Bonaventure

In his own words on Romans

• Romans 1:9

  A promissory oath is made in three ways, namely for promoting good, for preserving fidelity, and for entering into mutual peace. In the first way, inferiors swear to superiors; in the second way, equals to equals; in the third way, superiors to inferiors. By the first oath the Apostle swore, saying: "God is my witness, whom I serve in my spirit." From this first oath a threefold benefit results: faith in the intellect, love in the affections, and peace in effect.

  Collationes de Decem Praeceptis, Collation 3

• Romans 1:17

  If, now, it is considered as fulfilling or perfecting, this again is threefold: it may be seen as vital food for the militant and triumphant Church, as the punishment of crimes, and as the final reward. It is fitting that God be first; hence He is credible and understandable, and this in terms of influence by reason of the laws of mercy, justice and peace; in relation to the first, as Virtue; in relation to the second, as Truth; in relation to the third, as Equity. These are the twelve gates that are mentioned in the psalm: "Open to me the gates of justice," for "He who is just lives by faith."

  Collations on the Hexaemeron, Collation 10

• Romans 1:18

  They did not know the disease because they were unaware of its cause. If, indeed, as the philosophers say, the soul is naturally united to the body, it does not contract a disease—otherwise God would be wasting beings instead of preserving them. But this comes about through sin, from the first principle, that is, Adam. But the fact that Adam ate of the forbidden tree cannot be known through reason, but only by hearing: and so faith is necessary. Wherefore, they did not reach the cause of the disease because they did not believe the prophets. As Augustine says in the thirteenth book, nineteenth chapter, of his work "On the Trinity," "These are the foremost philosophers of the Gentiles, who could see God's invisible attributes, being understood through the things that are made. Yet, because they philosophized without the Mediator, that is, without the man Christ, whom they did not accept as the One who was to come to the prophets and who did come to the apostles, in wickedness they hold back the truth."

  Collations on the Hexaemeron, Collation 7

• Romans 1:19

  As the Apostle says in Romans, chapter one, *that which is known of God is manifest in them:* although God is simple and uniform, nevertheless that eternal light and that exemplar represents certain things as it were *exteriorly* and *openly,* but certain things more *profoundly* and *hiddenly.* The first are those things which come about according to the necessary ordering of the divine art; but the second are those which come about according to the disposition of the hidden will. And that which is called a *voluntary* mirror — this is not with respect to exemplified things in the first way, but in the second: and therefore in the eternal reasons, natural things are known by the natural judgment of reason, but supernatural and future things only by the gift of supernal revelation.

  Disputed Questions on the Knowledge of Christ, Question 4

• Romans 1:19

  Although God is simple and uniform in himself, nevertheless in a certain way he is hidden and in a certain way is manifest, as the Apostle intimates in Romans 1: What is known of God is manifest in them. For to some the trinity of appropriated attributes is manifest, to whom the trinity of persons is not manifest; and to someone the unity of essence is manifest, to whom the trinity of appropriated attributes is not manifest; and to someone the very trinity of God is manifest, to whom the very unity of essence is not manifest. But this is what is first manifest concerning God, namely his very entity, and in this respect it does not lie hidden but lies open; and therefore it is not doubtable but indubitable.

  Disputed Questions on the Mystery of the Trinity, Question 1

• Romans 1:19

  These are the nine luminaries enlightening the soul, to wit, the truth of things, words and actions: of things, that is, of essences, of figures, and of natures: in their "suchness" referring to hidden differences, in their quantity referring to manifest proportions, in their nature referring to mixed properties. The truth of words is threefold, in regard to expressions, arguments, and persuasions: first, in regard to expressions concerning mental concepts; second, in regard to arguments drawing rational agreement; third, in regard to persuasions producing inclinations of the heart. The first is the object of grammar, the second of logic, and the third of rhetoric. The truth of actions is threefold: in regard to proprieties, activities, and lawful relationships. Proprieties are concerned with the observance of conventions; activities depend upon intellectual speculations; relationships are based on civil law. Philosophers offered these nine sciences and gave examples of them. But God has manifested it to them. Later, they sought to reach wisdom, and truth was leading them: and they promised to procure wisdom, that is, beatitude, that is, an intellect having attained its goal. They promised it, I mean, to those who would follow them.

  Collations on the Hexaemeron, Collation 5

• Romans 1:20

  For "since the creation of the world His invisible attributes are clearly seen—His everlasting power also and divinity—being understood through the things that are made": God's "everlasting power" and His "divinity" are understood through their effect, since God is the Cause of all things, and all things are made by this power of His. And this is contrary to the theory of the philosophers who deny that things endowed with many forms can proceed from one and the same Being, that temporal things can proceed from the Eternal, possible things from the most Actual, changing things from the most Stable, composite things from the most Simple, lowly things from the supremely High: since the effect reflects the cause, and the opposite is true in these cases.

  Collations on the Hexaemeron, Collation 3

• Romans 1:20

  Since it is fitting that these invisible things of God be manifested through works, therefore God, originating this sensible world, so produced, so governs, so restores, so rewards and consummates it, that in production supreme power is manifested, in governance wisdom, in restoration clemency, and in retribution consummated justice. Therefore, that power might be manifested, he produced all things from nothing for his own praise, glory, and honor, making something close to nothing, namely corporeal matter, and something close to himself, namely spiritual substance, and joining these together in one man in the unity of nature and person, namely the rational soul and corporeal matter. That wisdom might be manifested, he indeed governs all things most providently and in order. For he himself rules the highest part of man through himself, namely the mind, which he illumines, and the lowest part, namely the body, through the free choice of the will, so that the body and bodily things as regards governance may be subject to the spirit, and the spirit to God.

  Breviloquium, Part 7

• Romans 1:20

  That the divine being is eternal, the authority of Scripture demonstrates this, Exodus 15: The Lord shall reign forever and ever; and Romans 1: His eternal power also and divinity. The truth of the faith also demonstrates this: "Eternal the Father," it says in the Athanasian Creed, "eternal the Son, eternal the Holy Spirit." Likewise, the necessity of reason concludes this same thing. For everything that is its own being is eternal; for being cannot not be, therefore it can neither begin nor cease, and thus it lacks a beginning and an end: if therefore God, since he is most simple, is his own being, indeed is simply being itself; therefore he is altogether eternal.

  Quaestiones Disputatae, De Mysterio Trinitatis, Question 5

• Romans 1:20

  From all of which it is gathered that the invisible things of God, from the creation of the world, being understood through those things which have been made, are clearly seen: so that those who are unwilling to attend to these things and to know, bless, and love God in all of them are without excuse, since they are unwilling to be transferred from darkness into the admirable light of God. But thanks be to God through Jesus Christ our Lord, who from darkness has transferred us into His admirable light, while through these lights given outwardly to the mirror of our mind, in which divine things shine forth, we are disposed to re-enter.

  Itinerarium Mentis in Deum, Chapter 2

• Romans 1:20

  They did not know the disease because they were unaware of its cause. If, indeed, as the philosophers say, the soul is naturally united to the body, it does not contract a disease—otherwise God would be wasting beings instead of preserving them. But this comes about through sin, from the first principle, that is, Adam. But the fact that Adam ate of the forbidden tree cannot be known through reason, but only by hearing: and so faith is necessary. Wherefore, they did not reach the cause of the disease because they did not believe the prophets. As Augustine says in the thirteenth book, nineteenth chapter, of his work "On the Trinity," "These are the foremost philosophers of the Gentiles, who could see God's invisible attributes, being understood through the things that are made. Yet, because they philosophized without the Mediator, that is, without the man Christ, whom they did not accept as the One who was to come to the prophets and who did come to the apostles, in wickedness they hold back the truth."

  Collations on the Hexaemeron, Collation 7

• Romans 1:21-22

  Grant that a man possess natural and metaphysical knowledge, which extends itself to the highest substances, and that a man arrive there so as to rest there: it is impossible that he not fall into error, unless he be aided by the light of faith—namely, that a man believe God to be triune and one, most powerful and most good according to the ultimate outpouring of goodness. If you believe otherwise, you are mad concerning God: what is proper to God you attribute to another, you blaspheme and are an idolater, just as if a man should attribute the simplicity of God or things of this kind to another. Therefore this knowledge cast down and darkened the philosophers, because they did not have the light of faith. Whence the Apostle: "Who, when they had known God, did not glorify him as God, or give thanks: but became vain in their thoughts, and their foolish heart was darkened: professing themselves to be wise, they became fools." Philosophical knowledge is a way to the other sciences: but he who wishes to remain there falls into darkness.

  Collationes de Septem Donis, Collation 4

• Romans 1:22

  The philosophers have offered nine sciences and promised a tenth: contemplation. But many philosophers, while attempting to avoid the darkness of error, have themselves become involved in major errors. While professing to be wise, they have become fools. Because they boasted of their knowledge, these philosophers have become the likes of Lucifer.

  Collations on the Hexaemeron, Collation 4

• Romans 1:23

  Everything that is adored other than God is either an intellectual creature, such as angels and demons; or a corporeal creature, such as heaven and earth and water and the like; or it is a figment of the human mind. Concerning idolatry with respect to corporeal nature, the Apostle says: Who exchanged the glory of the incorruptible God — and it follows: And they served the creature rather than the Creator. Behold, the true adoration of God is here implied, and all idolatry is prohibited.

  Collationes de Decem Praeceptis, Collation 2

• Romans 1:25

  Everything that is adored other than God is either an intellectual creature, such as angels and demons; or a corporeal creature, such as heaven and earth and water and the like; or it is a figment of the human mind. Concerning idolatry with respect to corporeal nature, the Apostle says: Who exchanged the glory of the incorruptible God — and it follows: And they served the creature rather than the Creator. Behold, the true adoration of God is here implied, and all idolatry is prohibited.

  Collationes de Decem Praeceptis, Collation 2

• Romans 1:26

  In the first word: You shall not have strange gods before me, all profane pacts with demons are prohibited, whether they be made through incantations of words, or through inscriptions of characters or images, or through immolations of sacrifices. In these three consist all the parts of the magical art. And thus by prohibiting these three, all things are prohibited from which all profane pacts with demons arise, whether they be made for the transmutation of natures, as the magicians of Pharaoh did; or for the deception of the senses, as illusionists do; or for the investigation of future contingencies. All these Augustine calls pacts with demons, because in such things there is attributed to the creature what ought to be attributed to the Creator. Concerning such persons it is said: They provoked him with strange gods, and stirred him to anger with him who was not God. Whence such persons fall into the hands of demons; the Apostle: God delivered them up to shameful passions, that is, he permitted them to be delivered up, their sins demanding it.

  Collationes de Decem Praeceptis, Collation 2

• Romans 1:28

  Certain things are sins in such a way that they are also the punishment of sin. In a special manner, those are called sins and punishments of sin which have joined to them sorrow and sadness, such as envy, sloth, and the like. Less specially, those are so called which have joined to them either the mere depravation of nature or disgrace, as are those with respect to which the sinner is said to be given over to a reprobate mind. But generally, sins which are between the first apostasy and the final punishment of hell can be called both sins and the punishment of sin, according to what Gregory says, that crimes are punished by crimes. Although the same thing may be called both sin and the punishment of sin, it must nevertheless be held that every punishment insofar as it is punishment is just and from God; but no fault is just nor from God, but only from the free choice of the will.

  Breviloquium, Part 3, Chapter 10

• Romans 2:4-5

  Through piety the incarnate Son of God assumed flesh, ascended the cross, was raised from the dead, sent the Holy Spirit upon the earth, called the Church to himself, and freed all the worthy from misery through piety. The Apostle to the Romans says: "Do you despise the riches of his goodness and patience and longsuffering? Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath in the day of wrath and of the revelation of the just judgment of God." The Son of God offered a holocaust, namely himself for us: this is the great sacrament of piety. This sacrament is repeated daily upon the altar. For these reasons he gave us the Sacrament of the altar, so that, mindful of the sacrament of piety, we might put on the bowels of piety. Cruel is the heart that is not softened by these things.

  Collationes de Septem Donis, Collation 3

• Romans 2:4

  The Apostle to the Romans: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath on the day of wrath and of the revelation of the just judgment of God."

  Collationes de Septem Donis, Collation 2

• Romans 2:5

  The Apostle to the Romans: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath on the day of wrath and of the revelation of the just judgment of God."

  Collationes de Septem Donis, Collation 2

• Romans 2:13

  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: "Be doers of the word of God and not hearers only, deceiving yourselves." 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

• Romans 3:12

  The Scripture shut up all things under sin, the first through ignorance, the second through weakness, and the third through malice, so that when Christ came, He could have mercy on them all. And the Apostle wonders at this, and quotes the authority of the Psalm: "All alike have gone astray; they have become perverse; there is not one that does good, not even one."

  Collations on the Hexaemeron, Collation 14

• Romans 3:18

  Where there is no fear, there is neither wisdom nor justice nor grace. "Their throat is an open sepulchre, the poison of asps is under their lips, with their tongues they acted deceitfully, their feet are swift to shed blood: whose mouth is full of cursing and bitterness, destruction and unhappiness are in their ways"; "there is no fear of God before their eyes." When a man does not have the fear of God, then his sense is turned to malice and goes forth like the poison of asps. There follows iniquity in deed: whence he says: "With their tongues they acted deceitfully, their feet are swift to shed blood." When a man is disordered in affection with respect to thought, in speech with respect to utterance, and in deed with respect to effect; then he has nothing good. Whence he says: "Their feet are swift to shed blood. Destruction and unhappiness are in their ways, and the way of peace they have not known," namely the way of the grace of the Holy Spirit. And why? Because "there is no fear of God before their eyes." If you wish to strive to have grace, justice, and wisdom, and these cannot be had without fear: therefore the fear of God is necessary for you. Likewise, where there is no fear, there is foolishness, malice, and iniquity, destruction and unhappiness: but these are to be fled as the worst things.

  Collationes de Septem Donis, Collation 2

• Romans 3:24

  Since from the beginning Christ was most holy, he could not advance in holiness for himself. He merited, however, for us, who by his merit are justified through grace, advance in justice, and are crowned with eternal glory. And through this, all our merits are rooted in the merit of Christ, whether satisfactory for punishment or meritorious of eternal life, because we are worthy neither to be absolved from offense against the highest good, nor to gain the immensity of the eternal reward, which is God, except through the merit of the God-man.

  Breviloquium

• Romans 5:1

  The first fruit of grace is the remission of guilt. Whence the Apostle to the Romans: "Justified by faith, let us have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace, in which we stand and glory in the hope of the glory of the sons of God." As the Philosopher holds, one is not changed from viciousness to virtues except through habituation to the contrary habit; so guilt will never be remitted except through grace. The Philosopher considers vice insofar as it denotes a certain disorder; when I have knowledge of God, I judge concerning sin, that it is an offense against God; for "by transgression of the law you dishonor God;" whence it is necessary that you be subject to the vengeance of God. He who is disordered in guilt must necessarily be subject to punishment. Sin is subject to divine vengeance; therefore the punishment must be eternal, because the offense is infinite. For the offense is as great as he who is offended; but God is immeasurable, and his majesty is infinite: therefore the offense too is infinite: therefore the punishment too is infinite, not intensively, but processively: because it is impossible for a created active power to be infinite. It is necessary, therefore, that an eternal power operate: but God is infinite: therefore if he himself changes the soul, this must be done through some influx of grace. Likewise, hell is not remitted except through grace. See therefore how grace liberates from the servitude of sin and of the devil.

  Collationes de Septem Donis, Collation 1

• Romans 5:2

  The first fruit of grace is the remission of guilt. Whence the Apostle to the Romans: "Justified by faith, let us have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace, in which we stand and glory in the hope of the glory of the sons of God." As the Philosopher holds, one is not changed from viciousness to virtues except through habituation to the contrary habit; so guilt will never be remitted except through grace. The Philosopher considers vice insofar as it denotes a certain disorder; when I have knowledge of God, I judge concerning sin, that it is an offense against God; for "by transgression of the law you dishonor God;" whence it is necessary that you be subject to the vengeance of God. He who is disordered in guilt must necessarily be subject to punishment. Sin is subject to divine vengeance; therefore the punishment must be eternal, because the offense is infinite. For the offense is as great as he who is offended; but God is immeasurable, and his majesty is infinite: therefore the offense too is infinite: therefore the punishment too is infinite, not intensively, but processively: because it is impossible for a created active power to be infinite. It is necessary, therefore, that an eternal power operate: but God is infinite: therefore if he himself changes the soul, this must be done through some influx of grace. Likewise, hell is not remitted except through grace. See therefore how grace liberates from the servitude of sin and of the devil.

  Collationes de Septem Donis, Collation 1

• Romans 5:5

  But it is fitting that the seal of truth be impressed upon the soul, by which also the soul becomes "an enclosed garden, a fountain sealed." The first seal consists in its having the indissoluble bond of charity, which occurs when the soul loves in such a way that it says: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or hunger," etc. Not that man could never fall away from charity, but when he does, that he never think of sinning. The second [seal] consists in this, that [the soul] has the irrevocable gift of divine charity, so that it loves everything God loves, both friends and enemies, both strangers and neighbors. Hence, "the charity of God is poured forth in our hearts." Through these means, then, the soul diffuses itself in order that it may love every good, and nothing but good.

  Collations on the Hexaemeron, Collation 23

• Romans 5:5

  When our mind has been filled with all these intellectual lights, it is inhabited by the divine Wisdom as a house of God, having been made a daughter of God, a spouse and friend; having been made a member of Christ the Head, a sister and co-heir; having been made no less a temple of the Holy Spirit, founded through faith, elevated through hope, and dedicated to God through holiness of mind and body. All of which the most sincere charity of Christ accomplishes, which is poured forth in our hearts through the Holy Spirit, who has been given to us, without which Spirit we cannot know the secrets of God. For just as the things of a man no one can know except the spirit of man which is in him, so also the things of God no one knows except the Spirit of God.

  Itinerarium Mentis in Deum, Chapter 4

• Romans 6:4

  We therefore must also rise to a new life, so that, just as "Christ rose from the dead, so we too might walk in newness of life." Christ has freed us at this time from the hand of Pharaoh and has led us into the promised land; and as a sign of this the Passover is now eaten, because we have now been set free. We too must make the passage and begin a new life and not return to Egypt. Three things are necessary for any penitent, namely, that sin should displease him, and that he should be prepared to guard himself from sin with the help of God and the Holy Spirit, and that he should wish to make satisfaction according to the measure of his ability, and resolve never to repeat sin. And this is the consummation of these words: we must always be conformed to Christ and be refreshed with him, so that we may arrive at the eternal refreshment.

  Collationes de Decem Praeceptis, Collation 7

• Romans 6:23

  The third fruit of grace is the attainment of eternal beatitude. Whence the Apostle to the Romans: "The wages of sin is death: but the grace of God is life eternal." You have the planting of life and of death. The grace of God is life eternal. But what is sin? Surely nothing other than the tree of death. Here is the tree of death, and here is the tree of life; place yourself in the garden where the tree of life is. Foolish would he be who plants the tree of death: if you planted a tree on which you were to be hanged, you would be foolish. The wicked therefore plant that tree of sin.

  Collationes de Septem Donis, Collation 1

• Romans 7:8

  At a later point, the illuminating Law was given, and yet their infirmities were multiplied, and there was an opportunity for a greater transgression of the Law, for "sin, having thus found an occasion, worked in me by means of the commandment all manner of lust." And therefore man had to be convicted of weakness or impotency.

  Collations on the Hexaemeron, Collation 14

• Romans 7:12

  The commandments of God are irreproachable, because they contain nothing unjust: whence the Apostle: "The law indeed is holy, and the commandment holy and just and good."

  Collationes de Decem Praeceptis, Collation 1

• Romans 7:12

  The second appropriation is made to the Eternal Sun insofar as it is the medium that governs all things. In this regard, three [attributes] are appropriated, to wit, piety, truth, and holiness, for all [rightful] governing and law-giving is pious, true, and holy. As it is said in Romans: The law indeed is holy and the commandment holy and just and good. Out of these three come forth three laws, and there cannot be more; that is, [the laws] of nature, of Scripture, and of grace. The law of nature is appropriated to the Father, the law of Scripture to the Word, and the law of grace to the Holy Spirit.

  Collations on the Hexaemeron, Collation 21

• Romans 8:2

  The law of nature is the law of piety. Now piety is found to exist within every nature, even insensible. Indeed, the root sends to the branches everything it receives; the wellspring pours out to the brooks everything it draws. Likewise, in animals, piety is seen in the relationship between parents and offspring, for whatever they taste and eat that is beyond their need — and even within their need — they convert into milk and food for their young. The law of Scripture is the law of truth, for it consists in a sense in the pronouncement of a true promise. The law of holiness is the law of grace. As it is written in Romans: The law of the Spirit of the life in Christ Jesus has delivered me from the law of sin and of death.

  Collations on the Hexaemeron, Collation 21

• Romans 8:8

  To that which is objected, that those who are in the flesh cannot please God, it must be said that to be in the flesh can denote a relation of matter or of end; insofar as it denotes a relation of matter, it is not reprehensible to be in the flesh, and thus it accords with conjugal chastity and its use; insofar as it denotes a relation of end, as when someone performs carnal works for the sake of the flesh, thus it is culpable: and in this way the Apostle understands it, and in this way it does not arise from conjugal chastity, but rather is against it. Whence Augustine, in the book On the Good of Marriage: "Marriages have this good, that carnal or youthful incontinence, even if it is vicious, is directed to the honorableness of propagating offspring, so that from the evil of lust the conjugal union may produce something good; then, because carnal concupiscence is restrained and in a certain way burns more modestly, being tempered by parental affection. For a certain gravity intervenes in fervent pleasure, when in the very act by which man and woman cleave to one another, they nevertheless consider becoming father and mother." From which it is gathered that marriage is of such great power that it directs the carnal act to spiritual honorableness.

  Disputed Questions on Evangelical Perfection, Question 3

• Romans 8:8

  Against conjugal chastity it is objected: Romans 8: Those who are in the flesh cannot please God: but by the fact that they exercise the carnal act they are said to be in the flesh: therefore such persons cannot please God: therefore conjugal continence is repugnant to the law of God.

  Disputed Questions on Evangelical Perfection, Question 3

• Romans 8:17

  If honor and riches: God shall set His good and faithful servants over many things, indeed sons of God and gods they shall be called and shall be, and where His Son shall be, there shall they be also, heirs indeed of God, and co-heirs with Christ. If true security: surely they shall be as certain that these things, or rather this good, shall never and in no way be lacking to them, as they shall be certain that they shall not lose it of their own accord, nor that God who loves them shall take it from His lovers against their will, nor that anything more powerful than God shall separate God and them against their will.

  Breviloquium, Part 7

• Romans 8:18

  The affective dispositions once ordained must be straightened by these same virtues. These dispositions are four in number: fear, sorrow, joy, and trust. And they are not straightened unless fear is holy, sorrow just, joy true, and trust assured. For if fear is prideful, sorrow unfounded, joy inappropriate, and trust presumptuous, then the affections are distorted. Now these affections cannot be straightened by themselves. Indeed, trust, or hope, is concerned with things unseen, such as the life of beatitude; but this life is given only to those who deserve it; and no one deserves it unless he has sufficient merit. Such things cannot be obtained through the powers of free will: they require God's condescension, that is, grace. The sufferings of the present time are not worthy to be compared to the glory to come.

  Collations on the Hexaemeron, Collation 7

• Romans 8:26

  Although God is most generous and more ready to give than we are to receive, nevertheless He wills to be prayed to by us, so that He may have occasion to bestow the gifts of the grace of the Holy Spirit. Moreover, He wills to be prayed to not only by mental prayer, which is "the ascent of the intellect to God," but also by vocal prayer, which is "the petition of fitting things from God," not only through ourselves, but also through the Saints as through helpers divinely given to us, so that what we are less worthy to obtain through ourselves we may be able to obtain through the Saints. And because we know not what we should pray for as we ought, lest we wander in uncertainty, He handed down to us a form in the prayer which He composed, in which under the sevenfold number of petitions the universality of things to be sought is comprehended.

  Breviloquium, Part 5

• Romans 8:32

  Thoughts about God must be the highest in the order of goodness, because He is the Best, and out of this Goodness He supremely pours Himself and loves. Wherefore He has not spared even His own Son, and by giving Him to us, He gave us all that He knew, all that He could give. The Son said: All things that the Father has are mine. 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

• Romans 8:32

  Because He ought to have restored while preserving the freedom of the will, He restored by giving a most efficacious example; and that example is most efficacious which invites and instructs toward the summit of the virtues. Now nothing more instructs a person toward virtue than the example of enduring death for the sake of justice and divine obedience—death, I say, not of just any kind, but of the most painful sort. Nothing indeed more invites than such great kindness, by which for us the most high Son of God, without any merits on our part—nay, with many demerits on our part—laid down His life; which kindness is shown to be all the greater, the more grievous and abject the things He endured or willed to suffer for us. For God spared not His own Son, but delivered Him up for us all: how shall He not with Him also freely give us all things? From which we are invited to love Him and to imitate the One we love.

  Breviloquium

• Romans 8:35

  A person is disposed to the influx of the gift of fortitude through the inextinguishable fire of charity. "Love is strong as death": death conquers all, and likewise love conquers all things. Paul, what do you say about charity? "Who," he says, "shall separate me from the charity of God?" He answers: "Tribulation? or distress? or hunger? or nakedness? or danger? or persecution? or the sword?" And he says: "I am certain that neither death nor life nor things present nor things to come shall be able to separate me from the charity which is in Christ Jesus." Chrysostom says that Paul enumerates all creatures and says: "Nor shall any other creature be able to separate me from the charity which is in Christ Jesus": that is, if a creature could be made anew, it could not separate me. This charity draws us to a celestial nature and does not permit any foreign impression upon us: of itself, it is perpetual; unless I give a bill of divorce, God will not take away his charity from us.

  Collationes de Septem Donis, Collation 5

• Romans 8:35

  But it is fitting that the seal of truth be impressed upon the soul, by which also the soul becomes "an enclosed garden, a fountain sealed." The first seal consists in its having the indissoluble bond of charity, which occurs when the soul loves in such a way that it says: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or hunger," etc. Not that man could never fall away from charity, but when he does, that he never think of sinning. The second [seal] consists in this, that [the soul] has the irrevocable gift of divine charity, so that it loves everything God loves, both friends and enemies, both strangers and neighbors. Hence, "the charity of God is poured forth in our hearts." Through these means, then, the soul diffuses itself in order that it may love every good, and nothing but good.

  Collations on the Hexaemeron, Collation 23

• Romans 8:35

  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. The heavens proclaim your wonders, that is, the marvels of the soul which they feel within them. Such experiences make faith most secure.

  Collations on the Hexaemeron, Collation 9

• Romans 8:38

  Paul, what do you say about charity? "Who," he says, "shall separate me from the charity of God?" He answers: "Tribulation? or distress? or hunger? or nakedness? or danger? or persecution? or the sword?" And he says: "I am certain that neither death nor life nor things present nor things to come shall be able to separate me from the charity which is in Christ Jesus." Chrysostom says that Paul enumerates all creatures and says: "Nor shall any other creature be able to separate me from the charity which is in Christ Jesus": that is, if a creature could be made anew, it could not separate me. This charity draws us to a celestial nature and does not permit any foreign impression upon us: of itself, it is perpetual; unless I give a bill of divorce, God will not take away his charity from us.

  Collationes de Septem Donis, Collation 5

• Romans 8:39

  Chrysostom says that Paul enumerates all creatures and says: "Nor shall any other creature be able to separate me from the charity which is in Christ Jesus": that is, if a creature could be made anew, it could not separate me. This charity draws us to a celestial nature and does not permit any foreign impression upon us: of itself, it is perpetual; unless I give a bill of divorce, God will not take away his charity from us.

  Collationes de Septem Donis, Collation 5

• Romans 9:5

  Since a mean for reconciling is not suitable unless he has in himself both natures, namely the superior and the inferior, the adorable and the adoring; and this can in no way come about except through a supremely condescending and gratuitous union; therefore it is necessary to posit in Christ a grace above every grace, to be venerated with every manner of reverence, which we call the grace of union, by reason of which Christ as man is God blessed above all things, and therefore to be venerated with the worship of latria.

  Breviloquium

• Romans 9:16

  It is therefore true what Augustine says, that "He who created you without you will not justify you without you." It is also true that it is not of him who wills nor of him who runs, but of God who has mercy. It is also true that no one can boast of merits, because God crowns nothing in us except his own gifts. For God has reserved to himself the gifts of grace to be freely bestowed, so that man may learn not to be ungrateful nor to glory in himself as though he had not received, but to glory in the Lord. It is also true that, although free choice cannot of itself fulfill the law nor produce grace within itself, it is nevertheless inexcusable if it does not do what it can, because grace freely given is always at hand for admonition, with the aid of which it can do what lies within itself: which having been done, it may have grace making acceptable: which having been obtained, it may fulfill the divine law and do the will of God: which having been done, it may at last arrive at eternal beatitude on account of meritorious works, which are wholly from grace, and wholly also from free choice, although principally from grace: because, as Augustine says, "grace is compared to free choice as a rider to a horse," which rider indeed directs, leads, and conducts free choice to the harbor of eternal felicity, exercising us in the works of perfect virtue according to the gift of sevenfold grace itself.

  Breviloquium, Part 5

• Romans 9:27

  The fact that the Jews will be converted is certain because of Isaiah and the Apostle who teaches authoritatively: "Though the number of the children of Israel are as the sands of the sea, the remnant shall be saved." And again: "A partial blindness only has befallen Israel, until the full number of the Gentiles should enter." The Jews oppose to the fact that none of the prophesied peace has come about as yet. But the prophet is not speaking of the first advent nor of the first calling, but of the last, when "the Lord will have His day against all that is arrogant." Nor should it be understood that in so doing, the Lord is dismissing these branches.

  Collations on the Hexaemeron, Collation 15

• Romans 10:4

  The second key is the understanding of the Incarnate Word, through whom all things are restored. "All things must be fulfilled that are written in the Law of Moses and the Prophets and the Psalms concerning Me. Then He opened their minds, that they might understand the Scriptures." Hence, in the Epistle to the Romans: "Christ is the consummation of the Law unto justice for everyone who believes."

  Collations on the Hexaemeron, Collation 3

• Romans 10:10

  "With the heart a man believes unto justice." Now faith consists more precisely in the confession of truth than in the communication of light. Hence, "with the mouth profession of faith is made unto salvation." Therefore in a certain sense faith sees, and in another it does not see. The merit of faith is founded on non-seeing, the light of faith on believing.

  Collations on the Hexaemeron, Collation 8

• Romans 10:17

  It is not said, God saw the firmament, but called it, because the solidity of faith consists rather in belief than in contemplation. For belief is through the ear, because, as the Apostle wrote to the Romans, "faith depends on hearing."

  Collations on the Hexaemeron, Collation 8

• Romans 11:25

  The fact that the Jews will be converted is certain because of Isaiah and the Apostle who teaches authoritatively: "Though the number of the children of Israel are as the sands of the sea, the remnant shall be saved." And again: "A partial blindness only has befallen Israel, until the full number of the Gentiles should enter." The Jews oppose to the fact that none of the prophesied peace has come about as yet. But the prophet is not speaking of the first advent nor of the first calling, but of the last, when "the Lord will have His day against all that is arrogant." Nor should it be understood that in so doing, the Lord is dismissing these branches.

  Collations on the Hexaemeron, Collation 15

• Romans 11:33

  O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and unsearchable His ways! From which it is gathered that those things which pertain to divine wisdom are more comprehensible than the divine judgments; but in John 5 it is said that the Father has given all judgment to the Son, because He is the Son of man; from which it is gathered that the soul of Christ comprehends the divine judgments: therefore if those are less comprehensible than the others, much more strongly does He comprehend all the others. To that which is objected, that the soul of Christ comprehends all the divine judgments: it can be said that those things are said of the assumed man on account of the communication of idioms; or certainly they are said of those things which are, were, and will be, which indeed can be comprehended by the soul of Christ; but it is not true with respect to all things that the divine wisdom understands, since it knows infinite things, as is clear from what has been determined above.

  Quaestiones Disputatae, De Scientia Christi, Question 7

• Romans 11:33

  Therefore when it condemns and reprobates, it operates according to justice: but when it predestines, according to grace and mercy, which does not exclude justice. Because therefore all, insofar as they were of the mass of perdition, deserved to be condemned: therefore more are reprobated than chosen, so that it may be shown that salvation is according to special grace, but damnation according to common justice. Therefore no one can complain about the divine will, because it does all things most rightly; indeed in all things we ought to give thanks and honor the governance of divine providence. But if anyone should ask why it bestows the gift of grace on one sinner rather than another, here it is necessary to impose silence on human loquacity and to exclaim with the Apostle: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and unsearchable his ways! For who has known the mind of the Lord, or who has been his counselor, or who has first given to him, and it shall be repaid to him? For from him and through him and in him are all things. To him be glory forever and ever. Amen.

  Breviloquium

• Romans 11:33

  About the height of faith in understanding the eternal God and the depth in knowing God made man, the Apostle writes to the Romans: "Oh, the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are His judgments and how unsearchable His ways!" Wisdom refers to the understanding of the eternal God, knowledge to the knowing of God made man.

  Collations on the Hexaemeron, Collation 8

• Romans 11:34

  Therefore when it condemns and reprobates, it operates according to justice: but when it predestines, according to grace and mercy, which does not exclude justice. Because therefore all, insofar as they were of the mass of perdition, deserved to be condemned: therefore more are reprobated than chosen, so that it may be shown that salvation is according to special grace, but damnation according to common justice. Therefore no one can complain about the divine will, because it does all things most rightly; indeed in all things we ought to give thanks and honor the governance of divine providence. But if anyone should ask why it bestows the gift of grace on one sinner rather than another, here it is necessary to impose silence on human loquacity and to exclaim with the Apostle: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and unsearchable his ways! For who has known the mind of the Lord, or who has been his counselor, or who has first given to him, and it shall be repaid to him? For from him and through him and in him are all things. To him be glory forever and ever. Amen.

  Breviloquium

• Romans 11:35

  Therefore when it condemns and reprobates, it operates according to justice: but when it predestines, according to grace and mercy, which does not exclude justice. Because therefore all, insofar as they were of the mass of perdition, deserved to be condemned: therefore more are reprobated than chosen, so that it may be shown that salvation is according to special grace, but damnation according to common justice. Therefore no one can complain about the divine will, because it does all things most rightly; indeed in all things we ought to give thanks and honor the governance of divine providence. But if anyone should ask why it bestows the gift of grace on one sinner rather than another, here it is necessary to impose silence on human loquacity and to exclaim with the Apostle: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and unsearchable his ways! For who has known the mind of the Lord, or who has been his counselor, or who has first given to him, and it shall be repaid to him? For from him and through him and in him are all things. To him be glory forever and ever. Amen.

  Breviloquium

• Romans 11:36

  This threefold radiation may be considered from the viewpoint of the originating principle, from that of the receiving subject, and from that of the object in which it terminates. For it concerns the originating principles in terms of the three causes: the primary (efficient), the exemplar (formal), and the final: For from Him and through Him and unto Him are all things. Hence truth indicates that our mind is carried by a natural inclination to the supreme Truth in that it is the cause of being, the reason of understanding and the norm of life. From the cause of being comes forth the truth of things; from the reason of understanding, the truth of words; from the norm of life, the truth of moral behavior. On the part of the soul, every radiation of truth over our power of understanding comes about in one of three ways: it shines upon it absolutely, and then refers to things to be seen; or in relation to the interpretative faculty, and then consists in the truth of words; or in relation to the affective or motive faculty, and then it is the truth of things to be done. It is the same as regards the object. Everything that exists depends upon essence, reason, or will. The first leads to the knowledge of things, the second to the knowledge of words, and the third to the knowledge of behavior. Hence, in relation to the principle, to the subject, and to the object, there is in the soul a threefold radiation of truth through which the soul may be lifted up to eternal matters and also to the cause of all. But if the spice of faith is added, things become easier: the cause of being is then attributed to the Father, the reason of understanding to the Son, and the norm of life to the Holy Spirit.

  Collations on the Hexaemeron, Collation 4

• Romans 11:36

  But because from itself, therefore it lacks a producer and creator: therefore it can neither depend nor begin; and through this it has the highest and most perfect necessity, which excludes all mutability and dependence, inevitability and indigence, coercion and violence, which denote a diminished necessity: and conversely it posits the highest permanence and stability, the highest sufficiency and freedom. For because it is through itself, therefore it is permanent and most stable: because indeed for its own sake, therefore most generous and most sufficient: because indeed it is through itself and for its own sake, therefore it is the alpha and the omega: and therefore all other things are from it, and all other things for the sake of it, whether necessary or contingent. For just as all movable things flow from one first immovable being and are reduced to it; so all contingent things flow from the necessary being and are reduced to it. Therefore the necessity of the divine being is the origin and completion of all being, living and understanding; and all things proclaim that the first principle is necessary, whether they be necessary or contingent.

  Quaestiones Disputatae, De Mysterio Trinitatis, Question 7