title: Coll. 22

source_text:
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> The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

### COLLATIO XXII.
#### *De quarta visione tractatio tertia, quae specialiter agit tum de secundo obiecto huius visionis, nempe de consideratione militantis Ecclesiae, tum de tertio, quod est ipsa anima hierarchizata.*

### Summarium

*Introductio, repetitio, 1. — Pars I. De secundo obiecto huius visionis, id est de Ecclesia militante. Argumentum; Ecclesia, lunae comparata, debet stabilire animam contemplativam; habet ordines respondentes hierarchiae supernae; triplex distinctio ordinum ecclesiasticorum, 2. — Prima eorum distinctio est secundum rationem processuum; sic sunt tres ordines, scilicet fundamentales, promotivi, consummantes, respondentes triplici hierarchiae caelesti ac divinis personis, 3. 4. — Fundamentales sunt tres: patriarchalis, prophetalis, apostolicus; eorum correspondentia, 5. 6. — Item, promotivi: martyres, confessores, virgines; eorum correspondentia, 7. 8. — Item, consummantes: praesidentes, magistratus, regulares; eorum correspondentia, 9. 10. — Secunda distinctio ipsorum est secundum rationem ascensuum et graduum; tres gradus: purgativi, illuminativi, perfectivi; purgatio est triplex, cui respondent tres infimi ordines: ostiarii, lectores, exorcistae, 11. — Ordines illuminativi iterum tres: acolythi, subdiaconi, diaconi, 12. 13. — Ordines perfectivi tres: sacerdotes, episcopi, patriarchae; de Papa, 14. 15. — Tertia distinctio eorundem est secundum rationem exercitiorum; triplex eorum genus secundum triplicem vitam, scilicet activam, contemplativam, ex utraque permixtam; correspondentia trium statuum, 16. 17. — Primo, status laicorum est triplex, scilicet plebium, consulum, principum; correspondentia, 18. — Secundo, item status clericorum est vel ministerialis, vel sacerdotalis, vel pontificalis, 19. — Tertio, status contemplantium iterum triplex: per modum supplicatorium, speculatorium, sursumactivum; de pluribus ordinibus, et de futuro ordine seraphico; epilogus, 20-23. — Pars II. De tertio obiecto quartae visionis sive de anima hierarchizata, quae comparatur luci stellarum. Ipsa habet gradus respondentes supernae hierarchiae; hi gradus disponuntur et distinguuntur secundum ascensum, descensum et regressum. Primo secundum ascensum, sic sunt tres gradus: industriae cum natura, industriae cum gratia, gratiae super naturam et industriam, 24. — Primi gradus sunt tres actus, respondentes tribus infimis ordinibus caelestis hierarchiae, 25. — Item, tres alii actus in secundo gradu cum correspondentia, 26. — Item, tres alii actus in tertio gradu, qui respondent tribus supremis ordinibus, 27. — Secundo, secundum descensum, distinctio fit secundum tres virtutes animae, scilicet susceptivas, custoditivas, distributivas, 28. — Sub primo respectu requiruntur tria, respondentia tribus supremis ordinibus caelestis hierarchiae, 29-31. — Sub secundo respectu iterum tria, respondentia mediis ordinibus, 32. — Similiter sub tertio respectu, et sic est correspondentia cum infimis ordinibus, 33. — Tertio fit distinctio secundum regressum; tres gradus distinguuntur secundum tres potentias et operationes animae, 34. — Primo, secundum virtutes exteriores sunt tria: perlustratio, praeelectio, prosecutio; de his et correspondentia, 35. — Secundo, hierarchizatio fit secundum potentias interiores; sunt tria: castigatio, confortatio, convocatio, 36-38. — Tertio, secundum potentias superiores sunt tria: admissio, inspectio, inductio; epilogus, 39. — Duodecim materiae considerandae, respondentes duodecim stellis, 40. — De duplici eclipsi lunae, 41. — Hoc applicatur ad contemplativum virum deficientem, 42.*

1. *Signum magnum apparuit in caelo, mulier amicta sole, et luna sub pedibus eius, et in capite eius corona stellarum duodecim*[^p437-2]. Dictum est de consideratione *caelestis monarchiae,* quae intelligitur per lucem solarem, ut est sol *vigens, fulgens, calens,* secundum quod consurgunt in anima

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novem lumina secundum considerationes divinae *excellentiae,* divinae *influentiae,* divinae *praesidentiae;* et quomodo caelestis hierarchia illustratur ab illo sole et hierarchizatur propter *conformitatem* ad solem, propter *dispositionem* integritatis hierarchiae et propter *multiformitatem* aspectuum.

2. Restat ergo dicere de *luna.* Sicut enim anima contemplativa est mulier bona, *amicta sole,* ita *luna est sub pedibus eius,* non ad conculcandum, sed ad stabiliendum, scilicet militans Ecclesia. Philosophi multa consideraverunt de sole aeterno, sed nihil eis valuit, quia non fuit *luna sub pedibus.* Unde sicut luna est filia solis et recipit lumen ab eo, similiter militans Ecclesia a superna Ierusalem; unde Apostolus[^p438-1] dicit eam *matrem nostram,* quia est mater influentiarum, quibus efficimur filii Dei. Caelestis hierarchia est illustrativa militantis Ecclesiae. — Oportet ergo, quod Ecclesia militans habeat ordines correspondentes hierarchiae illustranti. Distinguuntur autem tripliciter: uno modo secundum rationem *processuum;* alio modo secundum rationem *ascensuum;* tertio modo secundum rationem *exercitiorum.*

3. Primo ergo secundum rationem *processuum,* quia in tempore nascitur et procedit, non sicut Angeli, qui subito creati sunt et simul firmati. Sicut enim luna plus et plus recipit lumen a sole, quousque veniat ad complementum; sic Ecclesia. Habet ergo tres ordines, scilicet *fundamentales,* qui respondent supremae hierarchiae; *promoventes,* qui respondent mediae; *consummantes,* qui respondent infimae.

4. *Fundamentales* ergo respondent supremae, quia in *spiritualibus* fundamenta sunt *altissima;* in *corporalibus* vero, quia res descendunt ad infimum, ideo fundamentum est *infimum,* sed in spiritualibus fundamentum est *supremum*[^p438-2]. Unde et homo habet caput erectum ad caelum, quod est sicut radix. Unde sicut in arboribus per radicem est derivatio et attractio ad ramos, sic in homine quidquid est in corpore derivatur a capite, licet aliud membrum sit principalius, ut *cor,* secundum Philosophum[^p438-3]. Christus autem, qui est *caput,* locum supremum tenet in hierarchia nostra.

5. Sunt ergo tres ordines: *fundamentales,* respondentes Patri; *promoventes,* Filio; *consummantes,* Spiritui sancto. Sunt autem in Ecclesia tres ordines fundamentales, scilicet ordo *patriarchalis, prophetalis, apostolicus;* ad Ephesios[^p438-4]: *Iam non estis hospites et advenae;* sequitur: *Superaedificati supra fundamentum Apostolorum et Prophetarum.* — Patriarchae fuerunt patres Apostolorum secundum carnem et secundum promissionem. Iste ordo respondet Patri, ut est in se ipso; prophetalis respondet Patri, ut est in Filio; apostolicus respondet Patri, ut est in Spiritu sancto. Isti Apostoli sunt *filii excussorum;* Psalmus[^p438-5]: *Sicut sagittae in manu potentis, ita filii excussorum;* et alibi: *Pro patribus tuis nati sunt tibi filii.*

6. Ordo *patriarchalis* respondet Thronis; ordo *prophetalis,* Cherubim; ordo *apostolicus,* Seraphim. In Patriarchis fuit stabilitas fidei; in Prophetis, limpiditas cognitionis; in Apostolis, fervor caritatis. Si ergo genitura novi testamenti fuit a nobilissimo principio, debuit esse a nobilissimis principibus[^p438-6]. Et ideo Apostoli respondent Seraphim, quia *apostolicus* ordo conformatur Christo, et ante illum ordo *illuminativus,* scilicet prophetalis, et ante illum ordo *stabilis,* scilicet patriarchalis.

7. Sunt etiam tres ordines *promotivi,* per quos Ecclesia stabilitur in ordinibus *martyrum, confessorum, virginum.* Ordo *martyrum* respondet Filio, ut est in Patre, quia in martyribus fuit maxima potestas. Ordo *confessorum* respondet Filio, ut est in semetipso, scilicet ratione doctrinae. Ordo *virginum* respondet Filio, ut est in Spiritu sancto. Per viros istos dilatata est Ecclesia, in qua sunt exempla virtutis: in ordine *martyrum* documenta veritatis, in ordine *confessorum* privilegia sanctitatis fulgent, in ordine *virginum* privilegia castitatis. Per *virgines* intelliguntur non solum puellae passae pro Christo, sed omnes, qui zelo castitatis sequestraverunt se a mundo, ut Hilarion, Paulus, primus eremita.

8. *Martyres* respondent Dominationibus, *confessores* Virtutibus, *virgines* Potestatibus, ubi removetur omnis deordinatio. In martyribus Ecclesia aliquantulum fuit obscurata, quia luna apparuit *sicut sanguis*[^p438-7], sed repurgata est et rediit ad maiorem dilatationem; unde per sanguinem martyrum dilatata est Ecclesia. Similiter tempore confessorum per haereticos impugnata est; sed post haeresis destructa est in Conciliis, et magis est Ecclesiae fides explanata. Similiter tempore virginum, quando homines ad carnem convertebantur, excitavit Spiritus sanctus mentes quorundam, ut castitatem amarent et servarent.

9. Tertius est ordo *consummantium,* et sunt tres, scilicet *praesidentium, magistratuum, regularium.* Ordo *praesidentium* respondet Spiritui sancto, ut est in Patre; ordo *magistratuum* respondet eidem, ut est in Filio; ordo *regularium* respondet

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eidem, ut est in se ipso. Primo Ecclesia fuit fundata in primis tribus; secundo, in tribus mediis crevit; tertio oportet, quod sit ordinata in tota sua universitate et compleatur per Spiritum sanctum. Sunt ergo in Ecclesia *praesidentes* et subditi, *docentes* et discipuli, *regulantes* et regulati; et intelligo *magistros* seu docentes vel philosophiam, vel ius, vel theologiam, vel artem quamcumque bonam, per quam promoveatur Ecclesia. Per ordinem *praesidentium* intelliguntur praelati cuiuscumque auctoritatis. Per ordinem *regulantium* et *regulatorum* comprehenditur vita monastica; et isti sunt ultimi, quia oportet, mundum consummari in castitate, quia ultimi non generabunt. Consistit ergo in hoc consummatio Ecclesiae, ut regatur secundum rationem *praelationis,* secundum rationem *illustrationis,* secundum rationem *a carne abstractionis.*

10. Ordo *praesidentium* respondet Principatibus; ordo *magistratuum,* Archangelis; ordo *regularium,* Angelis, qui habent officium humilitatis[^p439-1]. Debent enim plus esse subiecti regulares superiori suo, quam discipuli magistro, quam subiecti praesidenti; quia *sic decet nos implere omnem iustitiam*[^p439-2]. Unde ille qui magis est humilis, maior est apud Deum.

11. Alia est distinctio secundum rationem *ascensus* et graduum ecclesiasticorum. Oportet autem, eam ordinari *tribus ordinibus lapidum*[^p439-3]. Sunt autem gradus quidam *purgativi, illuminativi, perfectivi.* — *Purgatio* autem triplex est: purgatur homo a *consortio foedorum,* a *nubilo ignorantiarum,* ab *infestatione daemonum.* His respondet ordo *ostiariorum, lectorum, exorcistarum:* ordo *ostiariorum,* ut excludantur immundi, excommunicati, energumeni, catechumeni et non fundati in fide. Et ista fiebant in Ecclesia primitiva, quando Ecclesia optime erat disposita; sed modo porcus et canis intrant. — Ordo *lectorum* est, [?] homo purgetur a nubilo ignorantiarum per auditum lectionis, ut homo sciat historiam eorum quae leguntur, et sic informetur. Unde etiam in primitiva Ecclesia, quia tunc quasi omnes erant litterati, legebatur eis lectio. — Tertia purgatio a vexationibus daemonum per ordinem *exorcistarum.* — Ordo primus respondet Angelis, secundus Archangelis, tertius Principatibus.

12. Item, est ordo graduum ad *illuminandum* per ordinem *acolythorum, subdiaconorum, levitarum. Acolythorum* est ferre lumina, *subdiaconorum* legere Epistolam, *diaconorum* legere Evangelium. Omnes autem ministrant vasa, sed diversimode, quia *acolythus* ampullas, *subdiaconus* parat calicem, *diaconus* offert; unde etiam aliquando ministrabat Sanguinem, quando ministrabatur Sanguis olim[^p439-4].

13. Isti ergo ordines sunt *illuminativi.* Illuminatio autem quaedam est per *exempla exteriora,* quaedam per *documenta mediocria,* quaedam per *documenta suprema.* — Primi portant cereos, ut acolythi, quibus dicitur: *Sint lumbi vestri praecincti, et lucernae ardentes*[^p439-5]. *Lucernae* enim sunt opera lucida secundum Gregorium. — Secundi illuminant *verbo et exemplo; ut sitis sine querela et simplices filii Dei, sine reprehensione, in medio nationis pravae et perversae, inter quos lucetis sicut luminaria in mundo, verbum vitae continentes,* ut subdiaconi, qui continent verbum Epistolarum. — Tertii per *documenta altissima,* ut Evangeliorum, sunt diaconi. Unde etiam solebant praedicare, ut Stephanus, Laurentius, Vincentius. Unde in Luca[^p439-6] Angelus ad pastores ait: *Annuntio vobis gaudium magnum* etc. Ille Angelus est diaconus. — Ordo acolythorum respondet Potestatibus; ordo subdiaconorum, Virtutibus: ordo diaconorum, Dominationibus[^p439-7].

14. Est etiam ordo *perfectivus,* et iste est triplex; *sacerdotalis, episcopalis* et *patriarchalis.* Consummatio enim est secundum triplicem modum. *Una* est in administratione *communi* Sacramentorum, sine quibus non est salus, ut est baptismus, poenitentia, eucharistia, unctio extrema. Primum est, per quod introducitur homo in Ecclesiam; secundum, per quod reducitur in gradum pristinum; tertium, per quod homo deducitur in caelum. Primum est, ad deletionem culpae originalis; secundum, ad deletionem mortalis; tertium, ad deletionem omnis venialis; et quia in his non est perfectio nisi ut in Christo, ideo Sacramentum eucharistiae committitur sacerdoti specialiter.

15. *Secunda* est in administratione ordinum *privilegiatorum,* ut sacri ordinis et confirmationis; quod est episcoporum, non aliorum; et quia faciunt sacerdotes perfectiores; ideo in ipsis debet esse altior perfectio ad dandum Spiritum sanctum, qui non nisi per Apostolos dabatur; ideo etiam locum tenent Apostolorum. — Super Apostolos autem est Christus, et post Petrus. Oportet ergo, esse patrem patrum, quem nos *Papam* vocamus, qui tamen propter humilitatem quatuor habet patriarchas: Constantinopolitanum, Alexandrinum, Hierosolymitanum, Antiochenum. Et de his loquitur Isaias[^p439-8]: *Erunt quinque*

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*civitates in terra Aegypti, loquentes lingua Chanaan et iurantes per Dominum exercituum;* Roma autem universalis est, ideo *civitas solis vocabitur una;* quia, etsi aliae quatuor sedes plenam auctoritatem habeant super Ecclesias vicinas illis, tamen Roma habet universaliter, sicut sol, plenitudinem potestatis super omnes. — Et secundum hoc sunt tres ordines, non quidem propter novi characteris impressionem, quia ultra sacerdotium non est gradus; sed propter eminentiam et potestatem[^p440-1]. — Primus respondet Thronis, secundus Cherubim, tertius Seraphim; quia oportet, episcopum esse *amplectentem eum qui secundum doctrinam est fidelem sermonem*[^p440-2]. Papa autem debet esse perfectissimus inter omnes. Si autem sic esset ordinatio *interius,* sicut *exterius,* optima esset.

16. Tertia ordinatio est secundum rationem *exercitiorum,* quae sunt tria: *actuosum, otiosum,* ex *utroque permixtum;* vita *activa,* vita *contemplativa,* ex *utroque permixta.* Et licet ordo *praelatorum* secundum ordinem *ascensuum* ponatur in summo, tamen secundum *istum processum* ponitur in medio, ex quo *permixtus* est. Est ergo ordo *activorum* in infimo, ordo *praelatorum* in medio, ordo *contemplativorum* in summo. — Ordo *activorum* respondet Patri, cui competit generatio et productio; ordo *praelatorum* Filio; ordo *contemplativorum* Spiritui sancto.

17. Unde in Ecclesia sunt tres ordines: *monasticus,* qui est productus tantum; *laicus,* qui est producens; *clericalis,* qui est productus et etiam producens. Nam ex laico fit clericus, et non e converso, si iam ordinem sacrum habet, nec alio modo fieri debet, etiam si non habet, nisi sit totaliter ineptus. Ex clerico fit religiosus et non e converso.

18. In ordine *laicorum* est triplex ordo, scilicet sacrarum *plebium,* sacrorum *consulum,* sacrorum *principum. Restituam,* inquit[^p440-3], *iudices tuos, sicut a principio.* Boni enim principes habent bonos consiliarios. Et boni principes et boni consules habent bonas plebes, quia erudiunt illas. Econtra mali principes habent malos consiliarios, et per consequens male instruunt plebes. Malae plebes eligunt malos principes. — Primus ordo, scilicet plebium, respondet Angelis; secundus, scilicet consulum, Archangelis; tertius, scilicet principum, Principatibus. — Modo autem non est ita, sicut quando Constantinus regnabat. Qualis consiliarius fuit Ambrosius, qui adhuc Saracenus, scilicet catechumenus, virgo fuit! Sed modo *principes sunt socii furum*[^p440-4], et consiliarii in munere consulunt.

19. Secundus ordo est *clericalis,* activus et contemplativus, qui et *pascere* debet et *contemplari,* ut sint medii inter Deum et plebem. *Omnis enim pontifex ex hominibus assumtus pro hominibus constituitur in iis quae sunt ad Deum, ut offerat dona et sacrificia pro peccatis*[^p440-5]. Et hi sunt tres ordines: *ministerialis, sacerdotalis, pontificalis.* Ad hos reducuntur omnes, quia omnes aut sunt *ministrantes,* et sunt primi sex; aut sunt *sanctificantes* per verba; aut sunt *regentes* per eminentiam. — Primus ordo, scilicet *ministerialis,* respondet *Potestatibus;* ordo *sacerdotalis,* in quo est efficacia Sacramenti, est ordo *Virtutum;* ordo *pontificum* respondet *Dominationibus,* quia habet *iubere,* in quo est efficacia et virtus.

20. In ordine *contemplantium* sunt tres ordines respondentes supremae hierarchiae, quorum est divinis vacare. Intendunt autem divinis tripliciter: quidam per modum *supplicatorium,* quidam per modum *speculatorium,* quidam per modum *sursumactivum.* — Primo modo sunt illi qui se totos dedicant orationi et devotioni et divinae laudi, nisi aliquando, quando intendunt operi manuali seu labori ad sustentationem suam et aliorum, ut sunt ordo monasticus, sive albus, sive niger, ut Cisterciensis, Praemonstratensis, Carthusiensis, Grandimontensis, Canonici regulares. Omnibus istis datae sunt possessiones, ut orent pro illis qui dederunt. Huic respondent *Throni.*

21. Secundus est, qui intendit per modum *speculatorium* vel speculativum, ut illi qui vacant speculationi Scripturae, quae non intelligitur nisi ab animis mundis. Non enim potes noscere verba Pauli, nisi habeas spiritum Pauli; et ideo necesse est, ut sis sequestratus in deserto cum Moyse et ascendas in montem[^p440-6]. — Huic respondent *Cherubim.* Hi sunt Praedicatores et Minores. Alii principaliter intendunt *speculationi,* a quo etiam nomen acceperunt, et postea *unctioni.* — Alii principaliter *unctioni* et postea *speculationi.* Et utinam iste amor vel unctio non recedat a Cherubim. — Et addebat[^p440-7], quod beatus Franciscus dixerat, quod volebat, quod fratres sui studerent, dummodo facerent prius, quam docerent. Multa enim scire et nihil gustare quid valet?

22. Tertius ordo est vacantium Deo secundum modum *sursumactivum,* scilicet ecstaticum seu excessivum. — Et dicebat: Quis enim iste est? Iste est ordo *seraphicus.* De isto videtur fuisse Franciscus.

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Et dicebat, quod etiam antequam haberet habitum, raptus fuit et inventus iuxta quandam sepem[^p441-1]. — Hic enim est maxima difficultas, scilicet in *sursumactione,* quia totum corpus enervatur, et nisi esset aliqua consolatio Spiritus sancti, non sustineret. Et in his consummabitur Ecclesia. Quis autem ordo iste futurus sit, vel iam sit, non est facile scire.

23. Primus ordo respondet *Thronis;* secundus *Cherubim;* tertius *Seraphim,* et isti sunt propinqui Ierusalem et non habent nisi evolare. Iste ordo non florebit, nisi Christus appareat et patiatur in corpore suo mystico. — Et dicebat, quod illa apparitio Seraph beato Francisco[^p441-2], quae fuit expressiva et impressa, ostendebat, quod iste ordo illi respondere debeat, sed tamen pervenire ad hoc per tribulationes. Et in illa apparitione magna mysteria erant. — Sic ergo distinguuntur isti ordines secundum maiorem et minorem perfectionem; comparatio autem est secundum *status,* non secundum *personas;* quia una persona laica aliquando perfectior est quam religiosa.

24. Sequitur de luce *stellari,* per quam *anima hierarchizata* intelligitur. Necesse est enim, ut anima, quae est hierarchizata, habeat gradus correspondentes supernae Ierusalem. Grandis res est anima: in anima potest describi totus orbis. *Pulcra* dicitur *sicut Ierusalem*[^p441-3], quia assimilatur Ierusalem per dispositionem graduum hierarchicorum. Disponuntur autem in anima tripliciter: secundum *ascensum,* secundum *descensum* et secundum *regressum* in divina; et tunc anima videt *Angelos Dei ascendentes et descendentes per scalam,* ut vidit Iacob in mente sua[^p441-4]. — Abbas Vercellensis assignavit tres gradus, scilicet *naturae, industriae, gratiae.* Sed non videtur, quod aliquo modo per naturam anima possit hierarchizari. Et ideo nos debemus attribuere *industriae cum natura, industriae cum gratia,* et *gratiae super naturam et industriam.*

25. Tres autem sunt gradus *industriae cum natura* sive actus, scilicet *nuntiatio, dictatio, ductio. Nuntiatio* respondet Angelis; *dictatio,* Archangelis; *ductio,* Principatibus. — Industria enim primo percipit quod quilibet sensus *nuntiat.* Visus et auditus multa nuntiant, sed auditus plura, ut illa quae Romae fiunt; gustus, odoratus et tactus non vadunt longe, et ideo tardi sunt[^p441-5]. Cavere autem debet industria, ut non permittat, omnem nuntium intrare, ut mulieres videre. Industria ergo debet discernere inter nuntiata, utrum sint respuenda, vel eligenda. — Deinde necesse est deliberatio, quae est *dictatio,* utrum liceat; et si liceat, utrum deceat; et si liceat et deceat, utrum expediat. Nil enim expedit, nisi quod licet et decet. — Deinde necessaria est *ductio,* ut prosequatur. « Prosequi autem est assumere in facultatem voluntatis[^p441-6] », et hoc est *Principatuum.* Multi enim sunt *Angeli* et *Archangeli,* scilicet *perspicientes* et *deliberantes* quod expedit, sed non sunt *prosequentes,* ut *Principatus.*

26. Secundus est gradus *industriae cum gratia;* et sunt tres actus. Primus, ut propter Deum fiat quod deliberatum est; unde prima *ordinatio* est in Deum, quae est *Potestatum,* scilicet in finem *ordinare* et quidquid deordinatum est, *removere;* et quia hoc est difficile, ideo necessaria est *roboratio,* quae est *Virtutum;* et quia in finem ordinare est difficile et roborare; ideo sequitur *imperatio,* quae est *Dominationum.*

27. Tertia hierarchizatio est *gratiae super naturam et industriam,* quando scilicet anima supra se elevata est et, se deserta, suscipit divinas illuminationes et supra se speculatur quod sibi datum est; et ex hoc surgit in divina sive sursum agitur. Ista tria sunt *susceptio, revelatio, unio*[^p441-7], ultra quam non procedit mens. Et in istis consistit Canticum canticorum totum, scilicet in castis, castioribus, castissimis susceptionibus; in castis, castioribus, castissimis speculationibus; in castis, castioribus, castissimis unitionibus; et tunc poterit dicere illud Cantici[^p441-8]: *Osculetur me osculo oris sui.* — *Susceptio* respondet Thronis, *revelatio* Cherubim, *unio* Seraphim. Et haec hierarchizatio est secundum *ascensum.*

28. Item, est hierarchizatio animae secundum *descensum* sive per modum descendendi. Oportet enim, ut *unguentum capitis* hierarchiae supernae cadat *in barbam,* in mediam hierarchiam, et *in vestimenta*[^p441-9], id est infimam. Haec autem habent fieri secundum virtutes animae, quae sunt tres, secundum Dionysium: *susceptivae, custoditivae, distributivae;* ut copiose suscipiat, studiose custodiat, liberaliter refundat; unde *gratis accepistis, gratis date*[^p441-10].

29. Ad hoc autem, quod anima *recipiat* illa lumina, requiritur *vivacitas desiderii, perspicacitas*

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*scrutinii, tranquillitas iudicii.* Non enim est contemplativa anima sine *desiderio* vivaci. Qui hoc non habet nihil de contemplatione habet, quia origo luminum est a supremis ad infima, non e converso. — Primus respondet *Seraphim,* qui est ardens sicut ignis; unde ignis maximam significationem habet in Scripturis. Ad istum ignem ardentem in vertice montis ascendit Moyses, et tamen illum ignem prius vidit in pede montis[^p442-1]. Non enim Moyses descendere potuit ad erudiendum populum, nisi prius ad ignem ascendisset. Desiderium ergo disponit animam ad suscipiendum lumen.

30. Secundo oportet, quod anima *perspicaciter advertat* vel percipiat quae data sunt sibi a Deo, et non habeat phantasmata vel occupationes, quin possit occupari et ferri in illa lumina. Et istud respondet *Cherubim.*

31. Tertio oportet, quod habeat *tranquillitatem iudicii,* quia donum Dei non debet in vacuum recipere[^p442-2], ut non pervertatur iudicium in aliqua passione; quia, sicut animae iudicium pervertitur, si inordinate amo vel odio, sic similiter, si spero, et sic de aliis passionibus. Et hoc respondet *Thronis.*

32. Ex his sequitur auctoritas *imperii.* Ex quo enim desiderio suscipit et istud perspicaciter percipit et tranquille faciendum iudicat, quod Deus vult; tunc anima imperat fieri; et istud respondet *Dominationibus.* Sed *imperare* parum valet, nisi faciat; ideo oportet, quod sit *virilitas propositi exercitati,* quod respondet *Virtutibus,* ut propter nullam tribulationem dimittat bonum, quod scit Deum velle. — Post quod venit nobilitas *triumphi* propter impedimenta, quae occurrunt, postquam recipitur aliquid a Deo; et istud respondet *Potestatibus,* scilicet de omnibus *triumphare.* Haec tria faciunt mediam hierarchiam animae.

33. Tertium est *custoditi distributio;* et in hoc sunt tria vel tripliciter contingit, scilicet per *claritatem exempli,* per *veritatem eloquii,* per *humilitatem obsequii.* Sic debemus vitam dare proximo, scilicet per *exempla, scientiam, substantiam.* — Praeclaritas *exempli* respondet Principatibus, quorum est ducere; veritas *eloquii,* Archangelis; humilitas *obsequii,* Angelis. — Sic ergo est *consummatio* in *humilitate* secundum *descensum,* et *inceptio* in *caritate; ascendendo* e contrario. Sic ergo descendendo incipimus a vivacitate desiderii ad humilitatem obsequii. Unde Christus venit ad humilitatem obsequii nostri. Sicut ergo anima habet Angelos ascendentes, sic debet habere descendentes. Unde in Ioanne[^p442-3]: *Nemo ascendit in caelum, nisi qui descendit de caelo, filius hominis, qui est in caelo.*

34. Tertio modo modus distinguendi in anima secundum *regressum* est secundum triplicem gradum contemplationis. Gregorius super Ezechielem[^p442-4] ponit tres gradus: aut enim quod venit in considerationem nostram est *extra nos,* aut *intra nos,* aut *supra nos.* Unde Deus contemplatur aut in his quae sunt *intra nos,* aut *extra nos,* aut *supra nos,* secundum tres potentias, scilicet *exteriores, interiores, superiores,* sive *apprehensivas, amativas, operativas.* Et secundum philosophum[^p442-5] « omnis anima nobilis tres habet operationes », scilicet *animalem* ad extra, *intellectualem* ad intra, *divinam* ad supra. Oportet ergo, ut anima habeat hierarchizationem secundum has potentias: primo secundum virtutes *exteriores,* circa quas sunt tria, scilicet discreta *perlustratio,* discreta *praeelectio,* discreta *prosecutio.*

35. Primo ergo debet esse discreta *perlustratio,* ut discrete consideretur mundus ab anima. Nam in anima est sicut quaedam manus scribens. Sensus enim percipit exteriora et post, sensus communis; deinde imaginatio, et ratio considerat et reponit in memoria[^p442-6]. Oportet ergo, quod sit magna discretio ad custodiendam domum, ne omnes intrent ad has vires; nihil nuntietur regi et reginae, quod sit inutile. Latro enim introduci non debet coram rege, nisi forte, ut condemnetur. Eva enim misera et incauta introduxit eloquium serpentis et dubitavit[^p442-7]; et isto eloquio hodie multi corrumpuntur. Nihil ergo debet intrare per portas istas immundum; in Apocalypsi: *Foras canes et venefici et impudici.* — Secundum est discreta *praeelectio;* ex quo apparet, quid percipitur, sequitur, ut praeeligatur, ex quo percipitur bonum; quia in bonis est *electio ordinata;* non enim prius manducandum quam celebrandum. — Et hoc respondet Archangelis, et discreta *perlustratio* convenit Angelis. — Post sequitur *iudicium* — et istud convenit Principatibus — quod est in prosecutione. Ex quo bonum percipitur et bonum praeeligitur faciendum, sequi debet *iudicium ad prosequendum.* Haec autem omnia operatur gratia, non industria sola cum natura, ut dicebatur primo[^p442-8].

36. Secunda hierarchizatio mentis est quantum ad potentias *interiores;* quod est magis difficile quam primum. Haec autem consistit in tribus, quae sunt: districta *castigatio,* districta *confortatio,* districta *convocatio,* quae interius hierarchizatam faciunt animam. — Primo, quod castigentur *radices passionum* et amputentur, et enerventur *contrariae potestates. Venit*

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*enim princeps mundi huius et in me non habet quidquam*[^p443-1]. Quamdiu enim passiones illae dominantur homini, diabolus habet de suo in homine. Ad hoc autem faciendum necesse est, ut eradicetur triplex libido: *libido principandi, libido delectandi, libido possidendi;* quia haec triplex libido inducit diabolum in animam. — Haec autem hierarchizatio respondet Potestatibus. Non potest autem anima potestativa esse, quamdiu diabolus habet ius suum in anima. Oportet ergo, ut homo habeat tria opposita: ut sit *subiectus, castus, pauper.* Et sic amputantur radices passionum; in Cantico[^p443-2]: *Tempus putationis advenit,* quia qualibet die pullulant.

37. Secunda est districta *confortatio.* Sicut enim triplex *libido* facit pronitatem ad malum, sic triplex *infirmitas* facit difficultatem ad bonum. Haec autem est infirmitas *negligentiae, impatientiae, diffidentiae.* Quidam ita sunt *negligentes,* ut durum sit eis facere bonum; secundi, ut cito sint *impatientes;* tertii, etsi ambo praemissa non habeant, tamen cito *diffidunt.* Oportet ergo, per mentis *vigilantiam, tolerantiam, confidentiam* animam reformari. Et huic respondet ordo Virtutum.

38. Sequitur districta *convocatio.* Quando enim mens est *ordinata* sicut Ecclesia, quando habet potestatem supra se, tunc est *templum* Dei; quando dominatur et imperat omnibus viribus, tunc est hierarchizata Dominationibus; quando virtutes vocantur ad opera sua, et dicitur huic: fac hoc, et illi: fac tu illud[^p443-3]. Ad hoc autem faciendum necesse est, ut dominetur appetitibus, phantasmatibus, occupationibus, ut sit districtio in appetitibus, phantasmatibus, occupationibus. — Et tunc est anima domina sui, quando concupiscibili aufertur *concupiscentia* triplex, irascibili aufertur *infirmitas* triplex, rationali aufertur *error* triplex. Tunc anima habet imperium in regno suo; et tunc non expellitur extra domum suam, quando illae passiones sunt amputatae; et in tali anima Deus habitat, non in furiosa concupiscentia etc. Diabolus libenter imprimit quod in se habet; haec sunt « *furor* irrationalis, amens *concupiscentia, phantasia* proterva[^p443-4] ».

39. Sequitur, quomodo anima hierarchizatur quantum ad virtutes *superiores.* Quando enim anima facit quod potest, tunc gratia facile levat animam, et Deus ibi operatur, ut sit digna semper *admissio,* digna *inspectio,* digna *inductio.* — Digna *admissio* divinorum respondet Thronis. Et ita intelligitur illud quod legitur in Threnis[^p443-5]: *Consurge in principio vigiliarum, effunde sicut aquam cor tuum ante conspectum Domini,* id est, pone ante Deum preces. In Psalmo: *Domine, ante te omne desiderium meum, et gemitus meus a te non est absconditus.* — Et post, quando elevatur, non debet esse otiosa et debet *circumspicere;* Isaias: *Ierusalem, consurge et sta in excelso;* et: *Tunc videbis et afflues, et mirabitur et dilatabitur cor tuum.* Tunc enim debet anima esse fixa et stans et exspectare. — Post sequitur divina *inductio;* quando facta est digna *admissio* et sancta *perceptio,* tunc rapitur in Deum sive in dilectum. Unde in Cantico[^p443-6]: *Laeva eius sub capite meo, et dextera illius amplexabitur me. Ego dilecto meo, et dilectus meus mihi, qui pascitur inter lilia,* quia iam sensit unionem et factus est unus spiritus cum Deo; unde: *Qui adhaeret Deo unus spiritus est;* et hoc est supremum in anima, quod animam facit esse in caelo. — Et istis per ordinem respondent ordines supremae hierarchiae. — Et sic est anima *mulier amicta sole, et luna sub pedibus eius, et in capite eius corona duodecim stellarum*[^p443-7], quia est plena luminibus et nunquam oculum divertit a lumine.

40. Et quia in hac vita non possumus stare in uno, ideo anima habet *duodecim materias* sicut duodecim lumina, circa quae semper moveatur in quodam circulo, sicut sol percurrit duodecim constellationes, scilicet per duodecim signa[^p443-8], et nunquam exit. Hae autem considerationes ornant animam, et ideo sunt sicut corona ex duodecim stellis, quae sunt: consideratio corporalium naturarum, spiritualium substantiarum, intellectualium scientiarum, affectualium virtutum, institutarum divinitus legum, infusarum divinitus gratiarum, irreprehensibilium iudiciorum[^p443-9], incomprehensibilium misericordiarum, remunerabilium meritorum, praemiantium praemiorum, temporalium decursuum, aeternalium rationum. — In his debet contemplativa anima versari semper in aliquo istorum luminum, sicut sol semper est in aliquo signo[^p443-10].

41. Et nota, quod luna patitur eclipsim in capite, vel in cauda draconis. Sunt autem duae intersectiones in caelo super eclipticam[^p443-11], per quam transit luna, quae vocantur *caput* et *cauda draconis;*

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*draco* vocatur propter circulum, quasi tenens caudam in ore. Illa intersectio, quae est versus aquilonem, vocatur *caput,* quia sol magis laedit nos, quando est ibi, quia magis diametraliter urit nos, sicut draco est peior et magis nocivus in capite. *Cauda* autem est versus meridiem, et minus laedit nos sol, quando est in parte illa, quia magis a nobis elongatur. Et quando sol in una parte est, et luna in puncto alio sibi opponitur, ut in plenilunio; tunc eclipsatur.

42. Similiter vir contemplativus eclipsatur dupliciter et cadit turpiter et multum periculose, eo quod vix resurgit; nec mirum, quia de alto cadit. Cadit enim per *errorem* et per *praesumtionem.* Videt enim se illuminatum et *praesumit,* et fit luciferianus et cadit a luce in tenebras horribiles. [?] similiter per *errorem aestimationis,* quae oritur ex praesumtione, quando credit, se omnia habere per revelationem. Semper tamen debet esse regula. — Unde dicebat, quod multi decipiuntur, quod credunt, se habere omnia per revelationem. — Unde in illa visione et apparitione, quae est regula omnium apparitionum, Domini in monte, apparuerunt Christus, Moyses et Elias[^p444-1], ut nihil credatur verum vel revelatum, nisi quod consonat Legi, Prophetis et Evangelio. — Debet ergo contemplativus esse humilis et circumspectus, ut non ad *caput* draconis veniat per *praesumtionem,* vel in *cauda* involvatur per *errorem.* Et ideo mulier, scilicet anima hierarchizata, videt duas visiones, scilicet *arcam* et *civitatem*[^p444-2].

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### COLLATION XXII.
#### *On the fourth vision: the third treatment, which treats specially both of the second object of this vision, namely of the consideration of the Church militant, and of the third, which is the soul itself made hierarchic.*

### Summarium

*Introduction, repetition, 1. — Part I. On the second object of this vision, that is, on the Church militant. The argument; the Church, compared to the moon, ought to establish the contemplative soul; it has orders answering to the hierarchy above; the threefold distinction of the ecclesiastical orders, 2. — The first distinction of them is according to the ground of processions; thus there are three orders, namely the foundational, the promotive, the consummating, answering to the threefold heavenly hierarchy and to the divine persons, 3. 4. — The foundational are three: the patriarchal, the prophetic, the apostolic; their correspondence, 5. 6. — Likewise, the promotive: martyrs, confessors, virgins; their correspondence, 7. 8. — Likewise, the consummating: those presiding, masters, regulars; their correspondence, 9. 10. — The second distinction of them is according to the ground of ascents and of grades; three grades: purgative, illuminative, perfective; purgation is threefold, to which answer the three lowest orders: porters, readers, exorcists, 11. — The illuminative orders again three: acolytes, subdeacons, deacons, 12. 13. — The perfective orders three: priests, bishops, patriarchs; on the Pope, 14. 15. — The third distinction of the same is according to the ground of exercises; their threefold kind according to the threefold life, namely the active, the contemplative, and that mixed of both; the correspondence of the three states, 16. 17. — First, the state of laymen is threefold, namely of peoples, of counsellors, of princes; the correspondence, 18. — Second, likewise the state of clerics is either ministerial, or sacerdotal, or pontifical, 19. — Third, the state of contemplatives again threefold: by the mode of supplication, of speculation, of upward-acting; on the several orders, and on the future seraphic order; the epilogue, 20-23. — Part II. On the third object of the fourth vision, or on the soul made hierarchic, which is compared to the light of the stars. It has grades answering to the hierarchy above; these grades are disposed and distinguished according to ascent, descent and return. First according to ascent, thus there are three grades: of industry with nature, of industry with grace, of grace above nature and industry, 24. — Of the first grade there are three acts, answering to the three lowest orders of the heavenly hierarchy, 25. — Likewise, three other acts in the second grade with their correspondence, 26. — Likewise, three other acts in the third grade, which answer to the three highest orders, 27. — Second, according to descent, the distinction is made according to the three powers of the soul, namely the receptive, the custodial, the distributive, 28. — Under the first respect three things are required, answering to the three highest orders of the heavenly hierarchy, 29-31. — Under the second respect again three, answering to the middle orders, 32. — Likewise under the third respect, and thus there is correspondence with the lowest orders, 33. — Third, the distinction is made according to return; three grades are distinguished according to the three powers and operations of the soul, 34. — First, according to the exterior powers there are three: surveying, prior choice, pursuit; on these and their correspondence, 35. — Second, the making-hierarchic takes place according to the interior powers; there are three: chastisement, strengthening, calling-together, 36-38. — Third, according to the superior powers there are three: admission, inspection, leading-in; the epilogue, 39. — Twelve matters to be considered, answering to the twelve stars, 40. — On the twofold eclipse of the moon, 41. — This is applied to the contemplative man who fails, 42.*

1. *A great sign appeared in heaven, a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars*[^p437-2]. It has been said of the consideration of the *heavenly monarchy,* which is understood through the light of the sun, as it is a sun *vigorous, resplendent, warm,* according as there arise in the soul nine lights according to the considerations of the divine *excellence,* the divine *influence,* the divine *presiding;* and how the heavenly hierarchy is illumined by that sun and is made hierarchic by reason of its *conformity* to the sun, by reason of the *disposition* of the hierarchy's integrity, and by reason of the *multiformity* of its regards.

2. It remains, then, to speak of the *moon.* For as the contemplative soul is the good woman, *clothed with the sun,* so *the moon is under her feet,* not for trampling, but for establishing — namely the Church militant. The philosophers considered many things about the eternal sun, but it availed them nothing, because the *moon* was not *under their feet.* Whence, as the moon is the daughter of the sun and receives light from it, so likewise the Church militant from the Jerusalem above; whence the Apostle[^p438-1] calls her *our mother,* because she is the mother of the influences by which we are made sons of God. The heavenly hierarchy is illuminative of the Church militant. — It behoves, then, that the Church militant have orders answering to the hierarchy that illumines her. And they are distinguished in a threefold way: in one way according to the ground of *processions;* in another way according to the ground of *ascents;* in a third way according to the ground of *exercises.*

3. First, then, according to the ground of *processions,* because she is born and proceeds in time, not like the Angels, who were created at once and confirmed at once. For as the moon receives light from the sun more and more, until it comes to its completion, so the Church. She has, then, three orders, namely the *foundational,* which answer to the highest hierarchy; the *promoting,* which answer to the middle; the *consummating,* which answer to the lowest.

4. The *foundational,* then, answer to the highest, because in *spiritual* things the foundations are *highest;* but in *bodily* things, because things descend to what is lowest, therefore the foundation is *lowest,* whereas in spiritual things the foundation is *highest*[^p438-2]. Whence man too has his head erect toward heaven, which is as it were his root. Whence, as in trees derivation and attraction to the branches is through the root, so in man whatever is in the body is derived from the head, although another member be more principal, as the *heart,* according to the Philosopher[^p438-3]. But Christ, who is the *head,* holds the highest place in our hierarchy.

5. There are, then, three orders: the *foundational,* answering to the Father; the *promoting,* to the Son; the *consummating,* to the Holy Spirit. Now there are in the Church three foundational orders, namely the *patriarchal,* the *prophetic,* the *apostolic;* to the Ephesians[^p438-4]: *Now you are no more strangers and foreigners;* and there follows: *Built upon the foundation of the Apostles and Prophets.* — The Patriarchs were the fathers of the Apostles according to the flesh and according to the promise. That order answers to the Father, as He is in Himself; the prophetic answers to the Father, as He is in the Son; the apostolic answers to the Father, as He is in the Holy Spirit. These Apostles are *the sons of them that have been shaken out;* the Psalm[^p438-5]: *As arrows in the hand of the mighty, so the sons of them that have been shaken out;* and elsewhere: *Instead of thy fathers, sons are born to thee.*

6. The *patriarchal* order answers to the Thrones; the *prophetic,* to the Cherubim; the *apostolic,* to the Seraphim. In the Patriarchs there was stability of faith; in the Prophets, limpidity of knowledge; in the Apostles, fervour of charity. If, then, the begetting of the new testament was from the noblest beginning, it had to be from the noblest princes[^p438-6]. And therefore the Apostles answer to the Seraphim, because the *apostolic* order is conformed to Christ, and before it the *illuminative* order, namely the prophetic, and before that the *stable* order, namely the patriarchal.

7. There are also three *promotive* orders, through which the Church is established: in the orders of *martyrs,* of *confessors,* of *virgins.* The order of *martyrs* answers to the Son, as He is in the Father, because in the martyrs there was the greatest power. The order of *confessors* answers to the Son, as He is in Himself, namely by reason of doctrine. The order of *virgins* answers to the Son, as He is in the Holy Spirit. Through these men the Church was spread abroad, in which there are examples of virtue: in the order of *martyrs* the proofs of truth, in the order of *confessors* the privileges of holiness shine forth, in the order of *virgins* the privileges of chastity. By *virgins* are understood not only maidens who suffered for Christ, but all who out of zeal for chastity have set themselves apart from the world, as Hilarion, Paul, the first hermit.

8. *Martyrs* answer to the Dominations, *confessors* to the Virtues, *virgins* to the Powers, where all disorder is removed. In the martyrs the Church was somewhat darkened, because the moon appeared *like blood*[^p438-7], but she was purged again and returned to a greater spreading abroad; whence through the blood of the martyrs the Church was spread abroad. Likewise in the time of the confessors she was assailed by heretics; but afterwards heresy was destroyed in the Councils, and the faith of the Church was the more unfolded. Likewise in the time of the virgins, when men were turning to the flesh, the Holy Spirit stirred up the minds of certain persons, that they might love and keep chastity.

9. The third is the order of the *consummating,* and they are three, namely of *those presiding,* of *masters,* of *regulars.* The order of *those presiding* answers to the Holy Spirit, as He is in the Father; the order of *masters* answers to the same, as He is in the Son; the order of *regulars* answers to the same, as He is in Himself. First the Church was founded in the first three; second, in the three middle ones she grew; third, it behoves that she be ordered in her whole universality and be completed through the Holy Spirit. There are, then, in the Church *those presiding* and subjects, *those teaching* and disciples, *those regulating* and the regulated; and I mean by *masters* or teachers those who teach either philosophy, or law, or theology, or any good art whatsoever, through which the Church may be advanced. By the order of *those presiding* are understood prelates of whatsoever authority. By the order of *those regulating* and of *the regulated* the monastic life is comprised; and these are the last, because it behoves that the world be consummated in chastity, since the last will not beget. In this, then, consists the consummation of the Church: that she be governed according to the ground of *prelacy,* according to the ground of *illumination,* according to the ground of *abstraction from the flesh.*

10. The order of *those presiding* answers to the Principalities; the order of *masters,* to the Archangels; the order of *regulars,* to the Angels, who have the office of humility[^p439-1]. For regulars ought to be more subject to their superior than disciples to a master, than subjects to one presiding; because *so it becometh us to fulfil all justice*[^p439-2]. Whence he who is more humble is greater with God.

11. Another is the distinction according to the ground of *ascent* and of the ecclesiastical grades. Now it behoves that she be ordered *with three rows of stones*[^p439-3]. And there are certain grades *purgative, illuminative, perfective.* — *Purgation* is threefold: a man is purged from the *fellowship of the foul,* from the *cloud of ignorances,* from the *infestation of demons.* To these answers the order of *porters,* of *readers,* of *exorcists:* the order of *porters,* that the unclean, the excommunicate, the possessed, catechumens, and those not grounded in the faith may be shut out. And these things were done in the primitive Church, when the Church was best disposed; but now the swine and the dog enter in. — The order of *readers* is, [?] a man be purged from the cloud of ignorances through the hearing of the lesson, so that a man may know the history of the things that are read, and so be informed. Whence also in the primitive Church, because then almost none were lettered, the lesson was read to them. — The third purgation is from the vexations of demons through the order of *exorcists.* — The first order answers to the Angels, the second to the Archangels, the third to the Principalities.

12. Likewise, there is an order of grades for *illuminating* through the order of *acolytes,* of *subdeacons,* of *levites.* It belongs to *acolytes* to carry the lights, to *subdeacons* to read the Epistle, to *deacons* to read the Gospel. All, moreover, minister the vessels, but in different ways, since the *acolyte* the cruets, the *subdeacon* prepares the chalice, the *deacon* offers; whence also he sometimes ministered the Blood, when of old the Blood was ministered[^p439-4].

13. These orders, then, are *illuminative.* Now illumination is in one way through *exterior examples,* in another through *middling teachings,* in another through *supreme teachings.* — The first carry the tapers, as the acolytes, to whom it is said: *Let your loins be girt, and lamps burning in your hands*[^p439-5]. For *lamps* are lucid works, according to Gregory. — The second illumine *by word and example; that you may be blameless and simple children of God, without reproof, in the midst of a crooked and perverse nation, among whom you shine as lights in the world, holding forth the word of life,* as the subdeacons, who hold the word of the Epistles. — The third, through the *highest teachings,* namely of the Gospels, are the deacons. Whence also they used to preach, as Stephen, Laurence, Vincent. Whence in Luke[^p439-6] the Angel says to the shepherds: *I bring you tidings of great joy,* etc. That Angel is a deacon. — The order of acolytes answers to the Powers; the order of subdeacons, to the Virtues; the order of deacons, to the Dominations[^p439-7].

14. There is also the *perfective* order, and this is threefold: the *sacerdotal,* the *episcopal* and the *patriarchal.* For consummation is according to a threefold mode. *One* is in the *common* administration of the Sacraments, without which there is no salvation, as baptism, penance, the eucharist, extreme unction. The first is that by which a man is brought into the Church; the second, that by which he is brought back to his former grade; the third, that by which a man is led into heaven. The first is for the blotting out of original guilt; the second, for the blotting out of mortal sin; the third, for the blotting out of every venial sin; and because in these there is no perfection save as in Christ, therefore the Sacrament of the eucharist is committed to the priest specially.

15. The *second* is in the administration of the *privileged* orders, as of holy orders and of confirmation; which belongs to bishops, not to others; and because they make priests more perfect, therefore in them there ought to be a higher perfection for giving the Holy Spirit, who was given only through the Apostles; therefore also they hold the place of the Apostles. — Above the Apostles, however, is Christ, and after Him Peter. It behoves, then, that there be a father of fathers, whom we call the *Pope,* who nevertheless for humility's sake has four patriarchs: the Constantinopolitan, the Alexandrian, the Jerusalemite, the Antiochene. And of these Isaiah speaks[^p439-8]: *There shall be five cities in the land of Egypt, speaking the language of Chanaan and swearing by the Lord of hosts;* but Rome is universal, therefore *one shall be called the city of the sun;* because, although the other four sees have full authority over the Churches near to them, yet Rome has universally, like the sun, the fulness of power over all. — And according to this there are three orders, not indeed by reason of the impressing of a new character, since beyond the priesthood there is no grade; but by reason of eminence and power[^p440-1]. — The first answers to the Thrones, the second to the Cherubim, the third to the Seraphim; because it behoves that the bishop be one *embracing that faithful word which is according to doctrine*[^p440-2]. But the Pope ought to be the most perfect of all. And if the ordering were thus *within,* as it is *without,* it would be the best.

16. The third ordering is according to the ground of *exercises,* which are three: the *active,* the *leisured,* and that *mixed of both;* the *active* life, the *contemplative* life, and that *mixed of both.* And although the order of *prelates* is placed at the summit according to the order of *ascents,* yet according to *this procession* it is placed in the middle, since it is *mixed.* There is, then, the order of *the active* at the lowest, the order of *prelates* in the middle, the order of *contemplatives* at the summit. — The order of *the active* answers to the Father, to whom generation and production belong; the order of *prelates* to the Son; the order of *contemplatives* to the Holy Spirit.

17. Whence in the Church there are three orders: the *monastic,* which is produced only; the *lay,* which is producing; the *clerical,* which is produced and also producing. For from a layman a cleric is made, and not conversely, if he already has a sacred order, nor ought it to be done otherwise, even if he has not, unless he be wholly unfit. From a cleric a religious is made, and not conversely.

18. In the order of *laymen* there is a threefold order, namely of the sacred *peoples,* of the sacred *counsellors,* of the sacred *princes. I will restore,* he says[^p440-3], *thy judges as they were before.* For good princes have good counsellors. And good princes and good counsellors have good peoples, because they instruct them. On the contrary, bad princes have bad counsellors, and consequently they instruct the peoples badly. Bad peoples choose bad princes. — The first order, namely of peoples, answers to the Angels; the second, namely of counsellors, to the Archangels; the third, namely of princes, to the Principalities. — But now it is not so, as when Constantine reigned. What a counsellor was Ambrose, who while still a Saracen — that is, a catechumen — was a virgin! But now *the princes are the companions of thieves*[^p440-4], and the counsellors give counsel for a bribe.

19. The second order is the *clerical,* active and contemplative, which ought both to *feed* and to *contemplate,* so that they may be mediators between God and the people. For *every high priest taken from among men is appointed for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins*[^p440-5]. And these are three orders: the *ministerial,* the *sacerdotal,* the *pontifical.* To these all are reduced, because all are either *ministering,* and these are the first six; or *sanctifying* through words; or *ruling* through eminence. — The first order, namely the *ministerial,* answers to the *Powers;* the *sacerdotal* order, in which is the efficacy of the Sacrament, is the order of the *Virtues;* the order of *pontiffs* answers to the *Dominations,* because it belongs to it *to command,* wherein is efficacy and power.

20. In the order of *contemplatives* there are three orders answering to the highest hierarchy, whose office is to be free for divine things. Now they attend to divine things in a threefold way: some by the mode of *supplication,* some by the mode of *speculation,* some by the mode of *upward-acting.* — In the first mode are those who dedicate themselves wholly to prayer and devotion and the divine praise, except sometimes, when they attend to manual work or labour for their own sustenance and that of others, as are the monastic order, whether white or black, as the Cistercian, the Premonstratensian, the Carthusian, the Grandmontine, the Canons regular. To all these possessions have been given, that they may pray for those who gave them. To this order the *Thrones* answer.

21. The second is he who attends by the mode of *speculation* or the speculative, as those who are free for the speculation of Scripture, which is not understood save by clean souls. For thou canst not know the words of Paul, unless thou have the spirit of Paul; and therefore it is necessary that thou be set apart in the desert with Moses and ascend into the mountain[^p440-6]. — To this order the *Cherubim* answer. These are the Preachers and the Minors. Some attend principally to *speculation,* from which also they took their name, and afterwards to *unction.* — Others attend principally to *unction* and afterwards to *speculation.* And would that this love or unction might not depart from the Cherubim. — And he added[^p440-7] that blessed Francis had said that he wished his brothers to study, provided that they did first what they taught. For what does it avail to know much and to taste nothing?

22. The third order is of those free for God according to the *upward-acting* mode, namely the ecstatic or excessive. — And he said: Who then is this one? This is the *seraphic* order. Of this Francis seems to have been. And he said that even before he had the habit he was rapt and was found beside a certain hedge[^p441-1]. — For here is the greatest difficulty, namely in *upward-action,* because the whole body is enfeebled, and unless there were some consolation of the Holy Spirit, it would not endure it. And in these the Church shall be consummated. But what this order is to be, or whether it already is, is not easy to know.

23. The first order answers to the *Thrones;* the second to the *Cherubim;* the third to the *Seraphim,* and these are near to Jerusalem and have nothing to do but to fly forth. This order will not flourish unless Christ appear and suffer in His mystical body. — And he said that that apparition of the Seraph to blessed Francis[^p441-2], which was expressive and impressed, showed that this order ought to answer to him, but that it must come to this through tribulations. And in that apparition there were great mysteries. — Thus, then, these orders are distinguished according to greater and less perfection; but the comparison is according to *states,* not according to *persons;* because one lay person is sometimes more perfect than a religious.

24. There follows the *starry* light, through which the *soul made hierarchic* is understood. For it is necessary that the soul which is made hierarchic have grades answering to the Jerusalem above. A great thing is the soul: in the soul the whole world can be described. She is called *beautiful as Jerusalem*[^p441-3], because she is made like to Jerusalem through the disposition of the hierarchic grades. Now they are disposed in the soul in a threefold way: according to *ascent,* according to *descent* and according to *return* into divine things; and then the soul sees *the Angels of God ascending and descending by the ladder,* as Jacob saw in his mind[^p441-4]. — The Abbot of Vercelli assigned three grades, namely of *nature,* of *industry,* of *grace.* But it does not seem that in any way the soul can be made hierarchic through nature. And therefore we ought to assign them to *industry with nature,* to *industry with grace,* and to *grace above nature and industry.*

25. Now there are three grades or acts of *industry with nature,* namely *announcement, dictation, leading. Announcement* answers to the Angels; *dictation,* to the Archangels; *leading,* to the Principalities. — For industry first perceives what any sense *announces.* Sight and hearing announce many things, but hearing more, as the things that are done at Rome; taste, smell and touch do not go far, and therefore they are slow[^p441-5]. Now industry ought to beware that it permit not every messenger to enter, as to see women. Industry, then, ought to discern among the things announced, whether they are to be rejected or to be chosen. — Then deliberation is necessary, which is *dictation:* whether it be lawful; and if lawful, whether it be seemly; and if lawful and seemly, whether it be expedient. For nothing is expedient save what is lawful and seemly. — Then *leading* is necessary, that one may pursue. « Now to pursue is to take up into the faculty of the will[^p441-6] », and this belongs to the *Principalities.* For many are *Angels* and *Archangels,* namely *perceiving* and *deliberating* what is expedient, but they are not *pursuing,* as the *Principalities.*

26. The second grade is that of *industry with grace;* and there are three acts. The first, that what has been deliberated be done for God's sake; whence the first *ordering* is into God, which belongs to the *Powers,* namely *to order* to the end and *to remove* whatever is disordered; and because this is difficult, therefore *strengthening* is necessary, which belongs to the *Virtues;* and because to order to the end and to strengthen is difficult, therefore *command* follows, which belongs to the *Dominations.*

27. The third making-hierarchic is that of *grace above nature and industry,* namely when the soul is raised above herself and, having left herself, receives the divine illuminations and above herself contemplates what is given to her; and from this she rises into divine things, or is borne upward. These three are *receiving, revelation, union*[^p441-7], beyond which the mind does not proceed. And in these consists the whole Canticle of Canticles, namely in chaste, more chaste and most chaste receivings; in chaste, more chaste and most chaste speculations; in chaste, more chaste and most chaste unitings; and then she will be able to say that word of the Canticle[^p441-8]: *Let him kiss me with the kiss of his mouth.* — *Receiving* answers to the Thrones, *revelation* to the Cherubim, *union* to the Seraphim. And this making-hierarchic is according to *ascent.*

28. Likewise, there is a making-hierarchic of the soul according to *descent,* or by the mode of descending. For it behoves that *the ointment of the head* of the hierarchy above run down *upon the beard,* upon the middle hierarchy, and *upon the garments*[^p441-9], that is, the lowest. Now these things have to be done according to the powers of the soul, which are three, according to Dionysius: the *receptive,* the *custodial,* the *distributive;* that she may receive copiously, keep studiously, pour forth liberally; whence *freely you have received, freely give*[^p441-10].

29. But for this, that the soul may *receive* those lights, there is required *liveliness of desire, perspicacity of scrutiny, tranquillity of judgment.* For a soul is not contemplative without a lively *desire.* He who has not this has nothing of contemplation, because the origin of lights is from the highest to the lowest, not conversely. — The first answers to the *Seraphim,* who are burning like fire; whence fire has the greatest signification in the Scriptures. To that burning fire on the top of the mountain Moses ascended, and yet he had first seen that fire at the foot of the mountain[^p442-1]. For Moses could not descend to instruct the people, unless he had first ascended to the fire. Desire, then, disposes the soul for receiving light.

30. Second, it behoves that the soul *perspicaciously advert* to or perceive the things that are given to her by God, and that she have not phantasms or occupations, so that she may be able to be occupied with and borne into those lights. And this answers to the *Cherubim.*

31. Third, it behoves that she have *tranquillity of judgment,* because the gift of God ought not to be received in vain[^p442-2], that judgment be not perverted in any passion; because, as the soul's judgment is perverted if I love or hate inordinately, so likewise if I hope, and so of the other passions. And this answers to the *Thrones.*

32. From these follows the authority of *command.* For from the fact that she receives with desire and perspicaciously perceives it and tranquilly judges that what God wills is to be done, then the soul commands that it be done; and this answers to the *Dominations.* But *to command* avails little unless she act; therefore it behoves that there be *manfulness of exercised purpose,* which answers to the *Virtues,* that for no tribulation she may let go the good which she knows God to will. — After which comes the nobility of *triumph* on account of the impediments which occur after something is received from God; and this answers to the *Powers,* namely *to triumph* over all things. These three make the middle hierarchy of the soul.

33. The third is the *distribution of what has been kept;* and in this there are three, or it happens in a threefold way, namely through *brightness of example,* through *truth of speech,* through *humility of service.* Thus we ought to give our life to our neighbour, namely through *example, knowledge, substance.* — The brightness of *example* answers to the Principalities, whose office is to lead; the truth of *speech,* to the Archangels; the humility of *service,* to the Angels. — Thus, then, there is *consummation* in *humility* according to *descent,* and *beginning* in *charity; ascending,* it is the contrary. Thus, then, in descending we begin from liveliness of desire down to humility of service. Whence Christ came to the humility of our service. As, then, the soul has Angels ascending, so she ought to have them descending. Whence in John[^p442-3]: *No man hath ascended into heaven, but he that descended from heaven, the Son of man, who is in heaven.*

34. In the third mode, the manner of distinguishing in the soul according to *return* is according to the threefold grade of contemplation. Gregory on Ezechiel[^p442-4] sets down three grades: for what comes into our consideration is either *outside us,* or *within us,* or *above us.* Whence God is contemplated either in the things that are *within us,* or *outside us,* or *above us,* according to three powers, namely the *exterior,* the *interior,* the *superior,* or the *apprehensive,* the *affective,* the *operative.* And according to the philosopher[^p442-5] « every noble soul has three operations », namely the *animal* toward what is without, the *intellectual* toward what is within, the *divine* toward what is above. It behoves, then, that the soul have a making-hierarchic according to these powers: first according to the *exterior* powers, about which there are three, namely discreet *surveying,* discreet *prior choice,* discreet *pursuit.*

35. First, then, there ought to be discreet *surveying,* so that the world may be discreetly considered by the soul. For in the soul there is as it were a certain hand writing. For sense perceives exterior things, and after it the common sense; then the imagination, and reason considers and lays up in the memory[^p442-6]. It behoves, then, that there be great discretion for guarding the house, lest all things enter in to these powers; that nothing be announced to the king and the queen which is useless. For a thief ought not to be brought in before the king, unless perhaps that he may be condemned. For Eve, wretched and incautious, brought in the speech of the serpent and doubted[^p442-7]; and by that speech many are corrupted today. Nothing unclean, then, ought to enter through these gates; in the Apocalypse: *Without are dogs and sorcerers and the unchaste.* — The second is discreet *prior choice;* from the fact that it appears what is perceived, it follows that it be chosen beforehand, from the fact that a good is perceived; because in good things there is an *ordered choice;* for one must not eat before celebrating. — And this answers to the Archangels, and discreet *surveying* belongs to the Angels. — Then follows *judgment* — and this belongs to the Principalities — which is in pursuing. From the fact that a good is perceived and a good is chosen beforehand to be done, there ought to follow *judgment for pursuing.* Now all these things grace works, not industry alone with nature, as was said at first[^p442-8].

36. The second making-hierarchic of the mind is as to the *interior* powers; which is more difficult than the first. Now this consists in three things, which are: strict *chastisement,* strict *strengthening,* strict *calling-together,* which make the soul hierarchic within. — First, that the *roots of the passions* be chastised and cut away, and that the *contrary powers* be enfeebled. *For the prince of this world cometh, and in me he hath not any thing*[^p443-1]. For as long as those passions dominate a man, the devil has something of his own in the man. And for the doing of this it is necessary that a threefold lust be rooted out: the lust *of ruling,* the lust *of delighting,* the lust *of possessing;* because this threefold lust brings the devil into the soul. — Now this making-hierarchic answers to the Powers. For the soul cannot be endowed with power so long as the devil has his right in the soul. It behoves, then, that a man have the three opposites: that he be *subject, chaste, poor.* And thus the roots of the passions are cut away; in the Canticle[^p443-2]: *The time of pruning is come,* because every day they sprout again.

37. The second is strict *strengthening.* For as the threefold *lust* makes a proneness to evil, so a threefold *infirmity* makes a difficulty toward good. Now this is the infirmity *of negligence,* *of impatience,* *of diffidence.* Some are so *negligent* that it is hard for them to do good; a second sort, that they are quickly *impatient;* a third sort, that even if they have neither of the aforesaid, yet they quickly *lose confidence.* It behoves, then, that the soul be reformed through the mind's *vigilance, endurance, confidence.* And to this answers the order of Virtues.

38. There follows strict *calling-together.* For when the mind is *ordered* like the Church, when she has power over herself, then she is the *temple* of God; when she dominates and commands all her powers, then she is made hierarchic by the Dominations; when the powers are called to their own works, and it is said to this one: do this, and to that one: do thou that[^p443-3]. And for the doing of this it is necessary that she dominate her appetites, her phantasms, her occupations, so that there be strictness in appetites, in phantasms, in occupations. — And then is the soul mistress of herself, when from the concupiscible the threefold *concupiscence* is taken away, from the irascible the threefold *infirmity* is taken away, from the rational the threefold *error* is taken away. Then the soul has empire in her own kingdom; and then she is not driven out of her own house, when those passions are cut away; and in such a soul God dwells, not in furious concupiscence, and so on. The devil willingly impresses what he has in himself; these are « irrational *fury,* mad *concupiscence,* wanton *fantasy*[^p443-4] ».

39. There follows how the soul is made hierarchic as to the *superior* powers. For when the soul does what she can, then grace easily lifts the soul, and God works there, so that there may always be worthy *admission,* worthy *inspection,* worthy *leading-in.* — Worthy *admission* of divine things answers to the Thrones. And thus is understood that which is read in the Lamentations[^p443-5]: *Arise in the beginning of the watches, pour out thy heart like water before the face of the Lord,* that is, set thy prayers before God. In the Psalm: *Lord, all my desire is before thee, and my groaning is not hidden from thee.* — And afterwards, when she is raised up, she ought not to be idle and ought to *look about her;* Isaiah: *Jerusalem, arise and stand on high;* and: *Then thou shalt see and abound, and thy heart shall wonder and be enlarged.* For then the soul ought to be fixed and standing and waiting. — Then follows the divine *leading-in;* when worthy *admission* and holy *perception* have been made, then she is rapt into God or into the Beloved. Whence in the Canticle[^p443-6]: *His left hand is under my head, and his right hand shall embrace me. I to my beloved, and my beloved to me, who feedeth among the lilies,* because she has already felt the union and has been made one spirit with God; whence: *He who cleaveth to God is one spirit;* and this is the highest thing in the soul, which makes the soul to be in heaven. — And to these answer, in order, the orders of the highest hierarchy. — And thus the soul is *a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars*[^p443-7], because she is full of lights and never turns her eye from the light.

40. And because in this life we cannot stand in one thing, therefore the soul has *twelve matters* like twelve lights, about which she may always move in a certain circle, as the sun runs through the twelve constellations, namely through the twelve signs[^p443-8], and never goes out. Now these considerations adorn the soul, and therefore they are like a crown of twelve stars, which are: the consideration of bodily natures, of spiritual substances, of intellectual sciences, of affective virtues, of the laws divinely instituted, of the graces divinely infused, of the irreprehensible judgments[^p443-9], of the incomprehensible mercies, of the rewardable merits, of the rewarding rewards, of the temporal courses, of the eternal grounds. — In these the contemplative soul ought always to be engaged, in some one of these lights, as the sun is always in some sign[^p443-10].

41. And note that the moon suffers eclipse in the head, or in the tail of the dragon. Now there are two intersections in heaven upon the ecliptic[^p443-11], through which the moon passes, which are called the *head* and the *tail of the dragon;* it is called a *dragon* on account of the circle, as it were holding its tail in its mouth. That intersection which is toward the north is called the *head,* because the sun harms us more when it is there, since it burns us more diametrically, as the dragon is worse and more harmful in the head. The *tail* is toward the south, and the sun harms us less when it is in that part, because it is farther removed from us. And when the sun is in one part, and the moon in the other point is set opposite to it, as at the full moon, then it is eclipsed.

42. Likewise the contemplative man is eclipsed in a twofold way, and falls basely and very perilously, in that he scarcely rises again; nor is it a wonder, since he falls from a height. For he falls through *error* and through *presumption.* For he sees himself illumined and *presumes,* and becomes a Luciferian and falls from light into horrible darkness. [?] likewise through the *error of estimation,* which arises from presumption, when he believes that he has all things by revelation. Yet there ought always to be a rule. — Whence he said that many are deceived in that they believe they have all things by revelation. — Whence in that vision and apparition of the Lord on the mountain, which is the rule of all apparitions, there appeared Christ, Moses and Elias[^p444-1], so that nothing be believed to be true or revealed save what accords with the Law, the Prophets and the Gospel. — The contemplative, then, ought to be humble and circumspect, so that he may not come to the *head* of the dragon through *presumption,* or be entangled in the *tail* through *error.* And therefore the woman, that is, the soul made hierarchic, sees two visions, namely the *ark* and the *city*[^p444-2].

---

la: Apoc. 12, 1. — De seqq. cfr. collat. praeced.

en: Apoc. 12:1. — On what follows cf. the preceding collation.

la: Gal. 4, 26: Illa autem quae sursum est Ierusalem libera est, quae est mater nostra.

en: Gal. 4:26: *But that Jerusalem which is above is free, which is our mother.*

la: Cfr. August., in Ps. 29. enarrat. 2. n. 10.

en: Cf. Augustine, *On Psalm* 29, second exposition, n. 10.

la: Libr. II. de Partib. animal. c. 1. et III. c. 3. seq. Cfr. supra collat. I. n. 19. et pag. 195, nota 7. in fine.

en: Book II *On the Parts of Animals* c. 1, and III c. 3 f. Cf. above, collation I n. 19, and p. 195, note 7, at the end.

en: Chapter 2:19 and 20.

la: Psalm. 126, 4. August., in hunc locum n. 9, ait: De arcu excutiuntur sagittae... de arcu suo [Dominus] mandat apostolos suos etc. Cfr. supra pag. 411, nota 6. — Seq. locus est Ps. 44, 17. Vide August. in hunc locum.

en: Psalm 126:4. Augustine, on this passage n. 9, says: *Arrows are shaken out of the bow... out of his own bow [the Lord] sends forth his apostles,* etc. Cf. above p. 411, note 6. — The following passage is Ps. 44:17. See Augustine on this passage.

la: Psalm. 44, 17: Constitues eos principes super omnem terram.

en: Psalm 44:17: *Thou shalt make them princes over all the earth.*

la: Apoc. 6, 12: Et luna tota facta est sicut sanguis.

en: Apoc. 6:12: *And the whole moon became as blood.*

la: Cfr. supra collat. 19. n. 4.

en: Cf. above, collation 19 n. 4.

la: Libr. III. Reg. 6, 36: Et aedificavit [Salomon] atrium interius tribus ordinibus lapidum politorum.

en: III Kings 6:36: *And [Solomon] built the inner court with three rows of polished stones.*

la: Vide tom. IV. pag. 637, nota 8.

en: See tom. IV p. 637, note 8.

la: Luc. 12, 35. — Gregor., I. Homil. in Evang. homil. 13. n. 1: Lucernas quippe ardentes in manibus tenemus, cum per bona opera proximis nostris lucis exempla monstramus. — Seq. locus est Phil. 2, 15. et 16. Codd. legunt: ut sitis sinceres, inter quos etc. Forcellini notat, quod ista forma sinceres inveniatur, tamen non sit imitanda.

en: Luke 12:35. — Gregory, *Homilies on the Gospels* I, homily 13 n. 1: *We hold burning lamps in our hands when through good works we show examples of light to our neighbours.* — The following passage is Phil. 2:15 and 16. The codices read: *ut sitis sinceres, inter quos* etc. Forcellini notes that this form *sinceres* is indeed found, but is not to be imitated.

la: Cap. 2, 10: Evangelizo vobis etc.

en: Chapter 2:10: *I bring you good tidings,* etc.

la: Cfr. IV. Sent. d. 24. p. II. a. 2. q. 4.

en: Cf. IV Sentences d. 24 p. II a. 2 q. 4.

la: Cap. 19, 18. Ibid. etiam seq. locus. — De quatuor patriarchis cfr. Concil. Nic. I. can. 6. et 7; Constant. I. can. 5. et apud Gratian. can. Definimus (7.), d. 22. — De plenitudine potestatis Romani Pontificis vide supra Quaest. disput. de Perfect. evang. q. 4. a. 3.

en: Chapter 19:18. The following passage also is from the same place. — On the four patriarchs cf. the Council of Nicaea I, canons 6 and 7; Constantinople I, canon 5; and in Gratian the canon *Definimus* (7), d. 22. — On the fulness of power of the Roman Pontiff see above, *Disputed Questions on Evangelical Perfection* q. 4 a. 3.

la: Vide IV. Sent. d. 24. p. II. a. 2. q. 3.

en: See IV Sentences d. 24 p. II a. 2 q. 3.

la: Isai. 1, 26: Et restituam iudices tuos, ut fuerunt prius.

en: Isa. 1:26: *And I will restore thy judges as they were before.*

la: Isai. 1, 23: Principes tui infideles, socii furum; omnes diligunt munera, sequuntur retributiones. — Paulo superius pro Constantinus Vat. Valentinianus (B Constantinus vel Valentinianus), quae subinde pro Qualis substituit cuius. Voci Saracenus secunda manus in margine cod. A addidit seu paganus. Cfr. Vita S. Ambrosii a Paulino conscripta, n. 8. seq.; Vita et institutum S. Patris nostri Ambros., ubi etiam n. 3. dicitur: Is erat sane vir vita purus etc.

en: Isa. 1:23: *Thy princes are faithless, companions of thieves; they all love bribes, they run after rewards.* — A little above, for *Constantinus* the Vatican codex has *Valentinianus* (B *Constantinus vel Valentinianus*), which thereupon substitutes *cuius* for *Qualis.* To the word *Saracenus* a second hand in the margin of codex A added *seu paganus.* Cf. the *Life of St. Ambrose* written by Paulinus, n. 8 f.; the *Life and Institute of our holy Father Ambrose,* where also at n. 3 it is said: *He was indeed a man pure in life,* etc.

la: Scilicet Bonaventura, qui in Legenda S. Franc. c. 11. idem refert. Cfr. Opuscul. S. Franc., Colloquium 15. — In praecedentibus pro unctioni D E unitioni (cfr. supra pag. 307, nota 2.), pro vel unctio B C vel unitio in utero.

en: Namely Bonaventure, who relates the same in the *Legend of St. Francis* c. 11. Cf. the *Opuscula of St. Francis,* Colloquy 15. — In the preceding, for *unctioni* D E have *unitioni* (cf. above p. 307, note 2), for *vel unctio* B C have *vel unitio in utero.*

la: Cfr. Legenda S. Franc. c. 1, ubi de eius conversatione in habitu saeculari.

en: Cf. the *Legend of St. Francis* c. 1, where his manner of life in secular habit is treated.

la: Vide Prolog. in Itinerarium mentis in Deum, n. 2. seq.

en: See the Prologue to the *Itinerarium mentis in Deum,* n. 2 f.

la: Cant. 6, 3: Pulcra es amica mea... sicut Ierusalem. — De praeced. propositione cfr. supra pag. 349, nota 9. verba Aristot., quae hic ab E allegantur.

en: Cant. 6:3: *Thou art beautiful, my love... as Jerusalem.* — On the preceding proposition cf. above p. 349, note 9, the words of Aristotle, which are here alleged by E.

la: Gen. 28, 12. — Opera mystica abbatis Vercellensis prae manibus non habemus.

en: Gen. 28:12. — We do not have at hand the mystical works of the Abbot of Vercelli.

la: Cfr. Aristot., de Sensu et sens. c. 1. et I. Metaph. c. 1. Vide III. Sent. d. 24. dub. 2.

en: Cf. Aristotle, *On Sense and the Sensible* c. 1, and *Metaphysics* I c. 1. See III Sentences d. 24 dub. 2.

la: August., X. de Trin. c. 11. n. 17: Uti enim est assumere aliquid in facultatem voluntatis. Cfr. I. Sent. d. 1. a. 1. q. 1.

en: Augustine, *On the Trinity* X c. 11 n. 17: *For to use is to take up something into the faculty of the will.* Cf. I Sentences d. 1 a. 1 q. 1.

la: Cum codd. propter sequentia retinuimus unio, licet alibi cum eisdem posuimus unctio; cfr. pag. 440, nota 7.

en: With the codices, on account of what follows, we have retained *unio,* although elsewhere with the same codices we have put *unctio;* cf. p. 440, note 7.

en: Chapter 1:1.

la: Respicitur Ps. 132, 2. Cfr. supra pag. 419, nota 4. — Divisio virtutum animae, quae mox ex Dionys. affertur, colligitur ex iis quae in libr. de Caelest. Hierarch. c. 15. § 3. habentur de anima humana, in quantum corpori coniuncta est et diversas vires exserit in diversis organis. Auctor libri de Spiritu et anima (inter opera August.) c. 20. vires naturales animae ad quatuor reducit, scil. appetitivam, retentivam, expulsivam et distributivam.

en: Ps. 132:2 is regarded. Cf. above p. 419, note 4. — The division of the powers of the soul which is presently brought forward from Dionysius is gathered from what is had in the book *On the Celestial Hierarchy* c. 15 § 3 concerning the human soul, inasmuch as it is joined to a body and puts forth diverse powers in diverse organs. The author of the book *On the Spirit and the Soul* (among the works of Augustine) c. 20 reduces the natural powers of the soul to four, namely the appetitive, the retentive, the expulsive and the distributive.

la: Cfr. Exod. 19, 17. seqq. et 24, 12. seqq.

la: Epist. II. Cor. 6, 1: Adiuvantes autem exhortamur, ne in vacuum gratiam Dei recipiatis.

en: II Cor. 6:1: *And helping do we exhort, that you receive not the grace of God in vain.*

en: Chapter 3:13.

la: Libr. II. homil. 5. n. 8. seqq.

en: Book II, homily 5, n. 8 ff.

la: Scilicet auctorem libri de Causis, propos. 3: Omnis... operationes. Nam ex operationibus eius est operatio animalis et operatio intelligibilis et operatio divina.

en: Namely the author of the book *On Causes,* proposition 3: *Every... operations.* For among its operations is the animal operation and the intelligible operation and the divine operation.

la: Cfr. supra pag. 300, nota 6. et pag. 301, nota 3.

en: Cf. above p. 300, note 6, and p. 301, note 3.

la: Vide Gen. 3, 1. seqq. — Seq. locus est Apoc. 22, 15: Foris canes etc.

en: See Gen. 3:1 ff. — The following passage is Apoc. 22:15: *Without are dogs,* etc.

la: Num. 24. seqq.

en: Nn. 24 ff.

la: Ioan. 14, 30. — Epist. I. Ioan. 2, 16: Quoniam omne, quod est in mundo, concupiscentia carnis est et concupiscentia oculorum et superbia vitae.

en: John 14:30. — I John 2:16: *For all that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life.*

en: Chapter 2:12.

la: Matth. 8, 9: Et dico huic: vade, et vadit; et alii: veni, et venit; et servo meo: fac hoc, et facit.

en: Matt. 8:9: *And I say to this man: Go, and he goeth; and to another: Come, and he cometh; and to my servant: Do this, and he doeth it.*

la: Dionys., de Div. Nom. c. 4. § 23.

en: Dionysius, *On the Divine Names* c. 4 § 23.

la: Cap. 2, 19: Consurge, lauda in nocte, in principio etc. — Seq. locus est Ps. 37, 10; tertius Isai. 51, 17: Elevare, elevare, consurge, Ierusalem. Baruch 5, 5: Exsurge, Ierusalem, et sta in excelso. Quartus [Tunc videbis] est Isai. 60, 5.

en: Chapter 2:19: *Arise, give praise in the night, in the beginning* etc. — The following passage is Ps. 37:10; the third is Isa. 51:17: *Arise, arise, stand up, O Jerusalem.* Baruch 5:5: *Arise, O Jerusalem, and stand on high.* The fourth [*Then thou shalt see*] is Isa. 60:5.

la: Cap. 2, 6. et 6, 2: Ego dilecto etc. — Seq. locus est I. Cor. 6, 17.

en: Chapter 2:6 and 6:2: *I to my beloved,* etc. — The following passage is I Cor. 6:17.

la: Cfr. supra pag. 221, nota 5.

en: Cf. above p. 221, note 5.

la: Rom. 11, 33: Quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius.

en: Rom. 11:33: *How incomprehensible are his judgments, and how unsearchable his ways.*

la: Cfr. Beda, de Natura rerum, c. 17, ubi docet, quod sol circa medietatem uniuscuiusque mensis incipit introire in unum de duodecim signis.

en: Cf. Bede, *On the Nature of Things* c. 17, where he teaches that about the middle of each month the sun begins to enter into one of the twelve signs.

la: Scilicet lineam in medio zodiaco, quae circulariter ipsum per totum scindit. Vocatur ecliptica, eo quod in ipsa sola eclipsis accidere possit, dum scil. alius planetarum, v. g. luna, cum sole, qui in cursu suo hanc lineam semper servat, in ipsa reperitur. Illud autem punctum, in quo eclipses contingunt, vocatur caput, vel cauda draconis, quod non est aliud quam punctum intersectionis eclipticae cum circulo planetarum deferente. Isti enim circuli, ita se intersecantes, quasi figuram duorum serpentium efficiunt, et ubi se tangunt, caput, vel cauda draconis appellatur. Cfr. S. Thom., in II. de Caelo et mundo, lect. 13.

en: Namely the line in the middle of the zodiac, which cuts it circularly through the whole. It is called the *ecliptic* because on it alone can an eclipse occur, namely when another of the planets, e.g. the moon, is found on it together with the sun, which in its course always keeps to this line. Now that point at which eclipses happen is called the *head* or the *tail of the dragon,* which is nothing else than the point of intersection of the ecliptic with the deferent circle of the planets. For these circles, thus intersecting one another, make as it were the figure of two serpents, and where they touch one another it is called the *head* or the *tail of the dragon.* Cf. St. Thomas, *On the Heaven and the World* II, lecture 13.

translators_notes:
**Provenance.** Printed pp. 437–444 (PDF 513–520), raw L73700–L74807. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer bands
at 2.2–2.4× (Vol V's raw carries no footnote numerals at all). Full per-page scouting, with every
entry against its anchor, is banked in `manual-review/hex-c22-plate-scouting.md`.

**Span — fixed positively at both ends.** Opens part-way down **p. 437**, below Collatio XXI's last
seven lines; the display heading `COLLATIO XXII.` carries **no apparatus anchor** (twenty-two
openings read, and only `COLLATIO I.` has one). Closes part-way down **p. 444**, where
`COLLATIO XXIII.` prints, below *…videt duas visiones, scilicet arcam et civitatem.*
⚠ **The running head mis-named the boundary leaf for the FIFTH consecutive collatio** — p. 444's
head already reads `IN HEXAËMERON COLLATIO XXIII.` while XXII still fills the top of the leaf. That
is now five in a row (pp. 419, 424, 431, 437, 444); it is what a running head does in this work, not
a streak.

**The Summarium promised 42 ¶¶ and the body delivers 42.** Read at full measure on p. 437, where it
fills most of the lower half of the leaf; it carries no anchor. Two digit-class readings the band
settled against the raw inside it: `5. 6.` (raw `g. 6.`) and `de Papa, 14. 15.` (raw `14. 13.`).

**Apparatus: 54 entries owned** — p. 437 n. 2 · p. 438 nn. 1–7 · p. 439 nn. 1–8 · p. 440 nn. 1–7 ·
p. 441 nn. 1–10 · p. 442 nn. 1–8 · p. 443 nn. 1–11 · p. 444 nn. 1–2.
- **Picked up:** p. 437 n. 2 (`Apoc. 12, 1. — De seqq. cfr. collat. praeced.`), forwarded by c21.
  **Re-derived, not adopted:** its ownership, its column (¶ 1, LEFT column) and its block (it prints
  in the RIGHT block) were each checked on the band. Block ≠ column on that leaf.
- **Left with Collatio XXI:** p. 437 n. 1 (`Cfr. supra n. 20-23.`), which answers XXI's last word.
- **Forwarded to `bon-hex-c23`:** p. 444 n. 3, `Gen. 1, 16. — Immediate post datur summa collat. 21.
  et 22.` Its anchor stands in XXIII's ¶ 1, below XXII's close. **Re-derive it there.**
- **One runover carried within the chunk:** p. 443 n. 11 (the *ecliptica* note) continues at the head
  of p. 444's register and is rendered joined into the `p443-11` entry. Logged once, as one runover.

**★★ BLOCK AND ANCHOR BREAK DISAGREED ON EVERY SINGLE INTERIOR LEAF — six leaves, six
disagreements, and not one coincidence.** p. 438 by one · p. 439 by two · p. 440 by one · p. 441 by
one · p. 442 by two · p. 443 by one. In c21 the two lines coincided on three of seven leaves. **The
lesson is the standing one and it is now cheap to state: the footer block's extent tells you nothing
about which column a note's anchor is in.** Read anchors, only anchors.

**⚠⚠ TWO `[?]` FLAGS — BOTH ARE PRINTED GAPS THE EDITION DECLINES TO FILL, AND THEY ARE DIFFERENT
IN SHAPE.**
1. **p. 439 ¶ 11:** the line prints `Ordo *lectorum* est,` — then a blank of about three characters —
   `homo purgetur a nubilo igno-`. Read at 3.0×: no ink in the blank, while the neighbouring
   word-spaces on the same line are normal. Sense wants *ut* (cfr. *ordo ostiariorum, ut excludantur*
   three lines above), and the edition does not supply it.
2. **p. 444 ¶ 42:** the line ends `…et cadit a luce in tenebras horribiles.` with **the rest of the
   measure left blank**, and the next line resumes **lower-case** *similiter per errorem
   aestimationis…* Read at 6×, the three marks standing in the blank are isolated specks of differing
   height and weight — **foxing, not type**; there is no em-dash there, and the fully inked `— Unde`
   two lines below is the control. Sense wants *Et.*
Both are rendered as printed, `[?]` at the gap in both languages, neither emended. Same species as
`bon-hex-c19` p. 421 ¶ 7. **The new corpus baseline, as `check-live-flags.py vol5` derives it, is
10 occurrences / 5 flags** (it was 6 / 3) — two flags, each mirrored in both languages. Cite the
script, never a count of gaps.

**★★ TWO ANCHORS THE PLATE REFUSED, AND THEY FAILED DIFFERENTLY.**
1. **p. 438 ¶ 8** — the raw marks *ad carnem convertebantur^*; **there is nothing on the plate at
   all** (read at 1.26×), and the register holds exactly seven entries for seven anchors.
2. **p. 443 ¶ 36** — the raw marks *quia haec triplex libido inducit'*; the plate **does** carry a
   small high stroke there, but at 4× it is a short oblique speck, not a digit, and the numbering
   leaves no room for it: n. 1 already answers the *triplex libido* in its second half (I John 2:16)
   and n. 2 is Canticles.
**Vol V's raw renders every superscript as punctuation, so it manufactures markers as freely as it
loses them. A raw marker count is evidence of nothing.** Neither mark is transcribed.

**★ ONE NOTE, TWO ANCHORING DUTIES.** p. 443 n. 1 is `Ioan. 14, 30. — Epist. I. Ioan. 2, 16: …`; its
first half answers *in me non habet quidquam¹* and its second half answers the *triplex libido* three
lines below, which carries no anchor of its own. This is why the stray speck above had to be refused
rather than promoted: the register is already complete without it.

**★ A SCRIPTURE-SHAPED STRING THAT IS NOT SCRIPTURE.** p. 442 n. 8 reads `Num. 24. seqq.` — `Num.`
is *numeros,* pointing back to **this collatio's own ¶¶ 24 seqq.** (*industria cum natura*), which is
exactly what *ut dicebatur primo* refers to. Checked after the build: `build-citations.py` emitted
**no record at all** for that entry, so nothing false entered the Scripture index. Recorded because
the next such note may not fail so safely.

**★ READINGS THE BAND SETTLED AGAINST THE RAW.**
1. **¶ 24 `*Pulcra* dicitur *sicut Ierusalem*³`** — the raw gives `Pulcra dicitur ^^^^ lerusalem`, its
   middle overrun by the marginal gloss *supernae.* The word is *sicut,* and n. 3 (Cant. 6, 3)
   confirms it.
2. **p. 440 n. 7 `Colloquium 15.`** — the raw gives `Colloquium 18.` Read at 2.2×; this is the 5/8
   confusion, not the usual 3/5 or 1/4, and **no sense-check could have caught it.**
3. **p. 442 n. 4 `Libr. II. homil. 5. n. 8. seqq.`** — the raw gives `lioniil. H.`; Gregory's three
   grades (*extra nos / intra nos / supra nos*) are indeed *Hom. in Ezech.* II, hom. 5.
4. **p. 442 n. 7 `Apoc. 22, 15`** (raw `22, 13`) — 15 is also the verse that carries *foras canes.*
5. **p. 439 n. 1 `collat. 19. n. 4.`** — read at 3.2×, **arabic 19.** ⚠ Collatio numbers in this
   work's register are arabic (`collat. 22. n. 1.` at c21), while p. 438 n. 3's `collat. I.` is
   roman. **Both forms are live in the same chunk; read each one.**
6. Smaller: ¶ 3 `Distinguuntur` (raw *Distmguuntur*) · ¶ 7 `in ordine virginum privilegia castitatis`
   (the raw inserts a comma after *virginum*).

**⚠ NOT APPARATUS, AND NOT TRANSCRIBED.** p. 441's left footer block closes with the gathering
signature `S. Bonav. — Tom. V.` and its right block with the sheet number `56`. Recorded so that a
later reader does not take `56` for a note number.

**Gutters — every one measured on the region actually transcribed.**

| page | region | band | value |
|---|---|---|---|
| 437 | XXII's rows only, 0.78–0.92 | 1181–1242 (62 px), island 1210–1214, windows spread 0 px | **1211** |
| 438 | body | 1276–1335 (60 px), island 1302–1310 (peak 664) | **1305** |
| 439 | body | 1166–1219 (**54 px**), island 1185–1198 (14 px) | **1192** |
| 440 | body | 1289–1346 (58 px), island 1314–1323 | **1317** |
| 441 | body | 1173–1232 (60 px), island 1200–1206 (peak 702) | **1202** |
| 442 | body | 1329–1390 (62 px), island 1357–1362 | **1359** |
| 443 | body | 1169–1230 (62 px), island 1197–1203 (peak 1094) | **1199** |
| 444 | XXII's rows only, 0.06–0.20 | 1300–1362 (63 px), island 1329–1332, windows spread 0 px | **1331** |

- **p. 439's sub-60 band is the inked centre rule, and the skew screen said so** — drift 8 px, no
  skew, `ONE SPLIT SUFFICES`, and all twenty-four windows agreeing within 2 px. Run width is the
  confidence signal; here the *agreement of the windows* is what redeems a narrow run.
- **p. 444 is the region rule's textbook case, and it announces its own failure.** The default
  whole-body window returns six slices with **no low-ink run at all** and a spurious 241 px "drift",
  because the leaf stacks XXII's body, `COLLATIO XXIII.`'s display heading, its subtitle and its
  full-measure Summarium. Profiling XXII's rows alone gives a 63 px band with zero spread.
- pp. 440 and 442 both report a ~110 px whole-window spread; in each case the outliers are the
  windows that land on the footer register, and the body windows agree to 1 px.

**Register — carried from c21 and extended for the ecclesiastical and psychological vocabulary.**
*hierarchizata / hierarchizatur* → "made hierarchic" (frozen at c20) · *hierarchizatio* →
"making-hierarchic" · *sursumactivus / sursumactio* → "upward-acting / upward-action" (c21) ·
*actuosum, otiosum, permixtum* → "active, leisured, mixed" (c21) · *virilitas* → "manfulness"
(*virilis* → "manful", c21) · *ordo praesidentium* → "the order of those presiding" ·
*ordo magistratuum* → "the order of masters" (the reportatio glosses it itself: *magistros seu
docentes*) · *ordo regularium* → "the order of regulars" · *regulantes et regulati* → "those
regulating and the regulated" · *ostiarii, lectores, exorcistae* → "porters, readers, exorcists" ·
*acolythi, subdiaconi, levitae* → "acolytes, subdeacons, levites" · *purgativi, illuminativi,
perfectivi* → "purgative, illuminative, perfective" · *nuntiatio, dictatio, ductio* → "announcement,
dictation, leading" · *perlustratio, praeelectio, prosecutio* → "surveying, prior choice, pursuit" ·
*castigatio, confortatio, convocatio* → "chastisement, strengthening, calling-together" ·
*admissio, inspectio, inductio* → "admission, inspection, leading-in" · *susceptio, revelatio, unio*
→ "receiving, revelation, union" · *susceptivae, custoditivae, distributivae* → "receptive,
custodial, distributive" · *vivacitas desiderii, perspicacitas scrutinii, tranquillitas iudicii* →
"liveliness of desire, perspicacity of scrutiny, tranquillity of judgment" · *libido principandi,
delectandi, possidendi* → "the lust of ruling, of delighting, of possessing" · *luciferianus* → "a
Luciferian" · *praesumtio* → "presumption" · *error aestimationis* → "error of estimation".
- ⚠ ***excessus* occurs once, in ¶ 22** (*ecstaticum seu excessivum* → "ecstatic or excessive"),
  after being wholly absent from c21. Recorded because its absence there was recorded.
- ⚠ ***unio* is Quaracchi's deliberate choice here and they say so** (p. 441 n. 7: they kept *unio*
  with the codices, though elsewhere they printed *unctio*). Rendered "union", and ¶ 27's
  *unitionibus* "unitings" beside it.

**Marginalia** (trimmed from the body per the standing Vol V convention; body order).
p. 437 (XXII's region): *Introductio.* · *Repetitio.*
p. 438: *Pars I. De secundo visionis obiecto.* · *Ecclesia militans necessaria ad illuminandum.* ·
*Ordines eius respondent hierarchiae supernae.* · *Distinguuntur tripliciter.* · *Distinctio prima.* ·
*Subdistinctio.* · *Fundamentales ordines.* · *Notandum.* · *Hi sunt tres.* · *Correspondentia
horum.* · *Promotivi tres.* · *Correspondentia.* · *Consummantes tres.*
p. 439: *Correspondentia.* · *Distinctio secunda.* · *Gradus tres.* · *Primus triplicatur.* ·
*Ostiarii.* · *Lectores.* · *Exorcistae.* · *Item, secundus.* · *Acolythi.* · *Subdiaconi.* ·
*Diaconi.* · *Correspondentia.* · *Item, tertius.* · *Sacerdotes.* · *Episcopi.* · *Patriarchae et
Papa.*
p. 440: *Correspondentia.* · *Distinctio tertia.* · *Triplex vita.* · *Correspondentia.* · *Tres
status.* · *Laici; gradus tres.* · *Correspondentia.* · *Notandum.* · *Clerici.* · *Tres gradus.* ·
*Correspondentia.* · *Contemplantes.* · *Triplex vitae modus.* · *Primus.* · *Correspondentia.* ·
*Secundus.* · *Ordines Praedicatorum et Minorum.* · *Franciscus.* · *Tertius.* · *Ordo seraphicus.*
p. 441: *Corpus enervatur tali contemplatione.* · *Correspondentia.* · *De apparitione Seraph facta
Francisco.* · *Notandum.* · *Pars II. De tertio visionis obiecto.* · *Anima hierarchizata habet
gradus respondentes hierarchiae supernae.* · *Gradus disponuntur tripliciter.* · *Primo, secundum
ascensum tripliciter.* · *Quoad primum sunt 3 gradus cum correspondentia.* · *Gradus primus.* ·
*Secundus.* · *Tertius.* · *Item, quoad secundum.* · *Item, quoad tertium.* · *Secundo disponuntur
sec. descensum tripliciter.* · *Quoad susceptionem tria requiruntur.*
p. 442: *De primo et eius correspondentia.* · *De secundo.* · *De tertio.* · *Item, quoad
custoditionem.* · *Item, quoad distributionem.* · *Notandum.* · *Tertio disponuntur sec. regressum
tripliciter.* · *Animae operationes tres.* · *Quoad potentias exteriores tria requiruntur.* · *De
primo.* · *Notandum.* · *De secundo.* · *De tertio.* · *Item, quoad potentias interiores.* · *De
primo.*
p. 443: *Triplex libido.* · *Correspondentia.* · *De secundo.* · *Triplex infirmitas.* · *De
tertio.* · *Triplex dominatio.* · *Item, quoad potentias superiores tripliciter.* · *De primo.* ·
*De secundo.* · *De tertio.* · *Correspondentia.* · *Epilogus.* · *Duodecim lumina.* · *Duplex lunae
eclipsis.*
p. 444 (XXII's region): *Applicatio.* · *Duplex causa ruinae.* — and the right column of that region
carries **no gloss at all**, checked at 1.3× and 2.6×. A negative, recorded so it is not read as an
omission.

**Verification.** `check-vol5-apparatus.py` **112 chunks / 1,811 entries**, the only PENDING being
p. 444 n. 3 forwarded to c23 · `check-vol5-census.py` **112/112**, 146 runovers (131 gutter-crossing,
15 page-crossing) · `polish-style-scan --volume 5` **CLEAN across 112 files** ·
`check-live-flags.py vol5` **10 occurrences / 5 flags** (was 6 / 3; this chunk adds two flags,
mirrored) · `build-content.mjs` **2063/2063, 8 books** · `build-citations.py` QA flags **200,
unchanged**, this chunk contributing **49 records — 35 verse, 11 chunk, 2 page-multi, 1 forward
(`pag. 195, nota 7`, a Vol V work not yet translated), ZERO dangling and zero out-of-range.**
Marker pairing 54 / 54 / 54 in identical order; 42 numbered ¶¶ in each language.