Collation 12 - Collations on the Hexaemeron — Bonaventure
English Latin
A. Fifth Treatise on the Second Vision, Which is the Third on the Splendor of Faith and Deals with God as the Exemplar of All Things
1200 TWELFTH COLLATION Fifth Treatise on the Second Vision, Which Is the Third on the Splendor of Faith and Deals with God as the Exemplar of All Things COLLATIO XII DE VISIONE SECUNDA TRACTATIO QUINTA, QUAE EST TERTIA DE SPECIOSITATE FIDEI ET AGIT DE DEO, UT EST EXEMPLAR OMNIUM RERUM
1. BUT we all, with faces unveiled, reflecting as in a mirror the glory of the Lord, etc. We have spoken of the loftiness of faith that exceeds reason's power of investigation, as is evident in the Twelve Articles signified by the Twleve Stars and the Twelve Wings of the Seraphim. We have spoken of its firmness signified by the Twelve Foundations of the City. Likewise, [we have spoken] of its beauty signified by the Twelve Doors of the City and the Twelve Pearls which are the speculations of faith, and are bright as lightning, vivifying and joyful in so far as they are related to the Two Doors of the East: first of all, [we have spoken of] the consideration of God as the First and the Most Pure, and secondly, of the consideration of Him as Trine and One. 1. Nos vero omnes, revelata facie gloriam Domini speculantes etc. Dictum est de altitudine fidei, quia excedit investigationem rationis, ut patet in duodecim articulis designatis per duodecim stellas et per duodecim alas Seraphim. -- Dictum est de firmitate eius designata per duodecim fundamenta civitatis. -- Item, de speciositate designata per duodecim portas civitatis et per duodecim margaritas, quae sunt speculationes fidei, et sunt fulgidae et vivificae et iucundae quantum ad duas portas orientales , scilicet speculari, Deum esse primum et purissimum; secundo, Deum trinum et unum.
B. Exemplar of All Things
2. What follows concerns the Third Door, referring to the fact that He is the Exemplar of all things. It must be assumed by faith that God is the Creator of things, the Ruler of actions, the Teacher of intelligences, the Judge of merits. And from this we may understand that He is the Cause of causes, the Art originating in an outstanding manner, the Leader governing most providently, the Light declaring or representing most manifestly, the Right retributing and judging most justly. 2. Sequitur de tertia porta, scilicet quod sit exemplar omnium rerum. Supponendum enim est per fidem, quod Deus est conditor rerum, gubernator actuum, doctor intellectuum, iudex meritorum. Et ex hoc intelligitur, quod est causa causarum et ars praestantissime originans, dux providentissime gubernans, lux manifestissime declarans vel repraesentans, ius rectissime praemians et iudicans.
1. Creation Comes Forth Through Art
3. The first is demonstrated in this manner. The creature comes forth from the Creator, but not through nature, since it is of another nature. Hence it comes forth through art, since there is no other noble manner of emanation besides through nature and through art, that is, out of an act of the will. And this art is not separate from Him, wherefore He is both acting through art and willing, and hence it is necessary that He possess both expressed and expressive reasons. And if He gives to this [created] being a form through which it is distinguished from other beings, or a property (individuality) by which it is distinguished from others [of the same kind], He must necessarily possess the Ideal Form, or rather the Ideal Forms. This is how they are called in several instances by the Saints. 3. Primum ostenditur sic. Creatura egreditur a Creatore, sed non per naturam, quia alterius naturae est: ergo per artem, cum non sit alius modus emanandi nobilis quam per naturam, vel per artem sive ex voluntate; et ars illa non est extra ipsum: ergo est agens per artem et volens: ergo necesse est, ut habeat rationes expressas et expressivas. Si enim det huic rei formam, per quam distinguitur ab alia re, vel proprietatem, per quam ab alia distinguitur; necesse est, ut habeat formam idealem, immo formas ideales. Sic enim in plurali vocantur a Sanctis.
2. Governing Leader
4. Again, because He is the Preserving Cause, He is a Governing Leader. For He is the first in the government of all actions inasmuch as they are liable to be governed: and not like an artisan who leaves his home, and yet preserves and rules his belongings, Therefore He has within Himself the most direct norms. Nor is it in the same manner that the creature flows forth from the Creator by means of expressive forms or reasons, and that the rules for its preservation flow from Him by means of the direction of eternal laws. 4. Item, quia est causa conservans, est dux gubernans. Praeest enim ad dirigendum omnes actus, secundum quod gubernabiles sunt; non sicut artifex, qui domum dimittit, sed res conservat et dirigit. Ideo habet apud se normas directissimas. Nec est idem modus, ut creatura manat a Creatore secundum formas vel rationes expressas, et secundum quod a mente divina emanant regulae ad conservationem ipsarum secundum directionem aeternarum regularum.
3. Teacher
5. Again, because He Himself is the Teacher, He teaches infallibly and makes assertions in such a way that He could not possibly have done otherwise. In the opinion of all the doctors, Christ teaches interiorly, so that no truth is known except through Him, not through speech as it is with us, but through inner enlightenment. Wherefore He must necessarily have within Himself the most clear species, which He cannot possibly have received from another. He Himself, then, is intimate to every soul and He shines forth by means of His most clear species upon the obscure species of our understanding. And in this manner, these obscure species, mixed with the darkness of images, are lit up in such a way that the intellect understands. If, indeed, to know a thing is to understand that it cannot be otherwise than it is, by necessity He alone will make it known who knows the truth and possesses the truth within himself. 5. Item, quia ipse doctor est, docet infallibiliter et certificat sic, quod impossibile est, aliter se habere. Secundum sententiam omnium doctorum Christus est doctor interius, nec scitur aliqua veritas nisi per eum, non loquendo, sicut nos, sed interius illustrando; et ideo necesse est, ut habeat clarissimas species apud se, neque tamen ab alio acceperit. Ipse enim intimus est omni animae et suis speciebus carissimis refulget super species intellectus nostri tenebrosas; et sic illustrantur species illae obtenebratae, admixtae obscuritati phantasmatum, ut intellectus intelligat. Si enim scire est cognoscere, rem aliter impossibile se habere; necessarium est, ut ille solus scire faciat, qui veritatem novit et habet in se veritatem.
4. Justice
6. Again, He is a Justice, most rightfully retributing in accord with the most just laws. If it repays justly, by necessity it must possess the most just laws. 6. Item, est ius rectissime remunerans per leges iustissimas. Si ergo iuste praemiat, necesse est, ut habeat leges iustissimas.
7. Now, Scripture speaks of Him who is the Exemplar, by whom every creature lives in the eternal forms, What was made in Him was life . For it lives through knowing and loving; and anyone who denies this denies eternal predestination. For God knew the creature from all eternity and loves it [now], since He made it for glory and grace. Once more, He proposes the most direct norms. Hence, the Apostle and Jeremiah say: I will put my laws into their mind, and upon their hearts I will write them . For He inscribed them first in [human] nature, then in industry or progress, third in grace, and fourth in glory. In every state, He puts forth His rules: wherefore by necessity He must possess them within Himself. 7. Loquitur autem Scriptura de ipso, ut est exemplar, quo omnis creatura vivit in formis aeternis; Ioannis primo: Quod factum est in ipso vita erat . Vivit autem per cognitionem et amorem; et qui hoc negat negat praedestinationem aeternam. Nam ab aeterno novit Deus creaturam et amat eam, quia praeparavit eam gloriae et gratiae. -- Item, habet normas directissimas; unde Apostolus et Ieremias dicunt: Dabo leges meas in visceribus eorum et in corde superscribam eas . Superscribit enim primo in natura; secundo, in industria seu in progressu; tertio, in gratia; quarto, in gloria. In quolibet statu dat normas suas: ergo necesse est, ut in se habeat eas.
8. Furthermore, because He is illuminating light: For she is fairer than the sun and surpasses every constellation of the stars . For although the sun possesses the means by which it can radiate, it yet does not have the species described within itself. Wherefore more beautiful is this Exemplar which has light and also the clear species of light. Finally, He is a judge who judges by His own power. Scrolls were opened. And another scroll was opened, which is the book of life, and the book of the conscience. Through the power of the book of life, the soul lives and is open to judgment; and if the book of the conscience coincides with the book of life, it is approved; but if they differ, it is reproved. Hence the Psalm: Your eyes have seen my actions; in Your book they are all written. In other words, that which had been written earlier is now made manifest: it is not written anew. In this book are inscribed all the eternal laws. And so God is the eternal Exemplar, and this is a matter of faith which believes that God is the creator of all things, etc. 8. Item, quia est lux illustrans; in Sapientia: Est enim haec speciosior sole et super omnem dispositionem stellarum luci comparata invenitur prior ; quia, licet sol habeat rationem radiandi, non tamen species in se descriptas habet: et ideo illud exemplar est pulcrius, quia cum hoc, quod lucem habeat, etiam species claras habet. -- Item, est ius per se iudicans; in Apocalypsi: Libri aperti sunt, et alius liber apertus est , scilicet liber vitae et liber conscientiae. Per librum vitae habet anima vivere et iudicari; et si liber conscientiae concordat cum libro vitae, approbatur; si autem discordat, reprobatur; unde in Psalmo: Imperfectum meum viderunt oculi tui, et in libro tuo omnes scribendo I, 3-4. Heb 8, 10; Ier 31, 33. Sap 7, 29. Ap 20, 12. tur , id est manifestabuntur scripti, non de novo scribentur. In hoc libro scribuntur omnes leges aeternae. -- Deus ergo est exemplar aeternum, et hoc est fidei, quae credit, Deum esse conditorem rerum etc.
9. And speculation applied to this sees it (the Exemplar) as art representing in the most outstanding way. Now, such art is both one and manifold. How this can occur cannot be seen unless there come about an illumination from the everlasting mountains, and when despoiled are the stouthearted, that is, the foolish. For it is fitting to think of God in the highest way. Speculation is also manifold, for it represents many things distinctly and certainly. Hence I will see myself better in God than in myself. And yet it is supremely one. 9. Et super hoc fertur speculatio, ut sit ars praestantissime repraesentans. Haec autem ars et est una et multiplex. Quomodo autem hoc esse possit, videri non potest, nisi veniat illuminatio a montibus aeternis , et tunc turbabuntur insipientes corde , id est stulti. Oportet enim alte sentire de Deo. -- Est autem multiformis, quia multa repraesentat distincte et certitudinaliter. Unde melius videbo me in Deo quam in me ipso. Est tamen summe una.
10. In this regard it is worthy of note that the first cause is both first and immediate. Because it is first, it has nothing from another, but all from itself. It is also immediate, for the first cause is superior to the intermediary. And so, because it is first, and therefore supremely powerful, it can do many things; because it is immediate, it is supremely actual, since the immediate cause is in act. It is also supremely actual because it is immediate, because act is more immediate than potency. Nor is it supremely actual in the order of efficiency nor in relation to an extrinsic act, for it does not bring about immediately everything it can: wherefore it is supremely actual in relation to an intrinsic act, which is "to say." And so, from all eternity God has said that such a thing is to be: and it comes about in time. This same cause, also, because it is one, is supremely simple; and because supremely simple, infinite, for "a power or cause, the more it is one and simple, the more it is infinite," not, however, through an extension of its mass, but through that of its power. 10. Ad hoc notandum, quod causa prima et est prima et immediata; quia prima, ideo nihil habet ab alio, sed omnia ab ea; et est immediata, quia causa immediata nobilior est quam mediata. Quia ergo prima, ideo potentissima: ergo multa potest; item, quia immediata, ideo est actualissima, quia causa immediata in actu est; est etiam actualissima, eo quod immediata, quia actus immediatior est quam potentia. Non autem est actualissima secundum efficientiam sive secundum actum extrinsecum, quia non facit statim quidquid potest: ergo est actualissima secundum actum intrinsecum, qui est dicere. Unde ab aeterno dixit hoc fiendum, et hoc in tempore. -- Haec etiam causa, quia est una, est summe simplex; et eo quod summe simplex, est infinita, quia «virtus vel causa, quanto magis unita et simplex, tanto magis infinita», non quidem distensione molis, sed virtutis.
11. Such light is beyond reach and is yet the closest to the soul, even more than it is to itself. It is also unconfinable, and yet supremely intimate. This can be seen by none but a man suspended beyond himself in a lofty vision; and when we wish to see by means of simple intuition how such art is one and yet manifold, we cannot conceive how infinite it is, except in terms of extension, because the imagination interferes: and so we cannot see by simple intuition, except through reasoning. 11. Haec lux est inaccessibilis , et tamen proxima animae, etiam plus quam ipsa sibi. Est etiam inalligabilis, et tamen summe intima. -- Hoc autem videre non est nisi hominis suspensi ultra se in alta visione; et quando volumus videre simplici intuitu, quomodo illa ars est una, et tamen multiplex; quia immiscet se phantasia, cogitare non possumus, quomodo infinita sit nisi per distensionem: et ideo videre non possumus simplici intuitu nisi ratiocinando.
12. Now, because such art is a cause, it follows that there is in it a representation of the things that can be caused, and this in a manner that is not caused. Because such reasons are causes, they are uncaused; and it follows that they are the causes of contingent things unfailingly. For what is contingent is represented there in an unfailing way; and so it expresses unfailingly a mode that occurs accidentally in a thing, for it expresses it in relation to what is in and with [this cause] itself. And so there is true contingency on the part of the object and unfailingness on the part of God. 12. Quia ergo illa ars est causa, sequitur, quod in illa arte est repraesentatio causabilium incausabiliter; quia rationes illae causae sunt, ideo incausatae; et hinc est, quod causae sunt contingentium infallibiliter. Quod enim contingens est illic infallibiliter repraesentatur; exprimit enim modum, qui accidit in re, infallibiliter, quia, secundum quod in se et apud se est, exprimit. Vera enim est contingentia a parte rei, et infallibilitas ex parte Dei.
13. In the same way, [this art represents] changeable things in a changeless manner, material things in an immaterial manner, for these reasons are not material; [it represents] possible things actually and divided things undividedly, for the principle of a mountain is no greater than that of a grain of millet. [It represents] accidents substantially, for these reasons are substance, which is God. [It represents] bodily things spiritually, temporal things eternally, distant things without relation to distance, as is also evident in the soul, since the species are not localized in the soul. [It represents] discordant things harmoniously, as the principle of white and that of black. [It represents] defective things in an indefective manner, for whatever is there is quickened with life. 13. Item, mutabilium immutabiliter, materialium immaterialiter, quia illae rationes non sunt materiales; possibilium actualiter, partibilem impartite, quia non est maior ratio montis quam milii, nec etiam in anima nostra; accidentium substantialiter, quia illae rationes sunt substantia, quae est Deus; corporalium spiritualiter; temporalium sempiterne; distantium indistanter, ut etiam patet in anima, quia stationes specierum non sunt in anima; dissonantium indissonanter, ut ratio albi et nigri; deficientium indeficienter, quia quidquid est ibi, vita vivit.
14. Both reason and faith lead to these splendors of exemplarity. But beyond, there is a threefold help for rising to the exemplary principles, that is, the sensible creatures, the rational creatures, and the sacramental scriptures: and this help contains a mystery. As regards the first, the whole world is a shadow, a way, and a trace; a book with writing front and hack. Indeed, in every creature there is a refulgence of the divine exemplar, but mixed with darkness: hence it resembles some kind of opacity combined with light. Also, it is a way leading to the exemplar. As you notice that a ray of light coming in through a window is colored according to the shades of the different panes, so the divine ray shines differently in each creature and in the various properties. Hence, in Wisdom: She ... appears to them in the ways. Again, it is a trace of God's wisdom. Wherefore the creature exists only as a kind of imitation of God's wisdom, as a certain plastic representation of it. And for all these reasons, it is a kind of book written. . . without. 14. Ad hos splendores exemplares ratio ducit et fides. Sed ulterius triplex est adiutorium ad surgendum ad exemplares rationes, creaturae scilicet sensibilis, creaturae spiritualis, Scripturae sacramentalis, quae continet mysteria. -- Quantum ad primum totus mundus est umbra, via, vestigium et est liber scriptus forinsecus . In qualibet enim creatura est refulgentia divini exemplaris, sed cum tenebra permixta; unde est sicut quaedam opacitas admixta lumini. -- Item, est via ducens in exemplar. Sicut tu vides, quod radius intrans per fenestram diversimode coloratur secundum colores diversos diversarum partium; sic radius divinus in singulis creaturis diversimode et in diversis proprietatibus refulget; in Sapientia: In viis suis ostendit se . -- Item, est vestigium sapientiae Dei. Unde creatura non est nisi sicut quoddam simulacrum sapientiae Dei et quoddam sculptile. -- Et ex his omnibus est quidam liber scriptus foris.
15. And so, when the soul sees these things, it seems to it that it should go through them from shadow to light, from the way to the end, from the trace to truth, from the book to veritable knowledge which is in God. To read this book is the privilege of the highest contemplatives, not of natural philosophers; for the former alone know the essence of things, and do not consider them only as traces. 15. Quando ergo anima videt haec, videtur sibi, quod deberet transire ab umbra ad lucem, a via ad terminum, a vestigio ad veritatem, a libro ad scientiam veram, quae est in Deo. Hunc librum legere est altissimorum contemplativorum, non naturalium philosophorum, quia solum sciunt naturam rerum, non ut vestigium.
16. Another help is that provided by the spiritual creature, which resembles light, a mirror, an image, a scroll written within. Every spiritual substance is light. Hence, the Psalm: The light of Thy countenance, O Lord, is signed upon us. At the same time, it is a mirror, for it receives and represents all things; and it has the nature of light, so that it may even pass judgment on things. For the whole world is described in the soul. It (the spiritual creature) is also an image. Since it is both light and mirror containing images of things, it is image too. And hence it is a scroll written within. And for this reason nothing can penetrate the intimate center of the soul, unless it is simple—meaning that nothing can penetrate its powers. For according to Augustine, the most intimate part of the soul is its summit, and the more a power is interior, the higher it is. The sorcerers of Pharaoh had these two helps. 16. Aliud adiutorium est spiritualis creaturae, quae est ut lumen, ut speculum, ut imago, ut liber scriptus intus. -- Omnis substantia spiritualis lumen est; unde in Psalmo: Signatum est super nos lumen vultus tui, Domine . -- Simul etiam cum hoc est speculum, quia omnia recipit et repraesentat; et habet naturam luminis, ut et iudicet de rebus. Totus enim mundus describitur in anima. -- Et est etiam imago. Quia ergo est lumen et speculum habens rerum imagines, ideo est imago. -- Ex hoc est etiam liber scriptus intus. Unde ad intimum animae nullus potest intrare, nisi sit simplex; hoc autem est intrare ad potentias; quia, secundum Augustinum, intimum animae est eius summum; quanto potentia intimior, tanto sublimior. -- Haec duo habent magi Pharaonis .