Bonaventure

In his own words on Ephesians

• Ephesians 1:13

  And Paul says of it: "You too, were sealed with the Holy Spirit of the promise." Through this seal, the friends are distinguished from the enemies, free men from slaves, heavenly men from the earthly. This seal is imprinted on the forehead of the contemplative soul and on the foreheads of the elect. This seal was imprinted on those standing upon Mount Sion. In the Second Epistle to Timothy, it is written: "The sure foundation of God stands firm." This is the seal by which "the Lord knows who are His." He knows through an express seal through which the soul calls upon the name of the Lord out of its inner depths.

  Collations on the Hexaemeron, Collation 23

• Ephesians 1:18

  In the beginning I call upon the first principle, from whom all illuminations descend as from the Father of lights, from whom is every good gift and every perfect gift, namely the eternal Father, through his Son, our Lord Jesus Christ, that by the intercession of the most holy Virgin Mary, mother of the same God and our Lord Jesus Christ, and of blessed Francis, our leader and father, he may give the enlightened eyes of our mind to direct our feet in the way of that peace which surpasses all understanding; which peace our Lord Jesus Christ proclaimed and gave.

  Itinerarium Mentis in Deum, Prologue

• Ephesians 2:3

  Everyone begotten through intercourse is born by nature a child of wrath, because deprived of the rectitude of original justice; on account of whose absence we incur with respect to the soul a fourfold penalty, namely weakness, ignorance, malice, and concupiscence; which four are inflicted on account of original sin: which spiritual penalties are indeed accompanied in the body by manifold suffering, manifold deficiency, manifold toil, manifold disease, and manifold pain. To these penalties follows the penalty of death and reduction to ashes, the penalty of the lack of the vision of God and the loss of heavenly glory. If God had from the beginning created man in such great miseries, there would be neither mercy nor justice, namely that he would oppress his own work with such great misery, with no preceding fault. Similarly, if he were to fill us with such great miseries, or permit us to be filled, without fault, divine providence would govern us neither mercifully nor justly. If therefore it is most certain that the first principle is most upright and most clement both in producing and in providing: it is necessary that he so made the human race that from the beginning there was in it neither fault nor misery; it is also necessary that he so governs that he does not permit misery to be in us except on account of some preceding fault. Since therefore it is most certain that from our origin we contract manifold misery of punishment, it is certain that we are all born by nature children of wrath, and thereby deprived of the rectitude of original justice, which privation we call original fault. And because every fault denotes a withdrawal from the unchangeable good and an approach toward the changeable good: and to withdraw from the unchangeable good is to withdraw from the highest power, truth, and goodness: but to approach the changeable good is to tend toward it through love more than is due: hence it is that one who loses original justice incurs weakness, ignorance, malice, and concupiscence. Again, because one who abandons the unchangeable good for the sake of a changeable good becomes unworthy of both: hence it is that by reason of the lack of original justice, the soul loses temporal rest in the body through manifold corruption and death, and at last is separated from the vision of eternal light, losing the felicity of glory both in soul and in body. Finally, because the lack of this justice in those being born is not through a movement of their own will nor through actual delight: hence it is that to original sin there is not owed after this life a punishment of sense in hell, for the reason that divine justice, which is always accompanied by superabundant mercy, does not punish above what is deserved, but below it.

  Breviloquium, Part 3, Chapter 5

• Ephesians 2:4

  Not only were we unfit to receive grace on account of ignorance of the divine precepts, but indeed also on account of our infirmity and powerlessness and concupiscence of earthly things: therefore the Lord willed to set up supports. That he might heal our languors, he descended into us through the Word crucified. Whence the Apostle to the Ephesians: "God, who is rich in mercy, on account of his exceeding charity with which he loved us, when we were dead in sins, brought us to life together with Christ, by whose grace you are saved." We have been brought to life in Christ through Christ, because Christ triumphed over death: whence death could not swallow him up, but rather the font of life swallowed up death.

  Collationes de Septem Donis, Collation 1

• Ephesians 2:4

  God's inner goodness is the very reason why He loved to the highest possible degree and was filled with the deepest possible mercy. The Father gave us a Son born of us, He gave us One who suffered for us and rose again for our sake, by reason of His very great love wherewith He has loved us.

  Collations on the Hexaemeron, Collation 9

• Ephesians 2:5

  Not only were we unfit to receive grace on account of ignorance of the divine precepts, but indeed also on account of our infirmity and powerlessness and concupiscence of earthly things: therefore the Lord willed to set up supports. That he might heal our languors, he descended into us through the Word crucified. Whence the Apostle to the Ephesians: "God, who is rich in mercy, on account of his exceeding charity with which he loved us, when we were dead in sins, brought us to life together with Christ, by whose grace you are saved." We have been brought to life in Christ through Christ, because Christ triumphed over death: whence death could not swallow him up, but rather the font of life swallowed up death.

  Collationes de Septem Donis, Collation 1

• Ephesians 2:20

  Christ is the foundation of this faith. For other foundation no one can lay, but that which has been laid, which is Christ Jesus. For He is the cornerstone of which Isaiah and Peter speak: See, I am laying a stone in Sion, a stone that has been tested, a precious cornerstone as a sure foundation. And the Apostle: You are built upon the foundation of the apostles and prophets with Christ Jesus Himself as the chief cornerstone.

  Collations on the Hexaemeron, Collation 9

• Ephesians 2:20

  There are, in the Church, three fundamental ranks: the patriarchal, the prophetical, and the apostolical. "Therefore, you are now no longer strangers. You are built upon the foundation of the apostles and prophets." The patriarchs were the ancestors of the apostles according to the flesh and according to the promise. This order corresponds to the Father as He is in Himself. The prophetical order corresponds to the Father as He is in the Son, and the apostolical order, to the Father as He is in the Holy Spirit.

  Collations on the Hexaemeron, Collation 22

• Ephesians 3:8

  Wisdom appears as manifold in the mysteries of divine Scriptures. This multiformity of the mysteries is shown in the Apostle's letter to the Ephesians: "To me, the very least of all saints, there was given this grace, to announce among the Gentiles the good tidings of the unfathomable riches of Christ, and to enlighten all men as to what is the dispensation of the mystery which has been hidden from all eternity in God, who created all things; in order that through the Church there be made known to the Principalities and the Powers in the heavens the manifold wisdom of God." And so this wisdom is called manifold because there are many ways of expressing it. Hence it was necessary that wisdom be shown under many figures, many sacraments, many signs, in order also that it be hidden to the proud and revealed to the humble.

  Collations on the Hexaemeron, Collation 2

• Ephesians 3:10

  Wisdom appears as manifold in the mysteries of divine Scriptures. This multiformity of the mysteries is shown in the Apostle's letter to the Ephesians: "To me, the very least of all saints, there was given this grace, to announce among the Gentiles the good tidings of the unfathomable riches of Christ, and to enlighten all men as to what is the dispensation of the mystery which has been hidden from all eternity in God, who created all things; in order that through the Church there be made known to the Principalities and the Powers in the heavens the manifold wisdom of God." And so this wisdom is called manifold because there are many ways of expressing it. Hence it was necessary that wisdom be shown under many figures, many sacraments, many signs, in order also that it be hidden to the proud and revealed to the humble. These veils cover Christ, hiding wisdom from the wise and impure.

  Collations on the Hexaemeron, Collation 2

• Ephesians 3:10

  And thus it is clear how the manifold wisdom of God, which is clearly handed down in sacred Scripture, lies hidden in all knowledge and in all nature. It is also clear how all branches of knowledge serve theology; and therefore theology itself takes up examples and uses terms pertaining to every kind of knowledge. It is also clear how broad the illuminative way is, and how in every thing that is sensed or that is known, God Himself lies hidden within. And this is the fruit of all the sciences: that in all things faith may be built up, God may be honored, morals may be ordered, consolations may be drawn, which are found in the union of the bridegroom and the bride, which union is indeed brought about through charity, to which the entire intention of Sacred Scripture is directed, and consequently every illumination descending from above, and without which all knowledge is vain, because one never arrives at the Son except through the Holy Spirit, who teaches us all truth: who is blessed forever and ever. Amen.

  On the Reduction of the Arts to Theology

• Ephesians 3:14

  The great teacher of the nations and preacher of truth, filled with the divine Spirit as a chosen and sanctified vessel, in this word discloses the origin, progress, and state of sacred Scripture, which is called theology: intimating that the origin of Scripture is to be understood according to the influence of the most blessed Trinity, its progress, however, according to the requirement of human capacity, and its state or fruit, according to the superabundance of the most overflowing felicity. And so that we may arrive at this fruit and goal by a right progress through the way of the right journey of the Scriptures, we must begin from the beginning, that is, that with pure faith we approach the Father of lights, bending the knees of our heart, so that He Himself through His Son in the Holy Spirit may give us true knowledge of Jesus Christ and with that knowledge love of Him, so that thus knowing and loving Him, and as it were established in faith and rooted in charity, we may come to know the breadth, length, height, and depth of Sacred Scripture itself, and through this knowledge arrive at the most complete knowledge and surpassing love of the most blessed Trinity, toward which the desires of the Saints tend, in which is the end-state and fulfillment of all truth and goodness.

  Breviloquium, Prologue

• Ephesians 3:15

  For the origin is not through human investigation, but through divine revelation, which flows from the Father of lights, from whom all paternity in heaven and on earth is named, from whom through his Son, Jesus Christ, the Holy Spirit flows into us, and through the Holy Spirit, dividing and distributing gifts to each one as he wills, faith is given, and through faith Christ dwells in our hearts.

  Breviloquium, Prologue

• Ephesians 3:16

  For the origin is not through human investigation, but through divine revelation, which flows from the Father of lights, from whom all paternity in heaven and on earth is named, from whom through his Son, Jesus Christ, the Holy Spirit flows into us, and through the Holy Spirit, dividing and distributing gifts to each one as he wills, faith is given, and through faith Christ dwells in our hearts. This is the knowledge of Jesus Christ, from which originally flows the firmness and understanding of all sacred Scripture.

  Breviloquium, Prologue

• Ephesians 3:17

  Through faith Christ dwells in our hearts. This is the knowledge of Jesus Christ, from which originally flows the firmness and understanding of all sacred Scripture. Whence it is also impossible that anyone should enter into knowing it unless he first has the faith of Christ infused in him, as the lamp and gate and also foundation of all Scripture. For faith itself is the basis of all supernatural illuminations as long as we are pilgrims from the Lord, both the foundation that stabilizes, the lamp that directs, and the gate that introduces; and according to its measure the wisdom divinely given to us must also be measured. Therefore through the mediation of this faith, the knowledge of sacred Scripture is given to us according to the influence of the blessed Trinity, just as the Apostle expressly intimates in the first part of the authority previously introduced.

  Breviloquium, Prologue

• Ephesians 3:17

  This excess is indeed the ultimate and most noble mode of knowing, which Dionysius praises in all his books, and especially in the book On Mystical Theology. Concerning which also, mystically, almost all of divine Scripture speaks; because this mode of knowing one scarcely or never understands unless one has experienced it, nor does one experience it unless one is rooted and grounded in charity, so that one may comprehend with all the Saints what is the length, the breadth, etc.; in which also experiential and true wisdom consists, which is begun on the way and consummated in the fatherland: for the circumlocution of which negations are more fitting than affirmations, and supereminent expressions than positive predications; for the experience of which interior silence avails more than the exterior word.

  Quaestiones Disputatae, De Scientia Christi, Question 7

• Ephesians 3:17

  In the third place, for the soul to be hierarchized, it is necessary that it see the city going up into heaven. And that is when, through infusion into it of divine strength, light and warmth by the eternal Sun, it piously venerates, clearly speculates, and holily enjoys, and in so doing, comprehends the indissoluble bond of divine charity, the irrevocable gift of divine charity, the incomparable fire of divine charity, and the incomprehensible consolation of divine charity. Then it sees the city of God as it were in itself, and it has four sides, of which [Paul writes] to the Ephesians: "Being rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth," etc.

  Collations on the Hexaemeron, Collation 23

• Ephesians 3:17

  Concerning the summit of faith, which is love, the Apostle says: Who shall separate us from the love of Christ? Shall tribulation, or distress—all the way to the words, which is in Christ Jesus our Lord. And, in another passage, being rooted and grounded in love. That is the firmament of heaven.

  Collations on the Hexaemeron, Collation 9

• Ephesians 3:17

  This contemplation comes about through grace, and yet personal effort is helpful, for it separates self from anything that is not God, and if possible, from itself. And that is the supreme union of love. And the Apostle says that it comes about through love alone: "So that, being rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth." Such love transcends every intellect and every science.

  Collations on the Hexaemeron, Collation 2

• Ephesians 3:17

  "Knowledge puffs up, but charity edifies"; therefore it is necessary to join charity with knowledge, so that a man may have knowledge and charity together, so that what the Apostle says may be fulfilled: "Rooted and founded in charity, that you may be able to comprehend with all the Saints what is the length, and breadth, and height, and depth, and to know also the charity of Christ which surpasseth knowledge." This is the knowledge which is a gift of the Holy Spirit.

  Collationes de Septem Donis, Collation 4

• Ephesians 3:18

  This contemplation comes about through grace, and yet personal effort is helpful, for it separates self from anything that is not God, and if possible, from itself. And that is the supreme union of love. And the Apostle says that it comes about through love alone: "So that, being rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth." Such love transcends every intellect and every science.

  Collations on the Hexaemeron, Collation 2

• Ephesians 3:18

  "Knowledge puffs up, but charity edifies"; therefore it is necessary to join charity with knowledge, so that a man may have knowledge and charity together, so that what the Apostle says may be fulfilled: "Rooted and founded in charity, that you may be able to comprehend with all the Saints what is the length, and breadth, and height, and depth, and to know also the charity of Christ which surpasseth knowledge." This is the knowledge which is a gift of the Holy Spirit.

  Collationes de Septem Donis, Collation 4

• Ephesians 3:18

  The progress of Sacred Scripture is not confined to the laws of reasoning, definitions, and divisions according to the manner of other sciences, nor is it confined to a part of the universe; but rather, since it proceeds according to supernatural light to give man the wayfarer sufficient knowledge of things, as is expedient for salvation, partly through plain words and partly through mystical ones, it describes the containment of the entire universe as in a certain summary, in which its breadth is observed; it describes its course, in which its length is observed; it describes the excellence of those who are finally to be saved, in which its sublimity is observed; it describes the misery of those who are to be damned, in which the depth consists not only of the universe itself, but also of the divine judgment. And thus it describes the whole universe, insofar as it is expedient to have knowledge of it for salvation, according to its breadth, length, height, and depth. Now its breadth consists in the multitude of its parts, its length in the description of times and ages, its height in the description of hierarchies arranged in gradual order, and its depth in the multitude of mystical senses and meanings.

  Breviloquium, Prologue

• Ephesians 3:18

  This excess is indeed the ultimate and most noble mode of knowing, which Dionysius praises in all his books, and especially in the book On Mystical Theology. Concerning which also, mystically, almost all of divine Scripture speaks; because this mode of knowing one scarcely or never understands unless one has experienced it, nor does one experience it unless one is rooted and grounded in charity, so that one may comprehend with all the Saints what is the length, the breadth, etc.; in which also experiential and true wisdom consists, which is begun on the way and consummated in the fatherland: for the circumlocution of which negations are more fitting than affirmations, and supereminent expressions than positive predications; for the experience of which interior silence avails more than the exterior word.

  Quaestiones Disputatae, De Scientia Christi, Question 7

• Ephesians 3:18

  In charity, therefore, let us be rooted and grounded, that we may be able to comprehend with all the Saints what is the length of eternity, what the breadth of liberality, what the height of majesty, and what the depth of judging wisdom.

  Itinerarium Mentis in Deum, Chapter 4

• Ephesians 3:18

  In the third place, for the soul to be hierarchized, it is necessary that it see the city going up into heaven. And that is when, through infusion into it of divine strength, light and warmth by the eternal Sun, it piously venerates, clearly speculates, and holily enjoys, and in so doing, comprehends the indissoluble bond of divine charity, the irrevocable gift of divine charity, the incomparable fire of divine charity, and the incomprehensible consolation of divine charity. Then it sees the city of God as it were in itself, and it has four sides, of which [Paul writes] to the Ephesians: "Being rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth," etc.

  Collations on the Hexaemeron, Collation 23

• Ephesians 3:18

  Now, this seven-fold series, either in the sensible world or in the minor world, arises out of the archetypal world, where causal principles exist in a seven-fold series. For God exists by reason of a triple-formed cause, original, exemplary, and final, and He cannot exist in any other mode. Hence the Apostle says: For "from Him and through Him and unto Him are all things." But the principle of causality is dependent upon four things: height of power, depth of wisdom, breadth of benevolence, and length of eternity, so that, as the Apostle says, "you may be able to comprehend with all the saints what is the breadth and length and height and depth." Power creates, wisdom governs, benevolence achieves, and eternity preserves.

  Collations on the Hexaemeron, Collation 16

• Ephesians 3:18

  The loftiness of faith consists in two things: the extreme of altitude and the extreme of depth. And although in bodies height and depth are the same, they are distinguished by reason. The Apostle makes this distinction when he writes: "You may be able to comprehend what is the breadth and length and height and depth."

  Collations on the Hexaemeron, Collation 8

• Ephesians 3:19

  "Knowledge puffs up, but charity edifies"; therefore it is necessary to join charity with knowledge, so that a man may have knowledge and charity together, so that what the Apostle says may be fulfilled: "Rooted and founded in charity, that you may be able to comprehend with all the Saints what is the length, and breadth, and height, and depth, and to know also the charity of Christ which surpasseth knowledge." This is the knowledge which is a gift of the Holy Spirit.

  Collationes de Septem Donis, Collation 4

• Ephesians 3:19

  The end-state, however, or fruit of Sacred Scripture is not just anything, but the fullness of eternal happiness. For this is the Scripture in which are the words of eternal life, which was therefore written not only that we might believe, but also that we might possess eternal life, in which indeed we shall see, we shall love, and our desires shall be universally fulfilled; and when these are fulfilled, we shall then truly know the charity that surpasses knowledge, and thus we shall be filled unto all the fullness of God. To which fullness indeed the divine Scripture strives to lead us, according to the truth of the aforementioned apostolic statement. Therefore, with this end and with this intention, Sacred Scripture is to be searched out, taught, and also heard.

  Breviloquium, Prologue

• Ephesians 3:19

  This contemplation comes about through grace, and yet personal effort is helpful, for it separates self from anything that is not God, and if possible, from itself. And that is the supreme union of love. And the Apostle says that it comes about through love alone: "So that, being rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth." Such love transcends every intellect and every science. But if it transcends every science, how can this wisdom be seen? That is why the Apostle continues: "Now, to him who is able to accomplish all things in a measure far beyond what we ask or conceive." For it does not belong to anyone, but to the man to whom God reveals it. Hence the same Apostle writes: "But to us God has revealed it through His spirit."

  Collations on the Hexaemeron, Collation 2

• Ephesians 3:20

  Such love transcends every intellect and every science. But if it transcends every science, how can this wisdom be seen? That is why the Apostle continues: "Now, to him who is able to accomplish all things in a measure far beyond what we ask or conceive." For it does not belong to anyone, but to the man to whom God reveals it.

  Collations on the Hexaemeron, Collation 2

• Ephesians 4:7

  Our Hierarch must be most generous in the amount of what He gives out. As written in the Epistle to the Ephesians, "to each one of us grace was given according to the measure of Christ's bestowal. Thus it says, 'Ascending on high, He led away captives; He gave gifts to men.'" As indeed a cloud rises aloft in order that it may rain down, so does Christ ascend in order that He may grant His gifts.

  Collations on the Hexaemeron, Collation 3

• Ephesians 4:8

  Our Hierarch must be most generous in the amount of what He gives out. As written in the Epistle to the Ephesians, "to each one of us grace was given according to the measure of Christ's bestowal. Thus it says, 'Ascending on high, He led away captives; He gave gifts to men.'" As indeed a cloud rises aloft in order that it may rain down, so does Christ ascend in order that He may grant His gifts.

  Collations on the Hexaemeron, Collation 3

• Ephesians 4:8

  Just as Christ insofar as He is the uncreated Word most perfectly formed all things, so insofar as He is incarnate He ought to have most perfectly reformed all things. Because the remedy of the passion was most sufficient, it therefore extended itself to celestial, terrestrial, and infernal things. Through Christ infernal things were recovered, terrestrial things remedied, and celestial things restored to wholeness—such that the first of these He accomplished through pardon, the second through grace, and the third through glory: therefore after the passion His soul descended to the nether regions to free those detained in hell; then He rose from the dead to vivify those dead in sins; He ascended into the heavens, leading captivity captive, to restore the heavenly Jerusalem to wholeness; and He sent the Holy Spirit to build up the earthly Jerusalem. All of which necessarily follow and are required for the sufficiency of human restoration.

  Breviloquium

• Ephesians 4:13

  The bodies of all human beings will rise in the general resurrection, with no difference among them as to the order of time, but a great difference as to the order of dignity. For the wicked will rise with their deformities and punishments, miseries and defects, which they had in the state of wayfare. But in the good, nature will be preserved, and defects will be removed, and all will rise with a whole body and full age and due measure of members; so that all the Saints may attain to the perfect man, to the measure of the age of the fullness of Christ. Because the resurrection must be in accordance with the demand of the consummation of grace, and perfect grace makes us conformed to Christ, our head, in whom there was no defect of members, but perfect age and due stature and beautiful form: it is fitting that the good be raised in the best conditions; and through this it is necessary that in them defects be removed and nature be preserved. It is also fitting that, if any member was lacking, it be supplied; if there was any superfluity, it be removed; if there was any disorder of the members, it be corrected; if one was a child, he be brought by divine power to the measure of the age of Christ which he had at the resurrection; if decrepit, he be restored to the same age; if a giant, if a dwarf, he be limited to a fitting measure; so that thus all, whole and perfect, may attain to the perfect man, to the measure of the age of the fullness of Christ.

  Breviloquium, Part 7

• Ephesians 4:19

  The sixth judgment of God is the judgment of despair, namely when the Lord takes away hope from man, and man believes himself to be deprived of eternal glory. Of such it is said: "Despairing, they gave themselves over to lasciviousness, unto the working of all uncleanness, unto covetousness." This is the most terrible judgment. Into this judgment Judas fell; and this judgment is the greatest, such that in the present life no greater can be given.

  Collationes de Septem Donis, Collation 2

• Ephesians 4:25

  But we cannot possess these three in relation to others unless we have them first in relation to ourselves. Wherefore there are three more commandments: one that straightens all deeds, another that straightens all speech, and yet another that straightens all affective dispositions. That which straightens speech is as follows: You shall not bear false witness, which prohibits all falsity either in oneself or in relation to another. Speak truth each one with his neighbor.

  Collations on the Hexaemeron, Collation 21

• Ephesians 4:28

  Ephesians four: He who was stealing, let him steal no more, but rather let him labor, working with his hands, etc. This he says in order to avoid idleness and to remove sloth, which is the bilge of desires and the fuel of sins. From this, therefore, it is evident that labor is not commanded to all; and thereby mendicancy is not prohibited, except that which comes from idleness and cupidity, as the texts and Glosses indicate.

  Disputed Questions on Evangelical Perfection, Question 2

• Ephesians 4:28

  But we cannot possess these three in relation to others unless we have them first in relation to ourselves. Wherefore there are three more commandments: one that straightens all deeds, another that straightens all speech, and yet another that straightens all affective dispositions. That which straightens deeds is as follows: You shall not steal, which not only prohibits stealing from others, but commands to give from one's own goods. And this is how the Apostle understands it: He who was wont to steal, let him steal no longer; but rather let him labor, working with his hands, that he may have something to share with him who suffers need.

  Collations on the Hexaemeron, Collation 21

• Ephesians 5:1

  He commands imitation of himself. Concerning this imitation the Apostle says: Be imitators of God, as most beloved children. Now there are six works of mercy, namely: feeding the hungry, giving drink to the thirsty, clothing the naked, gathering in strangers, visiting the sick, and ransoming captives. Moreover, the work of perfect virtue cannot exist unless the creature is conformed to Christ in these things.

  Collationes de Decem Praeceptis, Collation 4

• Ephesians 5:2

  Because it accords with the time of grace that the Sacrament of communion and love should not merely signify communion and love, but also inflame unto the same, so that it may effect what it figures; and because that which most inflames us to mutual love and most unites the members is the unity of the Head, from whom through the diffusive, unitive, and transformative power of love mutual love flows into us: hence it is that in this Sacrament is contained the true body of Christ and immaculate flesh, as diffusing itself to us and uniting us to one another and transforming us into itself through the most ardent charity, by which he gave himself to us and offered himself for us and restored himself to us and remains with us even unto the end of the world.

  Breviloquium, Part 6

• Ephesians 5:8

  These philosophers had the wings of ostriches, for their affective powers were not cleansed or ordained or straightened: for this can be obtained only through faith. Hence they proposed a false circle of beatitude, second a false sufficiency of merits in the present world, third an eternal soundness of internal powers. In these three instances, they fell into darkness. But faith, brushing away these obscurities, indicates the disease, its cause, Physician, and medicine; it heals the soul by placing the roots of merits in God who must be satisfied. And so the soul goes forth through faith into assured hope by means of the merits of Christ, and not in a presumptuous fashion. And so faith heals, straightens and ordains: in this manner the soul may be changed, straightened and ordained. The philosophers did not know these roots. Faith alone, then, divides the light from the darkness. Hence, the Apostle says: You were once darkness, but now you are light in the Lord. For faith, that has hope and charity together with good works, heals the soul, and once it has been healed, cleanses and lifts it up and makes it into the likeness of God. Now we are in the true light: not like those who sleep and take the false for the true, an idol for God.

  Collations on the Hexaemeron, Collation 7

• Ephesians 5:25

  That conjugal chastity is to be approved according to the evangelical law is shown by authority, as follows. Ephesians 5: Husbands, love your wives, just as Christ also loved the Church: but the union of Christ with the Church is according to the most chaste love: therefore the union of man with woman is also according to chaste love. But chaste love is consonant with the law of God: therefore also its act.

  Disputed Questions on Evangelical Perfection, Question 3

• Ephesians 5:25

  Because it accords with the time of grace that the Sacrament of communion and love should not merely signify communion and love, but also inflame unto the same, so that it may effect what it figures; and because that which most inflames us to mutual love and most unites the members is the unity of the Head, from whom through the diffusive, unitive, and transformative power of love mutual love flows into us: hence it is that in this Sacrament is contained the true body of Christ and immaculate flesh, as diffusing itself to us and uniting us to one another and transforming us into itself through the most ardent charity, by which he gave himself to us and offered himself for us and restored himself to us and remains with us even unto the end of the world.

  Breviloquium, Part 6

• Ephesians 5:31

  Since each of the spiritual unions signified in the Sacrament of matrimony is a union of one as agent and infuser, and of the other as patient and receiver; and this by the bond of love, which proceeds from pure will: hence it is that matrimony must be a joining of two persons, differing according to the relation of agent and patient, namely of the male sex and the female, and this from the pure consent of the will. And because consent before commingling does not make a full union, because they are not yet one flesh: hence it is that by words regarding the future, matrimony is said to be initiated, by words regarding the present confirmed, but in carnal union consummated, because then they are one flesh and become one body: and through this it fully signifies that union which is between us and Christ. For then the body of one is fully transferred to the body of the other according to the power of one's spouse for the procreation of offspring.

  Breviloquium, Part 6

• Ephesians 5:32

  Matrimony, because it renews the multitude in the being of nature, which is the foundation of all, was therefore first introduced before all others: although, on account of the disease of concupiscence attached to it, and because it is the least sanctifying, even though in signification it is a great Sacrament, it is placed last among the spiritual remedies and assigned the final place. God from the beginning instituted that propagation should take place through a conjunction of male and female that is undivided and singular, which would signify before sin the conjunction of God and the soul, or of God and the subcelestial hierarchy, but after sin the conjunction of God and human nature, or of Christ and the Church; and therefore in both cases it is a Sacrament, namely before and after, although in different ways, with respect to signification and use. For since it was a Sacrament before the disease supervened, the concupiscence which supervened through sin is rather to be excused through matrimony than it is able to vitiate it: because the disease does not corrupt the medicine, but the medicine has the power to cure the disease.

  Breviloquium, Part 6

• Ephesians 5:32

  "The Lord cast a deep sleep upon Adam, and when he had fallen asleep, he took one of his ribs" and made a woman "and brought her to Adam." And the Lord said: "For this reason a man shall leave his father and mother and shall cleave to his wife." And the Apostle said: "This is a great sacrament; but I speak in Christ and in the Church." And why, while he slept, did He take one of his ribs? Could He not have done this while he was awake? This is mystical. Was not the Church formed from the side of Christ, when Christ fell asleep on the cross? And from His side flowed forth blood and water, that is, the Sacraments, through which the Church is reborn. From the rib of Adam, Eve was formed, who was joined to him in marriage. Just as man was formed from virgin earth, so Christ from the glorious Virgin. And just as from the side of the sleeping Adam woman was formed, so the Church from Christ hanging on the cross. And just as from Adam and Eve, Abel and his successors were formed, so from Christ and the Church the whole Christian people.

  Collationes de Septem Donis, Collation 6

• Ephesians 5:32

  Everything that accords with the evangelical Sacraments is good and praiseworthy: but conjugal continence is of this kind: therefore it is good and praiseworthy. The major is evident; the minor is proved: Ephesians 5: This Sacrament is a great one, etc.: therefore conjugal continence is consonant with the law of God.

  Disputed Questions on Evangelical Perfection, Question 3

• Ephesians 6:1

  Since the law of grace considers the origin, fall, and remedy of nature, it belongs to it to approve the threefold mode and distinction of obedience. For it approves filial obedience, Ephesians 6: Children, obey your parents in the Lord: for this is just. Fatherhood and sonship are most consonant with natural law: therefore also that children obey parents; and this is done through the service of obedience.

  Disputed Questions on Evangelical Perfection, Question 4

• Ephesians 6:1

  By reason of governance, the honor of obedience is owed to the father; whence the Apostle to the Ephesians: Children, obey your parents, for this is just. Honor your father and your mother: which is the first commandment with a promise, that it may be well with you, and that you may be long-lived upon the earth.

  Collationes de Decem Praeceptis, Collation 5

• Ephesians 6:2

  By reason of governance, the honor of obedience is owed to the father; whence the Apostle to the Ephesians: Children, obey your parents, for this is just. Honor your father and your mother: which is the first commandment with a promise, that it may be well with you, and that you may be long-lived upon the earth.

  Collationes de Decem Praeceptis, Collation 5

• Ephesians 6:3

  By reason of governance, the honor of obedience is owed to the father; whence the Apostle to the Ephesians: Children, obey your parents, for this is just. Honor your father and your mother: which is the first commandment with a promise, that it may be well with you, and that you may be long-lived upon the earth.

  Collationes de Decem Praeceptis, Collation 5

• Ephesians 6:16

  The soul is disposed to the gift of fortitude through the unconquerable shield of faith. "In all things taking up the shield of faith, by which you may be able to extinguish all the fiery darts of the most wicked one." The devil draws man to the concupiscence of the flesh, to the concupiscence of the eyes, and to the pride of life. What is the means of resisting these? Through truth. "His truth shall encompass you with a shield," namely through faith dwelling within. And blessed Peter said: "Your adversary as a roaring lion goes about seeking whom he may devour: whom resist, strong in faith." If we loved truth, we would not fear the devil, because it is written: "The eyes of the Lord behold the whole earth and give fortitude to those who believe in him with a perfect heart."

  Collationes de Septem Donis, Collation 5