Bonaventure

In his own words on James

• James 1:2

  Hence, if charity is patient, long-suffering and good, then it "shall suck as milk the abundance of the sea." In this way did Lawrence rejoice over the glowing embers as if they had been flowers. These fruits are in the spirit, not in the flesh. Hence in James: "Esteem it all joy, my brethren, when you fall into various trials."

  Collations on the Hexaemeron, Collation 18

• James 1:5

  "If any of you is wanting in wisdom, let him ask it of God, who gives abundantly to all men, and does not reproach; and it will be given to him. But let him ask with faith, without hesitation." For one who hesitates is not disciplined. This, then is the door. Such a desire extinguishes all others, and makes man to be lifted up from the world.

  Collations on the Hexaemeron, Collation 2

• James 1:6

  "If any of you is wanting in wisdom, let him ask it of God, who gives abundantly to all men, and does not reproach; and it will be given to him. But let him ask with faith, without hesitation." For one who hesitates is not disciplined. This, then is the door. Such a desire extinguishes all others, and makes man to be lifted up from the world.

  Collations on the Hexaemeron, Collation 2

• James 1:8

  Of such a one it is said: 'A man double in mind is inconstant in all his ways.' A man ought to follow the counsels of Saints Benedict and the others. He ought not to bring in new counselors, but follow the counsel of Christ, whose life is the certain form of living. If a religious says: 'There is no salvation except with us,' he speaks badly. He ought not to praise his own holy order in such a way that he condemns others. He can stand for his own religious order, provided that he does not go to excess in his manner of speaking and persuading.

  Collationes de Septem Donis, Collation 7

• James 1:11

  In the allegorical sense, the sun signifies Christ. It rises in the nativity, it goes down in death; it orbits through noon in the ascension; it is inclined to the north in the judgment. Concerning the judgment, James says: "For the sun rises with a burning heat and parches the grass, and its flower falls."

  Collations on the Hexaemeron, Collation 13

• James 1:12

  "A great sign appeared in heaven; a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars." We shall have this crown if we wish to imitate the glorious Virgin. Whence it is written: "Blessed is the man who endures temptation, for when he has been proved, he shall receive the crown of life."

  Collationes de Septem Donis, Collation 6

• James 1:14

  Actual sin draws its origin from the free will of each person through suggestion, delight, consent, and action, according to that passage in James: Each one is tempted, being drawn away and enticed by his own concupiscence. If, however, suggestion and delight stop short of consent, it is a venial sin. But if consent and action follow in those things which are prohibited by divine law, the sin is a consummated mortal sin. Since sin denotes a withdrawal of the will from the First Principle, insofar as the will is made to be moved by Him, according to Him, and for His sake, every sin is a disorder of the mind or will, around which virtue and vice are naturally found. Actual sin, therefore, is an actual disorder of the will. Now this disorder is either so great that it destroys the order of justice—and in this way it is called mortal sin, because it is apt to take away life, by separating the soul from God, through whom the just soul is given life—or it is so slight that it does not destroy that order, but disturbs it in some respect, and then it is called venial sin, because from it we can quickly obtain pardon, since through it grace is not taken away, nor is divine enmity incurred.

  Breviloquium, Part 3, Chapter 8

• James 1:15

  Concupiscence, when it has conceived, brings forth sin; and sin, when it is consummated, begets death. If, however, suggestion and delight stop short of consent, it is a venial sin. But if consent and action follow in those things which are prohibited by divine law, the sin is a consummated mortal sin. But if it happens in a middle way, such that there is consent without action, either because one wills to proceed to action but cannot—then the will is reckoned as the deed, nor is one less culpable than if one were caught in the very act; or because one does not will to proceed to action, but wills to take inward pleasure in the delight—and then the woman eats, but not the man: and although the sin is not fully consummated, it is nevertheless to be counted among mortal sins, because when the woman eats, the whole man deserves to be condemned. Because reason is not compelled to consent to these things, if after the sense of delight there is consent to the deed: then there is full consent, and thereby sin is consummated, because it has reached the man, that is, the supreme part of reason, upon which the fullness of consent depends. But because there is consent not only to the deed, but also to the delight, in which the inferior portion follows sensuality: therefore, if in sensual delight reason succumbs to sensuality, the woman obeys the serpent, and thereby there occurs a subversion of right order, and thus a subversion of justice; on account of which mortal sin is committed.

  Breviloquium, Part 3, Chapter 8

• James 1:17

  He is called the Father of the age to come, for He Himself is the Principle of those influences by which we will live in the future. As James writes: "Every good gift and every perfect gift is from above, coming down from the Father of Lights." And later: "Of His own will He has begotten us by the word of truth, that we might be, as it were, the first-fruits of His creatures." We are now the beginning of creatures, but then we shall be creatures in full.

  Collations on the Hexaemeron, Collation 3

• James 1:17

  Every best gift and every perfect gift is from above, coming down from the Father of lights, James in the first chapter of his Epistle. In this word is touched the origin of every illumination, and together with this is intimated the generous emanation of manifold light from that fontal light. Although, however, every illumination of knowledge is internal, we can nevertheless reasonably distinguish, so that we may say that there is a light that is exterior, namely the light of mechanical art; a light that is inferior, namely the light of sensitive knowledge; a light that is interior, namely the light of philosophical knowledge; a light that is superior, namely the light of grace and Sacred Scripture. The first light illuminates with respect to artificial form, the second with respect to natural form, the third with respect to intellectual truth, the fourth and last with respect to salvific truth.

  On the Reduction of the Arts to Theology

• James 1:17

  It is good to have the sign of Zabulon, which is "a dwelling of fortitude," which implies the first stability. "Because Thou, O Lord, art my hope." Hence, "the name of the Lord is a strong tower; the just man runs to it and is safe." He alone is at peace who fixes himself upon that "with which there is no change, no shadow of alteration." Hence, "in Thee, O Lord, have I hoped, let me never be confounded."

  Collations on the Hexaemeron, Collation 23

• James 1:17

  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

• James 1:17

  Concerning grace, therefore, insofar as it is a gift divinely given, the following must be held: that it is a gift which is immediately given and infused by God. For indeed, with it and in it the Holy Spirit is given, who is the uncreated gift, the best and perfect gift, which descends from the Father of lights through the incarnate Word.

  Breviloquium, Part 5

• James 1:17

  The origin of Scripture 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. And so that we may arrive at the fruit and goal of Scripture by a right progress, 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.

  Breviloquium, Prologue

• James 1:17

  If we consider the origin of grace, I ask what is the original principle of grace. It is certain that grace is the best gift and the perfect gift, descending from above from the Father of lights. I set forth the universal affirmative major premise thus: "Every best gift and every perfect gift is from above, descending from the Father of lights, with whom there is no change nor shadow of alteration:" but grace is the best gift and the perfect gift: therefore it descends from above from the Father of lights.

  Collationes de Septem Donis, Collation 1

• James 1:17

  As to the origin of grace I said that grace is nothing other than "an excellent gift and a perfect endowment, descending from the Father of lights" through the Word incarnate, through the Word crucified, and through the Word inspired. And that Word leads us back to the highest principle. And from this the following description of grace is given: that grace is the best endowment and the perfect gift, descending from the Father of lights, healing from evil, strengthening in good, and consummating in glory.

  Collationes de Septem Donis, Collation 2

• James 1:17

  Wisdom is light: light, I say, "descending from above from the Father of lights, from whom is every best gift and every perfect gift." This light descends to illuminate our cognitive power, to gladden our affective power, and to strengthen our operative power. It descends from the most high God into the intellect, from the intellect into the affection, and even to the lowest, namely operation.

  Collationes de Septem Donis, Collation 9

• James 1:17

  Concerning wisdom, four points are to be noted: its origin, its dwelling, its door, and its beauty. As to the origin, it was said that wisdom was a light "coming down from the Father of Lights" within the soul, and that by radiating through it, made it in the form of God, and the house of God. This descending light makes the intellective power beautiful, the affective power delightful, and the operative power strong.

  Collations on the Hexaemeron, Collation 2

• James 1:18

  He is called the Father of the age to come, for He Himself is the Principle of those influences by which we will live in the future. As James writes: "Every good gift and every perfect gift is from above, coming down from the Father of Lights." And later: "Of His own will He has begotten us by the word of truth, that we might be, as it were, the first-fruits of His creatures." We are now the beginning of creatures, but then we shall be creatures in full.

  Collations on the Hexaemeron, Collation 3

• James 1:18

  It is said in the Epistle of James: "Of his own will he begot us by the Word of truth, that we might be a certain firstfruits of his creatures." Through the Word incarnate there descends to us an abundance of graces.

  Collationes de Septem Donis, Collation 1

• James 1:22

  The second benefit of keeping the commandments of God is the understanding of the sacred Scriptures. Gregory says that "by hearing God's precepts the disciples were not illuminated, but by doing them they were illuminated"; because not the hearers of the law only, but the doers shall be justified. On account of this James says in his canonical epistle: "Be doers of the word of God and not hearers only, deceiving yourselves: because if anyone is a hearer of the word of God only and not a doer, he shall be compared to a man considering the countenance of his birth in a mirror." If a man sees his own face ten times in a mirror, he still will not know it well; but if he sees the face of another man outside of a mirror, he knows it well: and this is because of the strong impression of the species upon the organ of sight along a straight line, but in a mirror there is no true intuition. Similarly, when a man hears the word of God, it seems to him that he understands it well, but it immediately departs; but when he puts it to experience by working well, then he understands it.

  Collationes de Decem Praeceptis, Collation 1

• James 1:23

  The second benefit of keeping the commandments of God is the understanding of the sacred Scriptures. Gregory says that "by hearing God's precepts the disciples were not illuminated, but by doing them they were illuminated"; because not the hearers of the law only, but the doers shall be justified. On account of this James says in his canonical epistle: "Be doers of the word of God and not hearers only, deceiving yourselves: because if anyone is a hearer of the word of God only and not a doer, he shall be compared to a man considering the countenance of his birth in a mirror." If a man sees his own face ten times in a mirror, he still will not know it well; but if he sees the face of another man outside of a mirror, he knows it well: and this is because of the strong impression of the species upon the organ of sight along a straight line, but in a mirror there is no true intuition. Similarly, when a man hears the word of God, it seems to him that he understands it well, but it immediately departs; but when he puts it to experience by working well, then he understands it.

  Collationes de Decem Praeceptis, Collation 1

• James 1:26

  In the third place, a saint's life must be religious, closed as a vineyard wall. And so, it is good that a man restrain his taste, his tongue and his other senses: for "if anyone thinks himself to be religious, not restraining his tongue but deceiving his own heart, that man's religion is vain." Our life must not be given to discourse, but to tears.

  Collations on the Hexaemeron, Collation 19

• James 2:5

  Likewise, on that passage of James: Has not God chosen the poor; the Gloss says: "He chose poor parents, by whose service He would be raised"; but the destitution of Christ's parents was very great, according to that passage of Luke 2: She wrapped Him in swaddling clothes and laid Him in a manger: therefore Christ loved poverty not only in Himself, but also in others.

  Disputed Questions on Evangelical Perfection, Question 2

• James 2:10

  You must always fear God, because he who "keeps the whole law but offends in one point has become guilty of all." And in Deuteronomy it is said: "And now, Israel, what does the Lord your God ask of you, except that you fear him and keep all his commandments and walk in his ways?" And Solomon says: "Fear God and observe his commandments: this is the whole man," that is, the perfect man. Therefore if you wish to be perfect, fear God.

  Collationes de Septem Donis, Collation 2

• James 2:10

  "Whoever shall keep the whole law, yet offend in one point, is become guilty of all": not that for one transgression he is punished with as much punishment of sense as for the transgression of all; but he will be punished with as much punishment of loss, yet not as severely for one as for all. Therefore, if anyone wishes to attain to true life, it is necessary that he have regard to all the commandments of God in heart, mouth, and deed.

  Collationes de Decem Praeceptis, Collation 6

• James 2:13

  In the second petition, the consummation of human salvation is sought, which is not obtained except through the gift of piety: "Judgment without mercy shall be done to him who has not shown mercy." This gift is touched upon when he says: "Thy kingdom come."

  Collationes de Septem Donis, Collation 2

• James 3:13

  The second pillar of the house of wisdom is innocence in the mind. Augustine says that "peace is the tranquility of order," namely, when one humbly subjects himself to a superior, conducts himself equably toward an equal, and discreetly governs an inferior. All who are children of wisdom maintain this order. He who disturbs this peace destroys the house of wisdom. "He who is patient is governed by much wisdom; he who is impatient exalts his own folly." Blessed James says: "Who is wise and instructed among you? Let him show by his good conduct his work in the meekness of wisdom."

  Collationes de Septem Donis, Collation 9

• James 3:15

  That wisdom which is from below, blessed James describes, saying: "This is not wisdom descending from above, but is earthly, sensual, diabolical." This wisdom with all solicitude seeks to delight in every pleasure, in the abundance of worldly riches, in the experience of sensual delights, and in the eminence or ambition of worldly pomps. Insofar as it makes a person solicitous to delight in the abundance of riches, it is earthly: insofar as it makes a person solicitous to delight in the experience of sensual delights, it is sensual: but insofar as it makes a person solicitous to delight in the eminence and ambition of worldly pomps, it is diabolical: because pride is the root of all evils, and it is principally condemned in the diabolical king.

  Collationes de Septem Donis, Collation 9

• James 3:17

  What are the seven pillars of the house of wisdom? Sacred Scripture explains them sufficiently. Blessed James, describing the wisdom that is from above, sets down its seven conditions, saying: "First indeed it is chaste, then peaceable, modest, persuadable, consenting to the good, full of mercy and good fruits, not judging, without dissimulation." These pillars are nothing other than certain steps toward wisdom. The first is chastity in the flesh; the second is innocence in the mind; the third is moderation in speech; the fourth is persuadability in affection; the fifth is liberality in effect; the sixth is maturity in judgment; and the seventh is simplicity in intention. Through these the house of wisdom is established.

  Collationes de Septem Donis, Collation 9

• James 3:17

  This dwelling of wisdom is built with seven columns which blessed James clearly touched upon: "But the wisdom that is from above is first of all chaste, then peaceable, moderate, docile, in harmony with good things, full of mercy and good fruits, without dissimulation." It is of this house that Matthew writes: "Everyone therefore who hears these My words and acts upon them, shall be likened to a wise man who built his house on rock."

  Collations on the Hexaemeron, Collation 2

• James 4:6

  Because humility is the dwelling place of grace, the grace of the Holy Spirit rests upon the humble alone. Whence Augustine, in the third book of On Christian Doctrine: "For this reason the sins of great men were written down, so that that apostolic saying might everywhere be feared: Wherefore let him who seems to stand take heed lest he fall. For there is no page of the holy books in which it does not resound: God resists the proud, but to the humble He gives grace."

  Disputed Questions on Evangelical Perfection, Question 1

• James 4:6

  Humility preserves this return and connection, and pride dissolves it. Whence in the Epistle of James: "God resists the proud, but gives grace to the humble." And what is the reason? Certainly, he who is humble attributes all the goods he has to his original principle; but the proud man attributes all things to himself. The humble man remains in continuity with his origin, but the proud man is severed from it and as it were says: this I did not receive from you. And therefore Lucifer became dark, because he withdrew from his original principle; but Christ led himself back to his original principle through humility, and therefore he was radiant.

  Collationes de Septem Donis, Collation 1

• James 4:17

  "To him who knows the good and does it not, it is sin," as blessed James says. From knowledge, guilt is increased and also punishment.

  Collationes de Septem Donis, Collation 4

• James 5:11

  If you come to exemplars, the supreme Exemplar of all virtues is in Christ. Compared to the patience of Job, the patience of Christ is greater. "You have heard of the patience of Job, and you have seen the purpose of the Lord," says James. For stars are nothing when compared to the sun.

  Collations on the Hexaemeron, Collation 18

• James 5:15

  Extreme unction is the Sacrament of those departing from this life, preparing and disposing them for perfect health; it avails also for the removal of venial sins and for the recovery of present health, if it be expedient for the sick person. This Sacrament has efficacy both for arousing devotion and for remitting venial sins and for more easily removing the dross of sins. And because for many of the sick it is still expedient to live for the accumulation of their merits: hence it is that this Sacrament, both by invigorating the soul in good and by unburdening it from evil, frequently also alleviates from disease. And this is what blessed James says, that the prayer of faith shall save the sick person, and if he be in sins, they shall be forgiven him.

  Breviloquium, Part 6