Bonaventure

In his own words on Job

• Job 6:12

  The third middle way is fortitude, which is concerned with fears and acts of valor. A man needs it in order to be neither fainthearted nor rash, but that he be able to bear frightful trials and even death. For some men do fall into cowardice and faintheartedness. Hence, in Job: "Have I the strength of stones, or is my flesh of bronze?" And so, fortitude is in the soul, not in the flesh. Better is the patient spirit than the lofty spirit. And Proverbs say: A patient man is better than a warrior, and he that rules his temper, than he who takes a city. Hence a spiritual man must take great care to avoid dejection.

  Collations on the Hexaemeron, Collation 5

• Job 7:3

  Likewise, Gregory, in the Moralia, on that passage of Job: I have numbered for myself laborious nights: "The elect serve the Creator of all things and are often straitened by want of things; they cling to God through love, and yet they lack the supports of the present life." To lack the supports of the present life, therefore, is fitting to the perfection of the Saints.

  Disputed Questions on Evangelical Perfection, Question 2

• Job 7:15

  But if you ask how these things come about, ask grace, not doctrine; desire, not understanding; the groaning of prayer, not the study of reading; the Bridegroom, not the master; God, not man; darkness, not clarity; not light, but the fire that wholly inflames and carries into God through ecstatic anointings and most ardent affections. Which fire is indeed God, and his furnace is in Jerusalem, and Christ kindles this in the fervor of his most ardent passion, which only he truly perceives who says: My soul has chosen hanging, and my bones death. Whoever loves this death can see God, because it is indubitably true: No man shall see me and live. Let us die, therefore, and enter into the darkness; let us impose silence upon our cares, concupiscences, and phantasms; let us pass over with Christ crucified from this world to the Father, so that, when the Father is shown to us, we may say with Philip: It suffices us; let us hear with Paul: My grace suffices for you; let us exult with David, saying: My flesh and my heart have failed, God of my heart and God my portion forever. Blessed be the Lord forever, and let all the people say: So be it, so be it. Amen.

  Itinerarium Mentis in Deum, Chapter 7

• Job 9:28

  Anyone who wishes to obtain advantages from his studies should be holy and should work for a life that is reverent, pure, religious, and edifying. Now the reverent life of the saints consists in this, that in anything they do, they be always in a state of fear, whether going to Mass or to table, whether walking or standing still, for in anything there is a possibility of sin. "Then I am in dread of all my pains; I know that you will not hold me innocent." The best sign is fear, and the worst, temerity, for such is never corrected.

  Collations on the Hexaemeron, Collation 19

• Job 9:33

  Friendship with God man could not recover except through a fitting mediator, who could lay his hand upon both and be conformed to each party and a friend to each, and therefore, as he is like God through his Divinity, so like man through his humanity.

  Breviloquium

• Job 10:8

  The authority of the one commanding ought to move us to observe the commandments of God: because it is God who commands that the precepts be observed. For He is of great authority, which is evident from three things: first, because He Himself by His great power creates us; second, because by His wondrous wisdom He rules and governs us; third, because by His munificent benevolence He saves us. He who commands that the commandments of God be observed is of great authority, because by His great power He creates us. "Your hands have made me and fashioned me wholly round about."

  Collationes de Decem Praeceptis, Collation 1

• Job 11:8

  The height of faith consists in understanding the eternal God, its depth, in knowing God made man. Of the first, it is written: "It is higher than the heavens; what can you do?" Concerning the second, there is added: "It is deeper than the nether world; what can you know?" The depth of God made man, that is, the humility, is such that reason fails. The height of God is beyond investigation.

  Collations on the Hexaemeron, Collation 8

• Job 17:9

  Who will have the gift of fortitude? All now flee for a trifle, for the loss of some small temporal thing, or some slight advantage; and why? Because they do not have fortitude. But Job himself says: "The just man will hold to his way." The way of Christ himself is that a man walk purely and with fortitude.

  Collationes de Septem Donis, Collation 5

• Job 17:10

  It is necessary that a judge have clarity of knowledge. How would I judge well concerning an unknown matter? Hence when the friends of Job argued against him that he was not just, saying: A just God does not punish the just, and yet He punishes you, therefore you are not just—they wished to judge concerning hidden things. Job, hearing these things, responded to them saying: "Turn back and come, and I shall not find among you any wise man."

  Collationes de Septem Donis, Collation 9

• Job 23:13

  The fear of the Lord arises in us from the consideration of the perspicacity of divine wisdom. Whence Job: "For he alone is, and no one can turn away his thoughts. And therefore I am troubled at his presence, and when I consider him, I am made fearful with dread." He alone is, that is, from himself alone he has being, and all other things are from him. And just as all things flow from the first being, so God is the cause of all things. Therefore, if God is the cause of all things, there is no creature that is not naked in his eyes, because he himself sees and beholds the thoughts of men. Therefore Job, in the person of a man considering the divine wisdom that weighs all things, says: "Considering him, I am troubled with fear." Therefore man ought greatly to consider what he thinks, what he speaks, and what he does, because God sees all things.

  Collationes de Septem Donis, Collation 2

• Job 23:15

  The fear of the Lord arises in us from the consideration of the perspicacity of divine wisdom. "And therefore I am troubled at his presence, and when I consider him, I am made fearful with dread." If God is the cause of all things, there is no creature that is not naked in his eyes, because he himself sees and beholds the thoughts of men. Therefore Job, in the person of a man considering the divine wisdom that weighs all things, says: "Considering him, I am troubled with fear." Therefore man ought greatly to consider what he thinks, what he speaks, and what he does, because God sees all things. Whence Boethius in the book On the Consolation says: "A great necessity of uprightness is imposed upon you, if you are unwilling to dissemble, since you do all things in the sight of a judge who discerns all things."

  Collationes de Septem Donis, Collation 2

• Job 28:12

  Job raises the question of where wisdom may be found; and he answers negatively, that it is not found by a man living in a merely human manner, saying: 'Man does not know its price, nor is it found in the land of those who live pleasantly.' That last statement gives the reason: this is the cause why the carnal man does not know the price of wisdom, because the carnal man does not perceive the savor of wisdom; nor can a man know wisdom unless he finds its savor; and he does not find savor in it if he lives delicately, because carnal delights cannot coexist with wisdom. Who can say: 'I am more than a man?' It is true that wisdom is drawn from the hidden things of mysteries. It happens that a preacher pours out wisdom to others and tastes it and makes others taste it; but sometimes he is like a channel, making others taste it, and he himself does not know what it is: it profits him little, and those who hear him, unless they are of good disposition.

  Collationes de Septem Donis, Collation 7

• Job 28:13

  Job raises the question of where wisdom may be found; and he answers negatively, that it is not found by a man living in a merely human manner, saying: 'Man does not know its price, nor is it found in the land of those who live pleasantly.' That last statement gives the reason: this is the cause why the carnal man does not know the price of wisdom, because the carnal man does not perceive the savor of wisdom; nor can a man know wisdom unless he finds its savor; and he does not find savor in it if he lives delicately, because carnal delights cannot coexist with wisdom. Who can say: 'I am more than a man?' It is true that wisdom is drawn from the hidden things of mysteries. It happens that a preacher pours out wisdom to others and tastes it and makes others taste it; but sometimes he is like a channel, making others taste it, and he himself does not know what it is: it profits him little, and those who hear him, unless they are of good disposition.

  Collationes de Septem Donis, Collation 7

• Job 28:28

  Fear produces these three things in us, because "the fear of the Lord is the beginning of wisdom," and "the root of wisdom is to fear God," and "the fullness of wisdom is to fear God": "Behold, the fear of the Lord, that itself is wisdom." He who does not fear God knows nothing. And because the fear of the Lord avails for these three things, namely for obtaining the influx of divine wisdom, for introducing the rectitude of divine justice, and for attaining the illumination of divine wisdom; therefore Ecclesiasticus says: "The fear of the Lord is like a paradise of blessing."

  Collationes de Septem Donis, Collation 2

• Job 28:28

  "Behold, the fear of the Lord is wisdom, and to depart from evil is prudence." Prudential understanding teaches what is to be avoided, namely every evil. Every person who wishes to be directed toward the good must fear God, so as to avoid every evil. Therefore prudential understanding teaches first what is to be avoided.

  Collationes de Septem Donis, Collation 8

• Job 28:28

  That piety is the worship of God, Job says: "Behold, piety itself is wisdom." Another translation has: "Behold, fear, that itself is wisdom"; but in the Septuagint translation it reads: "Behold, piety itself is wisdom." And Augustine says that piety in Greek is the same as theosebia, which is the same as the worship of God. The worship of God, moreover, consists chiefly in reverence for God, which is not had without fear. For it is necessary for a worshiper of God to think of God most loftily, most devoutly, with reverence and fear. If you think diminishingly of the power of God, namely that he cannot create all things from nothing: you do not think most highly. Similarly, if you think diminishingly of the wisdom of God, namely that through his wisdom he cannot penetrate the innermost things: you do not think most highly. Just as we have the testimony of light, that it not only shines in itself but can illuminate many other bodies, so God sees and illuminates all things, because he himself is light. If you think of God's power and of God's wisdom that he cannot restore bodies, whether badly or well: then you think wrongly of God and do not think most highly. Likewise, if you do not believe in the divine condescensions and mercies, through which God fills the creature serving him with grace, pardon, and beatitude: you are not a worshiper of God. I say therefore that piety is nothing other than a pious sense, pious affection, and pious service toward the pious, first, and highest origin. The highest good cannot be possessed nor worshiped without piety. Naturally every thing tends toward its origin: a stone downward, and fire upward, and rivers run to the sea, a tree is joined to its root, and other things have continuity with their root. The rational creature is deiform, which can return upon its origin through memory, understanding, and will; and it is not pious unless it pours itself back upon its origin. Therefore I said that piety is nothing other than a pious sense, pious affection, and pious service toward the pious, first, and highest origin.

  Collationes de Septem Donis, Collation 3

• Job 31:23

  Gather together, then, these three considerations, namely the consideration of the sublimity of divine power, the consideration of the perspicacity of divine wisdom, and the consideration of the severity of divine vengeance. And who will there be who will not fear? Whence Job says: "I always feared God as though waves were swelling over me, and I could not bear his weight." If you were in a small ship, when waves were surging over the ship from every side, you could not flee, because the waves would be on every side; you could not hide, because you could not conceal yourself, as a man hides himself against lightning; you could not even resist, because you would have nothing that you could set against the wave. Gather these three together; if it were so for you, you would fear greatly. And Job says: "I always feared God as though waves were swelling over me." And why? I cannot flee on account of the sublimity of divine power, because "if I ascend into heaven, thou art there; if I descend into hell, thou art present; if I take my wings at dawn and dwell in the uttermost parts of the sea, even there thy hand shall lead me, and thy right hand shall hold me." Likewise, I cannot hide on account of the perspicacity of divine wisdom, because God sees all things. Likewise, I cannot resist on account of the severity of divine vengeance, because he who sins is punished by eternal judgment.

  Collationes de Septem Donis, Collation 2

• Job 33:14

  The second mode of generation is by means of expression: as in the case of the species coming out of the object, the imprint out of the seal, the speech out of the speaker, or the concept or thought out of the mind. And in these, there is deficiency. In the first, the reality of the object is lacking, for the species in the eye or in the soul is not the reality of the thing. In the second, simplicity is lacking, for the image or figure does not consist in a point or in something simple, but has parts. In the third, permanence is lacking, for speech passes away and does not remain. In the fourth, substance is lacking, for the concept of the mind is neither a substance nor a hypostasis. Take away such defects, and suppose an expression like the species deriving from the object but having reality, like the imprint produced by the seal but having simplicity, like the word coming forth from the speaker but having permanence, like the concept proceeding from the mind but having substance: and then you have the first part of the mirror. The Psalm refers to the first manner of expression: "My heart overflows with a goodly theme." And there follows: "Fairer in beauty are you than the sons of men." Wisdom refers to the second: "For she is the refulgence of eternal light, the spotless mirror of the power of God, the image of His goodness." And the Apostle: "He is the image of the invisible God." Job refers to the third: "God speaketh once, and repeateth not the selfsame thing the second time." Understand this as meaning "in the Son," in the sense that He always is, and will never cease to be nor even be changed. In the fourth manner of expression, suppose substantiality, for the concept of the eternal mind is a hypostasis, and this mental concept is most noble and perfect. Hence, in Proverbs: "When there were no depths I was brought forth." And so He is sometimes called the Word, the Species, the Image, the Word remaining forever, the Concept—not as existing within a mind, but as being substantial: a hypostasis. And in this way we have the other part of the mirror.

  Collations on the Hexaemeron, Collation 11

• Job 37:16

  "Do you know the paths of the clouds, the great paths and perfect sciences?" He says "great paths," that is, philosophical and theological knowledge, which are called "great paths," because they comprehend many sciences; he says "perfect paths" with respect to gratuitous and glorious knowledge. The "paths of the clouds" are the sciences of perfect men, because, just as clouds are drawn upward by the power of heat, so perfect men are elevated in the abstraction of the mind.

  Collationes de Septem Donis, Collation 4

• Job 38:4

  Again, there are in angels some virtues related to rational souls through which they govern men. Indeed, they are the conveyors of light and the uplifters of intelligences so that illuminations may be received. And so there is in them a conveying power, because they are a certain light and a certain transparency, and they temper the divine light within themselves for our sake, so that it may be proportioned to us. Secondly, there is in them an uplifting power through which they make us able, by condescending to us and raising us up, to receive this particular radiation, and yet not as achieving it themselves. Finally, there is in them a supreme power through which they turn themselves to God in the act of receiving splendors, and the eternal light they love; and all things lead back to this light in order that they may tend toward God through love and praise. Hence in Job: Where were you while the morning stars sang in chorus and all the sons of God shouted for joy? And all this corresponds with the philosophers' opinions. Again, by this very fact, the angels are to give thanks. When the soul sees all this, it becomes interior to the angels, and it enters their world.

  Collations on the Hexaemeron, Collation 5

• Job 38:7

  Again, there are in angels some virtues related to rational souls through which they govern men. Indeed, they are the conveyors of light and the uplifters of intelligences so that illuminations may be received. And so there is in them a conveying power, because they are a certain light and a certain transparency, and they temper the divine light within themselves for our sake, so that it may be proportioned to us. Secondly, there is in them an uplifting power through which they make us able, by condescending to us and raising us up, to receive this particular radiation, and yet not as achieving it themselves. Finally, there is in them a supreme power through which they turn themselves to God in the act of receiving splendors, and the eternal light they love; and all things lead back to this light in order that they may tend toward God through love and praise. Hence in Job: Where were you while the morning stars sang in chorus and all the sons of God shouted for joy? And all this corresponds with the philosophers' opinions. Again, by this very fact, the angels are to give thanks. When the soul sees all this, it becomes interior to the angels, and it enters their world.

  Collations on the Hexaemeron, Collation 5

• Job 38:24

  But by what way does grace descend into men? Job asks, saying: "By what way is light spread, and heat divided upon the earth?" I respond and say that grace descends upon rational minds through the Word incarnate, through the Word crucified, and through the Word inspired.

  Collationes de Septem Donis, Collation 1

• Job 38:31

  When the three virtues of faith, hope and love are included, they rise up to a series of seven symbolized by the seven stars, the seven women, and the seven loaves of the gospel: and this, in so far as they are resplendent, fecund and strengthening. Their luminosity is represented by the seven stars. Hence, in Job: Have you fitted a curb to the Pleiades, or loosened the bonds of Orion? The Pleiades are those seven stars joined together, commonly known as the Hen and its Chicks. These virtues bring about a stable orbit.

  Collations on the Hexaemeron, Collation 7

• Job 38:33

  In the order of hope, concerning what we should expect, there is anagogy, and this in two ways: one in the skies, as in this passage: "Abram, look at the heavens and, if you can, count the stars." And that means the heavenly intelligences. Again, in Job: "Do you know the ordinances of the heavens; can you put into effect their plan on the earth?"

  Collations on the Hexaemeron, Collation 2

• Job 38:37

  The third firmness of faith is found in the writings of the doctors and of those who were wise with the knowledge of things worldly or divine: Dionysius, Gregory Nazianzen, Gregory of Nyssa, the Damascene, Basil, Athanasius, Chrysostom. Among the Latins, Hilarion, Gregory, Augustine, Ambrose, Jerome. The writings of all these are in accord: they say the same thing, they have the same flavor. It is of these that Job says: Who can declare the order of the heavens? Or who can make the harmony of heaven to sleep? Such is the accord between Scriptures, the councils and the doctors.

  Collations on the Hexaemeron, Collation 9

• Job 39:27

  Hence in Job: "Does the eagle fly up at your command to pass the night at his lofty nest?" And later: "Where the slain are, there is he." First, he speaks wonders of the eagle, and then humble things; and so it is with rapture. For the man ravished to the greatest height is also the most humble. And it must be so, for had he been proud, he could have lost grace and fallen into a reprobate sense.

  Collations on the Hexaemeron, Collation 3

• Job 39:30

  Hence in Job: "Does the eagle fly up at your command to pass the night at his lofty nest?" And later: "Where the slain are, there is he." First, he speaks wonders of the eagle, and then humble things; and so it is with rapture. For the man ravished to the greatest height is also the most humble. And it must be so, for had he been proud, he could have lost grace and fallen into a reprobate sense.

  Collations on the Hexaemeron, Collation 3

• Job 40:17

  In the twelfth mystery, the opening of scriptures, the Antichrist is symbolized by the beast from the depth, the one that comes up out of the abyss, who will crush all things. For he will be consummate in every form of malice; he will have seven heads, that is, every kind of temptation and every method, working at times through riches, at other times through false miracles, at others again through fear. Hence in Job: "He carries his tail like a cedar," for in him every form of malice will be inflated. And as Christ enjoyed every charismatic gift in order that He be able to receive the assumed human nature, so also this one possessed every form of malice.

  Collations on the Hexaemeron, Collation 15

• Job 41:5

  When the devil saw Christ suffering, he believed His argument had little weight. But Christ ridiculed him: "Can you play with him as with a bird? Can you put him in leash for your maidens?"

  Collations on the Hexaemeron, Collation 1

• Job 41:24

  The third judgment of God is the judgment of obstinacy, namely when the heart of man can be softened neither by promises nor by threats nor by scourges nor by torments. Of such a one it is said: "His heart shall be hardened as a stone." The wife of Lot was turned into stone. I would rather that my heart were turned into stone than that it should be so hardened.

  Collationes de Septem Donis, Collation 2

• Job 41:30

  One should consider with fear what Job says of Behemoth-Leviathan: "He shall strew gold under him like mire." Through knowledge, temptation easily leads to ruin. "You will be like God, knowing good and evil." Wherefore some men want to search beyond the way of nature, that is, beyond contingent matters. Concerning the levels of pride, blessed Bernard says that the primary vice is inquisitiveness which brought about the fall of Lucifer. By this, too, Adam fell. The hunger for knowledge must be changed: wisdom and holiness must be preferred to it.

  Collations on the Hexaemeron, Collation 19