Pars 5, Cap. 5
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-c5
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### Chapter V. *On the branching of grace into the habits of the gifts.*

Concerning the branching of grace into the habits of the *gifts*, these things are to be held: that although the gifts of grace freely given are very many, and *generally* all habits divinely bestowed may not absurdly be called *gifts of God*; nevertheless *specially* and *by appropriation* the gifts of the Holy Spirit are seven, which Isaiah enumerates and names, speaking of the flower which came forth from the root of Jesse, that is, Christ, of whom he says that *there shall rest upon him the Spirit of the Lord, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety, and the spirit of the fear of the Lord shall fill him.* Now in this enumeration he proceeds descending from the highest and by combining, so that there may be shown at once the gifts' *distinction, connection, origin* and *order*.

Now the reason for the understanding of the foresaid is this: since, whereas the reparative principle by its supreme liberality gives grace not only for *setting right* against the crookednesses of the vices through the habits of the *virtues*, but also for *setting free* against the impediments of the symptoms through the habits of the *gifts*; therefore the gratuitous gifts must be multiplied according as is necessary for a sufficiency of setting free. Since therefore our soul needs to be set free in a sevenfold manner, hence it is that from a sevenfold cause the gifts of the Holy Spirit must be sevenfold. For it needs to be set free against *the crookednesses of the vices*, as regards its *natural powers* and as regards the *superadded virtues*, in *suffering*, in *acting*, in *contemplating* and in *both ways*.

First, then, for the most expeditious repelling of *the crookednesses of the vices* the gifts of the Holy Spirit are seven, inasmuch as *fear* is against pride; *piety* against envy; *knowledge* against anger, which is as it were a kind of madness; *fortitude* against sloth, which renders the mind unable for good things; *counsel* against avarice; *understanding* against gluttony, and *wisdom* against lust.

Second, for the setting free of the *natural powers* the gifts of the Holy Spirit must be seven. For the *irascible* power needs to be set free toward good things both in prosperity and in adversity; in prosperity it is set free through *fear*, in adversity through *fortitude*. The *concupiscible* power needs to be set free as regards its affection in respect of the *neighbor*, and this is done through *piety*; and as regards its affection in respect of God, and this is done through the *taste of wisdom*. But the *rational* power needs to be set free in the *speculation, choice* and *execution* of the truth; through the gift of *understanding* it is set free for speculating what is true, through the gift of *counsel* for choosing what is true, through the gift of *knowledge* for executing what has been chosen; for it is through the gift of *knowledge* that we converse rightly *in the midst of a depraved and perverse nation*.

Third, for the setting free of the *offices of the seven virtues* the gifts of the Holy Spirit must be seven. For *fear* sets free unto temperance, since fear pierces the flesh; *piety* unto true justice; *knowledge* unto prudence; *fortitude* unto fortitude or patience; *counsel* unto hope; *understanding* unto faith; *wisdom* unto charity. Hence, just as « charity is the mother and the consummation of all the virtues », so is *wisdom* of the gifts, so that the Wise Man says truly: *All good things came to me together with her, and innumerable honor through her hands.*

Fourth, for the setting free in *suffering* conformably to Christ the habits of the gifts are seven. Now what moved Christ to suffer was the *Father's will, human necessity* and *the strenuousness of virtue*. The *divine* *will* indeed moved him, as known through *understanding*, as loved through *wisdom*, as held in reverence through *fear*. There moved him also *our necessity*, for the knowing of which *knowledge* is necessary, and for the pitying of which *piety* is superadded. There moved him nonetheless *the strenuousness of virtue*, as provident in choosing through *counsel*, as vigorous in enduring through *fortitude*. And so the gifts must be seven.

Fifth, for the setting free in *acting* seven gifts are given by the Holy Spirit. For unto expeditious action we must needs be set free for *turning away from evil*, which is done through *fear*. We must needs also be set free for *advancing in good*, which is twofold: either of *necessity*, or of *supererogation*. As to the first we are set free through *knowledge* and *piety*, in such wise that the one is directing and the other executing; as to the second, through *counsel* directing and through *fortitude* executing. We must needs also *rest in what is best*, and this both as regards the *understanding* of the true and as regards the *affection* for the good; the first is done through the gift of *understanding*, the second through the gift of *wisdom*, in which there is rest.

Sixth, for the setting free in *contemplating* the gifts of the Holy Spirit are in the sevenfold number. For unto the hierarchic and contemplative life it is necessary that the soul be *purged, illumined* and *perfected*. Now it must be *purged* of concupiscence, of malice, of ignorance, of infirmity or impotence; the first is effected by *fear*, the second by *piety*, the third by *knowledge*, the fourth by *fortitude*. And we need to be *illumined* in the works of reparation and of the primary founding; the first is given by *counsel*, the second by *understanding*. And we have to be *perfected* through access to the highest, which consists in one, and this through the gift of *wisdom*; and thus the secret place of contemplation, broad below, is brought to completion as it were in a cubit.

Seventh and last, for the setting free in *action and contemplation* the gifts of the Holy Spirit must be seven. For the *contemplative* life, on account of its turning toward the Trinity, must have three gifts setting it free: as regards reverence for the majesty, *fear*; as regards the understanding of the truth, *understanding*; as regards the savor or taste of the goodness, *wisdom*. But the *active* life, which is occupied with things to be done and things to be borne, must have four, namely *piety* for doing and *fortitude* for bearing; and, as directive of these two, *knowledge* and *counsel*. Hence, because for a setting free *direction* is necessary, therefore a combining of the gifts takes place; and more of the gifts pertain to the understanding, because the light of knowledge greatly avails *to direct our feet into the right way*.

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