatur animaex fortitudine ideo dicitur indumentum

3 . First, I say, She is commended for thestrength [robore] of spiritual fortitude, whenhe says:A strong woman who will find (one)?One seeks not by despairing, but by trusting[co nf idendo ]. Who therefore will find?Certainly He who reaches from end even to

end3; He will find Her and send a best-man

[paranymphum] to Her, that is, the ArchangelGabriel. "Gabriel" is interpreted "the fortitudeof God", and he was sent to find a strongwoman. Without doubt Solomon wanted torest in Her as in a secure place; but t his couldnot be, unless he was strong, because it issaid in the Canticle, that before the couch[lectum] of Solomon sixty strongmen stood in

flanks [ambiunt] 4. "Solomon" is interpreted"desireable king"; sixty strongmen flanked[ambiunt] his couch. - - The number sixty isperfect and results [resugrit] from themultiplication [ex duplicatione] of a group ofsix into a group of ten, and by this theentirety [universitas] signifies the tenprecepts of the Decalogue. As much as oneis strong and unshackled [expeditus]accdording to the dictate of the Law and theprecepts of the Decalogue; then one isstrong, so that he cannot be wounded bywhat is exterior [ab exeriori]. Whence inProverbs: Fortitude and ornament (are) His
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animae; nec solum fort itudo est indumentumanimae, vel Virginis gloriosae, immo matrisEcclesiae. Unde Isaias: Consurge, consurge,

filia Sion; induere vestimentis gloriae tuae6.

clothes [decor . . . indumentorum] 5. As thebody is embellished [ornatur] from habit, sothe soul is embellished f rom f ort itude; forthat reason it is called a piece of clothing[indumentum] for the soul; nor is onlyfortitude a piece of clothing for the soul,and/or for the glorious Virgin, nay rather(also) for Mot her Church. Whence Isaiah:

Thoroughly rise up, thoroughly rise up,daughter Sion; put on [induere] the vestments

of your glory6.

4 . De habitu fort itudinis, qualiter possimusindueri, est sermo. Si recte volumusdescribere fortitudinem; attendendum, quodde caelo est . Unde in libro Machabaeorum:Non in multitudine exercitus victoria belli, sed

de caelo fortitudo est 7. Psalmus: Mirabilis

Deus in sanctis suis; Deus Israel ipse dabitvirtutem et fortitudinem plebi suae 8. Ergofort itudo est donum Dei. Et ut meliuscognoscamus donum fortitudinis, triavolumus dicere de isto dono. Primo voloipsum describere ex parte dantis; secundo,ex parte suscipientis; et tertio, ex parteoperis consequentis.

4. This talk concerns the habit of fortitude,how we can be clot hed (by it). If we want torightly describe fort itude; one must payattention [attendendum], that it is fromHeaven. Whence in the Book of Maccabees:Not in the multitude of an army (is) the victory

of war, but from Heaven is fortitude 7

. ThePsalm: God is wonderful in His saints; theGod of Israel Himself will give virtue and

fortitude to His common-folk [plebi suae] 8.Therefore fortitude is a gift of God. And sothat we may better become acquainted with[cognoscamus] the gift of fortitude, we wantto say three things concerning this gif t . First Iwant to describe it on the part of the onegiving it; secondly, on the part of the onetaking it up [suscipientis]; and third, on the

part of the work of the one sucessfullypursuing it [consequent is].

5. Primo, dico, volo ipsum describere ex partedantis; et dico, quod datur a Deoprotegente, a Deo redimente et a Deoinhabit ant e. -- Primo, dico, datur donumfortitudinis a Deo protegente. Protegit enimnos Deus secundum ordinationemhierarchicam, muniens nos intus et extra.

Scribitur in Proverbiis:Turris fortissima nomenDomini, ad ipsum currit iustus et exaltabitur9;et in eodem: Substantia divitis urbsfortitudinis et quasi murus validus

circumdans eum 10. Fortitudo est, sicut aprincipio solido, sublimi et forti, a Deo; etDeus aeternus est origo fortitudinis inomnibus rebus; quia nihil est potens nequeforte nisi per fortitudinem primi principii. Igiturista fortitudo descendit a Deo nosprotegente tanquam a primo principio

5. First, I say, I want to describe it on the partof the one giving it; and I say, that it is givenby God prot ecting, by God redeeming and byGod indwelling. -- First, I say, the gift offort itude is given by God protecting. For Godprotects us according to a hierarchicalordering [ordinationem hierarchicam], by

walling [muniens] us inside and out . It iswritten in Proverbs:A tower most strong (is)the Name of the Lord, to it runs the just and

he shall be exalted 9; and in the same(passage): The substance of the rich (is) thecity of fortitude and as the withstanding wall

[murus validus] surrounding it10. Fortitude isfrom God, as from a solid, sublime, andstrong principle; and the eternal God is theorigin of fort itude in all t hings; becausenothing is powerful nor strong except
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secundum hierarchicas dispositiones; quaefortitudo reddit omnem hominem divitem etsecurum et potentem et conf identem.

through the fortitude of the First Principle.Therefore that fortitude descends from Godprotecting us as from the First Principleaccording to hierarchical dispositions; whichfortitude renders [reddit] every man rich andsecure and powerful and conf ident.

6 . Secundo est ista fo rtitudo a Deoredimente per Verbi divini incarnationem.Unde Isaias: Fortitudo mea et laus meaDominus, et factus est mihi in salutem;haurietis aquas in gaudio de fontibus

Salvatoris 11. Istae sunt aquae, in quibusanima fortificatur, purificatur, redimitur,sanctificatur et eripitur de potestatedaemonum. Per quid redimitur anima? Diciturin Habacuc: Splendor eius ut lux erit; cornuain manibus eius; ubi abscondita est fortitudo

eius

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. Item scribitur:Cum fortis armatuscustodit atrium suum, in pace sunt ea quaepossidet; si autem fortior eo superveniensvicerit eum, universa arma eius auferet, in

quibus confidebat, et spolia eius distribuet13.Iste fortior est Deus, quia quod infirmum est

Dei fortius est hominibus14. Filius Dei factusest inf irmus propt er nos.

6 . Second, that fo rtitude is f rom Godredeeming through the Incarnation of theDivine Word. Whence Isaiah: My fortitude andmy praise (is) the Lord, and He has beenmade (man) to save me; you will draw waters

in joy from the fountains of the Savior 11.Those are the waters, in which the soul isfortified [fortificatur], purified, redeemed,santified and snatched from the power ofthe demons. Through which is the soulredeemed? It is said in Habakuk: His splendorshall be as the light; horns in his hands;

where His fortitude is hidden away 12.Likewise it is written: When the armedstrongman guards his entrancehall [atrium],in peace are those things which hep ossesses ; however if one strongerovercoming him conquers him, all [universa]his arms, in which he trusted, shall be borne

away, and he will distribute his spoils 13.That one who is stronger is God, because

what is infirm in God is stronger than men14.

The Son of God was made infirm for oursake.

7 . Tertia ratio inf luentiae fort itudinis est aDeo inhabitante. Unde in Michaea: Repletus

sum fortidudine Domini, iudicio et virtute 15.Corpus humanum, quando non habetspiritum, non habet virtutem, etiam si essetcorpus giganteum; ita si Deus non est inanima, t unc ipsa non habet virtutem. De

fortissimo nostro, scilicet de Christo, dicitur:Requiescet super eum Spiritus Domini,spiritus sapientiae et intellectus, spiritusconsilii et fortitudinis, spiritus scientiae et

pietatis 16 etc.; et ponit in mediofortitudinem, quia non habitat Christus innobis, nisi habeamus ista duo, scilicetSpiritum Domini et fortitudinem; et ideo inmedio posuit fort itudinem. Petrus ad vocem

ancillae negavit 17, et stetit contraCaesarem uia sine S iritu Domini anima est

7 . The third reason for t he inf luence offortitude is from God indwelling. Whence inMicah: I am filled full with the fortitude of the

Lord, with judgement and with virtue15. Thehuman body, when it does not have spirit,does not have virtue, even if it is a giganticbody; thus if God is not in the soul, then it

does not have virtue. Of our moststrongman, that is, of Christ, it is said: Therewill rest upon Him the Spirit of the Lord, thespirit of wisdom and of understanding, thespirit of counsel and of fortitude, the spirit of

knowledge and of piety16 etc.; and he placesfortitude in the middle, because Christ doesnot dwell in us, unless we have those twothings, that is, the Spirit of the Lord andf ort itude; and fo r that reason he placedfortitude in t he middle. (St.) Peter at t he
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debilis, et cum Spiritu Domini est fortis.Contra Caesarem stetit, quia cum SpirituDomini tunc fort is fuit .

voice of the handmaid denied (Him) 17, and(yet) he stood against Caesar; becausewithout the Spirit of the Lord the soul isweak, and with the Spirit of the Lord it isst rong. Against Caesar he stood, becausehe was then strong with the Spirit of theLord.

8 . In huius mysterii designationem dicitur,quod Samson secundum doctrinam Angelinon permisit, novaculam ascendere super

caput suum 18; sed creverunt crines, etfactus est fortissimus hominum. Mirabile fuit,quod cum crinibus fortis fuit et sine capillisfactus est infirmus. Dalila meretrix decepiteum; petiit ab eo, ubi esset fortitudo eius.Quatuor vicibus petiit ab eo, et quarta vicedixit ei veritatem, tribus vero primis vicibus

celavit ei veritatem. Prima vice dixit: Siseptem funibus nerviceis fuero ligatus, ero

similis ceteris hominibus 19; et cum essetligatus, et venirent philistaei ad eum, utcaperent eum, statim rupit funes. Item petiitab eo, ubi esset fortitudo sua; et dixit: Siligatus fuero septem funibus novis, quinondum fuerunt in opere; ero sicut ceteri

homines20. Tertio dixit ei: Si septem capillosmeos infixeris in terra cum clavo, ero sicut

ceteri homines 21. Quarto revelavit ei

veritatem et dixit: Si septem capillos meos,qui sunt in capite meo, abraseris, ero similis

certeris hominibus22; et tunc ceperunt eumphilistaei. Quid est hoc? -- Dico quod abrasiocapillorum significat subtractionemseptiformis gratiae Spiritus sancti. Deomnibis sanctis planum est, quod, quamdiuremansit cum eis grat ia Spiritus sanct i, fortesf uerunt . -- Quare non dixit ei, ubi essetfortitudo sua? Videte, in amissione Spiritussancti est iste processus; per istam viam

perditur Spiritus sanctus. Quatuor suntoblectamenta sensuum, scilicet occupatio,cogitatio, incurvatio affectionum interiorumet impugnat io divinarum legum. In ultimoamittitur Spiritus sanctus, in aliis verodisponitur homo ad hoc. Primo diabolusof fert delectabilia sensus; et hoc est septemfunibus nerviceis ligari. Postea, cum homoimmoratur cogitationibus in delectabilioblato, tunc ligatur septem funibus novis, quinondum fuerunt in opere. Post sequitur

8 . In designating t his mystery it is said, thatSamson according to the doctrine of theAngel did not permit a razor to ascend upon

his head 18; but his hairs [crinibus] grew, andhe became the st rongest of men. It waswonderful, because he was strong with hairsand without hair [capillis] he became infirm.Dalila the prost itut e deceived him; she askedhim [petiit ab eo], where his fortitude was.Four t imes she asked him, and on t he fourth

time he told her the truth, but the first threetimes he concealed the truth from her. Thefirst time he said: If I be bound with sevensinew-like ropes, I will be similar to all other

men 19; and when he was bound, and thePhilistines camw towards him, to sieze him,he immediately broke the ropes. Likewise sheasked him, where his fortitude was; and hesaid: If I be bound with seven new ropes,which have not yet been at work; I will be as

all other men20. The third t ime he said to her:

If you fasten my seven hairs upon the earthwith a nail, I will be as all other men21. Thefourth time he revealed to her the truth andhe said: If you scrape off the seven hairs,which are on my head, I wil be similar to all

other men.22; and then the Philist ines siezedhim. What is this? -- I say that the scrapingoff of the hairs signified the subtraction ofthe septiform grace of the Holy Spirit. Of allsaints it is plane, that as long as thereremained with them the grace of the Holy

Spirit, they were strong. -- Why did she notsay to him, where is your f ort itude? See,hers is that process of sending away[amissione] the Holy Spirit, through which theHoly Spirit is lost [perditur]. Four are theamusements [oblectamenta] of the senses,that is, being occupied [occupatio], thinking[cogitation], the bending [incurvatio] of theinterior affections and the impunging ofdivine laws [legum]. In the last the Holy Spiritis sent away, but in the others a man is only
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incurvatio affectionum: sicut ex multitudineradiorum generatur calor; sic, quando estmultiplex cogitatio in anima, tunc incurvaturanima ad illud; et hoc signif icat ligat io criniumcum clavo in terra. Adhuc non perdit homoSpiritum sanctum. Sed quarto sequiturimpugnatio divinarum legum, cum crinescapitis abraduntur, id est, cum gratia Spiritus

sancti subtrahitur. -- Habemus modo, a quoprocedit donum Spiritus sancti, quia a Deoprotegente, a Deo redimente et a Deoinhab it an t e. Per grat iam Spiritus sanctinatura custodit originem vitae et nosdebemus custodire spiritum vitae. Quidvaleret homo, nisi haberet Spiritumsanctum?

disposed towards this. First the devil offersthe delights [delectabilia] of sense; and bythis one is bound by seven sinew-like ropes.Af terwards, when a man delays in thinkingupon the delight offered, then one is boundby seven new ropes, which were not yet atwork. After, there follows the bending of theaffections: as from a multitude of rays, heat

is generated; so, when manifold thinking is inthe soul, then the soul is bent toward that;and this the-binding-of-hairs-upon-the-earth-with-a-nail signif ies. Still a man has notlost the Holy Spirit. But fourth there followsthe impugning of the divine laws, when thehairs of the head are scrapped off, that is,when the grace of the Holy Spirit issubtracted. -- We have the means, by whichthe gif t of the Holy Spirit proceeds, because(it is) from God protecting, from Godredeeming and f rom God indwelling. Throughthe grace of the Holy Spirit nature guardsthe origin of life and we ought to guard thespirit of life. What value is a man, unless hehave the Holy Spirit?

9. Dicas modo: per quid disponitur anima adsusceptionem influxus istius doni? Dico,quod fortitudo, quae est donum Spiritussancti, venit in nos primo per inexpugnabilefidei scutum; secundo, per imperturbabile

spei solatium; et tertio, per inextinguibilecaritat is incendium.

9 . You now may say: through what is thesoul disposed to taking up the influx of thatgift? I say, that fortitude, which is a gift ofthe Holy Spirit, comes into us first throughthe inexpungable shield [scutum] of faith;

second, through the imperturbable solace ofhope; and third, through theinexstinguishable kindling [incendium] ofcharity.

10. Primo, dico, disponitur anima ad donumfortitudinis per inexpugnabile fidei scutum.Unde Apostolus ad Hebraeos: Qui per fidemvicerunt regna etc.; fortes facti sunt in bello23; ad Ephesios: In omnibus sumentes

scutum fidei in quo possitis omnia telanequissimi ignea exstinguere24; et in Esdra:Fortis res est vinum, fortior est rex, fortioressunt mulieres, dixit tertius; et quartus dixit:

Fortissima res est veritas 25. -- Ostendit,qualiter homo potest vincere fortitudinemd ia b o l i . Diabolus trahit hominem adconcupiscentiam carnis, ad concupiscentiam

oculorum et ad superbiam vitae 26.Concupiscentia carnis reddit homines

fortissimos multa atiuntur homines ut

10. First, I say, the soul is disposed to the giftof fortitude through the inexpungable shieldof faith. Whence the Apostle to theHebrews: Who through faith conquered

kingdoms etc..; were made strong in war 23;

to the Ephesians: In all things taking theshield of faith in which you can exstinguishall the fiery darts of the worthless one

[nequissimi] 24; and in Ezra:A strong thing iswine, stronger is a king, stronger are wives,he said third; and fourth he said: The

strongest thing is truth25. -- He shows, how aman can conquer the fortitude of the devil.The devil draws a man towardsconcupiscence of the flesh, towardsconcupiscence of the eyes and towards
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possint explere libidinem carnis. Similiter,ambitio reddit homines fortes; propterambitionem honorum multi multa patiuntur.Item, concupiscentia oculorum, quae estfomentum concupiscentiae et superbiae,reddit homines fortes, quia multa patiunturhomines, ut temporalia acquirant. In regesignificatur superbia; in vino, quod facit

hominem ebriosum et reddit hominemaudacem, significatur concupiscentiaoculorum. Scribitur: Ne intuearis vinum, cum

flavescit 27 in scypho. Per mulieressignificatur concupiscentia carnis. Quae estmateria resistendi ist is? Quomodo potestvinci vinum et alia duo? Dico: per veritatem.Psalmus: Scuto circumdabit te veritas eius,scilicet per f idem inhabitantem, non timebis a

timore nocturo28 etc. Et beatus Petrus dixit:Adversarius vester tamquam leo rugiens

circuit, quaerens, quem devoret; cui resistitefortes in fide29. Si amaremus veritatem, nont imeremus diabolum, quia scriptum est :OculiDomini contemplantur universam terram etpraebent fortitudinem his qui corde perfecto

credunt in eum30.

pride of life 26. The concupiscence of theflesh renders men most strong; men suffermuch, to be able to quench the lust [explerelibidinem] of the f lesh. Similarly, ambit ionrenders men strong; on account of ambitionfor honors many suffer many things.Likewise, concupiscence of the eyes, whichis the foment of concupiscence and of pride,

renders men strong, because men suffermany things, to acquire t emporal things. Inthe king pride is signified; in the wine, thatmakes a man drunk and renders a man bold[audacem], concupiscence of the eyes issignif ied. It is writ ten: Do not look at wineattentively [intuearis], when it becomes

yellow 27 in the goblet . By wives,concupiscense of the flesh is signified. Whatmaterial withstands t hem? In what mannercan wine or the other two be conquered? I

say: through truth. The Psalm:As a shield,will His truth surround you, that is, byindwelling faith, you shall not be afraid of the

night-time fear 28 etc.. And blessed Petersa id : Your adversary goes around as aroaring lion, seeking, whom to devour; resist

him, (being yourselves) strong in faith 29. Ifwe loved the truth, we would not fear thedevil, because it is written: The eyes of theLord contemplate the entire earth and theyprovide [praebent] fortitude to those who

believe in Him with a perfect heart30.

1 1 . Secunda dispositio influxus donifortitudinis est per imperturbabile speiso lat ium. Unde Aposto lus ad Habraeos:Fortissimum habemus solatium, quiconfugimus ad tenendam propositam nobis

spem31. Et in Isaia: Qui sperant in Dominomutabunt fortitudinem suam; assumentpennas ut aquilae, current et non laborabunt;

ambulabunt et non deficient 32. Homolibenter portaret magnum onus pro marcaauri. Si tantum reficit musca; igitur multumdeberes te movere ad sustinendum pro spefuturi praemii et aeterni. In Deo debemus

confidere, quia dat lasso fortitudinem 33.Philosophus vult, quod una de virtutibuscardinalibus sit magnanimitas; sed nonoportet, quod sit in te, sed in Deo istamagnanimitas, quae est virtus.

11. The second disposition to the influx ofthe gift of fortitude is through theimperturbable solace of hope. Whence theApost le to the Hebrews: We have thestrongest solace, who take refuge[confugimus] in holding the hope proposed to

us 31. And in Isaiah: They who hope in theLord will change their fortitude; they will

assume wings as eagles, they will run andthey will not labor; the will walk and they will

not become weak[deficient] 32. A man wouldfreely bear a great burden for a mark of gold[approx. US $4,000]. If a f ly refreshes somuch; you ought, therefore, to moveyourself to sustain much for the hope of afuture and eternal reward. In God we oughtto confide, because to the weary He gives

fortitude33. The Philospher wants, that oneof the cardinal virtues be magnanimity; but it
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is not proper, that that magnanimity, which isa virtue, be in you, but in God.

12. Tertio disponitur homo ad influxum donifortitudinis per inextinguibile caritatisincendium. Unde in Cantico: Pone me utsignaculum super cor tuum, ut signaculumsuper brachium tuum; quia fortis est ut morsdilectio, dura sicut infernus aemulatio;lampades eius lampades ignis atqueflammarum; aquae multae non potuerunt

exstinguere caritatem 34. Credis exstinguerefornacem ardentem cum gutta aquae?Omnis virtus est sicut gutta aquae respectuanimae amantis.Fortis est ut mors dilectio;mors omnes vincit, similiter dilectio totumvincit. Dura sicut infernus aemulatio; infernusquod tenet non dimittit, ita caritas omniavincit et fortiter tenet. Paule, quid dicis decaritate? Quis, inquit , separabit me a caritateDei? Respondet: Tribulatio? an angustia? anfa me s? an nuditas? an periculum? anpersecutio? an gladius? Et dicit: Certus sum,quia neque mors neque vita neque instantianeque futura poterunt me separare a caritate,

quae est in Christo Iesu 35. Chrysostomusdicit, quod Paulus enumerat omnescreaturas et dicit: Neque creatura alia poteritme separare a caritate, quae est in Christo

Iesu; id est, si de novo posset fieri creatura,non posset separare me. -- Ista caritas esttrahens nos ad naturam caelestem, nonpermittit peregrinam impressionem in nobis;quantum est de se, perpetua est; nisi demlibellum repudii, non auferet Deus caritatemsuam a nobis. In Psalmo: Diligam te, Domine,fortitudo mea, Dominus firmamentum meum

et refugium meum et liberator meus 36.

Protector vitae meae, a quo trepidabo? 37

Catharina et Lucia fortes fuerunt per

amorem Dei. Si non sumus ligati cum Dominoper caritatem, facile amittimus fortitudinemnost ram. -- Patet modo, a quo est o rigo donifortitudinis, et per quae disponimur ad istuminfluxum doni fortitudinis.

12. Third, a man is disposed to the influx ofthe gift of fortitude through theinexstinguishable kindling of charity. Whencein the Canticle: Place me as a token[signaculum] upon your heart, as a tokenupon your arm; because strong as death islove [dilectio], durable as Hell (its) rivalry; itslamps the lamps of fire and of flames; many

waters could not exstinguish charity 34. Doyou believe that you (can) exstinguish aburning furnace with a drop of water? Everyvirtue is as a drop of water in respect to thesoul of the lover [animae amantis]. Strong asdeath is love; death conquers all (men),similarly love [dilectio] conquers everything[ totum] Durable as Hell (its) rivalry; Hellbecause it holds does not let go [dimittit],thus charity conquers and strongly holds allthings [omnia]. Paul, what do you say o fcharity? Who, he says, will separate me fromthe charity of God? He responds: Tribulation?or anguish? or hunger? or nakedness? ordanger? or persecution? or the sword? Andhe says: I am certain, that neither death norlife, neither things imminent nor future couldseparate me from the charity, which is in

Christ Jesus

35

. (St. John) Chrysostom says,that Paul enumerated all creatures and says:Nor can anyother creature separate me fromthe charity which is in Christ Jesus; that is, ifa new creature [de novo creatura] could bemade, it would not separate me. -- Thatcharity is drawing us to (our) heavenly nature[naturam caelestem], it does not release aforeign attack [permittit peregrinamimpressionem] upon us; as much as it is ofitself, it is perpetual; unless I give (Him) a writof devorce [dem libellum repudii], God will nottake His charity away from us (sic). In t hePsalm: I love Thee, Lord, my fortitude, theLord my firmament and my refuge and my

liberator 36. Protector of my life, from whom

shall I be anxious [trepidabo] ? 37 (Sts.)Catherine and Lucy were strong through thelove [amorem] of God. If we have not beenbound with the Lord through charity, weeasily let go of [amit t imus] our fort itude.
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13. Sed scit is, quod habitus sine actu nihilest; ideo sciendum, quod ad tria daturdonum fortitudinis: primo, ad perficiendumoperationes viriles; secundo, adprosternendum areas potestates; et tertio,ad perferendum mundiales tribulationes. --Primo, dico, datur donum fortitudinis adperficiendum operationes viriles; unde in

Proverbiis: Egestatem operata est manusremissa; manus autem fortium parat divitias38. Et de forti muliere dicitur: Manum suammisit ad fortia, et digiti eius apprehenderunt

fusum39. Loquitur de Ecclesia et de membriseius. Prius oportet ponere manum ad fortia,quam digiti apprehendant fusum, id est,oportet prius fortiter agere, antequam homopossit perspicaciter docere. In f uso, quoextrahitur filum de stupa, significaturindustria, per quam homines accipiunt

doct rinam et explicant eam. Qui vult benedocere, oportet, quod manum mittat adfortia. In libro Regum dicitur: Ingredere, quia

vir fortis es, et bona annuntias40; et in Isaia:Super montem excelsum ascende tu, qui

evangelizas Sion41. Si brachium est debile,etiam si gladius fuerit fortis et bonus; nonerit bonus ictus. Aliqui pleni sunt sermonibuset parum habent de operationibus.

13. But you know, that a habit without act isnothing; for that reason it must be known,that for three things is the gift of fortitudegiven: f irst, to accomplish manly works [adperficiendum operationes viriles]; second, tocast down the powers of the air [areaspotestates]; and third, to endure [adperferendum] worldly t ribulations. -- First, I

say, that the gift of fortitude is given toaccomplish manly works; whence inProverbs:A negligent hand has workedindigence; however the hand of the strong

prepares riches38. And of the strong womanit is said: She dispatches her hands to strong

(works), and her fingers grasp the spindle39.(This) is spoken of the Church and of Hermembers. It is proper to place one's hand tostrong (works) before [prius quam] (one's)fingers grasp the spindle, that is, it is proper

first to act strongly, afterwards a man canteach in a perspicacious manner[perspicaciter]. In the spindle, by which thethread is extracted from the tow [stupa],there is signified the industry, through whichmen accept doctrine and explain it. It isproper that he, who wants to teach well,dispatch his hands to strong (works). In theBook of Kings it is said: Step inside, becauseyou are a strong man, and you announce

good things40; and in Isaiah:Ascend upon an

exalted mountain, you who evangelize Sion41. If an arm is weak, even if the sword wasstrong and good; there will not be a goodblo w. Some are full of conversations andhave too lit tle of works.

14. Secundo datur donum Spiritus sancti adprosternendas areas pot estates. Unde inIoanne: Scribo vobis, iuvenes, quoniam fortesestis, et verbum Dei manet in vobis, et vicistis

malignum 42. Ista fortitudo debet esse inomni christiano et specialiter in duceexercitus populi christiani. Scribitur in libroMachabaeorum, quod Iudas fortis viribus aiuventute sua, ipse sit vobis princeps militiae,

et ipse aget bellum populi 43. Omnis, quiaccipit curam animarum, efficitur princepsmilitiae; et quando princeps non est bonus,tunc exercitus est in magno periculo. Undeconqueritur Ieremias: Recessit, inquit, omnisdecor a filia Sion; facti sunt rinci es eius

14. Second, the gift of the Holy Spirit is givento cast down the powers of the air. Whencein John: I write to you, young men, since yourare strong, and the word of God remains in

you, and you have conquered the malignantone [malignum] 42. That fortitude ought tobe in every Christian and especially in theleader of the army of the Christian people. Itis written in the Book of Maccabees, that LetJudas strong in strengths [viribus] from hisyouth, be for you the prince of the militia, and

he himself will conduct the people's war 43.Everyone who accepts the care of souls,becomes [efficitur] a prince of the militia; andwhen the rince is not ood, then the arm
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11/13

1. Prov 31, 10-13.

2. Cant 4, 4.

3. Sap 8, 1.

4

. Cant 3, 7.

5. Prov 31, 25.

6. Is 50, 1.

7. 1 Mach 3, 19.

8. Ps 67, 36.

9. Prov 18, 10.

10. Prov 18, 11; cf. 10, 15.

11. Is 12, 2-3.

12. Hab 3, 4.

13. Lc 11, 21-22.

14. 1 Cor 1, 25.

15. Mich 3, 8.

16. Is 11, 2-3.

17. Cf. Mt 26, 69-75.

18. Iudic 13, 3-5.

19. Iudic 16, 7.

20

. Iudic 16, 11.21. Iudic 16, 13.

22. Cf. Iudic 16, 17..

23. Heb 11, 33.34.

24. Eph 6, 16.

25. 3 Esd 3, 10-12.

1. Prov 31:10-13.

2. Cant 4:4.

3. Ws 8:1.

4

. Cant 3:7.

5. Prov 31:25.

6. Is 50:1.

7. 1 Mac 3:19.

8. Ps 67:36.

9. Prov 18:10.

10. Prov 18:11; cf. 10:15.

11. Is 12:2-3.

12. Hab 3:4.

13. Lk 11:21-22.

14. 1 Cor 1:25.

15. Mich 3:8.

16. Is 11:2-3.

17. Cf. Mt 26:69-75.

18. Jg 13:3-5.

19. Jg 16:7.

20

. Jg 16:11.21. Jg 16:13.

22. Cf. Jg 16:17..

23. Heb 11:33.34.

24. Eph 6:16.

25. 3 Ez 3:10-12.
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26. Cf. 1 Io 2, 16.

27. Prov 23, 31.

28. Ps 90, 5.

29. 1 Petr 5, 8-9; cf . et iam BreviariumRomanum, ad Completo rium, lect io brevis.

30. 2 Par 16, 9.

31. Heb 6, 18.

32. Is 40, 31.

33. Is 40, 29.

34. Cant 8, 6-7.

35. Rom 8, 35.38.

36. Ps 17, 2-3.

37. Ps 26, 1.

38. Prov 10, 4.

39. Prov 31, 19.

40

. 3 Reg 1, 42.41. Is 40, 9.

42. 1 Io 2, 14.

43. 1 Mach 2, 66.

44. Lam 1, 6.

45. Eccli 46, 11.

46. Eccli 46, 1.

47. Cf. Num 13, 7.17.

48. 2 Mach 6, 26-30.

49. Iob 17, 9.

50. Prov 31, 17.

26. Cf. 1 Io 2:16.

27. Prov 23:31.

28. Ps 90:5.

29. 1 Pt 5:8-9; cf . also Breviarium Romanum,ad Completorium: lectio brevis.

30. 2 Par 16:9.

31. Heb 6:18.

32. Is 40:31.

33. Is 40:29.

34. Cant 8:6-7.

35. Rm 8:35.38.

36. Ps 17:2-3.

37. Ps 26:1.

38. Prov 10:4.

39. Prov 31:19.

40

. 3 Kg 1:42.41. Is 40:9.

42. 1 Jn 2:14.

43. 1 Mac 2:66.

44. Lam 1:6.

45. Eccli 46:11.

46. Eccli 46:1.

47. Cf. Num 13:7.17.

48. 2 Mac 6:26-30.

49. Job 17:9.

50. Prov 31:17.
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13/13

51. Hab 3, 19. 51. Hab 3:19.

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 5, Seven Gifts Holy Spirit, Fortitude #1

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