Collation 5 - Collations on the Hexaemeron — Bonaventure
English Latin
A. Second Treatise on the First Vision, Concerning the Third Radiation, That is the Moral Truth, and Concerning the Truth of Contemplation
500 Second Treatise on the First Vision, Concerning the Third Radiation, That Is the Moral Truth, and Concerning the Truth of Contemplation COLLATIO V DE PRIMA VISIONE TRACTATIO SECUNDA, QUAE EST DE TERTIO RADIO SIVE DE VERITATE MORUM ET DE SAPIENTIA CONTEMPLATIONIS
1. GOD saw that the light was good. God separated the light from the darkness, etc. It has been said that truth is intellectual light radiating over intelligence either human or angelical; and that it shines forth in a manner that cannot be stopped, for it cannot be thought of as non-existing. Now a thing may shine forth in three different ways: as the truth of an object, as the truth of an expression, or as proper behavior. As the truth of an object, it consists in conformity of existence with essence; as the truth of an expression, it is conformity of essence with thought; as proper behavior, it is righteous living. And this is clear on the part of the principle which sends forth light, of the subject which receives this light, and of the objective towards which it enlightens. As a cause of being, this light is powerful; as a reason of understanding, this light is clear; as an ordering of life, this light is good. And that is the reason why it is written: God saw that the light was good. Asa powerful light, it irradiates for the sake of understanding substances or essences, the quantities and natures of the world; as a clear light, it irradiates for the sake of understanding rational expressions, reasonings and proofs; as a good light, it suffuses the intelligence, or demonstrates matters of propriety, activity, or justice, As a means of understanding propriety, it points to the practice of good habits; as a means of understanding activity, it points to intellectual speculation; as a means of understanding justice, it points to political laws. First, it is necessary that propriety be acquired, then activity investigated, and finally justice exercised. And here is shown how a prelate should behave: being perfect in both action and contemplation, he must accept the laws. Where? On the Mountain of Contemplation, with Moses, so that he may act with propriety and industry, and not as a beast, for a beast cannot go up into the Mountain: a beast that touches the Mountain must be stoned. 1. Vidit Deus lucem, quod esset bona, et divisit lucem a tenebris etc. Dictum est quod intellectualis lux est veritas, quae est radians super intelligentiam sive humanam, sive Angelicam; quae inextinguibiliter irradiat, quia non potest cogitari non esse. Irradiat autem aliquid tripliciter: ut veritas rerum, ut veritas vocum, ut veritas morum: ut veritas rerum est indivisio entis et esse, ut veritas vocum est adaequeatio vocis et intellectus, ut veritas morum est rectitudo vivendi. Quod patet ex parte principii, quod irradiat; ex parte subiecti, quod irradiationem suscipit; ex parte obiecti, ad quod irradiat. In quantum haec lux est causa essendi, est lux magna; in quantum est ratio intelligendi, est lux clara; in quantum est ordo vivendi, est lux bona; vidit, inquit, Deus lucem, quod esset bona . -- Ut lux magna irradiat ad comprehensionem substantiarum sive essentiarum, figurarum et naturarum mundialium; ut lux clara irradiat ad comprenhensionem locutionum, argumentationum, persuasionum rationalium; ut lux bona irradiat super intelligentiam vel illustrat ad comprenhensionem modestiarum, industriarum, iustitiarum: ad comprehensionem modestiarum quantum ad exercitationes consuetudinales; ad comprehensionem industriarum quantum ad speculationes intellectuales; ad comprehensionem iustitiarum quantum ad leges politicas. Primo habenda est modestia, secundo industria inquirenda, tertio exercenda iustitia. -- Et hic ostenditur, praelatus qualis esse debet, scilicet perfectus in actione et contemplatione acci-. pere debet leges. Ubi? In monte contemplationis cum Moyse , ut sit modestus et industrius, non bestialis, quia talis in montem ascendere non potest; bestia enim, quae tetigerit montemy lapidabitur .
B. Good Habits
2. First, then, this light of illumination serves to understand the practice of good habits. Hence the Philosopher establishes twelve middle states: fortitude in regard to fear and rashness, temperance in regard to pleasure and pain, generosity in regard to gifts of medium value, lavishness in regard to opulent gifts, magnanimity in the desire for major honors, reasonable wishing for honors not so great, patience as regards the manifestation of anger, truthfulness in the use of words, refinement in the enjoyment of play, friendship, and finally two middle states in affective matters: indignation and reprehension, which result in harming no one and being useful to someone. From among these, however, we choose the six most important as being first temperance, second munificence, third fortitude, fourth patience, fifth kindness, and sixth magnanimity, 2. Primo igitur irradiat sive illustrat ad comprehensionem quantum ad exercitationem consuetudinalium virtutum. Unde Philosophus ponit duodecim medietates: fortitudinem circa timores et audacias; temperantiam circa delectationes et tristitias; liberalitatem circa dona mediocria; magnificentiam circa dona magna; magnanimitatem circa honorum magnorum appetitum; philotimiam circa mediocrium; mansuetudinem circa iras; veritatem circa locutiones; eutrapeliam circa ludi delectationem; amicitiam et duo media passionum, scilicet verecundiam et ne- mesim, quae est nulli obesse et alicui prodesse. De his autem eligamus sex praecipuas, scilicet primo temperantiam, secundo munificentiam, tertio fortitudinem, quarto mansuetudinem, quinto benignitatem, sexto magnanimitatem.
1. Temperance
3. First, we should deal with temperance . This is a primordial and necessary virtue: for man is not immediately tempted by the fear of death, but as soon as he is born, he is tempted by the pleasure of taste: hence, the child desires what is sweet to the taste, and later what is agreeable to the touch. That is why we must first tame this passion which lasts as long as we do, for it begins with childhood and ends with old age. It comprises appetite and cupidity. For a boy begins by seeking food, then money: hence he rejoices greatly in it; and if you offer bread and money to a young man, he will accept the money and leave the bread. This is the death of men: they desire indeed to possess and to retain. Considering such things as the greatest good is wrong; considering them as the greatest evil is wrong. 3. Primo incipiendum a temperantia. Haec necessaria est in primis; non enim statim homo tentatur a timore mortis, sed statim, quando natus est, delectatione secundum gustum; unde puer appetit dulce secundum gustum et postea delectabile secundum tactum, quando magnus est. Hanc passionem contemporaneam nobis, quae incipit in pueris et terminatur in senibus, oportet primo domare; ista est concupiscentia, alia est cupiditas. Puer enim primo appetit manducare, postea pecuniam; unde mirabiliter delectatur in illa, et si puero offeras panem et denarium, accipit denarium et relinquit panem. Hoc inficit homines; concupiscunt enim habere et retinere. Appretiari haec ut felicissima malum est, aspernari ut exsecrabilia malum est.
4. Now, some people say: The totally poor do not keep the middle way. I answer: On the contrary, they truly keep it. For this middle way is not a matter of things, but of the soul's desire. For if you desire these things in order to be sustained by them, be they your own or those of others, you keep the middle way. If you overestimate them as if happiness were to be found in them, you are at one extreme; if you spurn them as being wicked, you are at the other. So did the Manichees believe in the wickedness of intercourse with a woman, be she wife or whore. Likewise, they taught that no man could own anything. And Augustine teaches that this was never a command, although the Lord said to the apostles: "Take nothing for your journey." The middle way, then, consists in being sustained either by your own goods or by those of another. 4. Dicunt quidam: totaliter pauperes non tenent medium. Respondeo: immo vere tenent medium. Haec enim medietas non est circa res, sed circa appetitum animae. Si enim appetis haec, ut sustenteris tuis vel alienis, medietatem tenes; sed si appretias, ut felicitas sit in eis, unum extremum est; si aspernaris ut profanum, alterum extremum est, sicut Manichaei profanum putant cum muliere iacere, sive cum uxore, sive cum alia. Similiter dicebant, quod nihil potest homo habere. Et dicit Augustinus, quod hoc non fuit praeceptum, licet Apostolis dixerit Dominus: Nihil tuleritis in via*. Medium ergo est sustentari sive suis, sive alienis.
5. Blessed Francis said that "it is easier for the poor man to be generous than for the rich: for when the rich gives something he has, he is deprived of it and upset. But if he does not give what he has, although he would have been willing to give, had it not been for the privation, his will is good, but he receives no credit for it as he would if he had given in fact: for he still holds the thing. The poor, on the other hand, who has nothing, if he wishes to give to another poor something he does not have — if, for instance, he would like to build a hospital, but lacks the means —his intent is credited to him as would have been the fact." As to what they say—that the excessively poor do not keep to the middle way—it is similar to the statement of a certain physician named Frederic who declared that a man who abstains completely from woman is not virtuous and does not stay on the middle road, from which it follows that if to know all women and to know no women are the extremes, to know half of all women is the middle way. 5. Et dicebat beatus Franciscus, quod «pauper magis potest esse largus quam dives: quia dives, si dat quidquid habet, deficiet et confusus est; si vero non dat, cum habeat, licet vellet dare, si sibi non deficeret; voluntas bona est, sed non reputatur sibi pro facto, quia adhuc habet substantiam. Sed pauper, qui nihil habet, si vellet dare pauperi, et nihil habet, quod det; et vellet aedificare hospitalia, non tamen habet unde; voluntas pro facto reputatur». -- Quod autem dicunt, quod nimis pauperes non tenent medium; simile est illi quod dicebat quidam medicus Frederici, qui dicebat, quod ille qui abstinebat ab omni muliere, non erat virtuosus nec tenebat medium. Et ad hoc sequitur, quod si omnem mulierem cognoscere et nullam mulierem cognoscere extrema sunt; ergo medietatem omnium mulierum cognoscere medium est.
2. Munificence
6. Such cupidity! must be tamed by munificence, which includes generosity and magnificence. It is the fountain which pours out water: for the fountain does not keep water within. According to the Philosopher, it is hard to be completely cured from cupidity, for cupidity is delightful in that it makes a man imagine himself to be great, and makes others believe that he is. If a man indulges in excesses, his brain suffers: but a man rejoices in riches because they lead to presumption and [false] reputation. And so, such cupidity infected Giezi, and he became a leper because he ran after Naaman. Even today those who practice simony consider it quite the right thing. Simon [Magus] came to Peter and said to him: "Accept some money: I have enough. Grant that I may give the Holy Spirit through the laying of hands." But Peter did not consider it right, nor did he have any patience [with this man]: "Thy money," he said, "go to destruction with thee." 6. Such cupidity must be tamed by munificence, which includes generosity and magnificence. It is the fountain which pours out water: for the fountain does not keep water within. According to the Philosopher, it is hard to be completely cured from cupidity, for cupidity is delightful in that it makes a man imagine himself to be great, and makes others believe that he is. If a man indulges in excesses, his brain suffers: but a man rejoices in riches because they lead to presumption and [false] reputation.^ And so, such cupidity infected Giezi, and he became a leper because he ran after Naaman. Even today those who practice simony consider it quite the right thing. Simon [Magus] came to Peter and said to him: "Accept some money: I have enough. Grant that I may give the Holy Spirit through the laying of hands." But Peter did not consider it right, nor did he have any patience [with this man]: "Thy money," he said, "go to destruction with thee." 7. The third middle way is fortitude , which is concerned with fears and acts of valor. A man needs it in order to be neither fainthearted nor rash, but that he be able to bear frightful trials and even death. For some men do fall into cowardice and faintheartedness. Hence, in Job: "Have I the strength of stones, or is my flesh of bronze?" And so, fortitude is in the soul, not in the flesh. Better is the patient spirit than the lofty spirit. And Proverbs say: A patient man is better than a warrior, and he that rules his temper, than he who takes a city. Hence a spiritual man must take great care to avoid dejection. 6. Haec cupiditas domari debet per munificentiam, quae comprehendit in se largitatem et magnificentiam. Iste est fons, qui aquas refundit; fons non retinet in se aquas. Secundum Philosophum difficile est ab hac perfecte curari, quia hoc valde delectabile est, quia reputat se homo magnum, et alii reputant. Si homo luxuriatur dolet cerebrum; sed in divitiis homo delectatur, quia est ibi praesumptio et reputatio. -- Unde haec cupiditas infecit Giezi , et leprosus factus est, quia cucurrit post Naaman; istud simoniaci hodie reputant magnam curialitatem. Venit Simon Magus et dixit Petro: Accipias de pecunia; satis habeo; et da mihi, ut per impositionem manus possim dare Spiritum sanctum; sed Petrus non reputavit curialitatem nec habuit patientiam: Pecunia tua , inquit, tecum sit in perditionem .
3. Fortitude
7. The third middle way is fortitude , which is concerned with fears and acts of valor. A man needs it in order to be neither fainthearted nor rash, but that he be able to bear frightful trials and even death. For some men do fall into cowardice and faintheartedness. Hence, in Job: "Have I the strength of stones, or is my flesh of bronze?" And so, fortitude is in the soul, not in the flesh. Better is the patient spirit than the lofty spirit. And Proverbs say: A patient man is better than a warrior, and he that rules his temper, than he who takes a city. Hence a spiritual man must take great care to avoid dejection. 7. Tertia medietas est fortitudo, quae est circa timores et audacias. Haec est necessaria homini, ut non sit pusillanimis, vel temerarius, sed sustineat terribilia et etiam mori sit paratus. Aliqui enim cadunt in ignaviam et pusillanimitatem. Unde Iob: Numquid fortitudo lapidum fortitudo mea, aut caro mea aenea est? . Fortitudo enim in anima est, non in carne. Melior est patiens arrogante ; et in Proverbiis: Melior est patiens viro forti, et qui dominatur animo suo, expugnatore urbium . Unde spiritualis homo multum debet cavere a moestitia.
8. This virtue gives nobility to the soul. But because at times a man may be indignant at another, there is need for gentleness, which is the remedy against irascibility and anger —not that man should never be angry at all, but that he should be so only in the right circumstances of place and time. Hence, he must have both the face of a man and the face of a lion. At times, however, you believe a man to be kind when he remains silent while knowing of another's sin. Such is not kindness. Listen, therefore: it is said of Jesus that He was troubled, and that He made a kind of whip. Hence, in the First Book of the Machabees, it is written: Woe is me! Wherefore was I born to see the ruin of my people and the ruin of the holy city? Jesus is the Lamb and the Lion.8. This virtue gives nobility to the soul. But because at times a man may be indignant at another, there is need for gentleness, which is the remedy against irascibility and anger—not that man should never be angry at all, but that he should be so only in the right circumstances of place and time. Hence, he must have both the face of a man and the face of a lion. At times, however, you believe a man to be kind when he remains silent while knowing of another's sin. Such is not kindness. Listen, therefore: it is said of Jesus that He was troubled, and that He made a kind of whip. Hence, in the First Book of the Machabees, it is written: Woe is me! Wherefore was I born to see the ruin of my people and the ruin of the holy city? Jesus is the Lamb and the Lion. 8. Haec virtus facit animam nobilem; sed quia fortis aliquando dedignatur contra alios, ideo necessaria est mansuetudo, quae est contra irascibilitates et iracundias, non ut homo penitus non irascatur, sed ubi debet et quando debet. Unde debet habere et faciem hominis et faciem leonis. -- Tamen aliquando putas hominem mansuetum, qui tacet, alio peccante, hoc non est mansuetudo. Audi igitur: dicitur de Iesu, quod turbavit semetipsum et fecit flagellum de funiculis . Unde in primo Machabaeorum: Vae mihi, ut quid natus sum videre mala gentis meae et sanctorum? . Unde Christus est agnus et leo .
4. Kindness
9. The fifth middle way is kindness , either in the form of the re-establishment of justice or in that of friendship, which has nothing of malice, but through which a man seeks someone else's good; and here it is necessary that reason be guided. Although the Philosopher says it is fitting to do good to friends and evil to enemies, Christ recommends that every man be loved, and that all men be given another poor something he does not have —if, for instance, he would like to build a hospital, but lacks the means —his intent is credited to him as would have been the fact." As to what they say—that the excessively poor do not keep to the middle way—it is similar to the statement of a certain physician named Frederic who declared that a man who abstains completely from woman is not virtuous and does not stay on the middle road, from which it follows that if to know all women and to know no women are the extremes, to know half of all women is the middle way.9. The fifth middle way is kindness , either in the form of the re-establishment of justice or in that of friendship, which has nothing of malice, but through which a man seeks someone else's good; and here it is necessary that reason be guided. Although the Philosopher says it is fitting to do good to friends and evil to enemies, Christ recommends that every man be loved, and that all men be given things that are useful to them, and not damaging. If I love you and grant you some favor or freedom which you will misuse as soon as you receive it, I am not being kind, but rather malicious: and so, in order to be kind, I will not give it to you. I have a friend, and I have an enemy: the friend will badly use some position of power or some dignity, damaging both himself and the common good. If I give them to him, I am not kind. On the contrary, my enemy will use it well: I will give it to him and turn his wickedness into good. A father does not flatter his son, nor does he speak to him in sweet words, lest he become proud. The world in our days is ignorant of this form of kindness, hence the whole world is in the power of the evil one, for man loves nothing but his own personal good. 9. Quinta medietas est benignitas, sive nemesis, sive amicitia, quae nihil habet malignitatis, sed homo vult bonum alii homini; et oportet, quod hic ratio dirigatur. Etsi dicat Philosophus, quod oportet amicis benefacere, inimicis malefacere; Christus tamen dicit, ut omnis homo diligatur, et ut omni homini conferantur utilia, non nociva. Si ego te diligo et do tibi vel dignitatem vel libertatem, et tu male uteris ea, si dem tibi; benignus non sum, sed potius malignus; et ideo non dabo tibi, ut sim benignus. Habeo amicum, habeo inimicum; amicus male utetur aliqua praelatione vel dignitate ad damnum suum et reipublicae; si dem sibi, benignus non sum. Inimicus meus e contrario bene utetur; sibi dabo et faciam bonum meum de malo suo. Pater non blanditur filio suo nec dicit verbum dulce, ne superbiat. Mundus hodie ignorat istam benignitatem; unde totus mundus in maligno positus est , quia homo non diligit nisi bonum privatum.
5. Magnanimity
10. The sixth middle way is magnanimity, through which great things are appreciated and vile things despised. This is humility which despises the appearance of greatness and appreciates what seems to be small, but is great in reality. The Philosopher says that a man is magnanimous in that he desires honor. Whatever he says, it is not the teaching of truth, unless to the word "honor" there be added "of eternal things." On the contrary, some men have a great taste for another's praise, while truth is telling them in their own mind that they are the worst, and good for nothing: and so, they extol themselves! 10. Sexta medietas est .magnanimitas, ut appretientur magna, et despiciantur vilia. Haec est humilitas, quae despicit apparentia magna et appretiat ea quae videntur esse parva, sunt tamen magna vere. Philosophus dicit, quod magnanimus est in appetitu honoris; quidquid dicat ipse, hoc non docet veritas, nisi cum honor est aeternorum. Sed econtra quidam appretiant unam vilissimam laudem alicuius, cum tamen veritas dicat in mente sibi, quod ipse est pessimus et nequam; et inde effert se!
11. These six middle ways are enough: there are yet a number of others that are without name. The Philosopher clearly indicates them, and in these matters reason must bow before the truth of faith. These middle ways remove both carnal and spiritual vices: for instance, temperance does away with gluttony and luxury; munificence, with avarice, cupidity and rapacity; fortitude, with spiritual disgust, sloth and laziness; meekness, with anger, hatred and impatience; kindness, with envy; magnanimity, with pride, arrogance, vanity and pretense. 11. Hae sex medietates sufficiunt; aliae enim quaedam innominatae sunt. Has autem Philosophus manifeste ponit, et in his veritati fidei ratio substernitur. Hae medietates removent vitia sive carnalia sive spiritualia, ut temperantia gulam et luxuriam, munificentia avaritiam, cupiditatem, rapacitatem; fortitudo accidiam, ignaviam, pigritiam; mansuetudo iracundiam, odium, impatientiam; benignitas invidiam; magnanimitas superbiam, arrogantiam, vanitatem, iactantiam.
12. Second, the radiation of truth enlightens for the sake of understanding activity by means of intellectual speculation. This is of five kinds: knowledge, art, prudence, wisdom and understanding. Now speculation is either self-contained, or it passes into the affective and effective. The first does not pertain to the moral order, but is rather a matter of logic. But the second does pertain to the moral order because it is a matter of virtue. And therefore because what is speculative easily becomes practical, the virtuous easily arises out of the speculative. 12. Secundus radius veritatis illustrat ad comprehensionem industriarum secundum speculationes intellectuales. Hae sunt quinque: scientia, ars, prudentia, sapientia, intelligentia. -- Speculatio autem aut est consistens in se, aut transit in affectum et effectum. Primus modus non pertinet ad moralem, sed magis logici est; secundus autem spectat, quia virtuosus; et ideo, quia faciliter speculativus fit practicus, facile ex speculativo fit virtuosus.
13. Now knowledge passing over into the affective field is wisdom, which is "knowledge of the highest causes and through the highest causes." But knowledge passing into extrinsic effect is art, which is "a disposition containing a principle of making," and here the knowledge and the making are combined, and yet, they are preceded by affective desire. The intermediate step is choice, which is joined to the affective desire and ordained toward the work. For whatever someone chooses, he loves, and he chooses it in view of the work: and such is prudence, which is an intermediate between wisdom and art. But understanding consists in going up from prudence to wisdom, and wisdom itself is the knowing of principles and certain rules. Likewise, it is necessary to go down to art through knowledge. For a surgeon, unless he possess the practice of the physician, will kill his patient, for instance, if he operates on a man who has a disposition to fever. He spoke also of a certain mathematician, who made excellent bells according to musical proportions, obtaining these proportions from a musician who gave him measures both of size and thickness and indicated the right dimensions of the hammer that was to pound the bells. Now from what has been said —that some virtues are intellectual, and others a matter of habit —it should not be understood that therefore virtues are to be found in some part other than the rational, for the essence of every virtue is in the rational part. Yet some virtues are in this part by their very nature in so far as reason is speculative, others are in it in so far as reason is the ruler of the exterior man. 13. Notitia igitur transiens in affectum est sapientia, quae est «cognitio causarum altissimarum et per causas altissimas». -- Notitia autem transiens in effectum extrinsecum est ars, quae est «habitus cum ratione factivus», et hic iungitur notitia cum faciente, praevia tamen affectione. Medium inter haec est electio, quae iungitur affectui et ordinatur ad opus. Quod enim quis eligit amat et eligit ad opus; et haec est prudentia, quae est media inter sapientiam et artem. Intelligentia autem est in ascendendo a prudentia ad sapientiam, quae est cognitio principiorum et regularum certarum. -- Necesse est similiter descendere ad artem per scientiam. Chirurgus, nisi habeat regulam medici, interficit hominem, ut si incidat eum qui est dispositus ad febrem. -- Dicebat etiam de quodam mathematico, qui faciebat campanas optimas, et illas faciebat secundum proportiones musicales; tamen istas habuerat a quodam musico, qui dederat sibi formam et longitudinis et spissitudinis et martellum proportionatum ad putandum. -- Nec est intelligendum, propter hoc quod dicitur, quod virtutes quaedam sunt intellectuales, quaedam consuetudinariae, quod propter hoc virtutes sint in parte aliqua alia nisi in rationali, quia essentia omnis virtutis est in rationali; sed quaedam sunt in rationali secundum se et secundum quod est speculatrix; quaedam autem, secundum quod est exterioris hominis gubernatrix.
Acts of Righteousness
14. Thirdly, the radiation of truth enlightens for the sake of acts of righteousness , according to the dictates of political laws. Here I do not have to speak as a theologian or jurist, but as a philosopher. Now, this enlightenment comprises four points. Although no single philosopher has ever given them, something of them appears from a compilation of the works of many. This enlightenment may be considered from the viewpoints of the rite of worship, the form of common life, the proper rule of leadership, and the right of judicial opinion. The right of judicial opinion is not attained except through the proper rule of leadership; nor is the proper rule of leadership attained except through the form of common life; nor again is the latter attained except through the first. 14. Tertius radius veritatis illustrat ad morales iustitias secundum dictamen legum politicarum. Hic non debeo loqui sicut theologus nec sicut iurista, sed sicut philosophus loquitur. Haec comprenhensio est circa quatuor. Nullus autem philosophorum dedit hanc, sed si fuerit collecta ex multis, aliquid proveniet. -- Attenditur autem quantum ad ritum colendi, quantum ad formam convivendi, quantum ad normam praesidendi, quantum ad censuram iudicandi. Ad censuram iudicandi non pervenitur nisi per normam praesidendi; nec ad normam praesidendi nisi per formam convivendi; nec ad istam nisi per primam.