Collation 9 - Collations on the Hexaemeron — Bonaventure
English Latin
900 NINTH COLLATION Second Treatise on the Second Vision, Concerning the Threefold Firmness of Faith COLLATIO IX DE SECUNDA VISIONE TRACTATIO SECUNDA, QUAE EST DE TRIPLICI FIRMITATE FIDEI
A. Second Treatise on the Second Vision, Concerning the Threefold Firmness of Faith
1. GOD called the firmament heaven, etc. It has been said " that the scope of faith consists in two things, the extreme of loftiness and the extreme of depth. The scope of faith has been discussed: its firmness now remains to be covered. But if faith is lofty, how can it be certain? For the higher a thing is, the less it is known; and the less it is known, the more doubtful it must necessarily be. Wherefore we should understand that the firmness of this faith is threefold. It consists first in the witness of truth expressed through the uncreated Word; second, in the witness of truth expressed through the incarnate Word; third, in the witness of truth expressed through the inspired Word. 1. Vocavit Deus firmamentum caelum etc. Dictum est, quod altitudo fidei in duobus consistit: in altitudine sublimitatis et in altitudine profunditatis. De altitudine fidei dictum est, sed nunc dicendum est de eius firmitate. Sed si alta, quomodo certa? Quia res, quanto altior, tanto minus nota; et quanto minus nota, tanto magis dubitabilis. -- Et ideo intelligendum, quod huius fidei firmitas est triplex. Prima est ex testimonio veritatis expressae per Verbum increatum; secunda, ex testimonio veritatis expressae per Verbum incarnatum; tertia, ex testimonio veritatis expressae per Verbum inspiratum.
B. Uncreated Word
2. The first [ the uncreated word ] is referred to in the fifth chapter of the First Epistle of John: For there are three that hear witness [in heaven: the Father, the Word and the Holy Spirit; and these three are one] . Witness is given by the Three, but it is expressed through the Word, for the Word expresses the Father, and Itself, and the Spirit, and all other things besides. Hence, in the Psalm: By the word of the Lord the heavens were established; and all the power of them by the spirit of His mouthy The heavens, that is the heavenly beings, were confirmed through faith by the Word of God; and through this same Word, both the heavenly and the sub-heavenly beings were confirmed, and hence it is said: And all the power of them by the spirit of His mouth. Wherefore Scriptures, explaining the mystery of the heavenly and sub-heavenly hierarchies, say in another place: Your word, O Lord, endures forever; it is firm as the heavens; that is, the word of the Trinity. Through all generations your truth endures; You have established the earth and it stands firm. 2. De prima in primae Ioannis quinto: Tres sunt, qui testimonium dant in caelo, Pater, Verbum et Spiritus sanctus; et hi tres unum sunt . A tribus datur testimonium, sed exprimitur per Verbum, quia Verbum et Patrem et se ipsum et Spiritum sanctum exprimit et omnia alia Unde in Psalmo: Verbo Domini caeli firmati sunt; et spiritu oris eius omnis virtus eorum . Caeli, id est caelestes, per fidem Verbo Dei firmati sunt; et isto Verbo firmantur et caelestes et subcaelestes, unde dicit: Et spiritu oris eius omnis virtus eorum. Unde Scriptura explicans mysterium hierarchiae caelestis et subcaelestis, in alio loco dicit: In aeternum, Domine, Verbum tuum permanet in caelo*, scilicet Trinitatis; in generationem et generationem veritas tua; fundasti terram et permanet .
3. The Church, represented by the name "earth," was founded upon this Word. Hence, in Isaiah: Who hath measured the waters in the hollow of his hand and weighed the heavens with his palm? Who hath poised with three fingers the bulk of the earth? This the Word did, through whom all things were made. His hand, by which all things are created, that is, formed or made distinct and adorned, with three fingers lifts and suspends the earth, that is, the ecclesiastic hierarchy which He creates, distinguishes and adorns. This hand measures the waters, this hand holds all things as an object is held in the fist. This is the hand of the eternal Word. This witnessing transcends any judgment by a creature. Hence the living creatures lowered their wings when a voice came from above the firmament. How shall we hear the thunder if we hardly see the lightning of this speech? 3. Super hoc Verbum fundata est Ecclesia, quae terrae nomine figuratur. Unde Isaias: Quis mensus est pugillo aquas et caelos palmo ponderavit? Quis appendit tribus digitis molem terrae? . Hoc facit Verbum, per quod facta sunt omnia . Manus eius, per quam cuncta creantur, formantur seu distinguuntur et ornantur, tribus digitis levat et suspendit terram, scilicet ecclesiasticam hierarchiam, quam creat, distinguit et ornat. Haec manus metitur aquas et omnia tenet in manu, sicut in pugillo res tenetur. Haec est manus Verbi aeterni. -- Hoc testimonium transcendit omne iudicium cuiuslibet creaturae. Unde animalia volatilia demittebant alas suas, cum fieret vox super firmamentum'' . Quomodo ergo nos audiemus tonitruum , si sermonis eius scintillam vix apprehendimus?
Incarnate Word
4. But [God] condescended to us, for He expressed Himself through the incarnate word : and this is the second witness, of which John writes: He who is from the earth belongs to earth, and of the earth he speaks. He who comes from heaven is over all. The witnessing of Christ was greater than that of John the Baptist, for He did not speak by means of the supporting power of someone else, since His spirit could see all things. And so, whoever is from heaven can truly reveal the things of heaven. Wherefore [Jesus] said to Nicodemus: "If I have spoken of earthly things to you, and you do not believe, how will you believe if I speak to you of heavenly things?" That is why the Father witnessed for the Son by voice, and the Holy Spirit came down in the form of a dove, in order that the witnessing be most solid. For [Jesus] said: "What My Father has given Me is greater than all." 4. Condescendit autem nobis, quia se exprimit per Verbum incarnatum; et hoc est secundum testimonium; de quo in Ioanne: Qui de terra est de terra loquitur; qui de caelo venit super omnes est . Testimonium Christi maius fuit testimonio Ioannis Baptistae , quia non alio supponente loquitur, quia anima eius omnia vidit; unde qui de caelo est revera caelestia revelare potest. Unde dixit Nicodemo: Si terrena dixi vobis, et non creditis; quomodo, si dixero vobis caelestia, credetisP . Hinc Filio Pater testatur in voce, Spiritus sanctus in columbae specie , ut testimonium eius sit solidissimum; quia Pater , inquit, quod dedit mihi maius omnibus es t .
5. Christ is the foundation of this faith. For other foundation no one can lay, but that which has been laid, which is Christ Jesus . For He is the cornerstone of which Isaiah and Peter speak: See, I am laying a stone in Sion, a stone that has been tested, a precious cornerstone as a sure foundation. And the Apostle: You are built upon the foundation of the apostles and prophets with Christ Jesus Himself as the chief cornerstone. 5. Huius autem fidei Christus est fundamentum; et nemo potest aliud fundamentum ponere praeter id quod positum est, quod est Christus Iesus . Iste est lapis angularis, de quo facit Isaias et Petrus mentionem: Ecce ponam in fundamentis Sion lapidem angularem, probatum, speciosum ; et Apostolus: Superaedificati supra fundamentum Apostolorum et Prophetarum, ipso summo angulari lapide, Christo Iesu .
D. Inspired Word
6. The third firmness is that which proceeds from the witness of truth as expressed through the inspired word: and this occurred with all the prophets. And we have heard this Word, for it is the Spirit that bears witness that Christ is the truth. Some have actually seen Him in the flesh. Hence in Luke: "Blessed are the eyes that see what you see! For I say to you, many prophets and kings have desired to see what you see, and they have not seen it." 6. Tertia firmitas est ex testimonio veritatis ut expressae per Verbum inspiratum; et hoc fuit in omnibus Prophetis ; et nos audivimus hoc verbum quia Spiritus sanctus testificatur, quoniam Christus est veritas . Aliqui viderunt eum in carne . Unde in Luca: Beati oculi, qui vident quae vos videtis. Dico vobis, quod multi reges et Prophetae voluerunt videre quae vos videtis, et non viderunt .
E. Holy Spirit
7. But the Holy Spirit radiated in the hearts of the preachers so that they could preach and write all the truth. God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son. And later it is said: For if the word spoken by angels proved to be valid; and still later: For it was first announced by the Lord and was confirmed unto us by those who heard Him; God also, according to His own will, bearing them witness by signs and wonders, and by manifold powers, and by impartings of the Holy Spirit. And this threefold firmness of faith is explained: first, as expressed through the Uncreated Word, when He says, at sundry times, etc., and, being the brightness of His glory. Second, as expressed through the Incarnate Word, in the passage: He has effected man's purgation from sin. Third, as expressed through the Inspired Word, in the passage: For it was first announced by the Lord. 7. Radiavit autem Spiritus sanctus in cordibus praedicatorum ad omnem veritatem praedicandam et scribendam; ad Hebraeos primo: Multifariam multisque modis olim Deus loquens Patribus in Prophetis, novissime diebus istis locutus est nobis in Filio . Et postea dicitur: Si enim qui per Angelos dictus est sermo factus est firmus ; et sequitur: Quae cum initium accepisset enarrari per Dominum, ab eis qui audierunt, in nos confirmata est, contestante Deo signis et portentis et variis virtutibus et Spiritus sancti distributionibus . -- Et explicatur hic triplex firmitas fidei: primo, ut expressa per Verbum increatum, cum dicit: Multifariam etc., et: Qui cum sit splendor gloriae ; secundo, ut per Verbum incarnatum, ibi: Purgationem peccatorum faciens ; tertio, ut per Verbum inspiratum, ibi: Quae cum initium accepisset enarrari per Deum .
8. This Holy Spirit, acting in the minds of the chosen, brings about Scriptures and gives firmness to the Christian faith. And because it acts more specially in the apostles, they are said to be the twelve foundation stones. The Apocalypse reads: And I saw the Holy City, New Jerusalem, coming down out of heaven from God, etc. And it is said that the twelve names of the apostles were written on these foundation stones; not only the witnessing of the apostles, but also various witnessings of the Holy Spirit on many topics, among which are the twelve reasons for the firmness of faith, which are the twelve foundations. For through the concurrence of divers witnessings, the Holy Spirit strengthened this faith so that it would not be smitten; although this firmness was shaken violently in the beginning when the martyrs were crucified by idolaters. It was also shaken in intermediate times by different heresies. It will be shaken most violently at the end of the time of the Church through torment, argument, and the working of miracles. Hence, woe to those who are with child, or have infants at the breast in those days! And the meaning here is, woe to those whose faith is not sufficiently strong. Clearly, then, it is necessary that faith be strengthened by the Inspired Word. 8. Hic Spiritus sanctus in mentibus electorum facit Scripturas et dat firmitatem fidei christianae; et quia specialiter in Apostolis, ideo dicuntur duodecim fundamenta civitatis. In Apocalypsi: Vidi sanctam civitatem Ierusalem novam, descendentem de caelo a Deo etc.; et dicitur, quod in fundamento duodecim nomina Apostolorum erant scripta ; non tantum autem testimonium Apostolorum, sed varia testimonia Spiritus sancti in multis; in quibus sunt duodecim rationes firmitatis fidei, quae sunt duodecim fundamenta. Per concursum enim diversorum testimoniorum Spiritus sanctus fidem firmavit inconcussam; licet vexata fuerit haec firmitas in principio Ecclesiae, ubi cruciabantur Martyres ab idolatris; vexata similiter fuit in medio tempore diversis haeresibus; vexabitur maxime in fine Ecclesiae per tormenta, per argumenta, per miracula. Unde vae pregnantibus et nutrientibus in his diebus , hoc est, vae teneris in fide. Oportet ergo, quod fides firmetur per Verbum inspiratum.
F. This Firmness Arises out of Four Elements
9. Now, this firmness arises out of four elements comparable to the four sides of the city: out of the assured knowledge of the witnesses, their outstanding reputation, their full accord, and their solid opinion. For when there is assured knowledge [on the part of the witnesses] and yet their reputation is not good, they are not believed; but only when a man is good is it known that he is telling the truth. And if he has assured knowledge and an outstanding reputation, if many contradict him, there still may be doubt. And if all three are present—knowledge and reputation and accord —but opinions are not solid, some doubt is still possible. 9. Consurgit autem haec firmitas ex quatuor quasi ex quatuor lateribus civitatis ; ex testificantium notitia certa, ex testificantium fama praeclara, ex testificantium concordia plena et ex testificandum sententia firma; quia, si sit notitia certa, non sit autem fama bona; non creditur sibi, sed quando bonus est homo, scitur, quod veritatem dicit. Et si habeat certam notitiam et famam claram, sed tamen multi sibi contradicunt; adhuc potest esse dubitatio. Si autem haec tria habeat, et notitiam et famam et concordiam, et tamen non habet sententiam firmam; dubitatio esse potest.
1. Assured Knowledge
10. Assured knowledge is referred to in the Second Epistle to the Corinthians, Chapter twelve: I know a man. .. who... was caught up to the third heaven... and heard secret words, that is, assured knowledge by means of ascent to the third heaven, and again, by means of descent to the first through representations of all the heavens. Hence, in the twenty-fourth chapter of Ecclesiasticus: I made that in the heavens there should rise light that never faileth. That is, in heavenly men, a firm light of faith. The threefold heavens refer to a threefold vision: purely intellectual, intellectual combined with imaginary, and intellectual combined with manifest bodily vision. The first is found in the minds of angels, the second in the minds of prophets, and the third in the minds of the apostles. The certainty of Scriptures consists in the concurrence of these visions. 10. De notitia certa dicitur secundae ad Corinthios duodecimo: Scio hominem raptum usque ad tertium caelum, et audivit arcana hoc est, certa notitia per ascensum usque ad tertium caelum, et iterum per descensum usque ad primum per illustrationes omnium caelorum; unde Ecclesiastici vigesimo quarto: Ego feci\ ut oriretur in caelis lumen indeficiens , id est in caelestibus viris lumen fidei firmum. Per triplex caelum triplex visio intelligitur: intellectualis pura, intellectualis adiuncta cum visione imaginaria et intellectualis cum visione corporali manifesta. Prima invenitur in mentibus Angelicis; secunda, in mentibus propheticis; tertia, in mentibus apostolicis. Harum visionum concursu est certitudo Scripturae.
11. The purely intellectual vision existed in the minds of the angels and of the Lawmaker. For the Law was delivered by angels. Angels gave it forth, composed it, for they could see the pure truth in the eternal light. Moses was raised up to this vision more completely than any other prophet, for it is written: Should there he a prophet among you, in visions will I reveal Myself to him, in dreams will I speak to him; not so with my servant Moses! Throughout My house he bears My trust: face to face 1 speak to him, plainly and not in riddles. The presence of the Lord he beholds. And as a sign of this, he fasted forty days and forty nights; he also saw the angel who appeared in the bush; and Stephen explains that the Lord was not present except through a creature subject to Him, but that an angel was present. 11. Visio intellectualis pura fuit in mentibus Angelicis et in Legislatore. Lex enim per Angelos ordinata est ; Angeli eam dederunt, eam scripserunt, qui puram veritatem videbant in luce aeterna. Ad hanc visionem fuit Moyses sublimatus ultra omnes Prophetas, quia scriptum est: Si fuerit Inter vos Propheta Domini, in visione apparebo ei, vel per somnium loquar ad illum; at non talis servus meus Moyses. Ore enim ad os loquor ei, et palam et non per aenigmata et figuras Dominum videt . Et in signum huius ieiunavit quadraginta diebus et quadraginta noctibus , qui etiam vidit Angelum, qui in rubo apparuit ei . Et exponit beatus Stephanus, quod non fuit ibi Dominus nisi per subiectam creaturam, sed Angelus fuit .
12. The second certainty existed in the minds of prophets. In the Second Epistle of Peter, we read: We have the word of prophecy, surer still, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. This, then, you must understand first of all, that no prophecy of Scripture is made by private interpretation. For not by will of man was prophecy brought at any time; but holy men of God spoke as they were moved by the Holy Spirit. Yet, the visions of the prophets were imaginary, as was the case with Isaiah and Daniel. 12. Secunda certitudo fuit in mentibus propheticis. In secunda Petri: Habemus firmiorem propheticum sermonem, cui bene facitis attendentes quasi lucernae lucenti in caliginoso loco, donec dies illucescat, et lucifer oriatur in cordibus vestris. Hoc primum intelligentes, quod omnis prophetia Scripturae propria interpretatione non fit. Non enim voluntate humana allata est aliquando prophetia, sed Spiritu sancto inspirati, locuti sunt sancti Dei homines . Visiones tamen Prophetarum fuerunt imaginariae, ut Isaiae, Danielis.
13. The third is certainty deriving from an intellectual vision combined with bodily vision. This occurred in the minds of the apostles. Hence in John: What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon and our hands have handled,... the Word of Life. And we announce to you nothing else than what we have seen. Wherefore Thomas wanted to touch, and was told: "Because thou hast seen Me, thou hast believed." And elsewhere it is written: He who saw it has borne witness; and in the Acts: He charged us to testify. And the blessed Virgin Mary, the teacher of the Apostles and Evangelists came in contact with this Word in her womb and on her lap. 13. Tertia est certitudo ex visione intellectuali iuncta cum corporali. Haec fuit in mentibus apostolicis. Unde Ioannes: Quod fuit ab initio, quod vidimus oculis nostris, quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae ; et non aliud, quam quod vidimus, annuntiamus vobis . Unde Thomas tangere voluit et audivit: Quia vidisti me, Thoma, credidisti ; et alibi: Qui vidit testimonium perhibuit ; et in Actibus: Praecepit nobis testificari . Et beata Virgo Maria, doctrix Apostolorum et Evangelistarum, contrectavit hoc Verbum in utero et in sinu.
14. These three concurrent visions or certainties, the angelic, the prophetic, and the apostolic, provide the certainty of faith and Scriptures. Paul had all three, for he saw Christ bodily: And last of all, he writes, as by one bom out of due time, He was seen also by me. And he was also lifted up to the intermediate and to the highest visions, that is, to the intellectual. Wherefore it is well said: I made that in the heavens there should rise light that never faileth. 14. Hae tres visiones sive certitudines concurrentes, Angelicae, propheticae, apostolicae, dant certitudinem fidei et Scripturae. Has tres Paulus habuit, qui Christum corporaliter vidit: Novissime , inquit, tanquam abortivo visus est et mihi qui etiam ad mediam et tandem ad supremam visionem fuit sublimatus, scilicet ad intellectualem. Bene ergo dictum est: Ego feci in caelis, ut orietur lumen indeficiens ^.
2. Outstanding Reputation