Collation 20 - Collations on the Hexaemeron — Bonaventure
English Latin
A. First Treatise on the Fourth Vision, That of Understanding Suspended Through Contemplation, the Threefold Object of This Contemplation, That Is, with the Contemplation of the Heavenly Hierarchy, the Church Militant
2000 TWENTIETH COLLATION First Treatise on the Fourth Vision, That of Understanding Suspended Through Contemplation, Which Is Concerned in General with the Threefold Object of This Contemplation, That Is, with the Contemplation of the Heavenly Hierarchy, the Church Militant, and the Hierarchized Human Mind. COLLATIO XX DE QUARTA VISIONE, SCILICET INTELLIGENTIAE PER CONTEMPLATIONEM SUSPENSAE, , TRACTATIO PRIMA, QUAE AGIT IN GENERE DE TRIPLICI OBIECTO HUIUS CONTEMPLATIONIS SIVE DE CONTEMPLATIONE CAELESTIS HIERARCHIAE, MILITANTIS ECCLESIAE ET MENTIS HUMANAE HIERARCHIZATAE
1. A ND God said, "Let there he lights in the firmament of the heavens to separate day from night; let them serve as signs and for the fixing of seasons, days and years.... God made the two great lights, the greater light to rule the day and the smaller one to rule the night, and He made the stars. God set them in the firmament of the heavens to shed light upon the earth. . . . God saw that it was good. And there was evening and morning, the fourth day. It has been said above that God gave ... to Daniel the understanding of all visions. And, in this regard, there has been made a distinction of six visions corresponding to the works of the six days. Now, we must speak about the fourth, that is, [the vision] of understanding suspended through contemplation. However, it should be understood that no one has it, save the man of desires, nor can he have it save through intense desires. Hence, the Psalm: Taste and see how good the Lord is. "Taste" is said first, for there can be no sweet taste unless there come first an appetite for something tasty, or for receiving something tasty. 1. Dixit autem Deus: fiant luminaria in firmamento caeli et dividant diem ac noctem; et sint Hn signa et tempora et dies et annos. Et fecit Deus duo magna luminaria: luminare maius, ut praeesset diei, et luminare minus, ut praeesset nocti, et stellas. Et posuit eas in firmamento caeli, ut lucerent super terram; et vidit Deus, quod esset bonum. Et factum est vespere et mane, dies quartus Dictum est supra, quod Deus dedit Danieli intelligentiam omnium visionum ; et occasione eius distinctae sunt sex visiones correspondentes operibus sex dierum. -- Nunc dicendum est de quarta, scilicet intelligentiae per contemplationem suspensae. -- Sed intelligendum, quod hanc visionem nullus habet, nisi sit vir desideriorum , nec potest eam habere nisi per magnum desiderium. Unde Psalmus: Gustate et videte, quoniam suavis est Dominus . Primo dicit gustate. Gustus enim suavis non est, nisi praecedat appetitus gustabilis vel ad gustabile suscipiendum.
B. Only That Soul Can Be Suspended in Contemplation Which Has the Sun and the Moon and the Stars in its Firmament.
2. But this understanding suspended through contemplation may be understood through the work of the fourth day, when the lights were made. For only that soul can be suspended in contemplation which has the sun and the moon and the stars in its firmament. Consider what the world would have been, had there been no sun, moon or stars in the firmament. It would have been nothing but a kind of dark mass, for even with the light of the stars, the night is dark and horrible. It is the same with the soul: one deprived of the grace of contemplation is like a firmament without lights; but one which has it is like a firmament adorned with lights. And as a heaven deprived of these lights is different from another that has them, so is the soul that does not have [this grace] different from another that has it. Hence, it differs like the angel and the beast. For a man who lacks it is beast-like, with his face bent down to the earth, like an animal. But the man full of lights is fully angelic. 2. Haec autem intelligentia per contemplationem suspensa datur intelligi per opus quartae diei, in qua luminaria facta sunt. Anima autem illa sola per contemplationem suspensa est, quae habet solem et lunam et stellas in firmamento suo. Considera, modo si non esset sol et luna et stellae in firmamento, quid esset mundus? Non esset nisi quaedam massa tenebrosa, quia etiam nox cum lumine siderum adhuc tenebrosa et horribilis est. Sic est de anima. Quae enim non habet gratiam contemplationis est sicut firmamentum sine luminaribus; sed quae habet est firmamentum ornatum luminibus. Et sicut differt caelum non habens haec luminaria a caelo habente, sic anima non habens, ab anima disposita ad hoc; unde differt sicut Angelus a bestia. Bestialis est homo carens his et habens faciem inclinatam ad terram sicut animal; sed plenus luminibus est totus angelicus.
3. On the fourth day, God made the sun and the moon and the stars, wherefore this vision is principally concerned with three things: the splendid consideration of the heavenly hierarchy; the splendid consideration of the Church Militant; and the splendid consideration of the hierarchized human mind. For unless [the soul] beholds the monarchy from above and sees at the same time the descent from it of the Church Militant, together with its hierarchical adornment,! it will never be contemplative. But if it does, it will have light — from the sun, the moon and the stars. The first consideration is compared to the light of the sun, the second to the light of the moon, and the third to the light of the stars. And happy is the soul that sees itself adorned and conformed to that Jerusalem, to the enlightened hierarchy, the angelic, and to the enlightening hierarchy, the divine sovereignty of the Persons. 3. In quarto die fecit Deus solem et lunam et stellas, quia haec visio est principaliter circa tria: circa luculentam considerationem caelestis hierarchiae, circa luculentam considerationem militantis Ecclesiae, circa luculentam considerationem mentis humanae hierarchizatae. Nisi, enim speculetur supernam monarchiam et contueatur descensum Ecclesiae militantis ab ea et suam ipsius hierarchicam adornationem, nunquam erit contemplativa; sed tunc habebit lucem solarem, lunarem et stellarem. Prima consideratio comparatur luci solari, secunda luci lunari, tertia luci stellari. Haec anima est felix, quae se contuetur ornatam et conformem illi Ierusalem, et hierarchiam illustratam, scilicet Angelicam, et hierarchiam illustrantem, scilicet divinum principatum personarum.
1. Splendid Consideration of the Heavenly Monarchy
4. And so, the splendid consideration of the heavenly monarchy ^ is likened to the light of the sun, and this, for a threefold reason: because of the resplendence of its singular purity, because of the resplendence of its outstanding limpidity, and because of the resplendence of its life- giving fire. Such are the three aspects under which this consideration may be seen. 4. Luculenta ergo consideratio caelestis monarchiae assimilatur luci solari propter triplicem rationem: propter fulgorem puritatis praecipuae, propter fulgorem limpiditatis praeclarae, propter fulgorem inflammationis vivificae. Haec tria habet illa consideratio.
2. Purity
a. In Eternal Wisdom There is a Principle of Fecundity Tending to the Conceiving, the Bearing and the Bringing Forth
5. By reason of the first, it is a matter of supreme dignity that [the consideration of the heavenly Hierarchy] have purity and be far away from any filth of corruption. Concerning such purity. Ecclesiasticus writes: As the sun when it riseth ... in the high places of God, so is the beauty of a good wife for the ornament of her house. These words fit eternal wisdom and the mind enlightened by such wisdom. For it is like the sun in the high places, not on account of its position since the sun is not the highest of the planets, but the sun is called the highest by reason of its supreme purity, actuality and luminosity. Hence, it is, according to Isidore, "as it were, the only one to shine.". This is eternal wisdom which reaches everywhere because of its purity. [The same consideration] is compared also to a good woman, not that there is in it anything female or effeminate, but because in eternal wisdom there is a principle of fecundity tending to the conceiving, the bearing and the bringing forth of everything that pertains to the universality of the laws. For all the exemplar reasons! conceived from all eternity in the womb or uterus of eternal wisdom. [This is true] most of all [of the exemplary reason] of predestination. And so, because [the heavenly Hierarchy] conceived the principles of predestination from all eternity, it cannot fail to love us. And as it conceived them from all eternity, so also it produced [them] or bore [them] in time, and later, gave birth [to them] by suffering in the flesh. And the intelligence is able to understand this and in so doing, it has attained the highest contemplation. 5. Ratione primi est summae dignitatis et excellentiae, quae habet puritatem et est elongata ab omni faece corruptionis. De ista puritate Ecclesiasticus: Sicut sol oriens in altissimis Dei, sic mulieris bonae species in ornamentum domus suae . Haec verba conveniunt aeternae sapientiae et menti aeterna sapientia illustratae. Est enim sicut sol in altissimis, non propter positionem, quia sol non est altior omnibus planetis, sed sol dicitur altissimus ratione altissimae puritatis, actualitatis et luminositatis; unde est secundum Isidorum «quasi solus lucens». Haec est sapientia aeterna, quae ubique attingit propter suam munditiam . -- Comparatur autem mulieri bonae, non propter aliquod femineum vel effeminatum, quod sit in ipso; sed quia in sapientia aeterna est ratio fecunditatis ad concipiendum, producendum et pariendum quidquid est de universitate legum. Omnes enim rationes exemplares concipiuntur ab aeterno in vulva aeternae sapientiae seu utero, et maxime praedestinationis. Unde quia ab aeterno rationes praedestinationis concepit, non potest nos non diligere; et sicut ab aeterno concepit, sic in tempore produxit sive peperit, et postea in carne patiendo parturivit. Et potest hoc intelligere intellectus et habet altissimam contemplationem.
6. There is, then, a way of considering this utterly pure being: utterly pure because utterly simple, utterly simple because supremely one. It is said to Israel, the contemplative: "Hear, O Israel! The Lord is our God, the Lord alone!" Likewise, the contemplative soul is represented by a woman, and contemplative souls are called the daughters of Jerusalem, because they are beautiful and fruitful. And beauty is fruitfulness, for the more light they conceive, the more beautiful they are. Hence, blessed are the clean of heart, for they shall see God. Wherefore it is fitting to enter contemplation, not through reason, but through purity. Wherefore His communication is with the simple, who have pure minds, not blinded by overwhelming malice. That is why the souls that are beautiful and fruitful are called the daughters of Jerusalem and are represented by the sun because of its beauty, and by the woman because of her fruitfulness. 6. Est ergo haec consideratio illius esse purissimi; purissimum autem, quia simplicissimum, simplicissimum autem, quia summe unum. Ideo dicitur Israel, viro contemplativo: Audi Israel, Dominus Deus tuus unus est . -- Similiter anima contemplativa intelligitur per mulierem illam; et dicuntur animae contemplativae filiae Ierusalem , quia formosae et fecundae. Et formositas est fecunditas, quia, quanto plus concipiunt lumina, tanto formosiores sunt; unde: Beati mundo corde} quoniam ipsi Deum videbunt . Unde per puritatem, non per rationem, oportet introire in contemplationem. Et ideo cum simplicibus sermocinatio eius ; qui habent mentes puras, non excaecatas propter malitiam supervenientem. Animae ergo, quae sunt formosae et fecundae, dicuntur filiae Ierusalem et intelliguntur per solem ratione formositatis, et per mulierem ratione fecunditatis.
b. Contemplative Souls are Called the Daughters of Jerusalem, Because They are Beautiful and Fruitful
7. In the second place [this same consideration] is compared to the sun because of the resplendence of its outstanding limpidity : for the greater the resplendence, the greater the clarity and limpidity. Hence, in Ecclesiasticus: As the rising sun is clear to all , so the glory of the Lord shines upon all His works. And Gregory writes: "How is it that they do not see, who see the One who sees all?" The soul of blessed Benedict was truly contemplative, for he saw the whole world in a single sunray. He had not studied much, nor did he own many books, for he had left the world when he was thirty-one and lived hidden in the forest with wild animals, as one of them, so much so that shepherds mistook him for one. And, as Gregory explains, the world was not narrowed to a single sunray, but his soul was expanded, for he saw all things in the One in relation to whom all creatures are narrow and small and limited in extent. Hence, in Wisdom: Before you the whole universe is as a grain from a balance, or a drop of morning dew come down upon the earth. And this outstanding clarity is referred to in [the same] book of Wisdom: For she is fairer than the 1 sun and surpasses every constellation of the stars. Compared to light, she takes precedence. 7. Secundo comparatur soli propter fulgorem limpiditatis praeclarae; ubi maior fulgor, ibi maior claritas et limpiditas; unde Ecclesiasticus: Sol illuminans per omnia respexit, et gloria Domini plenum est opus eius . Unde Gregorius: «Quid est, quod non videant qui videntem omnia vident?». -- Anima beati Benedicti bene fuit contemplativa, quae totum mundum vidit in uno radio solis. Non multum studuerat ipse nec libros habebat, quia decimo tertio anno mundum dimiserat et latitabat inter fruteta cum bestiis, sicut una fera; unde etiam pastores crediderunt eum feram. Et ut dicit Gregorius, mundus non fuit coangustatus in uno radio solis, sed eius animus fuit dilatatus, qui vidit omnia in illo cuius magnitudine omnis creatura angusta est et parva et modica. Unde in Sapientia: Quasi momentum staterae est ante te orbis terrarum et sicut gutta roris antelucani . De hac praeclaritate in libro Sapientiae: Est enim speciosior sole et super omnem dispositionem stellarum, luci comparata invenitur prior .
8. Consider that in the contemplative soul the sphere of the universe is described, and a certain heavenly spirit that has inscribed within it the whole sphere. There is also described in it the supersubstantial radiation. which contains both the sphere of the universe and the universe of the spirits. Wherefore within the contemplative soul there are marvelous lights and a marvelous beauty. And so, as the world, beautiful from top to bottom, from beginning to end, described in the soul produces a mirror; and any spirit is a mirror: so also in the soul there is a marvelous multiplicity, supreme order, and supreme proportionality. Beautiful, then, is the universe of the spirit, for as often as there is reflected in the soul the disposition of the earthly sphere, and of the spirits of the blessed, and of the supersubstantial radiation, so often is there within it a marvelous refulgence: and because of this, it is more beautiful than the sun. Again, the radiation which contains every disposition and represents every theory exists within the soul, and the soul is absorbed in it through a transformation of the mind in God: wherefore the soul is above any disposition of the stars. 8. Considera, quod in anima contemplativa describitur universus orbis et quilibet spiritus caelestis, qui in se habet descriptum totum orbem; describitur etiam radius supersubstantialis, qui et universum orbem et universum spiritum continet. Ergo in anima contemplativa mira sunt lumina et mira pulcritudo. Sic ergo mundus, pulcher a summo ad imum, ab initio ad finem, descriptus in anima facit speculum; et quilibet spiritus est speculum: et sic in anima est mira numerositas, summus ordo, summa proportionalitas. Pulcra ergo est universitas spirituum, quia, quoties in anima sic relucet dispositio orbis terrarum et spirituum beatorum et radii supersubstantialis, toties in ea est mira refulgentia; et ex hoc est speciosior sole. Rursus, radius, qui continet omnem dispositionem et repraesentat omnes theorias, est in anima, et in illo anima absorbetur per mentis transformationem in Deum; et ideo est anima super omnem dispositionem stellarum.
3. Brilliance of a Life-giving Fire
9. In the third place, this consideration [of the heavenly Hierarchy] is compared to sunlight because of the brilliance of a life-giving fire . Indeed, the radiation of the sun serves to give life, not to consume it except by accident or by reason of some [defective] disposition. Speaking of this inflaming heat, Ecclesiasticus says: The sun, resplendent at its rising: what a wonderful work of the Lord it is! At noon it scorches the surface of the earth, and who can hear its fiery heat? Like a blazing furnace for melting metal, the sun in its course sets the mountains aflame; by its fiery darts the land is consumed; the eyes are dazzled by its light. He wants to say that when the sun itself is gazed upon, this same sun so announces what is about it and within it, and rises on the hemisphere of our mind in such a way, that at noon it scorches the surface of the earth, and who can bear its fiery heat? For the souls that are not lifted up are as it were in winter; those lifted up to a mediocre level of contemplation are as it were in spring, while those lifted up to ecstatic raptures are as it were in summer, tasting the fruits of autumn, for they are in repose. Then indeed, in autumn, do they gather the fruit; and they make feasts and celebrate them in autumn. But where does [the sun] scorch at noon? Where it exists in the totality of its power, that is, in heaven. 9. Tertio, haec consideratio comparatur luci solari propter fulgorem inflammationis vivificae. Est enim radius solis ad vivificandum, non ad consumendum nisi per accidens et ratione alicuius dispositionis. De hoc calore inflammante Ecclesiasticus: Sol in aspectu annuntians in exitu, vas admirabile opus Excelsi. In meridiano exurit terram, et in conspectu ardoris eius quis poterit sustinere? Tripliciter sol exurens montes, radios igneos exsufflans et refulgens radiis suis excaecat oculos . -- Vult dicere, quod quando ille sol aspicitur, quod ipse sol sic annuntiat quae sunt apud se et in se, et oritur super hemisphaerium mentis nostrae, quod in meridiano exurit, et in conspectu ardoris eius non poterit aliquis sustinere . -- Animae enim non sublevatae sunt quasi in hieme; sed quae sunt elevatae ad mediocrem contemplationem sunt quasi in vere; sed quae elevatae sunt ad excessus ecstaticos sunt sicut in aestate et percipiunt fructus autumnales, quia quiescunt. Tunc enim in autumno colligunt fructus et faciunt et celebrant solemnitates in autumno . Sed ubi exurit in meridie? Quando in maxima virtute est, hoc est in caelo.
10. This, indeed, is perfect contemplation. And no one can explain these inflammations and ardors which that Sun sends out to souls that enjoy spiritual raptures. If, indeed, according to the Apostle, the groanings with which the Spirit pleads for us are unutterable, what then of the raptures, what of the ardors? Hence, Who of us can live with the consuming fire? And truly the sun scorches in a threefold manner, because the eternal Sun irradiates and inflames this hierarchical earth and this human earth with a triple or threefold love and it lifts up both to God: the former, through tending, vision and fruition; the latter, through charity, from a pure heart and a good conscience and faith unfeigned. I refer to the heavenly Hierarchy disposed according to the three hierarchies. 10. Haec enim est perfecta Contemplatio; et illas inflammationes et ardores, quos emittit ille sol in animas illas, quae habent excessus mentales, nullus potest explicare. Si enim secundum Apostolum gemitus sunt inenarrabili quibus postulat pro nobis Spiritus , quid sunt excessus? quid ardores? Unde: Quis ex vobis poterit habitare cum ardoribus sempiternis? . -- Et vere sol exurit tripliciter, quia sol aeternus terram illam hierarchicam et istam humanam irradiat et inflammat triplici vel triformi amore et sursum agit in Deum utramque: illam per tentionem, visionem et fruitionem; hanc per caritatem de corde puro, conscientia bona, fide non ficta ; hierarchiam, dico, caelestem secundum trinas hierarchias collocatam.
a. Intellect is in Darkness, for It is Unable to Seek Since the Matter Transcends Every Power of Search
11. But how is it that this radiation blinds when it should have enlightened? This blinding, in fact, is supreme illumination, because it occurs in the loftiest part of the mind, beyond the range of investigation of the human intellect. Here, the intellect is in darkness, for it is unable to seek since the matter transcends every power of search. There is there inaccessible obscurity which yet enlightens those minds that have rid themselves of idle research. And that is what the Lord says, that He dwells in a cloud7 And in the Psalms: He made darkness the cloak about Him. 11. Sed quid est, quod iste radius excaecat, cum potius deberet illuminare? Sed ista excaecatio est summa illuminatio, quia est in sublimitate mentis ultra humani intellectus investigationem. Ibi intellectus caligat, quia non potest investigare, quia transcendit omnem potentiam investigativam. Est ergo ibi caligo inaccessibilis, quae tamen illuminat mentes, quae perdiderunt investigationes curiosas. Et hoc est quod dixit Dominus, se habitare in nebula ; et in Psalmo: Posuit tenebras latibulum suum .
12. This, then, is the delicious consideration of the heavenly hierarchy. For these three reasons it is called the Sun. In this sense we may understand what is written in the first book of Machabees: The sun shone upon the shields of gold and of brass, the mountains glittered therewith. The shields are the eternal reasons of the eternal predestinations which are related to armor and to incorruptible brightness. The eternal Sun, that is, eternal wisdom, shines upon the shields when God lifts up the contemplative mind to the perception of the splendor of eternal truth and of these reasons. The mountains glitter because this Sun enlightens them with these three reasons as with shields of gold. That is, [it enlightens] the spirits confirmed in eternity and stability who received first the radiations from the east through a primary infusion, then those from the south through perfect enlightenment, and finally those from the west through final preservation. These [radiations] arise out of the Sun in a threefold manner and shine forth like lamps of fire, for there is here the greatest possible conflagration. And the whole reason of contemplation consists in this, for never does the splendid radiation come within the range of contemplation without at the same time setting afire. Hence, in the Canticle, Solomon speaks through the medium of love and of a hymn, for these dazzling lights cannot be attained except through love. 12. Haec est ergo consideratio luculenta caelestis hierarchiae. Propter haec ergo tria dicitur sol. De hoc potest accipi quod scribitur primo Machabaeorum: Refulsit sol in clypeos aureos, et resplenduerunt montes ab eis sicut lampades ignis . Clypei sunt rationes aeternae praedesolationum aeternarum, quae habent rationem armaturae et rationem fulgoris incorruptibilis. Sol aeternus, scilicet sapientia aeterna, refulget in clypeos, quando sublimat Deus mentem contemplativam ad percipiendum fulgorem veritatis aeternae et illarum rationum; et montes resplendent, quia sol ille per istas rationes quasi per clypeos aureos illuminat montes, hoc est spiritus in aeternitate firmatos et sublimitate, qui recipiunt primo orientales radios primaria infusione, meridionales perfecta illustratione, Occidentales postrema retentione. Hi tripliciter oriuntur a sole et splendent sicut lampades ignis, quia est ibi inflammatio permaxima. Et in hoc est tota ratio contemplationis, quia nunquam venit in contemplatione radius splendens, quin etiam sit inflammans. Et ideo in Cantico loquitur Salomon per modum amoris et per modum cantici, quia ad illos fulgores non potest perveniri nisi per amorem.
4. Delicious Aspects of the Church Militant
13. Again, contemplation consists in the consideration of the delicious aspects of the church militant. This consideration is represented by the light of the moon, and he who has not known this [light] cannot understand anything. Hence, the heavens are not adorned unless they have a greater light and a smaller one. Wherefore John sees the city, New Jerusalem, not only standing, but actually coming down ... from God, fully formed and adorned. As indeed the radiation of the sun enlightens the night through the moon, so does the divine radiation enlighten the contemplative soul itself through the Church. Indeed, the divine radiation has no shadow in the heavenly hierarchy, as the light of the sun has no darkness in itself or in its fountainhead; while in the moon which does have darkness [the light of the sun] is not unqualifiedly bright. It is the same with the Church Militant in which there is a radiation through the figures and mysteries. The Church, then, is compared to the moon because of a twilight or symbolical refulgence, because of a rapturous or ecstatic refulgence, and because of a well-ordered refulgence. 13. Item, Contemplatio consistit in consideratione luculenta militantis Ecclesiae. Haec consideratio intelligitur per lucem lunarem; qui enim non novit hanc non potest quidquam comprehendere. Unde non est ornatum caelum, nisi habeat luminare maius et luminare minus . Unde Ioannes vidit civitatem Ierusalem non solum stantem, immo etiam descendentem a Deo , formatam et ornatam. Sicut enim radius solis per lunam illuminat noctem, sic radius divinus per Ecclesiam illuminat ipsam animam contemplativam. Radius enim divinus in caelesti hierarchia umbram non habet, sicut lux solis non habet tenebrositatem in se sive in suo fonte; sed in luna, quae habet obscuritatem, non est simpliciter clarus. Sic in Ecclesia militante, in qua est radius in figuris et in aenigmatibus. -- Comparatur autem Ecclesia militans lunae propter refulgentiam subobscuram sive symbolicam, propter refulgentiam excessivam sive ecstaticam, et propter refulgentiam ordinatam.