St. Bonaventure, Sermon IV, Christ, The One Master of All

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Christus unus omnium Magister -- S.Bonaventurae

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis,Minister Generalis Ordinis Fratrum Minorum,

& Doctor Ecclesiae universalis

St. Bonaventure of Bagnoregio

Cardinal of the Holy Roman Church,Minister General of the Order of Friars Minor,

& Doctor of the Universal Church

SERMONES SELECTIDE REBUS THEOLOGICIS

SELECT SERMONSON THEOLOGICAL

SUBJECTS

SERMO IV.

CHRISTUS UNUSOMNIUM MAGISTER.

SERMON IV.

CHRIST, THE ONEMASTER OF ALL

Textus transcriptus ex editione Quaracchi

Opera Omnia S. Bonaventurae

Vol. V., 1891, pp. 567-574

cum not is originalibus.

Translated from the Quaracchi Edition

of the Opera Omnia S. Bonaventurae

Vol. V, 1891, pp. 567-574with original notes.

1. Unus est magister vester, Christus,

Matthaei vigesimo tertio.1 In verbo istodeclaratur, quod est fontale principiumilluminationis cognoscitivae, Christusvidelicet, qui cum sit splendor gloriaepaternae et figura substantiae eius, potarnsomnia verbo virtutis suae, sicut dicitur ad

Hebraeos primo;2 ipse est, qui est origoomnis sapientiae, secundum illud

Ecclesiastici primo: 3 Fons sapientiae

1. One is your Master, the Christ, Matt hew,

chapter 23.1 In this verse it is declared, thatthere is a fontal principle of cognitiveillumination, namely the Christ, who since Heis the splendor of the Fathers glory and thefigure of His Substance, bearing all things bythe word of His virtue, just as is said to t he

Hebrews, chapter 1;2 is Himself, the Onewho is the Origin of every wisdom, according

to that (verse) of Ecclesiasticus, chapter 1:3
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Verbum Dei in excelsis. Ipse enim est via,

veritas et vita, Ioannis decimo quarto.4 Triplex namque est gradus cognitioniscertitudinalis et rectae, secundum quod dicit

Hugo de Sacramentis:5 Isti sunt tresgradus promotionis fidei, quibus fidescrescens ad perfectum tendit velconscendit : primus, per pietatem eligere;

secundus, per rationem approbare; tertius,per veritatem apprehendere . Secundumhoc apparet, quod triplex est moduscognoscendi, quorum primus est percredulitatem piae assensionis, secundum per

approbationem rectae rationis,6 tertius veroperclaritatem mundae contemplationis.Primus spectat ad habitum virtutis, quae estfides; secundus ad habitum doni, quod estintellectus; tertius ad habitum beatitudinis,

quae est munditia cordis.7 Cum igitur . . .

The Fount of wisdom, the Word of God onhigh. For He is the Way, the Truth and the

Life, John, chapter 14.4 For indeedthreefold is the step of certain [cert itudinalis]and right cognition, according to that whichHugo (of St. Victor) says in De

Sacramentis:5 There are three steps forthe promotion of the Faith, by which growing

faith tends and/or climbs thoroughly toperfection [ad perfectum . . . conscendit]: thef irst, (is) to choose through piety; thesecond, to approve through reason; thethird, to apprehend through truth .According to this it appears, that threefold isthe manner of cognizing, of which the first isthrough the credulity of pious assenting, thesecond through the approbation of right

reason,6 but the third through the clarity ofclean contemplation. The first looks to the

habit of the virtue, which is faith; the secondto the habit of the gift, which isunderstanding; the third to the habit of the

beatitude, which is cleanliness of heart.7Therefore since . . .

1 Vers. 10. Vulgata: Magister vester unusest, Christus.2 Vers. 3. Vulgata: Qui cum sit splendorgloriae et f igura substantiae eius portansque

omnia verbo virtutis suae.3 Vers. 5.4 Vers. 6. Cfr. de hoc Hexam. collat. 1. n.11. seqq., collat. 3. n. 12. seqq. et passim intoto opusculo.5 Libro I. p. X. c. 4.6 Hoc secundum membrum divisionis deestin cod.7 Similia habet Seraphicus, III. Sent. d. 35. a.1. q. 3. in concl.: cognit io de Deo sub

ratione veri potest haberi secundum triplicemmodum: uno modo habetur cognit io Dei persimplicem assensum; alio modo per rationisadminiculum; tertio modo per simplicemcont uitum. Primum est virtutis f idei, cuiusest assentire; secundum est doni intellectus,cuius est credita per rationem intelligere;tertium est beatitutdinis mundit iae cordis,cuius est Deum videre . De hac triplicicognitione difuse et modo omnino simili nontantum quoad doctrinam, sed etiam quoad

1. Verse 10. The Vulgate reads: YourMaster is one, the Christ. [Trans. note:Masterin the sense ofTeacheris the sensethroughout t his sermon, and this is

conf irmed through what is said at the end ofparagraph n. 14]]2 Verse 3. The Vulgate reads: Who sinceHe is the splendor of His glory and the f igureof His Substance and carrying all things bythe word of His virtue.3 Verse 5.

4 Verse 6. On this cf . Hexameron,collation 1, n. 11 ff., collation 3, n. 12 ff., andpassim throughout.5 Book I, p. X, ch. 1.6 This second member of the division islacking in the codex.

7 The Seraphic Doctor uses similar words inSent ., Bk. III, d. 35, a. 1, q. 3, in theconclusion: The cognit ion of God underthe reckoning of the true can be hadaccording to a threefold manner: in onemanner the cognition of God is had through
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verba agitur supra de Donis Spiritus S. collat.4. n. 2-24. Ibi auctor commemorat et iamquartam scientiam, scilicet gloriosam, quaeest in patria.

a s p e asse o e ; a o emanner through the support of reason; inthe third manner through a simple contuition[contuitum]. The f irst belongs to the virtueof faith, to which it belongs to assent; thesecond belongs to the gif t of understanding,to which belongs the understanding of thethings believed through reason; the thirdbelongs to the beat itude of cleanliness of

heart, to which it belongs to see God . Ofthis threefold cognition (St. Bonaventure)speaks diff usely and in a manner entirelysimilar not only in regard to the doctrine, butalso in regard to the words used, above inDe Donis Spiritus Sancti, collation 4, nn. 2-24. There the author recalls even a fourth(kind) of knowledge, that is, the glorious,which exists in our f atherland.

p. 568

t riplex sit cognitionis1 differentia, videlicetcreditiva, collativa et contemplativa, omniumharum est Christus principium et causa, et itaquod primae est principium in quantum via,secunduae in quantum veritas, et tert iae inquantum vita.

threefo ld be the difference of the

cognition,1 namely creditive, collat ive andcontemplative, of all these Christ is thePrinciple and the Cause, and thus that of thefirst He is the Principle inasmuch as He is theWay, of the second inasmuch as He is theTruth, and of the third inasmuch as He is theLife.

2. Christus namque secundum quod via estmagister et principium cognit ionis, quae estper fidem. Haec enim cognit io duplici viahabetur, videlicet perrevelationem et perauctoritatem. Sicut enim dicit August inus in

libro de Utilitate credendi:2 Quodintelligimus, debemus rationi; quod credimus,auctoritati . Auctoritas autem non esset,nisi revelatio praecessisset; propter quod

secundae Petri primo:3 Habemus firmiorempropheticum sermonem, cui bene facitisattendentes quasi lucernae lucenti incaliginoso loco. In quo insinuat auctoritatemsermonis prophetici, et rationem huiussubiungit: Non enim volutate humana allataest aliquando prophetia, sed Spiritu santoinspirati locuti sunt sancti Dei homines. Cum igitur his duabus viis cont ingat deveniread cognitionem fidelem, hoc non potestesse nisi per Christum datorem, qui est

2. For indeed Christ according to which He isthe Wayis the Master and Principle of thecognition, which is through the Faith. Forthis cognition is had in a twof old way,namely through revelation and throughauthority. For just as (St.) Augustine says in

the book De Utilitate credendi:2 What weunderstand, we ought to for a reason; whatwe believe, by an authority . Moreover

there would be no authority, unlessrevelation had preceded it ; on account ofwhich the f irst chapter of the Second

(Letter) of (St.) Peter (says):3 We have afirmer prophetic sermon, to which you do wellto be attentive as to a lamp giving light in ashadowy place. In which he hints at theauthorityof the prophet ic sermon, andsubjoins a reason f or this: For prophecy hasnot at any time come about by a human will,but holy men of God have spoken, inspired


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principium omnis revelationis secundumadventum sui in mentem, et f irmamentumomnis acutoritatis secundum adventum sui incarnem.

by the Holy Spirit. Therefore since bythese two ways one happens to come tothe cognit ion of the faith [cognit ionemfidelem], this cannot be but through Christthe giver, who is the Principle of everyrevelation according to His advent in themind, and the firmament of every authorityaccording to His advent in the flesh.

3. Venit autem in mentem ut lux revelativaomnium prophetalium visionum, secundum

illud Danielis secundo:4 Ipse revelat profundaet abscondita et novit in tenebris constituta, etlux cum eo est; lux scilicet divinae sapientiae,quae Christus est , secundum illud Ioannis

octavo:5 Ego sum lux mundi; qui sequiturme non ambulat in tenebris, et duodecimo:Dum lucem habetis, credite in lucem, ut filii

lucis sitis; quia, sicut dicitur Ioannnis primo,dedit eis potestatem filios Dei fieri, his quicredunt in nomine eius. Sine hac luce, quaeChristus est, nemo potest scaramenta fidei

penetrare. Propter quod Sapientiae nono:6Mitte il lam loquitur de Sapient ia decaelo sancto tuo et a sede maiestatis tuae, utmecum sit et mecum laboret, ut sciam, quidacceptum sit apud te. Quis enim homo potestscire consilium Dei, aut quis potest cogitare,quid velit Deus etc., usque ibi: sensum tuum

etc. Ex quo datur intelligi, quod non potestperveniri ad certam f idei revelationem nisi peradventum Christ i in mentem.

3. Moreover He comes into the mindas alight revealing all the visions of the prophets,according to t hat (verse) of Daniel, chapter

2:4 He reveals things profound and hiddenaway and knows the things constituted in theshadows, and the Light is with Him; the light,namely, of the Divine Wisdom, which isChrist , according to t hat (verse) of John,

chapter 8:5I am the Light of the world; he

who follows Me walks not in the shadows,and chapter 12: While you have the Light,believe in the Light, so that you may be sonsof the Light; because, as is said in John,chapter 1, He gave them power to becomesons of God, those who believe in His Name.Without this Light, which is Christ, no onecan penetrate the Sacraments of the Faith.On account of which Wisdom, chapter 9

says:6 Send Her speaking of Wisdom from Thy holy Heaven and from the throne of

Thy Majesty, so that She may be with me andwork with me, that I may know, what hasbeen accepted before Thee. For what mancan know the counsel of God, or who canponder, what God may wantetc., up to Thysense, etc.. From which one is given tounderstand, that one cannot come to acertain revelation of the Faith exceptthrough the advent o f Christ in the mind.

4. Venit et iam in carnem ut verbumapprobativum omnium prophetalium

locutionum; ad Hebraeos primo:7 Multifariemultisque modis etc. Quia enim ipseChristus est sermo Patris plenuspotestate,

secundum illud Ecclesiastae octavo:8 Sermoillius potestate plenus est, nec dicere ei

potest quis: quare ita facis? ipse etiam9 estsermoplenus veritate, immo ipsa veritas,

secundum illud Ioannis decimo septimo:10Sanctifica eos in veritate. Sermo tuus veritas

4. He comes also into the flesh as the wordapproving all the sayings of the prophets;

Hebrews, chapter 1:7 In a manifold mannerand in many ways etc.. For because ChristHimself is the speech [sermo] o f the Fatherfull of power, according to t hat (verse) of

Ecclesiastes, chapter 8:8 His speech is full ofpower, and no one can say to Him: why hast

Thou done thus? He is also9 the speech fullof truth, nay the Truth Itself, according to that

(verse) of John, chapter 17:10 Sanctify them


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est, Glossa:11 In veritate hoc est in me,qui sum veritas, quod subdendo aperit:Sermo tuus veritas est, quod est, ego sumveritas; Grace logos, Lat ine verbum quiaergo auctoritas debetur sermonipotestativoet veridico, et Christus est Verbum Patris, etper hoc Dei virtus et sapientia, ideo in ipsofundatur et stabiliter et consummatur omnis

auctoritatis stabilitas.

in the truth. Thy speech is Truth, the

Gloss reads:11 In the truth that is in Me,who am the Truth, (the sense of ) whichopens by substituting: Thy speech is truth,which is, I am the Truth: in Greek logos, inLatin Verbum therefore becauseauthorityis due to the powerfuland thetruthful, and Christ is the Word of the Father,

and through this the Virtue and Wisdom ofGod, for that reason in Him is founded bothstably and consummately every stability ofauthority.

5. Et ideo tot a Scriptura authent ica et eiuspraedicatores aspectum habent ad Christumvenientem in carnem tanquam adfundamentum tot ius f idei christianae,

secundum illud primae ad Corinthios tertio:12

Secundum gratiam, quae data est mihi, utsapiens architectus fundamentum posui.Fundamentum enim aliud nemo potest

ponere, praeter id quod positum estetc. Ipseenim est fundamentum totius doctrinaeauthenticae, sive apostolicae siveprophet icae, secundum utramque Legem,novam et veterem. Propter quod ad

Ephesios secundo:13 Superaedificati estisupra fundamentum Apostolorum etProphetarum, ipso summo angulari lapide

Christo Iesu. Patet igitur, Christum essemagistrum cognitionis secundum fidem, ethoc, in quantum est via, secundum duplicemadventum ipsius, in mentem videlicet et incarnem.

5. And for that reason the whole authenticScripture and its preachers have their powerof sight t rained on Christ coming into theflesh as the foundation of the wholeChrist ian Faith, according to that (verse) ofthe First (Letter) to t he Corinthians, chapter

3:12According to the grace, which has beengiven to me, as a wise architect I have laidthe foundation. For another foundation noone can lay, except that which has been laidetc.. For He is the foundation of the wholeauthentic doctrine, whether apostolic orprophetic, according to each Law, the newand the old. On account of which (it is said)

to the Ephesians, chapter 2:13 You havebeen built up upon the foundation of the

Apostles and Prophets, with that most highcornerstone, Christ Jesus. Therefore it isclear, that Christ is the Master of cognitionaccording to the Faith, and this, inasmuch asHe is the Way, according to His twofoldadvent, namely, in the mind, and in the flesh.

6. Est etiam magister cognit ionis, quae estper rationem, et hoc, in quantum est

veritas.14 Ad cognitionem enim scientialem

necessario requiriturveritas immutabilis exparte scibilis, et certitudo infallibilis ex partescientis. Omne enim, quod scitur,necessarium est in se et certum est ipsiscienti. Tunc . . .

6. He is also the Master of the cognition,which is through reason, and this, inasmuch

as He is the Truth.14 For there is necessarily

required for the cognition of knowledge[cognitionem scientialem] immutable truth onthe part ofthe knowable, and infalliblecertitude on the part ofthe knower. Forevery (something), which is known, is in itselfnecessary and to the very knowercertain.For then . . .

1 Cod. male cogitationis.2 Ca . 11. Haec de co nit ione f idei doctrina

1 The codex badly reads cogitationis. [Trans.note: The English t itle of this work would be,


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tot a amplius explicatur Hexam. collat . 9. n.2. seqq.3 Vers. 19, et locus sequens v. 21. In cod.deest lucentipost lucernae.4 Vers. 22.5 Vers. 12. Loci duo, qui sequunt ur, suntibid. c. 12, 36. et 1, 12.

6 Vers. 10. usque v. 17. Vulgata: Mitte illamde caelis sanctis tuis et a sede magnitudinistuae, ut etc. [Trans. not a: Vv. citt ., tamen,sunt 10. et 13; v. f inalis: Sensum autemtuum quis sciet, nisi tuo dederis sapientiam,et miseris Spiritum Sanctum tuum dealtissimis.]7 Vers. 1. Vulgata: Mult ifariam multisquemodis etc.8 Vers. 4. Vulgata pro quis legit quisquam.9

Cod. non bene enim.10 Vers. 17.11 Glossa ordinaria (secundum August., inIoan. Evang. tr. 118. n. 3.): In veritate, cuiusumbra fuerunt veteres sanctif icationes, idest in me, qui sum Veritas, quod subendoaperit: Sermo tuus veritas est, quod est: egosum veritas; Graece logos, Latine verbum velsermo, qui est Unigenitus Patris . Deinderespicitur I. Cor. 1, 24: (praedicamus)Christum Dei virtutem et Dei sapientiam.

De duobus necessariis, scilicet internaillustratione et externa test ificationeauctoritatis, cfr. Breviloq. p. V. c. 7. et Prolog. 5.12 Vers. 10. 11. Cfr. Hexam. collat . 8. n. 4.seqq.13 Vers. 20. Vulgata: Superaedif icati superfundamentum . . ..14 Hic breviter exponitur doctrina supraQuaestion. disp. de scientia Christi, q. 4. latedemonst rata et in It iner. mentis ad Deum, inHexam., in opusc. de Donis Spiritus S. etalibi saepius commemorata.

On the Utility of Believing.]2 Chapter 11. This ent ire doctrineconcerning the cognit ion of the Faith is moreamply explained in the Hexameron,collat ion 9, n. 2 ff .3 Verse 19, and the fo llowing is v. 21. Inthe codex giving light[lucent i] is lacking afterthe word lamp [lucernae].

4 Verse 22.5 Verse 12. The two passages, whichfollow, are from ibid., vv. 12:36 and 1:126 Verses 10 to 17. The Vulgate reads: SendHer from Thy holy heavens and from thethrone of Thy Magnitude, that etc.. [Trans.note: The verses quoted, however are 10and 13; the f inal verse, 17 reads: Thy sense,moreover, who shall know it, unless you grantwisdom, and send Thy Holy Spirit from thehighest]7 Verse 1. The Vulgate reads: In manyplaces [multifariam] forIn a manifold manner[multifarie].8 Verse 4. The Vulgate reads nor cananyone [nec . . . quisquam] in place ofand noone [nec . . . quis].9 The codex reads not so well For He is [Estenim].10 Verse 17.11 The Glossa ordinaria (according to St.

August ine, In Ioan. Evang., tr. 118, n. 3)reads: In the truth, whose shadows werethe old sanct ifications, that is, in Me, whoam the Truth, (the sense of) which opens bysubstituting: Thy speech is truth, which is: Iam the Truth; in Greek logos, in Latin verbumand/orsermo, who is the Unbegot ten of t heFather . Then there is a reference to 1 Cor.1:24 : (we preach) Christ , the Virtue of Godand the Wisdom of God. On the twonecessaries, that is, the internal brightening

and the external witnessing of authority, cf.Breviloquium, p. V, ch. 7, and its Prologue, 5.12 Verses 10 and 11. Cf. Hexameron,collat ion 8, n. 4 ff .13 Verso 20. The Vulgate reads:Built upupon the foundation etc..14 Here he briefly expounds the doctrinedemonstrated at length above in Quaestion.dips. de scient ia Christ i, q. 4, and inItinerarium mentis in Deum, in the


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Hexameron, in the smaller work De DonisSpiriti Sanctus and frequently mentionedelsewhere.

p. 569

enim scimus, cum causam arbitramurcognoscere, propter quam res est, etscimus, quoniam impossibile est aliter se

habere .1

we know, since we judge [arbitramur] thatwe cognize the cause, on account of whichthe thing is, and we know, that it is

impossible that it be ot herwise regarded .1

7. Requiritur igitur ex parte scibilis veritasimmutabilis. Huiusmodi autem non estveritas creata simpliciteret absolute, quiaomne creatum vertibile et mutabile; sedveritas creans, quae plenam habetimmutabilitat em. Propter quod dicitur in

Psalmo:2 Et tu in principio, Domine, terramfundasti, usque ibi: non deficient. Hoc autem,

ut dicit Apostolus ad Hebraeos primo,3dicitur ad Filium Dei, qui est verbum, ars etratio omnipotentis Dei, et ideo veritas

sempiterna, secundum illud Psalmi:4 Inaeternum, Domine, permanet verbum tuum,et in saeculum saeculi veritas tua. Cum igiturres habeant esse inproprio genere, habeantetiam esse in mente, habeant esse in

aeterna ratione; nec esse earum sit omninoimmutabile primo et secundo modo, sedtantum tertio videlicet prout sunt in Verboaeterno: restat, quod nihil potest facere resperfecte scibiles, nisi adsit Christ, Dei Filius etmagister.

7. Therefore, on the part of the knowableimmutable truth is required. Moreover, (atruth) of this kind is not a createdtruth,simplyand absolutely (speaking); but rathera creatingtruth, which has a full immutability.On account of which there is said in the

Psalm:2And Thou in the beginning, Lord,has founded the Earth, up to here: shall notfail. But t his, as the Apost le says to the

Hebrews, chapter 1,3 is said regarding theSon of God, who is the Word, the Artand theReason of the Omnipotent God, and forthat reason the Sempiternal Truth, according

to that (verse) of the Psalm:4 In eternity,Lord, shall Thy Word remain, and unto theAge of age Thy Truth. Since, therefore,

things have being[esse] in their own genus,they also have being in the mind, (and) theyhave beingin Eternal Reason; nor is theirbeingentirely immutable in the f irst andsecond manner, but only in the third, that is,insofar as they are in the eternal Word: itremains, that nothing can make thingsperfectlyknowable, unless Christ, the Son ofGod and Master, be there.

8. Unde Augustinus secundo de LiberoArbitrio:5 Nullo modo negaveris, esseincommutabilem veritatem, haec omnia,quae incommutabiliter vera sunt,cont inentem, quam non possum dicere tuamvel meam vel cuiusquam hominis, sedomnibus incommutabilia vera cernentibuspraesto esse ac se praebere communiter .Hoc ipsum habetur decimo quarto de

Trinitate.6 Cum impii videant regulas,secundum quas quisque vivere debeat; ubi

8. Whence (St.) August ine (says) in thesecond chapter of De Libero Arbitrio:5 Inno manner will you have denied, that there isan incommutable Truth, containing all thesethings, which are incommutably true, which Icannot say is yours and/or mine and/or ofany man, but is ready at hand to alldiscerning incommutable truths and offersitself commonly (to all) . This very(passage) is had in the fourteenth chapter of

De Trinitate.6 When the impious see the


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eas vident ? Neque enim in sua natura, cumprocul dubio mente ista videantur, eorumquementes constet esse mutabiles, has veroregulas immutabiles videat, quisquis in eis ethoc videre potuerit; nec in habitu suaementis, cum illae regulae sint iustit iae,mentes vero eorum constat esse iniustas.Ubinam sunt istae regulae scriptae, ubi, quid

sit iustum, etiam iniustus agnoscit et7

cernit,habendum esse quod ipse non habet? Ubiergo scriptae sunt nisi in libro lucis illius, quaeveritas dicitur, unde omnis lex iustadescribitur, et in cor hominis iustitia nonmigrando, sed t anquam imprimendotransfertur ? Hoc ipsum dicitur in libro de

Vera Religione8 et in sexto de Musica et inlibro Retractationum.

rules, according to which anyone ought tolive; where do they see them? For neitherin their own nature, though without doubtthese are seen in the mind and let onegrant [constet ] that their minds are mutable however it sees that these rules areimmutable, and anyone among them couldsee this; nor in the habitof their mind, since

those rules belong t o just ice, but t heir minds,it is granted [constat], are unjust. Wherethen are those rules written, whereby even

the unjust acknowledges and7 discerns, thatwhat be just has to be that which hehimself does not have? Where, therefore,have they been writt en except in the bookof that light, which is called the Truth,whence every just law is described, and(whence) justice, not by migrating into theheart of a man, but as if by being impressed

is transferred ? This very (discourse) is saidin the book De Vera Religione8 and in thesixth book of De Musica and in the bookRectrationum.

9. Requiritur et iam secundo ad huiusmodicongitionem certitudo ex parte scientis.Haec autem non potest esse ex ea parte,quae potest falli, vel ex ea luce, quae potest

obscurari. Talis autem lux9 non est lux

intelligentiae creatae, sed Sapientiaeincreatae, quae Christus est. Propt er quod

Sapientiae septimo:10 Deus dedit mihihorum scientiam veram, quae sunt, ut sciamdispositionem orbis terrarum et virtuteselementarum, initium et consummationem etmedietatem temporum. Et post: Omniumenim artifex docuit me, sapientia. Et ratio

subditur:11 Vapor est enim virtutis Dei etemanatio quaedam omnipotentis Dei sincera,et ideo nihil iniquinatum invenitur in ea.

Candor est enim lucis aeternae et speculumsine macula maiestatis Dei. Speciosior estsole, et super omnem stellarumdispositionem, luci comparata invenitur prior.Attingit ergo a fine usque ad finem fortiter etdipsonit omnia suaviter. Proper quod dicebat

Ioannes primo:12 Erat lux vera, quaeilluminat omnem hominem etc., ubi dicit

Glossa,13 quod non est vera lux, quae nonex se, sed aliunde lucet .

9. There is also required, second, forcognition of this kind, cert itude on the partof the knower. But t his (certitude) cannot beon t he part of that, which can fail, and/orfrom that light, which can be obscured.

Moreover, the light9

of such (a cognition) isnot the light of the created intelligence, butof the uncreated Wisdom, which is Christ.On account of which (there is said) in

Wisdom, chapter 7:10 God gave me trueknowledge of those things, which are, that Imay know the disposition of the world and thevirtues of the elements, the start and theconsummation and middle of the seasons.And after this: For the Artisan of all thingshas taught me, Wisdom. And the reason is

subjoined:11 For She is a vapor of the virtueof God and a certain, sincere emanation ofthe Omnipotent God, and for that reasonnothing iniquitous is found in Her. For She isthe shining whiteness of the Eternal Light andthe mirror without spot of the Majesty of God.She is more beautiful than the sun, andabove every disposition of the stars,compared to the light She is found (to be) first.Therefore She reaches from end unto endstrongly and disposes all things sweetly. On


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account of which there is said in John,

chapter 1:12 He was the true Light, which

illumines every man etc., where the Gloss13

says, that which is not the true light, is thatwhich lights not from itself , but from another.

10. Lux ergo intellectus creat i sibi nonsuff icit ad certam comprehensionem reicuiuscumque absque . . .

10. Therefore the light of the createdintellect is not self-suff icient for a certaincomprehension of whatever thing without . . .

1 Aristot., I. Poster. c. 2.2 Psalm. 101, 26. 28. Vulgata: Init io tu,Domine, terram fundast i, et opera manuumtuarum sunt caeli. Ipsi peribunt, tu autempermanes, et omnes sicut vestimentumveterascent. Et sicut opertorium mutabis

eos, et mutabuntur. Tu autem idem ipse es,et anni tui non deficient.3 Vers. 10.4 Psalm. 118, 89. Vulgata: in generat ionemet generationem veritas tua. De seqq.cf r. III. Sent. d. 14. a. 3. q. 1.5 Cap. 12. n. 33. In hoc textu editio August.propossum habetpossis.6 Cap. 15. n. 21.7 Editio August. ubipro et; infra post cor

hominis continuat: qui operatur iustitiam nonmigrando.8 Cap. 30. et 31. De Musica, c. 12;Retract. c. 1. Cfr. Hexam. collat. 4. n. 9,collat. 2. n. 10, ubi inter alia de istis regulisdicitur: Haec radicantur in luce aeterna etducunt in eam, sed non propter hoc ipsavidetur . Vide et iam supra pag. 314, col. II.seqq., et Int iner. mentis in Deum, c. 2. n. 9; deDonis Spiritus S. collat. 8. n. 15. Quod autemdoctrina haec non ita sit intelligenda, quasi

prima lux sit obiectum, quodimmediatecognoscitur, sed tantum obiectum, quoomnia modo ab auctore infra expositocognoscuntur, scilicet non formaliterin primaluce, sed causalitersive effetive per eam,irrefragabilibus testimoniis nostri auctorisdemonst ratum est in dissertat ione praefixaopuscuo de Humanae Cognit ionis rat ione.Suff iciat hic afferre unum locum (III. Sent. d.14. a. 1. q. 1. ad 1.), ubi de human ipsiusChristi cognitione docetur: Dicendum, quod

1 Aristo t le, Posterior Analytics, Bk. I, ch. 2.2 Psalm 101:26,28. The Vulgate reads: Atthe start Thou, Lord, founded the Earth, andthe works of Thy hands are the Heavens.They shall perish, but Thou perduring, and allas a vestment shall grow o ld. And as a

cover-all [opertorium] Thou shall changethem, and they shall be changed. But Thouart the same, and Thy years shall not fail.3 Verse 10.4 Psalm 118:89. The Vulgate reads: untogeneration and generation Thy Truth. Concerning the following, cf. Sent., Bk. III, d.14, a. 3, q. 1.5 Chapter 12, n. 33. In this text the edit ionof (St.) August ines works has you cannot[non possis] in place ofI cannot[non

possum].6 Chapter 15, n. 21.7 The edition of (St.) Augustines works haswhere [ubi] in place ofand[et: which rendersthe English t ranslation t hus: Where then arethose rules written, where does even the

unjust acknowledge (them), where7does hediscern, that what be just has to be thatwhich he himself does not have?]; below thisafterwhence every just law is describedthe

same cont inues thus: and is transferred notby migrating into the heart of the man whoworks according to justice, but as if by beingimpressed (therein)? [et in cor hominis quioperatur iust itia non migrando etc.].

8 Chapters 30 and 31. De Muscia, ch. 12;Retract ionum, ch. 1. Cf. Hexameron,collation 4, n. 9, collat ion 2, n. 10, whereamong other things there is said of theserules: These are rooted in the Eternal Light


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ipsum Verbum est sapientia, qua ceteracognoscuntur, tam ipsum Verbum, quam eaquae sunt ab ipso. Sed att endendum est,quod ill ablat ivus potst construi formaliter, velcausaliter. Si formaliter; sic omniacognoscuntur ipsa, quia facit ceteracognosci; formaliterautem non potestintelligi, quia non otest esse formacognoscentis creati, nisi dicaturformaexemplaris etc. Cfr. et iam ibid. ad 2, ubidocetur, quod sola praesentia obiecti nonsufficiat ad cognoscendum illud, nisi uniaturcognoscentiper modum cognoscentis, idest, nisi intellectus aliquo modo perinfluentiam luminis formetur et informetur abipso intelligibili.9 Supple: quae non potest obscurari.Videtur enim aliquid post obscurariexcidisse,v. g. sed ex parte veritatis, quae non potest

falli nec obscurari.10 Vers. 17. 18. 21. 25. 26. 29. et c. 8, 1.Vulgata: Ipse enim dedit mihi horum quaesunt scientiam veram, ut sicamdispositionem.11 Vulgata in vers. 25. post quaedam additest claritatis; pro invenitur in ea legit in eamincurit; in vers. 26. 29. transponendo habetDei maiestatis, et dispositionem stellarum.12 Vers. 9.13 Glosa interlinearis apud. Lyranum in hunc

locum.

and lead into It, but not on this account is Itseen . Se also above p. 314, collation II f f .,and It inerarium mentis in Deum, ch. 2, n. 9: DeDonis Spiritus Sancti, collation 8, n. 15. Thatthis doctrine, however, is not to beunderstood, as if the First Light be theobject, which is immediately cognized, butonly the object, wherebyall things exposed

below are now cognized by their author, thatis, not formallyin the First Light, but causallyor ef fectively through It , has beendemonstrated by the irrefragabletestimonies of our author in the dissertat ionprefacing the work De Humanae Cognitionisratione. [Trans. note: see the beginning ofthe Scholium to the It inerarium forreference]. Let it be suff icient here to citeone passage (Sent., Bk. III, d. 14, a. 1. q. 1, ad1), where of the human cognition of ChristHimself it will be taught, the presence aloneof the object does not suff ice to cognize it,unless it be united to the one cognizing bymeans of the one cognizing[per modumcognoscentis], that is unless the intellect insome manner through the influence of theLight be formed and informed by theintelligible itself.9 Supply: which cannot be obscured. For itseems that there has been an ellipsis aft erbe obscured, something like, but on the part

of the Truth, which cannot fail nor beobscured. [Trans. note: the context,however, is a parallel twofold denial, firstregarding what cannot be the origin of suchcertitude, in the previous sentence, andsecond regarding which kind of light is thecause of such certitude. And hence noellipsis need be presumed; cf. Le ChristMatre, bibliot hque des TextesPhilosophiques, traduction par GoulvenMadec, Librairie Philosophique J. Vrin, Paris,1990 pp. 34-35. Indeed the entire difficultyconsists in reading the f irst word of this Latinsentence, Talis, as a nominative adjectivemodifying light, rather as a genitive referringto the certitude of the first sentence, and inthis way understanding a parallel structurewith the second sentence, which by beginingwith This [Haec] refers to the same certitude;on this basis the English translationproceeds.]10 Verses 17, 18, 21, 25, 26, 29 and ch. 8:1.


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The Vulgate reads: For He gave me ofthose things which are true knowledge, that Imay know t he disposition . . ..11 The Vulgate in verse 25 aftercertain[quaedam] adds is of clarity[est claritatis]; inplace of is found in Her[], reads is incurredagainst Her; in verses 26 and 29 it has aninverted order forMajesty of God[Dei

maiestatis], and disposition of the stars[sipositionem stellarum].12 Verse 9.13 This passage is found in the Glossainterlinearis according to (Nicholas de) Lyra.

p. 570

luce Verbi aeterni. Unde August inus in primo

Soliloquiorum:1 Quomodo in hoc sole triaquaedam licet advertere: quod est, quodfulget, quod illuminat, ita et in illosecretissimo Deo tria quaedam sunt: quodest, quod intelligit, quod cetera facit intelligi. Unde et paulo ante praemitt it, quod sicut t erra nisi luce illustrata videri nonpotest, sic quae in disciplinis traduntur,

quamvis intelligi2 verissima esse nulladubitatione quisque concedat, credendumest, non posse intelligi, nisi ab illo quasi suo

sole illustrentur . Item, duodecimo deTrinitate, capitulo ult imo,3 loquens de puero,qui recte respondebat de geometria absquemagistro, et reprobans Plantonicamposit ionem, qui dicebat, animas scientiisprius imbutas infundi corporibus, dicit, hocnon esse verum. Sed pot ius credendumest, inquit , mentis intellectualis ita conditamesse naturam, ut rebus intelligibilibus naturaliordine, disponente Conditore, subiecta, sicista videat in quadam luce sui generis

corporea, quemadmodum oculis carnis videtquae in hac corporea luce contraiacent,

cuius lucis capax ei congruus est creatus .4 quae autem sit ista lux, dicitur in secundo

de Libero Arbitrio:5 Illa veritat is etsapientiae pulcritudo, quae nec peragiturtempore nec migrat locis nec nocteintercipitur nec umbra intercluditur necsensibus corporis subiacet; de tot o mundoad se conversis, qui diligunt eam, omnibus

the light of the Eternal Word. Whence (St.)

August ine (says) in the first book of hisSoliloquiorum:1 As in this it is licit to advertonly to a certain three: what is, what shines,what illumines, so also in that most secreteGod there are a certain three: what is, whatunderstands, what causes all others to beunderstood. Whence he even a litt lebefore this prefaces (this), (saying) that just as the Earth could not be seen except itbe brightened by light, so t hose things whichare handed down in the (academic)

disciplines, though everyone without doubtconcedes2 that they are understood to bemost true, it must be believed, that t heycould not be understood, unless they werebrightened by Him as if by their sun .Likewise, in the twelfth book of De Trinitate,

the last chapter,3 speaking of the boy, whowas correctly answering (questions)concerning geometry without a master, andreproving the Platonic position, which says,that souls imbued with bodies are infused

beforehand with knowledge [scientiis], saysthat t his is not true. But rather it must bebelieved, he says, that t he nature of theintellectual mind has been thus established,that having been subjected to intelligiblethings in the natural order, by the dispositionof the Founder, sees these in a certain,corporeal, sui generis light, in the samemanner as [sic . . . quemadmodum] (a man)sees, with the eyes of his flesh, those thingswhich in this corporeal light lie before him


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, ,est, nusquam deest, foris admonet , intusdocet; nullus de illa iudicat, nullus sine illabene iudicat. Ac per hoc, eam manifestumest mentibus nostris, quae ab ipsa una fiuntsingulae sapientes et non de ipsa, sedperipsam de ceteris iudicant, sine dubitat ioneesse pot iorem . Hoc ipsum dicitur in libro de

Vera Religione6 et in octavo de Trinitate et

in libro de Magistro, ubi hanc conclusionemprobat per totum librum, quod unus estmagisternoster, Christus.

[contraiacent], of which light, as one

capable, he has been created fit for it . .4 what, moreover, be that light, is spoken of[dicitur] in the second book of De Libero

Arbitrio:5 That beauty [pulchritudo] of truthand wisdom, which neither is driven along bytime, nor migrates from place to place [locis],nor is cut of f by the night, nor closed in by

shadow nor lies beneath the senses of thebody; having converted to Herself f rom thewhole world, those who love Her, is near toall, sempiternal to all, is in no place, is lackingin nothing, admonishes without , teacheswithin; no one judges of Her, no one judgeswell without Her. And through this, it ismanifest, that She is without doubt morepowerful than our minds, each of which byHer [ab ipsa una] become wise and judge notof Her, but through Herconcerning all other

things . This very (passage) is said in thebook De Vera Religione6 and in the eighthbook of De Trinitate and in the book DeMagistro, where (St. Augustine) provesthroughout the whole book this conclusion:that One is ourMaster, the Christ.

11. Postremo, Christus in quantum vita est

magistercognitionis contemplativae,7 circaquam dupliciter anima se exercet, secundum

duplicem differentiampastus, videlicetinterioris in Deitate, et exterioris inhumanitate, secundum quam duplex estmodus contemplandi, scilicet ingressivus eteggressivus, ad quem perveniri non pot estnisi per Christum. Propter quod ipse dicit

Ioannis decimo:8 Ego sum ostium; per me siquis introierit, salvabitur et ingredietur etegredietur et pascua inveniet.

11. Last ly, Christ , inasmuch (as He is) theLife, is the Masterof contemplative

cognition,7 about which the soul exerts

herself in a twofold manner, according to t hetwofold dif ference ofpasture, namely of theone interiorin His Deity, and of the oneexteriorin His Humanity, according to whichthere is a twofold manner of contemplating,that is the ingressive and the egressive, towhich one cannot arrive except throughChrist. On account of which He Himself says

in John, chapter 10:8 I am the gate; if anyonewill enter through Me, he shall be saved, andhe shall step in and step out find pasture.

12. Ingressus namque est ad Christumsecundum quod Verbum increatum et cibusAngelorum, de quo Ioannis primo: Inprincipio erat Verbum. De hoc ingressu

dicitur in Psalmo9 secundum aliamtranslationem: Ingrediar in locum tabernaculiadmirabilis usque ad domum Dei, in voceexsultationis et confessionis, sonusepulantis. Hoc dictum est de illa superna

12. For indeed there is an ingress to Christaccording to which (He is) the uncreatedWordand the food of Angels, of which(there is said) in John, chapter 1: In thebeginning was the Word. Of this ingress

there is said in the Psalm9 according to theother translat ion: I shall step into the place ofthe admirable tabernacle even unto thehouse of god, in a voice of exultation and


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Ierusalem, ad quam contemplandam nemoingreditur, nisi per Verbum increatum, quodest Christus, introducatur. Unde Dionysius in

primo de Angelica Hierarchia:10 Ergo Iesuminvocantes, paternum lumen, quod estquidem verum, quod illuminat omnemhominem venientem in hunc mundum, perquem ad principale lumen, Patrem, accessum

habemus, in sacrat issimorum eloquiorum aPatre traditas illuminationes, quantumpossibile est, respicimus, et ab ipsissymbolice nobis et anagogice manifestatascaelestium animorum hierarchias, quantumpotentes sumus, considerabimus,principalem et superprincipalem divinamPatris claritatem immaterialibus et nontrementibus mentis oculis respicientes .

confession, of the sound of a priest offering asacrificial feast[sonus epulantis]. This is saidof that supernal Jerusalem, to contemplatewhich no one steps in, except t hrough theuncreated Word, which is Christ, he beintroduced. Whence Dionysius (says) in the

first book of De Angelica Hierarchia:10 Therefore invoking Jesus, the Light of the

Father, which is indeed the True (Light),which illumines every man coming into thisworld, through which to the principal Light,the Father, we have access, we look back,as much as is possible, into t he illuminationsof the most sacred utt erances [eloquiorum],handed down from the Father, and we willconsider, as much as we are able, thehierarchies, of celestial souls, manifestedsymbolically and anagogically to us by these(illuminations), (as we) look back to the

principal and super-principal Divine Clarity ofthe Father with the immaterial anduntrembling eyes of our mind .

13. Egressus autem est ad Verbumincarnatum, quod est lac parvulorum, de quo

Ioannis primo:11 Verbum caro factum est ethabitavit in nobis. De hoc egressu Cantici

tertio:12 Egredimini, filiae Sion, et videteregem Salomonem in diademate, quo

coronavit eum mater sua in diedesponsationis et laetitiae cordis sui. Hocdiadema, quo coronatur verus Salomonpacificus a matre sua, est caro immaculata quam assumsit de Virgine Maria quaediciturdiadema desponsationis, quia per illamsibi desponsavit sanctam matrem Ecclesiam,quae . . .

13. Moreover, there is an egress to theincarnate Word, which is the milk of children,

of which (there is said) in John, chapter 1:11The Word was made flesh and dwelt amongus. Of this egress (there is said) in Canticles,

chapter 3:12 Step forth, daughters of Zion,

and see king Solomon with his diadem, withwhich his mother crowned him on the day ofhis betrothal and gladness of heart. Thisdiadem, with which the t rue, peacefulSolomon is crowned by His Mother, is Hisimmaculate f lesh which He assumed fromthe Virgin Mary which is called a diadem ofbetrothal, because through it He betrothedto Himself Holy Mother Church, which . . .

1

Cap. 8. n. 15. In quo t extu editio habetanimadvertere pro advertere, omit t it et postita, et addit quem vis intelligere post Deo; etintelligiturpro intelligit. Cfr. de hoc loco tom.II. pag. 266, nota 2.2 Intellige: concedat , ea intelligi et verissimaesse. In edit ione post tradunturmeliuslegitur: quae quisquis intelligit verissimaesse nulla dubitatione concedit, credendum .. ..3

1

Chapter 8, n. 15. In which text the edit ion(of St. Augustines works) has turn the mindto [animadvertere] in place ofadvert[advertere], omits also [et ] af terthus [ita],and adds whom you want to understand[quem vis intelligere]; and is understood[intelligitur] forunderstands [intelligere]. Cf.this passage as quoted in tome II, p. 266,foot note 2.

2 Understand this passage as: concedes,


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. .4 Quo in textu edit io pro Conditore legitCreator, pro subiecta autem subiuncta, etcircumadiacentpro contraiacent, et deineique congruens pro ei congruus. [Trans.nota: textus criticalis legivit etpro ei;substitutus est eipro eisecundummentionem notae istae de eiet eique quodnon apparebatur in textu criticalis, quae

lectio confirmatur in Cfr. Le Christ Matre,Bibliothque des Textes Philosophiques,traduction par Goulven Madec, LibrairiePhilosophique J. Vrin, Paris, 1990 pp. 38.]5 Cap. 14. n. 38. In edit ione deest quae, antenusquam deest, poniturnullo loco est, et inf ine pro iudicantlegituriudices. [Trans. nota:textus crit icalis iam exhibet nullo loco estinpositione hic dicta; hinc nota aliqualiterperperam est.]6 Cap. 30: de Trin. VIII. c. 3. n. 5; de Mag. c. 14.7 De hac cognit ione cfr. Breviloq. p. V. c. 6;de Donis Spiritus S. collat. 4. n. 19-23, collat.9. n. 2-7; Hexam. collat. 2. n. 4. 28. seqq.,collat. 20. n. 2. Quod non nisi perChristum cognitio contemplativa acquiripossit, docet auctor, loquens de philosophispost novem scient ias decimam, scil.contemplationem, promittentibus, Hexam.collat. 4. n. 1. et 5. n. 23-33; et diffuseexponit collat. 3. n. 2-23.8 Vers. 9. Idem locus simili modoapplicatur in Itiner. mentis in Deum, Prolog. n.3. et 4, c. 1. n. 7, c. 7. n. 1.9 Psalm. 44, 5. Iuxta Bibliam maximam Aquilaet Theodoretus legunt Ingrediar, ubi VulgataTransibo.10 Cap. 1. 2. Est versio Ioannis Scot iErigenae (ed. Migne), in qua pro quod estquidem verum legiturquod est quod verum.Circa f inem huius locis a cod. post Patrisclaritatem supprimuntur verba: quae

Angelorum nobis in figuratis symbolismanifestat beatissimas hierarchias; similiterpost respicientes desunt verba: iterum exipsa in simplicem suum restituimur radium.Textu ita contracto, etiam particula etpostconsiderabimus in ms. eliminata est.11 Vers. 14.12 Vers. 11. Vulgata: Egredimini et videte,f iliae Sion, regem Salomonem in diademate,quo coronavit illum mater sua in diedesponsationis illius et in die laetitiae cordis

that these are understood and are most true.In the edit ion (of St. Augustines works) afterare handed down in the (academic)disciplines there is the better reading:whicheveryone without doubt concedes, areunderstood to be most true, it must bebelieved . . .. [Trans. note: The Englishtranslation follows the crit ical text of St.

Bonaventure, as is, without modification,since this presents no diff iculty to its Englishtranslation, which results in nearly that ofthe critical text of St. Augustines worksanyhow.]3 Num. 24.4 Which in the text the edition of (St.August ines works) has Creator[Creator] inplace ofFounder[conditore], subjoined[subiuncta] forsubjected[subiecta], and lieround about it[circumadiacent] forlie before

it[contraiacent], and then and fitting to it[eique congruens] forfit for it[ei congruus].[Trans. note: The crit ical text read and[et] inplace offor it[ei]; the latter has beensubstituted on the basis of this veryfootnote 4, which twice refers to for it[ei]and not and[et]. This correction of t hecrit ical text is confirmed by the readingexhibited in Le Christ Mat re, Bibliothquedes Textes Philosophiques, traduction parGoulven Madec, Librairie Philosophique J.

Vrin, Paris, 1990 pp. 34-35.]5 Chapter 14, n. 38. In the edit ion (St.August ines works) which [quae] is lacking,before is lacking in nothing[nusquam deest]has is in no place [nullo loco est], and at theend has you judge [iudices] forjudge[iudicant]. [Trans. not e: the remark regardingis in no place is somehow faulty, since thetext already has this phrase in such aposition.]6 Chapter 30: De Trinitate, Bk. VIII, ch. 3, n.

5 ; De Magistro, ch. 14.7 On this cognit ion cf . Breviloquium, p. V, ch.6; De Donis Spiritus Sancti, collation 4, nn.19-23; collat ion 9, nn. 2-7 ; Hexameron,collation 2, nn. 4 and 28 ff .; collation 20, n. 2. St. Bonaventure teaches that thiscontemplative cognit ion cannot be acquiredexcept through Christ, speaking as he doesof the philosophers who promise after theexisting nine sciences a tenth, that is,contemplation, Hexameron, collation 4, n.


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eius. 1, and 5, nn. 23-33; and explained at lengthin collation 3, n. 2-23.8 Verse 9. The same passage in a similarmanner is employed in Itinerarium mentis inDeum, Prologue, nn. 3 and 4; ch. 1, n. 7; ch.7, n. 1.9 Psalm 44:5. According to the BibliaMaxima of Aquila and Theodoret the text

reads I shall step in [Ingrediar], where theVulgate reads I shall pass-over[Transibo].10 Chapter 1, 2. The citation is theversion of John Scotus Erigena (ed. Migne),in which which is because (it is) true [quodest quod verum] replaces which is indeed theTrue (Light) [quod est quidem verum]is Nearthe end of this citat ion after the wordsClarity of the Father[Patris claritatem] thecodex suppresses the words whichmanifests to us the most blessed hierarchies

of the Angels in figured symbols [quaeAngelorum nobis in figuratis symbolismanifestat beat issimas hierarchias]; similarlyat the very end of the quote there arelacking the words again from the very(Clarity) we are restored into its simple ray[iterum ex ipsa in simplicem suum restituimurradium]. With the text t hus shortened, eventhe part icle and[et ] before the finalsubordinate clause has been eliminated inthe manuscript.

11 Verse 14.12 Verse 11. The Vulgate reads slightdifferent ly, transposing and see [et videte]before daughters of Sion [filiae Sion], andthen reading him [illum] and his [illius] forhim[eum] and his [eius], and at the end of thegladness of her heart[laet itiae cordis eius].

p. 571

de latere eius fo rmata fuit, sicut Eva delatere viri. Et ideo per eam tot a hierarchiaecclesiastica purgatur, illuminatur etperficitur; et ideo aspicienda est tanquamtotius Ecclesiaepastus vivificus, secundum

illud Ioannis sexto:1 Caro mea vere est cibus,et sanguis meus vere est potus. Et propterea

subdit:2 Qui manducat meam carnem et bibitmeum sanguinem habet vitam aeternam.

was had been formed from His side, just asEve (was) from the side of her man. And forthat reason through it the wholeecclesiastical hierarchy was purged,illuminated and perfected; and for thatreason it is to be looked upon as thevivifying pasture of the whole Church,according to that (verse) of John, chapter

6:1 My Flesh is truly food, and My Blood istruly drink. And on that account He says


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further on:2 Who eats My Flesh and drinksMy Blood has eternal life.

14. Et hoc est quod dicitur in libro de Anima

et spiritu:3 Duplex est vita animae: alia,qua vivit in carne; et alia, qua vivit in Deo.Duo siquidem sunt in homine sensus: unus

interior, et unus exterior; et uterque bonumsuum habet, in quo ref icitur: sensus interiorin contemplatione Deitat is, sensus exteriorincontemplatione humanitat is. Proptereaenim Deus factus est homo, ut tot umhominem in se beatificaret, ut siveingrederetursive egrederetur,pascua inFactore suo inveniret, pascua fo ris in carneSalvatoris et pascua intus in DivinitateCreatoris . Hic autem ingressus adDivinitatem et egressus ad humanitatem nihil

aliud est quam ascensus ad caelum etdescensus ad terram, qui fit per Christumtanquam per sacalam, de qua Genesis

vigesimo octavo:4 Vidit Iacob in somnisscalam stantem supra terram, et cacumeneius tangens caelum, Angelos quoqueascendentes et descendentes per eam. Perscalam intelligitur Christus, perascensum etdescensum Angelorum illuminatio virorumcontemplativorum ascendentium etdescendentium. Hic et iam duplex modus

contemplationis intelligitur perlectioneminteriorem et exteriorem libri script i intus et

foris, de quo Apocalypsis quinto:5 Vidi indextera sedentis in throno librum scriptumintus et foris, signatum sigillis septem; etsubditur ibi, quod nemo poterat neque incaelo neque in terra neque subtus terramaperire librum et neque respicere il lum; etsubditur ibi, quod leo de tribu Iuda vicit, quidignus est aperire librum et solvere septemsignacula eius. Si ergo ille proprie

dicendus est doctor, qui librum aperit et eiussignacula solvit; et talis est Christus, qui fuitleo surgens et agnus occisus; apparet ergo,quod magister noster unus est, Christus, inomni cognitionis diff erent ia, secundum quodest via, veritas et vita.

14. And this is what is said in the book De

Anima et spiritus:3 Twof old is the life ofthe soul: one, that by which it lives in thef lesh; and the other, that by which it lives in

God. Two indeed are the senses in man:one interior, and one exterior; and each hasits own good, in which it is refected[reficitur]: the interiorsensein contemplationof the Deity, the exteriorsense in thecontemplation of the Humanity. For on thisaccount God has become man, to beatifythe whole man in Himself , so t hat he mightstep in orstep out, find pasture in his Maker,pasture without in the Flesh of the Saviorand pasture within in the Divinity of the

Creator . Moreover this ingress to theDivinity and egress to the Humanity isnothing other than the ascent to Heaven andthe descent to Earth, which is done throughChrist as through a ladder [scalam], of which

Genesis, chapter 28 (says):4 Jacob say in hisdream a latter standing upon the earth, andits top touching Heaven, and also the Angelsascending and descending by it. By ladderthere is understood Christ, by the ascentanddescent of the Angels the illuminat ion of

cont emplat ive men, ascending anddescending. Here too a twofold mannerof contemplation is understood throughinterior and exterior readingof the bookwritten inside and out, of which Apocalypse,

chapter 5 (speaks):5 I saw at the right handof the One seated on the throne a bookwritten inside and out, sealed with sevenseals; and there is said further on t here, thatno one could neither in Heaven nor on earthnor beneath the earth open the book nor even

look upon it[respicere]; and there is saidfurther on there, that the Lion of the tribe ofJudah has conquered, He who is worthy toopen the book and loose its seven seals. If therefore He is properly to be called theTeacher[doctor], He who opens the bookand loosens its seals; (then) such even is theChrist , who was the Lion risingand the slainLamb; therefore it appears, that One is ourMaster, the Christ, in every difference ofcognition, according to which He is the Way,


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the Truth, and the Life.

15. Ex praedict is ergo apparet, quo ordine etquo auctore pervenitur ad sapient iam. Ordo enim est, ut inchoetur a stabilitate fideiet procedatur per serenitatem rationis, utperveniatur ad suavitatem contemplationis;quem insinuavit Christus, cum dixit : Ego sumvia, veritas et vita. Et sic impletur illud

Proverbiorum quarto:6 Iustorum semita quasilux splendens procedit et crescit usque adperfectum diem. Hunc ordinem tenuerunt

Sancti, attendentes illud Isaiae,7 secundumaliam translationem: Nisi credideritis, nonintelligetis. Hunc ordinem ignoraveruntphilosophi, qui, negligentes f idem et tot aliterse fundantes in ratione, nullo modopervenire potuerunt ad contemplationem;

quia, sicut dicit August inus in primo deTrinitate,8 mentis humanae invalida aciesin tam excellent i luce non f igitur, nisi periust itiam f idei emundetur .

15. From the aforesaid, therefore, thereappears, the order by which and the authorby whom one arrives at Wisdom. For theorderis, to begin from the stability of theFaith and proceeds through the serenity ofreason, to arrive at the savoriness ofcontemplation; which Christ hinted at, whenHe said: I am the Way, the Truth, and theLife. And in this manner is fulfilled that

(verse) of Proverbs, chapter 4:6 The path ofthe just as a splendid light goes forth andgrows even unto the perfect day. To thisorder did the Saints hold, attentive (as they

were) to t hat (verse) of Isaiah,7 according tothe other translation: Unless you will havebelieved, you will not understand. This order

the philosophers ignore, who neglecting theFaith and tot ally founding themselves onreason, could in no manner arrive atcontemplation; because, as (St.) Augustine

says in the first book of De Trinitate,8 thesickly keeness [invalida acies] of the humanmind is not f ixed in such an excellent light,unless it be cleansed through the just ice ofthe Faith .

16. Patet et iam, quis sit auctoret doctor:quia Christus, qui est directo r et adiutornost rae intelligentiae non solum generaliter,sicut in omnibus operibus naturae, nec itaspecialiter, sicut in operibus grat iae etvirtutis meritoriae, sed quodammodo mediointer utrumque. Ad cuius intelligentiamnotandum, quod in creaturis reperitur triplexmodus conformitatis ad Deum. Quaedamenim conformantur Deo sicut vestigium,quaedam sicut imago, quaedam sicutsimilitudo. Vestigium autem dicitcomparat ionem ad Deum sicut ad principiumcausativum; imago autem non solum sicutad principium, sed et iam sicut ad obiectummotivum; eo enim est anima imago Dei, utdicit Augustinus decimo quarto de

Trinitate,9 quod capax eius est et particepsesse potest , scilicet per cognit ionem etamorem. Similitudo autem respicit Deumnon t antum per modum principii et obiecti,verum etiam per modum doni infusi.

16. It is also clear, who be the Authorand theTeacher: because Christ, who is the Directorand Helper of our intelligence not onlygenerally, as in all works of nature, nor sospecially, as in the works of grace andmeritorious virtue, but in a certain middlemanner between both. For anunderstanding of which it must be noted,that in creatures there is found a threefoldmanner of conformity to God. For certain(creatures) are conformed to God as avestige, certain ones as an image, certainones as a similitude. Moreovervestigemeans a comparison to God as to acausative principle; image on the other handnot only as to a principle, but even as to amotive object; For for this reason the soulis an image of God , as (St.) Augustine says

in the fourteenth (book) of De Trinitate,9 that it is capable of Him and can be aparticipant (in Him) , that is, throughcognit ion and love [amorem]. Moreover, a


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similitude looks back to God not onlyaccording to the measure [per modum] of aprinciple and object, but also according tothe measure of infused gift.

17. In illis ergo operationibus creaturae,quae sunt ipsius, in quantum est vestigium,sicut sunt universaliter actiones naturales,cooperatur Deus sicut principium et causa.In his autem, quae sunt ipsius, in quantumest imago, sicut sunt actiones intellectuales,quibus anima percipit ipsam veritat emimmutabilem, cooperatur sicut obiectum etratio motiva. In his vero, quae sunt ipsius, inquantum est similitudo, sicut suntoperat iones meritoriae, . . .

17. Therefore, in these activit ies[operationibus] of the creature, which belongto it, inasmuch as it is a vestige, as arenatural actions [actiones] universally, Godcooperates as Principle and Cause. But inthose, which belong t o it, inasmuch as it isan image, as are the intellectual actions, bywhich the soul perceives immutable Truthitself, He cooperates as Objectand motiveReason. However, in those, which belong toit, inasmuch as it is a similitude, as are themeritorious act ivit ies, . . .

1 Vers. 56. De Christo illuminante etperficiente Hierarchiam angelicam ethumanam cf r. Breviloq. Prolog. 3. etHexam. collat. 3. n. 32.2 Est revera antecedens vers. 55, dumsubsequens (57.) sonat : Qui . . . manducatmeam carnem et bibit meums sanguinem, inme manet, et ego in illo.3 Cap. 9, sed plura praetermissa sunt . Invenitur hic liber inter opera Augustini, cui

tunc falso att ribuebatur.4 Vers. 12. Vulgata in hoc textu legitViditque, pro eius habet illius, et postquoque addit Dei. De ista scala Iacob cfr.Breviloq. Prolog. 3. et It iner. ment is inDeum, c. 1. n. 9.5 Vers. 1. 3. 5. S. Doctor verba S.Scripturae cont racte affert. De libroscripto intus et foris vide Breviloq. p. II.c. 11.6 Vers. 18.7 Cap. 7, 9, i.e. secundum Septuaginta;

Vulgata: Si non credideritis, nonpermanebitis.8 Cap. 2. n. 4. In ed. August. pro emundeturlegiturnutrita vegetetur. Sed Pet rus Lomb., I.Sent. d. 2. c. 1, et Bonav., supra p. 58 etpassim, legunt emundetur. De ordine etmodo in studiis observando S. Bonav.disserit Hexam. collat. 19. per to tam. Quodautem philosophi sine f ide non pot uerintascendere ad contemplationem, doceturHexam. collat. 4. n. 1, 5. n. 22, 7. n. 5.

1 Verse 56. On Christs illuminat ion andperfect ing of the angelic and humanHierarchy, cf. Breviloquium, Prologue 3, andHexameron, collat ion 3, n. 32.2 Its really the preceding verse, n. 55; thefollowing verse, n. 57, reads: Who . . . eatsMy Flesh and drinks My Blood, remains inMe, and I in him.3 Chapter 9, but many words are omitted. This book is found among those works

of (St.) Augustine, falsely att ributed to him.4 Verse 12. The Vulgate in this passagereadsAnd Jacob saw. . . [Viditque . . .], has its[illius] forits [eius], and afterand also theAngels [Angelos quoque] adds of God[Dei]. On this ladder which Jacob saw, cf.Breviloquium, Prologue 3, and Itinerariumment is in Deum, ch. 1, n. 9.5 Verses 1, 3, and 5. The SeraphicDoctor quotes the words of Holy Scripture incontracted form. On the book written

inside and out , see Breviloquium, p. II, ch. 11.6 Verse 18.7 Chapter 7:9, according to the Septuagint;the Vulgate reads: If you will not havebelieved, you shall not endure.8 Chapter 2, n. 4. In the edit ion of (St.)August ines works in place of it be cleansedthrough the justice of the Faith [per iustitiamfidei emundetur] there is read nourishedthrough the justice of the Faith it be exited[per iustit iam f idei nutrita vegetetur]. But


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9 Cap. 8. n. 11. ubi edit io: Eo quippe ispoimago eius est, quo eius capax est eiusqueparticeps esse potest . De hac doct rina cfr.Breviloq. p. II. c. 12, ubi in not is citantur aliiloci.

Peter Lombard, Sent , Bk. I, d. 2, ch. 1, and(St.) Bonaventure above on p. 58 andpassim, read it be cleansed[emundetur]. On the order and manner to be observed instudies, St. Bonaventure speaks at length inthe Hexameron, collation 19 throughout.But that philosophers without the Faithcannot ascend to contemplation, he

teaches in Hexameron, collation 4, n. 1,collation 5, n. 22, and collation 7, n. 5.9 Chapter 8, n. 11, where the edit ion (of St.August ines works has): Indeed for thisvery reason it is His image, whereby (man) iscapable of Him and can be a participant inHim . Concerning this doct rine cf.Breviloquium, p. II, ch. 12, where among t henotes there are cited other relevantpassages.

p. 572

cooperatur sicut donum infusum pergratiam. Et propter hoc dicit Augustinus

octavo de Civitate Dei,1 quod Deus estcausa essendi, ratio intelligendi et ordovivendi .

He cooperates as a Gift infusedthroughgrace. And on this account (St.) August ine

says in the eighth (book) of De Civitate Dei,1that God is the cause of being, the reasonof understanding and the order of living .

18. Quod autem dicaturratio intelligendi,sane intelligendum est, non quia sitintelligendi rat io sola, nec nuda, nec tota. Si enim esset ratio sola, non dif ferretcognitio scientiae a cognit ione sapientiae,nec cognitio in Verbo a cognitione in propriogenere. Rursus, si esset rat io nuda etaperta, non differret cognito viae acognitione pat riae, quod quidem falsum est,cum illa sit facie a faciem, haec autemper

speculum et in aenigmate;2 quia nostrum

intelligere secundum statum viae non estsine phantasmate. Postremo, si essetratio tota, non indigeremus specie etreceptione ad cognoscendas res; quodmanifeste videmus esse falsum, quia,amittentes unum sensum, necesse habemus

amittere unam scientiam.3 Unde licet animasecundum Augustinum connexa sit legibusaeternis, quia aliquomodo illud lumen att ingitsecundum supremam aciem intellectusagentis et superiorem portionem rationis;

18. Moreover that He be called the reason ofunderstanding, must be sanely understood,not that He be the sole, nor the bare, northe whole reason of understanding. Forif He were the sole reason, cognit ion of ascience would not dif fer from cognit ion ofWisdom, nor cognition in the Word fromcognit ion in it proper genus. Again, if Hewere the bare and open reason, cognition ofthe way would not diff er from cognit ion ofthe fatherland, which indeed is false, sincethat is face to face, but this through a mirror

and in mystery; 2 because our act ofunderstanding [intelligere] according to thestate of the way is not without thephantasm. Lastly, if He were the wholereason, we would not need the species and(its) reception (in the senses) to cognizethings; which manifest ly we see to be false,because, admitting one sense, we have tonecessarily admit that (there is) one

science.3 Whence though according to (St.)


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indubitanter tamen verum est, secundum

quod dicit Philosophus,4 cognitionemgenerari in nobis via sensus, memoriae etexperient iae, ex quibus colligituruniversale innobis, quod est principium artis et scientiae.

Unde quia Plato5 totam cognitionemcert itudinalem convertit ad mundumintelligibilem sive idealem, ideo merito

reprehensus fuit ab Aristotele; non quia malediceret, ideas esse et aeternas rationes, cum

eum in hoc laudet Augustinus:6 sed quia,despecto mundo sensibili, tot amcertitudinem cognitionis reducere voluit adillas ideas; et hoc ponendo, licet videreturstabilire viam sapientiae, quae proceditsecundum rationes aeternas, destruebattamen viam scientiae, quae proceditsecundum rat iones creatas; quam viamAristo teles e cont rario stabiliebat, illa

superiore neglecta. Et ideo videtur, quodinter philosophos datus sit Platoni sermosapientiae, Aristoteli vero sermo scientiae.Ille enim principaliter aspiciebat ad superiora,hic vero principaliter ad inferiora.

August ine the soul has been conjoined[connexa] to the eternal laws, because insome manner it att ains to that lightaccording to the supreme keenness of theagent intellectand the superior portion ofreason; nevertheless it is indubitably true,

according to what the Philosopher says,4that cognition is generated in us by way of

the sense, memory and experience, fromwhich within us there is gathered theuniversal, which is the principle of art and

science. Whence because Plato5 turned thewhole of certain cognit ion [tot amcognitionem cert itudinalem] toward theintelligible or ideal world, he was for thatreason deservedly reprehended by Aristotle;not because he said badly, that there areideas and eternal reasons, since in this (St.)

August ine praises him:6 but because, having

despised the sensible world, he wanted toreduce the whole certitude of cognit ion t othose ideas; and by posing (the argument) inthis manner, though it would seem that hestabilized the way ofwisdom, whichproceeds according to eternal reasons, henevertheless destroyed the way ofscience,which proceeds according to createdreasons; which way Aristot le on the contrarystabilized, having neglected that superiorone. And for that reason it seems, that

among philosophers the sermon ofwisdomis given to Plato, but to Aristo t le the sermonof science. For the former looked principallyto superior things, but the latter principally toinferior ones.

19. Uterque autem sermo, scilicet sapientiaeet scientiae, per Spiritum sanctum datus estAugust ino, tanquam praecipuo exposito ritot ius Scripturae, satis excellenter, sicut ex

script is eius apparet. Excellentiori veromodo f uit in Paulo et Moyse, in unotanquam in ministro legis figurae, in alterovero sicut in ministro legis gratiae. De Moyse

namque dicitur Actuum septimo,7 quod fuiteruditus in omni sapientia Aegyptiorum; et

rursus, in monte dictum est ei:8 Inspice et facsecundum exemplar, quod tibi in montemonstratum est. De Paulo vero, sicutipsemet dicit , quod cum inter simplices nonostenderet se scire nisi Christum Iesum, et

19. Moreover each speech, that is, ofwisdom and of science, was given throughthe Holy Spirit to (St.) Augustine, as the chiefexpositor of the whole of Scripture,

suff iciently excellent, just as appears fromhis writ ings. However, in a more excellentmanner was it in Paul and Moses, in one asin a minister ofthe Law of figure, in the other,however, as in a minister ofthe Law ofgrace. For indeed of Moses there is said in

Acts, chapter 7,7 that he had been instructedin all the wisdom of the Egyptians; and again,

on Mount (Sinai) there was said to him:8Inspect and make it according to theexemplar, which has been shown to you on


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hunc crucifixum; tamen sapientiamloquebaturinter perfectos, sicut dicitur

primae ad Corinthios secundo.9 Hanc autemsapientiam ipse didicit, quando usque adtertium caelum raptus fuit, secundae ad

Corinthios duodecimo.10 Excellentissimeautem fuit in domino nost ro Iesu Christo, quifuit principalis legislator et simul perfectus

viator et comprehensor; et ideo ipse solusest principalis magister et doctor.

the Mountain. However of (St.) Paul, ashe himself says, that when among the simplehe would not show himselfto know(anything) but Christ Jesus, and Himcrucified; nevertheless among the perfectspoke ofwisdom, just as is said in the First

(Letter) to t he Corinthians, chapter 2.9Moreover this wisdom he taught, when he

was rapt unto the third heaven, Second(Letter) to t he Corinthians, chapter 12.12 But most excellent was it in Our Lord JesusChrist, who was the principal Law-giver andsimultaneously the perfect Wayfarer andComprehensor; and for that reason Healone is the principal Master and Teacher.

20. Hic igitur tanquam principalis magisterest principaliterhonorandus, audiendus,

interrogandus. Principaliter namquehonorandus est, ut sibi attribuaturdignitas

magisterii, Matthaei vigesimo tertio:11 Nolitevocari Rabbi; unus est enim magister vester,omnes autem vos fratres estis. Sibi autemvult dignitatem magisterii reservare,

secundum illud Ioannis decimo t ertio:12 Vosvocatis me, magister et Domine; et benedicits, sum etenim. Honorandus estautem non solum vocaliterin locutione, sedetiam realiterin imitat ione; propter quod

subdit: Si ergo ego lavi pedes vestros etc.;quia, sicut dicitur Lucae decimo quarto,13qui non venit post me non potest meus essediscipulus.

20. Therefore He as the principal Master isprincipally to be honored, to be heard, to be

questioned. For indeed He is principally tobe honored, as there is att ributed to him thedignity of the Magisterium, Matthew, chapter

23:11 Do not be called Rabbi; for one is yourMaster, but all you are brothers. Moreover Hewanted to reserve the dignity of theMagisterium to Himself, according to that

(verse) in John, chapter 13:12 You call me,Master and Lord; and well you say it, forindeed I am. He is to be honored,moreover, not only with words [vocaliter] in

speech, but also reallyin imitation; onaccount o f which there is said further on: If I,therefore, was your feetetc.; because, as is

said in Luke, chapter 14:13 who comes notafter Me cannot be My disciple.

21. Est etiam principaliteraudiendus perhumilitatem fidei, secundum illud Isaiae

quiquagesimo:14 Dominus dedit mihilinguam eruditiam, ut sciam sustentare eum

qui lassus est verbo: erigit mane, mane erigitmihi aurem, ut audiam eum quasimagisterum. Bis dicit erigit, quia non suff icit,quid auris nostra erigatur ad intelligendum,nisi etiam erigatur ad obediendum. Propter

quod dicitur Matthaei decimo tertio:15 Quihabet aures audiendi audiat. Christus enimdocet nos non tantum verbo, sed etiamexemplo; et ideo non est perfectus auditor, .. .

21. He is also principally to be heardthroughthe humility of the Faith, according to that

(verse) of Isaiah, chapter 50:14 The Lordgave me a learned tongue, that I may know

how to support him who is wearied by theword: He raised in the morning, in themorning He raised my ear, that I may hearHim as my Master. Twice it says He raised,because it is not suff icient, that our ear beraised to understand (Him), unless it also beraised to obey (Him). On account of which

there is said in Matthew, chapter 13:15 Lethim who has ears to hear, hear! For Christteaches us not only by word, but also byexample; and for that reason one is not a


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perfect hearer,

1 Cap. 4. Edit io August. subsistendiproessendi, post quod adiicit et. Haec distinct ioAugust ino et Bonaventurae familiaris sumtaest ex Platone. Quae sequuntur respondentdictis in Quest. dips. de scientiae Christi, q. 4.2

Respicitur I. Cor. 13, 12.3 Aristot., I. Poster. c. 14. (c. 18).4 Libr. II. Poster. c. 18.(c. 15.), et I. Metaph. c.1. Cfr. de septem Donis Spiritus S. collat. 8.n. 14.5 Cfr. supra pag. 360, not a 6.6 De Civ. Dei, lib. VIII. cap. 6. et 83 Qq. q. 46.7 Vers. 22. Vulgata: Et eruditus est Moysesomni sapientia Aegyptiorum.8 Exod. 25, 10.9

Vers. 6: Sapient iam autem loquimur interperfectos. Superius respicitur v. 2: Non enimiudicavi, me scire aliquid inter vos, nisi IesumChristum et hunc crucif ixum.10 Vers. 2.11 Vers. 8.12 Vers. 13. Alius locus est v. 14: Dominuset magister; et vos debetis aliter alteriuslavare pedes; v. 15: Exemplum enim dedivobis, ut quemadmodum ego feci vobis, itaet vos faciatis.13 Vers. 27.14 Vers. 4. Vulgata omitt it eum post utaudiam.15 Vers. 43. Cfr. de Decem Praeceptis,collat. 1. n. 8. seqq.

1. Chapter 4. The Edit ion of (St.)August ines works has of subsisting[subsistendi] forof being[essendi], afterwhich it adds and[et]. This familiardistinction of (Sts. Augustine andBonaventure has been taken from Plato.Those things which follow correspond towhat is said in Quaestiones disputatae descientiae Christi, q. 4.2 A reference to 1 Cor. 13:12.3 Aristo t le, Posterior Analytics, Bk. I, ch. 14(ch. 18).4 Posterior Analyt ics, Bk. II, ch. 18 (ch. 15)and Metaphysics, Bk. I, ch. 1. Cf. De septemDonis Spiritus Sanct i, collation 8, n. 14.5 Cf. above p. 360, foo tnote 6.

6 De Civitate Dei, Bk. VIII, ch. 6 and 83Quaest iones, q. 46.7 Verse 22. The Vulgate reads: And Moseswas instructed in all the wisdom of theEgyptians.8 Exodus 25:10.9 Verse 6: But we speak wisdom among theperfect. The quote above this refers to v. 2:For I have not judged, that I know anythingamong you, except Christ Jesus and Him

crucified.10 Verse 2.

11 Verse 8.

12 Verse 13. The other passage is v. 14: . . .Lord and Master; and you ought t o washeach others feet; v. 15: For I have given youan example, that as I have done to you, soalso you do.

13Verse 27.

14 Verse 4. The Vulgate omits him [eum]afterthat I may hear[ut audiam].

15 Verse 43.

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nisi accommodet intelligentiam verbis etobedientiam factis; propter quod Lucae

sexto:1 Perfectus omnis erit, si sit sicutmagister eius.

unless he accommodate his understandingto His wordsand his obedience to His deeds;on account of which (there is said) in Luke,

chapter 6:1 He will be perfect, if he be just asHis Master.

22. Est etiam principaliterinterrogandus per

desiderium addiscendi, non sicut curiosietincreduli, qui interrogant tentando, Matthaei

duodecimo:2 Responderunt quidam deScribis dicentes: Magister, volumus a tesignum videre. Signa quippe viderant etvidebant, et tamen adhuc signumquaerebant, ut per hoc ostendatur, quodhumana curiositas non habet terminum nec

meretur perduci ad verum.3 Underesponsum est eis, quod signum non dabitureis nisi signum Ionae prophetae. Non

hoc modo interrogandus est Iesus, sedstudiose, sicut interrogavit eum Nicodemus,

de quo Ioannis tertio4 dicitur, quod venit adIesum nocte et dixit ei: Rabbi, scimus, quia aDeo venisti magisteretc.; et subditur ibi,quod Iesus aperuit ei mysteria fidei, pro eoquod non quaerebat signa virtutis, seddocumenta veritatis

22. He is also principally to be questioned

through the desire of learning, not as thecurious and the incredulous did, whointerrogated Him by tempting Him, Matthew,

chapter 12:2 Certain of the Scribes answeredHim, saying: Master, we want to sign a signfrom you. Signs indeed they had seen andwere seeing, and nevertheless they still wereseeking a sign, so that there be shownthrough this, that human curiosityhas noend and does not merit to be lead to the

truth.3 Whence they were given the reply,

that a sign will not be given them except thesign of Jonah the prophet. Not in thismanner is Jesus to be quest ioned, but ratherstudiously, just as Nicodemus questioned

Him, of which in John, chapter 3,4 there issaid, that he came to Jesus at night and saidto Him: Rabbi, we know, that Thou, Master,hast come from Godetc.; and there is addedfurther on there, that Jesus opened themysteries of the Faith to him, for the reasonthat he was not seeking signs of virtue, but

the text-books of the Truth [documentaveritatis].

23. Interrogandus est autem hic magister dehis quae spectant ad scientiam, addisciplinam et bonitatem, secundum illud

Psalmi:5 Bonitatem et disciplinam etscientiam doce me. Scientia namqueconsist it in not itia veri, disciplina in cautelamali, bonitas in eligentia boni. Primum

respicit veritatem, secundum respicitsanct itatem, tertium respicit caritatem. Interrogandus est ergo de his quae spectantad veritatem scientiae, non studio tentandi,sicut tentabant discipuli Pharisaeorum,

Mattaei vigesimo secondo:6 Magister,scimus, quia verax es etc. Et quia malaintentione quaerebant, ideo responsum esteis: Quid me tentatis, hypocritae? Quia veroquaestionem bonam, ideo deditresponsionem veram: Reddite ergo quae

23. Moreover, this Master is to bequestioned concerning those t hings whichpertain [spectant] to science, to disciplineand goodness, according to t hat (verse) of

the Psalm:5 Goodness and discipline andscience teach me. For indeed scienceconsists in knowledge of the true, discipline

in caution against t he bad, goodness inchoosing the good. The first respects thetruth, the second respects holiness, the t hirdrespects charity. Therefore He is to bequestioned concerning those t hings whichpertain to the truth of science, not by strivingto tempt Him [studio tentandi], as thedisciples of the Pharisees used to tempt

Him, Matthew, chapter 22:6 Master, weknow, that you are truthfuletc.. And becausethey were questioning with an evil intention,


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sunt caesaris caesari; et quae sunt Dei, Deo. Interrogandus est secundo de his quaespectant ad sanctitatem disciplinae, sicutinterrogabat eum ille adolescens, Marci

decimo:7 Magister bone, quid faciam, utvitam aeternam possideam? Et responsumest ei, quod servaret mandata, et si velletperfectus esse, servaret consilia, in quibus

consistit perfecta disciplina morum, incautela eorum quae nos incitant adpeccandum. Interrogandus est et iam dehis quae spectant ad caritatembenevolentiae, exemplo Legis doctoris,

Mattaei vigesimo secundo:8 Magister, quodest mandatum magnum in Lege? Ait illi:Diliges Dominum Deum tuum ex corde tuo, etex mente tua etc., ubi ostendit , quod

plenitudo Legis est dilectio.9

for that reason they were given theresponse: Why tempest thou Me,hypocrites? However, because the question(was) a good one, for that reason He gave atrue response: Render, therefore, the thingswhich are Caesars to Caesar; and the thingswhich are Gods, to God. Second, He is tobe questioned concerning those things

which pertain to holiness of discipline, justas that adolescent quest ioned Him in Mark,

chapter 10:7 Good Master, what shall I do, toposses eternal life? And he was given theresponse, that he should observe thecommandments, and if he wanted to beperfect, (that) he should observe thecounsels, in which consist the perfectdisciple of morals, in cautioning againstthose thing which incite us to sin. He isto be questioned also concerning those

things which pertain to the charity ofbenevolence, af ter the example of the

doctor of the Law, in Matthew, chapter 22:8Master, what is the great commandment inthe Law? He said to him: Love the Lord thyGod with thy heart, and with thy mindetc..,where He shows, that the fullness of the Law

is love [dilection].9

24. Haec igitur tria sunt, quae interroganda

sunt a Christo t anquam a magistero, et adquae to ta lexChristi est ordinata, et ideoomnis doctrina ministerialis doctoris ad haectria debet ordinari, ut sub illo magisterosummo officium magisterii digne possitexsecutioni mandare. Debet namqueministerialis magister intendere scientiaeveritatis fidei, secundum illud primae ad

Timotheum secundo:10 Veritatem dico etnon mentior, doctor gentium in fide etveritate. Propter quod secundae Petri

primo:11 Non enim doctas fabulas secuti,notam fecimus vobis Domini nostri IesuChristi virtutem et praesentiam, sedspeculatores facti ill ius magnitudinis.

24. Therefore there are three things, which

are to be asked from Christ as from amaster, and to which the whole Law ofChrist has been ordained, and for t hatreason every doct rine of a servant-teacher[ministerialis doctoris] ought to be to beordained to these three, so that under thatMost High Magisterium the of f ice of mastermight be worthily put into execution[exsecutione mandare]. For indeed aservant-master ought to direct his attention[intendere] to the science of the truth of the

Faith, according to t hat (verse) of the First(Lett er) to Timothy, chapter 2:10 I speak thetruth and I do not lie, a teacher of the gentilesin the Faith and in the Truth. On account ofwhich the Second (Letter) of Peter, chapter

1 (says):11 For we have not, (by) havingfollowed doctored fables, made known to youthe virtue and present of Our Lord JesusChrist, but were made eyewitnesses[speculatores] of His Greatness.


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25. Debet etiam intendere disciplinaesanctitatis animi, secundum illud secundae ad

Timotheum primo:12 Positus sum egoPaulus in Evangelio praedicator et apostolus,ob quam causam et haec patior; quia,secundum quod dicitur Proverbiorum decimo

nono,13 doctrina viri per patientiam noscitur.Sicut enim non decet insipientem docere

sapientiam, sic non decet impatientemdocere pat ientiam, nec indisciplinatumdocere disciplinam. In moribus enim plusmovent exempla quam verba.

25. He ought t o also direct his attention tothe discipline of the holiness of the spirit[animi], according to t hat (verse) of the

Second (Letter) to T imot hy, chapter 1:12 I,Paul, have been set as a preacher andapostle in the Gospel, for which cause I alsosuffer these things, because, according to

what is said in Proverbs, chapter 19,13 the

doctrine of a man is known through hispatience. For just as it is not decent that thefoo lish teach wisdom, so it is not decentthat the impatient teach patience, nor theundisciplined teach discipline. For in moralsexamples move more than words.

26. Debet etiam intedere benevolentiaecaritatis Dei et proximi, Ecclesiastae

ultimo:14 Verba sapientium quasi stimuli et

quasi clavi in altum defixi, quae permagistrorum consilium data sunt a pastoreuno. Haec, inquam, verba sunt verba divinisamoris, quae penetrant medullas cordis; ethaec dicuntur dariper magistorum consiliuma pastore uno, quia, licet amor divinuslaudetur et suadeatur per verba multorum,utpote per documenta duorumtestamentorum, ab uno tamen solo Verbospiratur, quod quidem estpastus etpastoromnium. Et ideo omnia illa verba ab eodem

sunt et in idem tendunt: et proptereadicunturdarisignanterper magistorumconsilium, idem videlicet sentient ium. Etquoniam omnes doctores christianae legisf inaliter debent tendere ad vinculum caritatis,ideo debent concordare in suis sententiis.

Propter quod Iacobi terto:15 Nolite, fratres,plures magistri fieri; quod quidem dicit, nonprohibendo eos a doni scientiae . . .

26. He ought also to direct his attention tothe benevolence of the charityof God and

neighbor, Ecclesiastes, chapter 11:14 I have

fixed my attention upon [defixi] the words ofthe wise men as goads and as keys on high,which through the counsel of masters havebeen given by one shepherd. These, I say,words are the words of divine love [amoris],which penetrate the marrow of heart; andthese are said to be given through thecounsel of masters by one shepherd,because, though the divine love be praisedand recommended [suadeatur] through thewords of many, as for example through the

documents of the two Testaments,nevertheless by one Word alone is itbreathed forth [spiratur], who is indeed thePasture and Shepherdof all. And for thatreason all those words are from the same(Author) and tend unto the same (End): andon this account t hey are said to be givensignificantly [signanter] through the counselof masters, that is, namely, of thoseperceiving them [sentientium]. And sinceall teachers of the Christ ian Law f inally ought

to hold [tendere] to the bond of charity, forthat reason they ought to agree in theirjudgments [sentent iis]. On account of which

James, chapter 3 (says):15Do not, brothers,become many masters; which indeed hissays, not by prohibiting them fromcommunication in the gift of science, . . .

1 Vers. 40. 1 Verse. 40.


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2 Vers. 38. Vulgata: Tunc responderunt eiquidam de Scribis et Pharisaeis dicentes etc.Et vers. 39: Qui respondens ait illis:Generatio mala et adultera signum quaerit,et signum non dabitur ei nisi etc.3 Curositatem saepe arguit S.Doctor inHexam.; cfr. collat. 1. n. 8 et 17; 6. n. 19; 17.n. 23; 18. n. 1; 19. n. 3. 4.

4 Vers. 2.5 Psalm. 118, 66.6 Vers. 16. 18. 21.7 Vers. 17. Vulgata: percipiam propossideam.8 Vers. 36. 37. Vulgata: Ait illi Iesus: diligesdominum Deum tuum ex to to corde tuo, etin tot a anima tua etc.9 Rom. 13, 10.10 Vers. 7.

11 Vers. 16.

12 Vers. 11. 12. Vulgata: In quo positumsum ego praedicato r et apostolus etc. Obquam causam et iam haec patior. Cfr.Hexam. collat. 19. n. 3. et n. 20. seqq. etpassim.13 Vers. 11.14 Vers. 11. Vulgata pro primo quasihabetsicut.15

Vers. 1. Vulgata: Nolite plures magistrif ieri, f ratres mei. Cfr. Hexam. collat. 1. n.5. 8.

2 Verse. 38. The Vulgate reads: Then theyanswered Him, certain ones of the Scribesand Pharisees, saying etc.. And verse 39:Who responding said to them: An evil andadulterous generation seeks a sign, and asign shall not be given it, except etc..3 The Seraphic Doctor often blamescuriosity in the Hexameron; cf. collations 1,

nn. 8 and 17; 6, n. 19; 17, n. 23; 18, n. 1; 19,nn. 3 and 4.4 Verse. 2.5 Psalm 118:66.6 Verse. 16. 18. 21.7 Verse. 17. The Vulgate reads lay hold of[percipiam] in place ofpossess [possideam].8 Verse. 36. 37. The Vulgate reads: ButJesus (replied) to him: Thou shalt love theLord thy God with thy whole heart, and with

thy whole soul etc..9 Rom. 13:10.10 Verse. 7.11 Verse. 16.

12 Verse. 11. 12. The Vulgate reads: Inwhich I have been set as a preacher and anapostle etc.. For which cause I also suff erthese things. Cf. Hexameron, collation19, nn. 3 and 20 f f . and passim.13 Verse. 11.14 Verse. 11. The Vulgate has in place ofthe first as [quasi]just as [sicut].15 Verse. 1. The Vulgate reads: Do notbecome many maste

Documents

St. Bonaventure, Sermon IV, Christ, The One Master of All