Collation 21 - Collations on the Hexaemeron — Bonaventure
English Latin
A. Second Treatise on the Fourth Vision, Which is Particularly Concerned with the First Object of the Intelligence Suspended in Contemplation, the Heavenly Hierarchy.
2100 TWENTY-FIRST COLLATION Second Treatise on the Fourth Vision, Which Is Particularly Concerned With the First Object of the Intelligence Suspended in Contemplation, That Is, the Consideration of the Heavenly Hierarchy. COLLATIO XXI DE QUARTA VISIONE TRACTATIO SECUNDA, QUAE SPECIALITER AGIT DE PRIMO OBIECTO INTELLIGENTIAE PER CONTEMPLATIONEM SUSPENSAE, NEMPE DE CONSIDERATIONE HIERARCHIAE CAELESTIS
1. GOD made the two great lights, etc. It has been said that contemplation consists in the delicious consideration of the heavenly Monarchy, the delicious consideration of the Church Militant, and the delicious consideration of the hierarchized human mind, or of [that mind] ordained in a hierarchical manner. The first is understood through the sun, the second through the moon, and the third through the stars. We should speak first of the sun. L Fecit Deus duo magna luminaria etc. Dictum est, quod Contemplatio consistit in luculenta consideratione caelestis monarchiae, in luculenta consideratione militantis Ecclesiae, in consideratione luculenta mentis humanae hierarchizatae sive hierarchice ordinatae. Prima intelligitur per solem, secunda per lunam, tertia per stellas. Primo dicendum de sole.
2. The Eternal Sun, Father, Son, and Holy Spirit, is alive, resplendent and warming. The Father is supremely alive, the Son supremely resplendent, and the Holy Spirit supremely warming. The Father is the most lively light, the Son the most beautiful and bright splendor, the Holy Spirit the most ardent heat. As the real sun imparts life, light, and heat to all things, so do these three. Liveliness, splendor, and heat are one sun, and yet they have distinction although they are not three suns. Likewise, Father, Son, and Holy Spirit are one God. And as liveliness is resplendent and warming, and splendor is quickening and warming, and heat is quickening and resplendent in this visible sun: so also the Father is in Himself and in the Son and in the Holy Spirit; and the Son is in the Father and in Himself and in the Holy Spirit; and the Holy Spirit is in the Father and in the Son and in Himself, by reason of circumincession which is characterized by identity with distinction. 2. Sol aeternus, Pater et Filius et Spiritus sanctus, est vigens, fulgens, calens: Pater est summe vigens; Filius, summe fulgens; Spiritus sanctus, summe calens. Pater, lux vigentissima; Filius, splendor pulcherrimus et fulgentissimus; Spiritus sanctus, calor ardentissimus. Sicut iste sol cuncta vivificat, cuncta illustrat, cuncta calefacit; et sicut ista tria: vigor, splendor, calor, sunt unus sol, et tamen habent distinctionem nec sunt tres soles; sic Pater et Filius et Spiritus sanctus unus Deus. Et sicut vigor est splendens et calens, splendor est vigens et calens, calor vigens et splendens in isto sole visibili; sic Pater est in se et in Filio et in Spiritu sancto, et Filius est in Patre et in se et in Spiritu sancto, et Spiritus sanctus est in Patre et in Filio et in se secundum rationem circumincessionis, quae notat identitatem cum distinctione.
3. In this consideration, there is a certain reason of divine exemplarity in relation to all enlightenments. But a certain enlightenment pertains to the Father, as He exists in Himself, another as He exists in the Son, and yet another as He exists in the Holy Spirit. And there is another [enlightenment] that pertains to the Son as He exists in Himself, another as He exists in the Father, and yet another as He exists in the Holy Spirit. And [there is another enlightenment that pertains] to the Holy Spirit as He exists in Himself, another as He exists in the Father, and yet another as He exists in the Son. And it is proper to enlightenments to correspond to this ninefold series. These enlightenments consist in considering the Father, the Son, and the Holy Spirit as they are in Themselves, and [as such] they are three in number. Other enlightenments [consist in considering] them as related to each other, and they are six in number. And so there are nine. And because of this number six, six times the Lord said "Let there he," and so it was, in the work of the six days. 3. In hac consideratione est quaedam ratio exemplaritatis divinae respectu omnium illuminationum; sed quaedam illuminatio respondet Patri, secundum quod est in se ipso; et alia, secundum quod est in Filio; et alia, secundum quod est in Spiritu sancto. -- Et alia est Filii, ut est in se ipso; alia, ut est in Patre, et alia, ut est in Spiritu sancto. -- Et alia est Spiritus sancti, ut est in se; et alia, ut est in Patre; et alia, ut est in Filio. -- Et secundum hunc numerum novenarium habent illuminationes esse. Hae illuminationes habent esse in consideratione Patris et Filii et Spiritus sancti in se ipsis, et sunt tres; et aliae, in ipsis ut ad invicem relatis, et sunt sex; et ita sunt novem. Et propter illas sex sexies dixit Deus: Fiat; et factum est, in operibus sex dierum.
B. Essential Properties Appropriated according to This Number Nine
4. It should be understood, then, that concerning God trine and one, there come about appropriations of essential properties appropriated according to this number nine. Some of them concern the Trinity as originating principle, others, as governing means, others, again, as final completion, in the act of beatifying all things, that is, [all things] capable of beatification. Hence, the Trinity is the Sun, the originating, governing, and consummating principle of all things. 4. Intelligendum ergo, quod de Deo trino et uno fiunt appropriationes proprietatum essentialium appropriatarum secundum hunc numerum novenarium. Quaedam respiciunt Trinitatem ut originans prin- cipium, quaedam ut gubernans medium, quaedam ut finale complementum, ut beatificans omnia, scilicet beatificabit. Unde Trinitas est sol universorum principiativus, gubernativa, consummativus vel beatificativus.
1. Originating Principle
5. Insofar as [the Trinity] is the originating principle, three attributes are appropriated [to it], to wit, power, wisdom, and will. These three are required of an originating principle. For wisdom is founded on a certain power: for if [the Trinity] had no power, it would not be able to produce anything. If it had power but no wisdom, it could not produce wisely, for power without wisdom is foolhardy. Likewise, if it had power and wisdom, but willed not, it would either produce nothing or produce against its will, and thus be unhappy. And so it is evident that will brings the principle into act. And because in these matters there is also some relation to eternal principating, these three are appropriated to them not only as the principle originating other (Persons), but also as the principle originating the Persons (themselves) 4 5. Secundum quod est origo originans, sic sunt tria appropriata, scilicet potentia, sapientia, voluntas. Haec tria sunt necessaria principio originanti. Sapientia enim fundatur in aliqua potentia. Si enim potentiam non haberet, nihil posset producere. Si haberet potentiam, et sapientiam non haberet; non produceret sapienter, quia potentia sine sapientia praeceps est. Item, si haberet potentiam et sapientiam, et nollet; tunc aut nihil produceret, aut invitus esset, et sic esset miser. Et sic patet, quod voluntas reducit principium in actum. -- Et quia in his etiam est ratio principiationis aeternae, ideo appropriantur haec tria ipsis, non solum ut principium originans aliorum, sed etiam respectu personarum.
a. Medium That Governs All Things
6. The second appropriation is made to the Eternal Sun insofar as it is the medium that governs all things . In this regards, three [attributes] are appropriated, to wit, piety, truth, and holiness, for all [rightful] governing and law-giving is pious, true, and holy. As it is said in Romans: The law indeed is holy and the commandment holy and just and good. Out of these three come forth three laws, and there cannot be more; that is, [the laws] of nature, of Scripture, and of grace. The law of nature is appropriated to the Father, the law of Scripture to the Word, and the law of grace to the Holy Spirit. The law of nature is the law of piety. Now piety is found to exist within every nature, even insensible. Indeed, the root sends to the branches everything it receives; the wellspring pours out to the brooks everything it draws. Likewise, in animals, piety is seen in the relationship between parents and offspring, for whatever they taste and eat that is beyond their need —and even within their need — they convert into milk and food for their young. The law of Scripture is the law of truth, for it consists in a sense in the pronouncement of a true promise. The law of holiness is the law of grace. As it is written in Romans: The law of the Spirit of the life in Christ Jesus has delivered me from the law of sin and of death. 6. Secunda appropriatio est soli aeterno, secundum quod est medium cuncta gubernans; et secundum hoc sunt tria appropriata, scilicet pietas, veritas, sanctitas; quia omnis gubernatio et omnis legislatio est pia, vera, sancta; ad Romanos: Itaque Lex sancta, et mandatum sanctum et iustum et pium . -- Ab his enim tribus manant tres leges, nec possunt esse plures, scilicet naturae, legis scriptae et gratiae. Lex naturae appropriatur Patri, lex scripta Verbo, lex gratiae Spiritui sancto. -- Lex naturae est lex pietatis. Pietas videtur inesse omni naturae, etiam insensibili. Radix enim totum, quidquid recipit, mittit ad ramos; fons quidquid haurit transmittit ad rivulos. Similiter in bestiis pietas videtur esse patris ad prolem, quia quidquid gustant et sumunt praeter necessarium, et etiam de necessario, in lac convertunt et in nutrimentum prolis. -- Lex Scripturae est lex veritatis, quia est in quadam verae promissionis pronuntiatione. -- Lex sanctitatis est lex gratiae; ad Romanos: Lex enim spiritus vitae in Christo Iesu liberavit me a lege peccati et mortis .
7. Through these three, God the Trinity is pious, true, and holy, offering a pious law of nature, a true law of Scripture, and a holy law of grace. And through these three,. He governs the world, and according to these three,. He imprints laws in the rational mind. For all moral law is dependent upon these three,. or those three.. But in the law of nature, they are less distinct and explicit, in the law of Scripture, they are more explicit but less perfect, while in the law of grace they are more explicit and perfect. Hence, the Lord says: I have not come to destroy hut to fulfill the law. In relation to the three [attributes,] God is the pious worshiper of Himself, the true witness to Himself, and the true lover of Himself. And every one of the Persons is in a state of piety, truth, and holiness in relation to Himself and in relation to the others: so that the Father is pious toward Himself, toward the Son, and toward the Holy Spirit, and true, and holy, and likewise with the others. 7. Per haec tria Deus trinitas, scilicet Pater, Filius et Spiritus sanctus, est pius, verus, sanctus, dans legem piam naturae, legem veram Scripturae, legem sanctam gratiae. Et per has tres gubernat mundum et secundum haec tria imprimit leges in mente rationali. Omnis enim moralis lex est secundum haec tria, sive secundum has tres; sed in lege naturae sunt minus distinctae et explicitae; in lege scripta magis explicitae et minus perfectae; in lege gratiae, magis explicitae et perfectae; unde dicit Dominus: Non veni solvere Legem, sed adimplere . -- Et secundum haec tria Deus est pius cultor sui, verus professor sui, sanctus amator sui; et quaelibet persona habet se ad se pie, vere, sancte et ad alteram: ut Pater pie ad se, pie ad Filium, pie ad Spiritum sanctum, et vere et sancte, et sic de aliis.
8. And from this fact, that He is the pious worshiper of Himself, the true witness to Himself, and the holy lover of Himself, there comes down from heaven a threefold radiation in the mind, according to the three commandments of the first tablet. For the creature must behave in relation to God in a manner that is pious, true, and holy. This consists in worshiping God piously, hence, the first commandment, You shall not have other gods besides Me, but only one; in witnessing to God: You shall not take the name of the Lord, your God, in vain; in loving God in a holy manner: Remember to keep holy the Sabbath day. These three imprint the Sun in the higher portion of the soul. And because the lower portion of the soul is informed by the higher and is given to it as a help, it is necessary that the lower have commandments by which it would be conformed to the higher, so that it behave piously, truly and holily. Piously toward superiors, most of all parents, hence, Honor your father and your mother. Truly and justly toward equals, hence: You shall not kill, which precludes any harm. Holily toward inferiors,! hence, You shall not commit adultery, which forbids any act of impudicity. 8. Et ex hoc, quod est sui cultor, sui verus professor, sui sanctus amator, descendit de caelis triplex radius in mentem secundum tria mandata primae tabulae. Nam creatura debet se habere ad Deum pie, vere, sancte; pie Deum colere, et sic primum praeceptum: Non adorabis deos alienos sed unum solum; vere Deum profiteri: Non assumes nomen Dei tui in vanum ; sancte Deum amare: Memento, ut diem Sabbati sanctifices . Haec tria ille sol imprimit in supremam partem animae. -- Et quia inferior informatur ex superiori et datur sibi in adiutorium; ideo necesse est, ut inferior habeat praecepta, per quae conformetur superiori, ut pie, vere, sancte se habeat: pie ad superiores, maxime ad parentes, et sic: Honora patrem tuum et matrem tuam ; vere et iuste ad pares, et sic: Non occides , ubi prohibetur omnis iniuria; sancte ad inferiores, et sic: Non adulterabis , ubi prohibetur omnis actus impudicitiae.
9. But we cannot possess these three in relation to others unless we have them first in relation to ourselves. Wherefore there are three more commandments: one that straightens all deeds, another that straightens all speech, and yet another that straightens all affective dispositions. That which straightens deeds is as follows: You shall not steal, which not only prohibits stealing from others, but commands to give from one's own goods. And this is how the Apostle understands it: He who was wont to steal, let him steal no longer; but rather let him labor, working with his hands . . . , that he may have something to share with him who suffers need. That which straightens speech is as follows: You shall not bear false witness, which prohibits all falsity either in oneself or in relation to another. Speak truth each one with his neighbor. That which straightens all affective dispositions is as follows: You shall not covet your neighbor's wife, etc. As Augustine writes, "The law is good, for while prohibiting concupiscence, it also prohibits any evil." But concupiscence is twofold, of the flesh and of cupidity, and the latter is the root of all evil. Hence, in this commandment, the Lawgiver Himself went down to details such as the ass, the slave, the female servant, etc. 9. Haec autem tria non possumus habere ad alterum, nisi prius habeamus apud nos. Ideo sunt alia tria praecepta: unum, quod rectificat omnes actus; aliud, quod rectificat omnes sermones; aliud, quod rectificat omnes affectiones. -- Quod rectificat actus, et sic: Non furtum facies ; ubi non solum prohibetur alienum, immo praecipitur, ut de suo det. Et sic accipit Apostolus: Qui furabatur iam non furetur, magis autem laboret manibus suis, ut habeat, unde tribuat necessitatem patienti . -- Quod autem rectificat sermones, sic: Non falsum testimonium dices ; ubi prohibetur omnis falsitas sive in se, sive in alio; loquimini veritatem, unusquisque cum proximo suo . -- Quod autem rectificat omnes affectiones, sic: Non concupisces uxorem etc. Augustinus: «Bona est lex, quae, dum concupiscentiam prohibet, omnia. mala prohibet». Concupiscentia autem duplex est, scilicet carnalitatis et cupiditatis; et haec ultima est radix omnium malorum; unde etiam Legislator in hoc praecepto descendit ad particulare, ut ad asinum, servum, ancillam etc.
10. And in this commandment consists the consummation of God's precepts, whether the world accepts it or not —this, indeed, he asserted—that is, in the abdication of all cupidity. And so, as a ninefold series is completed and made perfect by the addition of a single unit, so the nine commandments are made perfect through the abdication of cupidity,. which consists in private love and disregard for the common good. Wherefore, as charity is the end and perfection of all the commandments, likewise abdicating cupidity which is opposed to charity is the perfection of the commandments. And the Apostle demonstrates these three things in his Epistle to Titus: We may live temperately and justly and piously in this world. Temperately, that is, in a holy manner; piously, which stands [in the Apostle's text]; justly, that is, truly. God, therefore, gives the laws, not by will, but by the greatest reason. 10. Et in hoc praecepto est consummatio praeceptorum Dei, velit, nolit mundus -- sic enim affirmabat -- scilicet in abdicatione omnis cupiditatis. -- Unde sicut novenarius completur et perficitur per additionem unitatis; sic novem praecepta per abdicationem cupiditatis, quae est amor privatus, repugnans bono communi. Et ideo, sicut caritas est finis et perfectio omnium praeceptorum ; sic abdicatio cupiditatis, quae caritati opponitur, perfectio est praeceptorum. -- Et ista tria ostendit Apostolus ad Titum: Sobrie, pie et iuste vivamus in hoc saeculo . Sobrie, scilicet sancte, pie -- stat -- iuste, scilicet vere. Deus ergo dat leges non voluntate, sed maxima ratione.
b. Beatifying Principle
11. The third appropriation applies to God insofar as He is the beatifying principle. And in this regard there are three [attributes]: eternity, beauty, and joy: eternity in the Father, beauty in the Offspring, and joy in the Bond between them. Hilary makes the appropriation as follows: "Eternity in the Father, species in the Likeness, and use in the Gift." And so the soul becomes blessed when it is made to partake in eternity, when it has God in its memory by tending [toward Him]; in beauty, through the vision [of Him]; in joy, through the fruition [of Him]. These appropriated [attributes] concern God not only in Himself, but also insofar as He is the originating, governing, and beatifying principle and origin. 11. Tertia appropriatio convenit Deo, ut est in ratione beatificantis; et secundum hoc sunt tria: aeternitas, formositas, iucunditas; aeternitas in Patre, formositas in prole, iucunditas in nexu utriusque. Secundum appropriationem Hilarii, «aeternitas in Patre, species in Imagine, usus in Munere». Anima igitur efficitur beata, dum fit particeps aeternitatis, quando in memoria Deum habet per tentionem; formositatis, per visionem; iucunditatis, per fruitionem. -- Haec appropriata respiciunt Deum non solum in se, sed ut est principium et origo originans, gubernans, beatificans.
12. Out of the first lights of eternity, insofar as [each Person] is both self-existent and related to the others, nine considerations are received. They exist in the first Monarch, and in no one else are they found together. He, then, who is supremely alive, supremely luminous, and supremely warm, He alone is the First — He who is the principle of production, the means of government, and the end of beatification, having the first place in all things. But in order that He be a true Monarch, He must exert power to the supreme degree, preside with supreme fortitude, and guide His flock with supreme sweetness. The first pertains to the Father, the second to the Son, and the third to the Holy Spirit. For the Father exerts supreme power in Himself, in the Son, and in the Holy Spirit. And it is the same with the other Persons.. And so, we have a Monarch who is the supreme Power, the supreme Leader and the most sweet Pastor. 12. Ex primis luminibus aeternitatis, secundum quod est in se ipsa et ad alias personas, accipiuntur novem considerationes, quae sunt in primo monarcha, et in nullo alio inveniuntur omnes. Iste ergo, qui est summe vigens, summe fulgens, summe calens, iste solus est princeps, qui est principium in producendo, medium in gubernando, finis in beatificando, in omnibus primatum tenens . Ad hoc autem, quod sit verus monarcha, debet esse summa celsitudine pollens, summa fortitudine praesidens, summa dulcedine pascens: primum Patri, secundum Filio, tertium Spiritui sancto ; summa celsitudine pollens Pater in se, summa celsitudine pollens in Filio, summa celsitudine pollens in Spiritu sancto; et sic de aliis personis. Habemus igitur monarcham summe pollentem, summe praesidentem et dulcissime pascentem.
13. Now, for Him to be supreme Power, He must be supremely holy, supremely wise, and supremely stable; supremely holy in loving good, supremely wise in discerning truth, supremely stablest in attributing just rewards. Supreme stability pertains to the Father insofar as He is in Himself, supreme wisdom insofar as He is in the Son, and supreme holiness insofar as He is in the Holy Spirit. 13. Ad hoc autem, quod sit summe pollens, necesse est, ut sit summe sanctus, summe sapiens, summe stabilis: summe sanctus in diligendo bona, summe sapiens in discernendo vera, summe stabilis in decernendo iusta. Summa stabilitas convenit Patri, secundum quod est in se; summa sapientia, secundum quod est in Filio; summa sanctitas, secundum quod est in Spiritu sancto.
14. For Him to preside with supreme fortitude, it is necessary that, as a Monarch, He be supremely authentic, supremely strong, and supremely unconquered: authentic in His commands, strong in His enforcement, unconquered in His triumph; authentic in establishing the laws, strong or virile in administering power, unconquered in overcoming enemies, so that He come forth as the Victor. Authority pertains to the Son insofar as He is in the Father; virility, insofar as He is in Himself; triumph, insofar as He is in the Holy Spirit. And these are the characteristics of the intermediate hierarchy of angels, which is appropriated to the Son, as will be evident.! 14. Ad hoc autem, quod sit summa fortitudine praesidens, necesse est, quod sit monarcha summe authenticus, summe praevalidus, summe invictus: authenticus in praecipiendo, praevalidus in prosequendo, invictus in triumphando: authenticus in statuendo leges, praevalidus vel virilis in ministrando vires, invictus in superando hostes, ut appareat victoriosus. Auctoritas convenit Filio, secundum quod Filius est in Patre; Virilitas, ut est in se ipso; triumphus, ut est in Spiritu sancto. -- Et in his consistit media hierarchia Angelica, quae appropriatur Filio, ut patebit.
15. In the third place, for Him to guide His flock with supreme sweetness, it is necessary that He be supremely forceful in His leadership, His primacy and His guidance, supremely judicious in His teaching, and supremely attentive in His safeguarding, so that He may lead forcefully, teach judiciously, and guard attentively. He leads through examples, teaches through documents, and safeguards through means of support. And so, the Holy Spirit leads insofar as He is in the Father; He teaches insofar as He is in the Son; He safeguards insofar as He is in Himself. And it is to this Sun that all heavenly and sub-heavenly spirits look up. From the viewpoints of these nine aspects, the creature is made to resemble the Creator as much as this can possibly be done. 15. Tertio ad hoc, quod sit summa dulcedine pascens, necesse est, ut sit summe strenuus in deducendo vel praeeundo vel manuducendo, summe sagax in erudiendo, summe sedulus in custodiendo; ut strenue praecedat, sagaciter doceat, sollicite custodiat; deducat per exempla, erudiat per documenta, custodiat per adiutoria. Et sic Spiritus sanctus deducit, secundum quod est in Patre; erudit, secundum quod est in Filio; custodit, secundum quod est in se ipso. Ad hunc solem aspiciunt omnes spiritus caelestes et subcaelestes. In his novem creatura assimilatur, ut potest, Creatori.
16. Now, these illuminations and states are received through glory, first by the hierarchized minds, such as angels and beatific souls, for that Sun gives light first upon them and through them. For proper order consists in that light be shed first upon those who are more similar and closer to it; wherefore the highest place has also been given to them. But those who rebelled against these lights tumbled down together. And because the angels were the first to receive light from the primordial Sun, they receive a godlike conformation, and hierarchizing, and primacy among spirits —and it is through them that the Church is hierarchized. 16. Et has illuminationes et conditiones primo recipiunt mentes hierarchicae per gloriam, ut Angeli et animae beatae, quia ille sol primo illuminat illos et per illos nos; quia ordo est, ut illustratio fiat primo eorum quae sunt. sibi similiora et propinquiora; unde et locus supremus datus est eis. Illi autem, qui rebelles sunt his luminibus, corruerunt. Et ex eo, quod Angeli primo recipiunt illuminationem a sole primo, inde recipiunt configurationem deiformem et hierarchizationem et sacrum obtinent principatum, et per illos hierarchizatur Ecclesia.
17. Hence, according to Dionysius [the Pseudo-Areo- pagite], hierarchy is defined as follows: "Hierarchy is a divine order, a knowledge and action assimilated as much as possible to the deiform, and rising proportionately in the likeness of God toward the lights conferred upon it from on high." The order of power corresponds to the Father, the sacred knowledge to the Son, and the action to the Holy Spirit. Hence hierarchy implies power, knowledge, and action. For power without knowledge is blunt, knowledge without action is fruitless. But because of the fact that it approaches the eternal Sun, it must be a sacred ordering, and it follows thereupon that it must be God-conformed, because it forms it —meaning the creature—partly through nature, partly through grace, and partly through glory: through image, through likeness, and through conformity to God. And therefore it rises toward the lights conferred upon it—going up through influence. 17. Unde definitur hierarchia secundum Dionysium: «Est autem hierarchia ordo divinus, scientia et actio ad deiforme, quantum possibile est, assimilata, et ad inditas ei divinitus illuminationes proportionaliter in Dei similitudinem ascendens». Ordo potestatis respondet Patri, scientia sacra Filio, operatio Spiritui sancto. Unde hierarchia dicit potentiam, scientiam, actionem. Potentia enim sine scientia hebes est, scientia sine actione, infructuosa. Ex hoc enim, quod appropinquat soli aeterno, oportet, quod sit sacra ordinatio; et per hoc sequitur, quod sit deiformis, quia format eam seu creaturam partim per naturam, partim per gratiam, partim per gloriam: per imaginem, per similitudinem, per deiformitatem. Et ideo ascendit ad inditas ei illuminationes, ascendens per influentiam.