The Apostle gives us to understand that the soul possesses a manifold clarity and ascends from one to another. Whence the Apostle to the Corinthians: But we all, beholding the glory of the Lord with unveiled face, are transformed into the same image from clarity to clarity, as by the Spirit of the Lord. The clarity of the soul is knowledge; on the contrary, the darkness of the soul is ignorance. He says: we are transformed from clarity to clarity.
3. Here it must be noted that there is a clarity of philosophical knowledge, of theological knowledge, of gratuitous knowledge, and a clarity of glorious knowledge. The clarity of philosophical knowledge is great according to the opinion of worldly men, yet it is small in comparison to the clarity of Christian knowledge. The clarity of theological knowledge indeed seems small according to the opinion of worldly men, but according to truth it is great. The clarity of gratuitous knowledge is greater, but the clarity of glorious knowledge is the greatest: there lies the final state. The Psalm: Your knowledge is become wonderful beyond me; it is fortified, and I cannot attain to it, namely in this life.
4. All these sciences and their lights are given by God, although in the bestowal of them there is always a greater gift. It is true that philosophical and theological knowledge is a gift of God; but properly speaking, gratuitous knowledge is a gift of God: while glorious knowledge is not only a gift, but also a Reward. In the Canticle of Anna it is said in the book of Kings: Let the old things depart from your mouth, for the Lord is the God of sciences, and to Him thoughts are prepared; not foolish thoughts, which are scattered along the ways of errors, but good thoughts are prepared for the Lord along the ways of truth. Job: Do you know the paths of the clouds, the great paths and perfect sciences? He says great paths, that is, philosophical and theological knowledge, which are called great paths, because they comprehend many sciences; he says perfect paths with respect to gratuitous and glorious knowledge. The paths of the clouds are the sciences of perfect men, because, just as clouds are drawn upward by the power of heat, so perfect men are elevated in the abstraction of the mind.
Concerning these four sciences we wish to speak, so that we may arrive at the third, about which we are speaking here.
5. Philosophical knowledge is nothing other than a certain knowledge of truth as investigable. Theological knowledge is a pious knowledge of truth as believable. Gratuitous knowledge is a holy knowledge of truth as lovable. Glorious knowledge is an everlasting knowledge of truth as desirable.
6. First let us begin with philosophical knowledge. I say that philosophical knowledge is a certain knowledge of truth as investigable. Concerning this knowledge it is said in Proverbs: Behold, I have described it for you in a threefold manner, in thoughts and knowledge, that I might show you the firmness and the words of truth. That word can be the word of Solomon and the word of God. I say that it can be the word of God. For He Himself describes philosophical knowledge in a threefold manner, that is, He describes it according to a threefold account: as natural, as rational, and as moral, namely insofar as it is the " cause of being, the ground of understanding, and the order of living ." Insofar as it is the cause of being, it designates natural science; insofar as it is the ground of understanding, it signifies rational science; insofar as it is the order of living, it describes moral science.
7. Nor is that word only of God, indeed it is also of Solomon, who disputed from the cedar of Lebanon down to the hyssop. He himself says: Behold, I have described it to you in a threefold manner, that I might show you firmness, that is, solid and firm truth, and the words of truth: he himself describes it in a threefold manner, namely insofar as it is the truth of things, the truth of words and the truth of morals, according as it is the undividedness of being from existence, and the undividedness of being in relation to existence, and of being from its end. The truth of things is the undividedness of being from existence: the truth of words is the undividedness of being in relation to existence: the truth of morals is the undividedness of being from its end. - The truth of morals is rectitude, according to which a man lives well within and without according to the dictate of law, because law is the rule of rectitude; the truth of words is the adequation of voice and intellect; the truth of things is "the adequation of intellect and thing." And because philosophical science teaches the words of truth ; and truth is threefold: therefore he says that he described it in a threefold manner.
8. Do you not believe that Solomon acquired this threefold knowledge?
Concerning the science of discourse, he says that he possessed it. Whence in the book of Wisdom he says: Give me, O Lord, wisdom, the attendant of your thrones, that I may be worthy of the thrones of my father. There it is written: For God has given me to speak according to judgment and to conceive thoughts worthy of those things that are given to me. In his hand are both we and our words. It is impossible that wisdom should become doctrine except through speech. But speech is not sufficient for teaching unless it is full of meaning. And a man does not speak meaningfully unless his speech is analytical, inquisitive, and persuasive, namely, that he have speech powerful enough to express everything that can be apprehended or known, or toward which the affections can be inclined. Moreover, he fittingly expresses what he says through grammar, rationally investigates through the science of logic, and effectively persuades through rhetoric. This therefore is a part of philosophy, namely the science of discourse, which is threefold, as is evident, which Solomon attained.
9. Solomon says that he attained the other part of philosophy, namely that which concerns the truth of things. Whence he says in the book of Wisdom: God gave me true knowledge of the things that are, that I might know the disposition of the whole world and the powers of the elements. It is certain that the knowledge of the truth of things is threefold, according as there are concrete forms, abstract forms, and separate forms. The natural philosopher considers concrete forms, the mathematician abstract forms, and the metaphysician separate forms. Whence he says: God gave me the knowledge of the things that are, that is, of beings principally, which are truly beings, with respect to metaphysical science; that I might know the disposition of the whole world, with respect to mathematics; and the powers of the elements, with respect to natural philosophy. Solomon knew the course of the year from the disposition of the stars, the natures of animals, and the powers of roots; Solomon taught all things.
10. Concerning the third part of philosophy, namely moral philosophy, Solomon also says that he attained it. Whence in Ecclesiastes: I surveyed all things with my mind, that I might know and consider and seek wisdom and reason, and that I might know the wickedness of the fool and the error of the imprudent. He says that he considered many things and ordered all things to morals. — Dearly beloved! The wickedness of the fool consists in thinking wrongly about the cause of causes; the error of the imprudent concerns the governance of the monastic life, or the domestic life, or the political life, that is, concerning the governance of oneself, or of the family, or of the city. Great prudence is required for the governance of oneself, greater for the governance of a family, but the greatest for the governance of a city. It is impossible that the sun should illuminate bodies far from itself and not illuminate those near to it. No one can have a well-ordered family unless he himself is well-ordered. If someone wishes to have chaste servants, and he himself is not chaste, this cannot be. Similarly, unless a man governs his family well, he will not be able to govern a city well, because as is the ruler of a city, so also are its inhabitants.
11. Solomon therefore shows that he arrived at the threefold description of philosophical science, namely at the description of rational, moral, and natural science, and at the threefold description of each of these.
Whoever would possess the description of these sciences according to truth would have the greatest mirror for knowing, because there is nothing in any of these sciences that does not bear a vestige of the Trinity. It would be easy to show this, but it would take too long.
12. The first brightness, namely that of philosophical knowledge, is great according to the opinion of worldly men: but it is easily eclipsed, unless a man guards himself from the head and tail of the dragon. If anything is interposed between him and the sun of justice, he suffers an eclipse of foolishness. Jeremiah: Every man is made foolish by his knowledge, namely occasioned by it, not caused by it. He who trusts in philosophical knowledge and esteems himself on account of this and believes himself to be better, has been made foolish—namely, when through this knowledge without any further light he believes himself to apprehend the Creator: just as if a man should wish to see the heavens or the body of the sun by candlelight.
It is certain that rational philosophy is consummated in rhetoric: since there is a threefold genus of the deliberative, namely when a man deliberates concerning utility, concerning security, and concerning honesty, and their opposites, namely concerning harm, concerning danger, and concerning sin or dishonesty. A man cannot know what is useful and what is harmful except by addition beyond this knowledge. It is said in the Gospel: What does it profit a man, if he gain the whole world, yet suffer the loss of his own soul? What does it avail that a man know many things, if the true honesty of the soul be abandoned? - It is also certain that according to moral knowledge a man cannot know what is useful and what is harmful except by addition beyond moral knowledge, inasmuch as moral knowledge is the rite of worship, the norm of living, and the standard of judging. Who can know the rite of worship through natural philosophy?
Grant that a man possess natural and metaphysical knowledge, which extends itself to the highest substances, and that a man arrive there so as to rest there: it is impossible that he not fall into error, unless he be aided by the light of faith—namely, that a man believe God to be triune and one, most powerful and most good according to the ultimate outpouring of goodness. If you believe otherwise, you are mad concerning God: what is proper to God you attribute to another, you blaspheme and are an idolater, just as if a man should attribute the simplicity of God or things of this kind to another.
Therefore this knowledge cast down and darkened the philosophers, because they did not have the light of faith. Whence the Apostle: Who, when they had known God, did not glorify him as God, or give thanks: but became vain in their thoughts, and their foolish heart was darkened: professing themselves to be wise, they became fools. And in the book of Wisdom: For if they were able to know so much as to make a judgment of the world, how did they not more easily find out the Lord thereof ?
Philosophical knowledge is a way to the other sciences: but he who wishes to remain there falls into darkness.
13. Beyond philosophical knowledge, God gave us theological knowledge, which is the pious awareness of credible truth: because the eternal light, namely God, is a light inaccessible to us as long as we are mortal and have the eyes of a bat. Hence Augustine says: "The weak gaze of the mind is not fixed upon so excellent a light unless it is cleansed through the justice of faith." Therefore theological knowledge is founded upon faith: just as the philosophical sciences are founded upon their first principles, so the science of Scripture is founded upon the articles of faith, which are the twelve foundations of the city. Concerning this knowledge it is said in Isaiah: They shall not hurt nor destroy in all my holy mountain: there follows: because the earth is filled with the knowledge of the Lord, as the waters of the sea covering it. Sacred Scripture is compared to the water of the sea on account of the profundity of its mysteries, on account of the manifold variety of its senses and on account of the establishment of the Churches.
14. First, I say, sacred Scripture is compared to the water of the sea on account of the profundity of its mysteries. The sea is deep, nor can a man wade across it: so great is the profundity of the mysteries of sacred Scripture that, however illuminated a man may be and however great his industry, he cannot attain to their depth. Hence Isaiah says: The vision of all things shall be to you as the words of a sealed book, which when they give to one who knows letters, they will say: Read this; and he will answer: I cannot, for it is sealed. And the book shall be given to one who does not know letters, and it shall be said to him: Read; and he will answer: I do not know letters. Neither the learned nor the unlearned will be able to read it. Who then will read it? I say that he who wishes to enter the sanctuary of God with pride will not be able to, even if he is learned; similarly, if a learned man wishes to enter, he would be foolish. It is necessary, therefore, that one have both learning and the spirit.
15. Second, sacred Scripture is compared to the water of the sea on account of the manifold variety of its senses. In the sea there are diverse springs: so in sacred Scripture within a single letter there is a manifold meaning. Hence in Daniel: But you, Daniel, shut up the words and seal the book until the appointed time: many shall pass through, and knowledge shall be manifold.
Some wonder that in the same Scripture we have so many meanings. Anselm says that in the same earth diverse things can be planted: the earth by divine power produces various sproutings; so by the Holy Spirit within the same letter there are various meanings. Nor is it unfitting to use equivocally what is posited as multiply equivocal. In theology both things and words signify. Therefore, when there are many properties of a thing, then through one thing many things are signified. As many as are the properties of the sun, so many, when the sun signifies the just man, are the properties of the just man.
16. The third reason why sacred Scripture is compared to the water of the sea is on account of the establishment of the Churches. The Psalm says: Upon the seas he founded it; and elsewhere: Who founded the earth upon its own stability.
Some mocked David because he said that God founded the earth upon the waters. The earth, since it is dry, unless there were moisture penetrating it, would be reduced to dust; and just as the human body receives moisture through its veins, so it is necessary that fresh waters come from the sea and hold the earth together. He says that he founded the earth upon the waters on account of the mystery. The earth which the Spirit has filled is the ecclesiastical hierarchy; he who weighs the mass of the earth with three fingers, because he founded the holy Church upon the divine utterances. The sacred utterances are for its stability. The Apostle says to Timothy: I write to you, Timothy, that you may know how you ought to conduct yourself in the house of God, which is the Church of the living God, the pillar and ground of truth.
17. Where sacred Scripture is lacking, it is necessary that the earth, that is, the Church, be shaken: They neither knew nor understood, they walk in darkness; all the foundations of the earth shall be moved. Arius, who wished to take away the foundation of the Trinity; Nestorius, who wished to destroy the unity of person; and Eutyches, who wished to confuse the natures in Christ: these men shook the foundations of the Church.