a. Symbolical
1) Church like the Moon
14. First, the refulgence in the Church is symbolical, because of the symbols of the sacraments and figures through which Scripture takes its course from beginning to end. Of this, Ecclesiasticus says: The moon, too, that marks the changing times, governing the seasons, their lasting sign. And so, he says that the moon is a manifestation of the times, and that, in the form of a sign. And that occurs in the Church by means of symbols, for, according to Dionysius [the Pseudo-Areopagite] , "It is impossible for us to make the divine radiation shine forth, except surrounded mystically with a variety of sacred veils." 14. Prima ergo refulgentia in Ecclesia est symbolica per symbola Sacramentorum et figurarum, per quae decurrit Ecclesia a principio usque ad finem. De hoc Ecclesiasticus: Luna in omnibus in tempore suo, ostensio temporis et signum aevi . Dicit ergo, quod luna est manifestatio temporum et per modum signationis; et hoc est in Ecclesia per symbola; quia «aliter non est possibile, nobis lucere divinum radium, nisi varietate sacrorum velaminum anagogice circumvelatum», secundum Dionysium.
15. Hence, we can gaze upon the moon, not upon the sun, because the radiation of the sun is tempered to our sight by the moon. Likewise, the radiation of eternity cannot be faced as such, but if we look upon it as it exists in the Church, veiled under the sacraments and figures, we may perceive the One who shows us what has been done, what should be done, and what exists in eternity: what has been done, through allegory; what should be done, through tropology; what exists in eternity, through anagogy. Indeed, we understand in a particular manner the doctrine of figures of which the Old and the New Testament are full, as is clear when the Apostle writes that Christ's passion was both a truth and a figure, and so also His resurrection. Wherefore figures have never been fully explained. But when the moon will be full, then there will be an opening of Scriptures, and the Book will be opened, and the seven seals which have not yet been opened will be broken. Believe me, we shall then see as in the light of a full moon, when our Lion from the tribe of Juda will arise and open the Book, when there will be a consummation of those sufferings of Christ which He now bears in His [mystical] body. It is fitting that Herod arise, under whom Christ was mocked and Peter thrown into jail. 15. Unde lunam videre possumus, non solem, quia radius solis contemperatur nobis per lunam. Sic radius aeternitatis non potest aspici in se, sed si aspicimus illum radium, ut est in Ecclesia, velatum per Sacramenta et figuras; possumus aspicere ipsum, qui nobis ostendit, quae sunt facta, quae facienda, quae sunt in aeternitate: quae sunt facta, per allegoriam; quae facienda, per tropologiam; quae in aeternitate, per anagogiam. Intelligimus enim aliquo modo figurarum doctrinam, quibus testamentum vetus et etiam novum plenum est; ut patet per Apostolum, quod passio Christi et veritas fuit et figura, similiter resurrectio . -- Et ideo figurae nondum explanatae sunt; sed quando luna erit plena, tunc erit apertio Scripturarum, et liber aperietur, et septem sigilla solventur , quae adhuc non sunt aperta. -- Credite mihi, tunc videbimus quasi per plenilunium, quando leo noster de tribu Iuda surget et aperiet librum, quando consummabuntur passiones Christi, quas modo corpus Christi patitur. Oportet enim surgere Herodem, sub quo illudatur Christus , et Petrus incarceretur .
16. Again, [this consideration] is compared to the moon because of an ecstatic refulgence. Ecclesiasticus says: By the moon, we know the feast days and fixed dates, this light- giver which wanes in its course: from it, the month has received its name, how wondrous in this change! He says two things of the moon: that in its fullness it waxes wonderfully, and that it wonderfully wanes. And this is true both in opposition with the sun or in conjunction with it. In opposition, for when it is in full opposition with the sun, then it is at the greatest possible distance from it, and then it is in truth less illuminated by it than at any other time. Now, this is proved as follows. There is a rule in perspective that when a luminous body is greater than an opaque spherical body upon which it is shedding light, the closer they are body to body, the more light the opaque body receives^ because the basis of the luminous body is greater and the angle of the light rays is greater. The more distant they are, the more acute the angle, and the less light reaches the opaque body. But when [the moon] is in full opposition, then it is at the greatest distance: it receives less light in reality, but more in appearance, for then it is called a full moon. 16. Item, comparatur lunae propter refulgentiam excessivam. Ecclesiasticus: A luna signum diei festi, luminare, quod minuitur in consummatione. Mensis secundum nomen eius est, crescens mirabiliter in consummatione . Duo dicit de luna: et quod mirabiliter crescit in consummatione et mirabiliter diminuitur. Et hoc verum est sive in coniunctione cum sole, sive in oppositione: in oppositione fit; quando enim est in plena oppositione ad solem, tunc distat ab eo magis, quam potest, et tunc minus illuminatur secundum veritatem quam in alio tempore quocumque. -- Quod sic probatur. Regula est in perspectiva, quod quando corpus luminosum maius est quam corpus opacum sphaericum, quod illuminat; quanto magis appropinquat corpus ad corpus, tanto magis illuminatur opacum, quia basis corporis luminosi est maior, et angulus radiorum maior; quando vero plus distat, tunc angulus minor est, et basis minus de corpore opaci attingit. Sed quando est in plena oppositione, tunc est in maxima distantia: ergo tunc minus illuminatur secundum veritatem, sed plus secundum apparentiam, quia tunc vocatur luna plena.
17. Now, in case of conjunction, the opposite occurs, for when the moon is as close as it can ever be, it receives more light in reality and less in appearance, for then we see nothing of the moon. Hence, whether fullness is understood as related to opposition or to conjunction, it is true in both cases, that in its fullness it waxes wonderfully, and that it wonderfully wanes. 17. Item, apud coniunctionem est e contrario, quia, cum sit in maxima appropinquatione, qua esse potest, tunc illuminatur magis secundum veritatem et minus secundum apparentiam, quia tunc nihil videmus de luna. -- Ergo sive consummatio intelligatur vel quantum ad oppositionem, vel quantum ad coniunctionem, utrumque verum est: et quod mirabiliter crescit et mirabiliter minuitur in consummatione.
18. The moon that waxes and wanes represents man in the active and the contemplative life, like the morning star which sometimes precedes the sun and then signifies the contemplative life, and at other times follows it and then signifies the active life. This moon is the Church engaged in contemplation and action. When it is engaged in contemplation, then it is supremely enlightened by the heavenly splendors, but when it is engaged in action, it receives less light. And no man lives who is not decreased when he engages in action, except Christ who was perfect both in action and in contemplation. Hence no wise man, particularly a leader, ever sinks to action, except by reason of some necessity. For, according to Gregory in his "Pastorals," "A man of strong virtue comes forth against his will. A man without virtue cannot even be forced." Why? Because here there is a decrease of that light which is [the source] of the greatest illumination, that is, [the light of] contemplation. 18. Luna, quae crescit et minuitur, significat hominem in vita activa et contemplativa, sicut stella matutina, quae aliquando praecedit solem, et tunc significat vitam contemplativam; et aliquando sequitur, et tunc significat vitam activam. -- Haec luna est Ecclesia, vacans contemplationi et actioni. Quando vacat contemplationi, tunc summe illuminatur fulgoribus caelestibus; quando vero vacat actioni, tunc minus illuminatur; et non vivit homo, qui non minuatur, quando dat se actioni, excepto Christo, qui fuit perfectus et in actione et contemplatione. Unde nullus homo sapiens unquam descendit ad actionem, maxime praesidentium, nisi quadam necessitate; quia, secundum Gregorium in Pastoribus «pollens virtutibus invitus accedit, carens vero virtutibus nec coactus». Quare? quia ex hoc minuitur lumen illud, quod est maximae illuminationis, scilicet contemplationis.
2) Well-ordered Refulgence
19. But on the contrary, as the bride is attracted to the groom and matter to form and the ugly to the beautiful,! so the soul desires to be united through the raptures of contemplation. Then, when the hemisphere of the soul is completely filled with light, the exterior man becomes entirely God-conformed, and the man himself becomes speechless. Hence, these words of the Canticle contain a truth: Do not stare at me because I am swarthy, because the sun has burned me, for then the interior illuminations are supremely conjoined. Hence, also, the words of Exodus: "Since Thou hast spoken to Thy servant, I have more impediment and slowness of tongue." It was the same with Jacob, that is, Israel, a strong man who was strengthened in his fight with the angel, who yet dislocated the socket of his thigh, and he began to limp, because such a contemplation makes the soul appear low to man when it is conjoined with the supreme sun. This [contemplation] is Esther who sought not women's ornaments, but was content with her natural beauty and had no recourse to the deckings of prostitutes. And he said: For I say to you that no one concerned with appearances can attain contemplation. 19. Sed econtra, sicut sponsa desiderat sponsum, et materia formam, et turpe pulcrum; ita anima appetit uniri per excessum contemplationis; et tunc, quando hemisphaerium animae totum luminibus plenum est, tunc homo exterius fit totus deformis, tunc homo fit sine loquela. Unde tunc habet veritatem illud in Cantico: Nolite me considerare, quod fusca sim, quia decoloravit me soP° , quia tunc maxime coniungitur interioribus illuminationibus; unde in Exodo: Ex quo locutus es ad servum tuum, impeditioris et tardioris linguae factus sum . Similiter Iacob, scilicet Israel, vir fortis, fortificatus fuit in lucta Angeli, emarcuit tamen nervus femoris eius, et factus est claudus , quia haec Contemplatio facit vilem animam apparere hominibus, quando summo soli coniungitur. -- Haec est Esther , quae non quaerit mundum muliebrem, sed contenta est naturali pulcritudine nec quaerit istos ornatus meretricios. -- Et dicebat: quia dico vobis, quod nunquam qui vult apparere potest venire ad contemplationem.
20. In the third place, [this consideration] is compared to the moon because of a well-ordered refulgence. Ecclesiasticus writes of the moon that it is an instrument of the armies on high, shining gloriously in the firmament of heaven. For all things in the Church are ordained according to a rational order; they are strong, meaning that they cannot be dissolved, and they are joyful. Because of the first, it is said to be an instrument of the armies on high, because it is as awe-inspiring as bannered troops. — What shalt thou see in the Sulamitess but the companies of camps? For this order is entirely for the sake of combat. against the hosts of enemies. Again, it has joy, hence the words shining gloriously. And this is glory, which is beauty with joy. Wherefore even its riches show forth its glory, as it marches along in the glory of its clothing and in joy, as it were in nuptial banquets and festivities. 20. Tertio comparatur lunae propter refulgentiam ordinatam. Ecclesiasticus: Vas castrorum in firmamento caeli resplendet ; dicitur de luna. Omnia enim, quae sunt in Ecclesia, sunt secundum rationem ordinis ordinata et robusta seu indissipabilia et iucunda. -- Propter primum dicitur: Vas castrorum in firmamento caeli , quia terribilis est, ut castrorum acies ordinata . Quid videbis in Sulamite nisi choros castrorum ? . Quia iste ordo totus est ad pugnandum contra universitatem hostium. -- Item, habet iucunditatem; ideo dicit resplendet. Et haec est gloria, quae est formositas cum iucunditate; unde et divites ostendunt gloriam suam, incedendo in gloria vestium et laetitia, sicut in nuptiis et festis.
5. Hierarchized Human Mind -stars
21. This is the second part of contemplation, which consists in considering the Church in that it is clothed over with figures and theories, in that it is illuminated by the sun, and in that it is ordered for combat. And the moon is so placed in the firmament of the soul that it can be considered through symbolical theology, through mystical theology, and through theology properly so called. 21. Haec est secunda pars contemplationis, considerare scilicet Ecclesiam, secundum quod est supervestita figuris et theonis, et secundum quod est illustrata a sole, et secundum quod est ordinata ad pugnandum; et sic habetur luna in firmamento animae, ut consideratur per theologiam symbolicam, per theologiam mysticam, per theologiam proprie dictam.
a. Constant
22. The third part of contemplation consists in considering the hierarchized human mind. And this is understood through the stars, or through the light of the stars, which indeed has a radiation that is constant, beautiful, and joyful. The soul, when it enjoys these three, is hierarchized. 22. Tertia pars contemplationis est in consideratione mentis humanae hierarchizatae; et haec intelligitur per stellas sive per lucem stellarum, quae quidem habet radiationem mansivam, decoram et iucundam. Anima, quae habet haec tria, est hierarchizata.
b. Beautiful
23. Concerning the constant radiation which is in the hierarchized soul, it is said in the Book of Judges: The stars remaining in their order and course fought against Sisara. As indeed the stars are fixed in heaven, so it is fitting that the contemplative be fixed and that he remain in the same place, not vacillating, not with fluttering eyes, but with the eyes of an eagle. Hence, in Dionysius [the Pseudo-Areopagite] ; "Having eyes, that is, those of rational investigation, he must stay fixed, remaining constant with the fixity of a star." The soul cannot remain constant, however, unless it has a course and an order, that is, an order of hierarchical levels and strength, and then it moves ceaselessly through these from strength to strength: and this is to fight against the devil. For the soul fixed in the stability of the hierarchical levels and powers is not idle: the outer man sleeps, but the inner man watches. This is proper to lively men, tirelessly stabilized. 23. De radiatione mansiva quae est in anima hierarchizata, dicitur in libro Iudicum: Stellae, manentes in ordine et cursu suo, pugnaverunt contra Sisaram . Sicut enim stellae sunt fixae in caelo, sic oportet quod contemplativus sit fixus et mansivus, non vacillans nec habens oculos tremulos, sed aquilinos. Unde Dionysius: Habens oculos, scilicet investigationis rationis, debet esse fixus, fixione siderea manens. Non manet autem, nisi habeat cursum et ordinem, ordinem scilicet hierarchicorum graduum et virtutum, et postmodum currat incessanter per illos de virtute in virtutem ; et hoc est pugnare contra diabolum. Mens enim fixa in stabilitate graduum hierarchicorum et virtutum non est otiosa, sed dormit homo exterius et vigilat interius ; hoc autem est hominum vivacium, stabilitum infatigabiliter. Hae considerationes faciunt animas robustas.
c. Joyful
24. Again, [the hierarchized soul] has a radiation that is beautiful . Hence, in Ecclesiasticus: The glory of the stars is the beauty of heaven. The beauty of heaven corresponds to the heavenly soul, comely, beautiful; but existing in the glory of the stars, that is, in the refulgent glory which consists in the quality of contemplation. Hence, it must be in a state of permanence in God, rising from strength to strength, attending with the greatest care to these flashes, so that even if it sleeps its heart watches with perspicacity. For many are those who love beauty. But beauty is not in externals, which reveal only its image: true beauty consists in this very splendor of Wisdom. 24. Item, habet radiationem decoram. Unde Ecclesiasticus: Species caeli gloria stellarum . Caeli sunt animae caelestes, speciosae, decorae; sed in gloria stellarum, scilicet in gloriosa refulgentia, quae consistit in consideratione decora. Unde debet esse manens in Deo, crescens de virtute in virtutem, ut attentissime attendat ad illos fulgores, ut, si dormiat, cor suum vigilet perspicaciter. Multi enim sunt, qui amant pulcritudinem; pulcritudo autem non est in exterioribus, sed ipsius effigies; vera autem pulcritudo est in illa pulcritudine sapientiae.
25. In the third place, [the hierarchized soul] is compared to the light of the stars because of its joyful radiation. As Baruch writes: The stars have given light in their watches and rejoiced. They were called and they said: Here we are. And with cheerfulness they have shined forth to Him that made them. The soul is compared to them when it is called by God through inspiration, and it runs under the impulse of desire. The Psalm reads: I rejoiced he- cause they said to me "We will go up to the house of the Lord." — "Rejoice ... in this, that your names are written in heaven." For out of the joy in these illuminations there is born the light that never fails. And the Psalm again: Out of the mouths of babes and sucklings you have fashioned praise ... when I behold Your heavens, the work of Your fingers, the moon and the stars which You set in place, and which send forth constant, contemplative and hierarchized radiations. But this must come about with strength, beauty and joy. Thou art beautiful, O my love, sweet and comely. Because joyful, sweet; because comely, beautiful; because constant, as awe-inspiring as bannered troops. 25. Tertio assimilatur luci stellarum propter radiationem iucundam. Baruch: Stellae dederunt lucem in custodiis suis et laetatae sunt, vocatae sunt et dixerunt: Adsumus, et luxerunt cum iucunditate ei qui fecit illas . His anima comparatur, quando vocatur a Deo per inspirationem, et ipsa currit per desiderium; in Psalmo: Laetatus sum in his quae dicta sunt mihi: in domum Domini ibimus . Gaudete, quia nomina vestra scripta sunt in caelis ; quia ex gaudio in illis illuminationibus nascitur lumen indeficiens . Psalmus: Ex ore infantium et lactentium perfecisti laudem. Quoniam videbo caelos tuos, opera digitorum tuorum, lunam et stellas, quae tu fundasti ; quae radiant radiatione mansiva, contemplativa et hierarchica; sed debet esse cum virtute, cum decore, cum iucunditate. Unde in Cantico: Pulcra es, amica mea, suavis et decora : quia iucunda, ideo suavis; quia decora, ideo pulcra; quia mansiva, ideo terribilis ut castrorum acies ordinata .
26. And so, on the fourth day, God made the sun and the moon and the stars: for God granted to the soul that it have the power to consider itself, and the Church Militant, and the heavenly Monarchy! The Canticle reads: Who is this that comes forth like the dawn, as beautiful as the moon, as resplendent as the sun, as awe-inspiring as bannered troops? [The soul] is the dawn when it rises in the consideration of itself, the moon when it considers the Church, and the sun when it is absorbed in God. And because of these, it is as awe-inspiring as bannered troops. 26. Fecit ergo Deus die quarta solem et lunam et stellas, quia Deus dedit animae, ut habeat considerationem sui ipsius et Ecclesiae militantis et caelestis monarchiae. In Cantico: Quae est ista quae ascendit quasi aurora consurgens, pulcra ut luna, electa ut sol, terribilis ut castrorum acies ordinataP . Aurora est, quando consurgit in considerationem sui; luna, in considerationem Ecclesiae militantis; sol, quando in Deum absorbetur; et ex his est terribilis ut castrorum acies ordinata.
27. Concerning the contemplative, it is said in Ecclesiasticus in reference to Simon, the son of Onias: He shone in his days as the morning star in the midst of a cloud, and as the moon at the full And as the sun when it shineth, so did he shine in the temple of God. And as the rainbow giving light in the bright clouds. [The soul] is the star when it considers its own adornment, but in the midst of a cloud because of the humility a contemplative requires. Let him not be like Lucifer, but rather say: You indeed, O Lord, give light to my lamp; O my God, You brighten the darkness about me. [The soul] is like the moon when it considers the Church Militant, paying attention to its origin, its unfolding and its end. Hence, it does not have illumination, except when considering the Church in relation to its times. Rachel as yet is to conceive and give birth, and Benjamin is to be born. [The soul] shines as the sun when it is as it were lifted up in the contemplation of God. And it is as the full moon when it receives those utterly beautiful and superluminous splendors from that superluminous Light; and then such a soul is as the rainbow because it reconciles God and man, as Moses bore the lights. from God to the people. 27. De viro contemplativo dicitur in laudem Simonis, Oniae filii, in Ecclesiastico: Quasi stella matutina in medio nebulae et quasi luna plena in diebus suis lucet et quasi sol refulgens; sic ille refulsit in templo Dei, quasi arcus refulgens inter nebulas gloriae . -- Stella in consideratione proprii adornatus, sed in medio nebulae propter humilitatem, quae est necessaria viro contemplativo; non sit ut lucifer, sed ut magis dicat: Quoniam tu illuminas lucernam meam, Domine; Deus meus illumina tenebras meas . -- Quasi luna, per considerationem Ecclesiae militantis, considerando eius principium, medium et finem. Unde non habetur illuminatio, nisi quando Ecclesia consideratur secundum sua tempora; Rachel adhuc concipiet et parturiet, et Beniamin nascetur . -- Sicut sol refulsit, quando scilicet elevata est in contemplatione Dei. -- Et tunc est sicut luna plena, quando istos splendores pulcherrimos et praeclaros ab illa praeclara luce suscipit; et tunc talis anima est sicut arcus , quia reconciliatrix Dei et hominis, sicut lumina portabat Moyses a Deo ad populum .
28. Of this, John writes in the Apocalypse: And a great sign appeared in heaven: a woman clothed with the sun, and the moon was under her feet, and upon her head a crown of twelve stars. The first vision is concerned with the lamp- stands and the Son of Man and the seven stars; the second, with the seven seals; the third, with the angels blowing their trumpets; the fourth with [the fact that] the temple of God in heaven was opened —and a great sign appeared in heaven, the woman clothed. In the first is manifested the splendor of the order of prelates, in the second the splendor of the contenders or martyrs, in the third the splendor of teachers [expressed by] the blast of trumpets, in the fourth the splendor of the contemplatives, for they possess the sun, the moon and the stars. From the consideration of the heavenly Monarchy, [the soul] is clothed, because it is the most important. But when the soul goes down to considering the Church Militant, it has the moon under its feet, not in order to trample it, but because it is established upon the Church and supported by it. For a soul cannot be contemplative unless it is supported by the Church as by a foundation. After it has considered the hierarchical illuminations, it is as possessing the twelve stars. The stars are twelve mysteries to be unlocked. They are signified by the twelve sealings to come,. and they are the sealings of the chosen ones. 28. De hoc Ioannes in Apocalypsi: Vidi signum magnum in caelo: mulier amicta sole, et luna sub pedibus eius, et in capite eius corona duodecim stellarum . Prima visio est de candelabris et filio hominis et septem stellis ; secunda de septem sigillis ; tertia de Angelis tuba canentes ; quarta, quando apertum est templum , et signum magnum apparuit de muliere amicta . In prima manifestatur fulgor ordinis praesidentium; in secunda, fulgor pugnantium ut martyrum; in tertia, fulgor docentium, per clangorem tubae; in quarta, fulgor contemplantium, qui habent solem et lunam et stellas. -- Ex consideratione caelestis monarchiae est amicta sole, quia est principale. -- Sed quando descendit anima ad considerationem Ecclesiae militantis, habet lunam sub pedibus, non ad conculcandum, sed quia se fundat et sustentat super Ecclesiam. Nec enim est anima contemplativa, nisi per Ecclesiam sustentetur quasi super basim. -- Post considerationem hierarchicarum illuminationum est quasi habens stellas duodecim. Stellae sunt duodecim mysteria reseranda, quae per duodecim signationes in futuro significantur, quae sunt signationes electorum.
29. Note that the twelve sealings are under the sixth seal and the sixth angel, and the measuring of the city, and the showing of the city and the opening of the book. And the sixth angel, the one of Philadelphia, which is interpreted "preserving the inheritance," refers to the Key of David, of which it is said: He who overcomes... I will write upon him My name and the name of the city... the new Jerusalem. (Note that so far he had made no reference to a city.) This means, I will give the knowledge of the Scripture to this sixth Angel, but it will be bitter to its stomach, and in its mouth it will be as sweet as honey. And this order is understood through John to whom it was said: I wish him to remain until I come. 29. Nota, quod duodecim signationes sunt sub sexto sigillo et sub sexto Angelo* , et mensuratio civitatis et ostensio civitatis et apertio libri ; et sexto Angelo, scilicet Philadelphiae, qui interpretatur, conservans hereditatem, dictum est de clave David , et de quo dicitur: Qui vicerit scribam super eum nomen meum et nomen civitatis novae Ierusalem -- vide, quod adhuc non fecerat mentionem de civitate -- hoc est, dabo notitiam Scripturarum isti sexto Angelo; sed amaricabitur venter eius, et in ore eius erit dulce tanquam mel *. Et iste ordo intelligitur per Ioannem, cui dictum est: Sic eum volo manere, donec veniam .
30. And he said that it was necessary that this sixth time be filled with the wickedness of thieves —this time during which God made man in His image and likeness. And he added: Consider your own call, for it is great. And he said that because of the wickedness of these men, God grants vindication to the oppressed, so that they may judge the twelve tribes of Israel And in this life, contemplation is due to such men. Contemplation cannot come about except in the greatest simplicity; and the greatest simplicity cannot exist except in the greatest poverty. And this is proper to this Order. The intention of Blessed Francis was to live in the greatest poverty. And he said that we had receded a lot from our state, and therefore God permitted that we be afflicted, so that by these means we may be led back to our state that must possess the promised land. God promised great things to Israel, and the great among them were chosen, as were His apostles. The Jews became blind, these were enlightened. The former gave themselves to the flesh. Some choose to give their purses to Christ. Note also that only a few entered the promised land, and that those who discouraged the people did not go in." 30. Et dicebat, quod malignitatibus latrantium necesse est impleri hoc sexto tempore, in quo fecit Deus hominem ad imaginem et similitudinem suam. Et addebat: Videte vocationem vestram , quia magna est. Et dicebat, quod malignitatibus ipsorum iudicium Deus pauperibus tribuet , ut sint iudicantes duodecim tribus Israel ; et in hac vita talibus debetur Contemplatio. Contemplatio non potest esse nisi in summa simplicitate; et summa simplicitas non potest esse nisi in maxima paupertate; et haec est huius ordinis. Intentio beati Francisci fuit esse in summa paupertate. -- Et dicebat, quoniam multum retrocessimus a statu nostro, et ideo permittit nos Deus affligi, ut per hoc reducamur ad statum, qui debet habere terram promissionis. Magna promisit Deus Israeli, et magni ex illis electi sunt, ut Apostoli sui. -- Iudaei fuerunt excaecati, isti fuerunt illustrati; sed illi dederunt se carni; quidam volunt dare loculos Christo. -- Nota etiam, quod pauci intraverunt terram promissionis; et illi qui dissolverunt cor populi , non introierunt.