site: bonaventure

collection: Collationes de septem donis Spiritus Sancti

title: Coll. 3

title_alt:
De dono pietatis
On the gift of piety

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 468 -->

### COLLATIO III.
#### *De dono pietatis.*

### Summarium

*Introductio; duplex exercitium,* 1. — *Tria consideranda,* 2. — Pars I. De pietatis exercitio. *Hoc consistit in tribus,* 3. — *Primo, in reverentia venerationis divinae,* 4. 5. — *Secundo, in custodia sanctificationis intrinsecae,* 6. 7. — *Tertio, in affluentia miserationis internae,* 8. 9. Pars II. De pietatis originali principio. *Hoc est triplex,* 10. — *Oritur primo a Trinitate increata,* 11. — *Secundo, a Sapientia incarnata,* 12. — *Tertio, a sancta matre Ecclesia,* 13-15. — Pars III. De pietatis emolumento sive utilitate. *Valet ad tria,* 16. — *Primo, ad vera cognoscenda,* 17. — *Secundo, ad mala declinanda,* 18. — *Tertio, ad bona consequenda,* 19.

1. *Exerce temetipsum ad pietatem. Nam corporalis exercitatio ad modicum utilis est, pietas autem ad omnia valet, promissionem habens vitae, quae nunc est et futurae.* Verba ista sunt in prima Epistola ad Timotheum[^p468-1], in quibus Apostolus ostendit, duplex esse exercitium, quod competit homini: unum *corporale,* et aliud *spirituale;* et ostendit, quod exercitium *spirituale* praeferendum est *corporali* tanquam exercitium *nobilius* et tanquam *utilius.* Corporalis enim exercitatio modicam habet utilitatem; unde dicit: *Corporalis exercitatio ad modicum utilis est;* spiritualis vero exercitatio maximam habet utilitatem. Unde spiritualis exercitatio praeferenda est corporali: quantum spiritualia praeferenda sunt corporalibus, aeterna temporalibus, et invisibilia visibilibus; tantum illa exercitatio spiritualis praeferenda est corporali. Ideo, si quis sapiens est, magis debet quaerere exercitationem spiritualem quam corporalem, quia *corporalis exercitatio ad modicum utilis est,* quia utilis est ad commoditatem corporis; sed quandoque est causa et occasio contrarii. Credit aliquis ire ad iocum, et vadit ad bellum; quaerit iucunditatem, et invenit tristitiam. Unde dicit Seneca[^p468-2]: « Multos inveni exercitantes corpus, paucos vero ingenia ». Fatuus esset qui posset fodere aurum et vellet fodere lutum. Plus excedit exercitatio spiritualis corporalem, quam aurum transcendat lutum. De ista exercitatione spirituali, in quantum ordinata est ad pietatem, loqui debemus; post *timorem* enim loqui debemus de *pietate.* — Sed istam sacratissimam exercitationem non possumus explicare sermone[^p468-3] nec in opus ponere nisi per adiutorium Spiritus sancti. Ideo in principio invocabimus gratiam Spiritus sancti et rogabimus Dominum, quod det mihi aliquid dicere, quod sit ad eius honorem et ad utilitatem animarum nostrarum.

2. *Exerce temetipsum ad pietatem* etc. Apostolus Paulus tanquam bonus magister excitat sollicitudinem ingeniorum et mentium nostrarum ad bonum usum divini doni. Et supposito pietatis *influxu,* invitat nos ad pietatis *exercitium* et proponit pietatis *emolumentum.* Si accepisti donum Dei, *exerce te ad pietatem,* ne cadas a dono; si non habes donum Dei, *exerce te ad pietatem* obtinendam. Rationem huius assignat, cum subdit: *Pietas ad omnia valet* etc. Ideo ostendit, quod circa istud donum pietatis tria sunt nobis consideranda, scilicet pietatis *exercitium,* pietatis *emolumentum* et pietatis *originale principium.* Si est *donum,* tunc oportet scire, qualiter *donatur;* si est *nobile donum,* oportet scire, qualiter in ipso *proficiamus* et nos exerceamus; si est *donum utile,* videamus, quem *fructum* inde consequamur. — Videte, tota intentio mea est, quod concipiatis donum pietatis in anima et discatis, quid sit *esse pium.*

3. Incipiamus ab *exercitio.* Exercitium autem pietatis in triplici actu consistit, videlicet in *reverentia venerationis divinae,* in *custodia sanctificationis intrinsecae* et in *superaffluentia miserationis internae.* Primi duo modi pietatis sunt magis radicales quam tertius.

4. Primo, dico, consistit exercitium pietatis in *reverentia venerationis divinae.* Unde in Ecclesiastico[^p468-4] dicitur de Iosia, quod *abstulit abominationes impietatis et gubernavit ad Dominum cor illius et in diebus peccatorum corroboravit pietatem.* Certum est, quod ante adventum Christi cultus Dei non vigebat nisi in populo Israelitico et non viguit in toto populo, quia decem tribus tempore Ieroboam adorabant idola, scilicet vitulum aureum; nec etiam secundum totum tempus viguit cultus Dei in duabus tribubus; quia David optimus cultor Dei fuit postea

<!-- page 469 -->
venit Manasses pessimus, qui populum fecit idololatrare; post ipsum vero venit Iosias, qui octavo anno suo coepit regnare et abstulit totam idololatriam et *in diebus peccatorum corroboravit pietatem,* id est cultum divinum.

5. Quod pietas sit cultus Dei, dicit Iob[^p469-1]: *Ecce,* inquit, *pietas ipsa est sapientia.* Alia translatio habet: *Ecce timor, ipse est sapientia;* sed in translatione Septuaginta habetur: *Ecce, pietas ipsa est sapientia.* Et Augustinus dicit, quod *pietas* in Graeco idem est quod *theosebia,* quod est idem quod cultus Dei. Consistit autem cultus Dei maxime in reverentia Dei, quae non habetur sine timore. Oportet enim, cultorem Dei *altissime, piissime,* cum *reverentia et timore* sentire de Deo[^p469-2]. — Si sentis diminute de *potentia* Dei, scilicet quod non possit omnia de nihilo creare; non sentis altissime. Similiter, si diminute sentis de *sapientia* Dei, scilicet quod per sapientiam suam non possit intima penetrare; non sentis altissime. Sicut habemus testimonium lucis, quod non solum in se lucet, sed multa alia corpora possit illuminare; ita Deus omnia videt et illustrat, quia ipse est lux[^p469-3]. Si sentis de Dei *potentia* et de Dei *sapientia,* quod non possit corpora reparare male, vel bene; tunc male sentis de Deo nec sentis altissime. Item, si non credis *condescensiones et miserationes* divinas, per quas Deus creaturam sibi servientem gratia, indulgentia et beatitudine replet; non es cultor Dei. — Dico igitur, quod *pietas* nihil aliud est quam piae, primae et summae originis pius *sensus,* pius *affectus* et pius *famulatus.* Summum bonum non potest haberi nec coli sine pietate. Naturaliter quaelibet res tendit ad suam originem: lapis deorsum, et ignis sursum, et flumina currunt ad mare[^p469-4], arbor continuatur cum radice, et ceterae res continuationem habent cum radice. Deiformis est creatura rationalis, quae potest redire super originem suam per memoriam, intelligentiam et voluntatem[^p469-5]; et non est *pia,* nisi refundat se super originem suam. Ideo dixi, quod pietas nihil aliud est quam piae, primae et summae originis pius sensus, pius affectus et pius famulatus. — Prima igitur exercitatio doni pietatis consistit in reverentia venerationis divinae.

6. Secunda exercitatio doni pietatis consistit in *custodia sanctificationis intrinsecae;* de qua dicit Apostolus[^p469-6]: *Obsecro primum omnium, fieri postulationes, obsecrationes, orationes et gratiarum actiones pro omnibus* etc.; sequitur: *ut quietam vitam agamus in omni pietate et castitate.* Intelligere debetis, quod summa christianae religionis consistit in pietate et puritate. Nunquam enim potest homo pie ad se ipsum affici, nisi habeat *pacem*[^p469-7]. Haec est religio christiana, quae consistit in his duobus. Tranquillitas pacis non est nisi in tranquillitate conscientiae. Et non est conscientia sancta, nisi sit bona et pia, scilicet quod praeferat vitam virtutis et gratiae vitae naturae. — Videatis bene, si homo plus afficeretur ad calceamentum quam ad pedem, non multum diligeret pedem. Qui pedem exponeret fractioni propter calceamentum, nunquid multum diligeret pedem et multum afficeretur ad pedem? Certe non. Qui propter modicam rem exponeret se suspendio non multum diligeret vitam suam. Nunquid oportet, quod homo custodiat animam suam in sanctitate[^p469-8]? Certe sic. Sed animam suam exponit confusioni, qui non cavet sibi de peccato.

7. O, quam pauci sunt, qui pietatem religionis custodiunt! Sed *Dominus interrogat impium*[^p469-9]. Dicitur in Ecclesiastico: *Miserere animae tuae, placens Deo; et congrega et contine cor tuum in sanctitate.* — *Miserere animae tuae,* id est, habeas pietatem ad animam tuam; *placens Deo,* scilicet, ut studeas placere Deo. Et quomodo? *Congrega et contine cor tuum in sanctitate.* — Aliqui contenti sunt, quod sanctitatem exteriorem habeant, scilicet in verbo et gestu et exteriori conversatione; sed hoc est ornare sanctitatem exterius, sicut homo, qui se dealbat exterius et facit sepulcrum mortuorum, quod *exterius est dealbatum*[^p469-10]. Sed sicut « simulata aequitas non est aequitas, sed duplex iniquitas »; ita simulata sanctitas non est sanctitas, sed potius iniquitas. Contra tales dicit Apostolus[^p469-11]: *In novissimis temporibus erunt homines voluptatum amatores, habentes speciem pietatis, virtutem autem eius abnegantes.* — *Habentes speciem pietatis,* « id est religionis », dicit Glossa. Speciem pietatis habentes sunt hypocritae.

<!-- page 470 -->
Talis enim *filius est perditionis*[^p470-1]. De tali dicitur: *Spiritu labiorum suorum percutiet impium,* scilicet illum qui habebit maximam speciem pietatis. — Igitur secunda exercitatio doni pietatis est per custodiam sanctitatis intrinsecae. — Sed quidam de anima sua non habent misericordiam, immo faciunt animae suae peius, quod possunt. Summe odiunt animam suam, non possent ei peius facere, quam faciunt, quia faciunt omnia, quae diabolus suggerit eis. *Miserere animae tuae!* Et quidam sub specie pietatis assumunt quae sunt contra animam suam. Dicunt: ibo ad turpitudinem sub specie pietatis. Quae pietas est ista? Certe nulla.

8. Tertia exercitatio doni pietatis est in *affluentia miserationis internae.* De ista dicitur in Ecclesiastico[^p470-2]: *Hi sunt viri misericordiae, quorum pietates non defuerunt; cum semine eorum permanent bona.* — Carissimi! debetis percurrere vitas sanctorum Patrum, et videbitis, quod hi sunt viri misericordiae, scilicet Noe, Abraham, Moyses, Ioseph et Samuel. Quae fuit pietas Noe! Per centum annos non fecit nisi aedificare arcam, ut salvaret genus humanum[^p470-3]. Quanta pietas fuit in sacratissimo Abraham! Deus descendit, ut percuteret civitates, in quibus erant abominationes peccati; et intercessit Abraham ad Dominum pro illis et extorsit a Domino, quod si inveniret decem iustos in civitatibus, parceret eis Dominus. Quanta pietas fuit Ioseph! Qui venditus a fratribus suis — immo volebant ipsum interficere fratres sui — et fratres suos custodivit, gubernavit et ditavit et filios eorum; et pietatem habuit ad conservandum universum orbem colligendo et conservando bladum. Quanta pietas fuit Moysi! Qui populum Dominum irritantem dilexit et pro eo oravit ad Dominum dicens[^p470-4]: *Audi me, Domine, peccavit populus iste; aut dimitte populo huic hanc noxam, aut si non facis, dele me de libro tuo, quem scripsisti.* Ponit Bernardus exemplum de muliere, quae habet infantulum suum et est extra domum. Si dicatur ei: dimitte infantulum tuum extra domum, et tu intra domum; non vellet domum intrare, ita quod puer remaneret extra. Ita Moyses voluit, quod Dominus populo dimitteret peccatum suum, aut quod deleret ipsum de libro vitae. Sic fuit de Samuele, quando populus petiit regem; postea cognovit populus, quod Samuel bene rexerat populum, et cum populus peccasset, timebat, ne Samuel pro ipso vellet ad Dominum orare. Et rogavit eum populus, ut pro ipso oraret, et dixit Samuel[^p470-5]: *Absit a me, ut cessem orare pro vobis.* Quantae pietatis fuit David rex Israel! Saul quaerebat eum ad interficiendum, et David habebat Saulem in manu sua; potuit ipsum interficere, nec prohibente Deo, quia Deus dixit ei: *Tradam eum in manus tuas*[^p470-6]. Potuit ipsum interficere, nec prohibente homine, nec prohibente lege; et tamen pepercit ei et domui suae. Hi sunt igitur viri misericordiae, quorum pietates non defuerunt.

9. Ad istam pietatem invitat nos beatus Petrus, qui fuit alter Apostolus, in secunda Canonica sua dicens[^p470-7]: *Ministrate in fide virtutem, in virtute scientiam, in scientia abstinentiam, in abstinentia patientiam, in patientia pietatem, in pietate amorem fraternitatis et in amore fraternitatis caritatem.* Quid vult dicere? Pietatem ponit in medio duorum, scilicet inter *patientiam* et *caritatem. Pietatem* dicit esse vestem purpuream, et patientiam et caritatem dicit esse vestem regiam. Qui vult esse pius ad proximum, oportet, quod supportet ipsum patienter et caritative diligat. David patienter et caritative se habuit ad hostem; ita oportet, quod homo se habeat ad proximum. — Ubi est pietas hodie? Non est medium, quia Deus abstulit extrema; tanta est hodie crudelitas, quod homo non potest satiari de vindicta; regnat hodie impatientia et iracundia; male iudicat homo; etiam si non offendit me homo, male tamen iudicabo de ipso. Unde est hoc? Certe, quia non habeo caritatem. Beatus Petrus bene scit dicere, quomodo potero habere caritatem, quia, si habeo patientiam ex una parte et caritatem ex altera; ecce, exercitium pietatis.

10. Dices forte, frater: non habeo istud donum. Oportet igitur, ut explicem tibi *originale principium* pietatis. Et dices: tu debuisti incipere a *principio;* et incepisti ab *exercitio.* Non, frater, non possem te ducere ad originale principium pietatis nisi per actum et exercitium pietatis. Originatur autem donum pietatis primo a *Trinitate increata,* secundo a *Sapientia incarnata,* et tertio a *sancta matre Ecclesia* per Spiritum sanctificata.

11. Videte, dico, quod donum pietatis oritur primo a *Trinitate increata,* scilicet a Deo Patre. Quamquam Deus habeat omnes proprietates nobilis-

<!-- page 471 -->
simas, excellentissimus tamen est in ista proprietate, scilicet pietatis; unde dicitur in oratione[^p471-1]: « Deus, cui proprium est misereri semper et parcere » etc. Et in Ecclesiastico: *Pius et misericors Deus, et in tempore tribulationis peccata dimittit et protector est omnibus exquirentibus se in veritate.* — *Pius est et misericors,* quia parcit et protegit. Dicit Dominus[^p471-2]: *Quomodo miseretur pater filiorum, sic misertus sum tui.* — Quaere omnia opera Dei a principio usque in finem, semper invenies operationes miserationis magnas, maiores et maximas. Magnae operationes miserationis divinae sunt operationes *naturae;* maiores operationes miserationis divinae sunt operationes *gratiae,* sed maximae operationes sunt operationes *gloriae.* Audi! es imago Dei; et imago dicitur quasi imitago[^p471-3]: igitur si vere es imago Dei, debes te configurare Deo in pietate. Unde in Ecclesiastico: *In iudicando esto pupillis misericors ut pater et pro viro matri illorum; et eris velut filius Altissimi obediens, et miserebitur tui.* — *In iudicando,* id est in fovendo ius, *esto pupillis misericors,* scilicet ut sis vere *filius Altissimi.* Quando Deus gloriosus compatitur in miseros; quare tu non imitaris ipsum? Si esset aliquis fons, qui faceret virescere plantas desiccatas, multum appretiaretur. Anima sine pietate habet plantas desiccatas. Fluvius miserationis divinae copiosissime se infundit et facit virescere plantas mortuas. Nonne oportet, quod tu introducas in animam tuam illum fluvium? Sed non potes eum introducere nisi per pietatem. Prima igitur originalis influentia pietatis est a Trinitate increata.

12. Secunda influentia originalis ipsius pietatis est a *Sapientia incarnata.* Unde Apostolus ad Timotheum[^p471-4]: *Manifeste magnum pietatis est sacramentum, quod manifestatum est in carne, iustificatum in spiritu, apparuit Angelis, praedicatum est gentibus, creditum est in mundo, assumtum est in gloria.* Mysterium redemptionis humanae factum per Verbum incarnatum et crucifixum est *magnum pietatis sacramentum.* — Dicit, quod *manifestatum est in carne,* per incarnationem; *iustificatum est in spiritu,* in crucis patibulo; *apparuit Angelis,* in glorificatione; *praedicatum est gentibus,* in Spiritus sancti missione; *creditum est in mundo,* per dilatationem fidei; *assumtum est in gloria,* per examen fina-

<!-- page 471 (right column) -->
lis iudicii. Dico, quod Filius Dei incarnatus assumsit inopiam nostram. Quid fecit hoc? Certe pietas. *Unde debuit per omnia fratribus similari, ut misericors fieret et fidelis pontifex ad Deum, ut repropitiaret delicta populi*[^p471-5]. Per *pietatem* carnem assumsit, crucem ascendit, resuscitatus est a mortuis, Spiritum sanctum in terram misit, Ecclesiam ad se vocavit et omnes idoneos a miseria per *pietatem* liberavit. Apostolus ad Romanos dicit[^p471-6]: *An divitias bonitatis eius et patientiae et longanimitatis contemnis? An ignoras, quod benignitas Dei ad poenitentiam te adducit? Tu vero secundum duritiam tuam et cor impoenitens thesaurizas tibi iram in die irae et revelationis iusti iudicii Dei.* Filius Dei obtulit holocaustum, scilicet se ipsum pro nobis; hoc est *magnum pietatis sacramentum.* — Hoc sacramentum quotidie iteratur in altari. Pro istis rationibus dedit nobis Sacramentum altaris, ut, memores sacramenti pietatis, induamur viscera pietatis[^p471-7]. Crudele est cor, quod ad ista non emollitur.

13. Tertia influentia originalis doni pietatis est a *sancta matre Ecclesia* per Spiritum sanctum sanctificata, quae habet pignus Spiritus sancti. Sancta mater Ecclesia omnibus pietatem indixerat. Qui nati sunt ab uno patre et una matre plus se diligunt invicem, quam qui nati sunt ab uno patre, vel ab una matre tantum. Spiritus sanctus facit nos filios unius patris et unius matris et membra unius corporis. Apostolus[^p471-8]: *Apparuit gratia Domini nostri Iesu Christi, Salvatoris nostri omnibus hominibus, erudiens nos ut, abnegantes impietatem et saecularia desideria, sobrie et iuste et pie vivamus in hoc saeculo.* — Carissimi! videte, si pietas vestra est fratris ad fratrem, et fratris uterini ad fratrem uterinum! Quis est pater noster? Certe Deus. Quae mater nostra? Est Ecclesia, quae de utero suo genuit nos per Spiritum sanctum et pariet nos, quando praesentati erimus in luce aeterna. Nonne videtis, quod sicut unum membrum compatitur alteri membro[^p471-9], sic et nos debemus nobis invicem compati? Omnes sumus membra unius corporis, uno cibo cibamur, ab eodem utero producimur, ad eandem hereditatem tendimus; et magnificabitur hereditas nostra, quanto plures erimus, non angustiabitur[^p471-10]. Sumus unum corpus, pie debemus affici ad invicem. Veni ad patrem, pater

<!-- page 472 -->
recipit te, vel mater; si assistat sancta mater Ecclesia, etiam flagitiosi peccatores compellentur redire. Debemus igitur nobis invicem compati.

14. In huius designationem scribitur in Psalmo[^p472-1]: *Ecce, quam bonum et quam iucundum habitare fratres in unum. Sicut unguentum in capite, quod descendit in barbam, barbam Aaron.* Unum Patrem habemus, unum sacrificium, unum Sacramentum et unum praemium. Dicit: *Sicut unguentum in capite* etc. Primo est unguentum pietatis in *capite;* postea descendit in omnes alios, qui appropinquant capiti. — Primo debet esse pietas in praelatis et maioribus et postea in plebe; unde dicit: *quod descendit in oram vestimenti eius*[^p472-2]. De isto oleo pietatis dicitur in quarto Regum, quod mulier quaedam venit ad Eliseum et dixit, quod creditores sui volebant pueros suos accipere; et dixit: *Vir meus fuit vir timens Deum.* Et dixit Eliseus, quod afferret omnia vasa vicinorum suorum et imponeret in quolibet aliquid de illo oleo, donec omnia impleta essent. Ad quid praecepit ei afferre vasa vicinorum? Nunquid multiplicare non potuit oleum et implere dolium, et non laborasset tantum mulier? Dico, quod mulier tenet typum Ecclesiae, Eliseus tenet typum Christi. Quando Ecclesia paupercula est in meritis, et oportet, quod fenus reddat; per quid reddet? Oportet, quod impleat vasa vicinorum. Vis, quod pietas matris Ecclesiae ad te descendat? Impleas vasa vicinorum. Istud oleum pietatis apud omnes debet haberi. Unde in Cantico[^p472-3]: *Oleum effusum nomen tuum.*

15. Specialiter debet esse in cordibus pontificum. Unde pontifices unguntur in capite, et ipsi inuncti postea omnes de plebe debent purificare. Dicitur in libro Machabaeorum[^p472-4]: *Cum sancta civitas in pace habitaretur, et leges optime custodirentur propter Oniae pietatem et animos odio habentes malum; fiebat, ut locum reges et pontifices in reverentia ducerent et multis muneribus illustrarent.* Postea Menelaus et sui intraverunt templum, et Antiochus contaminavit templum. Credo, quod impedimentum fuit, quod Spiritus sanctus non fuit in plebe, quia impedimentum fuit in pastore. — Beatus Gregorius fuit nobilis et dives; septem monasteria fundavit et ditavit et in septimo in urbe Romana

<!-- page 472 (right column) -->
factus est monachus[^p472-5], postea cardinalis et Papa tandem. Consuevit beatus Gregorius, cum fuit Papa, habere pauperes duodecim, qui comedebant ante ipsum. Quadam die fuit cum illis duodecim unus, qui aliquando apparuit iuvenis, aliquando venerandae canitiei. Post prandium surrexit beatus Gregorius et duxit illum in cameram suam et quaesivit, quis esset. Qui respondit: ego naufragus ille sum, cui tu fecisti misericordiam circa portum maris. Dixi, quod navis mea erat periclitata, et petii a te eleemosynam, unde possem sustentari. Fecisti mihi dari quinquaginta aureos[^p472-6], postea omnes scutellas argenteas, quae fuerunt in domo tua; et tunc scivi, quod Deus aeternus disposuit te ad istum honorem, et dispensative ad istam dignitatem devenisti, ut posses multum dare pro Deo. Et dixit beatus Gregorius: quis es tu? Respondit ille: ego sum Angelus eius. Et territus est beatus Gregorius, quia vidit Angelum; et sic consolatus est, quia opera pietatis tantum placent Deo. Martinus et Nicolaus quia viri misericordes fuerunt, ideo ex ipsorum tumba manat oleum[^p472-7]. — Patet modo de *exercitio* pietatis et de eius *originali influentia.*

16. Sed quae est *utilitas* doni pietatis? Dicit[^p472-8]: *Pietas ad omnia valet, promissionem habens vitae, quae nunc est, et futurae.* Non scio plus addere. Habes bona temporalia? Ad illa valet pietas; et similiter ad bona spiritualia. Qui lubricum carnis passi sunt, liberati sunt quandoque per donum pietatis, et postea misericordiam consecuti sunt. *Pietas* enim *valet ad omnia*: valet *ad vera cognoscenda,* ad omnia *mala declinanda* et ad omnia *bona consequenda.*

17. Primo, dico, valet pietas ad *vera cognoscenda,* scilicet *salutaria;* unde in Ecclesiastico[^p472-9]: *Omnia fecit Dominus et pie agentibus dedit sapientiam.* Dat Deus dona sua super quamlibet creaturam; sed notitiam veritatis non dat nisi pie agentibus. Quomodo posset attingere *originata* qui non attingit *originem* veritatis? Quomodo originem sciret veritatis qui adversatur origini veritatis? Dicit Apostolus ad Timotheum[^p472-10]: *Si quis aliter docet et non acquiescit sanis sermonibus Domini nostri Iesu Christi, et ei quae secundum pietatem est doctrinae, superbus est et nihil sciens et languens circa quaestiones et pugnas verborum.* Oportet, quod homo

<!-- page 473 -->
assentiat doctrinae, quae est secundum pietatem. Dicitur in Daniele[^p473-1]: *Porro impie agent impii; claudetur revelatio impiis.* Si vultis esse veri scholares, oportet, vos habere pietatem.

18. Secundo valet pietas ad omnia *mala declinanda.* Unde beatus Petrus[^p473-2]: *Novit Dominus pios de tentatione eripere, impios autem cruciandos in diem iudicii reservare. Impii* sunt qui non recognoscunt pietatem divinam. *Impius* autem, *cum in profundum peccatorum venerit, contemnit.* Impius est qui propriam impietatem defendit, scilicet peccatum. De talibus dicit Psalmus[^p473-3]: *Sepulcrum patens est guttur eorum, linguis suis dolose agebant; iudica illos Deus. Decidant a cogitationibus suis; secundum multitudinem impietatum eorum expelle eos, quoniam irritaverunt te, Domine.* Vis liberari a malo? Audi David, qui dicit: *Dixi: Confitebor adversum me iniustitiam meam Domino, et tu remisisti impietatem peccati mei.* Lauda Deum et irascaris contra peccatum et noli defendere peccatum, quia defendere peccatum est duplex peccatum. Notabile est quod dicit Psalmus[^p473-4]: *Beatus vir, qui non abiit in consilio impiorum,* peccato consentiendo; *et in via peccatorum non stetit,* in peccato permanendo; *et in cathedra pestilentiae non sedit,* peccatum suum defendendo.

19. Tertia utilitas doni pietatis est, quod facit *consequi omne bonum.* Unde dicitur in libro Machabaeorum[^p473-5], quod considerabat Iudas, *quod hi qui cum pietate dormitionem acceperant, optimam reportabant gratiam,* quam nobis praestare dignetur qui cum Patre etc.

---

english:
<!-- page 468 -->

### COLLATION III.
#### *On the gift of piety.*

### Summarium

*Introduction; the twofold exercise,* 1. — *Three things to be considered,* 2. — Part I. On the exercise of piety. *It consists in three things,* 3. — *First, in the reverence of divine veneration,* 4. 5. — *Secondly, in the guarding of inward sanctification,* 6. 7. — *Thirdly, in the overflow of inward compassion,* 8. 9. Part II. On the original principle of piety. *This is threefold,* 10. — *It arises first from the uncreated Trinity,* 11. — *Secondly, from the incarnate Wisdom,* 12. — *Thirdly, from holy mother Church,* 13-15. — Part III. On the benefit or usefulness of piety. *It avails for three things,* 16. — *First, for knowing the things that are true,* 17. — *Secondly, for turning aside from evils,* 18. — *Thirdly, for obtaining goods,* 19.

1. *Exercise thyself unto piety. For bodily exercise is profitable to little, but piety avails for all things, having promise of the life that now is and of that which is to come.* These words are in the first Epistle to Timothy[^p468-1], in which the Apostle shows that there is a twofold exercise belonging to man: one *bodily,* and another *spiritual;* and he shows that the *spiritual* exercise is to be preferred to the *bodily* as an exercise both *nobler* and *more useful.* For bodily exercise has little usefulness; whence he says: *Bodily exercise is profitable to little;* but spiritual exercise has the greatest usefulness. Hence spiritual exercise is to be preferred to bodily: by as much as spiritual things are to be preferred to bodily, eternal things to temporal, and invisible to visible; by so much is that spiritual exercise to be preferred to the bodily. Therefore, if anyone is wise, he ought rather to seek spiritual exercise than bodily, because *bodily exercise is profitable to little,* since it is useful for the convenience of the body; but sometimes it is the cause and occasion of the opposite. A man thinks he is going to sport, and he goes to war; he seeks pleasantness, and he finds sorrow. Whence Seneca says[^p468-2]: "I have found many exercising the body, but few the mind." He would be a fool who could dig gold and chose to dig mud. Spiritual exercise surpasses bodily more than gold surpasses mud. Of this spiritual exercise, in so far as it is ordered to piety, we ought to speak; for after *fear* we ought to speak of *piety.* — But this most sacred exercise we cannot explain by word[^p468-3] nor put into practice except by the help of the Holy Spirit. Therefore at the outset we shall call upon the grace of the Holy Spirit and shall ask the Lord that he grant me to say something that may be to his honour and to the profit of our souls.

2. *Exercise thyself unto piety* etc. The Apostle Paul, like a good master, rouses the concern of our minds and understandings to the good use of the divine gift. And presupposing the *inflowing* of piety, he invites us to the *exercise* of piety and sets before us the *benefit* of piety. If you have received the gift of God, *exercise thyself unto piety,* lest you fall away from the gift; if you have not the gift of God, *exercise thyself unto piety* in order to obtain it. He assigns the reason for this when he adds: *Piety avails for all things* etc. Therefore he shows that concerning this gift of piety three things are to be considered by us, namely the *exercise* of piety, the *benefit* of piety and the *original principle* of piety. If it is a *gift,* then one must know *how it is given;* if it is a *noble gift,* one must know how we may *make progress* in it and exercise ourselves; if it is a *useful gift,* let us see what *fruit* we may obtain from it. — See, my whole intention is that you conceive the gift of piety in your soul and learn what it is *to be pious.*

3. Let us begin from the *exercise.* Now the exercise of piety consists in a threefold act, namely in the *reverence of divine veneration,* in the *guarding of inward sanctification* and in the *overflowing abundance of inward compassion.* The first two modes of piety are more radical than the third.

4. First, I say, the exercise of piety consists in the *reverence of divine veneration.* Whence it is said in Ecclesiasticus[^p468-4] of Josiah that *he took away the abominations of impiety and directed his heart towards the Lord, and in the days of sinners he strengthened piety.* It is certain that before the coming of Christ the worship of God did not flourish except in the people of Israel, and it did not flourish in the whole people, because the ten tribes in the time of Jeroboam worshipped idols, namely the golden calf; nor even for the whole time did the worship of God flourish in the two tribes; because David was the best worshipper of God, and afterwards

<!-- page 469 -->
came Manasses, the worst, who made the people commit idolatry; but after him came Josiah, who began to reign in his eighth year and took away all idolatry and *in the days of sinners strengthened piety,* that is, the divine worship.

5. That piety is the worship of God, Job says[^p469-1]: *Behold,* he says, *piety itself is wisdom.* Another translation has: *Behold the fear, that itself is wisdom;* but in the Septuagint translation it stands: *Behold, piety itself is wisdom.* And Augustine says that *pietas* in Greek is the same as *theosebia,* which is the same as the worship of God. Now the worship of God consists chiefly in reverence for God, which is not had without fear. For the worshipper of God must think of God *most highly, most piously,* with *reverence and fear*[^p469-2]. — If you think diminishingly of the *power* of God, namely that he cannot create all things out of nothing, you do not think most highly. Likewise, if you think diminishingly of the *wisdom* of God, namely that by his wisdom he cannot penetrate the innermost things, you do not think most highly. Just as we have the witness of light, that it not only shines in itself but can illuminate many other bodies, so God sees and illumines all things, because he himself is light[^p469-3]. If you think of God's *power* and of God's *wisdom* that he cannot restore bodies either for ill or for good, then you think ill of God and do not think most highly. Again, if you do not believe the divine *condescensions and compassions,* by which God fills the creature that serves him with grace, forgiveness and beatitude, you are no worshipper of God. — I say therefore that *piety* is nothing other than the pious *perception,* pious *affection* and pious *service* of the pious, first and highest origin. The highest good cannot be had nor worshipped without piety. Naturally every thing tends to its own origin: the stone downwards, and fire upwards, and the rivers run to the sea[^p469-4]; the tree is continuous with its root, and other things have continuity with their root. Godlike is the rational creature, which can return upon its own origin through memory, understanding and will[^p469-5]; and it is not *pious* unless it pours itself back upon its own origin. Therefore I said that piety is nothing other than the pious perception, pious affection and pious service of the pious, first and highest origin. — The first exercise, then, of the gift of piety consists in the reverence of divine veneration.

6. The second exercise of the gift of piety consists in the *guarding of inward sanctification;* of which the Apostle says[^p469-6]: *I beseech, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men* etc.; and it follows: *that we may lead a quiet life in all piety and chastity.* You ought to understand that the sum of the Christian religion consists in piety and purity. For a man can never be piously affected towards himself unless he have *peace*[^p469-7]. This is the Christian religion, which consists in these two. The tranquillity of peace is nowhere but in the tranquillity of conscience. And a conscience is not holy unless it be good and pious, namely that it prefer the life of virtue and grace to the life of nature. — Consider well: if a man were more attached to his shoe than to his foot, he would not love his foot much. He who would expose his foot to breaking for the sake of a shoe — would he love his foot much and be much attached to his foot? Certainly not. He who for a trifling thing would expose himself to hanging would not love his own life much. Ought a man then to guard his soul in holiness[^p469-8]? Certainly so. But he exposes his soul to confusion who does not beware of sin.

7. O, how few there are who guard the piety of religion! But *the Lord questions the impious*[^p469-9]. It is said in Ecclesiasticus: *Have pity on thy own soul, pleasing God; and gather and contain thy heart in holiness.* — *Have pity on thy own soul,* that is, have piety towards your soul; *pleasing God,* namely, that you be zealous to please God. And how? *Gather and contain thy heart in holiness.* — Some are content to have an outward holiness, namely in word and gesture and outward conversation; but this is to adorn holiness outwardly, like the man who whitens himself outwardly and makes a sepulchre of the dead, which *is whitened outwardly*[^p469-10]. But just as "feigned fairness is not fairness, but a double unfairness," so feigned holiness is not holiness, but rather iniquity. Against such men the Apostle says[^p469-11]: *In the last times there shall be men lovers of pleasures, having an appearance of piety, but denying the power thereof.* — *Having an appearance of piety,* "that is, of religion," says the Gloss. Those who have an appearance of piety are hypocrites.

<!-- page 470 -->
For such a man *is a son of perdition*[^p470-1]. Of such a one it is said: *With the spirit of his lips he shall slay the impious,* namely him who will have the greatest appearance of piety. — Therefore the second exercise of the gift of piety is through the guarding of inward holiness. — But some have no mercy on their own soul; nay, they do to their soul the worst they can. They hate their own soul utterly; they could not do it worse than they do, because they do everything that the devil suggests to them. *Have pity on thy own soul!* And some, under the appearance of piety, take up what is against their own soul. They say: I shall go to filthiness under the appearance of piety. What piety is that? Certainly none.

8. The third exercise of the gift of piety is in the *abundance of inward compassion.* Of this it is said in Ecclesiasticus[^p470-2]: *These are men of mercy, whose pious deeds have not failed; with their seed good things remain.* — Dearly beloved! you ought to run through the lives of the holy Fathers, and you will see that these are men of mercy, namely Noah, Abraham, Moses, Joseph and Samuel. What piety was Noah's! For a hundred years he did nothing but build the ark, that he might save the human race[^p470-3]. How great was the piety in most holy Abraham! God came down to strike the cities in which were the abominations of sin; and Abraham interceded with the Lord for them and wrung from the Lord that if he found ten just men in the cities, the Lord would spare them. How great was Joseph's piety! Who, sold by his brothers — nay, his brothers wanted to kill him — yet guarded, governed and enriched his brothers and their sons; and he had piety towards preserving the whole world by gathering and preserving grain. How great was Moses' piety! Who loved the people that provoked the Lord and prayed for them to the Lord, saying[^p470-4]: *Hear me, Lord, this people has sinned; either forgive this people this offence, or, if thou dost not, blot me out of thy book which thou hast written.* Bernard offers the example of a woman who has her little child and is outside the house. If it be said to her: leave your little child outside the house, and you come inside; she would not want to go into the house, so that the boy should remain outside. So Moses willed that the Lord should forgive the people their sin, or else blot him out of the book of life. So it was with Samuel, when the people asked for a king; afterwards the people recognized that Samuel had governed the people well, and when the people had sinned, it feared that Samuel would not be willing to pray to the Lord for it. And the people begged him to pray for them, and Samuel said[^p470-5]: *Far be it from me that I should cease to pray for you.* Of how great piety was David king of Israel! Saul sought him to kill him, and David had Saul in his hand; he could have killed him, with God not forbidding, since God had said to him: *I will deliver him into thy hands*[^p470-6]. He could have killed him, with no man forbidding and no law forbidding; and yet he spared him and his house. These, then, are men of mercy, whose pious deeds have not failed.

9. To this piety blessed Peter invites us, who was the other Apostle, in his second Canonical Epistle, saying[^p470-7]: *Minister in your faith virtue, in virtue knowledge, in knowledge abstinence, in abstinence patience, in patience piety, in piety love of brotherhood, and in the love of brotherhood charity.* What does he mean to say? He sets piety in the middle of two, namely between *patience* and *charity.* He says that *piety* is the purple garment, and that patience and charity are the royal garment. He who wishes to be pious towards his neighbour must bear with him patiently and love him charitably. David bore himself patiently and charitably towards his enemy; so ought a man bear himself towards his neighbour. — Where is piety today? There is no middle, because God has taken away the extremes; so great is cruelty today that a man cannot be satisfied with vengeance; today impatience and anger reign; a man judges ill; even if a man does not offend me, yet I shall judge ill of him. Whence comes this? Certainly, because I have not charity. Blessed Peter well knows how to say how I shall be able to have charity, since, if I have patience on the one side and charity on the other — behold, the exercise of piety.

10. You will say perhaps, brother: I have not this gift. It is necessary, then, that I explain to you the *original principle* of piety. And you will say: you ought to have begun from the *principle;* and you began from the *exercise.* No, brother; I could not lead you to the original principle of piety except through the act and exercise of piety. Now the gift of piety takes its origin first from the *uncreated Trinity,* secondly from the *incarnate Wisdom,* and thirdly from *holy mother Church,* sanctified through the Spirit.

11. See, I say, that the gift of piety arises first from the *uncreated Trinity,* namely from God the Father. Although God has all the noblest

<!-- page 471 -->
properties, yet he is most excellent in this property, namely of piety; whence it is said in the collect[^p471-1]: "O God, whose property is ever to have mercy and to spare" etc. And in Ecclesiasticus: *God is pious and merciful, and in the time of tribulation he forgives sins and is a protector to all that seek him in truth.* — *He is pious and merciful,* because he spares and protects. The Lord says[^p471-2]: *As a father has compassion on his children, so have I had compassion on thee.* — Search out all the works of God from the beginning to the end; you will always find works of compassion, great, greater and greatest. The great works of divine compassion are the works of *nature;* the greater works of divine compassion are the works of *grace;* but the greatest works are the works of *glory.* Hear! you are the image of God; and *imago* is so called as it were *imitago*[^p471-3]: therefore if you are truly the image of God, you ought to conform yourself to God in piety. Whence in Ecclesiasticus: *In judging be merciful to orphans as a father, and to their mother in the place of a husband; and thou shalt be as the obedient son of the Most High, and he will have mercy on thee.* — *In judging,* that is, in fostering right, *be merciful to orphans,* namely that you may be truly *the son of the Most High.* Since the glorious God has compassion on the wretched, why do you not imitate him? If there were some fountain that made withered plants grow green again, it would be highly prized. The soul without piety has withered plants. The river of divine compassion pours itself out most abundantly and makes dead plants grow green. Ought you not to bring that river into your soul? But you cannot bring it in except through piety. The first original inflowing of piety, then, is from the uncreated Trinity.

12. The second original inflowing of piety itself is from the *incarnate Wisdom.* Whence the Apostle to Timothy[^p471-4]: *Manifestly great is the sacrament of piety, which was manifested in the flesh, justified in the spirit, appeared to Angels, was preached to the Gentiles, was believed in the world, was taken up in glory.* The mystery of human redemption, wrought through the Word incarnate and crucified, is *the great sacrament of piety.* — He says that it *was manifested in the flesh,* through the incarnation; *was justified in the spirit,* on the gibbet of the cross; *appeared to Angels,* in the glorification; *was preached to the Gentiles,* in the mission of the Holy Spirit; *was believed in the world,* through the spreading of the faith; *was taken up in glory,* through the examination of the final

<!-- page 471 (right column) -->
judgment. I say that the Son of God incarnate took up our poverty. What did this? Certainly piety. *Wherefore it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest before God, that he might expiate the sins of the people*[^p471-5]. Through *piety* he took flesh, ascended the cross, was raised from the dead, sent the Holy Spirit onto the earth, called the Church to himself and freed all who were fit from misery through *piety.* The Apostle says to the Romans[^p471-6]: *Dost thou despise the riches of his goodness and patience and long-suffering? Dost thou not know that the benignity of God leads thee to penance? But according to thy hardness and impenitent heart thou treasurest up to thyself 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 at the altar. For these reasons he gave us the Sacrament of the altar, that, mindful of the sacrament of piety, we may put on the bowels of piety[^p471-7]. Cruel is the heart which is not softened by these things.

13. The third original inflowing of the gift of piety is from *holy mother Church,* sanctified through the Holy Spirit, who has the pledge of the Holy Spirit. Holy mother Church has enjoined piety upon all. Those who are born of one father and one mother love one another more than those who are born of one father only, or of one mother only. The Holy Spirit makes us sons of one father and of one mother and members of one body. The Apostle[^p471-8]: *The grace of our Lord Jesus Christ, our Saviour, has appeared to all men, instructing us that, denying impiety and worldly desires, we should live soberly and justly and piously in this world.* — Dearly beloved! see whether your piety is that of brother to brother, and of a brother of the same womb to a brother of the same womb! Who is our father? Certainly God. Who is our mother? It is the Church, who from her own womb bore us through the Holy Spirit and will bring us to birth when we shall be presented in the eternal light. Do you not see that as one member suffers with another member[^p471-9], so we too ought to suffer with one another? We are all members of one body, we are fed with one food, we are brought forth from the same womb, we tend to the same inheritance; and our inheritance will be magnified the more of us there are; it will not be straitened[^p471-10]. We are one body; we ought to be piously affected towards one another. Come to the father: the father

<!-- page 472 -->
receives you, or the mother; if holy mother Church stands by, even scandalous sinners will be compelled to return. We ought therefore to suffer with one another.

14. In token of this it is written in the Psalm[^p472-1]: *Behold how good and how pleasant it is for brethren to dwell in unity. Like the ointment on the head, which ran down upon the beard, the beard of Aaron.* We have one Father, one sacrifice, one Sacrament and one reward. He says: *Like the ointment on the head* etc. First the ointment of piety is on the *head;* afterwards it runs down upon all the others who draw near to the head. — First there must be piety in prelates and in the greater, and afterwards in the people; whence he says: *which ran down to the hem of his garment*[^p472-2]. Of this oil of piety it is said in the fourth book of Kings that a certain woman came to Elisha and said that her creditors wished to take her boys; and she said: *My husband was a man who feared God.* And Elisha said that she should bring all her neighbours' vessels and pour into each of them some of that oil, until all were filled. Why did he command her to bring her neighbours' vessels? Could he not have multiplied the oil and filled a cask, and the woman would not have laboured so much? I say that the woman holds the type of the Church, Elisha holds the type of Christ. When the Church is poor in merits, and it is needful that she pay the interest — with what will she pay? She must fill her neighbours' vessels. Do you wish that the piety of mother Church come down to you? Fill your neighbours' vessels. This oil of piety must be had among all. Whence in the Canticle[^p472-3]: *Thy name is oil poured out.*

15. Especially must it be in the hearts of bishops. Whence bishops are anointed on the head, and they, once anointed, must afterwards purify all of the people. It is said in the book of Maccabees[^p472-4]: *When the holy city was inhabited in peace, and the laws were very well kept, because of the piety of Onias and the souls that hated evil; it came to pass that kings and princes held the place in reverence and honoured it with many gifts.* Afterwards Menelaus and his men entered the temple, and Antiochus defiled the temple. I believe that the hindrance was that the Holy Spirit was not in the people, because the hindrance was in the shepherd. — Blessed Gregory was noble and rich; he founded and endowed seven monasteries, and in the seventh, in the city of Rome,

<!-- page 472 (right column) -->
he became a monk[^p472-5], afterwards a cardinal and at last Pope. Blessed Gregory was accustomed, when he was Pope, to keep twelve poor men who ate before him. On a certain day there was with those twelve one who sometimes appeared as a youth, sometimes of venerable grey hairs. After the meal blessed Gregory rose and led him into his chamber and asked who he was. He answered: I am that shipwrecked man to whom you showed mercy near the harbour of the sea. I said that my ship had been wrecked, and I begged an alms of you whereby I might support myself. You had fifty gold pieces given me[^p472-6], and afterwards all the silver dishes that were in your house; and then I knew that the eternal God had appointed you to this honour, and that you came to this dignity by dispensation, so that you might be able to give much for God. And blessed Gregory said: who are you? He answered: I am his Angel. And blessed Gregory was terrified, because he saw an Angel; and so he was consoled, because works of piety please God so much. Martin and Nicholas, because they were men of mercy, therefore oil flows from their tomb[^p472-7]. — Now the *exercise* of piety and its *original inflowing* are plain.

16. But what is the *usefulness* of the gift of piety? He says[^p472-8]: *Piety avails for all things, having promise of the life that now is, and of that which is to come.* I do not know what more to add. Have you temporal goods? Piety avails for them; and likewise for spiritual goods. Those who have suffered the slipperiness of the flesh have sometimes been set free through the gift of piety, and afterwards have obtained mercy. For *piety avails for all things:* it avails *for knowing the things that are true,* for *turning aside* from all *evils* and for *obtaining* all *goods.*

17. First, I say, piety avails for *knowing the things that are true,* namely those that are *salutary;* whence in Ecclesiasticus[^p472-9]: *The Lord made all things, and to them that act piously he gave wisdom.* God gives his gifts upon every creature; but the knowledge of truth he gives only to those who act piously. How could he attain the things *originated* who does not attain the *origin* of truth? How would he know the origin of truth who sets himself against the origin of truth? The Apostle says to Timothy[^p472-10]: *If any man teach otherwise and does not consent to the sound words of our Lord Jesus Christ, and to that doctrine which is according to piety, he is proud, knowing nothing, but languishing about questions and strifes of words.* A man must

<!-- page 473 -->
assent to the doctrine which is according to piety. It is said in Daniel[^p473-1]: *Moreover the impious shall act impiously; the revelation shall be closed to the impious.* If you wish to be true scholars, you must have piety.

18. Secondly, piety avails for *turning aside from* all *evils.* Whence blessed Peter[^p473-2]: *The Lord knows how to deliver the pious from temptation, but to reserve the impious unto the day of judgment to be tormented.* The *impious* are those who do not acknowledge the divine piety. But the *impious man, when he has come into the depth of sins, contemns.* He is impious who defends his own impiety, namely sin. Of such the Psalm says[^p473-3]: *Their throat is an open sepulchre; they dealt deceitfully with their tongues; judge them, O God. Let them fall from their devices; according to the multitude of their impieties cast them out, for they have provoked thee, O Lord.* Do you wish to be delivered from evil? Hear David, who says: *I said: I will confess against myself my injustice to the Lord, and thou hast forgiven the impiety of my sin.* Praise God and be angry against sin, and do not defend sin, because to defend a sin is a double sin. It is worth noting what the Psalm says[^p473-4]: *Blessed is the man who has not walked in the counsel of the impious,* by consenting to sin; *and has not stood in the way of sinners,* by remaining in sin; *and has not sat in the chair of pestilence,* by defending his own sin.

19. The third usefulness of the gift of piety is that it makes a man *obtain every good.* Whence it is said in the book of Maccabees[^p473-5] that Judas considered *that those who had taken their rest with piety were carrying back the best grace* — which may he deign to grant us who with the Father etc.

---

la: Cap. 4, 7. et 8. Pro *ad omnia valet* Vulgata *ad omnia utilis est.* — De hoc dono cfr. III. Sent. d. 35. q. 6.

en: Chapter 4:7 and 8. For *avails for all things* the Vulgate has *is profitable to all things.* — On this gift cf. III Sentences, d. 35, q. 6.

la: Vide supra pag. 421, nota 1.

en: See above, page 421, note 1.

la: Eccle. 1, 8: Cunctae res difficiles, non potest eas homo explicare sermone.

en: Ecclesiastes 1:8: All things are hard; man cannot explain them by word.

la: Cap. 49, 3. et 4: Et tulit abominationes etc. — De Ieroboam cfr. III. Reg. 11, 31. seqq. et 12, 15. seqq.; de Manasse vide IV. Reg. 21, 1. seqq.; ibid. 22, 1. seqq. de Iosia, de quo dicitur: Octo annorum erat Iosias, cum regnare coepisset etc.

en: Chapter 49:3 and 4: And he took away the abominations etc. — On Jeroboam cf. III Kings 11:31 ff. and 12:15 ff.; on Manasses see IV Kings 21:1 ff.; ibid. 22:1 ff. on Josiah, of whom it is said: Josiah was eight years old when he began to reign etc.

la: Cap. 28, 28. — Sententia August. habetur Enchirid. c. 2. n. 1; X. de Civ. Dei, c. 1. n. 3. et XII. de Trin. c. 14. n. 22. Cfr. III. Sent. d. 9. a. 2. q. 1. seqq.

en: Chapter 28:28. — Augustine's statement is found in the Enchiridion, ch. 2, n. 1; City of God X, ch. 1, n. 3, and On the Trinity XII, ch. 14, n. 22. Cf. III Sentences, d. 9, a. 2, q. 1 ff.

la: Cfr. supra in Hexaëm. collat. 9. n. 24. seqq.

en: Cf. above in the Hexaemeron, collation 9, n. 24 ff.

la: Epist. I. Ioan. 1, 5: Deus lux est.

en: First Epistle of John 1:5: God is light.

la: Eccle. 1, 7: Omnia flumina intrant in mare etc. Aristot., II. Ethic. c. 1: Nihil enim ex iis quae natura fiunt, assuescere aliter potest, ut lapis, cum natura deorsum feratur, nunquam sursum ferri assuescet, neque si millies quispiam eum sursum proiiciendo velit assuefacere; neque ignis deorsum ferri, neque aliud quidpiam aliter quam natura comparatum sit, unquam assuescet.

en: Ecclesiastes 1:7: All the rivers run into the sea etc. Aristotle, Ethics II, ch. 1: For nothing that comes to be by nature can be habituated otherwise; as the stone, since by nature it is borne downwards, will never be habituated to be borne upwards, not even if someone should wish to habituate it by throwing it upwards a thousand times; nor will fire be habituated to be borne downwards, nor will anything else ever be habituated otherwise than as it has been constituted by nature.

la: Cfr. supra Breviloq. p. II. c. 12. et Itinerarium mentis in Deum, c. 3.

en: Cf. above, Breviloquium, part II, ch. 12, and the Itinerarium mentis in Deum, ch. 3.

la: Epist. I. Tim. 2, 1. Ibid. v. 2: Ut quietam et tranquillam vitam etc.

en: First Epistle to Timothy 2:1. Ibid. v. 2: That we may lead a quiet and tranquil life etc.

la: Manifestum est, sermonem hic a codd. imperfecte et confuse referri.

en: It is plain that the discourse is here reported by the codices imperfectly and confusedly.

la: Deut. 4, 9: Custodi igitur temetipsum et animam tuam sollicite etc.

en: Deuteronomy 4:9: Keep thyself therefore and thy soul carefully etc.

la: Psalm. 10, 6: Dominus interrogat iustum et impium. — Seq. locus est Eccli. 30, 24: Miserere... Deo, et contine; congrega cor tuum in sanctitate eius.

en: Psalm 10:6: The Lord questions the just man and the impious. — The following passage is Ecclesiasticus 30:24: Have pity... God, and contain; gather thy heart in his holiness.

la: Respicitur Matth. 23, 27. seq.: Vae vobis! Scribae et Pharisaei hypocritae, quia similes estis sepulcris dealbatis etc. — Seq. sententia est August., Enarrat. in Ps. 63. n. 11, ubi addit hanc rationem: « Quia et iniquitas est et simulatio ».

en: Reference is made to Matthew 23:27 f.: Woe to you! Scribes and Pharisees, hypocrites, because you are like whited sepulchres etc. — The following statement is Augustine's, Enarration on Psalm 63, n. 11, where he adds this reason: "Because there is both iniquity and pretence."

la: Epist. II. Tim. 3, 1. 2. 4. et 5. Plura in Vulgata interseruntur. — *Glossa* secundum Petr. Lombard., in hunc locum, dicit: *Habentes quidem speciem pietatis,* id est religionis, quia eadem Sacramenta habent cum piis, et ideo periculosi sunt. Cfr. August., XIX. contra Faustum, c. 11. et 12.

en: Second Epistle to Timothy 3:1, 2, 4 and 5. More is inserted in the Vulgate. — The *Gloss* according to Peter Lombard, on this passage, says: *Having indeed an appearance of piety,* that is, of religion, because they have the same Sacraments as the pious, and are therefore dangerous. Cf. Augustine, Against Faustus XIX, ch. 11 and 12.

la: Ita vocatur *Iudas* Ioan. 17, 12. et *antichristus* II. Thess. 2, 3. — Seq. locus est Isai. 11, 4. Vulgata *interficiet* pro *percutiet.*

en: *Judas* is so called in John 17:12, and *antichrist* in II Thessalonians 2:3. — The following passage is Isaiah 11:4. The Vulgate has *shall kill* for *shall slay.*

la: Cap. 44, 10. seq.: Sed illi viri... etc.

en: Chapter 44:10 f.: But those men... etc.

la: Cfr. Gen. 6. et 7. — De Abraham deprecante pro Sodoma vide ibid. 18, 20. seqq.; de Ioseph ibid. 37. et 41. seqq.

en: Cf. Genesis 6 and 7. — On Abraham pleading for Sodom see ibid. 18:20 ff.; on Joseph ibid. 37 and 41 ff.

la: Exod. 32, 31. seq.: Obsecro, peccavit etc. — Bernard., Serm. 12. in Cantic. n. 4, his verbis Moysi allegatis, adiungit: O vere hominem unctum unctione misericordiae! Loquitur plane *parentis* affectu... verbi gratia, si dives quispiam mulieri paupercualae dicat: Ingredere tu ad prandium meum, sed quem gestas infantulum relinque foris, quoniam plorat et molestus est nobis, nunquid faciet? Nonne magis eliget ieiunare, quam exposito pignore caro, sola prandere cum divite? Ita nec Moysi sedet solum se introduci in gaudium Domini sui, foris scilicet remanente populo, cui, licet inquieto et ingrato, vice pariter et affectione matris inhaeret.

en: Exodus 32:31 f.: I beseech thee, this people has sinned etc. — Bernard, Sermon 12 on the Canticle, n. 4, having cited these words of Moses, adds: O truly a man anointed with the anointing of mercy! He speaks plainly with the affection of a *parent*... for example, if some rich man should say to a poor woman: Come in yourself to my meal, but leave outside the little child you carry, since he cries and is troublesome to us — would she do it? Would she not rather choose to fast than to dine alone with the rich man, with her dear pledge left outside? So neither does it suit Moses that he alone be brought into the joy of his Lord, with the people, that is, remaining outside, to whom he clings with the office and no less the affection of a mother, unquiet and ungrateful though it be.

la: Libr. I. Reg. 12, 23: Absit autem a me hoc peccatum in Dominum, ut etc.

en: I Kings 12:23: But far be this sin from me against the Lord, that etc.

la: Libr. I. Reg. 24, 5: Ego tradam tibi inimicum tuum, ut facias ei, sicut placuerit in oculis tuis. Cfr. ibid. v. 11. et 26, 23. Vide supra pag. 416, nota 9.

en: I Kings 24:5: I will deliver thy enemy to thee, that thou mayest do to him as it shall please thee. Cf. ibid. v. 11 and 26:23. See above, page 416, note 9.

en: Chapter 1:5-7.

la: Apud Gregor. in libro Sacramentorum, oratio 4. inter orationes pro peccatis (ed. Migne, Patrol. lat. tom. 78. col. 197). S. Bonav. in Exposit. libri Sapientiae 12, 15. ait: Virtus enim Dei est pietas, secundum illud Gregorii: Deus, cui proprium est misereri semper et parcere. — Seq. locus est Eccli. 2, 13.

en: In Gregory, in the book of Sacramentaries, collect 4 among the collects for sins (ed. Migne, Patrologia latina, vol. 78, col. 197). St Bonaventure in his Exposition of the book of Wisdom 12:15 says: For the power of God is piety, according to that saying of Gregory: O God, whose property is ever to have mercy and to spare. — The following passage is Ecclesiasticus 2:13.

la: Psalm. 102, 13: Quomodo miseretur pater filiorum, misertus est Dominus timentibus se. Isai. 54, 8: In misericordia sempiterna misertus sum tui, dixit redemptor tuus Dominus.

en: Psalm 102:13: As a father has compassion on his children, so has the Lord had compassion on them that fear him. Isaiah 54:8: In everlasting mercy I have had compassion on thee, said the Lord thy redeemer.

la: Vide tom. I. pag. 540, nota 1. Aristot., VI. Topic. c. 2: Imago, id est, cuius generatio per imitationem est. — Seq. locus est Eccli. 4, 10. et 11.

en: See vol. I, page 540, note 1. Aristotle, Topics VI, ch. 2: An image, that is, something whose coming to be is by imitation. — The following passage is Ecclesiasticus 4:10 and 11.

en: First Epistle 3:16.

en: Hebrews 2:17.

en: Chapter 2:4 and 5.

la: Col. 3, 12: Induite vos ergo... viscera misericordiae etc.

en: Colossians 3:12: Put ye on therefore... the bowels of mercy etc.

la: Tit. 2, 11. et 12. Rom. 12, 5: Ita multi unum corpus sumus in Christo, singuli autem alter alterius membra. Cfr. I. Cor. 12, 12. seqq. — Post *videte, si* adiecimus *pietas vestra.*

en: Titus 2:11 and 12. Romans 12:5: So we, being many, are one body in Christ, and every one members one of another. Cf. I Corinthians 12:12 ff. — After *see whether* we have supplied *your piety.*

la: Epist. I. Cor. 12, 26: Et si quid patitur unum membrum, compatiuntur omnia membra. Ibid. 10, 17: Quoniam unus panis, unum corpus multi sumus, omnes qui de uno pane participamus.

en: First Epistle to the Corinthians 12:26: And if one member suffers anything, all the members suffer with it. Ibid. 10:17: For we, being many, are one bread, one body, all that partake of one bread.

la: De extensione et mutua communicatione gaudiorum in patria cfr. III. Sent. d. 31. a. 3. q. 3. et Breviloq. p. VII. c. 7.

en: On the extension and mutual communication of joys in the fatherland cf. III Sentences, d. 31, a. 3, q. 3, and Breviloquium, part VII, ch. 7.

la: Psalm. 132, 1. et 2. Cfr. supra pag. 441, nota 9.

en: Psalm 132:1 and 2. Cf. above, page 441, note 9.

la: Psalm. 132, 2. — De seqq. vide IV. Reg. 4, 1. seqq.: Mulier autem quaedam... clamabat ad Eliseum, dicens: Servus tuus, vir meus, mortuus est, et tu nosti, quia servus tuus fuit timens Dominum, et ecce, creditor venit, ut tollat duos filios meos etc. Cfr. Raban. in hunc locum.

en: Psalm 132:2. — On what follows see IV Kings 4:1 ff.: Now a certain woman... cried out to Elisha, saying: Thy servant my husband is dead, and thou knowest that thy servant feared the Lord; and behold, the creditor is come to take away my two sons etc. Cf. Rabanus on this passage.

en: Chapter 1:2.

la: Libr. II. 3, 1. et 2. — De Menelao vide ibid. 4, 23. seqq. De contaminato templo 6, 2. seqq. et 10, 3.

en: Second book 3:1 and 2. — On Menelaus see ibid. 4:23 ff. On the defiling of the temple 6:2 ff. and 10:3.

la: Cfr. S. Gregorii vita a Ioanne diacono scripta, lib. I. n. 5. et 6. Ibid. n. 10. et II. n. 23. narratur, quod duodecim pauperibus invitatis, tertium decimum, Angelum sibi divinitus deputatum, recognoverit.

en: Cf. the life of St Gregory written by John the deacon, book I, nn. 5 and 6. Ibid. n. 10 and book II, n. 23 it is related that, twelve poor men having been invited, he recognized a thirteenth, an Angel divinely appointed to him.

la: B *quinque obolos aureos.*

en: B reads *five gold obols.*

la: Surius (Histor. seu vitae Sanctorum) in vita S. Nicolai (6. Dec.), § 20: Ex purissimis autem illis et redolentibus membris per anteacta saecula in hunc usque diem nectareus distillat liquor, certissima spiritualium ac corporalium aegritudinum medicina. De Martino cfr. Gregor. Turon., III. de Miraculis S. Martini, c. 24.

en: Surius (Histories or Lives of the Saints) in the life of St Nicholas (6 December), § 20: From those most pure and fragrant limbs, through the ages gone by down to this very day, a nectar-like liquid distils, a most certain medicine for spiritual and bodily sicknesses. On Martin cf. Gregory of Tours, On the Miracles of St Martin III, ch. 24.

la: Epist. I. Tim. 4, 8. Cfr. supra pag. 468, nota 1.

en: First Epistle to Timothy 4:8. Cf. above, page 468, note 1.

en: Chapter 43:37.

la: Epist. I. 6, 3. et 4. — Subinde pro *secundum pietatem* codd. *secundum veritatem.*

en: First Epistle 6:3 and 4. — Just below, for *according to piety* the codices have *according to truth.*

la: Cap. 12, 9. seq.: Vade Daniel, quia clausi sunt signatique sermones usque ad praefinitum tempus... et impie agent impii, neque intelligent omnes impii; porro docti intelligent.

en: Chapter 12:9 f.: Go, Daniel, for the words are shut up and sealed until the appointed time... and the impious shall act impiously, and none of the impious shall understand; but the learned shall understand.

la: Epist. II. 2, 9. Pro *impios autem* Vulgata *iniquos vero.* — Seq. locus est Prov. 18, 3.

en: Second Epistle 2:9. For *but the impious* the Vulgate has *but the unjust.* — The following passage is Proverbs 18:3.

la: Psalm. 5, 11. — Seq. locus est Ps. 31, 5.

en: Psalm 5:11. — The following passage is Psalm 31:5.

la: Psalm. 1, 1.

en: Psalm 1:1.

la: Libr. II. 12, 45. Pro *reportabant* Vulgata *haberent repositam.*

en: Second book 12:45. For *were carrying back* the Vulgate has *had laid up for them.* ---

translators_notes:
**★ Page span — closed positively, and it is NOT the span the index implies.** Collatio III runs
**pp. 468–473**, nineteen numbered paragraphs, opening on p. 468 under the display heading
`COLLATIO III.` with the subtitle *De dono pietatis.* and closing in the **upper right column of
p. 473** at *…quam nobis praestare dignetur qui cum Patre etc.* The volume index lists Collatio III
at 468 and Collatio IV at 473, and the previous session's resume note inferred the span **468–472**
from that pair. **The inference is wrong.** The `COLLATIO IV.` display heading stands **mid-leaf on
p. 473**, below Collatio III's ¶¶ 18 (left column) and 19 (right column) — the index's page number
is the page the next collatio's *heading* falls on, not the first page it owns outright. This is the
first collatio-to-collatio boundary in this work that does **not** fall at the head of a leaf, and it
is a warning for every remaining span: the index gives a heading page, and a heading page may be
shared. The in-place subtitle on p. 468 was read against the index's title and **agrees**.

**No runover received; a forward hand-off IS made.** p. 467 n. 8 closed cleanly at the end of
Collatio II and p. 468 opens the new collatio, so nothing was carried in. But p. 473's footer
register is shared: its **eight** notes number straight through the leaf, and only **nn. 1–5** anchor
in Collatio III. **⚠ Hand-off to `bon-don-c4`: p. 473 nn. 6, 7 and 8 belong to Collatio IV and are
NOT transcribed here** — n. 6 (`Epist. II. Cor. 4, 6. — Seq. locus est Ps. 93, 10. — De hoc dono
cfr. III. Sent. d. 35. q. 2.`), n. 7 (`Du Cange, Glossarium etc., notat, quod nomine clericorum
intelligantur viri litterati ac docti, vel etiam scholares.`) and n. 8 (`Cfr. III. Reg. 3, 7. seqq.`).
c4 must pick them up and must not re-derive its own p. 473 numbering from 1.

**⛔ The heading-anchor question was not reopened, per the frozen rule.** `COLLATIO I.` was settled
at 10× on p. 457 as carrying **no** apparatus anchor, and the collatio is the chunk unit here on the
strength of the volume index and Quaracchi's citation practice. Nothing on p. 468 was searched for
one, and nothing turned up incidentally: read at the full width of the leaf, `COLLATIO III.` carries
nothing after the period, and the first anchor on the leaf is body-anchored, standing at *…in prima
Epistola ad Timotheum* ¹ in ¶ 1.

**Summarium.** Rendered, not trimmed, per the standing rule. The header prints `SUMMARIUM` and the
raw garbles it to `SuMMARiuM` — found by content, not by header grep. It crosses the gutter, so it
was read from a full-width crop, never from a column band. **The Summarium and the body agree:** the
synopsis ends at `19.` and the body's numbered paragraphs run 1–19 with no gap (p. 468 = 1–4 ·
p. 469 = 5–7 · p. 470 = 8–11 · p. 471 = 12–13 · p. 472 = 14–17 · p. 473 = 18–19). The c6/c14
short-Summarium mechanism has still not fired in this work; it remains a property of the genre, and
the body is counted every time.

**Apparatus — 47 entries, all read off 450 dpi footer bands, both blocks on every leaf, none from a
whole-page read.** Per printed page: **p. 468 = 4 · p. 469 = 11 · p. 470 = 7 · p. 471 = 10 ·
p. 472 = 10 · p. 473 = 5** (of the eight the leaf carries; see the hand-off above).

**Block splits vs. anchor splits, stated separately per page:**

- **p. 468** — block **3 / 1**, anchors **3 / 1**. They coincide.
- **p. 469** — block **6 / 5**, anchors **5 / 6**: n. 6 prints in the left footer block but anchors in
  the right column (*de qua dicit Apostolus*). The left block **overruns** the column division by one.
- **p. 470** — block **4 / 3** (n. 4 breaking across the column division mid-sentence, the Bernard
  citation splitting at `…quoniam plorat et molestus` / `est nobis, nunquid faciet?…`), anchors
  **4 / 3**. They coincide.
- **p. 471** — block **4 / 6**, anchors **4 / 6**. They coincide.
- **p. 472** — block **5 / 5**, anchors **4 / 6**: n. 5 prints in the left block but anchors in the
  right column (*factus est monachus*). ⚠ n. 3 (`Cap. 1, 2.`) is set **flush right on the last line
  of n. 2**, not on a line of its own — read the left block by numeral, not by line.
- **p. 473** — block **4 / 4**, but only nn. 1–5 are this chunk's: anchors **3 / 2** within Collatio
  III (nn. 1–3 in the left column at ¶¶ 17–18, nn. 4–5 in the right column at ¶¶ 18–19), and the
  left block **underruns**, n. 5 printing in the right block. The signature line `S. Bonav. — Tom. V.`
  and the gathering signature `60` are printer's furniture and are not transcribed.

**Gutters, measured per page.** 468 = **1343** · 469 = **1135** · 470 = **1392** · 471 = **1160** ·
472 = **1412** · 473 = **1170**. ★ **p. 468 is a second instance of the p. 462 case: the opening
leaf throws the skew screen and the default survives it.** The screen reports a **370 px drift** and
names its own outliers — slices 0.08, 0.17 and 0.25, landing on the heading, the subtitle and the
Summarium — but three windows profiled below the Summarium (0.34–0.95, 0.42–0.95, 0.50–0.95) return
**1340 / 1342 / 1343 on 56–59 px bands** with the ink island at 1335–1349 throughout, which is what
`colcrop`'s default (1343 on a 57 px run) had already said. Two of three openings have now
*confirmed* the default and only p. 457 has corrected it, so the rule should be read exactly as c2
left it: **profile below the Summarium at every opening, and let the profile arbitrate.** p. 469's
default likewise sat on a 56 px run, under the floor; twenty-four windows agreed at 1133–1136 with a
57 px band, so the run width was a heavily inked centre rule (11 px island, peak 829), not a bad
measurement.
★★ **p. 473 is the OTHER failure this volume names, and it is the one to expect at every remaining
collatio boundary that falls mid-leaf.** `colcrop` returned 1170 on a **16 px** run — one pixel above
the tool's own hard-failure threshold — because the `COLLATIO IV.` display heading sits at ~40 % of
the leaf, squarely inside the default 45–92 % body window, and destroys the blank run there (the
0.34 slice reads 1461–1499 while its neighbours read ~1140–1200). Profiling **above** the heading
(0.08–0.28) and **below** it (0.62–0.95) each returns a healthy **63–65 px** band with the ink island
at 1168–1173, so the value 1170 is right and only its run width was nonsense. **A mid-leaf collatio
heading is the display-heading failure mode of the frozen gutter rule, not a new one — but the rule
names work and part openings, and this is neither.**

**Digits settled against sense, not adopted from the raw.** p. 468 n. 2's `pag. 421` was read at 6×
(the raw agrees; an ink blot sits under the final digit and could be taken for a descender). ⚠ The
five internal cross-references — p. 468 n. 2 (`supra pag. 421, nota 1`), p. 470 n. 6 (`supra
pag. 416, nota 9`), p. 471 n. 3 (`tom. I. pag. 540, nota 1`), p. 472 n. 1 (`supra pag. 441, nota 9`)
and p. 472 n. 8 (`supra pag. 468, nota 1`) — belong to the Vol I cross-reference digit class: they
are transcribed as printed and left to `build-citations.py` to test, not adjusted. The last of them
is worth naming: **p. 472 n. 8 points back into this very chunk**, at p. 468 n. 1, so it is a
self-contained test of the resolver.

**One resolver defect found and fixed, on this chunk's evidence.** p. 472 n. 4 opens
`Libr. II. 3, 1. et 2. — De Menelao vide ibid. 4, 23. seqq.` — a note that gives the **book number
only**, its name standing in the body (*dicitur in libro Machabaeorum*). No scanner in
`build-citations.py` recognised that shape, so the citation was invisible, and the note's own
`ibid.` walked past it to the previous note's verse and resolved to **IV Kings 4:1** — the wrong
book, silently. A `scan_scripture_book_unnamed` barrier now emits an explicitly *unresolvable*
record for `Libr. <roman>. <ch>, <v>`, so the `ibid.` inherits nothing rather than inheriting a
falsehood. `Libr. I. Reg. 12, 23` does not match it — the book is named there. Corpus-wide the
change adds **three** rows and moves **one**: this note, this chunk's p. 473 n. 5, and
`bon-don-c2` p. 467 n. 5 (`Libr. II. 19, 7` = II Paralipomenon), whose own `Eccle. 7, 19` is
unaffected. Nothing outside the Collationes moves. ⭐ This is a genre trait, not an accident — a
reportatio names its book aloud and the editor does not repeat it — so expect it again in c4–c9.

**Transmitted readings kept as printed, not normalised.** ¶ 12's `assumtum est in gloria` stands
with Quaracchi's single `m` (the Vulgate prints *assumptum*); the spelling is the edition's. p. 470
n. 4's `paupercualae` is Quaracchi's own slip for *paupercula* and is transcribed as printed, the
English rendering the sense. ¶ 11's `imitago` is not a word but the etymological play Bonaventure is
making (*imago* quasi *imitago*), and n. 3 supplies the Aristotle that licenses it; it is kept and
glossed in the translation rather than corrected. n. 8 on p. 471 records that the editors supplied
*pietas vestra* after *videte, si*; the body prints the supplied words without brackets and they are
left so.

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 468 — Introductio · Duplex exercitium · Praeferendum spirituale · Divisio trimembris argumenti ·
Intentio auctoris · Pars I. De pietatis exercitio · Est triplex · Exercitium primum.
p. 469 — Confirmatur · Applicatur · Quid sit pietas · Secundum · Notandum · Simile · Exhortatio ·
De falsa sanctitate.
p. 470 — Peccator odit animam suam · Tertium · Exempla · Exhortatio · Increpatio · Pars II. De
ipsius originali principio · Est triplex · Primo, Trinitas increata.
p. 471 — Gradus divinae miserationis · Exhortatio · Secundo, Sapientia incarnata · Sacrificium
altaris · Tertio, mater Ecclesia · Unio in ea · Exhortatio.
p. 472 — Confirmatur · Requiritur primo in praelatis · Confirmatur · Exempla · Notandum · Pars III.
De ipsius emolumento · Valet ad tria · Primo, ad vera cognoscenda.
p. 473 — Secundo, ad mala declinanda · Tertio, ad bona consequenda.

**Register.** ★ ***pietas* → piety, and this is a deliberate departure from c2.** c2 rendered *donum
pietatis* "the gift of godliness" — four incidental occurrences, three of them inside the Douay
wording of Isaiah 11:2. Here *pietas* is the subject of the whole collatio and its argument turns on
the whole word-family: ¶ 17's *pie agentibus*, ¶ 18's *impie agent impii* / *impietatem defendit* /
*multitudinem impietatum*, ¶ 13's *abnegantes impietatem*. **"Godliness" has no adjective for *pius*
and no adverb for *impie* that survives in English; "piety / pious / impious / impiety" gives one
visible root in every slot,** so the family wins over the catalogue word. ⭐ This should be settled
one way for the whole work at the c9 close — either c2's four instances move to "piety", or a note
records why the gift is named differently in its own collatio.
✅ **SETTLED AT THE WORK-CLOSE GATE, 2026-08-29 (Wilson's ruling): c2's four instances MOVED to
"piety."** This chunk's reasoning carried, and the rule is now *pietas* → **piety everywhere**, body
prose and inside scripture quotations alike — the Douay's "godliness" is adjusted at Isaias 11:2 and
I Tim. 4:8. ⚠ One correction to the sentence above: **three of c2's four were body prose, not three
inside the Isaiah quotation** — only one was the quotation. See repo `CLAUDE.md` § SEPTEM DONIS.
*reverentia venerationis divinae* → the reverence of divine veneration (kept as the double abstract
Bonaventure builds the part on; not flattened to "reverent worship"). *custodia sanctificationis
intrinsecae* → the guarding of inward sanctification. *superaffluentia / affluentia miserationis
internae* → the overflowing abundance / abundance of inward compassion — the Summarium prints
*affluentia* and ¶ 3 prints *superaffluentia*, and both are rendered as they stand rather than
levelled. *originale principium* → original principle, and *originalis influentia* → original
inflowing (¶ 2's *influxus* likewise "inflowing"): the three are one figure and are kept apart from
"origin", which translates *origo* in ¶ 5's *piae, primae et summae originis*. *emolumentum* →
benefit (the Summarium's *emolumentum sive utilitate* is "benefit or usefulness", so *utilitas* stays
"usefulness" throughout Part III). *sensus / affectus / famulatus* → perception / affection /
service — ¶ 5's triad is repeated verbatim later in the same paragraph and both occurrences are
rendered identically. *pontifices* → bishops in ¶ 15 (the Maccabees context is the high priesthood
and the anointing of prelates, not the papacy; *praelati* in ¶ 14 is "prelates"). *viscera pietatis*
→ the bowels of piety, kept literal because n. 7 pairs it with Colossians' *viscera misericordiae.*
*lubricum carnis* → the slipperiness of the flesh. *oratio* in ¶ 11 → collect (n. 1 identifies it as
a Sacramentary prayer, not private prayer).

**Zero `[?]` flags.**

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0