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S. Bonaventurae Bagnoregis |
St. Bonaventure of Bagnoregio |
Commentaria in
Quatuor
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Commentaries on the Four
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PROŒMIUM IN LIBRUM PRIMUM |
FOREWORD TO THE FIRST BOOK
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Opera Omnia S. Bonaventurae, |
Latin
text taken from Opera Omnia S. Bonaventurae,
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Profunda
fluviorum scrutatus est, et abscondita |
The depths of
rivers He has scrutinized, and things hidden away He has brought to light. |
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Verbum istud, quod1 sumtum est ex Iob vigesimo octavo, diligentius consideratum nobis aperuit viam ad praecognoscendum quadruplex genus causae in libro Sententiarum, scilicet materialis, formalis, efficientis et finalis. Causa namque materialis innuitur in nomine fluviorum, causa formalis in perscrutatione profundorum, causa finalis in revelatione absconditorum, causa vero efficiens intelligitur in supposito duorum verborum, scilicet scrutatus est et produxit in lucem. |
That word, which1 is taken from the twenty-eighth chapter of Job, having been considered more diligently by us, opened the way to foreknow the fourfold kinds of cause in the Book of Sentences, namely, the material, the formal, the efficient, and the final. For the material cause is signified in the name “of rivers”, the formal cause in the investigation [perscutatione] of “the depths”, the final cause in the revelation of “things hidden”, but the efficient cause is understood in the addition of two phrases, namely “He has scrutinized” and “He has brought to light”. |
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Innuitur2 causa materialis nomine fluviorum pluraliter, non singulariter, ut non solum tangatur libri totius materia vel subiectum in generali, sed etiam particularum librorum in speciali. Propter quod notandum, quod iuxta quadruplicem proprietatem fluvii materialis quadruplex est fluvius spiritualis, de quo secundum quadruplicem differentiam sunt quatuor libri Sententiarum. Considero3 namque fluvium materialem quoad durationem, et invenio perennitatem. Nam sicut dicit Isidorus:4 « Fluvius est perennis fluxus ». Considero quantum ad extensionem, et invenio spatiositatem. In hoc enim distinguitur fluvius a rivulo. Considero quantum ad motum, et invenio circulationem. Sicut enim dicitur Ecclesiastis primo:5 Ad locum, unde exeunt flumina, revertuntur etc. Considero6 effectum, et invenio emundationem. Nam fluvius propter aquarum abundantiam mundat terras, per quas currit, ita quod non inquinatur.7 Et quoniam omnes transferentes secundum aliquam similitudinem transferunt,8 ex hac quadruplici conditione sumta metaphora, quadruplex in spiritualibus fluvius invenitur, sicut colligere possumus ex Scripturis. |
The material cause is hinted at2 by the name “of rivers” in the plural, not the singular, to not only touch upon the matter and/or subject of the whole book in general, but even of the smaller parts of the books in detail. On account of which it must be noted, that just as there is a fourfold property of a material river, so there is a fourfold property of a spiritual river, concerning which, according to their fourfold difference, are the four Books of the Sentences. For I consider3 the material river in regard to (its) duration, and I find (its) perenniality. For as Isidore says:4 « A river is a perennial flowing ». I consider it as much as regards (its) extension, and I find (its) spaciousness. For in this a river is distinguished from a rivulet. I consider it as much as regards (its) motion, and I find (its) circulation. For as is said in the first chapter of Ecclesiastes:5 To the place, whence streams go forth, they return etc.. I consider6 (its) effect, and I find (its) cleansing. For a river, on account of the abundance of (its) waters, cleanses the lands, through which it runs, so that it is not polluted.7 And since everyone speaking figuratively [transferentes] according to some similitude, speaks figuratively,8 according to a metaphor taken from this fourfold condition, a river is found to be fourfold in spiritual things, as we can gather from the Scriptures. |
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Primo, propter perennitatem dicitur fluvius personarum emanatio, quoniam illa emanatio sola est sine principio, sine fine.9 De hoc fluvio Daniel septimo:10 Antiquus dierum sedit, et fluvius igneus rapidusque egrediebatur a facie eius. Antiquus iste dierum est Pater aeternus, cuius antiquitas est aeternitas. Iste antiquus sedit, quia non solum in eo est aeternitas, sed etiam immutabilitas.11 A facie illius antiqui egrediebatur fluvius igneus rapidusque, id est, de sublimitate divinitatis eius procedebat plenitudo amoris et plenitudo virtutis: plenitudo virtutis in Filio,12 ideo fluvius erat rapidus; plenitudo amoris in Spiritu sancto, et ideo fluvius erat igneus. |
First, on account of (its) perenniality the Emanation of the Persons is called “a river”, since that Emanation alone is without beginning, without end.9 Concerning this River in the seventh chapter of Daniel:10 The Ancient of Days sat, and a fiery and swift river stepped forth from His face. That “Ancient of Days” is the eternal Father, whose antiquity is eternity. That Ancient One “sat”, because not only is eternity in Him, but also immutability.11 From the face of that Ancient One a fiery and swift river stepped forth, that is, from the loftiness of His Divinity there proceeded the fullness of love and the fullness of virtue: the fullness of virtue in the Son,12 for that reason the river was swift; the fullness of love in the Holy Spirit, and for that reason the river was fiery. |
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1 Auctoritate mss. et ed. 1 in hac propositione substituimus constructionem relativam, addendo quod et est, pro
simpliciori participiali, quam habet Vat. Mox ponendo aperuit
loco aperit sequimur praestantiores ex nostris codd. A B C E G K O R S
T W X Y ff aliosque, quo specialiter consuluimus. |
1 On the authority of the manuscripts and edition 1,
we substitute in the proposition the relative construction, adding which
[quod] and is [est], for a simpler participle; which the Vatican edition has. Then by placing opened [aperuit] in place of opens
[aperit] we follow the more outstanding of our codices A B C E G K O R S T W
X Y ff and others which we have especially consulted. |
p. 2
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Secundo, propter spatiositatem dicitur fluvius rerum mundanarum productio, ob quam causam non tantum fluvius, sed mare a Propheta dicitur in Psalmo1 iste mundus: Hoc mare magnum et spatiosum etc. De hoc fluvio Ezechielis vigesimo nono:2 Ecce ego ad te Pharao, re Ægypti, draco magne, qui cubas in medio fluminum et dicis: Meus est fluvius, et ego feci memetipsum. Et ponam frenum in maxillis tuis etc. Draco iste magnus, quem Dominus alloquitur et cui comminatur in figura et persona Pharaonis, diabolus est, qui est rex Ægypti,3 quoniam regnat in eis, quos excaecavit tenebris erroris, ut puta sunt haeretici, ad quos4 etiam dicit: Meus est fluvius, et ego feci memetipsum, quasi ipse fecerit mundum istum et ipse non habeat aliud principium. Hunc errorem ipse dixit et suggessit5 impiis Manichaeis, qui totam machinam visibilium ad Deo malo esse conditam contendunt. Huius draconis maxillas Dominus infrenabit,6 quando ablata sibi potestate suggerendi falsa, ostendet, se esse huius fluvii conditorem; unde in eadem auctoritate sequitur: Scient omnes habitatores Ægypti, quoniam ego Dominus. |
Second, on account of (its) spaciousness an extension of mundane things is called a river, because of which reason this world is called not only a river, but the sea by the Prophet in the Psalm:1 This sea, great and spacious etc. This river is spoken of in the twenty-ninth chapter of Ezechiel:2 Behold I (come) for you Pharaoh, king of Egypt, who recline in the midst of the streams and say: “Mine is the river, and I made it Myself.” I will place a bridle upon your jaws etc. That great dragon, to whom the Lord speaks and which He threatens in the figure and person of the Pharaoh, is the Devil, who is the King of Egypt,3 since he reigns in those, whom he has thoroughly blinded with the darkness of error, as heretics are reckoned to be, to whom4 he also says: Mine is the river, and I made it Myself, as if to say that he himself had made this world and he himself has no other beginning. He mentioned this error and suggested it5 for the sake of the impious Manicheans, who contend that the entire machine of visible things was established by an evil god. The jaws of this dragon the Lord shall crush,6 when with his power to suggest false things born away, He will show, that He is the Establisher of this river; whence in the same authority it follows: Let all the inhabitants of Egypt know, that I am the Lord. |
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Tertio, propter circulationem dicitur fluvius Filii Dei incarnatio, quoniam, sicut in circulo ultimum coniungitur principio, sic in incarnatione supremum coniungitur imo, ut Deus limo,7 et primum postremo, ut Filius Dei aeternus homini condito die sexto. De hoc fluvio Ecclesiastici vigesimo quarto:8 Ego quasi fluvius Dorix, et sicut aquaeductus exivi de paradiso. Dorix interpretatur generationis medicamentum, et est ibi figurativus sermo, ut conversim intelligatur, id est, generatio medicamenti. Incarnatio enim Filii Dei nihil aliud fuit quam generatio medicamenti: Vere enim languores nostros ipse tulit et infirmitates nostras ipse portavit.9 Recte igitur Filii incarnatio fluvius Dorix dicitur. Et ipse Christus10 de se vere dicit: Ego quasi fluvius Dorix, id est, medicinalis fluvius, et sicut aquaeductus exivi de paradiso. Natura aquae haec11 est, quod tantum ascendit, quantum descendit. Talis fuit exitus incarnationis, secundum quod dicitur in Psalmo:12 A summo coelo egressio eius, et occursus eius usque ad summum eius. Et Ioannis decimo sexto:13 Exivi a Patre et veni in mundum: iterum relinquo mundum et vado ad Patrem, et ita fecit circulam. De hoc etiam fluvio quantum ad egressum eius ex matre potest exponi illud, quod dicitur Esther decimo14 in somnio Mardochaei: Parvulus rivulus crevit in fluvium, et in lucem solemque conversus est. Quis, obsecro, est parvulus rivulus iste nisi humillima virgo? Haec crevit in fluvium, cum generavit Christum, qui non solum fluvius per15 abundantiam gratiae, sed etiam lux sapientiae et sol iustitiae dicitur, secundum quod Ioannes capitulo primo16 de ipso dicit: Erat lux vera etc. |
Third, on account of (its) circulation the Incarnation of the Son of God is called a river, since, as in a circle the last is conjoined with the beginning, so in the Incarnation the highest is conjoined with the lowest, that is God to slime,7 and the first to the last, as the eternal Son of God to the man established on the sixth day. Of this river the twenty-fourth chapter of Ecclesiastes (says):8 I, like the river Dorix, and as an aqueduct have gone forth from paradise. “Dorix” is interpreted “medicament of generation”, and this is a figurative way of speaking, to be understood conversely, that is, as a “generation of a medicament”. For the Incarnation of the Son of God was nothing other than a generation of medicament (i. e. of a medicinal preparation): For truly has He born our weaknesses and carried our infirmities.9 Therefore rightly is the Incarnation of the Son called the river Dorix. And Christ10 Himself truly says of Himself: I like the river Dorix, that is, a medicinal river, and as an aqueduct I have gone forth from paradise. The nature of water is this,11 that as much as it ascends, it descends. Such was the going forth of the Incarnation, according to what is said in the Psalm:12 From the highest Heaven His stepping forth, and His meeting even unto His height. And the sixteenth chapter of John:13 I have gone forth from the Father and have come into the world; again I leave the world and I go to the Father, and so He made a circle. Also concerning this river, as much as regards His stepping forth from His mother, there can be expounded, that, which is said in the tenth chapter of Esther14 in the dream of Mordechai: A tiny rivulet sprung into the river, and was converted into light and into the sun. Who, I beseech, is this tiny rivulet except the most humble Virgin? She sprang into the river, when She generated Christ, who was not only a river through15 an abundance of grace, but also is called the Light of wisdom and the Sun of justice, according to what John says of Him in his first16 chapter: He was the true light etc.. |
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Quarto, propter emundationem dicitur fluvius Sacramentorum dispensatio, quae sine sui pollutione mundat nos a coinquinationibus peccatorum. De hoc fluvio Apocalypsis vigesimo secundo:17 Ostendit mihi fluvium aquae vivae splendidum tamquam crystallum, procedentem de sede Dei et Agni. Sacramentorum dispensatio dicitur fluvius splendidus tamquam crystallus propter claritatem et nitorem, quem relinquit in animabus, quae in hoc flumine depurantur. Dicitur etiam fluvius aquae vivae propter efficaciam gratiae, quae vivificat animam. Hic etiam procedit de sede Dei et Agni. Nam sacramentalis gratia procedit a Deo tamquam ab auctore18 et efficiente, a Christo tanquam a mediatore et a promerente. Propter quod dicuntur omnia Sacramenta efficaciam habere a passione Christi; unde testatur Augustinus:19 « De latere Christi dormientis . . . |
Fourth, on account of (its) cleansing the dispensation of the Sacraments is called a river, which without themselves being polluted, cleanse us from the contaminations [coninquinationibus] of sins. Concerning this river the twenty-second chapter of the Apocalypse (says):17 He showed me the river of living waters, splendid as crystal, proceeding (down) from the throne of God and of the Lamb. The dispensation of the Sacraments is called a “river” “splendid as crystal” on account of the clarity and brilliance, which it leaves in the souls, who are washed in this river. It is also called a river “of living waters” on account of (its) efficacy of grace, which vivifies the soul. This (river) also “proceeds from the throne of God and of the Lamb”. For sacramental grace proceeds from God as from (its) Author18 and (its) efficient cause, from Christ as from (its) Mediator and from the One who merited it. On account of which all the Sacraments are said to have efficacious grace from the Passion of Christ, whence Augustine testifies:19 « From the side of the sleeping Christ . . . |
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1 103, 25. — Paulo ante plurimi
codd. ut A B C D G H I K M O P R S T W ee et ed. 1 omittunt causam;
lectio non spernenda, forte sincerior, in qua relativum quam refertur
ad spatiositatem. |
1 Psalm 103:25 — A little before this very
many of the codices, such as A B C D G H I K M O P R S T W ee and edition 1
omit reason [causam]; the reading, not to be spurned, is much more
genuine, in so far as the relative which [quam] refers to spaciousness
[spatiositatem]. |
p. 3
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fluxerunt Sacramenta, dum inde fluxit sanguis et aqua » . |
flowed the Sacraments, while blood and water flowed from there. |
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De omnibus istis fluviis simul et per ordinem habetur Genesis secundo,1 ubi dicitur, quod fluvius egrediebatur de loco voluptatis, qui inde dividitur in quatuor capita: nomen primi Phiso, nomen secundi Gehon, nomen tertii Tigris et nomen quarti Euphrates. Fluvius iste egrediens de Paradiso est totius libri huius materia. Quatuor fluvii ex isto procedentes sunt speciales materiae quatuor librorum, sicut facile potest aptare, qui praedictorum nominum interpretationes vult diligenter exponere.2 Phison enim interpretatur oris mutatio, et in hoc significatur personarum emanatio. Sicut enim ex ore materiali procedit verbum et spiritus, ita ex ore Patris Filius et Spiritus sanctus, Ecclesiastici vigesimo quarto:3 Ego ex ore Altissimi prodii, primogenita ante omnem creaturam. Hoc dicit ipse Filius, quis est Verbum et Sapientia Patris. Et in Psalmo:4 Verbo Domini caeli firmati sunt: et spiritus oris eius etc. Gehon interpretatur arena, et in hoc significatur rerum mundanarum productio. Sicut enim universitas creaturarum comparatur mari propter spatiositatem, ita arenae propter numerositatem, Ecclesiastici primo:5 Arenam maris et pluviae guttas quis dinumeravit? Tigris interpretatur sagitta, et in hoc significatur Filii Dei incarnatio. Sicut enim in sagitta ferrum coniunctum est ligno, sic in Christo fortitudo divinitatis coniuncta est mollitiei humanitatis. Et sicut sagitta ex arcu et ligno volat ad percutiendum adversarios, sic Christus de cruce saliens confregit adversarium. Haec est illa sagitta, de qua dicitur quarti Regum decimo tertio:6 Sagitta salutis Domini, et sagitta salutis contra Syriam. Euphrates interpretatur frugifer, in quo significatur Sacramentorum dispensatio, quae non tantum animam purgant a culpa, sed etiam fecundant in gratia. Quod significatum est Apocalypsi ultimo,7 ubi dicitur, quod iuxta fluvium crystallinum erat lignum afferens fructum, cuius folia erant in medicinam. |
All these rivers are contained at once and in order in the second1 chapter of Genesis, where it is said, that the river stepped forth from the place of pleasure, which from there divided into four sources: the name of the first, Phiso, the name of the second, Gehon, the name of the third, Tigris, and the name of the fourth, Euphrates. That river stepping forth form Paradise is the entire matter of this Book. The four rivers proceeding from that (river) are the special matters of the four books, as one can easily adapt, who wants to diligently explain2 the interpretations of the aforesaid names. For “Phiso” is interpreted “mouth of change”, and in this there is signified the Emanation of the Persons. For as out of a material mouth there proceeds word and spirit, so, out of the mouth of the Father, the Son and Holy Spirit, (as is said) in the twenty-fourth chapter of Ecclesiasticus:3 I went forth out of the mouth of the Most High, first born before every creature. This the Son Himself says, who is the Word and Wisdom of the Father. And in the Psalm:4 By the Word of the Lord the heavens have been made firm: and the Spirit of His mouth etc.. “Gehon” is interpreted “sand”, and in this there is signified the extension of mundane things. For as the universe of creatures is compared to the sea on account of (its) spaciousness, so the sands on account of their numerosity, (as is said) in the first chapter of Ecclesiasticus:5 Sand of the sea and drops of the rain, who can count them? “Tigris” is interpreted “arrow”, and in this there is signified the Incarnation of the Son of God. For as in an arrow iron has been conjoined with wood, so in Christ the fortitude of the Divinity has been conjoined to the pliability of humanity. And as an arrow flies from bow and wood to strike one's adversaries, so did Christ, springing (down) from the Cross, destroy the Adversary. This is that arrow, of which there is said in the thirteenth chapter of Kings:6 Arrow of the Lord's salvation, and arrow of salvation against Syria. “Euphrates” is interpreted “fruit-bearing”, in which there is signified the dispensation of the Sacraments, which not only purge the soul from fault, but even fecundate it in grace. Which has been signified in the last chapter of the Apocalypse,7 where it is said, that along the crystalline river there was a tree bearing fruit, whose leaves were for medicine. |
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Cum igitur quatuor sint fluvii, quatuor sunt fluviorum profunda praedictis fluviis correspondentia. |
Therefore since four are the rivers, four are the depths of the rivers corresponding to the aforesaid rivers. |
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Profundum aeternae emanationis est sublimitas esse divini, de quo potest intelligi illud Ecclesiastici septimo:8 Alta profunditas, quis inveniet eam? Vere profunditas alta et altitudo profunda, ita ut exclamet Apostolus ad Romanos undecimo9 et dicat: O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius! Vere iudicia incomprehensibilia, quia profunda. Iudicia enim Dei abyssus multa,10 et Ecclesiastici primo:11 Profundum abyssi quis dimensus est? Haec profunditas innuitur Iob undecimo:12 Forsitan vestigia Dei comprehendes et usque ad perfectum Omnipotentem reperies? Excelsior coelo est, et quid facies? profundior inferno, et unde cognosces? quasi dicat: ex te non potes: ideo consulit Apostolus ad Ephesios tertio:13 In caritate radicati et fundati, ut possitis comprehendere etc. |
The depth of the Eternal Emanation is the loftiness of Divine ‘Being’ [esse], of which there can be understood that (which is said) in the seventh chapter of Ecclesiasticus:8 High profundity, who will find it? Truly so high a profundity and so profound a height, that the Apostle exclaims in the eleventh chapter to the Romans9 and says: O height of the riches of the wisdom and the knowledge of God, how incomprehensible are His judgments, and unsearchable His ways! Truly incomprehensible judgments, because profound. For the judgments of God (are as) the many things of the abyss.10 and in the first chapter of Ecclesiasticus:11 Depth of the abyss, who has measured it? This profundity is hinted at in the eleventh chapter of Job:12 Perhaps you comprehend the footprints of God and repair even to the perfect Omnipotent? He is more exalted than Heaven, and what will you make? more profound than Hell, and whence will you know [cognosces] ? as if he were to say: “You are not able of yourself”: for that reason the Apostle counsels (us) in the third chapter to the Ephesians:13 Be rooted and founded upon charity, so that you may be able to comprehend etc.. |
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Et hoc profundum perscrutatur Magister in primo libro. Sublimitas enim divini esse consistit in duobus, scilicet in nobilissimis emanationibus, quae sunt generatio et processio, et14 in nobilissimis conditionibus, quae sunt summa sapientia, omnipotentia et perfecta voluntas, de quibus est primus liber. Nam in prima parte agit de sacratissima Unitate et Trinitate, in secunda vero15 speciali tractatu agit de supradicta eius triplici conditione sive proprietate. |
And this depth the Master thoroughly scrutinizes in the first book. For the loftiness of Divine ‘Being’ [esse] consists in two things, namely in the noblest emanations, which are generation and procession, and14 in the noblest conditions, which are Most High Wisdom, Omnipotence and the perfect Will, of which is the first book. For in the first part he deals with the Most Sacred Unity and Trinity, but in the second15 with a special tract, he deals with His above said threefold condition or property. |
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Profundum creationis est vanitas esse creati. Creatura enim quanto magis evanescit, tanto magis in profundum tendit, sive evanescat per culpam sive per poenam. Propter hoc dicitur per Prophetam in persona hominis, qui evanuit per culpam, in Psalmo:16 Infixus sum in limo profundi, et non est substantia. Et rursus orans Propheta, ne evanescat per poenam: Non me demergat, inquit, tempestas aquae, neque absorbeat me profundum etc. |
The depth of creation is the vanity of created ‘being’ [esse]. For the creature in as much as it is more vanishing, so much more does it tend into the depth, either vanishing through fault or through punishment. On account of this there is said through the Prophet in the person of a man, who vanished through fault, in the Psalm:16 I have been thrust into the slime of the deep, and there is no substance. And again the Prophet praying, lest he vanish through punishment: Do not let it submerge me, he said, the storm of water, nor let it swallow me the depth etc.. |
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Hoc profundum scrutatur Magister in secundo / libro. |
This depth the Master scrutinizes in the second / book. |
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1 Vers. 10-14, ubi Vulgata post voluptatis
addit ad irrigandum Paradisum et nomina fluminum ita enumerat:
Nomen uni Phison... et nomen fluvii secundi Gehon... Nomen vero fluminis
tertii, Tigris... Fluvius autem quartus, ipse est Euphrates. Plures
codd. A F G I S W Y etc. cum edd. 1, 2, 3, 6 nomen secundi fluvii sic
exhibent Gyon. — Paulo ante cod. M secundum loco per. |
1 Verses 10-14, where the Vulgate adds to irrigate
Paradise [ad irrigandum Paradisum] after of pleasure [voluptatis]
and enumerates the names of the rivers in this fashion: The name of one,
Phison,... and the name of the second river, Gehon,...indeed the name of the
third river, Tigris,...moreover the fourth river, is itself the Euphrates
[Nomen uni Phison... et nomen
fluvii secundi Gehon... Nomen vero fluminis tertii, Tigris... Fluvius autem
quartus, ipse est Euphrates].
Many codices A F G I S W Y etc. with editions 1, 2, 3, 6 spell the name
of the second river thus Gyon [Gyon]. — A little before
this codex M has according to their order [secundum] in place of in
order [per]. |
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* [Trans. nota: Hic perperam et contra textum criticalem superius positum, nota originalis legivit investigabililes pro investigabiles. ] |
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p. 4
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libro. Nam vanitas esse creati in duobus consistit, videlicet in mutatione de non esse in esse et rursum in reversione in non esse. Et quamvis nulla creatura omnino cedat in non ens per naturam, tamen, sicut dicit Augustinus,1 peccator tendit ad non esse per culpam. Et de his duobus est totus secundus. Nam in prima parte agit de rerum egressu, in secunda vero parte2 agit de lapsu, ut de tentatione diaboli, de peccato originali et actuali, usque in finem. |
book. For the vanity of the created ‘being’ [esse creati] consists in two things, viz. in change from ‘not being’ [non esse] into ‘being’ [esse] and again in the reversion into ‘not being’ [non esse]. And although no creature passes entirely into one not being [non ens] through nature, nevertheless, as Augustine says,1 the sinner tends to be not [non esse] through fault. And of these two is the entire second (book). For in the first part he deals with the stepping-forth of things, but in the second part2 he deals with the Fall, as it concerns temptation by the devil, original sin and actual sin, through unto the end of the book. |
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Profundum incarnationis est meritum humanitatis3 Christi, quod tantum fuit, ut vere possit dici profundum, quasi non habens terminum nec fundum. De quo potest intelligi illud Ionae secundo:4 Proiecisti me in profundum in corde matris, et flumen circumdedit me. Hoc potest dici de Christo, qui tantum humiliatus est, ut vere possit dici proiectus et abiectus, Isaiae quinquagesimo tertio:5 Et vidimus eum, et non erat ei aspectus, et desideravimus eum: despectum et novissimum virorum etc. Vere igitur dicit se proiectum, sed ubi? in profundum maris et fluminis. Nam passio Christi comparatur mari propter poenalitatis amaritudinem, sed et6 flumini propter caritatis dulcedinem. Dulcissimum enim cor Iesu Christi tanta circa7 nos afficiebatur teneritudine amoris, ut non videretur ei grave pro nobis sustinere extremum et acerbissimum genus mortis. |
The depth of the Incarnation is the merit of the Humanity3 of Christ, which was so great, so that it can truly be called a depth, as if not having a terminus nor bottom. Of this there can be understood that (which is said) in the second chapter of Jonas:4 Thou has cast me forth into the depth in the heart of my mother, and the stream has surrounded me. This can be said of Christ, who was so humiliated, that truly he could be said to be “cast forth” and “abject”, (as is said) in the fifty-third chapter of Isaiah:5 And we have seen him, and no attractiveness belonged to him, and we desired him: despised and the last of men etc. Truly therefore He calls himself “cast-forth”, but where? in the depth of the sea and of the stream. For the Passion of Christ is compared to the sea on account of the bitterness of (its) penalty, but also6 to a stream on account of the sweetness of (its) charity. For the Most Sweet Heart of Jesus Christ was stirred with such great a tenderness of love for7 us, that it did not seem heavy for Him to sustain on our behalf an extreme and most bitter kind of death. |
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Et hoc profundum perscrutatur Magister in tertio. Nam meritum Christi in duobus consistit, scilicet in passione, per quam nos redemit, et in actione, per quam nos informavit, quae consistit in operibus virtutum, donorum et praeceptorum, de quibus duobus est tertius liber. Nam in prima parte agitur de incarnatione et passione, in qua consistit nostra redemptio, in secunda8 de virtutibus, donis et praeceptis, in quibus consistit nostra informatio. |
And this depth the Master thoroughly scrutinizes in the third book. For the merit of Christ consists in two things, namely in His Passion, through which He redeemed us, and in His action, through which He formed [informavit] us, which consists in His works of virtue, of gifts, and of precepts, of which two things is the third book. For in the first part the Incarnation and Passion are dealt with, in which consists our redemption, in the second8 the virtues, gifts, and precepts, in which consist our formation [informatio]. |
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Profundum sacramentalis dispensationis est efficacia perfecti medicamenti. Tanta enim est efficacia medicinae sacramentalis, quod humanam mentem excedit, ut vere profundum possit dici. De hoc Isaiae quinquagesimo primo:9 Posuisti profundum maris viam tuam, ut transirent liberati. Profundum istud, in quo Ægyptii demerguntur et filii Israel10 liberati transeunt et salvantur, est efficacia Sacramentorum, in quibus destruuntur opera tenebrarum et conferuntur arma lucis et dona gratiarum, per quae homo transfertur de potestate tenebrarum in regnum filii caritatis Dei. Haec efficacia Sacramentorum est profundum maris et fluminis: maris,11 in quantum primo liberat a culpa et introducit in amaritudinem poenitentiae; fluminis, in quantum liberat a miseria et introducit in dulcedinem gloriae.12 Quod optime praesignatum fuit in filiis Israel, quibus exeuntibus ex Ægypto siccatum est mare, et transierunt per siccum in medio eius, sicut dicitur Exodi decimo quinto;13 et introeuntibus in terram promissionis siccatus est fluvius, et transierunt per medium eius, sicut dicitur Iosue quarto.14 |
The depth of the sacramental dispensation is the efficacy of a perfect medicament. For so great is the efficacy of sacramental medicine, that it exceeds the human mind, so that it can truly be called a “depth”. Of this (there is said) in the fifty-first chapter of Isaiah:9 Thou has placed the depth of the sea as Thy way, so that they (who) have been freed might pass over. That depth, in which the Egyptians are submerged and the sons of Israel,10 having been freed, pass over and are saved, is the efficacy of the Sacraments, in which the works of darkness are destroyed and there are conferred the arms of light and the gifts of graces, through which man is transferred from the power of darkness into the Kingdom of the Son of God of charity. This efficacy of the Sacraments is a depth “of a sea” and “of a stream”: “of a sea”,11 in as much as at first it frees from fault and introduces one into the bitterness of penitence; “of a stream”, in as much as it frees from misery and introduces one into the sweetness of glory.12 Which was pre-signified best of all in the sons of Israel, for whom, as they went forth from Egypt, the sea was dried up, and they passed over through dry land in its midst, as is said in the fifteenth chapter of Exodus;13 and for those entering into the land of promise the river was dried up, and they passed over through its midst, as is said in the fourth chapter of Josuah.14 |
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Hoc profundum perscrutatur Magister in quarto libro. Nam efficacia perfecti medicamenti in duobus consistit, scilicet in sanatione a varietate infirmitatum deprimentium et in liberatione ab universitate miseriarum aggravantium; et de his duobus est totus quartus liber. Nam in prima parte agit de multiplici sanatione, quam efficiunt septem Sacramenta. In secunda15 agit de perfecta sanitate, ad quam perducunt, sicut de gloria resurgentium, qui veraciter et fideliter Sacramenta Ecclesiae perceperunt; et per oppositum de poena malorum, qui Sacramenta Ecclesiae contempserunt. |
This depth the Master thoroughly scrutinizes in the fourth book. For the efficacy of perfect medicament consists in two things, namely in (its) healing of a variety of depressing infirmities and in (its) freeing from the totality of worsening miseries; and of these two is the entire fourth book. For in the first part he deals with the manifold healing, which the seven Sacraments effect. In the second15 he deals with perfect healing, to which they lead, as with the glory of the resurrected, who truly and faithfully perceived the Sacraments of the Church; and contrariwise with the punishments of the wicked, who contemned the Sacraments of the Church. |
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Ex perscrutatione autem quatuor profundorum in quatuor libris elicitur finis, scilicet revelatio quatuor absconditorum. |
Moreover from the thorough scrutiny of the four depths in the four books there is elicited their end, namely the revelation of four hidden things. |
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1 Verba ex Augustino citata non verbotenus in
eiusdem operibus inveniuntur, sed tantum quoad sensum; de quo vide VII.
Confess. c. 16; de Vera Religione c. 11. et XIV de Civ. Dei, c. 13.
— Cod. X cum ed. 1 habet tendat pro cedat, et codd. F H
aa in non esse pro in non ens; in seq. propositione post secundus
plures codd. B E H K P V W X ff addunt liber. |
1 The words cited from Augustine are not found literally in his works, but only in regard to (their) sense; concerning this see Confessions, Bk. VII, ch. 16; On the True Religion, chapter 11 and On the City of God, Bk. XIV, ch. 13. — [A little before this] codex X with edition 1 has tends [tendat] for passes [cedat], and codices F H and aa into ‘not being’ [in non esse] for into a non-being [in non ens]; in the following sentence after second many codices B E H K P V W X ff add book [liber]. 2 The Vatican edition, against the authority of the
manuscripts and edition 1, adds here which begins in distinction 24:
Therefore the devil seeing etc. [quae incipit in distinctione 24: Videns igitur diabolus etc.] and then for unto the end [in finem] reads to
the end [ad finem]. |
p. 5
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Primum est magnitudo divinae substantiae, de qua Isaiae quadragesimo quinto:1 Vere tu es Deus absconditus, Deus Israel Salvator. Vere magnitudo divinae substantiae est abscondita secundum illud Iob vigesimo sexto:2 Cum vix parvulam stillam sermonis eius audierimus, magnitudinem tonitrui eius quis poterit intueri? Certe nullus potest intueri, nisi ille, cum quo sapientia Dei inhabitat. Propter hoc petebat ille sapientiae amator, nono Sapientiae:3 Mitte illam de caelis sanctis tuis et a sede magnitudinis tuae. |
The First is the magnitude of the Divine Substance, of which in the fourty-fifth1 chapter of Isaiah (it is said): Truly Thou art a God hidden away, the God of Israel, the Savior. Truly the magnitude of the Divine Substance is hidden away according to that (which is said) in the twenty-sixth2 chapter of Job: Since we have scarcely heard a tiny drop of His speech, who can gaze at the magnitude of His thunder? Certainly no one can gaze upon It, except him, with whom the wisdom of God dwells. On account of this that lover of wisdom asked, in the ninth chapter of Wisdom:3 Send her from Thy holy heavens and from the throne of Thy magnitude. |
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Hoc absconditum Magister, repletus sapientia de supernis, per primi libri perscrutationem produxit in lucem. Nam visis et intellectis nobilissimis emanationibus et nobilissimis proprietatibus, innotescit nobis, secundum quod possibile est viatoribus, divinae substantiae magnitudo. |
This hidden thing the Master, replete with wisdom from on high, brought to light through the thorough scrutiny of the first book. For with the noblest emanations and noblest properties seen and known, there becomes known [innotescit] to us, according to what is possible for wayfarers, the magnitude of the Divine Substance. |
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Secundum absconditum est ordo divinae sapientiae, de quo Iob vigesimo octavo:4 Ubi invenitur sapientia? et quis est locus intelligentiae? abscondita est ab oculis omnium viventium. Vere abscondita, quia, sicut dicitur ibidem,5 sapientia trahitur de occultis; ita, ut cognoscatur, indiget perscrutatione profunditatis non in se, sed in operibus, in quibus ipsa relucet. Unde dicitur Ecclesiatici primo,6 quod unus est altissimus Creator, qui effudit illam super omnia opera sua. |
The second hidden thing is the order of Divine Wisdom, of which in the twenty-eighth4 chapter of Job (it is said): Where is wisdom found? and what is the place of understanding? it is hidden away from the eyes of all the living. Truly hidden away, because, as is said in the same place,5 wisdom is brought from hidden places; thus, for her to become known [cognoscatur], there needs to be a thorough scrutiny not of the profundity in her, but (of that) in her works, in which she herself glitters. Whence it is said in the first6 chapter of Ecclesiasticus, that one is the Most High Creator, who pours her forth upon all His works. |
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Hoc igitur absconditum manifestat Magister in perscrutatione secundi. Nam viso ordine bonorum et malorum, patet nobis, quomodo ab aeterno sapientia Dei ordinata est et ex antiquis, antequam terra fieret.7 |
Therefore the Master manifests this hidden thing in the thorough scrutiny of the second book. For having seen the order of good and evil things, it is clear to us, in what manner the Wisdom of God has been ordained from eternity and from ancient times, before the earth was made.7 |
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Tertium absconditum est fortitudo divinae potentiae, de qua Habacuc tertio:8 Cornua in manibus eius: ibi abscondita est fortitudo eius; loquitur de Christo pendente in cruce, ubi latuit fortitudo virtutis sub pallio infirmitatis. Et hoc est sacramentum absconditum a saeculis, de quo ad Ephesios tertio:9 Mihi omnium Sanctorum minimo data est gratia haec in gentibus evangelizare investigabiles divitiae Christi et illuminare omnes, quae sit dispensatio sacramenti absconditi a saeculis in Deo. Hoc est sacramentum absconditum, sacrum secretum, quod10 Deus fortis, ut hostem vinceret, indutus est armis nostrae infirmitatis; quod est inauditum a saeculis. |
The third hidden thing is the fortitude of the Divine Power, of which in the third chapter of Habakkuk:8 Horns (are) in His hands; there His fortitude has been hidden away; (the prophet) speaks of Christ hanging on the Cross, where the fortitude of virtue lay hidden beneath the pallium of infirmity. And this is the sacrament hidden away from the ages, of which in the third chapter to the Ephesians (there is said):9 To me the least of all the Saints has been given this grace: to preach among the Gentiles the good news of the unsearchable riches of Christ [evangelizare investigablies divitiae] and to illumine all (as to), what is the dispensation of the sacrament hidden away in God from the ages. This is the sacrament hidden away, the sacred secret, because10 the Mighty God, to conquer the enemy, put on the arms of our infirmity; which is a thing unheard of by the ages. |
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In perscrutatione tamen11 tertii libri, ubi ostenditur, quod Christus in sua infirmitate vicit contrariam potestatem, manifestatur fortitudo divinae potentiae. Si enim vicit per infirmitatem, quid fecisset, si pugnasset per virtutem? Et si infirmum Dei fortius est hominibus, brachium Dei quis poterit infirmare?12 Vere patet, quod inenarrabilis fortitudo eius, cuius tam fortis infirmitas. |
Nevertheless11 in the thorough scrutiny of the third book, where it is shown, that Christ in His infirmity conquered the contrary power, the fortitude of the Divine Power is manifested. For if He conquered through infirmity, what would He have done, if He had fought though virtue? And if the weak thing of God is stronger than men, the arm of God who will be able to weaken it?12 Truly is it clear, that inexplicable [inenarrabilis] (is) the fortitude of Him, whose infirmity is so strong. |
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Quartum absconditum est dulcedo divinae misericordiae, de quo in Psalmo:13 Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te. Vere abscondita et reservata timentibus dulcedo misericordiae, quia, sicut dicitur in Psalmo:14 Misericordia Domini ab aeterno et usque in aeternum super timentes eum, et in eis, qui sperant super misericordia eius. |
The fourth hidden thing is the sweetness of the Divine Mercy, of which in the Psalm (it is said):13 How great the multitude of Thy sweetness, Lord, which Thou has hidden away for those who fear Thee! Truly hidden away and reserved for those who fear (Him is) the sweetness of mercy, because, as is said in the Psalm:14 The Mercy of the Lord (is) from eternity and unto eternity upon those who fear Him, and upon those, who hope upon His Mercy. |
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Haec dulcedo manifestatur in perscrutatione quarti libri. Nam viso, qualiter Deus dimittit peccata in praesenti, et qualia15 nostris vulneribus adhibet medicamina, et qualia in futuro dabit praemia, nobis dulcedo divinae misericordiae aperitur. |
This sweetness is manifested in the thorough scrutiny of the fourth book. For having seen, how God forgives sins in the present, and what15 medicines [medicamina] He applies to our wounds, and what rewards He will give in the future, there is opened for us the sweetness of the Divine Mercy. |
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Horum igitur absconditorum propalatio est finis libri generalis, ad quem perduci et perducere volens Magister sententiarum perscrutatus est profunda fluviorum praevia gratia Spiritus sancti. Ille enim est praecipuus perscrutator secretorum et profundorum, secundum quod dicitur primae ad Corinthios secundo:16 Spiritus omnia perscrutatur, etiam profunda Dei. Huius spiritus caritate agitatus et luce et claritate illustratus, composuit Magister hoc opus et scrutatus est profunda fluviorum; hoc etiam spiritu adiuvante, factus est revelator absconditorum. Ispe enim est, de quo scribitur Danielis secundo:17 Ipse revelat profunda et abscondita: et novit in / tenebris constituta. |
Therefore the public-exhibition [propalatio] of hidden things is the general end of the book, to which the Master of the Sentences, wanting to be lead and to lead, has thoroughly scrutinized the depths of the previous rivers by the grace of the Holy Spirit. For He is the chief thorough-scrutinizer of secrets and depths, according to that which is said in the second chapter of the First (Letter) to the Corinthians:16 The Spirit thoroughly scrutinizes all things, even the depths of God. Driven by the charity of this Spirit and brightened by (His) light and clarity, the Master composed this work and scrutinized the depths of rivers; with this Spirit also helping, he has become the revealer of things hidden away. For he is that very one, of whom it is written in the second chapter of Daniel:17 He reveals depths and things hidden away; and he knows / those things constituted in darkness. |
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1 Vers. 15. — Mox restituimus ex
mss. et ed. 1 post substantiae verbum est. |
1 Verse 15. — In the following sentence
we have restored is after substance [substantiae]on the basis
of the manuscripts and edition 1. |
p. 6
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tenebris constituta. Et haec fuit intentio et finis Magistri, secundum quod ipse dicit in Prologo: «Lucernam, inquit, veritatis in candelabro exaltare volentes, in sudore ac labore multo hoc volumen, Deo praestante, compegimus ex testimoniis veritatis in aeternum fundatis ». Et paulo ante dixerat, quod propositum suum est « theologicarum inquisitionum abdita pandere ». |
constituted in darkness. And this was the intention and purpose [finis] of the Master, according to what he himself says in the Prologue: “Desiring, he said, to exalt a light of truth upon a candlestick, we have compiled this volume in sweat and much labor, with God as our witness, from the testimonies of truth founded upon eternity.” And a little before this he had said, that his proposal is “to lay open the concealed things of theological inquiries”. |
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Patet igitur in verbo proposito praesentis libri causa materialis, formalis, efficiens et finalis. |
Therefore it is clear in the word proposed (from Job) in the present book, (that) the material, formal, efficient and final cause (are hinted at). |
This English Translation and the
digitization of the Latin and English texts, the HTML markup, all
emendations and corrections of the Latin text, and all notes by the Translator,
are © 2006, 2007 by Br. Alexis Bugnolo. The / symbol is used to indicate
that the text which follows appears on the subsequent page of the Quaracchi
Edition. The translation of the notes in English corresponds to the context of
the English text, not that of the Latin text; likewise they are a freer
translation than that which is necessitated by the body of the text. Items in
square [ ] brackets contain Latin terms corresponding to the previous English
word(s), or notes added by the English translator.
Items in round ( ) brackets are terms implicit in the Latin syntax or which are
required for clarity in English.