St. Bonaventure, Part 6, Seven Gifts Holy Spirit, Fortitude #2

7/30/2019 St. Bonaventure, Part 6, Seven Gifts Holy Spirit, Fortitude #2

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VI -- S. BONAVENTURAE

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis &Doctor Ecclesiae Universalis

COLLATIONESDE SEPTEM DONISSPIRITUS SANCTI

COLLATIO VI

DE DONO FORTITUDINIS

Collatio Secunda

St.. Bonaventure of Bagnoregio

Cardinal of the Holy Roman Church & Doctorof the Universal Church

CONFERENCES ON THESEVEN GIFTS OF THEHOLY SPIRIT

CONFERENCE VI

ON THEGIFT OF FORTITUDE

Second Conference

1. Mulierem fortem quis inveniet?1 etc. - - Ora

pro nobis, quia mulier sancta es 2. Verbumultimum fuit verbum sacerdotum ad Iudith; etpotest esse verbum nostrum ad Virginemgloriosissimam, quae plena est sanctitate etgratia, ut oret pro nobis ad obtinendam

gratiam et sapientiam: sapientiam adcognoscendam veritatem, et gratiam adfaciendam veritatem. Ista duo debemuspetere a Deo. Ad hoc venimus ad sermonem,ut intellectum bonum habeamus et affectumpoenitent iae reportemus. Sed indigemusprece ad hoc; et quia sumus hebetes ettardi, ideo indigemus suffragio Virginisgloriosae, ut per eius suffragium imploremusdivinum auxilium, quod possimus aliquiddicere, etc.

1.A strong woman, who will find (one)?1 etc..-- Pray for us, because you are a holy woman2. This word was the word of the priests toJudith; and it can be our word to the MostGlorious Virgin, who is full of sanctity andgrace, that She may pray for us to obtain

grace and wisdom: wisdom to know t hetruth, and grace to do truth. Those two weought to seek from God. For this purposewe come to talk, to have a goodunderstanding and bring back an affectionfor penitence. But we need prayer for this;and because we are dull and tardy, for thatreason we need the moral support[suffragio] of the glorious Virgin, to implorethe Divine Assistence through Her moralsupport, so that we may be able to say

something (worthy of Him who lives andreigns ....).

2 . Mulierem fortem etc. In sero tangebamusverbum illud, quod est Salomonis adVirginem gloriosam, in quo commendat eama tribus: primo, a spiritualis fort itudinisrobore; secundo, a supernaturalis conceptusfecunditate; et tertio, a salutaris consiliidiscret ione. -- Et recte coniunguntur ista t ria:

2 .A strong woman etc.. In the evening wetouched upon that word, which is fromSolomon to the glorious Virgin, in which hecommends Her for three things: f irst, forstrength of spiritual fort itude; second, forfecundity of supernatural conceiving; andthird, for discretion of salutary counsel. --
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quia robur fortitudinis spiritualis initium fuitsupernaturalis conceptus, et donum consiliifuit quasi complementum, quia illa Virgo,quae debebat concipere Christum, Dei Filium,

Dei virtutem et Dei sapientiam3, debuit essefortis et sensata; fortis virtute et sensataper sapientiam. Et ideo Sapiens, volensexplicare de conceptu Virginis, praemittit de

spiritu fortitudinis et subiungit de donoconsilii, quia illa, super quam debuitrequiescere spiritus sapientiae et intellectus,spiritus consilii et fortitudinis, spiritusscientiae et pietatis et spiritus timoris Domini4, debuit esse repleta spiritu septiformidonorum Spiritus sancti, specialiter verospiritu fort itudinis et consilii.

And rightly are those three conjoined:because the strength of spiritual fortitudewas the beginning [initium] of thesupernatural conceiving, and the gift ofcounsel was as its complement, becausethat Virgin, who ought to have conceivedChrist, the Son of God, the Virtue of God and

the Wisdom of God3, ought to be strong and

gifted with sense [sensata] through wisdom.And for that reason the Wise man, want ingto give an explanation [explicare] of theVirgin's conceiving, speaks first [praemittit]of the spirit of fortitude and speaksafterwards [subiungit] of the gift of counsel,because She, over whom there ought to resta spirit of wisdom and understanding, a spiritof counsel and of fortitude, a spirit ofknowledge and of piety, and a spirit of thefear of the Lord, ought to (Herself) be filled

full with the spirit of the septiform gifts ofthe Holy Spirit, but especially of the spirit offort itude and of counsel.

3 . In hoc autem, quod dicit: Procul et de

ultimis finibus pretium eius5, intelligitur Virgogloriosa commendari a supernaturaliconceptus fecunditate. Hoc non habeo exme, sed Bernardus dicit: "Si nost ra etomnium salus, si innocentiae restitutio

posita est in manu mulieris; necesse est, utfort is mulier quaeratur, quae ad tantum opusest necessaria"; et subdit: "Non de terra, nonde caelo propinquo, sed a summo caelo

eggresio eius" 6. -- Procul igituret de ultimisfinibus pretium eius. Hoc est pretium, de quodicit Apostolus: Empti estis pretio magno;portate et glorificate Deum in corpore vestro7. Quod pretium illud sit magnum, dicitapostolus Petrus: Non corruptibilibus aurovel argento redempti estis de vana vestra

conversatione paternae traditionis, sedpretioso sanguine quasi Agni immaculati et

incontaminati 8. Hoc debuit esse pretiummagnum, quo redimi debebat totus munduset tot um genus humanum: quia homosatisfacere non potuit, quia nullus homopotuit valere omnes homines, nec creaturaaliqua. Nihil fuit suff iciens ad redimendumtotum genus humanum, nisi haberethumanam naturam et naturam super omnemcreaturam; ergo oportuit, quod haberet

3 . In t his, moreover, which he says: Far off

and from the last ends her price 5, theglorious Virgin is understood to becommended for the fecundity ofsupernatural conceiving. This I do not haveon my own authority [ex me], but (St.)

Bernard says: "If our salvation and that of all(men), if the restitution of innocence hasbeen placed in the hand of a woman; it isnecessary, that a strong woman be sought,who is necessary for so great a work"; andhe adds [subdit]: "Not from the earth, notfrom the sky nearby, but from the highest

heaven Her stepping forth" 6. - - Far offtherefore and from the last ends her price.This is the price, of which the Apostle says:You have been bought at a great price: bear

and glorify God in your body7

. Because thatprice is great, the Apostle Peter says: Notwith the corruptible things of gold and/orsilver have you been redeemed from yourvain comportment of (your) fathers' tradition,but with the precious blood as if of an

immaculate and unpolluted Lamb8. This wasthe great price that was owed [debuit essepretium], by which the whole world and thewhole human race ought to be redeemed:because man could not satisfy, because no
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nat uram divinam et humanam. man could be wort h all men, nor could anycreature. Nothing was sufficient to redeemthe whole human race, unless one had ahuman nature and a nature above everycreature; therefore it was proper, that Hehave a divine and a human nature.

4 . Illud pretium ubi invenietur? Certenusquam nisi in utero Virginis gloriosae.Unde Isaias: Ecce, Virgo concipiet et pariet

filium, et vocabitur nomen eius Emmanuel9. -- Emmanuel interpretatur nobiscum Deus.Non decebat Virginem habere filium nisiDeum, nec Deum habere matrem nisiVirginem. Procul et de ult imis f inibus est , quiain ipso coniunctum est summum cum infimo,et primum cum ultimo. Pret ium illud proculest, quo redimitur totum genus humanum;quia redimitur inf imum, ideo et summum; quiaredimitur ultimum, ideo et primum. Homo

inter creaturas ultimo creatus est 10.

4. That price where will one find it? Certainlynowhere except in the womb [utero] of theglorious Virgin. Whence Isaiah: Behold, theVirgin will conceive and will give birth to a

son, and His name will be called Immanuel9.-- Immanuel is interpreted "God is with us". Iwas not fitting that the Virgin have a sonexcept God, nor that God have a motherexcept the Virgin. Far off and from the lastends is He, because in Him there is conjoinedthe highest with the lowest, and the firstwith the last. That price is far off, by whichthe whole human race is redeemed; becausethe lowest is redeemed, for that reason alsothe highest; because the last is redeemed,for t hat reason also the f irst. Man among

the creatures was created last. 10.

5. Procul et de ultimis finibus pretium eius; etcuius eius? Huius mulieris Virginis benedictaeest pretium, per quod regnum caelorumobtinere valeamus; sive est eius, id est ex easumptum, per eam solutum et ab eapossessum: ex ea sumptum in incarnationeVerbi; per eam solutum in redemptionegeneris humani; et ab ea possessum inassecutione gloriae paradisi. Ipsa pret iumillud protulit, solvit et possedit: ergo est eiusut originantis, ut persolventis et utpossidentis. Mulier ista protulit pretium illudut fortis et sancta; solvit ut fortis et pia;possedit ut f ort is et st renua.

5. Far off and from the last ends her price; andof whom (is) her? Of this blest woman, theVirgin, is the price, through which we prevailto obtain the Kingdom of Heaven; or it isHers, that is, taken from Her, payed[solutum] through Her and possessed by Her:taken from Her in the Incarnation of theWord; payed through Her in the redemptionof the human race; and possessed from Herin the pursuing [assecutione] of the glory ofparad ise. She brought forth, payed andpossessed that price; therefore it is Hers asthe one originating, as the one paying andas the one possessing. That woman broughtforth that price as one strong and holy;payed it as one st rong and pious; possessedit as one strong and strenuous.

6 . Dico primo, quod pret ium illud prot ulit ,scilicet Deum et hominem. Protulit Virgobenedicta ut mulier fortis et sancta,sanctitate, dico, pudicitiae incorruptae,sanctitate obedientiae promptae etsanctitate benevolent iae plenae. -- Primodico, protulit pretium illud Virgo benedicta ut

6 . I say first, t hat She brought forth thatprice, that is God and man. The blest Virginbrought forth as a woman strong and holy, Isay, in the sanctity of incorrupt chastity[pudicitiae], in the sanctity of promptobedience and in the sanctity of fullbenevolence. -- First I say, the blest Virgin
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fortis et sancta sanctitate pudicitiaeinco rruptae. Unde in Ecclesiastico: Gratia

super gratiam mulier sancta et pudorata11; et

Angelus dixit:Ave, gratia plena 12, quiasancta et pudorata: sancta carne etpudorata mente. Apostolus: Mulier innuptaet virgo cogitat quae Domini sunt, ut sit

sancta corpore et spiritu 13. Super illud:

Missus est Angelus Gabriel 14, etc., dicitBernardus: "Missus est Gabriel ad Virginem,qualem decribit Apostolus, mente et corporesanctam, nec de novo nec fortuitu inventam,sed a saeculo electam, ab Altissimopraecognitam et sibi praeparatam, abAngelis servatam, a Patriarchispraesignatam, a Prophet is promissam". Adistam Virginem mitti debuit Gabriel tanquamparanymphus. Haec sola placuit Altissimo.Item Bernardus: "Virgo regia, gemino ment is

decore praefulgida civium in se provocavitaspectus, ita ut Regis animum in suiconcupiscentiam inclinaret et caelestemnuntium ad se de supernis adduceret".

brought forth that price as one strong andholy in the sanctity of incorrupt chastity.Whence in Ecclesiasticus: Grace upon grace(is) a woman holy and chastened [pudorata]11; and the Angels said: Hail, full of grace12,because (She was) holy and chastened; holyin Her flesh and chastened in Her mind. TheApost le:A woman, (who is) unmarried and a

virgin, thinks of those things which are theLords, to be holy in body and in spirit13. On

this: The Angel Gabriel was sent14, etc., (St.)Bernard says: "Gabriel was send to theVirgin, whom the Apostle describes, as holyin mind and body, not recently [de novo] norfotuituously found, but elect from the age,foreknown by the Most High and preparedfor Him, served by the Angels, signifiedbeforehand by the Patriarchs, promissed bythe Prophet s". To that Virgin Gabriel ought

to have been sent as a best-man. She alonepleased the Most High. Likewise (St.)Bernard: "The royal Virgin, outshining with atwin ornament of mind, provoked the sightof the citizens upon Herself, to incline theheart [animum] of the King into desiring Her[in sui concupiscentiam] and to draw toHerself from the supernal regions [supernis]the heavenly messanger".

7 . Secundo protulit Virgo benedicta illudpretium ut fortis et sancta sanctitateobedient iae promptae. Unde in Ecclesiastico:Fundamenta aeterna supra petram solidam,

et mandata Dei in corde mulieris sanctae15.Ecclesia debuit fundari; ideo oportuit iacerefundamenta, scilicet mandata Dei, etoportuit, quod in aliqua persona essentcollocata. Non potuit hoc esse nisi in Virginegloriosa; Psalmus: Fundamenta eius inmontibus sanctis; homo natus est in ea et

ipse fundavit eam Altissimus16

. Dicit:Mandata Dei in corde mulieris sanctae, id estVirginis gloriosae. Non fuit ot iosa, non fuitsciens et non faciens, sed fuit obediens.Ideo in corde eius fuerunt fundata istamandata Dei. Dicitur in Evangelio: Omnis, quiaudit verbum Dei et facit, similis est ei quiaedificat domum suam supra firmam petram;qui autem audit et non facit, similis est ei qui

aedificat super arenam17. -- Primo oportuitinvenire ersonam in ua mandata Dei

7. Second, the blest Virgin brought forth thatprice as one strong and holy in the sanctityof prompt obedience. Whence inEcclesiasticus: The eternal foundations (are)upon solid rock, and the mandates of God in

the heart of a holy woman 15. The Churchought to have been founded; for thatreason it was proper to lay the foundations,that is, the mandates of God, and it wasproper, that in some person they be located.This could not be except in the glorious

Virgin; the Psalm: Her foundations (are) onholy mountains; a man is born in her and the

Most High Himself has founded her. 16. Hesays: The mandates of God (are) in the heartof a holy woman, that is the glorious Virgin's.She was not lazy [otiosa], She was notknowing and not doing, but was obedient.For that reason in Her heart there had beenfounded those mandates of God. It is said inthe Gospel: Everyone, who hears the word ofGod and does it, is similiar to him who builds
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collocarentur, scilicet mulierem fortem. Haecfuit Virgo gloriosa. Unde in Luca: Extollensvocem quaedam mulier de turba, dixit ei:Beatus venter, qui te portavit, et ubera, quaesuxisti. Et dixit Iesus: Quinimmo, beati qui

audiunt verbum Dei et custodiunt illud18. --Non solum ipsa beata est, quae ipsumconcepit et lactavit, sed etiam qui eam

sequunt ur. Et qui sunt illi? Qui audiuntverbum Dei et implent illud. Eva, transgressamandatum Dei, destruxit domum, quamDeus nobis praeparavit ad salutem; sedmulier sapiens aedificavit domum etreparavit salutem nost ram.

his house upon firm rock; however he whohears and does not do, is similar to him who

builds upon sand17. -- First it was proper tof ind a person, in whom the mandates of Godwere located, that is, a strong woman. Thiswas the glorious Virgin, Whence in Luke:Lifting up her voice, a certain woman from thecrowd, said to Him: Blessed the womb

[venter], which carried Thee, and the breasts,which Thou did suckle [suxisti]. And Jesussaid: Rather, blessed those who hear the

word of God and guard it18. - - Not only wasShe blessed, who conceived and nursed[lactavit] Him, but also those who follow Her.And who are they? They who hear the wordof God and fulfill it. Eve, having transgressedthe mandate of God, destroyed the house,which God prepared for us for our salvation;but the wise woman built the house and

repaired our salvation.

8. Tertio protulit pretium illud Virgo benedictaut fortis et sancta sanctitate benevolentiaep lenae. Unde Gabriel Angelus dixit ei:

Benedicta tu in mulieribus 19 etc. Spiritussanctus superveniet in te, et virtus Altissimiobumbrabit tibi. Ideoque et quod nascetur ex

te sanctum vocabitur Filius Dei 20.August inus: "Spiritus sanctus amor est, et

quamquam detur cum donis suis, non estdonum, a quo non possit separari, nisidonum amoris. Cum ceterae virtutescommunes sint bonis et malis; dilectio Dei etproximi propria est bonis et piis; ipsa solaest, quae sanctificat. Supervenit Spiritussanctus, quia additur amor amori, ut metasaliorum transcenderet." Unde dicit Hugo:"Quia amor Dei in mente Virginis singulariterardebat, ideo in carne mirabilia faciebat". --Dicitur in Exodo: Quod rubus ardebat et non

comburebatur21

, id est, Virgo gloriosa, FiliumDei et (in) lucem proferens, per ignem diviniamoris lucem mundo dedit et corrupta nonfuit. Amor caritatis a corruptione conservat.Ideoque et quod nascetur ex te, per amoremillibatum et impollutum, vocabitur Filius Dei.Sicut ex amore viri cum muliere nascitur f iliuscarnalis; ita ex amore Virginis cum Deo natusest Dei Filius.

8. Third, the blest Virgin brought forth thatprice as one strong and holy in the sanctityof full benevolence. Whence the AngelGabriel said to Her: Blest (art) Thou among

women 19 etc.. The Holy Spirit shall comeupon Thee, and the virtue of the Most Hightwill overshadow Thee. And for that reasonHe also who shall be born from Thee shall be

called Son of God20

. (St.) August ine: "TheHoly Spirit is love [amor], and although He isgiven with His gifts, there is not a gift, fromwhich one cannot be separated, except thegift of love. Since all ot her virtues arecommon t o the good and to the evil; thelove [dilectio] of God and neighbor belongs[propria est] to the good and the pious; it isthat alone, which sanctifies. The Holy Spiritcomes upon (us), because love [amor] isadded to love, to transcend the boundary

[metas] of the others." Whence Hugo says:"Becasue the love [amor] of God wasburning [ardebat] in the mind of the Virgin ina singular manner [singulariter], for thatreason it worked wonders in Her f lesh". - - Itis said in Exodus: That the bramble-bush wasburning and was not being burnt up

[comburebatur] 21, that is, the glorious Virgin,bringing fo rth the Son of God even (into) thelight of day [(in) lucem], through the fire ofdivine love gave light to the world and was
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not corrupted. The love of charity preserved[conservat] Her from corruption.And for thatreason He also who shall be born from Thee,through an undiminished and unpollutedlove, will be called Son of God. As out of [ex]the love of a man with a woman there isborn a son of flesh [filius carnalis]; so out ofthe love of the Virgin with God is born the

Son of God.

9. Sed praecessit f igura in rubo et igne, quam

vidit Moyses; figura in virga et f lore Aaron 22;

figura in vellere et rore Gedeonis 23; etpraecessit figura in forti muliere et eiuspretio, quam desideravit Salomon; figura infemina et viro, quia dicit Ieremias: Mulier

circumdabit virum 24. Illud totumconsummatum est in Vergine gloriosa. Unde

Bernadus: "Quod monst ratum est Moysi inrubo et igne, Aaron in virga et f lore, Gedeoniin vellere et rore; hoc aperte praeviditSalomon in forti muliere et eius pretio;apertius praecinuit Ieremias de femina etviro; apertissime Isaias declaravit de Virgineet eius filio; et tandem exhibuit GabrielVirginem salutando".

9 . But there preceeded the f igure in t hebramble-bush and f ire, which Moses saw; the

f igure in the rod and f lower of Aaron 22; the

figure in the fleece and dew of Gideon 23;and there preceeded the figure in the strongwoman and her price, which Solomondesired; the figure in the woman [femina] andman, because Jerimiah says: The woman will

surround the man24

. All this [illud totum] wasconsumated in the glorious Virgin. Whence(St.) Bernard: "What has been shown toMoses in the bramble-bush and fire, toAaron in the rod and f lower, to Gideon in thef leece and dew; this openly did Solomonforesee [praevidit] in the strong woman andHer price; more openly did Jeremiah sing[precinuit] of the woman and the man; mostopenly did Isaiah declare concerning theVirgin and Her son; and at last Gabriel

exhibited in greeting the Virgin".

1 0 . Tanguntur hic histo riae. Prima historiaest in rubo et igne, ubi exprimitur mysteriumincarnat ionis. Secunda historia est in virgaAaronis, quae praecisa et sicca in noct isunius spatio fronduit, floruit et fructumprotulit . Tert ia historia est, quod Gedeonpetiit a Domino, quod ros cadens totus invellere esset, et area remaneret sicca; etimplevit concham rore. -- Tria alia verba suntSalomonis, Ieremiae et Isaiae. VerbumSalomonis est de forti muliere et eius pretio.Verbum Ieremiae de muliere et viro: Novum,inquit, faciet Dominus super terram; mulier

circumdabit virum 25. Verbum Isaiae deVirgine et eius filio: Ecce, inquit, Virgoconcipiet et pariet filium, et vocabitur nomen

eius Emmanuel. Et hoc vobis signum26 etc.

1 0 . Historic events [historiae] are t ouchedupon here: The f irst historic event is in thebramble-bush and he fire, where the Mysteryof the Incarnation is expressed. The secondhistoric event is in the rod of Aaron, whichhaving been cut off and dry in the space ofone night sprouted leaves, flowered, andbrought forth fruit. The third historic event is,because Gideon asked the Lord, that dewwould fall wholly on the fleece, and the arearemain dry; and he filled a conch full withd e w. - - The other three words are ofSolomon, Jerimiah and Isaiah. The word ofSolomon concerns the strong woman andher price. The word of Jeremiah concerningthe woman and the man:A new thing, hesays, will the Lord do upon the earth: a

woman will surround a man25. The word ofIsaiah concerning the Virgin and Her Son:
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Behold, he says, the Virgin will conceive andwill bear a son, and his name will be called

Immanuel. And this (will be) a sign for you26

etc.

11. Quis fecit , quod Virgo conciperet? CerteSpiritus sanctus, qui est amor fervens,

fecundus, impollutus, virilis, incorruptus etdeificus. Quod sit amor fervens, significaturnobis in rubo et igne. Quod sit amorfecundus, significatur in virga Aaron, quae innoctis spatio fronduit, floruit et fructump ro t u l i t . Quod sit amor impollutus,significatur in vellere completo, quia rosvellus non inquinavit , sed mundavit. Quod sitamor virilis, significatur nobis in muliere etviro, quia mulier circumdedit virum, id est exomni parte cinxit. Quod sit amor incorruptus,significatur nobis in Virgine, quae concepitf ilium. Quod sit amor deif icus, significaturnobis in Virgine pariente Deum. -- Pret iumillud pretiosissimum est. Propter hoc dicitIsaias: Pretiosior erit vir auro, et homo mundo

obryzo 27. Hoc dicit de Christo, qui nospretiosos fecit .

11 . Who caused [fecit quod] the Virgin toconceive? Certainly the Holy Spirit , who is

fervent, fecund, unpolluted, manly, incorruptand deifying love [amor deificus]. That He isfervent love, is signified to us in the bramble-bush and f ire. That He is fecund love, issignified in the rod of Aaron, which in thespace of a night sprouted leaves, floweredand brought forth fruit. That He is unpollutedlove, is signif ied in f leece filled full [completo],because dew does not dirty fleece, butcleans it . That He is manly love, is signified tous in the woman and the man, because thewoman surrounded the man, that is girdedhim on every side [ex omni parte]. That He isincorrupt love, is signified to us in the Virgin,who conceived a son. That He is deifyinglove, is signif ied to us in the Virgin giving birthto God. - - That price is most precious. Onaccount of this Isaiah says: More preciouswill a man [vir] be than gold, and man [homo]

than the finest, pure gold [mundo obryzo] 27.This he said of Christ, who made usprecious.

12. Omnis, qui vult esse sanctus, debet sequiVirginem gloriosam in sanctitate pudicitiaeincorruptae, obedientiae promptae etbenevolent iae plenae. Et sicut sequendoVirginem gloriosam efficimur pretiosi etsancti, ita sequendo Evam efficimur mali etviles. Unde in Proverbiis:Pretium scorti vixunius panis; mulier autem viri pretiosam

animam capit 28. Eva stulta, pro esu uniuspomi te et virum tuum et omnes nosvendidisti! O fili Evae! cave ne sis imitatorEvae; sed pro quacumque delectationeanimam tuam das; imitator es Evae. Quidprodest homini, si universum mundumlucretur, detrimentum autem animae suaepatiatur? Aut quam commutationem dabit

homo pro anima sua? 29 Pro toto, quodDeus creavit, non darem animam meam.Christus sanguinem suum dedit pro animatua redimenda, et pro peccato vendis te et

12. Everyone, who wants to be holy, oughtto follow the glorious Virgin in the sanctity o fincorrupt chastity, of prompt obedience andof full benevolence. And as by following theglorious Virgin we become precious and holy,so by following Eve we become evil and vile.Whence in Proverbs: The price of a harlotbarely one loaf of bread; however a woman

siezes the precious soul of a man28. StupidEve, for eating one piece of fruit you havesold yourself and your man and all of us! Oson of Eve! beware lest you be an imitatorof Eve; but f or whatever delectat ion yougive your soul; you are an imitator o f Eve.What does it proft a man, if he gain the entireworld, but suffer the detriment of his soul? Or

what a man give in exchange for his soul?29

For the entire (universe), which God created,I would not give my soul. Christ gave His ownblood for redeming my soul, and for sin you
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animam tuam! sell yourself and your soul!

1 3 . Scit is, quid accidit per peccatum?Pretiosissimus f it vilisimus. Unde inEcclesiastico:Mulier fornicaria quasi stercus

conculcabitur in via 30. Clericus igitur etsacerdos fornicarius quid est? Certe

abominat io Domino. Fugite igiturconcupiscentias et sequimini Virginem, quaecredidit Gabrieli archangelo, non mulierem,quae credidit serpenti. Salomon secutus estmulieres fatuas, ideo luget et dicit inEcclesiate: Inveni mulierem amariorem morte,quae laqueus est venatorum, et sagena coreius, vincula sunt manus illius. Qui placetDeo effugiet eam, qui autem peccator est

capietur ab ea31. Laqueus est aspicientibus,sagena concupiscentibus et

consentientibus, et vincula contingentibus.

1 3 . Do you know, what comes about[accedit ] through sin? The most preciousbecomes the most vile. Whence inEcclesiasticus:The fornicating woman as a

harlot is trampled upon in the street 30.

Therefore a fornicating cleric or priest whatis he? Certainly an abomination to the Lord.Therefore fly concupiscences and let usfollow t he Virgin, who believed the ArchangelGabriel, not the woman, who believed theserpent . Solomon followed foolish women,for that reason he grieved and says inEcclesiastes: I have found a woman morebitter than death, who is a hunters' snare, anda net her heart, chains are her hands. He whopleases God wil l flee from her, however he

who is a sinner will be siezed by her

31

. Asnare is for those looking at it, a net forthose desiring [concupiscentibus] andconsenting to it, and chains for thosegrasping them.

1 4 . Dico primo, quod est laqueusaspicientibus; unde scribitur: Speciemmulieris alienae multi admirati, reprobi facti

sunt 32. Legitur de beato Bernardo, quod

soror eius venit eum videre, ornatapulcherrimo ornatu; ipse spuit in faciem eiuset fugit ab ea. Illa impatiens quaesivit, quarehoc faceret; respondit : "quia in meretriceoornatu venis ad capiendum animas et portasdiabolum tecum". Ideo dicit : Laqueus estvenatorum, id est diaboli, qui per eam capitanimas; quia qui viderit mulierem adconcupiscendum eam, iam moechatus est

eam in corde suo 33. -- Item, est sagenaconcupiscentibus et consent ientibus. Unde

in Ecclesiastico: Propter speciem mulierismulti perierunt34. Difficile est ignem portare

in sinu, ut non comburantur vestimenta35. --Item, manus mulieris sunt vinculacontingentibus, quia stricte tenet, quod nonpot est homo ab ea separari. UndeApostolus: Bonum est homini mulierem non

tangere36. --A vestimento procedit tinea, et a

muliere iniquitas viri 37. -- Si volumus essepretiosissimi, debemus adhaerere pretio

14. I say first, that she is a snare for thoselooking at her; whence it is writt en:Manyhaving admired the appearance of another's

woman, have become reprobate 32. One

reads of blessed Bernard, that his sistercame to see him, adorned with the mostbeautiful dress; he himself spit in her faceand f led f rom her. Not enduring that sheasked, why he did this; he responded:"because you come in the dress of aprostitute to sieze souls and you carry thedevil with you". For that reason he says: is ahunters' snare, that is the devil's, whothrough her siezes souls; because he whosees a woman to desire her, has already

committed adultery with her in his heart33

. --Likewise, she is a net to those desiring andconsenting to her. Whence in Ecclesiasticus:On account of the appearance of a woman

many have perished34. It is difficult to carryfire in a fold, so as not to burn up one's

garments 35. - - Likewise, the hands of awoman are chains to those grasping them,because she holds (so) tightly, that the mancannot be separated from her. Whence theApost le: It is good for a man not to touch a
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, ,obedientissimae et amantissimae. Illa mulier,scilicet Eva, nos a paradiso expellit et vendit,ista nos reducit et emit. -- Protulit igiturpretium illud ut mulier fort is et sancta.

woman 36. - - From a (woolen) vestimentproceeds (moth) larva, and from a woman the

iniquity of a man37. - - If we want t o be mostprecious, we ought to adhere to the price ofthe strongest woman, the incorrupt Virgin,most obedient and most loving. Thatwoman, that is, Eve, expelled us fromparadise and sold us, this one leads us back

and purchases us. -- Therefore She broughtforth that price as a strong and holy woman.

15. Secundo, persolvit istud pretium ut mulierfort is et pia, scilicet quando Christus passusest in cruce ad persolvendum pretium istud,ut nos purgaret, lavaret et redimeret; tuncbeata Virgo fuit praesens, acceptans etconcordans voluntat i divinae. Et placuit ei,quod pretium uteri sui of ferretur in cruce pro

nobis. Unde in Ioanne: Stabat iuxta crucemIesu mater eius et soror matris eius, MariaClophae, et Maria Magdalena. Cum vidissetergo Iesus matrem et discipulum stantem,quem diligebat, dicit matri suae: Mulier ecce

filius tuus38, scilicet qui tradetur in pretiumredemptionis generis humani; ac si diceret:oportet, te carere me, et me carere te -- ettu ipsa sicut sancta ipsum concepisti et sicutpia eum offers -- placeat tibi, Virgo, quodgenus humanum redimo et Deum placo. Et

ne destituta esset, dixit discipulo: Ecce,mater tua39; hominem virginem dedit Virgini.

15. Second, She payed of f that price as astrong and pious woman, that is, whenChrist suffered on the Cross to pay off thatprice, to purge, wash and redeem us; thenthe blest Virgin was present, accepting andagreeing to the Divine Will. And it pleasedHim, that the price of Her womb be offered

on the Cross on our behalf . Whence in John:She stood near the Cross, the Mother ofJesus, and the sister of His Mother, Mary ofClophas, and Mary Magdalene. When,therefore, Jesus saw the Mother and disciplestanding, whom He loved, He said to His

Mother: Woman behold Thy son 38, that is,Him who is handed over as the price of theredemption of the human race; and as if Hesaid: it is proper, that Thou lack Me, and thatI lack Thee -- and Thou Thyself as one holy

did conceive Him and as one pious Thoudoest offer Him -- may it please thee, Virgin,that I redeem the human race and that Iplease God. And lest She be destitute, He

said to the disciple: Behold, your Mother 39;He gave the virginal man the Virgin.

16. Audiamus aliquid de pietat e eius. Haecest spes nostra, quae persolvit pretiumistud, ut pia pietate venerationis divinae;

secundo, pietate compassionis ad Christum;et tertio, pietate miserat ionis ad mundum, etpraecipue ad populum christianum.

16. Let us hear something of Her piety. Sheis our hope, who payed of f that price, as onepious in the piety of divine veneration;

second, in the piety of compassion forChrist; and third, in the piety of pity for theworld, and chiefly fo r the Christian people.

1 7 . Primo, dico, persovit pretium istud utfortis et pia pietatis venerationis divinae.Unde in Proverbiis: Fallax gratia et vana estpulcritudo, mulier timens Dominum ipsa

laudabitur 40. Nullus autem est, qui possetreddere honorem subtractum Deo nisi

17. First, I say, She payed off that price asone strong and pious with the piety [pietatis]of divine veneration. Whence in Proverbs:Afalse and vain grace is beauty[pulchritudo], awoman fearing the Lord will be herself

praised 40. Moreover there is no one, who
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Christus. Et beata Virgo est venerativa etrestaurativa honoris Deo subtracti, et materconsentiens, quod Christus in pretiumof f erret ur. Ergo laudabitur. Laudata fuit

Anna, quia obtulit Samuelem 41; unde diciturde ipsa:Abii t in viam suam mulier et comedit,vultusque illius non sunt amplius in diversa

mutati 42. Ipsa obtulit filium ad serviendum;

sed beata Virgo obtulit filium suum adsacrif icandum. -- Abraham, voluisti o fferre

filium tuum, sed obtulisti arietem! 43 sedVirgo gloriosa f ilium suum obtulit . -- Laudaturvidua paupercula, quia obtulit totum, quod

habuit 44; sed haec mulier, scilicet Virgogloriosa, misericordiosissima, pia et Deodevota obtulit tot am substant iam suam. -- Inhoc reprehenditur impietas hominum, quinon reddunt grates Deo de hoc quodacceperun t . Tot bona recepist i a Deo,

scilicet praebendas et alia; si aliquid facit proDeo, videtur tibi magnum. Sed si te et omne,quod habes, pro Deo des, nihil est. BeataVirgo solvit pretium illud fortis et pia pietatevenerationis divinae. Pietas principaliterconsistit in cultu Dei.

could return the honor taken from[subtractum] God except Christ . And theblest Virgin is venerative and restorative ofthe honor taken from God, and the Motherconsenting, that Christ be offered as theprice. Therefore shall She be praised. Anna

was praised, because she offered Samuel 41;whence it is said of her:The woman went on

her way and ate, and her expressions wereno more changed into diverse ones 42. Sheof fered a son to serve; but the BlessedVirgin of fered Her Son to be sacrif iced. --Abraham, you wanted to of fer your son, but

offered a ram! 43 but the glorious Virginoffered Her Son. -- The poor little widown ispraised, becasue she offered everything

[totum], which she had 44; but this woman,that is the glorious Virgin, most merciful,pious and devoted to God offered Her

whole substance. -- In this is reprehendedthe impiety of men, who do not renderthanks to God from that which they haveaccepted. So many good things you havereceived from God, that is, prebends andot her things; if one does something onGod's behalf, it seems to him somethinggreat. But if you give yourself and everything[omne], which you have, on God's behalf, it isnothing. The Blessed Virgin payed that pricestrong and pious in the piety of the divine

venerat ion. Piety principally consists in t heworship of God.

1 8 . Secundo persolvit pretium illud Virgogloriosa, fortis et pia pietate compassionisad Christum. Dicitur in Ioanne: Mulier, cum

parit, tristitiam habet, quia venit hora eius45.Propter parturitionem habet mulier dolorem,scilicet antecedentem ad partum. Sed beataVirgo non habuit dolorem antecedentem ad

partum; quia non concepit ex peccato, sicutEva, cui maledictio data est; sed habuitdolorem post partum. Unde peperit,antequam parturiret. In cruce parturivit; undein Luca: Et tuam ipsius animam pertransibit

gladius 46. In aliis mulieribus est dolorcorporis, in ista est dolor cordis; in aliis estdolor corruptionis, in ista est dolorcompassionis et caritatis. Unde invitat nosad considerandum dolorem ipsius in Ieremia:Omnes, inquit, qui transitis per viam, attendite

1 8 . Second, the glorious Virgin payed of fthat price, strong and pious in the piety ofcompassion for Christ. It is said in John:Awoman when she gives brith, has pain

[dolorem] because her hour has come45. Onaccount of childbirth a woman has pain, thatis, before giving birth. But the Blessed Virgin

did not have pain before giving birth;because She did not conceive out of sin, as(did) Eve, to whom the malediction wasgiven; but She had pain after birth. WhenceShe gave birth, before She was in labour. Onthe Cross She was in labour; whence in Luke:

And your very soul shall a sword pierce46. Inother women there is pain of body, in thisone there is sorrow [dolus] o f heart; inothers there is the pain of corruption, in thisone there is the sorrow of compassion and
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et videte si est dolor sicut dolor meus47. of charity. Whence He invites us to considerHer sorrow in Jeremiah:All, He says, whopass by in the street, attend and see if there is

a sorrow as my sorrow47.

19 . Iste dolor debet tranverberare mentesomnium. Christus propter t e mortuus est,

nonne debes ei compati? Beata Virgocompatiebatur ei maxime; sed ex alteraparte placebat ei, quod pro nobis traderetur.Nullus scit, quantum valet compassio Christi.Nihil est, quod tantum extinguit tentationeset elationem, quam quod mens custodiaturin compassione doloris Christi. Venit tempuspassionis Christi; et aliqui rursus sunt

crucifigentes sibimetipsis Filium Dei 48,scilicet quantum in ipsis est . Summacrudelitas inquitatis christianae est, quod qui

lotus es sanguine Christi peccando iterumcrucifigis ipsum, quantum in te est.

19. That sorrow ought to t ransverberate t heminds of all. Christ on your account has died,

ought you not suffer together with Him?The Blessed Virgin suffered together withHim in the greatest manner [maxime]; but onthe other hand it pleased Her, that He wasbetrayed on our behalf. No one knows, howgreat suffering with Christ [compassioChrist i] is worth. There is nothing, thatextinguishes temptations and elation somuch, than that the mind be guarded insuffering the sorrow of Christ with Him [incompassione doloris Christ i]. The t ime of thePassion of Christ comes; and some againare crucifying the Son of God for themselves48, that is, as much as they can [quantum inipsis est]. It is a most high cruelty of Christianiniquity, that you who have been washed bythe Blood of Christ, by sinning, do againcrucify Him, as much as you can.

20. Tertio persolvit beata Virgo pretium illudsicut mulier fortis et pia pietate miserationisad mundum, et specialiter ad populumchistianumn. Isaias: Nunquid oblivisci potestmulier infantem suum, ut non misereatur filiouteri sui? Et si i lla oblita fuerit, ego tamen non

obliviscar tui49. Hoc dicitur de Christo. -- Etpotest intelligi hic, quod totus populuschristianus de utero Virginis gloriosae sitproductus; quod significatur nobis permulierem de latere viri formatam, quaesignificat Ecclesiam. Unde in Genesi: ImmisitDominus soporem in Adam; cumqueobdormisset tulit unam de costis eius et fecitmulierem et adduxit eam ad Adam. Et dixitAdam, quod esset virago, quia de viro sumtaest. Hoc, inquit, os ex ossibus meis, et caro

de carne mea 50. Et dixit Dominus: Propterhoc relinquet homo patrem et matrem et f ilios

et filias, et adhaerebit uxori suae 51. EtApostolus dixit : Sacramentum hoc magnumest; ego autem dico, in Christo et in Ecclesia52. -- Et quare, eo dormiente, tulit unam decostis eius? Nonne otuit facere hoc i so

20. Third, the Blessed Virgin payed off thatprice as a woman strong and pious in thepiety of mercy for the world, and especiallyfor the Christian people. Isaiah: Can a motherforget her infant, to not have pity on the son ofher womb? Even if she has forgotten,

nevertheless I will not forget you 49. This issaid of Christ. -- And here it can beunderstood, that the whole Cristian peoplehave been produced from the womb of theglorious Virgin; that is signified to us throughthe woman formed from the side of theman, which (woman) signifies the Church.Whence in Genesis: The Lord sent uponAdam a deep sleep; and when he wasasleep He took one of his ribs[de costis] andmade a woman and He brought her to Adam.And Adam said, that she would be "woman"[virago : lit . "a heroine"] ,because she hadbeen taken from a man. This (is), he said, thebone of my bones, and the flesh of my flesh50. And the Lord said: On this account a manrelinquishes father and mother and (their)

sons and daughters, and clings to his wife51.
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vigilante? Hoc est mysteriale. Nunquidformata est Ecclesia de latere Christi, donecChristus obdormivit in cruce? Et de latere

eius refluxit sanguis et aqua 53, id estsacramenta, per quae renascitur Ecclesia. Decosta Adam formata est Eva, quae eicopulata est in coniugium. Sicut homoformatus est de terra virginea, sic Christus

de Virgine gloriosa. Et sicut de latere Adaedormientis formata est mulier, ita Ecclesia deChristo in cruce pendente. Et sicut de Ada etEva formatus est Abel et successores sui,sic de Christo et Ecclesia totus populuschristianus. Et sicut Eva mater est Abel etomnium nostrum, ita populus christianushabet matrem Virginem.

And the Apostle said: This is a greatsacrament; moreover I say, in Christ and in

the Church52. -- And why, with him sleeping,did He take one of his ribs? Could he not dothis, with him making vigil? This is mysterious[mysteriale]. Was not the Church formedfrom the side of Christ, while Christ wasasleep on the Cross? And f rom his side

there overflowed [refluxit] blood and water53, that is the Sacraments, through whichthe Church is reborn. From the rib of Adamwas formed Eve, who was joined with him inmarriage. As man was formed from the virginearth [terra virginea], so Christ from theglorious Virgin. And as from the side ofAdam sleeping there was formed a woman,so the Church from Christ hanging upon theCross. And as f rom Adam and Eve there wasformed Abel and his successors, so from

Christ and the Church the whole Christianpeople. And as Eve is the mother of Abeland of us all, so the Christian people have,as mother, the Virgin.

2 1 . O quam piam matrem habemus!Configuremus nos matri nostrae etsequamur eius pietatem. Tantum compassaest animabus, quod damnum temporale etpassionem corporalem nihil reputavit. Ita

propter salutem animae nostrae placeatnobis crucif igere corpus nostrum. Dicitur inMatthaeo:Cum esset Iesus in domo Simonisleprosi, venit mulier habens alabastrumunguenti, et fregit alabastrum et infuditunguentum super caput Iesu. Et impleta estdomus ex odore unguenti. Videntes hocdiscipuli, murmuraverunt quidam ex eisdicentes: Ut quid perditio haec? Potuit enimvenumdari multo et dari pauperibus. Et dixitIesu s: Ut quid molesti estis huic mulieri?Bonum opus operata est in me; nam semperpauperes habetis vobiscum, me autem non

semper habetis 54. Magdalena typum geritpoenitentium; fregit alabastrum unguenti expietate, quam habuit ad Christum. Et nos aduniversalem Ecclesiam et ad animampoenitentem debemus habere pietatem. Etsicut Magdalena offendendo perdidit Deum;ita, quando ungebat pedes Christi et caput,invenit ipsum. -- Videte, quod quilibetvestrum habeat illud unguentum, ut pie

21. O what a pious Mother we have! Let usbe configured to Our Mother and let usfollow Her piety. She has suffered so muchfor souls, because She reputed as nothingtemporal danger and corporal suf fering. So

on account of the salvation of our soul mayit please us to crucify our body. It is said inMatthew: When Jesus was in the house ofSimon the leper, there came a woman havingan alabaster jar of oinment, and she brok thealabaster jar and poured the ointment uponJesus' head. And the house was filled fromthe odor of oinment. The disciples seeingthis, a certain ones of them murmured saying:For what this loss? For she could haveoffered it for sale and given it to the poor. AndJesus said: For what have you bothered thiswoman? A good work has she worked on Me;for you will always have the poor with you,

however Me you will not always have 54.Magdalene bears the type of the penitents;she broke the alabaster jar of ointment outof the piety, which she had for Christ. Andwe for the universal Church and for our soulought to have a penitent piety. And asMagdalene by offending lost God; so, whenshe annointed the feet and head of Christ,
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aff iciatur ad Deum et poeniteat et a peccatosibi caveat. Compatiuntur aliqui carni suae,non animae. Unde in Threnis: Manusmulierum misericordium coxerunt filios suos55. Talis non est similis Virgini neque Christo.Filios coquit qui animae suae noncompatitur, sed eam exponit incendioconcupiscentiarum et tormentorum

infernalium. De tali muliere dicitur: Melior estiniquitas viri quam mulier benefaciens 56;non potes nimis affligere corpus. Non demuscorpus nostrum peccato. Emptisumuspretio

magno57. Nolite fieri servi hominum58 nequedemonum neque peccatorum. Si redemissemservum aliquem, non darem eum pro nihilo. --Patet modo, quomodo Virgo gloriosapretium illud protulit sicut fortis et sancta etpersolvit sicut f ort is et pia.

did she find Him. -- See, that whoever of youhave that ointment, that it is employed on[afficiatur ad] God and that he repents andbe wary of his own sin. Some havecompassion [compatiuntur] on their flesh,not their soul. Whence in Lamentations:Thehands of merciful women have cooked their

sons 55. Such a one is not similiar to the

Virgin nor to Christ. One cooks one's sonswho has not compassion on his soul, butexposes it to the burning of concupiscencesand infernal torments. Of such a woman it issaid: Better is the iniquity of a man than a

benificent woman56; you cannot afflict yourbody too much. Let us not give our body to

sin. We have been bought at a great price57.

Do not become the slaves of men58 nor ofdemons nor or sinners. If you had redeemedsome slave, you would not give him (away)

for nothing. -- Now it is clear, in what mannerthe glorious Virgin brought forth that priceas one strong and holy and payed it off asone st rong and pious.

2 2 . Tertio, possidet pretium illud in caeloglorificatum, quia fortis et strenua, viriliterpugnans, nobiliter triumphans et sublimiterregnans. -- Primo, dico, beata Virgo possidetpretium illud, quia fortis et strenua tanquam

viriliter pugnans. In Genesi: Dixit Dominus adserpentem: ponam inimicitias inter te etmulierem et semen tuum et semen illius; ipsaconteret caput tuum, et tu insidiaberis

calcaneo eius 59. Bernardus de Virginegloriosa dicit : "Caput serpentis antiqui ipsacontrivit, dum omnimodam malignisuggestionem tam de carnis illecebra quamde mentis superbia ad nihilum deduxit". --Non permittas, quod serpens intret in cortuum per suggestionem; quia dicit Gregorius,

quod quando caput serpentis intravit inaliquod foramen, tunc de facili totum corpusintrat. Propter hoc dicit Psalmus: Beatus qui

tenebit et allidet parvulos suos ad petram60,id est primus motus ad Christum; et tunchabebit pacem. Qui vult defendere terramsuam timet sibi, ne hostis intret in terram;quia qui confinia terrae in fortitudine tenetmeditullium securius possidet.

22. Third, She possesses that price glorifiedin heaven. because (She is) strong andstrenuous, fighting in a manly manner[viriliter], triumphing in a noble manner[nobiliter] and reigning in a sublime manner

[sublimiter]. -- First, I say, the Blessed Virginpossessess that price, because (She is)strong and strenuous as one fighting in amanly manner. In Genesis: The Lord said tothe serpent: I will place emnity between youand the woman and your seed and her seed;She shall crush your head, and you will lie in

wait for her heel59. (St.) Bernard says of theglorious Virgin: "The head of the ancientserpent She crushed, while every manner ofmalign suggestion as much from the

allurements of the flesh as from pride ofmind She brought [deduxit ] to nothing". -- Donot permitt, that the serpent enter into yourheart through suggestion; because (St.)Gregory says, that when the head of aserpent enters into some opening, then thewhole body easily enters. On this accountthe Psalm says:Blessed (is) he who will hold

and smash your little ones upon the rock60,that (deed) is the first movement towardsChrist ; and then one has peace. He who
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want to defend his land [terram] fears forhimself, lest the enemy enter the land;because he who holds the borders of a landwith [in] fortitude, possesses the interior[read as medullium] more securely.

2 3 . Secundo possidet beata Virgo istudpretium, quia fortis et strenua nobilitertriumphans, quod significatur in Iudith, ubidicitur: Una mulier hebraea fecit confusionem

in domo Nabuchodonosor 61. Iudithamputavit caput Holoferni, et omnes suifugerunt . In Evangelio dicitur: Tuam ipsius

animam pertransibit gladius 62, id est dolorvivus. Unde? Certe de passione Christi. Quisintulit passionem Christo? Iudaeus, paganus,Pilat us. Isti f uerunt instrumenta; sed quismovebat eos ad hoc? Certe diabolus

faciebat gladium, unde transfigebatur animaVirginis; et ipsa curata est, et diabolus victus.Diabolus voluit escam carnis Christi habere;sed Deitas adhaesit gutturi eius tanquamhamus; clavum infixit in tempus Sisarae. Quidestruxit exercitum Madianitarum nobilitertriumphavit. -- Igitur ad eius exemplum nonpermittamus nos vinci.

2 3 . Second, the Blessed Virgin possessesthat price, because as one strong andstrenous (She is) triumphing in a noblemanner, which is signified in Judith, where itsays: One Hebrew woman wrought confusion

in the house of Nebchadnezzar 61. Judithamputated the head of Holofernes, and allhis (servants) f led. In the Gospel it is said:

Your very soul shall a sword pierce62, that isa living sorrow. From what? Certainly fromthe Passion of Christ. Who brought on thePassion of Christ? Judas; the pagan; (and)

Pilate. Those were the instruments; but whomoved them to this? Certainly the devilwrought a sword, from which the soul of theVirgin was transfixed; and She was cured,and the devil was conquered. The devilwanted to have the bait [escam] of the Fleshof Christ ; but the Deity clung to his throat asa hook; a nail was thrust into the foreheadof Sisara. He who destroyed the army of theMadianites triumphed in a noble manner. --Therefore in accord with this example let us

not permitt ourselves to be conquered.

24. Tertio possidet beata Virgo illud pretium,quia fortis et strenua sublimiter regnans.Unde in Esther dicitur, quod Esther invenitgratiam coram Asuero prae cunctismulieribus, et posuit diadema in caput eius et

fecit eam reginam 63. Beata Virgo proptersuam sanctitatem, pietatem et sublimitatem

habuit coronam de lapide pretioso 64. Quis

est iste lapis? Certe Christus. Unde beatusPetrus: Ecce, mittam in fundamento lapidem

pretiosum65. Coronata est lapide isto beataVirgo in carne; videns in carne corpus Christiglorificatum, videns in spiritu animam eiusglorificatum et in mente eius Divinitatem.Coronatus est primo Christus, et ipsa post.Unde in Cantico: Egredimini, filiae Sion, etvidete regem Salomonem in diademate, quocoronavit eum mater sua in diedesponsationis illius et in die laetitiae cordis

24. Third, the Blessed Virgin possesses thatprice, because as one strong and strenuous(She is) reigning in a sublime manner.Whence in Ester it is said, that Ester foundgrace in the sight of [coram] Asuerus before[prae] all other women, and he placed the

diadem on her head and made her queen 63.The Blessed Virgin on account of Hersanctity, piety and sublimity had a crown of

precious stone 64. Who is that stone?Certainly Christ. Whence blessed Peter:Behold, I will place [mittam] a precious stone

upon the foundation 65. The Blessed Virginhas been crowned with that stone in thef lesh; seeing in the f lesh the glorif ied body ofChrist, seeing in spirit His glorif ied soul and inmind His Divinity. First Christ was crowned,and She after (Him). Whence in the Canticle:Step forth, daughters of Sion, and see king
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eius66, id est in carne et mente, quia induitprimo carnem, passus et postea glorificatusest; et tota Ecclesia coronata est per ipsum.Unde in Apocalypsi: Signum magnumapparuit in caelo; mulier amicta sole, et lunasub pedibus eius, et in capite eius corona

stellarum duodecim 67. -- Istam coronamhabebimus, si volumus Virginem gloriosam

imitari. Unde scribitur: Beatus vir, qui sufferttentationem, quoniam, cum probatus fuerit,

accipiet coronam vitae 68; et in Apocalypsi:Esto fidelis usque ad mortem, et dabo tibi

coronam vitae 69; quam nobis praestaredignetur qui cum Patre etc.

Solomon with his diadem [in diademata], withwhich his mother crowned him on the day ofhis betrothment and on the day of the

gladness of his heart66, that is in flesh andmind, because He first put on f lesh, sufferedand afterwards was glorified; and the wholeChurch was crowned through Him. Whencein the Apocalypse:A great sign appeard in

Heaven; a woman girt with the sun, and themoon under her feet, and on her head a

crown of twelve stars67. -- We will have thatcrown, if we want to imitate the gloriousVirgin. Whence it is written: Blessed the man,who suffers tempation, since, when he hasbeen proven, he will accept the crown of life68; and in the Apocalypse: Be faithful unto

death, and I will give you the crown of life 69;which (crown) may He present to us, whowith the Father (and the Holy Spirit, lives and

reigns ...).

1. Prov 31, 10.

2. Iud 8, 29.

3. 1 Cor 1, 24.

4

. Is 11, 2-3; cf. Lc 1, 35.5. Prov 31, 10.

6. Ps 18, 7.

7. 1 Cor 6, 20.

8. 1 Petr 1, 18-19.

9. Is 7, 14.

10. Cf. Gen 1, 26-27.

11. Eccli 26, 19.

12. Lc 1, 28.

13. 1 Cor 7, 34.

14. Lc 1, 26.

1. Prov 31:10.

2. Judith 8:29.

3. 1 Cor 1:24.

4

. Is 11:2-3; cf. Lc 1:35.5. Prov 31:10.

6. Ps 18:7.

7. 1 Cor 6:20.

8. 1 Pt 1:18-19.

9. Is 7:14.

10. Cf. Gen 1:26-27.

11. Eccli 26:19.

12. Lk 1:28.

13. 1 Cor 7:34.

14. Lk 1:26.
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15. Eccli 26, 24.

16. Ps 86, 1.5.

17. Mt 7, 25-26.

18. Lc 11, 27-28.

19

. Lc 1, 28.

20. Lc 1, 35.

21. Ex 3, 2.

22. Cf. Num 17, 16-25; Heb 9, 4.

23. Iudic 6, 37-40; Ps 71, 6.

24. Ier 31, 22.

25. Ier 32, 22.

26. Is 7, 14.

27. Is 13, 12.

28. Prov 6, 26.

29. Mt 16, 26.

30. Eccli 9, 10.

31. Eccle 7, 27.

32. Eccli 9, 11.

33. Mt 5, 28.

34. Eccli 9, 9.

35

. Prov 6, 27.36. 1 Cor 7, 1.

37. Eccli 42, 13.

38. Io 19, 25-26.

39. Io 19, 27.

40. Prov 31, 30.

15. Eccli 26:24.

16. Ps 86:1.5.

17. Mt 7:25-26.

18. Lk 11:27-28.

19

. Lk 1:28.

20. Lk 1:35.

21. Ex 3:2.

22. Cf. Num 17:16-25; Heb 9:4.

23. Jg 6:37-40; Ps 71:6.

24. Jer 31:22.

25. Jer 32:22.

26. Is 7:14.

27. Is 13:12.

28. Prov 6:26.

29. Mt 16:26.

30. Eccli 9:10.

31. Eccle 7:27.

32. Eccli 9:11.

33. Mt 5:28.

34. Eccli 9:9.

35

. Prov 6:27.36. 1 Cor 7:1.

37. Eccli 42:13.

38. Jn 19:25-26.

39. Jn 19:27.

40. Prov 31:30.
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41. 1 Reg 1, 11.

42. 1 Reg 1, 18.

43. Cf. Gen 22, 9-13.

44. Cf. Mc 13, 41-44; Lc 21, 1-4.

45. Io 16, 21.

46. Lc 2, 35.

47. Lam 1, 12.

48. Heb 6, 6.

49. Is 49, 15.

50. Gen 2, 21-23.

51. Mt 19, 5; cf. Mc 10, 7-8; Gen 2, 24.

52. Eph 5, 52.

53. Io 19, 34.

54. Mt 26, 6-11.

55. Lam 4, 10.

56. Eccli 42, 14.

57. 1 Cor 6, 20.

58. 1 Cor 7, 23.

59. Gen 3, 14-15.

60. Ps 136, 9.

61

. Iud 14, 16.

62. Lc 2, 35.

63. Cf. Est 2, 17.

64. Ps 20, 4.

65. 1 Petr 2, 6.

66. Cant 3, 11.

41. 1 Kg 1:11.

42. 1 Kg 1:18.

43. Cf. Gen 22:9-13.

44. Cf. Mk 13:41-44; Lc 21:1-4.

45. Jn 16:21.

46. Lk 2:35.

47. Lam 1:12.

48. Heb 6:6.

49. Is 49:15.

50. Gen 2:21-23.

51. Mt 19:5; cf. Mc 10:7-8; Gen 2:24.

52. Eph 5:52.

53. Jn 19:34.

54. Mt 26:6-11.

55. Lam 4:10.

56. Eccli 42:14.

57. 1 Cor 6:20.

58. 1 Cor 7:23.

59. Gen 3:14-15.

60. Ps 136:9.

61

. Judith 14:16.

62. Lk 2:35.

63. Cf. Est 2:17.

64. Ps 20:4.

65. 1 Pt 2:6.

66. Ct 3:11.
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67. Ap 12, 1.

68. Iac 1, 12.

69. Ap 2, 10.

67. Ap 12:1.

68. Jm 1:12.

69. Ap 2:10.

N.B.: Items in square [ ] brackets indicate the Latin term(s) corresponding to the immediatelyprevious 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 6, Seven Gifts Holy Spirit, Fortitude #2

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