Collation 22 - Collations on the Hexaemeron — Bonaventure
English Latin
A. Third Treatise on the Fourth Vision Which Deals Specifically with the Second Object of This Vision, the Consideration of the Church Militant, and Also with the Third
2200 TWENTY-SECOND COLLATION Third Treatise on the Fourth Vision Which Deals Specifically with the Second Object of This Vision, the Consideration of the Church Militant, and Also with the Third, Which Is the Hierarchized Soul Itself. COLLATIO XXII DE QUARTA VISIONE TRACTATIO TERTIA, QUAE SPECIALITER AGIT TUM DE SECUNDO OBIECTO HUIUS VISIONIS, NEMPE DE CONSIDERATIONE MILITANTIS ECCLESIAE, TUM DE TERTIO, QUOD EST IPSA ANIMA HIERARCHIZATA
1. 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. Concerning the consideration of the heavenly Monarchy, it has been said that it is understood through the solar light, as being a Sun alive, lighting and heating, so that there come together in the soul nine lights from the viewpoints of divine excellence, divine influence, and divine primacy; and in what manner the divine Hierarchy is shown forth by this Sun, and hierarchized by reason of conformity to the Sun, of the disposition of the full hierarchy, and of its manifold aspects. 1. Signum magnum apparuit in caelo, mulier amicta sole, et luna sub pedibus eius, et in capite eius corona stellarum duodecim . Dictum est de consideratione caelestis monarchiae, quae intelligitur per lucem solarem, ut est sol vigens, fulgens, calens, secundum quod consurgunt in anima novem lumina secundum considerationes divinae excellentiae, divinae influentiae, divinae praesidentiae; et quomodo caelestis hierarchia illustratur ab illo sole et hierarchizatur propter conformitatem ad solem, propter dispositionem integritatis hierarchiae et propter multiformitatem aspectuum.
2. It remains, then, to speak of the moon. For as the contemplative soul is a good woman, clothed with the sun so also the moon is under her feet. Hence, as the moon is the daughter of the sun and receives its light from it, likewise the Church Militant [receives hers] from that Jerusalem which is above. Wherefore the Apostle calls her our mother, for she is the mother of those influences by which we are made to be the sons of God. The heavenly hierarchy is a model of the Church Militant. It is fitting, then, that the Church Militant have orders corresponding to the model hierarchy. They are distinguished in three different ways: the first, according as they proceed in different ways, the second, as regards their manner of ascent, and the third, as regards their manner of exercise. 2. Restat ergo dicere de luna. Sicut enim anima contemplativa est mulier bona, amicta sole, ita luna est sub pedibus eius, non ad conculcandum, sed ad stabiliendum, scilicet militans Ecclesia. Philosophi multa consideraverunt de sole aeterno, sed nihil eis valuit, quia non fuit luna sub pedibus. Unde sicut luna est filia solis et recipit lumen ab eo, similiter militans Ecclesia a superna Ierusalem; unde Apostolus dicit eam matrem nostram , quia est mater influentiam!!!, quibus efficimur filii Dei. Caelestis hierarchia est illustrativa militantis Ecclesiae. -- Oportet ergo, quod Ecclesia militans habeat ordines correspondentes hierarchiae illustranti. Distinguuntur autem tripliciter: uno modo secundum rationem processuum; alio modo secundum rationem ascensum^ tertio modo secundum rationem exercitiorum.
3. First, then, in terms of procession, for it (the Church Militant) is born and comes forth in time, in contrast with the angels who were created in a flash and simultaneously confirmed. For as the moon receives more and more light from the sun until it comes to be full, so does the Church. It has, then, three [sets of] orders: the fundamental which correspond to the highest hierarchy, the promoting which correspond to the intermediate, and the consummating which correspond to the lowest. 3. Primo ergo secundum rationem processuum, quia in tempore nascitur et procedit, non sicut Angeli, qui subito creati sunt et simul firmati. Sicut enim luna plus et plus recipit lumen a sole, quousque veniat ad complementum; sic Ecclesia. Habet ergo tres ordines, scilicet fundamentales, qui respondent supremae hierarchiae; promoventes, qui respondent mediae; consummantes, qui respondent infimae.
4. The fundamental orders correspond to the highest hierarchy, for the loftiest foundations are in spiritual matters. In bodily matters, the orders are the lowest, for things go down to the lowest point, while in spiritual matters the foundation is the highest. Wherefore man, too, has a head that is lifted up to heaven, for it is like a root. Wherefore, also, as in trees there is a drawing and an attraction from the root to the branches, so also in man whatever there is in the body is drawn from the head, although another organ may be more important, as the Philosopher explains. But Christ, who is the Head, holds the highest place in our hierarchy.! 4. Fundamentales ergo respondent supremae, quia in spiritualibus fundamenta sunt altissima; in corporalibus vero, quia res descendunt ad infimum, ideo fundamentum est infimum, sed in spiritualibus fundamentum est supremum. Unde et homo habet caput erectum ad caelum, quod est sicut radix. Unde sicut in arboribus per radicem est derivatio et attractio ad ramos, sic in homine quiquid est in corpore derivatur a capite, licet aliud membrum sit principalius, ut cor, secundum Philosophum. Christus autem, qui est caput, locum supremum tenet in hierarchia nostra.
5. And so, there are three [sets of] orders: the fundamental, which correspond to the Father, the promoting, which correspond to the Son, and the consummating, which correspond to the Holy Spirit. There are, in the Church three fundamental ranks: the patriarchal, the prophetical, and the apostolical. Therefore, you are now no longer strangers. You are built upon the foundation of the apostles and prophets. The patriarchs were the ancestors of the apostles according to the flesh and according to the promise. This order corresponds to the Father as He is in Himself. The prophetical order corresponds to the Father as He is in the Son, and the apostolical order, to the Father as He is in the Holy Spirit. These apostles are the children of them that have been shake. The Psalm reads: As arrows in the hand of the mighty, so the children of them that have been shaken. And, in another place: The place of your fathers your sons shall have. 5. Sunt ergo tres ordines: fundamenta^, respondentes Patri; promoventes, Filio; consummantes, Spiritui sancto. Sunt autem in Ecclesia tres ordines fundamentales, scilicet ordo patriarchalis, prophetalis, apostolicus; ad Ephesios: Iam non estis hospites et advenae ; sequitur: Superaedificati supra fundamentum Apostolorum et Prophetarum . -- Patriarchae fuerunt patres Apostolorum secundum carnem et secundum promissionem. Iste ordo respondet Patri, ut est in se ipso: prophetalis respondet Patri, ut est in Filio; apostolicus respondet Patri, ut est in Spiritu sancto. Isti Apostoli sunt filii excussorum; Psalmus: Sicut sagittae in manu potentis, ita filii excussorum ; et alibi: Pro patribus tuis nati sunt tibi filii .
6. The patriarchal order corresponds to the Thrones, the prophetical order, to the Cherubim, and the apostolical order, to the Seraphim. In the patriarchs, there was stability of faith, in the prophets, clarity of knowledge, and in the apostles, the warmth of love. If, then, the birth in the New Testament was to be out of the most noble origin, it had to be out of the most noble Principles. Wherefore the apostles correspond to the Seraphim, because the apostolic order is conformed to Christ, and before this, there was the illuminative order, that of the prophets, and before that, the stabilizing order, that of the patriarchs. 6. Ordo patriarchalis respondet Thronis; ordo prophetalis, Cherubim; ordo apostolicus, Seraphim. In Patriarchis fuit stabilitas fidei; in Prophetis, limpiditas cognitionis; in Apostolis, fervor caritatis. Si ergo genitura novi testamenti fuit a nobilissimo principio, debuit esse a nobilissimis principibus. Et ideo Apostoli respondent Seraphim, quia apostolicus ordo conformatur Christo, et ante illum ordo illuminativus, scilicet prophetalis, et ante illum ordo stabilis, scilicet patriarchalis.
7. There are also three promoting orders by which the Church is stabilized: the orders of martyrs, confessors, and virgins. The order of martyrs corresponds to the Son as He is in the Father, because in the martyrs there was the greatest possible power. The order of confessors corresponds to the Son as He is in Himself, that is, by reason of teaching. The order of virgins corresponds to the Son as He is in the Holy Spirit. Through these men, the Church was enlarged, for examples of virtue were seen in it: in the order of martyrs there shines forth examples of truth, in the order of confessors, privileges of holiness, and in the order of virgins, privileges of chastity. The virgins comprise not only the young girls who suffered for Christ, but all those who out of loving zeal cut themselves away from the world, as for instance Hilary and Paul the first hermit. 7. Sunt etiam tres ordines promotivi, per quos Ecclesia stabilitur in ordinibus martyrum, confessorum, virginum. Ordo martyrum respondet Filio, ut est in Patre, quia in martyribus fuit maxima potestas. Ordo confessorum respondet Filio, ut est in semetipso, scilicet ratione doctrinae. Ordo virginum respondet Filio, ut est in Spiritu sancto. Per viros istos dilatata est Ecclesia, in qua sunt exempla virtutis: in ordine martyrum documenta veritatis, in ordine confessorum privilegia sanctitatis fulgent, in ordine virginum privilegia castitatis. Per virgines intelliguntur non solum puellae passae pro Christo, sed omnes, qui zelo castitatis sequestraverunt se a mundo, ut Hilarion, Paulus, primus eremita.
8. The martyrs correspond to the Dominations, the confessors to the Virtues, and the virgins to the Powers, where every disorder is eliminated. In the martyrs, the Church was slightly obscured, for the moon became as blood; but it was cleansed, and returned to a greater growth. Hence, the Church was enlarged through the martyr's blood. Likewise, in the days of the confessors, it was attacked by heretics; but later, heresy was destroyed in the councils, and the faith of the Church was explained better. Once again, in the days of the virgins, when men had been turned to the flesh, the Holy Spirit impelled the minds of a few to love and serve chastity. 8. Martyres respondent Dominationibus, confessores Virtutibus, virgines Potestatibus, ubi removetur omnis deordinatio. In martyribus Ecclesia aliquantulum fuit obscurata, quia luna apparuit sicut sanguis , sed repurgata est et rediit ad maiorem dilatationem; unde per sanguinem martyrum dilatata est Ecclesia. Similiter tempore confessorum per haereticos impugnata est; sed post haeresis destructa est in Conciliis, et magis est Ecclesiae fides explanata. Similiter tempore virginum, quando homines ad carnem convertebantur, excitavit Spiritus sanctus mentes quorundam, ut castitatem amarent et servarent.
9. In the third place, there are the consummating orders, and they are three in number: that of the prelates, that of the masters, and that of the regulars. The order of prelates corresponds to the Holy Spirit as He is in the Father; the order of masters, to the same as He is in the Son; the order of regulars, to the same as He is in Himself. The Church was established originally in the first three; secondly, it grew in the intermediate three; thirdly, it is fitting that it be ordained in its full universality and fulfilled through the Holy Spirit. Hence, there are in the Church prelates and subjects, masters and pupils, rulers and ruled. And by masters, I understand those who teach either philosophy, law, theology, or any good art through which the Church is promoted. By the order of prelates are understood those who preside with any degree of authority; while the order of rulers and ruled applies to the monastic life. And these are the last, for it is fitting that the world be consummated in chastity, for the last will not beget. And so, the consummation of the Church consists in this, that it be governed according to prelacy, according to demonstration, and according to abstention from the flesh. 9. Tertius est ordo consummandum, et sunt tres, scilicet praesidentium, magistratuum, regularium. Ordo praesidentium respondet Spiritui sancto, ut est in Patre; ordo magistratuum respondet eidem, ut est in Filio; ordo regularium respondet eidem, ut est in se ipso. Primo Ecclesia fuit fundata in primis tribus; secundo, in tribus mediis crevit; tertio oportet, quod sit ordinata in tota sua universitate et compleatur per Spiritum sanctum. Sunt ergo in Ecclesia praesidentes et subditi, docentes et discipuli, regulantes et regulati; et intelligo magistros seu docentes vel philosophiam, vel ius, vel theologiam, vel artem quamcumque bonam, per quam promoveatur Ecclesia. Per ordinem praesidentium intelliguntur praelati cuiuscumque auctoritatis. Per ordinem regulandum et regulatorum comprehenditur vita monastica; et isti sunt ultimi, quia oportet, mundum consummari in castitate, quia ultimi non generabunt. Consistit ergo in hoc consummatio Ecclesiae, ut regatur secundum rationem praelationis, secundum rationem illustrationis, secundum rationem a carne abstractionis.
10. The order of prelates corresponds to the Principalities, the order of masters to the Archangels, and the order of regulars to the Angels, whose function is humility, for the members of regular orders must be more subject to their superior than a pupil to his master or a subject to his prelate, for so it becomes us to fulfill all justice. 10. Ordo praesidentium respondet Principatibus; ordo magistratuum, Archangelis; ordo regularium, Angelis, qui habent officium humilitatis. Debent enim plus esse subiecti regulares superiori suo, quam discipuli magistro, quam subiecti praesidenti; quia sic decet nos implere omnem iustitiam . Unde ille qui magis est humilis, maior est apud Deum.
11. There is yet another distinction based upon the elevation and the different levels of ecclesiastics. Now, it is fitting that this distinction be ordained with three rows of polished stones. Indeed, among the levels, some are cleansing, others enlightening, and others again uniting. Cleansing is threefold: man is cleansed of the company of the filthy, of the cloud of ignorance, and of the infestation of the devils. To these correspond the orders of porters, readers, and exorcists. The order of porters, [is intended] to exclude the unclean, the excommunicated, the possessed, the catechumens, and those not confirmed in the faith. And those things occurred in the primitive Church, at the time when the Church had been best disposed —but sometimes a swine or dog would come in. The order of readers is intended for man to be cleansed of the cloud of ignorance through the audition of readings, so that he may know the history of those being read about, and thus be informed. Hence, even in the primitive Church, while almost all were literate, readings were made to them. The third cleansing is for the vexation of devils through the order of exorcists. The first order corresponds to the Angels, the second to the Archangels, and the third to the Principalities. 11. Alia est distinctio secundum rationem ascensus et graduum ecclesiasticorum. Oportet autem, eam ordinari tribus ordinibus lapidum . Sunt autem gradus quidam purgativi, illuminativi, perfectivi. -- Purgatio autem triplex est: purgatur homo a consortio foedorum, a nubilo ignorantiarum, ab infestatione daemonum. His respondet ordo ostiariorum, lectorum, exorcistarum: ordo ostiariorum, ut excludantur immundi, excommunicati, energumeni, cathecumeni et non fundati in fide. Et ista fiebant in Ecclesia primitiva, quando Ecclesia optime erat disposita; sed modo porcus et canis intrant. -- Ordo lectorum est, ut homo purgetur a nubilo ignorantiarum per auditum lectionis, ut homo sciat historiam eorum quae leguntur, et sic informetur. Unde etiam in primitiva Ecclesia, quia tunc quasi omnes erant litterati, legebatur eis lectio. -- Tertia Purgatio a vexationibus daemonum per ordinem exorcistarum. -- Ordo primus respondet Angelis, secundus Archangelis, tertius Principatibus.
12. Again, there is an order of levels intended for enlightenment, that of acolytes, subdeacons, and deacons, the function of acolytes is to carry the candelabra, that of the subdeacons, to read the Epistle, that of the deacons, to read the Gospel. But all of them take care of the vessels, yet in a different way, since the acolyte prepares the cruets, and the subdeacon, the chalice, while the deacon makes the offering. Wherefore sometimes he also distributed the Blood, when the Blood was distributed in olden days. 12. Item, est ordo graduum ad illuminandum per ordinem acolythorum, subdiaconorum, levitarum. Acolythorum est ferre lumina, subdiaconorum legere Epistolam, diaconorum legere Evangelium. Omnes autem ministrant vasa, sed diversimode, quia acolythus ampullas, subdiaconus parat calicem, diaconus offert; unde etiam aliquando ministrabat Sanguinem, quando ministrabatur Sanguis olim.
13. And these orders are for the sake of enlightenment. Now, enlightenment is at times through external example, at others, through writings of secondary importance, at others again, through writings of primary importance. The first carry candles, that is, the acolytes of whom it is said: "Let your loins be girt about and your lamps burning." According to Gregory, the lamps are luminous works. The second enlighten by word and example: guileless, children of God without blemish in the midst of a depraved and perverse generation . . . among these shining like stars in the world, holding fast the word of life, as are the subdeacons who hold fast the words of the Epistles. The third, through writings of primary importance, such as the deacons. Wherefore they were also in the habit of preaching, as did Stephen, Lawrence, Vincent. Hence, in Luke the angel says to the shepherds: "I bring you good news of great joy, etc." The deacon is such an angel. The order of acolytes corresponds to the Powers, that of the subdeacons, to the Virtues, and that of the deacons, to the Dominations. 13. Isti ergo ordines sunt illuminativi. Illuminatio autem quaedam est per exempla exteriora, quaedam per documenta mediocria, quaedam per documenta suprema. -- Primi portant cereos, ut acolythi, quibus dicitur: Sint lumbi vestri praecidi, et lucernae ardentes . Lucernae enim sunt opera lucida secundum Gregorium. -- Secundi illuminant verbo et exemplo; ut sitis sine querela et simplices filii Dei, sine reprehensione, in medio nationis pravae et perversae, Inter quos lucetis sicut luminaria in mundo, verbum vitae continentes , ut subdiaconi, qui continent verbum Epistolarum. -- Tertii per documenta altissima, ut Evangeliorum, sunt diaconi. Unde etiam solebant praedicare, ut Stephanus, Laurentius, Vincentius. Unde in Luca Angelus ad pastores ait: Annuntio vobis gaudium magnum etc. Ille Angelus est diaconus. -- Ordo acolythorum respondet Potestatibus; ordo subdiaconorum, Virtutibus; ordo diaconorum, Dominationibus.
14. Now, there is also a perfecting order, and this is threefold: the priestly, the episcopal, and the patriarchal. Consummation, indeed, is by means of a threefold way. One of these consists in the common administration of those sacraments without which there is no salvation, baptism, penance, eucharist and extreme-unction. The first is the one through which a man is introduced into the Church; the second, the one through which he is restored to his earlier level; the third, the one through which a man is led into heaven. The purpose of the first is the erasing of original sin; that of the second, the erasing of mortal sin; that of the third, the erasing of every venial sin. And since in these matters there is no perfection except as it existed in Christ, the sacrament of the eucharist is entrusted more specifically to the priest. 14. Est etiam ordo perfectivus, et iste est triplex: sacerdotalis, episcopalis, patriarcha^. Consummatio enim est secundum triplicem modum. Una est in administratione communi Sacramentorum, sine quibus non est salus, ut est baptismus, poenitentia, eucharistia, unctio extrema. Primum est, per quod introducitur homo in Ecclesiam; secundum, per quod reducitur ad gradum pristinum; tertium, per quod homo deducitur in caelum. Primum est, ad deletionem culpae originalis; secundum, ad deletionem mortalis; tertium, ad deletionem omnis venialis; et quia in his non est perfectio nisi ut in Christo, ideo Sacramentum eucharistiae committitur sacerdoti specialiter.
15. The second order consists in the administration of special orders, such as sacred orders and confirmation, and this pertains to no one but bishops. And because these things make priests more perfect, therefore there must exist in these men a higher perfection for the sake of giving the Holy Spirit, for He was not given, except by the apostles. Wherefore also they hold the apostles' place. But above the apostles, there is Christ, and, later, Peter. It is fitting, then, that there be a father of fathers, whom we call the Pope, who yet, because of his humility, has four patriarchs: those of Constantinople, Alexandria, Jerusalem, and Antioch. And of these Isaias says: There shall be five cities in the land of Egypt speaking the language of Chanaan and swearing by the Lord of hosts. But Rome is universal, wherefore one shall be called "City of the Sun." For while the other four sees have full authority over the neighboring churches, yet, like the sun, Rome in its universality has the fullness of power over them all. And in this regard, there are three orders, not properly speaking on account of the imposition of some new character, since there is no level above the priesthood, but because of eminence and power. The first corresponds to the Thrones, the second, to the Cherubim, and the third, to the Seraphim. For it is fitting that the bishop be holding fast the faithful word. But the Pope must be the most perfect of them all. And if the interior ordination corresponded to the exterior, that would be the best.}' 15. Secunda est in administratione ordinum privilegiatorum, ut sacri ordinis et confirmationis; quod est episcoporum, non aliorum; et quia faciunt sacerdotes perfectiores; ideo in ipsis debet esse altior perfectio ad dandum Spiritum sanctum, qui non nisi per Apostolos dabatur; ideo etiam locum tenent Apostolorum. -- Super Apostolos autem est Christus, et post Petrus. Oportet ergo, esse patrem patrum, quem nos Papam vocamus, qui tamen propter humilitatem quatuor habet patriarchas: Constantinopolitanum, Alexandrinum, Hierosolymitanum, Antiochenum. Et de his loquitur Isaias: Erunt quinque civitates in terra Aegypti, loquentes lingua Chanaan et iurantes per Dominum exercituum ; Roma autem universalis est, ideo civitas solis vocabitur una quia, etsi aliae quatuor sedes plenam auctoritatem habeant super Ecclesias vicinas illis, tamen Roma habet universaliter, sicut sol, plenitudinem potestatis super omnes. -- Et secundum hoc sunt tres ordines, non quidem propter novi characteris impressionem, quia ultra sacerdotium non est gradus; sed propter eminentiam et potestatem. -- Primus respondet Thronis, secundus Cherubim, tertius Seraphim; quia oportet, episcopum esse amplectentem eum qui secundum doctrinam est fidelem sermonem . Papa autem debet esse perfectissimus inter omnes. Si autem sic esset ordinatio interius, sicut exterius, optima esset.
16. The third [set of] orders is related to practice. There are three: activity, leisure, and a mixture of both; the active life, the contemplative life, and the mixed life. And although in terms of highness the order of prelates is placed at the highest level, yet, from this point of view, it is placed in the middle, since it is mixed. And so, the active order is at the lowest level, the order of prelates, at the intermediate, and the contemplative order, at the top. The active order corresponds to the father to whom pertain begetting and producing; the order of prelates, to the Son, and the order of contemplatives, to the Holy Spirit. 16. Tertia ordinatio est secundum rationem exercitiorum, quae sunt tria: actuosum, otiosum, ex utroque permixtum; vita activa, vita contemplativa, ex utroque permixta. Et licet ordo praelatorum secundum ordinem ascensuum ponatur in summo, tamen secundum istum processum ponitur in medio, ex quo permixtus est. Est ergo ordo activorum in infimo, ordo praelatorum in medio, ordo contemplativorum in summo. -- Ordo activorum respondet Patri, cui competit generatio et productio; ordo praelatorum Filio; ordo contemplativorum Spiritui sancto.
17. Hence, in the Church there are three orders, the monastic which is only produced, the lay, which is producing, and the clerical, which is both produced and producing.. For a cleric is made out of a layman, and not vice versa)* if he already has sacred orders, nor can it happen in any other way even if he does not as yet have them, unless he is completely unsuitable. A religious is made out of a cleric, and not vice versa. 17. Unde in Ecclesia sunt tres ordines: monasticus, qui est productus tantum; laicus, qui est producens; clericalis, qui est productus et etiam producens. Nam ex laico fit clericus, et non e converso, si iam ordinem sacrum habet, nec alio modo fieri debet, etiam si non habet, nisi sit totaliter ineptus. Ex clerico fit religiosus et non e converso.
18. Within the order of laymen, there is a threefold order, that is, of the holy people, the holy masters and the holy leaders. As Isaias writes, "I will restore your judges as at first." For good leaders have good masters. And good leaders together with good masters have good people, since they teach them. On the contrary, evil leaders have evil masters, and consequently, they teach the people improperly. Bad people choose bad leaders. The first order, that of the people, corresponds to the Angels; the second, that of the masters, to the Archangels; the third, that of the leaders, to the Principalities. Sometimes, however, it is not so, as occurred under the reign of Constantine. What a master Ambrose was: while yet a Saracen, that is, a catechumen, he was a virgin! But sometimes leaders are comrades of thieves, and counselors advise for the sake of wealth. 18. In ordine laicorum est triplex ordo, scilicet sacrarum plebium, sacrorum consulum, sacrorum principum. Restituam , inquit, iudices tuos, sicut a principio . Boni enim principes habent bonos consiliarios. Et boni principes et boni consules habent bonas plebes, quia erudiunt illas. Econtra mali principes habent malos consiliarios, et per consequens male instruunt plebes. Malae plebes eligunt malos principes. -- Primus ordo, scilicet plebium, respondet Angelis; secundus, scilicet consulum, Archangelis; tertius, scilicet principum, Principatibus. -- Modo autem non est ita, sicut quando Constantinus regnabat. Qualis consiliarius fuit Ambrosius, qui adhuc Saracenus, scilicet cathecumenus, virgo fuit! Sed modo principes sunt socii furum , et consiliarii in munere consulunt.
19. The second order is the clerical, active and contemplative, which must both feed and contemplate so that its members be intermediates between God and the people. For every high priest taken from among men is appointed for men in the things pertaining to God, that he may offer gifts and sacrifices for sins. And among these, there are three orders, the ministerial, the sacerdotal, and the pontifical. All are reduced to these, for they are either ministering, and they are the first six; or they are sanctifying through words; or again, they rule through eminence. The first order, that is, the ministerial, corresponds to the Powers; the sacerdotal order, in which is the efficacy of the Sacrament, is that of the Virtues; the pontifical order corresponds to the Dominations, because it pertains to it to command, and in it there is both efficacy and might. 19. Secundus ordo est clericalis, activus et contemplativus, qui et pascere debet et contemplari, ut sint medii inter Deum et plebem. Omnis enim pontifex ex hominibus assumptus pro hominibus constituitur in his quae sunt ad Deum, ut offerat dona et sacrificia pro peccatis . Et hi sunt tres ordines: ministerialis, sacerdotalis, pontificalis. Ad hos reducuntur omnes, quia omnes aut sunt ministrantes, et sunt primi sex; aut sunt sanctificantes per verba; aut sunt regentes per eminentiam. -- Primus ordo, scilicet ministerialis, respondet Potestatibus; ordo sacerdotalis, in quo est efficacia Sacramenti, est ordo Virtutum; ordo pontificum respondet Dominationibus, quia habet iubere, in quo est efficacia et virtus.
20. On the level of the contemplatives, there are three orders corresponding to the highest hierarchy, to which it pertains to be occupied with God. Now, they tend to divine matters in a threefold way: some by means of supplications, others by means of speculations, others again by means of elevations. To the first manner belong those who devote themselves entirely to prayer, devotion, and divine praise—except from time to time when they work manually or perform some labor for their own sustainment or that of others. And such are the monastic orders, white or black, the Cistercians, the Premonstratensians, the Carthusians, the [order of] GrandmontJ the Canons Regular. To all of these, estates are given, so that they may pray for those who gave them. And to these, the Thrones correspond. 20. In ordine contemplantium sunt tres ordines respondentes supremae hierarchiae, quorum est divinis vacare. Intendunt autem divinis tripliciter: quidam per modum supplicatorium, quidam per modum speculatorum!, quidam per modum sursumactivum. -- Primo modo sunt illi qui se totos dedicant orationi et devotioni et divinae laudi, nisi aliquando, quando intendunt operi manuali seu labori ad sustentationem suam et aliorum, ut sunt ordo monasticus, sive albus, sive niger, ut Cisterciensis, Praemonstratensis, Carthusiensis, Grandimontensis, Canonici regulares. Omnibus istis datae sunt possessiones, ut orent pro illis qui dederunt. Huic respondent Throni.
21. The second manner is that which strives by means of speculation, that is, the speculative way, as do those who engage in examination of Scripture, which is understood only by clean minds. For you cannot grasp the words of Paul unless you have the spirit of Paul: wherefore it is necessary that you be isolated in the desert with Moses and that you go up into the mountain. To these, the Cherubim correspond. These are the Preachers and the Minors. Others are concerned with speculation first —from which they receive their name—and with piety next. Others again are concerned with piety first, then with speculation. And may this love or piety be no less than that of the Cherubim. And he added: Blessed Francis said that he wanted his friars to study, but first to practice what they preached. What is the use of knowing a lot and tasting nothing? 21. Secundus est, qui intendit per modum speculatorium vel speculativum, ut illi qui vacant speculationi Scripturae, quae non intelligitur nisi ab animis mundis. Non enim potes noscere verba Pauli, nisi habeas spiritum Pauli; et ideo necesse est, ut sis sequestratus in deserto cum Moyse et ascendas in montem . -- Huic respondent Cherubim. Hi sunt Praedicatores et Minores. Alii principaliter intendunt speculationi, a quo etiam nomen acceperunt, et postea unctioni. -- Alii principaliter unctioni et postea speculationi. Et utinam iste amor vel unctio non recedat a Cherubim. -- Et addebat quod beatus Franciscus dixerat, quod volebat, quod fratres sui studerent, dummodo facerent prius, quam docerent. Multa enim scire et nihil gustare quid valet?