Cap. 3, Vers. 2-8
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/15/d/3/q/bon-eccl-c3-v2-8
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#### The same is proved in particular as to rise and setting, as to state, use and manner of conversation.

*A time to be born.* Above he set down the general proposition; here he proves it by bringing it forward in particular, showing in things the diverse varieties of times. And this part has four parts. First is touched the variety of times which regards *rise* and *setting*. Second, that which regards *state*, at: *A time to weep and a time to laugh.* Third, that which regards *use*, at: *A time to embrace.* Fourth, that which regards the due *manner* of conversation, at: *A time to keep silence.*

#### On the variety of times as to rise and setting, in four ways.

First, then, is introduced that variety which regards the *rise* of things and their *setting*, under a fourfold difference: first of *living things*, second of *plants*, third of *sentient things*, fourth of *artificial things*.

(Vers. 2.). As to the rise and setting of *living things* he says that there is variety there, when he says: *A time to be born and a time to die*, and this in all living things, because from birth one comes to death; Job, chapter 14: « Man, born of a woman, living for a short time, is filled with many miseries »; Ecclesiasticus, chapter 40: « A great occupation is created for all men, and a heavy yoke upon the children of Adam, from the day of their coming forth out of their mother's womb until the day of their burial into the mother of all ». And therefore Wisdom, chapter 5: « We, being born, forthwith cease to be »; Ecclesiasticus, chapter 14: « Some are begotten, and others are cast down; so is the generation of flesh and blood, one comes to an end, and another is born ».

As to the rise of *plants* he says: *A time to plant*; as to their setting, *a time to pluck up that which is planted*; Genesis, chapter 2: « The Lord God had planted a paradise of pleasure from the beginning »; but *a time to pluck up*, the unfruitful things; whence Luke, chapter 13: « Behold, for three years I come seeking fruit on this fig tree, and I find none: cut it down therefore ».

(Vers. 3.). As to the rise and setting of *sentient things* he subjoins: *A time to kill*, and there is set before it: *a time to kill*, and there follows: *a time to heal*, because of the state of corrupted nature, which has grown the more ingrained, so that health has no place. Of this variation, Deuteronomy, chapter 32: « I will kill, and I will make to live »; and again, II Kings, chapter 8: « He measured two cords, one to put to death and one to save alive ».

As to the rise and setting of *artificial things* he subjoins, fourthly: *A time to destroy*, behold the setting; *and a time to build*, behold the restoring of what was destroyed. Ruinous things are to be destroyed; Luke, chapter 19: « There shall not be left in thee a stone upon a stone ».

*A time to build*, when there is abundance of things; Luke, chapter 12: « I will destroy my barns, and again I will make them greater ». Aggeus, chapter 1: « Carry wood, build the house; and it shall be acceptable to me ». And so there is no stability in the coming forth of things.

#### On the variety of times as to state, according to a threefold difference.

*A time to weep* etc. The variety of times which regards the rise and setting of things having been set down, there is set here the variety of times which regards *state*, namely of prosperity and adversity. And this is considered according to a threefold difference, namely of *prosperity*, of *joyfulness* and of *security*, and of their opposites.

(Vers. 4.). As, then, to the time of *prosperity*, in which one is to laugh, and of *adversity*, in which one is to weep, he says: *A time to weep*, in *adversity*; I Machabees, chapter 1: « Every husband took up lamentation, and they that sat in the marriage bed mourned »; and Lamentations, chapter 1: « Weeping she hath wept in the night, and her tears are on her cheeks ». *And a time to laugh*, in *prosperity*; Esther, chapter 8: « To the Jews a new light seemed to rise, and joy and dancing ». And he puts weeping before laughter, either because it precedes according to fallen nature; Wisdom, chapter 7: « The first voice like to all I uttered, weeping »; or because one must first grieve, since Luke, chapter 6: « Blessed are you that weep now, because you shall laugh »; and conversely of the wicked; Proverbs, chapter 14: « Laughter shall be mingled with sorrow ».

As to the state of *joyfulness* and its opposite he says: *A time to mourn and a time to dance.* *Mourning* differs from *weeping*, and *laughter* from *dancing*, because *weeping* is in tears, *mourning* in the voice, *laughter* in a sign, *dancing* in the lifting up of the body. Of *mourning*, Genesis, last chapter: « This is a great mourning for the Egyptians », in that place, that is, at funerals; but *dancing* belongs to illustrious solemnities; in Mark, chapter 6, it is said that on Herod's birthday the daughter of Herodias came in, to dance.

(Vers. 5.). As to the time of *security* and its opposite he says: *A time to scatter stones*, namely when there is security; Micheas, chapter 4: « Man shall not take up sword against man ». *A time to gather*, for the building of fortifications, namely when there is fear of enemies; II Paralipomenon, chapter 32: « He built up all the wall that had been broken down, and raised towers ».

#### On the variety of times as to use, according to a fourfold difference.

*A time to embrace* etc. There has been set down the variety of times which regards the rise and setting of things, and also state; here is set the third, which regards *use*, and this under a fourfold difference, namely as to the use of *wives*, of *possessions*, of *treasures* and of *garments*.

(Vers. 5.). As, then, to the use of *wives*, which consists in carnal union for the begetting of offspring, he says: *A time to embrace and a time to be far from embraces*; I Corinthians, chapter 7: « It remaineth that they who have wives be as if they had none »; and again: « Defraud not one another, except perhaps by consent for a time, that you may be free for prayer, and return again together ».

(Vers. 6.). As to the use of *possessions* he says: *A time to get and a time to lose.* We get by industry, but we lose by laziness; Proverbs, chapter 14: « A wise woman buildeth her house, the foolish will pull down with her hands that also which is built ». — Or a time to get in life, to lose in death; Job, chapter 20: « The riches which he hath gathered, he shall vomit up » etc. — Or a time to get, when we are joined to God; to lose, when we are separated; the Psalm: « He blessed them, and they were multiplied »; and afterwards: « And they were made few ».

As to the use of *treasures* he subjoins: *A time to keep*, when there is abundance; *and a time to cast away*, when there is the need of the poor. The example of Joseph, Genesis, chapter 41, who kept in time of plenty and dispersed in time of want. For riches are to be kept to this end, that they may be dispersed, whence in the Psalm: « He hath distributed, he hath given to the poor ».

(Vers. 7.). As to the use of *garments* he subjoins: *A time to rend*, when they are worn out; *and a time to sew*, because our garments are daily worn out and not renewed, unless perhaps by a divine miracle, as Deuteronomy, chapter 8: « Thy garment, wherewith thou wast covered, is in no way consumed by age »; but ours are quickly consumed; therefore little care is to be taken of them; I Timothy, chapter 6: « Having food and wherewith to be covered, with these let us be content ».

#### On the variety of times as to the manner of conversation, according to a threefold alternation of acts.

*A time to keep silence* etc. Here is set the fourth variety of time, which regards the due *manner of conversation*, which is considered according to a threefold alternation of acts, namely as to the act of the *rational* power, which is to speak; of the *concupiscible*, which is to love; of the *irascible*, whose act is to war, and as to their opposites.

(Vers. 7.). As, then, to the alternation of *speech* he says: *A time to keep silence and a time to speak*, because one must not always speak nor always keep silence; Ecclesiasticus, chapter 20: « A wise man will hold his peace till a fit time; but a wanton and imprudent man will not keep the time ». For the wise man is silent and speaks in his own time; whence Proverbs, chapter 25: « Golden apples on beds of silver, he that speaketh a word in his own time ». And he puts silence before speech, because one must speak deliberately; Proverbs, chapter 13: « He that keepeth his mouth keepeth his soul; but he that is inconsiderate in speaking shall feel evils ».

(Vers. 8.). As to the alternation of the act of the *concupiscible* he says: *A time of love*, when a thing has goodness; *and a time of hatred*, when it is turned to malignity; the Psalm: « I have hated iniquity and abhorred it »; and Romans, chapter 12: « Hating that which is evil, cleaving to that which is good, loving one another with the charity of brotherhood ».

As to the alternation of the act of the *irascible* he says: *A time of war*, against assailing adversaries; II Kings, chapter 11: « And it came to pass, at the return of the year, at the time when kings are wont to go forth to war, David sent Joab » etc. *And a time of peace*, when those who rise up cease; I Machabees, chapter 14: « The land of Juda was quiet all the days of Simon » etc.; and Micheas, chapter 4: « Nation shall not lift up sword against nation, and they shall learn war no more ».

*Spiritually* this fourfold variation is referred to the four states of men existing in the Church: the first as to the *reborn*; the second as to *penitents*; the third as to the *just*; the fourth as to *prelates.* — First, then, in the baptized there is *a time to be born and to die*, who are born to God; John, chapter 3: « Unless a man be born again of water and the Holy Spirit » etc., as they die to the world; Romans, chapter 6: « We are buried together with him by baptism into death ». — Secondly there is *a time to plant and a time to pluck up*, because virtues are planted in them; the Psalm: « Thy children as olive plants »; but vices are plucked up; Wisdom, chapter 4: « Bastard plantings shall not give deep roots », because, Matthew, chapter 15, « every plant which my heavenly Father hath not planted shall be rooted up ». — Thirdly there is in the baptized *a time to kill* the motion of concupiscence; Colossians, chapter 3: « Mortify your members which are upon the earth »; and there is *a time to heal* the power of nature; Jeremias, chapter 30: « I will close up thy scar and will heal thee of thy wounds ». — Fourthly there is *a time to destroy and to build* in the baptized, because the dwelling of the devil is destroyed, and the dwelling of Christ is made; I Peter, chapter 2: « Unto whom coming, a living stone, be you also built up into spiritual houses »; Jeremias, chapter 1: « I have set thee over the nations and over kingdoms, to root up and to pull down and to destroy and to build and to plant ».

The second variety of times looks to *penitents* as to three things: namely *contrition*, *confession* and *satisfaction*. *A time to weep and a time to laugh*, in *contrition*, in which there is joy and sorrow; Proverbs, chapter 14: « The heart that knoweth the bitterness of its own soul, in its joy the stranger shall not intermeddle ». — *A time to mourn and a time to dance*, in *confession*, in which one ought to confess with mourning; Job, chapter 10: « Suffer me, that I may lament my sorrow a little ». One ought to confess nakedly and openly; II Kings, chapter 6: « David danced girded before the ark ». — *There is a time to scatter stones and a time to gather*, in *satisfaction*. The stones of offence are the occasions of sin; Ecclesiasticus, chapter 21: « The way of the wicked is made plain with stones, and in their end are hell and darkness and pains ». These are gathered in consideration and are scattered

in careful avoidance and in the mortification of the flesh. From these occasions few are delivered, save those who are kept by the Lord; the Psalm: « In their hands they shall bear thee up, lest perhaps thou dash thy foot against a stone ».

The third variety regards the *just* as to a twofold state, namely of the *active* and of the *contemplative*. As to the *contemplative*: *A time to embrace and a time to be far from embraces*, because at one time they must attend to action, at another to contemplation. Of which embrace, Proverbs, chapter 4: « Thou shalt be glorified by her, when thou shalt have embraced her ». They must be far from the embraces of the flesh, of which Proverbs, chapter 7: « Come, let us be inebriated with the embraces we have desired ». — As to the *active*, who ought to be exercised in works of piety, he subjoins: *A time to get and a time to lose*, that is, to distribute what has been got by almsgiving; Ecclesiasticus, chapter 29: « Lose thy money for thy brother and thy friend, and hide it not under a stone ». — This is said of perfect justice; but it is of supererogation to give the whole, and as to this it is said: *A time to keep and a time to cast away*, as it were to give up the whole; Matthew, chapter 19: « If thou wilt be perfect, go, sell what thou hast and give to the poor ». — Again, as to the active: *A time to rend and a time to sew*, and this as to clothing; Job, chapter 31: « If I have left the poor man without covering, and if his sides have not blessed me ».

The fourth variety is considered as to *prelates*, first in teaching, when he says: *A time to keep silence and a time to teach*, because one must first learn and afterwards teach; Ecclesiasticus, chapter 18: « Before thou speak, learn »; Ecclesiasticus, chapter 32: « Hear in silence ». — *A time of love and a time of hatred*, in the correction of the wicked, which consists in hating the vice and loving the nature; II Thessalonians, last chapter: « Do not esteem him as an enemy, but correct him as a brother »; and the Psalm: « I have hated them with a perfect hatred ». — *A time of war and a time of peace: of war*, toward the incorrigible, who are to be struck with the sword of excommunication; Ecclesiasticus, chapter 7: « Seek not to be made a judge, unless thou have strength enough to break through iniquities ». *Of peace*, toward those who return; Luke, chapter 10: « If there be there a son of peace, your peace shall rest upon him; but if not, it shall return to you ».

### Question

The question is about the number of these times. For it seems that he has set down the diversities of the variations of times insufficiently, because there are many which are not reduced to these, such as a time to eat and to fast and the like. — *If you say* that it is by way of example; then they are superfluous, because far fewer would have sufficed.

I respond: it must be said that, as Augustine says, although any change whatever in the universe, considered in itself, is of imperfection, nevertheless in the whole universality there results a perfect song. Since, then, Solomon wished so to narrate the variety that he might show what is imperfect in the several parts and what is perfect in the whole, therefore he did it in such a number as comprehends universality and perfection. And therefore he enumerates twenty-eight times and fourteen variations; because *twenty-eight* is a perfect number and comprehends the *seven*, which is the universality of time. But although *six* is perfect, it does not comprehend the *seven*; therefore he set down so many, not fewer, lest universality should fail; not more, because one must stop at perfection and universality.

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