Collation 11 - Collations on the Hexaemeron — Bonaventure
English Latin
A. Fourth Treatise on the Second Vision, Which is the Second on the Splendor of Faith and Deals with the Vision of God's Trinity
1100 ELEVENTH COLLATION Fourth Treatise on the Second Vision, Which is the Second on the Splendor of Faith and Deals with the Vision of God's Trinity COLLATIO XI DE SECUNDA VISIONE TRACTATIO QUARTA, QUAE EST SECUNDA DE SPECIOSITATE FIDEI ET AGIT DE SPECULATIONE DEI TRINI
1. BUT we all, with faces unveiled, reflecting as in a mirror the glory of the Lord, are being transformed into His very image from glory to glory, as through the Spirit of the Lord. We have spoken of the second vision, that is, of understanding lifted up by faith, as expressed through the words "heaven," or "firmament," meaning lofty, firm, and beautiful. We have spoken of the two first and were beginning to cover the third, that is, beauty, which is a manifold speculation about faith. Of this, it was said to Abraham, that is, to the believer: "Look at the heavens and, if you can, count the stars." And to John: He took me up in spirit to a mountain, etc. And by the twelve signs through which the sun of understanding runs as it traverses the hemisphere of our intelligence, producing the day and the year of faith; and by the twelve gates, each one made of a single pearl, may be understood the twelve principal ideas to which the others may then be retraced, and according to which the others are ruled and directed: and these [twelve principal ideas] are bright, vivifying, and joyful. The first of these ideas was to consider God as the first Being; the second, to consider Him as triune. Both the saints and the doctors deal with them, but the saints by means of intellectual vision and the doctors by means of investigation. And so we have said of the first mirror. that it is being. Now this is the most manifest and perfect name of God, for all things depending upon God are comprised within this name: "I am who am." This name is properly His, and it was said of it in what manner all things represent Him by way of order, origin and fulfillment, or immediate relationship. This name written in the soul gives it light so that it may see. 1. Nos vero omnes, revelata facie gloriam Domini speculantes, in eandem imaginem transformamur a claritate in claritatem, tanquam a Domini spiritu Dictum est de secunda visione, scilicet intelligentiae per fidem elevatae, quae intelligitur per caelum vel firmamentum, quod est altum, firmum, speciosum. Dictum est de duobus primis, et inceptum de tertio, scilicet speciositate, quae est multiformis speculatio fidei. -- De qua dictum est Abrahae, hoc est credenti: Suspice caelum et numera stellas, si potes ; dictum est a Ioanne: Sustulit me in montem etc. Et per duodecim signa, per quae currit sol intellectualis in hemisphaerio nostrae intelligentiae et facit diem et annum fidei, et per duodecim portas ex singulis margaritis intelliguntur duodecim speculationes principales, ad quas aliae reducuntur, et secundum quas aliae regulantur et diriguntur; et istae sunt fulgidae, vivificae, iucundae. -- Prima erat speculari, Deum esse primum; secunda, Deum esse trinum et unum. Circa has procedunt Sancti et doctores; sed Sancti per viam speculationis, doctores per viam investigationis. Dictum est ergo de primo speculo, scilicet quod est esse; hoc enim est nomen Dei manifestissimum et perfectissimum, quia omnia, quae sunt Dei, comprehenduntur in hoc nomine: Ego sum qui sum . Hoc nomen Dei est proprie proprium, de quo dictum, quomodo omnes res repraesentant ipsum per viam ordinis, originis et completionis vel connexionis. Hoc speculum componitur ex omnibus creaturis, ut patuit. Hoc nomen in anima scriptum illustrat eam ad speculandum.
2. Augustine explains this power as follows: "But we all, with faces unveiled, reflecting as in a mirror the glory of the Lord: Not 'as in mirrors,' that is, from afar, but 'as in a mirror.' " But we still see through this mirror in an obscure manner, for a man who sees clearly is in the state of beatitude. Augustine indicates the form of this mirror in the fifteenth book of his work "On the Trinity," chapter four, where he seeks to show both God's unity and trinity. This is what he says: "It is not only the authority of the divine books that proclaims that God is one: everything around us, including ourselves because of the universal nature of things, manifests the fact that it has a most outstanding Creator, who gave us a mind and natural reason through which we see that the living beings are superior to the non-living, the sensible to the senseless, the intelligent to the non-intelligent, the immortal to the mortal, the powerful to the weak, the just to the unjust, the beautiful to the deformed, the good to the wicked, the incorruptible to the corruptible, the invisible to the visible, the bodiless to the bodily, the blessed to the wretched. And because of the fact that, without any doubt, we place the Creator above created things, it is fitting that we profess that He is supremely living, that He perceives and knows all things, that He is free from death, corruption, and change, that He is not a body but a Spirit, the most powerful, just, beautiful, good, and happy of them all." 2. Praedictam igitur auctoritatem Augustinus sic explanat: «Nos autem, revelata facie gloriam Domini speculantes , non a specula, scilicet de longe, sed a speculo»; sed hoc speculum est cum aenigmate adhuc, quia, si videretur sine aenigmate, esset homo beatus. Hoc speculum format Augustinus decimo quinto De Trinitate , capitulo quarto, ubi vult ostendere unitatem et Trinitatem Dei; dicit sic: «Neque enim divinorum librorum auctoritas tantummodo praedicat, esse Deum verum; sed omnis quae nos circumstat, ad quam nos etiam pertinemus, universa rerum natura Proclamat, se habere praestantissimum conditorem, qui nobis mentem rationemque naturalem dedit, qua viventia non viventibus, sensu praedita non sentientibus, intelligentia non intelligen- tibiis, immortalia mortalibus, impotentibus potentia, iniustis iusta, speciosa deformibus, bona malis, incorruptibilia corruptibilibus, immutabilia mutabilibus, invisibilia visibilibus, incorporalia corporalibus, beata miseris praeferenda videamus. Et per hoc, quoniam rebus creatis Creatorem sine dubitatione praeponimus, oportet, ut eum et summe vivere et cuncta sentire atque intelligere, et mori et corrumpi mutarique non posse, nec corpus esse, sed spiritum omnium potentissimum, iustissimum, speciosissimum, optimum beatissimumque fateamur».
B. [augustine] Presupposes Twelve Conditions
3. He [Augustine] presupposes twelve conditions: [that God is] eternal , immortal , incorruptible , immutable —these are the first four; [that He is] living , wise , powerful , and beautiful —here again are four; [that He is] a just , good , happy and holy Spirit—these are the final four. From the first foursome, let us take one attribute, eternal, for it contains the other three: if God is eternal, by the same token He is immortal; and if He is immortal, He is incorruptible; and if incorruptible, immutable also. From the second foursome, let us take wise, for it contains the other three. If He is wise, He is therefore living; and if living, He is powerful; and if powerful, beautiful also, for wisdom is the most beautiful form: wherefore He is the Wise One. I... was enamored of her beauty. Out of the third foursome, let us take one attribute: happy, which contains within itself the other three. For if He is a happy Spirit, therefore He is good, and hence just, and also holy. And so, in these three attributes, eternal, wise, and happy, the whole Trinity shines forth, for eternity is appropriated to the Father, wisdom to the Son, and happiness to the Holy Spirit. 3. Duodecim ponit conditiones: aeternus, immortalis, incorruptibilis, immutabilis, ecce quatuor; item, vivus, sapiens, potens, speciosus, et ecce quatuor; item, iustus, bonus, beatus, sanctus spiritus, ecce quatuor. -- De primo quaternario accipiatur unum nomen, scilicet aeternus, quod alia tria comprehendit: quia si est aeternus, eo ipso est immortalis; et si immortalis, eo ipso incorruptibilis; et si incorruptibilis, eo ipso immutabilis. -- De secundo quaternario accipiatur sapiens, quod alia tria comprehendit: quia, si sapiens, ergo vivus; si vivus, ergo potens; si potens, ergo speciosus, quia sapientia est forma pulcherrima; unde Sapiens: Amator factus sum formae illius . -- De tertio quaternario accipiatur aliud nomen, scilicet beatus, quod comprehendit in se alia tria: quia, si beatus, ergo bonus, ergo iustus, ergo sanctus spiritus. In his ergo tribus, scilicet aeternitate, sapientia, beatitudine, iam relucet Trinitas, quia aeternitas appropriatur Patri, sapientia Filio, beatitudo Spiritui sancto.
4. Now, he (Augustine) also reduces these three to one, taking wisdom, and showing the Trinity [within it]. For by necessity, if there is wisdom, there is a mind which knows itself and loves itself and others. Nor should it be understood that the Father is mind in such a way that the Son is not: this is insanity. On the contrary, the Father is mind, the Son is mind, and the Holy Spirit is mind. Again, the Son is knowledge, the Father is knowledge, and the Holy Spirit is knowledge—and the same with the rest. But in the [human] soul, this is different, for the mind is not knowledge. And so wisdom consists in knowledge. Where there is knowledge, it is necessary that there be the emanation or generation of a word, and from this generation there comes about the production of a binding love. And if the producing one is the Father, the word is the Son, and the bond the Holy Spirit, in whom trineness is really distinct — while it is not distinct in wisdom and mind as they exist in the soul. This comes from the truth of wisdom. And this is what Anselm says in his "Monologue." And so, from the fact that the supreme Spirit understands itself, the Son is begotten and the Holy Spirit breathed forth. Such is the mirror of Augustine. But as for us, like Ruth, let us gather the gleanings after the harvesters by following our teachers. 4. Adhuc etiam redigit ad unum haec tria et accipit sapientiam et ostendit Trinitatem: quia necesse est, si est sapientia, ut sit mens, quae cognoscat se et diligat se et alia. Nec tamen intelligendum est, quod ita sit Pater mens, quod Filius non sit, immo est insania; quin immo Pater est mens, Filius mens, Spiritus sanctus mens. Item, Filius notitia, Pater notitia, Spiritus sanctus notitia, et sic de aliis. Hoc autem in anima est aliter, quia mens non est notitia. Sapientia igitur in cognitione est; ubi autem est cognitio, necesse est, ut sit emanatio sive generatio verbi, ex qua generatione sequitur productio amoris nectentis; et sic producens est Pater, verbum est Filius, nexus Spiritus sanctus, in quibus est trinitas vere distincta, non in sapientia et in mente, sicut est in anima. Hoc est ex veritate sapientiae. Et hoc dicit Anselmus in Monologio . Ex hoc enim, quod summus Spiritus se intelligit, Filius generatur, Spiritus sanctus spiratur. Hoc est speculum Augustini. Sed nos cum Ruth colligamus spicas post messores secundum doctores nostros.
5. There is a twofold mirror of the Trinity: the mental, explaining mental names of God; the material, explaining substituted names. The first consideration is that intelligence lifted up by faith says that God is trine and one by reason of the four principles contained in the divine essence, that is, because of the condition of perfection, and the conditions of perfect production, productive diffusion, and diffusive love—each one leading to the next. 5. Est autem duplex speculum Trinitatis: unum intellectuale/ quod facit intelligere nomina dicta de Deo intellectualia; secundum est magis materiale, quod fit per nomina transumptiva. -- Prima speculatio est, quod intelligentia per fidem elevata dicit, Deum esse trinum et unum, propter quatuor, quae sunt in divino esse, scilicet propter conditionem perfectionis, propter conditionem perfectae productionis, productivae diffusionis, diffusivae dilectionis; et unum sequitur ex altero.
Origin
6. Indeed, there is here the summit of perfection, from which it follows that the First Principle enjoys perfect origin, order, and indivision. In terms of origin , the perfection of a producer is higher than that of a non-producer; and the originating perfection of a producer who brings forth a being who also produces is higher than that of one who brings forth a being who does not produce. And so, if there is here the fullness of originating perfection, there must necessarily be a Father bringing forth a Son who also produces, and a Holy Spirit who is produced. 6. Est enim ibi summa perfectio, ex qua fit, quod primum principium habet perfectionem originis, ordinis, indivisionis. -- Est autem origo originans perfectior quam non originans, et perfectior est origo originans originantem quam originans non originantem: ergo si ibi est perfecta origo, necesse est, esse Patrem producentem Filium originantem et Spiritum sanctum originatum.
D. Order
7. Again, from the viewpoint of order : where there is order, there is proper relationship to the beginning, the intermediate stage, and the end, otherwise disorder would befall the things of God. And so, as said above, it is fitting from the viewpoint of order that there be three Persons here. 7. Item, a parte ordinis sic: ubi est perfectus ordo, ibi est ratio principii, medii et ultimi; alioquin inordinatio accideret in divinis, sicut supra dictum est: oportet ergo per rationem ordinis, ut sint ibi tres personae.
E. Indivision
8. Once more, from the viewpoint of indivision : it is necessary that there be indivision here, otherwise it would be retreating from perfection and from unity. For indivision is unity; but unity exists in the originating and the originated, in universals and particulars, in the will and in nature. Unity in originating principles is that of simplicity; in the composite, or originated beings, that of wholeness or fullness; in universals, that of conformity; in particular beings, that of countlessness; in the will, that of unanimity; in nature, that of inseparability. The unity of simplicity in originating principles is deficient in that, although the principle itself is simple, yet it may be unable of itself to produce another without the help of a third. The unity of wholeness or plenitude in things originated is deficient in that it is not of itself, nor simple. The unity in universals is deficient, that is, uniformity is deficient, for it is counted together with other things: for although it exists in many things, it is yet counted in them4 The unity in individuals is deficient, for the form is counted together with matter. The unity of the will is deficient, for intentions are not so closely joined that they cannot be separated through disagreement. Finally, the unity of inseparability is deficient in natures, for the union of the form is not so strong that it cannot be separated by artificial means. Wherefore this [perfect indivision] must be presupposed in God. 8. Item, a parte indivisionis sic: necesse est, ibi esse indivisionem, alioquin recederetur a perfectione et ab unitate. Est enim indivisio unitas; unitas autem est in principiis et principiatis, in universalibus et particularibus, in voluntate et natura. Unitas in principiis est simplicitatis; in compositis sive principiatis totalitatis seu plenitudinis; in universalibus conformitatis, in particularibus innumerabilitatis, in voluntate unanimitatis, in natura inseparabilitatis. -- Unitas simplicitatis in principiis est defectiva; quia, licet quodlibet principium sit simplex, non tamen de se sufficiens est ad producendum aliud sine alio principio. -- Item, unitas totalitatis sive plenitudinis in principiatis deficit, quia non est ex se nec simplex. -- Item, unitas in universalibus deficit, scilicet conformitatis, quia numeratur cum alia; licet enim sit in pluribus, numeratur tamen in illis. -- Item, unitas in individuis deficit, quia cum. materia numeratur forma. -- Item, unitas voluntatis deficit, quia non ita coniunguntur animi, quin separari possint per discordiam. -- Item, unitas inseparabilitatis deficit in naturis, quia non est tam fortis unio formae, quin possit per artificium separari. -- Haec autem in Deo ponenda.
9. Again, in the first Being, there is a proper relationship to perfect production. Production may be of something similar or dissimilar, equal or inequal, consubstantial or essentially different. By necessity, if there is production of something dissimilar, the production of something similar is presupposed. This is clearly shown as follows: similar is related to dissimilar as the same is related to different, as the one to the many. But the same necessarily precedes the different, and the one precedes the many: hence the production of the similar precedes the production of the dissimilar. But the creature is produced from the first being, and is dissimilar: wherefore by necessity there is produced something similar, which is God. Again, according to Boethius, inequalities have their origin from equality. Likewise, if something essentially different is produced by God, by necessity there must be produced first something substantially the same, for before the extrinsic there is the intrinsic, as is evident. For the concept in the mind — something intrinsic — precedes the extrinsic expression of the speaker. Likewise, from the eternal substance there does not come forth something different unless there is also produced something substantially the same. Hence in God there is the production of something similar, equal and consubstantial before the production of anything dissimilar, unequal and essentially different. 9. Item, in primo esse est ratio perfectae productionis. Est autem productio similis et dissimilis, aequalis et inaequalis, consubstantialis et essentialiter differentis. -- De necessitate, si est productio dissimilis, praeintelligitur productio similis; quod sic patet: simile habet se ad dissimile, sicut idem ad diversum, sicut unum ad multa; sed de necessitate idem praecedit diversum, et unum multa: ergo productio similis productionem dissimilis. Sed creatura producitur a primo esse et est dissimilis: ergo de necessitate producitur simile, quod est Deus. -- Item, secundum Boethium inaequalitates oriuntur ab aequalitate: si ergo producitur a Deo quod est inaequale, scilicet creatura, necessario praecedit productio aequalis, quod est Deus. -- Item, si producitur a Deo essentialiter differens, necessario ante producitur substantialiter idem, quia ante extrinsecum est intrinsecum, ut patet: quia verbum dicentis extrinsecum praecedit mentis conceptus ut aliquid intrinsecum: ergo similiter a substantia aeterna non manat differens, nisi producatur substantialiter idem: ergo in Deo prius est productio similis, aequalis, consubstantialis quam dissimilis, inaequalis, essentialiter differentis.
10. But is it not true, you will say, that by understanding the first being as consisting in a single supposit, as do the Gentiles, they further understand substance, power and operation? Hence without understanding the Trinity or emanation, it is possible to understand production. I answer: Understanding is twofold: one that is perfect and complete and fully resolving; and with such an understanding, it does not pertain to understand in this way. But a defective understanding may understand in a semi-complete way, so that it resolves into several those things which in God are one and in other beings are not one. 10. Sed quid? dices, nunquid intelligendo, primum esse unum esse suppositum, ut gentiles, adhuc intelligunt substantiam, virtutem et operationem? Ergo, non intellecta trinitate vel emanatione, est intelligere productionem. Respondeo: intellectus duplex est: perfectus et plenus et plene resolvens; et tali intellectu non est intelligere sic; intelligere autem semiplene potest intellectus defectivus sic, quod resolvat in plura, quae in Deo sunt unum, aliter non.
F. Actual
G. Complete
H. Final
11. The third relationship to the mirror consists in the fact that in God there is a proper relationship to productive diffusion. God's being is supreme good, wherefore it supremely diffuses itself in a threefold outpouring: utterly actual, complete, and directed toward an end, that is, most final. Because it is utterly actual , it always is, always was, and always shall be; it always begets, always has begotten, and always shall beget. Now no creature can have so great a power that it always is, always was, and always shall be; wherefore by necessity it (God's being) must emanate as an eternal being. Again, such diffusion is not utterly complete in any creature, for God does not grant to the creature the full splendor of exemplarity: He confines his grant to begetting the Son who is entitled to say: " All things that the Father has are mine." No creature can say such a thing. Likewise, this production is utterly final , in that the producing being grants all that He can. But the creature is unable to receive all that God can grant. And so, as the point adds nothing to the line—nor do a million points — the goodness of a creature adds nothing to that of the Creator, because the finite adds nothing to the infinite. Wherefore, by necessity, such diffusion in the fullness of its possibilities can exist only in something greater than which nothing can be conceived. But it is possible to think of something greater than any creature, and to conceive an increase in the creature itself. But in the Son, there is production, as in the Father. If, then, nothing can be conceived that is greater than the Father, the same may be said of the Son. If the Father also did not diffuse Himself in the most final way, He would not be perfect. 11. Item, tertia ratio speculi est, quia in Deo est ratio productivae diffusionis sic. Illud esse est summe bonum, ergo summe diffundit se triplici diffusione: actualissima, integerrima, ultimata sive ultimatissima. Quia actualissima, semper est, semper fuit, semper erit; semper generat, semper generavit, semper generabit. Hoc non potest habere creatura, quod semper sit, semper fuerit et semper futura sit: ergo necesse est, ut emanet aeternus. -- Item, integerrima non est haec diffusio in creatura, quia Deus non dat totum decorem exemplaritatis creaturae, immo non dat nisi generando Filium, qui dicere potest: Omnia, quae habet Pater, mea sunt*; hoc non dicit aliqua creatura. -- Item, haec diffusio est ultimata, ut det producens quidquid potest; creatura autem recipere non potest, quidquid Deus dare potest. Unde sicut punctus ad lineam nihil addit, nec etiam mille millia punctorum; sic bonitas creaturae bonitati Creatoris nihil addit, quia finitum infinito nihil addit. Ergo necesse est, ut haec diffusio secundum totum posse sit in aliquo, quo maius cogitari non potest; omni autem creatura aliquid maius cogitari potest, et etiam ipsa creatura maior se cogitari potest. Sed in Filio est productio, sicut in Patre. Si ergo Patre nihil maius cogitari potest: ergo nec Filio. Si Pater etiam ultimata diffusione non se diffunderet, perfectus non esset.
Fourth Diffusion is by Reason of Love
12. The fourth diffusion is by reason of love. Indeed, it is required that, wherever there is happiness, there be also supreme love, and consequently, love on the supreme level. Now, love can be reflexive, relational, or charitable. The relational love by which I love another is superior to the reflexive love by which I love myself. But charitable love is superior to both, for it implies both lover and beloved: wherefore that is the form it assumes in the Godhead. And so it is with this love that the Father loves the Son, and it is infinite ardor. Also, there is here a love that is gratuitous, properly due, and mutual. Again, there is here a love that is pure, full, and perfect: as flowing out and outpoured, in the Son; as poured back, in the Holy Spirit. And for all these reasons, that mirror is ennobled. 12. Quarta diffusio est per rationem dilectionis. Necessario enim oportet, quod ubi beatitudo est, ibi summa sit dilectio, et per consequens dilectio in summo. Est autem dilectio reflexa, connexiva, caritativa. Connexiva dilectio perfectior est, qua alterum diligo, quam reflexa, qua me diligo; caritativa autem perfectior ceteris est, quae habet dilectum et condilectum: ergo haec est in divinis. Hac ergo dilectione Pater diligit Filium, et est infinitus ardor. -- Item, est ibi dilectio gratuita, debita, permixta. -- Item, est ibi dilectio pura, plena, perfecta, ut effluens et effluxa in Filio, ut refluxa in Spiritu sancto. Ex istis rationibus omnibus fit illud speculum nobile.
13. Yet, there is another mirror made of the accumulation of small things. Wherefore take note that, while the whole Trinity is light in the order of understanding, the Word naturally has the power of expressing. But every creature proclaims the eternal generation,! and the twelve modes of generation we find in creatures express and represent it. For there is a first mode of generation by means of diffusion, a second by means of expression, and a third by means of propagation. 13. Est autem aliud speculum, congregatum ex parvis. Unde nota, quod licet tota Trinitas sit lumen intelligendi, Verbum tamen naturaliter habet rationem exprimendi. Omnis autem creatura clamat generationem aeternam, et hanc exprimunt et repraesentant duodecim generationes, quas reperimus in creaturis. Est enim primus modus generationis per diffusionem, secundus per expressionem, tertius per propagationem.