Bonaventure

In his own words on Mark

• Mark 1:10

  To appear denotes a sensible effect with express signification, as the Holy Spirit appeared in a dove. And since, just as the divine persons are distinct, so they can be distinctly signified both by signs and by names, therefore any person can appear by itself, and apparition can belong to all, whether together or to any one by itself. Whence that the Holy Spirit is said to have appeared in tongues of fire and in a dove, this is not on account of a new bond or a special effect, but on account of the union which exists between the thing signified and the sign specially and by manner and origin assigned to it.

  Breviloquium

• Mark 3:5

  In the mystery of the redemption of man, Christ is pointed to as a triumphant lion in Mark, wherefore in the same: "Looking round upon them with anger."

  Collations on the Hexaemeron, Collation 14

• Mark 4:28

  It is said in Mark: "Of itself the earth bears the crop, first the blade, then the ear, then the full grain in the ear." This is the time before the Law, the time under the Law, and the time after the Law. Scripture follows this same order.

  Collations on the Hexaemeron, Collation 14

• Mark 6:8

  Likewise, Mark 6: He commanded them to take nothing for the journey, neither bread nor money in their belt; therefore either He commanded this to them as prelates, or as perfect ones. If as prelates: then prelates would still be bound to this: which is manifestly false. Therefore He commanded this to them as perfect men: but perfection is proposed commonly to all for imitation, because it is said: Let him who can grasp it, grasp it: therefore to live in this way pertains to evangelical perfection.

  Disputed Questions on Evangelical Perfection, Question 2

• Mark 6:13

  Before the sending of the Holy Spirit, there was neither the full gift of the Holy Spirit for confirmation and public confession of the name of Christ, nor the plenary anointing of the mind for departure; therefore Christ only initiated and intimated these two Sacraments, namely confirmation and extreme unction. Extreme unction he initiated by sending the disciples to heal, who anointed the sick with oil.

  Breviloquium, Part 6

• Mark 9:23

  From the understanding of faith there comes forth in the soul a threefold flow out of this light, through which it is steadied in God. The first is the strength of virtue: nothing is difficult to the soul that has an unperturbed faith, for "If thou canst believe, all things are possible to him who believes." Indeed, he is ready to sustain anything for God's sake, since virtue is made steady by faith.

  Collations on the Hexaemeron, Collation 9

• Mark 9:48

  To this torment of fire will be joined torment according to all the senses; joined to it will be the punishment of the worm and the deprivation of the vision of God, so that in these punishments there will be variety, and with variety severity, and with severity endlessness. In every actual mortal sin there is a disordered aversion from the highest light and goodness, and an inordinate conversion to a changeable good, and a disorder of the will against the dictate of right reason: hence it is that all who actually sin and will be damned shall be punished with a threefold punishment: on account of their aversion, the deprivation of the vision of God; on account of their conversion, the punishment of material fire; on account of the conflict between will and reason, the punishment of the worm: so that thus afflicted by this multiplicity of punishments they may be tormented both variously and bitterly and eternally, and the smoke of their torments may ascend forever and ever.

  Breviloquium, Part 7

• Mark 10:16

  Before the sending of the Holy Spirit, there was neither the full gift of the Holy Spirit for confirmation and public confession of the name of Christ, nor the plenary anointing of the mind for departure; therefore Christ only initiated and intimated these two Sacraments, namely confirmation and extreme unction. Confirmation he initiated by laying his hand on the little ones and by foretelling that the disciples would be baptized with the Holy Spirit.

  Breviloquium, Part 6

• Mark 10:21

  Again, Mark 10: Go, sell whatever you have and give to the poor: The Gloss: "Not a part, as Ananias did"; but he who gives everything, reserving nothing for himself, most fully does what the Lord counsels, reserving nothing for himself, neither in common nor in particular; and he who does this acts most perfectly: therefore etc.

  Disputed Questions on Evangelical Perfection, Question 2

• Mark 11:11

  Likewise, Mark 11: Having looked around at all things, He went out to Bethany: Gloss: "to see if anyone would receive Him as a guest; for He was of such great poverty and flattered no one, so that in so great a city He could find no lodging"; but it is certain that if He had wished to hire lodging, He would have found a place to hire: therefore He was looking around as a poor man and beggar.

  Disputed Questions on Evangelical Perfection, Question 2

• Mark 12:43-44

  Again, in Mark 12 the Lord says of the widow: Amen I say to you, that this poor widow has put in more than all. For all cast in of their abundance; but she of her want cast in all that she had, her whole living: but in this the poor widow is praised: therefore those who do this, the more perfectly they act, the more praiseworthy they are: therefore etc.

  Disputed Questions on Evangelical Perfection, Question 2

• Mark 14:33

  But who will deliver us from these plagues? Certainly there is one alone who came to deliver us, namely Christ, who made ten condescensions against the ten plagues. The first was down to our flesh. The second was down to our mortality. The third, to our neediness, for he suffered hunger, thirst, and cold. The fourth was to our poverty, for "he was made destitute," having no place to which he might turn. The fifth, to our temptation, when he permitted himself to be tempted; and in this he bore our weakness. The Apostle: "We do not have a High Priest who cannot sympathize with our weaknesses, but one tempted in all things." The sixth, to the weariness of body and our toil. The seventh, to our anxiety; whence: "Jesus began to be fearful and distressed and said: My soul is sorrowful even unto death." The eighth was to the cross, and this was wondrous. The ninth was to death. The tenth was to the prison of hell. These are the ten condescensions by which God condescended to man. But why did he descend to the prison of hell? Certainly, so that in the blood of the covenant he might lead the captives out of prison, those sitting in darkness and the shadow of death. Christ, through the blood of the new covenant, freed us and led us from death to life, and from darkness to light.

  Collationes de Decem Praeceptis, Collation 7

• Mark 14:34

  But who will deliver us from these plagues? Certainly there is one alone who came to deliver us, namely Christ, who made ten condescensions against the ten plagues. The first was down to our flesh. The second was down to our mortality. The third, to our neediness, for he suffered hunger, thirst, and cold. The fourth was to our poverty, for "he was made destitute," having no place to which he might turn. The fifth, to our temptation, when he permitted himself to be tempted; and in this he bore our weakness. The Apostle: "We do not have a High Priest who cannot sympathize with our weaknesses, but one tempted in all things." The sixth, to the weariness of body and our toil. The seventh, to our anxiety; whence: "Jesus began to be fearful and distressed and said: My soul is sorrowful even unto death." The eighth was to the cross, and this was wondrous. The ninth was to death. The tenth was to the prison of hell. These are the ten condescensions by which God condescended to man. But why did he descend to the prison of hell? Certainly, so that in the blood of the covenant he might lead the captives out of prison, those sitting in darkness and the shadow of death. Christ, through the blood of the new covenant, freed us and led us from death to life, and from darkness to light.

  Collationes de Decem Praeceptis, Collation 7

• Mark 16:19

  After forty days He ascended into the heavens, where, exalted above every creature, He sits at the right hand of the Father. This expression is understood not with respect to position, which does not pertain to God the Father, but with respect to the excellence of goods, because He resides in the more excellent goods of the Father. In order to raise us to hope, he ascended to the heavenly glory which we hope for. But because hope does not arise except from faith in future immortality, therefore he did not ascend immediately, but with an interval of forty days interposed, in which through many signs and proofs he established the true resurrection, by which the mind might be strengthened in faith and lifted up to hope for heavenly glory.

  Breviloquium