Pars 5, Cap. 4
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/5/d/5/q/bon-brev-p5-c4
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### Chapter IV. *On the branching of grace into the habits of the virtues.*

Third, it remains to treat of grace *in comparison with the habits of the virtues*, concerning which three things are to be considered. The first is, in what way the one grace branches out into the habits of the *virtues*; the second is, in what way it branches out into the habits of the *gifts*; the third is, in what way it branches out into the habits of the *beatitudes*.

Concerning the branching of grace, then, into the habits of the *virtues*, these things are to be held: that although the grace making the soul gracious is one, there are nevertheless seven *gratuitous virtues* by which human life is governed — three indeed theological, namely faith, hope and charity; and four cardinal, namely prudence, temperance, fortitude and justice, which in one way is a *common* and general virtue, in another way *special* and proper. — But these seven virtues, although they are *distinct* and have their own proper excellences, are nevertheless *connected* and *equal* to one another in the same subject; and although they are *gratuitous*, informed through grace, they can nevertheless be made *unformed* through fault — charity alone excepted — and be *informed* again through penance, when grace comes, which is the *origin, end* and *form* of the virtual habits.

Now the reason for the understanding of the foresaid is this: since, just as the *productive* principle, by its supreme perfection in giving life to nature, gives not only *to live* as regards the first act, but also as regards the second act, which is *to operate*; so it is necessary that the *reparative* principle bestow life upon the spirit in gratuitous *being*, and both as regards *being* and as regards *operating*. And since, for one living thing, according to one first life there are many vital operations for the perfect manifestation of that life; since acts are diversified through their objects, and the diversity of acts requires a distinction of habits: hence it is that, although the vivifying grace is one, it must nevertheless necessarily branch out into various habits on account of the various operations. — And since certain moral works are *primary*, such as to believe; certain *intermediate*, such as to understand what is believed; and certain *last*, such as to see what is understood; and in the first the soul is *set right*, in the second *set free*, in the third *perfected*: therefore grace making gracious branches out into the habits of the *virtues*, whose office is to *set the soul right*; into the habits of the *gifts*, whose office is to *set the soul free*; and into the habits of the *beatitudes*, whose office is to *perfect the soul*.

Again, since the perfect rectitude of the soul requires that it be set right according to a twofold face, namely the *higher* and the *lower*, and in respect of the *end*, and in respect of *those things which are toward the end*; therefore it is necessary that the soul, as regards its *higher* face, in which consists the image of the eternal Trinity, be set right through the three *theological* virtues, so that, as the image of creation consists in a trinity of powers with a unity of essence, so the image of re-creation consists in a trinity of habits with a unity of grace, through which the soul is borne rightly into the supreme Trinity according to the three attributes appropriated to the three persons; in such wise that *faith* directs it into the supremely true by believing and assenting, *hope* into the supremely arduous by leaning upon and awaiting, *charity* into the supremely good by desiring and loving.

It is necessary also that, as regards its *lower* face, the soul be set right through the four *cardinal* virtues. For *prudence* sets right the rational power, *fortitude* the irascible, *temperance* the concupiscible, while *justice* sets right all these powers in relation to *another*. — And because that *other* can determinately be one's *neighbor*, and the same man can also be compared to *himself* as to another, and it can also be God *himself*; hence it is that *justice* is said to go around all the powers. It is said also to be not only a *cardinal* virtue, but also a *general* one, comprehending the rectitude of the whole soul, since it is itself called « the rectitude of the will ». Hence it comprehends not only the virtues that order us toward our *neighbor*, such as equity and liberality, but also those toward *ourselves*, such as penance and innocence; and likewise those toward *God*, such as worship, piety and obedience.

Lastly, since all rectitude of the virtues, according to *gratuitous being*, flows from grace as from its *origin* and root; and according to *meritorious being* is compared to charity as to its *origin, form* and *end*: hence it is that the other gratuitous virtues, as regards their *habits*, are *connected*, and as regards their *meritorious acts*, are *equal*. — Hence it is also that the other habits of the virtues can be *unformed*, charity alone excepted, which is the form of the virtues. For when they are had without grace and charity, in which the life of the virtues consists, then they *are unformed*. But when grace is poured in over them, then they *are formed* and adorned and made acceptable to God; just as colors also are invisible without light, but when light supervenes they become bright, beautiful and pleasing to the sight. Hence, just as out of light and colors there comes to be one thing in the character of a motive, and one light suffices for the illumination of many colors; so out of grace and unformed habits, when they are formed, there comes to be one thing according to the character of the meritorious and the gratuitous; and one grace nonetheless suffices for the informing and gracing of diverse habits.

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