S. Bonaventurae Bagnoregis

H. R. E. Cardinalis & Doctor Ecclesiae Universalis

St. Bonaventure of Bagnoregio

Cardinal of the Holy Roman Church & Doctor of the Universal Church

COLLATIONES
DE SEPTEM DONIS SPIRITUS SANCTI

CONFERENCES ON THE SEVEN GIFTS OF THE HOLY SPIRIT

COLLATIO III

DE DONO PIETATIS

CONFERENCE III

ON THE GIFT OF PIETY

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 1. Verba ista sunt in prima Epistola ad Timotheum, 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 ultilis 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: "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 nec in opus ponere nisi per adiutorium Spiritus sancti et rogabimus Dominum, quod det mihi aliquid dicere, quod sit ad eius honorem et ad utilitatem animarum nostrarum.

1. Exercise your very self in [ad] piety. For corporal exercising is useful a little bit [ad modicum], however piety prevails to (accomplish) all things, having (as it does) the promise of the life, which is now and is to come. 1. Those words are in the First Letter to Timothy, in which the Apostle shows, that twofold is the exercise, which befits [competit] man: one corporal, and the other spiritual; and he shows, that spiritual exercise is to be preferred to corporal as a more noble exercise and as a more useful one. For corporal exercising has little utility; whence he says: Corporal exercising is useful a little bit; but spiritual exercising has the greatest utility. Whence spiritual exercising is to be preferred to corporal; as much as spiritual things are to be preferred to corporal things, eternal things to temporal things, and invisible things to visible things; so much is that spiritual exercising to be preferred to corporal. For that reason, if one is wise, he rather ought to seek spiritual exercising than corporal, because corporal exercising it useful a little bit, because it is useful for the body's fitness [commoditatem]; but sometimes it is the cause and occasion of the contrary. Some believe they are going to play [ad iocum], and go off to war; they seek jocundity, and they find sadness. Whence Seneca says: "I have found many men exercising their body, but few their genius [ingenia]". One would be foolish who could dig for gold and wanted to dig for clay [lutum]. Spiritual exercise exceeds corporal more than gold transcends clay. Of that spiritual exercise, in as much as it is ordered to piety, we ought to speak: for after speaking of fear we ought to speak of piety. -- But that most sacred exercise we cannot explicate in a sermon nor put into work except through the help [adiutorium] of the Holy Spirit and we will beg the Lord, that He may give me something to say, that is for His honor and the utility of our souls.

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 obtinendam. Rationem huius assignat, cum subdit: Pietas ad omnia valet etc. Ideo ostendit, quod circa istum donum pietatis tria sunt nobis consideranda, scilicet pietatis exercitium, pietatis emolumentum et pietatis originale principium. Si est donum, 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.

2. Exercise your very self in piety etc.. The Apostle Paul as a good teacher rouses up the solicitude of our genius and of our minds to a good use of the divine gift. And having (already) supposed the influx of piety, he invites us to the exercise of piety and proposes the result of the effort [emolumentum] of piety. If you have accepted the gift of God, exercise yourself to obtain piety. He assigns the reason for this, when he says further [subdit]: Piety prevails to (accomplish) all things etc.. For that reason he shows, that about that gift of piety there are three things for us to consider, that is the exercise of piety, the result of the effort of piety, and the original principle of piety. If it is a gift, it is proper to know, in what way [qualiter] it is given; if it is a noble gift, it is proper to know, in what way we are to make progress in it; if it is a useful gift, let us see, what fruit we are to successfully pursue [consequamur] from it [inde]. -- See, my whole intention is, that you conceive the gift of piety in your soul and that you learn, what it is to be pious.

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.

3. Let us begin from exercise. Moreover the exercise of piety consists in a threefold act, namely in the reverence of divine veneration, in the custody of intrinsic sanctification and in the super-overflowing [superaffluentia] of internal pity [miserationis]. The first two modes of piety are more radical than the third.

4. Primo, dico, consistit exercitium pietatis in reverentia venerationis divinae. Unde in Ecclesiastico dicitur de Iosia, quod abstulit abominationes impietatis et gubernavit ad Dominum cor illius et in diebus peccatorum corroboravit pietatem 2. 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 venit Manasses pessimus, qui populum fecit idololatrare; post ipsum vero venit Iosias, qui octavo anno suo coepit regnare et abstulit totam idolatriam et in diebus peccatorum corroboravit pietatem, id est cultum divinum.

4. First, I say, the exercise of piety consists in the reverence of divine veneration. Whence in Ecclesiasticus it is said of Josiah, that he bore away the abominations of impiety and governed his heart in accord with the Lord and in (his own) days thoroughly strengthened the piety of sinners. 2. It is certain, that before the advent of Christ the cult of God did not thrive [vigebat] except in the Israelite people and not in the whole people did it thrive, because ten tribes in the time of Jeroboam adored idols, that is the golden calf; nor even during [secundum] the whole time did the cult of God thrive in the two tribes; because David was the best worshipper [cultor] of God, afterwards come Manasses the worst, who made the people worship idols [idololatrare]; but after him came Josiah, who in his eighth year began to reign and bore away all [totam] idolatry and in (his) days he thoroughly strengthened the piety of sinners, that is the divine cult.

5. Quod pietas sit cultus Dei, dicit Iob: Ecce, inquit, pietas ipsa est sapientia 3. 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 theosebeia, 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. -- 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. 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, 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; 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.

5. That piety is the cult of God, Job says: Behold, he says, piety itself is wisdom 3. Another translation has: Behold, fear itself is wisdom; but in the Septuagint translation there is had: Behold piety itself is wisdom. And (St.) Augustine says, that piety in Greek is the same as theosebeia, which is the same as "the cult of God". Moreover the cult of God consists most of all in the reverence of God, which is not had without fear. For it is proper, that the worshipper of God with reverence and fear hold the highest and most pious opinions of [sentire de] God. -- If you hold a diminished opinion of the power of God, that is, that he cannot create all things from nothing; you do not have the highest opinion (of Him). Similarly, if you hold a diminished opinion of the wisdom of God, that is, that through His wisdom he cannot penetrate the most interior things [intima]; you do not hold the highest opinion (of Him). As we have the testimony of light, which not only shines in itself, but can illumine many other bodies; so God sees all things and brightens them, because He Himself is Light. If you hold an opinion of the power of God and of the wisdom of God, that He cannot repair bodies well or ill; then you hold an evil opinion of God and you do not hold the highest opinion (of Him). Likewise, if you do not believe the divine condescensions and pity [miserationes], through which God fills full with grace, indulgence and beatitude the creature serving Him; you are not a worshipper of God. -- Therefore I say, that piety is nothing other than a pious sense, a pious affection and a pious domestic-servitude [famulatus] for the pious, first, and Most High Origin. The Most High Good cannot be had nor worshipped [coli] without piety. Naturally every thing tends towards its origin; a stone downwards, and fire upwards, and rivers run towards the sea, a tree is in continuity with its roots, and all other things have continuity [continuationem] with their root. Deiform is the rational creature, which can return upon its origin through memory, intelligence and will; and is not pious, unless it pours itself back upon its origin. For that reason I said, that piety is nothing other than a pious sense, a pious affection and a pious domestic-servitude for the pious, first, and Most High Origin. -- Therefore the first exercise of the gift of piety consists in the reverence of divine veneration.

6. Secunda exercitatio doni pietatis consistit in custodia sanctificationis intrinsecae; de qua dicit Apostolus: Obsecro primum omnium, fieri postulationes, obsecrationes, orationes et gratiarum actiones pro omnibus etc.; sequitur: ut quietam vitam agamus in omni pietate et castitate 4. Intelligere debetis, quod summa christianae religionis consistit in pietate et puritate. Nunquam enim potest homo pie ad se ipsum affici, nisi habeat pacem. 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? 5 Certainly it is. But he exposes his soul to confusion, who is not wary [caveat] of his own sin.

6. The second exercise of the gift of piety consists in the custody of intrinsic sanctification; of which the Apostle says: I earnestly entreat [obsecro] first of all, that requests [postulationes] , earnest entreaties, prayers and thanksgiving be made on behalf of all etc.; there follows: so that we may conduct a quiet life in all piety and chastity 4. You ought to understand, that the sum [summa] of the Christian religion consists in piety and purity. For a man can never become pious [pie ad se ipsum affici], unless he has peace. This (peace) is the Christian religion, which consists in these two things. Tranquility of peace is not, except in tranquility of conscience. And a conscience is not holy, unless it be good and pious, that is, that it prefer the life of virtue and grace to the life of nature. -- See well, if a man paid more attention to [afficeretur ad] his shoe than to his foot, he would not love [diligeret] his foot much. He who would expose his foot to being broken [fractioni] on account of a shoe, would he love his foot much and pay much attention to his foot? Certainly not. He who on account of a little thing would expose himself to hanging would not love his life much. Is it not proper, that a man guard his soul in holiness? 5 Certainly it is. But he exposes his soul to confusion, who is not wary [caveat] of his own sin.

 

7. O, quam pauci sunt, qui pietatem religionis custodiunt! Sed Dominus interrogat impium 6. Dicitur in Ecclesiastico: Miserere animae tuae 7, 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 in gestu et exteriori conversatione; sed hoc est ornare sanctitatem exterius, sicut homo, qui dealbat exterius, et facit sepulcrum mortuorum, quod exterius est dealbatum 8. Sed sicut "simulata aequitas non est aequitas, sed duplex iniquitas"; ita simulata sanctitas non est sanctitas, sed potius iniquitas. Contra tales dicit Apostolus: In novissimis temporibus erunt homines voluptatum amatores, habentes speciem pietatis, virtutem autem eius abnegantes 9. -- Habentes speciem pietatis, "id est religionis", dicit Glossa. Speciem pietatis habentes sunt hypocritae. Talis enim filius est perditionis 10. De tali dicitur: Spiritu labiorum suorum percutiet impium 11, 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.

7. O how few there are, who guard the piety of (our) religion! But the Lord interrogates the impious 6. It is said in Ecclesiasticus: Have mercy on your soul 7, that is, have piety for your soul; pleasing God, that is, that you study to please God. And in what manner? Gather and contain your heart in holiness. -- Some are content, that they have an exterior sanctity, that is in word and in gesture and in exerterior comportment [conversatione]; but this is the external decoration of holiness [ornare sanctitatem exterius], as the man, who whitewashes the eterior, and makes a sepulcher for the dead, which has been whitewashed exteriorly 8. But as "simulated equity is not equity, but a twofold iniquity"; so a simulated sanctify is not sanctity, but rather iniquity. Against such the Apostle speaks: in the last times there will be men (who are) lovers of pleasures [voluptatum], having the appearance [speciem] of piety, however denying its virtue 9. -- Having the appearance of piety, "that is of religion", says the Gloss. Those (who) have the appearance of piety are hypocrites. For such a one is the son of perdition 10. Of such is said: With the spirit of His lips He shall strike the impious 11, that is the one who will have the greatest appearance of piety. -- Therefore the second exercising of the gift of peity is through the guard of intrinsic piety. -- But certain ones do not have mercy on their own soul, nay rather they make it as worse as [peius quod] they can. They hate their own soul in the most high manner, (who) could not makes it worse, than they do, because they do all things, which the devil suggests to them. Have mery on your soul! And certain ones under the appearance of piety take up those things which are contrary [contra] to their soul. They say: "I will go unto [ad] turpitude under the appearance of piety". What piety is that? Certainly none (at all).

8. Tertia exercitatio doni pietatis est in affluentia miserationis internae. De ista dicitur in Ecclesiastico: Hi sunt viri misericordiae, quorum pietates non defuerunt; cum semine eorum permanent bona 12. -- Carissimi! debetis percurrere vias 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 13. 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 14. 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 15. Quanta pietas fuit Moysi! Qui populum Dominum irritantem dilexit et pro eo oravit ad Dominum dicens: Audi me, Domine, peccavit populus iste; aut dimitte populo huic hanc noxam, aut si non facis, dele me de libro tuo, quem scripsisti 16. 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 Samuel, 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: Absit a me, ut cessem orare pro vobis 17. 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 18. 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.

8. The third exercising of the gift of piety is in the overflowing of internal pity. Of this it is said in Ecclesiasticus: These are the men [vir] of mercy, whose piety [pietates] was not lacking; since their good (deeds) remain in seed 12. -- Dearest ones! you ought to run through the ways of the holy Patriarchs, and you will see, that these were the men of mercy, that is Noah, Abraham, Moses, Joseph and Samuel. How (great) was the piety of Noah! For one hundred years he did nothing except build the ark, to save the human race 13. How great was piety in most holy Abraham! God descended to strike cities, in which there were abominations of sin; and Abraham interceded with [intercessit ad] the Lord on their behalf and extorted from the Lord, that if He found ten just ones in the cities, the Lord would spare them 14. How great was the piety of Joseph! He who was sold by his brothers -- nay rather his brothers wanted to slay him -- and (yet) he guarded his brothers, governed and even enriched their sons; he had the piety to conserve the whole globe by gathering and conserving grain [bladum] 15. How great was the piety of Moses! He who loved [dilexit] the people (who were) provoking the Lord and prayed on their behalf to the Lord saying: Hear me, Lord, that people (of Thine) has sinned; either forgive [dimitte] this people this offense [noxiam], or if Thou does not do (this), blot me out [dele] from Thy book, which Thou has written 16. (St.) Bernard gives [ponit] the example of the wife, who has her little infant and is outside her house. If he says to her: "Leave [dimitte] your little infant outside your house and enter your house;" she would not want to enter her house, for [ita quod] the boy would remain outside. So did Moses will, that the Lord would forgive their sin, or blot him out from the book of life. So it was concerning [fuit de] Samuel, when the people asked him for a king; afterwards the people recognized [cognovit], that Samuel has ruled the people well, and since the people had sinned, Samuel feared, lest he would want to pray to the Lord on their behalf. And the people begged him, to pray in their behalf, and Samuel said: Away from me, lest I cease praying on your behalf 17. Of such great piety was David, the king of Israel! Saul was seeking to slay him, and David had Saul in his hand; he could have slain him, nor was God preventing it, because God said to him: I have betrayed him into your hand 18. He could have slain him, nor was man preventing it, nor was the law preventing it; and nevertheless he spared him and his house. These, therefore, are the men of mercy, whose piety failed not.

9. Ad istam pietatem invitat nos beatus Petrus, qui fuit alter Apostolus, in secunda Canonica sua dicens: 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 19. 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 proxiumum, 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.

9. To that piety blessed Peter invites us, who was the other Apostle, saying in his second Canonical (letter): Minister virtue in faith, knowledge in virtue, abstinence in knowledge, patience in abstinence, piety in patience, love of brotherhood in piety and charity in the love of brotherhood 19. What does he want to say? He places piety in the midst of two things, that is among patience and charity. He says that piety is the purple robe and he calls patience and charity the royal garment. It is fitting that he, who want to be pious to his neighbor, support him patiently and love [diligat] him charitably. David conducted himself [se habere] patiently and charitably towards his enemy; thus is it proper, that a man conduct himself towards his neighbor. -- Where is piety today? It is not the mean, because God bears extremes away; there is such cruelty today, that a man cannot be satisfied with vengeance [satiari de vindicta]; there reigns today impatience and angry behavior; man judges evilly; even if a man does not offend me, nevertheless I will judge evilly about him. Whence is this? Certainly, because I do not have charity. Blessed Peter knew well to say, in what manner I could have charity, because if I have patience on one side [parte], and charity on the other; behold the exercise of piety.

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 terio a sancta matre Ecclesia per Spiritum sanctificata.

10. You say loudly [forte], brother: I do not have that gift. Therefore it is proper, that I explain to you the original principle of piety.  And you say: "You ought to begin from the beginning; and you have begun from the exercise." No, brother, I cannot lead you to the original principle of piety except through the act and exercise of piety. Moreover the gift of piety originates first from the Uncreated Trinity, second from the Incarnate Wisdom, and third from Holy Mother Church, sanctified through the Spirit.

11. Videte, dico, quod donum pietatis oritur primo a Trinitate increata, scilicet a Deo Patre. Quamquam Deus habeat omnes proprietates nobilissimas, excellentissimus tamen est in ista proprietate, scilicet pietatis; unde dicitur in oratione: "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 20. -- Pius est et misericors, quia parcit et protegit. Dicit Dominus: Quomodo miseretur pater filiorum, sic misertus sum tui 21. -- 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 quisi imitago: igitur si vere es imitago 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 22. -- 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.

11. See, I say, that the gift of piety rises first from the Uncreated Trinity, that is from God the Father. Although God has all the most noble properties, He is nevertheless the most excellent in that property, that is of piety; whence it is said in the prayer: God, to whom it is proper [proprium] to be merciful always and to spare etc.. And in Ecclesiasticus: Pious and merciful God, He both at all times forgives the sins of tribulation and is the Protector of all who seek Him out in truth 20. -- He is pious and merciful, because He spares and protects. The Lord says: In the manner a father is merciful to his sons, so have I been merciful to you 21. Search [quaere] all the works of God from beginning unto the end, you will find great, greater and the greatest workings [operationes] of pity. The great workings of divine pity are the workings of nature; the greater workings of divine pity are the workings of grace, but the greatest workings are the workings of glory. Hear! You are an image of God; and (what) is called an image if not [quisi] a copy [imitago]; therefore if you are truly a copy of God, you ought to configure yourself to God in piety. Whence in Ecclesiasticus: In judging be merciful as a father to orphans and (stand) in the place of the man of their mother; and you will be as an obedient son of the Most High [Altissimi] , and He will be merciful to you 22. -- In judging, that is in fostering law [ius], be merciful to orphans, that is to be truly a son of the Most High. When the glorious God is compassionate [compatitur] unto to the wretched; why do you not imitate Him? If there were any fountain, which makes desiccated plants grow green [virescere], it would be valued [appretiaretur] much. A soul without piety has desiccated plants. The stream of divine pity pours itself most copiously upon (these) and makes dead plants grow green. Is it not proper, that you introduce that stream into your soul? But you can not introduce Him except through piety. Therefore the first original influence of piety is from the Uncreated Trinity.

12. Secunda influentia originalis ipsius pietatis est a Sapientia incarnata. Unde Apostolus ad Timotheum: Manifeste magnum pietatis est sacramentum, quod manifestatum est in carne, iustificatum in Spiritu, aparuit angelis, praedicatum est gentibus, creditum est in mundo, assumptum est in gloria 23. 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; assumptum est in gloria, per examen finalis 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 24. Per pietatem carnem assumpsit, 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: 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 25. 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 26. Crudele est cor quod ad ista non emollitur.

12. The second original influence of piety itself is from the Incarnate Wisdom. Whence the Apostle to Timothy: Manifestly a great thing of piety is the sacrament, which has been manifested in the flesh, justified in the Spirit, has appeared to angels, has been preached to the Gentiles [gentibus], has been believed in the world, has been assumed in glory 23. The Mystery of human redemption accomplished [factum] through the Incarnate and Crucified Word is a great sacrament of piety. -- He says, which has been manifested in the flesh, through the Incarnation; has been justified in the Spirit, on the patibulum of the Cross; has appeared to Angels, in being glorified [in glorificatione]; has been preached to the Gentiles, in the mission of the Holy Spirit; has been believed in the world, through the spreading [dilatationem] of the faith; has been assumed into glory, through the exam of the final judgment. I say, that the Incarnate Son of God assumed our indigence [inopiam]. What did this? Piety certainly. Whence He ought to be made like to His brothers in all things, to become a merciful and faithful High Priest before [pontificum ad] God, to propitiate anew the crimes of the people [repropitiaret delicta populi] 24. Through piety He assumed flesh, ascended the Cross, came back to life [resuscitatus] from the dead, sent the Holy Spirit upon the earth, called the Church to Himself and through piety freed everything fitting [omnes idoneos] from misery. The Apostle says to the Romans: Do you contemn the riches of His goodness and patience and longanimity? Or are you ignorant, that the goodness of God leads you towards penance? But you according to your hardness and your impenitent heart treasure up wrath for yourself on the day of wrath and of the revelation of the just judgment of God 25. The Son of God offered the Holocaust, that is His very Self on our behalf; this is the great sacrament of piety. -- This sacrament is repeated [iteratur] daily upon the altar. For those reasons He gave us the Sacrament of the Altar, so that, mindful of the sacrament of piety, we might put on the internals [viscera] of piety. 26. Cruel is the heart which is not softened to those.

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: 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 27. -- 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 28, 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. Sumus unum corpus, pie debemus affici ad invicem. Veni ad patrem, pater recipit te, vel mater; si assistat sancta mater Ecclesia, etiam flagitiosi peccatores compellentur redire. Debemus igitur nobis invicem compati.

13. The third original influence 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 pointed out piety to all. Those who are born from one father and one mother love each other more, than those born from one father, and/or from only one mother. The Holy Spirit makes us sons of one father and of one mother and members of one body. The Apostle: The grace of Our Lord Jesus Christ, the Savior of all us men, has appeared, instructing us, to live soberly and justly and piously in this age, as ones denying impiety and secular desires27. -- Dearest ones! see, if your piety is of a brother for a brother, and of a brother-in-a-womb [uterini] for a brother-in-the-womb! Who is your father? God certainly. Who is your mother? She is the Church, who bore us from her womb through the Holy Spirit and will give us birth [pariet], when we will be presented in eternal light. Do you not see, that as one member suffers together with [compatitur] the other 28, so also we ought to have compassion [compatimur] on one another? We are all members of one body, we eat from one food, we are produced from the same womb, we tend towards the same inheritance; and our inheritance will be magnified, as much as we are more, not lessened [angustiabitur]. We are one body, we ought to be piously concerned for one another. Come to your father, your father receives you, and/or your mother; if Holy Mother Church assists, even disgraceful [flagitiosi] sinners will be compelled to return. Therefore we ought to have compassion on one another.

14. In huius designationem scribitur in Psalmo: Ecce, quam bonum et quam iucundum habitare fratres in unum. Sicut unguentum in capite, quod descendit in barbam, barbam Aaron 29. 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 ora vestimenti eius 30. 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 31. Et dixit Eliseus, quod afferret omnia vasa vicinorum suorum et imponeret in quolibet aliquid de illo oleo, donec omnia impleta essent 32. 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: Oleum effusum nomen tuum 33.

14. To point this out [in huius designationem] there is written in the Psalm: Behold, how good and how jocund (it is) that brothers live as one. As ointment upon the head, which descended upon the beard, the beard of Aaron. 29. We have One Father, one sacrifice, one Sacrament and one reward. He says: As ointment upon the head etc.. First there is the ointment upon the head; afterwards it descends unto all others, who approach the head. -- Piety ought to be first in prelates and the members of the ruling class [in maioribus] and afterwards in the common folk [plebe]; whence it says: that it descended upon the collar [ora] of his vestment 30. Of that oil of piety there is said in the fourth (Book) of Kings, that a certain woman came to Elisha and said, that her creditors wanted to accept her boys (as payment); and she said My man was a God fearing man 31. And Elisha told (her), to take away [auferret] all the vases of her neighbors and to place inside each of them some of that oil, until all were filled full 32. For what (purpose) did he precept here to take away the vases of her neighbors? Could such a wife multiply the oil and fill the wine-jar [dolium], and not have worked? I say, that the wife represents [tenet] a type of the Church, Elisha represents a type of Christ. When the Church is a poor little (woman) in merits, is it not also proper, that She return interest [fenum]? Through what does She return it? It is proper, that she fills full the vases of her neighbors. You want, the piety of Mother Church to descend to you? Fill full the vases of your neighbors. That oil of piety ought to be had among all. Whence in the Canticle (of Canticles): (As) an oil poured out, (so) Thy Name 33.

15. Specialiter debet esse in cordibus pontificum. Unde pontifices unguntur in capite, et ipsi iniuncti postea omnes de plebe debent purificare. Dicitur in libro Machabaeorum: Cum sancta civitas in pace habitaretur, et leges optime custodirent propter Oniae pietatem et animos odio habentes malum; fiebat, ut locum reges et pontifices in reverentia ducerent et multis muneribus illustrarent 34. Postea Menelaus et sui intraverunt templum 35, et Antiochus contaminavit templum 36. 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 factus est monachus, 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, 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. -- Patet modo de exercitio pietatis et de eius originali influentia.

15. Especially ought it be in the hearts of pontiffs [pontificum]. Whence pontiffs are anointed on the head, and having been enjoined they ought afterwards to purify all of the common folk. It is said in the Book of Machabees: When the holy city was held in peace, and they guarded the laws in the best manner [optime] on account of the piety of Onias and held their souls with hatred of evil; it came to be, that they lead kings and pontiffs in reverence to the (Holy) Place and brightened it with many gifts 34. Afterwards Menelaus and his own entered the Temple 35, and Antiochus defiled [contaminavit] the Temple 36. I believe, that the impediment was, that the Holy Spirit was not in the common folk, because the impediment was in the pastor. -- Blessed Gregory (the Great) was a noble and rich man; he founded seven monasteries and enriched them and in the seventh in the city of Rome he became a monk, afterwards a cardinal and then Pope. Blessed Gregory, when he was Pope, was accustomed to have twelve poor, who used to eat before him. On a certain day there was with those twelve one, who sometimes appeared youthful, sometimes with venerable grey hair. After lunch [prandium] blessed Gregory rose up and lead him into his room and questioned, who he was. Who responded: "I am that shipwreck-survivor, to whom you were merciful near [circa] the sea port. I said, that my ship had been endangered, and I asked you for alms, whence I would be able to be sustained. You caused me to be given 50 aurei [about US$ 30,000], afterwards all the silver saucers [scutellas], which were in your house; and then I knew, that the eternal God had disposed you to this honor, and that you had arrived [devenisti] at that dignity by arraignment [dispensative], so that you could give much on God's behalf." And blessed Gregory said: "Who are you?" He responded: "I am His angel." And blessed Gregory was terrified, because he had seen an Angel; and so he was consoled, because his work of piety pleased God so much. (Saints) Martin and Nicholas, because they were merciful men, for that reason oil flows out of their tombs [ex tomba]. -- Now it is clear concerning the exercise of piety and concerning its original influence.

16. Sed quae est utilitas doni pietatis? Dicit: Pietas ad omnia valet, promissionem habens vitae, quae nunc est, et futurae 37. 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.

16. But what is the utility of the gift of piety? He says: Piety prevails to (accomplish) all things, having (as it does) the promise of the life, which is now and is to come 37. I do not know how to add more. Do you have temporal goods? For them piety prevails; and similarly for spiritual goods. Those who have endured the deceitfulness [lubricum passi sunt] of the flesh, have been freed at all times [quandoque] through the gift of piety, and afterwards have successfully pursued mercy. For piety prevails to (accomplish) all things: it prevails to become acquainted with true things, to turn away all evils, and to successfully pursue all good things.

17. Primo, dico, valet pietas ad vera cognoscenda, scilicet salutaria; unde in Ecclesiastico: Omnia fecit Dominus et pie agentibus dedit sapientiam 38. 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: 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 39. Oportet, quod homo assentiat doctrinae, quae est secundum pietatem. Dicitur in Daniele: Porro impie agent impii 40; claudetur revelatio impiis. Si vultis esse veri scholares, oportet, vos habere pietatem.

17. First, I say, piety prevails to become acquainted with true things, that is salutary things; whence in Ecclesiasticus: The Lord does all things and gives wisdom to those who act piously 38. God grants His gifts upon every creature; but the knowing [notitiam] of the truth He does not give except to those acting piously. In what manner can one attain originals [originata] who does not attain the origin of truth? In what manner does one know the origin of truth who turns away from the origin of truth? The Apostle says to Timothy: If anyone teaches otherwise and does not acquiesce to the sane sermons of Our Lord Jesus Christ, and to that doctrine which is according to piety, he is proud both knowing nothing and growing faint about questionings and about fights of words 39. It is proper, that man assent to the doctrine, which is according to piety. It is said in Daniel: Furthermore let the impious act impiously 40; revelation is closed to the impious. If you want to be true scholars, it is proper, that you have piety.

18. Secundo valet pietas ad omnia mala declinanda. Unde beatus Petrus: Novit Dominus pios de tentatione eripere, impios autem cruciandos in diem iudicii reservare 41. Impii sunt qui non recognoscunt pietatem divinam. Impius autem, cum in profundum peccatorum venerit, contemnit 42. Impius est qui propriam impietatem defendit, scilicet peccatum. De talibus dicit Psalmus: 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 43. Vis liberari a malo? Audi David, qui dicit: Dixi: Confitebor adversum me iniustitiam meam Domino, et tu remisisti impietatem peccati mei 44. Lauda Deum et irascaris contra peccatum et noli defendere peccatum, quia defendere peccatum est duplex peccatum. Notabile est quod dicit Psalmus: 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 45, peccatum suum defendendo.

18. Second, piety prevails to turn away all evils. Whence blessed Peter: The Lord knows how [novit] to snatch the pious from temptation [de tentatione], (and) how, moreover, to reserve the impious to be tormented on the day of judgment 41. The impious are those who do not recognize [recognoscunt] divine piety. Moreover the impious one, when he has come into the depth of his sins, contemns (piety) 42. The impious one is he who defends his own impiety, that is, his sin. Of such ones the Psalm says: A sepulcher lying open is their throat, with their lips they act deceitfully; judge them God! They fall down from their thoughts; according to the multitude of their impieties expel them, since they have provoked Thee, Lord! 43. Do you want to be freed from evil? Hear David, who says: I said: I will confess against myself my injustice to the Lord, and Thou has remitted the impiety of my sin 44. Praise God and grow angry against your sin and do not defend sin, because to defend sin is a twofold sin. Notable is what the Psalm says: Blessed the man, who does not go off in the counsel of the impious, by consenting to sin: and in the way of sinners has not stood, by remaining [permanendo] in sin; and in the cathedra of pestilence does not sit45, by defending his sin.

19. Tertia utilitas doni pietatis est, quod facit consequi omne bonum. Unde dicitur in libro Machabaeorum, quod considerabat Iudas, quod hi qui cum pietate dormitionem acceperant, optimam reportabant gratiam 46, quam nobis praestare dignetur qui cum Patre etc.

19. The third utility of the gift of piety is, that it causes one to successfully pursue every good. Whence it is said in the Book of Maccabees, that Judas used to consider, that those who had gone to sleep [dormitionem acceperant] with piety, brought back the best grace 46, which (grace) may He deign to bestow [praestare] on us, who with the Father ... .


1. 1 Tim 4, 7-8.
2. Eccli 49, 3-4.
3. Iob 28, 28.
4. 1Tim 2, 1-2,
5. Cf. Deut 4, 9: Custodi igitur temetipsum et animam tuam sollicite, etc.
6. Ps 10, 6.
7. Eccli 30, 24.
8. Cf. Mt 23, 27.
9. 2 Tim 3, 1-5.
10. Cf. Io 17, 12; 2 Thes 2, 3.
11. Is 11, 4.
12. Eccli 44, 2.
13. Cf. Gen 6-7.
14. Cf. Gen 18, 20-33.
15. Cf. Gen 37, 19-28; 42-47.
16. Ex 32, 31-32.
17. 1 Reg 12, 23.
18. 1 Reg 24, 5; cf. 24, 11; 26, 23.
19. 2 Petr 1, 5-7.
20. Eccli 2, 13.
21. Ps 102, 13.
22. Eccli 4, 10-11.
23. 1 Tim 3, 16.
24. Heb 2, 17.
25. Rom 2, 4-5.
26. Cf. Col 3, 12.
27. Tit 2, 11-12.
28. Cf. 1 Cor 12, 26; 10, 17.
29. Ps 132, 2.
30. Ps 132, 2.
31. 4 Reg 4, 1.
32. 4 Reg 4, 3-7.
33. Cant 1, 2.
34. 2 Mach 3, 1-2.
35. 2 Mach 4, 23-33.
36. cf. 2 Mach 6, 1-5.
37. 1 Tim 4, 8.
38. Eccli 43, 37.
39. 1 Tim 6, 3-4.
40. Dan 12, 9-10.
41. 2 Petr 2, 9.
42. Prov 18, 3.
43. Ps 5, 11.
44. Ps 31, 5.
45. Ps 1, 1.
46. 2 Mach 12, 45.


1. 1 Tim 4:7-8.
2. Eccli 49:3-4.
3. Job 28:28.
4. 1Tim 2:1-2,
5. Cf. Deut 4:9: Therefore guard yourself and be solicitous for your soul, etc.
6. Ps 10:6.
7. Eccli 30:24.
8. Cf. Mt 23:27.
9. 2 Tim 3:1-5.
10. Cf. Jo 17:12; 2 Thes 2:3.
11. Is 11:4.
12. Eccli 44:2.
13. Cf. Gen 6-7.
14. Cf. Gen 18:20-33.
15. Cf. Gen 37:19-28; 42-47.
16. Ex 32:31-32.
17. 1 Kg 12:23.
18. 1 Kg 24:5; cf. 24:11; 26:23.
19. 2 Pt 1:5-7.
20. Eccli 2:13.
21. Ps 102:13.
22. Eccli 4:10-11.
23. 1 Tim 3:16.
24. Heb 2:17.
25. Rm 2:4-5.
26. Cf. Col 3:12.
27. Ti 2:11-12.
28. Cf. 1 Cor 12:26; 10:17.
29. Ps 132:2.
30. Ps 132:2.
31. 4 Kg 4:1.
32. 4 Kg 4:3-7.
33. Cant 1:2.
34. 2 Mach 3:1-2.
35. 2 Mach 4:23-33.
36. cf. 2 Mach 6:1-5.
37. 1 Tim 4:8.
38. Eccli 43:37.
39. 1 Tim 6:3-4.
40. Dan 12:9-10.
41. 2 Pt 2:9.
42. Prov 18:3.
43. Ps 5:11.
44. Ps 31:5.
45. Ps 1:1.
46. 2 Mach 12:45.


N.B.: Items in square [ ] brackets indicate the Latin term(s) corresponding to the immediately previous English term(s). Items in round ( ) brackets indicate English words added by the English translator for the sake of clarity: usually implicit in the Latin syntax. Principal terms which have consistent signification are indicated with their corresponding Latin term in each first instance; thereafter only when some English or Latin term is diversely or similarly translated, respectively speaking. This English translation has been released to the public domain by its author.