Collation 10 - Collations on the Hexaemeron — Bonaventure
English Latin
A. Third Treatise on the Second Vision, Which Begins to Deal with the Splendor of Faith
1000 TENTH COLLATION Third Treatise on the Second Vision, Which Begins To Deal with the Splendor of Faith 148 collations on the six days there are twelve signs through which the sun runs its course. These twelve signs are merely clusters of stars which have divers influences because of their different configurations and lights. And the sun, in combination with these, affects the course of life on earth at different times and according to the different influences. These thoughts also, arising from the considerations of faith, are compared to the clarity of pearls because they are bright, vivifying and joyful in the manner of pearls. For pearls have brightness or refulgence, while they also comfort through their efficacy, and rejoice the heart. COLLATIO X DE SECUNDA VISIONE TRACTATIO TERTIA, QUAE INCIPIT AGERE DE FIDEI SPECIOSITATE
1. GOD called the firmament heaven, etc. The loftiness and firmness of faith have been explained. Now we must speak of its splendor. Heaven is called caelum, because engraved ( caelatum ), that is, sculptured with stars. Genesis explains how splendid is this faith. "Look at the heavens and, if you can, count the stars." . . . "So shall your posterity be." The promise of a bodily posterity was made to Abraham, for it is written: "So shall your posterity be." The promise of a spiritual posterity was also made to him, for through faith he was to be the father of a multitude. The flesh of Abraham gave forth offspring and was thus multiplied. All the more so would his spiritual begetting be fruitful: for he begot spiritually through his fruitful mind. Now, the great number of thoughts arising out of faith transcend in clarity the light of the stars. Hence, in the Apocalypse: He took me up in spirit to a mountain, great and high, and showed me the holy city Jerusalem, coming down out of heaven. And I saw that it had twelve gates, and over each gate a pearl, so that each gate was of a single pearl. 1. Vocavit Deus firmamentum caelum etc. De altitudine fidei et eius firmitate dictum est; nunc de speciositate dicendum est. Dicitur enim caelum quasi caelatura id est sculptum luminibus. Quomodo speciosa sit haec fides, habetur in Genesi: Suspice caelum et numera stellas, si potes; sic erit semen tuum . Pollicitatio seminis carnalis facta est ad Abraham, quia sic, inquit, erit semen tuum pollicitatio etiam seminis spiritualis ei facta est, eo quod pater multarum gentium per fidem futurus. Caro Abraham generavit semen, et multiplicatum est; multo fortius eius generatio spiritualis fuit fecunda et generavit spiritualiter mente fecundata. Pullulationes speculationum orientium ex fide sunt transcendentes claritatem siderum. In Apocalypsi: Sustulit me in spiritu in montem magnum et altum, et vidi Ierusalem descendentem de caelo . Et vidit, quod habebat duodecim portas , et super quamlibet portam margarita una, et portae ex singulis margaritis .
2. These thoughts of faith are compared to the stars and also to twelve pearls. Although these stars are countless, 2. Hae speculationes fidei comparantur sideribus et comparantur duodecim margaritis. Licet enim sint stellae illae innumerabiles, tamen sunt duodecim signa, per quae sol currit. Ista duodecim signa nihil aliud sunt nisi quaedam stellae, quae secundum varias figuras et varietatem luminum habent diversas influentias; et sol illis coniunctus variis temporibus secundum diversas influentias habet vitam ministrare in mundo. -- Hae autem, ut dictum est, orientes ex fide speculationes comparantur claritati margaritarum, quia sunt fulgidae, vivificae, iucundae ad modum margaritae, quae habet fulgorem sive fulget, confortat per efficaciam, cor iucundat.
3. It is in this way that men enter into contemplation, nor can anyone in the world attain the visions of the Apocalypse unless he understands such things as these. Since, then, according to the Apostle, there is one glory of the sun, and another glory of the moon, and another of the stars, we, lifted up through faith, are being transformed... from glory to glory, and this, with faces unveiled, so that in a sense we are made to become similar to the twelve stars and to the twelve pearls. There are twelve thoughts we have received through faith: these are the notions that God is the First, that He is triune, that He is the Exemplar of things, the Creator of the world, the One who gave form to the soul, and the Giver of life; that God united to the flesh was crucified, that He is the Remedy of the minds, the Retribution of crimes and the eternal Reward. 3. Secundum hoc igitur ingrediuntur ad contemplationem, nec potest ad visiones Apocalypsis homo mundanus accedere, nisi intelligat ista. Cum igitur secundum Apostolum sit alia claritas solis, alia lunae, alia stellarum , nos sublimati per fidem transformamur a claritate in claritatem et hoc, revelata facie , ut similes simus duodecim stellis et duodecim margaritis. -- Duodecim speculationes sunt, quas habemus ex fide; credere Deum primum, Deum trinum et unum, et exemplar rerum, ut creantem mundum, ut formantem animam, dantem spiritum. -- Deum carni unitum, Deum crucifixum, medelam mentium, vitale pabulum, ultorem scelerum, praemium aeternum.
4. Note also that some objects of faith are not only understandable through reason, they are particular facts, such as that Abraham begot Isaac; other objects of faith are merely understandable; and when they are understood, they are supported by solid reasons. 4. Nota etiam, quod quaedam sunt credibilia, non tamen intelligibilia per rationem, ut Abraham genuit Isaac , sive facta particularia; quaedam autem credibilia sunt intelligibilia; et quando intelliguntur, rationes solidas habent.
B. Brightness of Faith
5. In order to establish the sufficiency of these twelve ideas, let us note that the brightness of faith must be considered as related to pre-existent truth, efficient truth, restoring truth, and perfecting truth. 5. Ad sufficientiam horum duodecim nota, quod claritas fidei speculanda est ut veritatis praeexistentis, ut veritatis efficientis, ut veritatis reficientis, ut veritatis perficientis.
1. Pre-existent Truth
6. As related to pre-existent truth, in three ways: as regards essence, as regards excellence, or as regards refulgence. The divine essence is the first thing that comes to the mind. When Moses inquired about God's name, he was told: "I am who am," that is, every kind of goodness and power. As regards excellence: God is one, triune, and true. As regards refulgence, He is the Exemplar of all things. 6. Ut veritatis praeexistentis tripliciter: vel quantum ad essentiam, vel quantum ad excellentiam, vel quantum ad refulgentiam. Esse enim divinum primum est, quod venit in mente. Unde Moysi quaerenti, quod esset nomen Dei; respondit Deus: Ego sum qui sum ; et in hoc comprehendit quidquid est sive bonum, sive potens. -- Secundo, quantum ad excellentiam, ut Deus unus, trinus et verus. -- Tertio, quantum ad refulgentiam, ut exemplar rerum.
2. Efficient
7. If, now, the brightness [of faith] is considered as the efficient truth, this also is threefold: either as it originates nature, or as it enlightens intelligence, or as it inspires grace. It originates nature, that is, the world, which is not only believable but also understandable. As enlightening intelligence, it is the form of the soul, that is, of the human and angelic intellect, so that God is the object of understanding; wherefore it enjoys a perpetual relationship to the image of creation, restoration, and making alike: for the image is an essential dependency and relationship. As inspiring grace, it is the fulfillment, and this is both credible and understandable. For the will is not perfected except through the infused gift of the Holy Spirit. 7. Si autem claritas consideratur ut veritas efficiens, hoc est tripliciter; aut in quantum inchoat naturam; aut in quantum illustrat intelligentiam; aut in quantum inspirat gratiam. Inchoat naturam sive mundum, quod non solum est credibile, sed etiam intelligibile. Ut illustrat intelligentiam; et sic format animam, scilicet intellectum humanum et ' Angelicum, ut sit Deus obiectum intellectus; et hinc est, quod habet rationem perpetui quantum ad imaginem creationis, reparationis, similitudinis; quia imago est essentialis dependentia* et relatio. Ut inspirat gratiam; hic est consummatio, et hoc est credibile et intelligibile. Voluntas enim non perficitur nisi per donum Spiritus sancti infusum.
3. Restoring
8. Again, if we consider the brightness of truth as restoring , a threefold light shines forth likewise in the soul: as to the principle, or as to the price paid, or as to the effect of the human and angelic restoration. The first consists in seeing God as united to the flesh, which is credible and understandable; the second, in seeing Him as the price paid, that is, as attached to the cross; the third, in seeing Him as the effect, that is, God as the medicine of the soul. Wherefore He is the Principle of our creation, restoration, and retribution. 8. Si auten claritas veritatis consideratur ut reficiens, similiter tripliciter claritas refulget in anima: aut quantum ad humanae et Angelicae reparationis principium, vel quantum ad pretium, vel quantum ad effectum. Primo est speculari Deum carni unitum, quod est credibile et intelligibile; si ut pretium, sic cruci affixum; si ut effectus, sic Deus medicina est animae. Est ergo principium nostrae creationis, reparationis, praemiationis.
4. Perfecting
9. If, now, it is considered as fulfilling or perfecting, this again is threefold: it may be seen as vital food for the militant and triumphant Church, as the punishment of crimes, and as the final reward. It is fitting that God be first; hence He is credible and understandable, and this in terms of influence by reason of the laws of mercy, justice and peace; in relation to the first, as Virtue; in relation to the second, as Truth; in relation to the third, as Equity. These are the twelve gates that are mentioned in the psalm: Open to me the gates of justice, for "He who is just lives by faith." 9. Si autem consideratur ut consummans sive perficiens, sic tripliciter: ut vitale pabulum Ecclesiae militantis et triumphantis, ut ultor scelerum, ut finale praemium. Oportet, Deum esse primum; ergo est credibile et intelligibile, et hoc secundum influentiam secundum legem clementiae, iustitiae et concordiae: secundum primum, ut virtus; secundum secundum, ut veritas; secundum tertium, ut aequitas. -- Hae sunt duodecim portae, de quibus Psalmus: Aperite mihi portas iustitiae. Iusti intrabunt in eam ', quia iustus ex fide vivit .
First Object of Speculation is the Fact That God is
10. The first object of speculation is the fact that God is. The first name of God is "To Be" which is most manifest and most perfect — and therefore, first. Hence nothing is more manifest, for anything said of God is retraced to being: this then is truly God's proper name. God would not have said to Moses, that is to the Giver of the Law, "I am who am," unless He were First. Later, He said: "The God of Abraham, the God of Isaac, the God of Jacob," by which He expressed the mystery of the Trinity. Thirdly, He said: "Who gives one man speech?" by which He explains that He is the Exemplar. 10. Primum speculabile est, Deum esse. Primum nomen Dei est esse, quod est manifestissimum et perfectissimum, ideo primum; unde nihil manifestius, quia quidquid de Deo dicitur reducitur ad esse; hoc est proprie proprium nomen Dei. Deus non dixisset Moysi sive latori Legis: Ego sum qui sum *, nisi esset primus. Postea dixit: Deus Abraham, Deus Isaac, Deus Iacob ; in quo mysterium Trinitatis expressit. Tertio dixit: Qui fecit os hominis et linguam ; in quo explicavit, se esse exemplar.
11. The fact that God is first is most manifest because from every proposition, both affirmative and negative, it follows that God is. Even if you say: "God is not," it follows that God is, for every proposition implies itself as both affirmative and negative. For instance, if Socrates does not run, it is true that Socrates is not running. 11. Deum esse primum, manifestissimum est, quia ex omni propositione, tam affirmativa quam negativa, sequitur, Deum esse, etiam si dicas: Deus non est, sequitur: si Deus non est, Deus est; quia omnis propositio infert se affirmativam et negativam, ut si Socrates non currit, verum est, Socratem non currere.
1. Going from the Posterior to the Prior, from the Inferior to the Higher, from the Temporal to the Aeviternal, and from the Aeviternal to the Eternal
12. Now, this truth may also be considered in a certain mirror that comforts and provides sight. For every creature contributes to the making of this mirror and is joined to this mirror from the viewpoints of order, origin, and fulfillment. The first, in three ways: by going from the posterior to the prior, from the inferior to the higher, from the temporal to the aeviternal, and from the aeviternal to the eternal. For it is evident that if something is posterior, there is something prior: and also something that is first. And so, in this order, through the posterior, the prior and the first are attained. All things, indeed, are either posterior, or intermediate, or first. 12. Consideratur etiam haec veritas, quasi in quodam speculo, quod confortat et dat visum. Omnis enim creatura concurrit ad hoc speculum faciendum et iungitur in hoc speculo secundum viam ordinis, originis, completionis. -- Primo tripliciter: secundum rationem posterioris ad prius, inferioris ad superius, temporis ad aevum et aevi ad aeternitatem. Manifestum enim est, si est posterius, est prius: ergo et primum: ergo in isto ordine per posteriora ad priora et ad primum pervenitur. Omnia enim vel sunt posteriora, vel media, vel prima.
13. Second, there is the progression from the inferior to the superior, and from the superior to the highest, which have a relationship of order and dependency in the order of nature. And here, the notions of superior and inferior are not used in the line of the predicaments, but in the sense of more noble and less noble. 13. Secundo est ordo inferioris ad superius, et superioris ad summum, quae habent essentialem ordinem et dependentiam secundum ordinem naturae. Et non dicitur hic superius et inferius secundum lineam praedicamentalem, sed secundum magis nobile et minus nobile.
14. Third is the progression from time to aeviternity and from aeviternity to eternity: for if anything exists for the sake of something else that is created, this other thing also exists for the sake of something else, that is, the uncreated. For instance, if a temporal thing exists for the sake of the soul, and the soul exists for the sake of God, it is then necessary that God exist by Himself and for His own sake. And so, in terms of causality, dignity, and final purpose, all things declare that there is a first, supreme, and last Being, that is, in the order of finality. This, then, is the argument from the viewpoint of order. 14. Tertio est ordo temporis ad aevum et aevi ad aeternitatem: quia, si est aliquid propter aliud creatum, ergo et illud aliud est aliquid propter aliud, scilicet increatum, et illud erit propter se; ut si est res temporalis propter animam, et anima propter Deum; necessario ergo Deus per se et propter se est. -- Secundum ordinem ergo causalitatis, dignitatis et finis omnia declarant, esse primum, summum et ultimum, scilicet in ratione finiendi. Hoc ergo secundum rationem ordinis.