Collation 1 - Collations on the Hexaemeron — Bonaventure
English Latin
100. FIRST COLLATION On the Qualities Required of Hearers of the Divine Word, and on Christ as the Center of All Knowledge COLLATIO I DE QUALITATIBUS IN AUDITORIBUS DIVINI VERBI REQUISITIS ET DE CHRISTO OMNIUM SCIENTIARUM MEDIO
1. On the Qualities Required of Hearers of the Divine Word, and on Christ as the Center of All Knowledge
1. IN THE midst of the Church the Lord shall open his mouth, and shall fill him with the spirit of wisdom and understanding and shall clothe him with a robe of glory. In these words the Holy Spirit teaches the prudent man to whom he should address his speech, from where he should begin it, and finally where he should end it. First, to whom he should address it, that is, to the Church: for what is holy should not be given to dogs nor should pearls be thrown to the swine. Second, from where to begin, that is, from the center (medium), which is Christ: for if this Medium is overlooked, no result is obtained. Third, where he should end, that is, in fullness, in the complete fulfilling of the spirit of wisdom and understanding. 1. In medio Ecclesiae aperiet os eius et adimplebit eum Dominus spiritu sapientiae et intellectus et stola gloriae vestiet illum , Ecclesiastici decimo quinto . In verbis istis docet Spiritus sanctus prudentem, quibus debet sermonem depromere, unde incipere, ubi terminare. Primo, quibus debet loqui: quia Ecclesiae; non enim dandum est sanctum canibus, nec margaritae spargendae sunt ante porcos . Secundo docet ubi debet incipere: quia a medio, quod est Christus; quod medium si negligatur, nihil habetur. Tertio ubi terminare: quia in plenitudine sive adimpletione spiritus sapientiae et intellectus.
2. But first, we must speak of ourselves and consider what qualities we must possess. For a ray of light offered to a weak eye blinds it instead of enlightening it. Hence we should speak of the Church which is the assembly of rational men, while the synagogue is the gathering of herds and of men living animal lives. We should speak of the Church which is a union of rational men living in harmony and uniformity through harmonious and uniform observance of divine Law, harmonious and uniform adherence to divine peace, harmonious and uniform concelebration of divine praise. Now these three are in logical order, for there can be no praise without peace, nor divine peace without observance of divine Law. 2. Sed primo loquendum est de nobis ipsis et videndum, quales esse debemus. Si enim oculo infirmo apponatur radius, potius excaecatur quam illuminetur. Loquendum est igitur Ecclesiae, quae quidem est convocatio rationalium; synagoga autem est congregatio gregum et hominum brutaliter viventium. Ecclesiae loquendum est, quae quidem est unio rationalium concorditer et uniformiter viventium per concordem et uniformem observantiam divinae legis, per concordem et uniformem cohaerentiam divinae pacis, per concordem et uniformem consonantiam divinae laudis. Haec autem ordinata sunt: quia laus esse non potest, ubi non est pax, nec divina pax, ubi non est observantia divinae legis.
3. Concerning the first item, let us quote St. Paul: " I write these things to thee, my son Timothy,... in order that thou mayest know ... how to conduct thyself in the house of God, which is the Church of the living God, the pillar and mainstay of the truth. The Church is called pillar and mainstay because it both enlightens the mind and strengthens virtue. Those who come to it are enlightened by faith and strengthened by the constancy of virtue. And divine Law brings about these two effects. Hence it is the column of the sons of Israel, whose motion indicated clearly how they were to act and how to rest. For on this point all Churches are in agreement, on how to observe God's Law, as in olden days the whole people kept their eyes on the moving column. He who does not look upon it does not belong to the unity of the Church, for instance if he does not understand this Law, or understanding it, refuses to obey it. 3. De primo in prima ad Timotheum: Haec tibi scribo fili Timothee, ut scias, quomodo oporteat te conversari in domo Dei, quae est Ecclesia Dei vivi, columna et firmamentum veritatis . Ecclesia dicitur columna et firmamentum, quia mentis illustrativa, et quia virtutis stabilitum. Venientes autem ad eam illustrantur per fidem et stabiliuntur per virtutis constantiam. Et haec duo facit lex divina. Unde est columna filiorum Israel , ad cuius motum apparet omnino, quomodo agendum et quomodo quiescendum. In hoc enim omnes Ecclesiae concordant, ut custodiant legem Dei, sicut olim totus populus motum columnae aspiciebat. Qui ad hanc non aspicit semper non est de unitate Ecclesiae, ut si eam non intelligas, vel si intelligis, eam non sequaris.
4. Now we should speak of the Church of rational men united in harmonious and uniform adherence to divine peace. Of this it is said in Ecclesiasticus: The sons of wisdom are the Church of the just: and their generation, obedience and love. For the Church in return loves itself. And love is born of obedience to the Law. And the Law itself commands love: Now the purpose of this charge is charity, or love, from a pure heart and a good conscience and faith unfeigned. And again, he who loves his neighbor has fulfilled the Law. And this can be proved in the Saviour's own words: "On these two commandments depend the whole Law and the Prophets." And so it is fitting that those who obey the Law be loving also. "By this will all men know that you are My disciples, if you have love for one another." And the Apostle writes: For God is a God of peace, not of disorder. 4. Item loquendum est Ecclesiae rationalium unitorum per concordem et uniformem cohaerentiam divinae pacis. Unde dicitur in Ecclesiastico: Filii sapientiae ecclesia iustorum, et natio illorum obedientia et dilectio Ecclesia enim mutuo se diligens est. Dilectio autem nascitur ex legis impletione. Lex enim praecipit dilectionem, in prima ad Timotheum: Finis praecepti est dilectio seu caritas de corde puro et conscientia bona et fide non ficta . Et idem Apostolus: Qui diligit proximum legem implevit . Et probat per verbum Salvatoris: In his, inquit, duobus universa lex pendet et Prophetae . Oportet ergo, ut legis Observatores sint amatores, Ioannis decimo tertio: In hoc cognoscent omnes, quia discipuli mei estis, si dilectionem habueritis ad invicem et Apostolus: Non est Deus dissensionis, sed pacis .
5. Finally, we should speak of the Church of rational men united in harmonious and uniform concelebration of divine praise, according to the Psalm, with Thee is my praise in a great Church. As a sweet chant results from a great number of voices united in a certain proportion and harmony, so also a spiritual harmony pleasing to the Most High comes forth from the harmony of the love of many. Hence the Psalm: Bless the Lord, you of Israel's wellspring! To such observers of divine Law, to such lovers of divine peace, to such singers of divine praise, and to no others, is this speech to be addressed: and such are men of the Church. As for the man who has been snatched away from this Church, this speech does not have to be addressed to him. 5. Item loquendum est Ecclesiae rationalium unitorum per concordem et uniformem consonantiam divinae laudis; in Psalmo: Apud te laus mea in ecclesia magna . Sicut enim ex multitudine vocum unitarum secundum quandam proportionem et harmoniam dulcedo cantus fit; sic ex multorum affectione harmonia spiritualis, placens Altissimo; unde in Psalmo: In ecclesiis benedicite Deo domino de fontibus Israel . -- Talibus igitur observatoribus divinae legis, amatoribus divinae pacis, persolutoribus divinae laudis, et non aliis, debet fieri sermo; et tales sunt viri ecclesiastici. Qui autem rapitur extra hanc Ecclesiam , illi non debet fieri.
a. Evils That Dispose Badly
6. For a man is snatched away by the spirit of carnality and cupidity which oppose the first perfection. For these are the two vices that turn man away from God's Law. Indeed, this Law of God prescribes the common good and the spiritual good and recoils from impure love which is carnality and from exclusive love which is cupidity. For the Law is hateful to carnal and covetous men: never do they want to listen to it. They are like the dog and the swine. The dog is always covetous and never wants to share, and the swine always wants to live in the mire. 6. Rapitur autem homo per spiritum carnalitatis et cupiditatis, contra primum. Hi duo sunt, qui avertunt hominem a lege Dei et excaecant duos oculos mentis. Lex enim Dei praecipit bonum commune et bonum spirituale et retrahit ab amore foedo, qui est carnalitatis, et ab amore privato, qui est cupiditatis. Lex enim odiosa est carnali et cupido; nec unquam eam audire volunt. Sunt enim sicut canis et porcus. Canis enim semper est cupidus et nunquam communicare volens, porcus autem semper in luto esse vult.
7. Opposing adherence to peace, we have the spirit of malice and cruelty, of hatred and anger, and these two lead to complete perversion: the malicious man turns every good into evil, while the angry man turns every evil into good and considers good the actual rendering of evil. Hence they change darkness into light, and light into darkness. Such as these are unqualified to listen to God's Law. 7. Item, contra cohaerentiam pacis est spiritus malignitatis et crudelitatis, invidus et iracundus; et hi duo totum pervertunt: invidus omne bonum convertit in malum, iracundus omne malum in bonum et ipsam redditionem mali reputat bonum. Et ideo ponunt tenebras lucem et lucem tenebras , Isaiae quinto . Unde tales non sunt idonei ad audiendum legem Dei.
8. Again, opposing the concelebration of divine praise, we have the spirit of presumption and curiosity, in the sense that the presumptuous does not glorify God but praises himself, while the curious is lacking in devotion. There are many men of this kind, empty of praise and devotion although filled with the splendors of knowledge. They build wasps' nests without honeycombs, while the bees make honey. 8. Item, contra consonantiam divinae laudis spiritus praesumptionis et curiositatis, ita quod praesumptuosus Deum non magnificat, sed sese laudat; curiosus autem devotionem non habet, Unde multi sunt tales, qui vacui sunt laude et devotione, etsi habeant splendorem scientiarum. Faciunt enim casas vesparum, quae non habent favum mellis, sicut apes, quae mellificant.
9. To such as these this speech is not to be addressed, for they are a rebellious house; and sometimes, because of the inadequate disposition of the listeners, the Lord makes the tongue stick to the palate. But the brothers should be spoken to, hence, the Psalm: I will proclaim your name to my brethren; in the midst of the assembly I will praise you; and spiritual men also, in order that they may be drawn from worldly knowledge to Christian knowledge. For theologians have attacked the life of Christ as related to morals, and the teachers of the School of Art have attacked the doctrine of Christ by their false statements. That is no sufficient reason to return to Egypt by seeking vile food, garlic, scallions and pumpkins, while rejecting heavenly food. And so the first point is made clear. 9. Talibus itaque iam dictis non est faciendus sermo, quia sunt domus exasperans ; et aliquando propter indispositionem auditorum facit Dominus linguam adhaerere palato , sed loquendum est fratribus, unde in Psalmo: Narrabo nomen tuum fratribus meis, in medio, ecclesiae laudabo te , et viris spiritualibus, ut a sapientia mundana trahantur ad sapientiam christianam. Praecessit enim impugnatio vitae Christi in moribus per theologos, et impugnatio doctrinae Christi per falsas positiones per artistas. Non itaque redeundum est in Aegyptum per desiderium vilium ciborum, alliorom, porrorum et peponum , nec dimittendus cibus caelestis. -- Et sic patet primum.
b. Begin with Christ the Medium and Mediator
10. As regards the second point, note that a beginning should be made from the center (medium), that is, from Christ. For He Himself is the Mediator between God and men, holding the central position in all things, as shall be seen. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him. It is also manifest that a beginning should be made from the One from whom the two greatest Wise Men began: Moses, the originator of wisdom, and John, its consummator. The former said: In the beginning God created the heavens and the earth, and, in Augustine's opinion, this means the Son. And John said: In the beginning was the Word, and the Word was with God; and the Word was God. He was in the beginning with God. All things were made through Him. If, therefore, it is impossible to understand a creature except through that by which it was made, it is necessary that the true Word go before thee. 10. Circa secundum nota, quod incipiendum est a medio, quod est Christus. Ipse enim mediator Dei et hominum est, tenens medium in omnibus, ut patebit. Unde ab illo incipiendum necessario, si quis vult venire ad sapientiam christianam, ut probatur in Matthaeo, quia nemo novit Filium nisi Pater, neque Patrem quis novit nisi Vilius, et cui voluerit Filius revelare . -- Manifestum est etiam, quod ab illo incipiendum, a quo duo maxime sapientes inceperunt, scilicet Moyses, inchoator sapientiae Dei, et Ioannes, terminator. Alter dixit: In principio creavit Deus caelum et terram , id est in Filio, secundum Augustinum; et Ioannes: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt . Si ergo ad notitiam creaturae perveniri non potest nisi per id, per quod facta est; necesse est, ut verbum verax praecedat te, in Ecclesiastico .
c. 7 Dim of Px: Essence, Nature, Distance, Doctrine, Moderation, Justice, Concord
11. Our intent, then, is to show that in Christ are hidden all the treasures of wisdom and knowledge, and that He Himself is the central point of all understanding. He is the central point in a sevenfold sense, in terms of essence, nature, distance, doctrine, moderation, justice and concord. The first is in the metaphysical order, the second in the physical, the third in the mathematical, the fourth in the logical, the fifth in the ethical, the sixth in the political or juridical, and the seventh in the theological. The first Center is first by eternal origin, the second is most strong through the diffusion of power, the third is most deep because of the centrality of position, the fourth is most clear by rational proof, the fifth is most important because of the choice of moral good, the sixth is outstanding because of the retribution of justice, the seventh is at peace through universal conciliation. Christ was the first center by His eternal generation, the second by His incarnation, the third by His passion, the fourth by His resurrection, the fifth by His ascension, the sixth by the judgment to come, the seventh by the eternal retribution or beatification. 11. Propositum igitur nostrum est ostendere, quod in Christo sunt omnes thesauri sapientiae et scientiae Dei absconditi , et ipse est medium omnium scientiarum. Est autem septiforme medium, scilicet essentiae, naturae, distantiae, doctrinae, modestiae, iustitiae, concordiae. Primum est de consideratione metaphysici, secundum physici, tertium mathematici, quartum logici, quintum ethici, sextum politici seu iuristarum, septimum theologi. -- Primum medium est aeternali origine primarium; secundum virtuali diffusione pervalidum; tertium centrali positione profundum; quartum rationali manifestatione praeclarum; quintum morali electione praecipuum; sextum iudiciali compensatione praecelsum; septimum universali conciliatione pacatum. -- Primum medium Christus fuit in aeterna generatione; secundum in incarnatione; tertium in passione; quartum in resurrectione; quintum in ascensione; sextum in futuro examine; septimum in sempiterna retributione sive beatificatione.
1) Essence
12. And so, the first center is in the order of essence . It is first by reason of eternal generation. Being can exist in only two ways: either as subsistent, self- modeled and self-intended, or as contingent, modeled on another and tending to another. Also, a subsistent being must necessarily be self-modeled and self-intended. Subsistent being is in the order of originating, self-modeled being in the order of exemplating, and self-intended being in the order of ending or terminating; that is, they are related to the origin, the center, and the end or terminal point. The Father is in the order of the originating principle, the Son in the order of the exemplating center, the Holy Spirit in the order of the fulfilling end. These three Persons are equal and of equal nobility: for it is of equal nobility for the Holy Spirit to complete the divine Persons as it is for the Father to originate them and for the Son to represent them all. 12. Primum ergo medium est essentiae aeternali generatione primarium. Esse enim non est nisi dupliciter: vel esse , quod est ex se et secundum se et propter se, vel esse, quod est ex alio et secundum aliud et propter aliud. Necesse etiam est, ut esse , quod est ex se, sit secundum se et propter se. Esse ex se est in ratione originantis; esse secundum se in ratione exemplantis, et esse propter se in ratione timentis vel terminantis; id est in ratione principii, medii et finis seu termini. Pater in ratione originantis principii; Filius in ratione exemplaris medii; Spiritus sanctus in ratione terminantis complementi. Hae tres personae sunt aequales et aeque nobiles, quia aequae nobilitatis est Spiritui sancto divinas personas terminare, sicut Patri originare, vel Filio omnia repraesentare.
13. Although the metaphysician is able to rise from the consideration of created and particular substance to that of the universal and uncreated and to the very notion of being, so that he reaches the ideas of beginning, center and final end, yet he does not attain the notions of Father, Son, and Holy Spirit. For the metaphysician rises to the notion of this being by seeing it in the light of the original principle of all things, and in this he meets physical science that studies the origin of things. He also rises to the notion of this being in the light of the final end, and in this he meets moral philosophy, or ethics, which leads all things back to the one Supreme Good as to the final end by considering either practical or speculative happiness. But when he considers this being in the light of that principle which is the exemplary of all things, he meets no other science, but is a true metaphysician. For from all eternity the Father begets a Son similar to Himself and expresses Himself and a likeness similar to Himself, and in so doing He expresses the sum total of His [active] potency; He expresses what He can do, and most of all, what He wills to do, and He expresses everything in Him, that is, in the Son or in that very Center, which so to speak is His Art. Hence this Center is Truth; and it is proved by Augustine and other saints that "Christ having His chair in heaven teaches inwardly"; nor can any truth be known in any way whatsoever except through this Truth. For the same is the principle both of being and of knowing. If, then, as the Philosopher says, the knowable is eternal as such, it necessarily follows that nothing can be known except through a truth that is immutable, undisturbed, and unconfined. 13. Metaphysicus autem, licet assurgat ex consideratione principiorum substantiae creatae et particularis ad universalem et increatam et ad illud esse, ut habet rationem principii, medii et finis ultimi, non tamen in ratione Patris et Filii et Spiritus sancti. Metaphysicus enim assurgit ad illud esse considerandum in ratione principii omnia originantis; et in hoc convenit cum physico, qui origines rerum considerat. Assurgit etiam ad considerandum illud esse in ratione ultimi finis; et in hoc convenit cum morali sive ethico, qui reducit omnia ad unum summum bonum ut ad finem ultimum, considerando felicitatem, sive practicam, sive speculativam. Sed ut considerat illud esse in ratione omnia exemplantis, cum nullo communicat et est verus metaphysicus. Pater enim ab aeterno genuit Filium similem sibi et dixit se et similitudinem suam similem sibi et cum hoc totum posse suum; dixit quae posset facere, et maxime quae voluit facere, et omnia in eo expressit, scilicet in Filio seu in isto medio tanquam in sua arte. Unde illud medium veritas est; et constat secundum Augustinum et alios sanctos, quod «Christus habens cathedram in caelo docet interius»; nec aliquo modo aliqua veritas sciri potest nisi per illam veritatem. Nam idem est principium essendi et cognoscendi. Si enim scibile in quantum scibile secundum Philosophum aeternum est; necesse est, ut nihil sciatur nisi per veritatem immutabilem, inconcussam, incoangustatam.
14. This, by necessity, must be the central one of the Persons: for if there is one who produces and is not produced and another who is produced and does not produce, there must necessarily be a central one who is produced and produces. Such is a truth accessible to the mind alone, and in which angels, prophets and philosophers learn the truths they express. 14. Istud est medium personarum necessario: quia, si persona est, quae producit et non producitur, et persona, quae producitur et non producit, necessario est media quae producitur et producit. Haec est ergo veritas sola mente perceptibilis, in qua addiscunt Angeli, Prophetae, philosophi vera, quae dicunt.
15. Of this central Person, it is said in Genesis: The Lord God made to grow out of the ground all kinds of trees pleasant to the sight and good for food, the tree of life also in the midst of the garden. In reference to which Augustine writes that of all the things that were made, it was said: Let there be, He made it, and so it was—excepting light, of which God said "Let there be light," and there was light — for they were produced first in all eternity from Eternal Art, second in the intelligent creature, and third in the material world. 15. De isto medio dicitur in Genesi: Produxit Dominus Deus de humo omne lignum pulcrum visu et ad vescendum suave, lignum etiam vitae in medio paradisi . Secundum quod dicit Augustinus, de omnibus productis dictum est: Fiat; fecit, et factum est, praeterquam de luce, de qua dixit: Fiat lux, et facta est lux; quia primo producta sunt ab aeterno in arte aeterna, secundo in creatura intellectuali, tertio in mundo visibili.
16. And this is opposed to the errors of those who believe the world to have been created in eternity. For arguing that our minds were born together with eternal lights, they believe that as things were brought forth or described by Eternal Art in all eternity, so also they were created in this world from all eternity; and as the world is written out from all eternity in the Eternal Art, so do they believe it to have been written out in matter. But this passage from Genesis concerning the earthly paradise is understood to refer to angelical, human, and eternal intelligence. For, as it has been said, the Father begot His own Likeness, that is, the Word coeternal with Himself, and expressed a similitude of Himself, and in so doing He expressed all that He could. 16. Et hoc est contra errores eorum qui credunt mundum ab aeterno creatum. Quia autem mentes nostrae cognatae sunt aeternis luminibus, putant, quod sicut res productae sunt seu descriptae in arte aeterna ab aeterno, sic ab aeterno in isto mundo creatae sunt; et sicut mundus ab aeterno descriptus est in arte aeterna, sic descriptum putant in materia. Hoc autem verbum Genesis de paradiso terrestri intelligitur de intellectu Angelico, humano et aeterno. Pater enim, ut dictum est, similem sibi genuit, scilicet Verbum sibi coaeternum, et dixit similitudinem suam, et per consequens expressit omnia, quae potuit.
17. Hence the Word expresses the Father and the things He made, and principally leads us to union with the Father who brings all things together; and in this regard He is the Tree of Life, for by this means we return to the very fountain of life and are revived in it. But if we stoop to a knowledge of things acquired by experimenting them, investigating beyond what is conceded to us, we fall from true contemplation and taste of the forbidden tree of the knowledge of good and evil, as did Lucifer. For if Lucifer, in contemplating this Truth, had been led back from the knowledge of creatures to the unity of the Father, he would have turned dusk into dawn and would have enjoyed daylight. But because he fell for the love and desire of his own excellence, he lost the day. And Adam did the same. Now, this Center is one that produces knowledge, it is the Truth, that is, the Tree of Life, while the other truth is an occasion of death, when a man falls for the love of created beauty. Through the first Truth, all come back, as the Son expresses it: "I came forth from the Father and have come into the world. Again 1 leave the world and go to the Father." Likewise let anyone say: "Lord, I came out of You, the Supreme Being: I will return to You and through You, the Supreme Being." Such is the metaphysical Center that leads us back, and this is the sum total of our metaphysics: concerned with emanation, exemplarity, and consummation, that is, illumination through spiritual radiations and return to the Supreme Being. And in this you will be a true metaphysician. 17. Verbum ergo exprimit Patrem et res, quae per ipsum factae sunt, et principaliter ducit nos ad Patris congregantis unitatem; et secundum hoc est lignum vitae, quia per hoc medium redimus et vivificamur in ipso fonte vitae. Si vero decipiamur ad notitiam rerum in experientia, investigantes amplius quam nobis conceditur; cadimus a vera contemplatione et gustamus de ligno vetito scientiae boni et mali, sicut fecit lucifer. Si enim lucifer, contemplando illam veritatem, de notitia creaturae reductus fuisset ad Patris unitatem, fecisset de vespere mane diemque habuisset; sed quia cecidit in delectationem et appetitum excellentiae, diem amisit. Sic Adam similiter. -- Illud est medium faciens scire, scilicet veritas, et haec est lignum vitae; alia veritas est occasio mortis, cum quis ceciderit in amorem pulcritudinis creaturae. Per primariam veritatem omnes redire debent, ut, sicut Filius dixit: Exivi a Patre et veni in mundum; iterum relinquo mundum et vado ad Patrem ; sic dicat quilibet: Domine, exivi a te summo, venio ad te summum et per te summum. -- Hoc est medium metaphysicum reducens, et haec est tota nostra metaphysica: de emanatione, de exemplaritate, de consummatione, scilicet illuminari per radios spirituales et reduci ad summum. Et sic eris verus metaphysicus.