site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 1

title_alt: De qualitatibus in auditoribus divini verbi requisitis et de Christo omnium scientiarum medio

title_alt: On the qualities required in the hearers of the divine word, and on Christ the medium of all the sciences

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

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 I.[^p329-1]
#### *De qualitatibus in auditoribus divini verbi requisitis et de Christo omnium scientiarum medio.*

### Summarium

*Ex textu eruitur materia trium priorum collationum tripliciter divisa, numero 1. — Pars I. In auditoribus tria requiruntur, 2. — De his tribus specialiter, 3-5. — Ineptorum auditorum tria genera, unumquodque propter duo vitia, 6-9. — Pars II. De Christo, qui est medium omnium scientiarum, 10. — Media septem secundum septem scientias et ad Christum applicanda, 11. — Primum medium essentiae aeterna generatione primarium, 12-17. — Secundum medium naturae virtuali diffusione pervalidum, 18-20. — Tertium medium distantiae centrali positione profundum, 21-24. — Quartum medium doctrinae rationali manifestatione praeclarum, 25-30. — Quintum medium modestiae morali electione praecipuum, 31-33. — Sextum medium iustitiae iudiciali compensatione perpulcrum, 34-36. — Septimum medium concordiae universali conciliatione pacatum, 37-39.*

1. *In medio Ecclesiae aperiet os eius et adimplebit eum Dominus spiritu sapientiae et intellectus et stola gloriae vestiet illum*, Ecclesiastici decimo quinto[^p329-2]. In verbis istis docet Spiritus sanctus prudentem, quibus debet sermonem *depromere*, unde *incipere*, ubi *terminare*.

Primo, quibus debet *loqui*: quia Ecclesiae; non enim dandum est sanctum canibus, nec margaritae spargendae sunt ante porcos[^p329-3].

Secundo docet, ubi debet *incipere*: quia *a medio*, quod est Christus; quod medium si negligatur, nihil habetur.

Tertio, ubi *terminare*: quia in *plenitudine* sive adimpletione spiritus *sapientiae et intellectus*.

2. Sed primo loquendum est de nobis ipsis et videndum, quales esse debemus. Si enim oculo infirmo apponatur radius, potius excaecatur, quam illuminetur. Loquendum est igitur *Ecclesiae*, quae quidem est convocatio *rationalium*; synagoga autem est congregatio *gregum* et hominum brutaliter viventium[^p329-4]. Ecclesiae loquendum est, quae quidem est unio rationalium concorditer et uniformiter viventium per concordem et uniformem *observantiam divinae legis*, per concordem et uniformem *cohaerentiam divinae pacis*, per concordem et uniformem *consonantiam divinae laudis*. Haec autem ordinata sunt: quia *laus* esse non potest, ubi non est *pax*, nec divina *pax*, ubi non est *observantia divinae legis*.

3. De primo in prima ad Timotheum[^p329-5]: *Haec tibi scribo*, fili Timothee, *ut scias, quomodo oporteat te conversari in domo Dei, quae est Ecclesia Dei vivi, columna et firmamentum veritatis.* Ecclesia dicitur *columna et firmamentum*, quia mentis illustrativa, et quia virtutis stabilitiva. Venientes enim ad eam illustrantur per fidem et stabiliuntur per virtutis constantiam. Et haec duo facit lex divina. Unde est *columna* filiorum Israel[^p329-6], ad cuius motum
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apparet omnino, quomodo *agendum* et quomodo *quiescendum*. In hoc enim omnes Ecclesiae concordant, ut custodiant legem Dei, sicut olim totus populus motum columnae aspiciebat. Qui ad hanc non aspicit semper non est de unitate Ecclesiae, ut si eam non intelligas, vel si intelligis, eam non sequaris.

4. Item loquendum est Ecclesiae rationalium unitorum per concordem et uniformem *cohaerentiam divinae pacis*. Unde dicitur in Ecclesiastico[^p330-1]: *Filii sapientiae ecclesia iustorum, et natio illorum obedientia et dilectio.* Ecclesia enim mutuo se diligens est. Dilectio autem nascitur ex legis impletione. Lex enim praecipit dilectionem, in prima ad Timotheum: *Finis praecepti est dilectio* seu caritas *de corde puro et conscientia bona et fide non ficta*. Et idem Apostolus: *Qui diligit proximum Legem implevit.* Et probat per verbum Salvatoris: *In his*, inquit, *duobus universa Lex pendet et Prophetae.* Oportet ergo, ut legis observatores sint amatores, Ioannis decimo tertio[^p330-2]: *In hoc cognoscent omnes, quia discipuli mei estis, si dilectionem habueritis ad invicem*; et Apostolus: *Non est Deus dissensionis, sed pacis.*

5. Item, loquendum est Ecclesiae rationalium unitorum per concordem et uniformem *consonantiam divinae laudis*; in Psalmo[^p330-3]: *Apud te laus mea in ecclesia magna.* Sicut enim ex multitudine vocum unitarum secundum quandam proportionem et harmoniam dulcedo cantus fit; sic ex multorum affectione harmonia spiritualis, placens Altissimo; unde in Psalmo: *In ecclesiis benedicite Deo domino de fontibus Israel.* — Talibus igitur observatoribus divinae legis, amatoribus divinae pacis, persolutoribus divinae laudis, et non aliis, debet fieri sermo[^p330-4]; et tales sunt viri *ecclesiastici*. Qui autem *rapitur* extra hanc Ecclesiam, illi non debet fieri.

6. Rapitur autem homo per spiritum *carnalitatis* et *cupiditatis*, contra *primum*. Hi duo sunt, qui avertunt hominem a lege Dei et excaecant duos oculos mentis. Lex enim Dei praecipit bonum *commune* et bonum *spirituale* et retrahit ab amore *foedo*, qui est carnalitatis, et ab amore *privato*, qui est cupiditatis. Lex enim odiosa est carnali et cupido; nec unquam eam audire volunt. Sunt enim sicut canis et porcus. Canis enim semper est cupidus et nunquam communicare volens, porcus autem semper in luto esse vult.

7. Item, contra *cohaerentiam pacis* est spiritus *malignitatis* et *crudelitatis*, invidus et iracundus; et hi duo totum pervertunt: invidus omne bonum convertit in malum, iracundus omne malum in bonum et ipsam redditionem mali reputat bonum. Et ideo *ponunt tenebras lucem et lucem tenebras*, Isaiae quinto[^p330-5]. Unde tales non sunt idonei ad audiendum legem Dei.

8. Item, contra *consonantiam divinae laudis* spiritus *praesumtionis* et *curiositatis*, ita quod *praesumtuosus* Deum non magnificat, sed sese laudat; *curiosus* autem devotionem non habet. Unde multi sunt tales, qui vacui sunt laude et devotione, etsi habeant splendores scientiarum. Faciunt enim casas vesparum, quae non habent favum mellis, sicut apes, quae mellificant.

9. Talibus itaque iam dictis non est faciendus sermo, quia sunt *domus exasperans*[^p330-6]; et aliquando propter indispositionem auditorum facit Dominus *linguam adhaerere palato*; sed loquendum est *fratribus*, unde in Psalmo: *Narrabo nomen tuum fratribus meis, in medio ecclesiae laudabo te*, et viris spiritualibus, ut a sapientia mundana trahantur ad sapientiam christianam. Praecessit enim impugnatio vitae Christi in *moribus* per theologos, et impugnatio *doctrinae* Christi per falsas positiones per artistas. Non itaque redeundum est in Aegyptum per desiderium vilium ciborum, alliorum, porrorum et peponum[^p330-7], nec dimittendus cibus caelestis. — Et sic patet primum.

10. Circa *secundum* nota, quod *incipiendum est a medio*, quod est Christus. Ipse enim *mediator Dei et hominum*[^p330-8] est, tenens medium in omnibus, ut patebit. Unde ab illo incipiendum necessario, si quis vult venire ad sapientiam christianam, ut pro-
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batur in Matthaeo: quia *nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius, et cui voluerit Filius revelare.* — Manifestum est etiam, quod ab illo incipiendum, a quo duo maximi sapientes inceperunt, scilicet Moyses, inchoator sapientiae Dei, et Ioannes, terminator. Alter dixit[^p331-1]: *In principio creavit Deus caelum et terram*, id est in Filio, secundum Augustinum; et Ioannes: *In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt.* Si ergo ad notitiam creaturae perveniri non potest nisi per id, per quod facta est; necesse est, ut *verbum verax praecedat te*, in Ecclesiastico[^p331-2].

11. Propositum igitur nostrum est ostendere, quod in Christo *sunt omnes thesauri sapientiae et scientiae Dei absconditi*[^p331-3], et ipse est *medium* omnium scientiarum. Est autem septiforme medium, scilicet *essentiae*, *naturae*, *distantiae*, *doctrinae*, *modestiae*, *iustitiae*, *concordiae*. Primum est de consideratione *metaphysici*, secundum *physici*, tertium *mathematici*, quartum *logici*, quintum *ethici*, sextum *politici* seu iuristarum, septimum *theologi*. — Primum medium est aeternali origine primarium; secundum virtuali diffusione pervalidum; tertium centrali positione profundum; quartum rationali manifestatione praeclarum; quintum morali electione praecipuum; sextum iudiciali compensatione praecelsum; septimum universali conciliatione pacatum. — Primum medium Christus fuit in aeterna generatione; secundum in incarnatione; tertium in passione; quartum in resurrectione; quintum in ascensione; sextum in futuro examine; septimum in sempiterna retributione sive beatificatione.

12. Primum ergo medium est *essentiae* aeternali generatione primarium. *Esse* enim non est nisi dupliciter: vel *esse*, quod est *ex se* et *secundum se* et *propter se*, vel *esse*, quod est ex alio et secundum aliud et propter aliud. Necesse etiam est, ut *esse*, quod est *ex se*, sit *secundum se* et *propter se*. *Esse ex se* est in ratione *originantis*; *esse secundum se* in ratione *exemplantis*, et *esse propter se* in ratione *finientis* vel *terminantis*; id est in ratione *principii*, *medii* et *finis* seu *termini*. Pater in ratione originantis principii; Filius in ratione exemplantis medii; Spiritus sanctus in ratione terminantis complementi. Hae tres personae sunt aequales et aeque nobiles, quia aequae nobilitatis est Spiritui sancto divinas personas terminare, sicut Patri originare, vel Filio omnia repraesentare[^p331-4].

13. *Metaphysicus* autem, licet assurgat ex consideratione principiorum substantiae creatae et particularis ad universalem et increatam et ad illud *esse*, ut habet rationem *principii, medii et finis ultimi*, non tamen in ratione Patris et Filii et Spiritus sancti. Metaphysicus enim assurgit ad illud *esse* considerandum in ratione *principii omnia originantis*; et in hoc convenit cum *physico*, qui origines rerum considerat[^p331-5]. Assurgit etiam ad considerandum illud *esse* in ratione *ultimi finis*; et in hoc convenit cum *morali* sive ethico, qui reducit omnia ad unum summum bonum ut ad finem ultimum, considerando felicitatem sive practicam, sive speculativam. Sed ut considerat illud *esse* in ratione *omnia exemplantis*, cum nullo communicat et verus est metaphysicus.

Pater enim ab aeterno genuit Filium similem sibi et dixit se et similitudinem suam similem sibi et cum hoc totum *posse* suum; dixit quae posset facere, et maxime quae voluit facere, et omnia in eo expressit, scilicet in Filio seu in isto *medio* tanquam in sua arte. Unde illud medium *veritas* est; et constat secundum Augustinum[^p331-6] et alios Sanctos, quod « Christus habens cathedram in caelo docet interius »; nec aliquo modo aliqua veritas sciri potest nisi per illam veritatem. Nam idem est principium essendi et cognoscendi. Si enim scibile in quantum scibile secundum Philosophum[^p331-7] aeternum est; necesse est, ut nihil sciatur nisi per veritatem immutabilem, inconcussam, incoangustatam.

14. Istud est *medium* personarum necessario: quia, si persona est, quae producit et non producitur, et persona, quae producitur et non producit,
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necessario est media, quae producitur et producit. Haec est ergo veritas *sola mente perceptibilis*[^p332-1], in qua addiscunt Angeli, Prophetae, philosophi vera, quae dicunt.

15. De isto medio dicitur in Genesi[^p332-2]: *Produxit dominus Deus de humo omne lignum pulcrum visu et ad vescendum suave, lignum etiam vitae in medio paradisi.* Secundum quod dicit Augustinus, de omnibus productis dictum est: *Fiat; fecit*, et *factum est*, praeterquam de luce, de qua dixit: *Fiat lux, et facta est lux*; quia primo producta sunt ab aeterno in *arte aeterna*, secundo in *creatura intellectuali*, tertio in *mundo sensibili*.

16. Et hoc est contra errores eorum qui credunt mundum ab aeterno creatum. Quia enim mentes nostrae cognatae sunt aeternis luminibus, putant, quod sicut res productae sunt seu descriptae in arte aeterna ab aeterno, sic ab aeterno in isto mundo creatae sint; et sicut mundus ab aeterno descriptus est in arte aeterna, sic descriptum putant in materia. Hoc autem verbum Genesis de paradiso terrestri, intelligitur de intellectu angelico, humano et aeterno. Pater enim, ut dictum est, similem sibi genuit, scilicet Verbum sibi coaeternum, et dixit similitudinem suam, et per consequens expressit omnia, quae potuit.

17. Verbum ergo exprimit Patrem et res, quae per ipsum factae sunt, et principaliter ducit nos ad Patris congregantis unitatem; et secundum hoc est *lignum vitae*, quia per hoc medium redimus et vivificamur in ipso fonte vitae[^p332-3]. Si vero declinamus ad notitiam rerum in experientia, investigantes amplius, quam nobis conceditur; cadimus a vera contemplatione et gustamus de *ligno vetito scientiae boni et mali*, sicut fecit lucifer. Si enim lucifer, contemplando illam veritatem, de notitia creaturae reductus fuisset ad Patris unitatem; fecisset de vespere mane diemque habuisset; sed quia cecidit in delectationem et appetitum excellentiae, diem amisit[^p332-4]. Sic Adam similiter. — *Istud* est medium faciens scire, scilicet veritas, et haec est *lignum vitae*; *alia* veritas est occasio mortis, cum quis ceciderit in amorem pulcritudinis creaturae. Per *primariam* veritatem omnes redire debent, ut, sicut Filius dixit[^p332-5]: *Exivi a Patre et veni in mundum; iterum relinquo mundum et vado ad Patrem*; sic dicat quilibet: Domine, exivi a te summo, venio ad te summum et per te summum. — Hoc est medium *metaphysicum* reducens, et haec est tota nostra metaphysica: de *emanatione*, de *exemplaritate*, de *consummatione*, scilicet illuminari per radios spirituales et reduci ad summum. Et sic eris verus metaphysicus.

18. Secundum medium est *naturae* virtuali diffusione pervalidum, quod est de consideratione *physici*, qui considerat mobile et generationem secundum influentiam corporum caelestium in elementa, et ordinationem elementorum ad formam mixtionis, et formae mixtionis ad formam complexionis, et formae complexionis ad animam vegetabilem, et illius ad sensibilem, et illius ad rationalem, et ibi est finis[^p332-6].

19. Considerat autem physicus duplex medium, scilicet *maioris* mundi et *minoris* mundi. Medium *maioris* mundi est sol, medium *minoris* est cor. Sol enim est in medio planetarum, secundum cuius delationem in obliquo circulo[^p332-7] fiunt generationes, et regulat physicus generationem. Inter omnes autem planetas maioris diffusionis est sol. A corde similiter est diffusio, quidquid dicant medici. Nam spiritus *vitalis* ab eo diffunditur per arterias; spiritus autem *animalis* per nervos, licet complementum recipiat in cerebro; spiritus vero *naturalis* ab eodem diffunditur per venas, licet compleatur in hepate.

20. Hoc medium fuit Christus in *incarnatione*; unde dicitur in Ioanne[^p332-8]: *Medius vestrum stetit, quem vos nescitis*; et sequitur: *Qui misit me baptizare in aqua, ille mihi dixit: Super quem videris Spiritum sanctum descendentem et manentem super eum, hic est qui baptizat in Spiritu sancto.* — Scriptura quandoque dicit Christum *medium*, quandoque *caput*. *Caput* dicitur, quia ab eo fluunt omnes sensus et motus spirituales et charismata gratiarum. Hoc autem influit, secundum quod est *unitum* membris. *Caput* enim *Christi Deus* est, secundum scilicet quod Deus est; sed *viri caput Christus*[^p332-9], secundum quod Deus et homo. Diffundit ergo Spiritum sanctum in membra Ecclesiae sibi unita, non separata. Unde sicut in corpore humano non est diffusio a capite in membra, nisi sint unita; sic in cor-
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pore mystico. Ipse est ergo medium *duorum animalium* ut *cor*; unde in Habacuc[^p333-1]: *In medio duorum animalium cognosceris*; et secundum aliam translationem: *in medio annorum*, scilicet ut *sol*; quia totum tempus decurrit, secundum quod iste sol descendit per decem gradus in horologio Achaz. Ipse est ergo secundum Septuaginta *in medio animalium*, quae praeibant, et quae sequebantur[^p333-2].

21. Tertium medium est *distantiae* centrali positione profundum, de quo *mathematicus*, cuius licet prima consideratio sit circa mensuram terrae, est tamen ulterius circa motus corporum superiorum, ut habent disponere haec inferiora secundum influentiam eorum[^p333-3].

22. Hoc medium fuit Christus in *crucifixione*. In Psalmo[^p333-4]: *Rex noster ante saecula operatus est salutem in medio terrae.* Terra enim plane centrum est, et ideo infima et ideo modica; et quia infima et modica, ideo suscipit omnes influentias caelestes, et ideo facit mirabiles pullulationes. Sic Filius Dei infimus, pauperculus, modicus, humum nostram suscipiens, de humo factus, non solum venit ad superficiem terrae, verum etiam in profundum centri, scilicet *operatus est salutem in medio terrae*, quia post crucifixionem anima sua ad infernum descendit et restauravit caelestes sedes.

23. Hoc medium est salvativum; a quo recedens damnatur, scilicet a medio humilitatis. Et hoc ostendit Salvator[^p333-5]: *Ego in medio vestrum sum, sicut qui ministrat*; et in Matthaeo: *Nisi conversi fueritis et efficiamini sicut parvuli, non intrabitis in regnum caelorum.* In hoc medio *operatus est salutem*, scilicet in humilitate crucis.

24. Sed caligo subintravit, quia Christiani hunc locum medium dimittunt, in quo Christus hominem salvavit. Unde homo impugnat suam salutem, nesciens se metiri. Quid enim prodest, quod sciat metiri alia, cum se metiri nesciat? Si enim aliquantulum se plus quam debet, exaltat, periculum sibi est; sicut dicit beatus Bernardus[^p333-6], quod « si quis intrans per portam, caput erigat, laeditur; qui autem se inclinaverit, non laeditur ». Unde responsum fuit beato Antonio, quod solus humilis evadere poterat laqueos diaboli. — Sed unde est, quod humilitas non habetur nec lumina sapientiae? Quia ignis non custoditur in medio cinerum, sed lucerna nostra exponitur omni vento, et cito exstinguitur lucerna. Statim enim ostendere volumus, si quid boni in nobis est. Sed mirabilis fuit sapientia divina, quae per cinerem humilitatis operata est salutem. Medium enim, cum amissum est in circulo, inveniri non potest nisi per duas lineas se orthogonaliter intersecantes.

25. Quartum medium est *doctrinae* rationali manifestatione praeclarum. Ad hoc est omnis sermo rationalis, ut per ipsum tanquam per medium exprimamus quod est apud nos[^p333-7]. Sermo enim est ad simplicem orationem; oratio ad argumentationem secundum quatuor species argumentationis; argumentatio ad syllogismum; syllogismus ad persuadendum. Medium ergo per suam evidentiam et manifestationem et convenientiam cum extremis compellit rationem ad assentiendum, ut, quia extrema prius non conveniebant inter se manifeste, per virtutem medii cum utroque extremo convenientis inter se manifeste conveniant[^p333-8].

26. Hoc medium fuit Christus in *resurrectione*. Est autem *argumentum Christi* et *argumentum diaboli*. Argumentum diaboli ducit ad infernum et est paralogismus et *sophisticum* argumentum et *destructivum*; argumentum Christi *constructivum* et *reparativum*. Diabolus enim paralogizavit primum hominem et supposuit quandam propositionem in corde hominis quasi per se notam, quae est: creatura rationalis debet appetere similitudinem sui Creatoris, quia scilicet est imago — unde in damnatis erit maxima poena, quia, cum imago sit animae essentialis, similiter et talis appetitus erit essentialis in damnatis — sed si comederis, assimilaberis[^p333-9]: ergo bonum
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est comedere de vetito, ut assimileris. Et per istum syllogismum omnes peccant, quia, ut dicit Dionysius, « nullus malus fit, ad malum aspiciens, sed omnis intendit bonum et appetit bonum; sed fallitur, quia *similitudinem* boni accipit pro vero ». Per istum paralogismum induxit diabolus hominem in *passibilitatem naturae*, in *necessitatem indigentiae*, in *mortalitatem vitae*.

27. Econtra argumentum Christi fuit *salvativum* et *destructivum* argumenti diaboli. Ex quo enim diabolus fecerat hominem dissimilem Deo, cum tamen promisisset, similem se facturum; necesse fuit, Christum esse similem homini, ut faceret hominem similem sibi sive Deo. Christus ergo habuit *conformitatem naturae* in quantum Deus cum Patre, *aequalitatem potentiae*, *immortalitatem vitae*. In his tribus coniunctus fuit Patri. Necesse ergo fuit, ipsum in aliis tribus oppositis coniungi homini. Assumsit ergo *passibilitatem naturae*, *necessitatem indigentiae*, *mortalitatem vitae*. Tria ergo habuit per essentiam et tria assumsit per misericordiam. Necesse ergo fuit, ut tria vincerentur a tribus. Sed *vita* per essentiam superari non potuit a morte, nec *potentia* a penuria, nec *impassibilitas* a passibilitate. Necesse ergo fuit, ut homo transiret a mortalitate ad immortalitatem, a defectu ad opulentiam, de passibilitate ad coronam[^p334-1].

28. *Maior* propositio fuit ab aeterno; sed *assumtio* in cruce; *conclusio* vero in resurrectione. Iudaei credebant Christum confudisse et improperabant ei[^p334-2]: *Si Filius Dei es, descende de cruce.* Nam Christus non dicebat: sinite me vivere, sed dicebat: sinite me mortem assumere et alteri extremitati copulari, pati, mori; et tunc sequitur conclusio. Unde ipse illusit diabolo.

29. Et ista sunt argumenta, quibus Christus utebatur, *per quadraginta dies apparens eis*[^p334-3]. *Nonne*, inquit, *oportuit Christum pati, et ita intrare in gloriam suam?* De hoc medio Ioannes: *Cum sero esset die illo, stetit Iesus in medio discipulorum et ait illis: Pax vobis.* Et duo ibi ostendit, scilicet *gloriae sublimitatem*, eo quod impassibilis et immortalis, clausis ianuis, intravit tanquam Deus; postea *ostendit eis manus et latus* et confessionem extorsit a Thoma, ut diceret: *Dominus meus et Deus meus!* Vide processum! Primo intravit ut Deus, *ianuis clausis*; haec fuit *maior*; deinde *minorem* propositionem assumit, cum *ostendit eis manus et latus*; tertio conclusionem extorsit, ut confiteretur Thomas: *Dominus meus et Deus meus.*

30. Non sine causa signatur liber septem sigillis. *Ecce*, inquit[^p334-4], *vicit leo de tribu Iuda, radix David, aperire librum et solvere septem signacula eius.* Ista sunt septem media. In huius significationem Christus sepulcrum reseravit, et significat *apertionem libri*, et linteamina removit, et significat *manifestationem mysteriorum*. — Haec est logica nostra, haec est ratiocinatio nostra, quae habenda est contra diabolum, qui continuo contra nos disputat. Sed in assumtione *minoris* est tota vis facienda; quia nolumus pati, nolumus crucifigi. Tamen ad hoc est tota ratiocinatio nostra, ut simus similes Deo. — Diabolus vero parum reputabat argumentum Christi, cum vidit eum patientem. Sed Christus illusit ei; Iob[^p334-5]: *Nunquid illudes ei quasi avi, aut ligabis eum ancillis tuis?* Christus reputavit argumentum fortissimum, Ioannis duodecimo: *Ego si exaltatus fuero a terra, omnia traham ad me ipsum.*

31. Quintum est medium *modestiae* morali electione praecipuum. Modestia enim virtus est; virtus autem in medio consistit[^p334-6]; hoc medium considerat *ethicus*.

32. Hoc medium fuit Christus in *ascensione*. Dicitur in Exodo[^p334-7]: *Ingressus Moyses medium nebulae, fuit ibi quadraginta diebus et quadraginta noctibus.* Et hoc fuit Christus in *ascensione*; unde in Actibus dicitur: *Nubes suscepit eum ab oculis eorum.* Sic Christianus debet ascendere *de virtute in virtutem*, non statuendo terminum virtutis, quia ex hoc facto desineret esse virtuosus.

33. *Fundamentum* autem virtutis *fides* est, et nos ponimus eam sicut *medium*. Hic dicit ethicus[^p334-8], quod medium est, « ut *ratio recta* determinat ». Ista autem fides est; fides est *sicut stella matutina in medio nebulae*. Ad istam ascendit Christianus assumtus de aquis baptismi et intrat caliginem, quae quidem caligo *fides* est cum lumine in *aenigmate*. Hoc fundamentum est, per quod fundatur in nobis Christus; per hanc fidem proficit anima ascendendo ad virtutes *politicas*, quasi ad radicem montis, ubi Moyses fecit duodecim holocausta[^p334-9]; deinde ad virtutes *purgativas*, quasi ad medium montis; deinde
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ad virtutes *animi iam purgati* quasi ad supremum montis, ubi aptus est locus ad contemplandas virtutes *exemplares*. De quibus in Sapientia[^p335-1]: *Vapor est enim virtutis Dei et emanatio quaedam est claritatis Dei sincera*; sequitur: *candor est lucis aeternae* quantum ad *munditiam* vel *temperantiam*; et *speculum*, quantum ad *prudentiam*; *attingit a fine usque ad finem fortiter*, quantum ad *fortitudinem*; et *disponit omnia suaviter*, quantum ad *iustitiam*.

34. Sextum medium est *iustitiae* iudiciali recompensatione perpulcrum seu praecelsum. Quod medium erit Christus in iudicio. Hoc considerat *iurista* sive *politicus*, ut fiat retributio secundum merita. — Hoc totum mundum pulcrificat, quia deformia facit pulcra, pulcra pulcriora et pulcriora pulcherrima. Unde Augustinus[^p335-2] dicit, quod damnati pulcherrime locantur in inferno.

35. Ezechielis primo[^p335-3]: *Vidi, et ecce, ventus turbinis veniebat ab aquilone et nubes magna et ignis involvens; et splendor in circuitu eius, et de medio eius quasi species electri*, scilicet de medio ignis. *Et in medio eius similitudo quatuor animalium.* Describitur iudicium, primo quantum ad commotionem naturarum, per *ventum turbinis* et per *nubem*; secundo, quantum ad conflagrationem ignis, per *ignem involventem*; tertio, quantum ad examinationem mentium vel meritorum, per *splendorem*, tunc enim conscientiae clarae erunt; quarto, quantum ad assistentiam iudicantium, per *circuitum*; per *electrum*, Christus in duplici natura; per *quatuor animalia*, quatuor ordines: pontificum in *leone*, martyrum in *bove*, confessorum in *homine*, virginum in *aquila*, propter contemplationem. Unde fiet segregatio puri ab impuro per Christum, agnorum ab hoedis[^p335-4].

36. Agant ergo iuristae de iudiciis pecuniarum, nos agamus de iudicio nostro. Unde *ante iudicium para iustitiam tibi*[^p335-5].

37. Septimum medium est *concordiae* universali conciliatione pacatum. De quo *theologus* agit, qui considerat, quomodo mundus factus a Deo reducatur in Deum. Licet enim agat de operibus *conditionis*, principaliter agit tamen de operibus *reconciliationis*[^p335-6].

38. Hoc medium est Christus in *sempiterna beatificatione*. Agit enim theologus de salute animae, quomodo inchoatur in *fide*, promovetur in *virtutibus*, consummatur in *dotibus*. Unde in Apocalypsi[^p335-7]: *Non esurient neque sitient amplius, nec cadet super illos sol neque ullus aestus; quoniam Agnus, qui in medio throni est, reget illos et deducet eos ad vitae fontes aquarum.* Agnus in medio aquarum est Filius Dei, Filius, dico, qui est media persona, a qua omnis beatitudo. Vidit enim Ioannes *fluvium in medio platearum procedentem a sede Dei et Agni.* Agnus enim Dei deducet nos, ut, videntes corpus et animam et Divinitatem, pascua inveniamus sive *ingrediendo*, sive *egrediendo*. Hic lucet super corpus et animam, medium beatificans. In Psalmo[^p335-8]: *Fluminis impetus laetificat civitatem Dei*, scilicet *procedens a sede Dei et Agni*, Spiritus sanctus. Et nullus defectus *interior* erit, quia *non esurient neque sitient* per defectum pabuli, per quod deficit vita; *neque cadet super illos sol*, per *extrinsecam* perturbationem.

39. Ista media sunt *septem candelabra aurea*, sive Christus *in medio candelabrorum*[^p335-9], quae sunt septem illuminationes sapientiales praedictae, scilicet metaphysica, naturalis etc. Isti sunt *septem oculi Agni* et *septem oculi super unum lapidem*, ut dicit Zacharias, et *septem dies*, quos fecit prima lux.

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### COLLATION I.[^p329-1]
#### *On the qualities required in the hearers of the divine word, and on Christ the medium of all the sciences.*

### Summarium

*From the text is drawn the matter of the first three collations, divided in three ways, at number 1. — Part I. Three things are required in hearers, 2. — On these three in particular, 3-5. — Three kinds of unfit hearers, each on account of two vices, 6-9. — Part II. On Christ, who is the medium of all the sciences, 10. — The seven media according to the seven sciences, and to be applied to Christ, 11. — The first medium, of essence, primary by eternal generation, 12-17. — The second medium, of nature, most powerful by virtual diffusion, 18-20. — The third medium, of distance, profound by central position, 21-24. — The fourth medium, of doctrine, most illustrious by rational manifestation, 25-30. — The fifth medium, of modesty, pre-eminent by moral choice, 31-33. — The sixth medium, of justice, most beautiful by judicial recompense, 34-36. — The seventh medium, of concord, made peaceful by universal reconciliation, 37-39.*

1. *In the midst of the Church he shall open his mouth, and the Lord shall fill him with the spirit of wisdom and understanding, and shall clothe him with a robe of glory*, Ecclesiasticus the fifteenth[^p329-2]. In these words the Holy Spirit teaches the prudent man to whom he ought to *deliver* his discourse, whence to *begin*, where to *end*.

First, to whom he ought to *speak*: namely to the Church; for what is holy is not to be given to dogs, nor are pearls to be scattered before swine[^p329-3].

Second, he teaches where he ought to *begin*: namely *from the middle*, which is Christ; and if that medium is neglected, nothing is had.

Third, where to *end*: namely in the *fulness*, or filling up, of the spirit *of wisdom and understanding*.

2. But first we must speak about ourselves and see what we ought to be. For if a ray is set before a weak eye, it is blinded rather than illumined. We must speak, then, to the *Church*, which is the convocation of *rational beings*; whereas the synagogue is the congregation of *flocks* and of men living brutishly[^p329-4]. We must speak to the Church, which is the union of rational beings living concordantly and uniformly through a concordant and uniform *observance of the divine law*, through a concordant and uniform *cohesion of the divine peace*, through a concordant and uniform *consonance of the divine praise*. And these are ordered: because *praise* cannot be where there is no *peace*, nor divine *peace* where there is no *observance of the divine law*.

3. Of the first, in the first letter to Timothy[^p329-5]: *These things I write to thee*, son Timothy, *that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.* The Church is called *pillar and ground*, because it gives light to the mind and stability to virtue. For those who come to it are illumined through faith and made stable through constancy in virtue. And these two things the divine law does. Hence it is the *pillar* of the children of Israel[^p329-6], at whose movement
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it appears in every case how one is to *act* and how to *rest*. For in this all the Churches agree, that they keep the law of God, as of old the whole people watched the movement of the pillar. He who does not always look to it is not of the unity of the Church — as, if you do not understand it, or if you understand it and do not follow it.

4. Likewise we must speak to the Church of rational beings united through a concordant and uniform *cohesion of the divine peace*. Hence it is said in Ecclesiasticus[^p330-1]: *The children of wisdom are the church of the just, and their generation obedience and love.* For the Church is that which loves itself mutually. And love is born of the fulfilling of the law. For the law commands love, in the first letter to Timothy: *The end of the commandment is love*, or charity, *from a pure heart and a good conscience and an unfeigned faith.* And the same Apostle: *He that loveth his neighbour hath fulfilled the Law.* And he proves it by the word of the Saviour: *On these two*, he says, *dependeth the whole Law and the Prophets.* It is fitting, therefore, that the observers of the law be lovers, John the thirteenth[^p330-2]: *In this shall all men know that you are my disciples, if you have love one for another*; and the Apostle: *God is not the God of dissension, but of peace.*

5. Likewise, we must speak to the Church of rational beings united through a concordant and uniform *consonance of the divine praise*; in the Psalm[^p330-3]: *With thee is my praise in a great church.* For just as from a multitude of voices united according to a certain proportion and harmony the sweetness of song arises, so from the affection of many there arises a spiritual harmony, pleasing to the Most High; whence in the Psalm: *In the churches bless ye God the Lord, from the fountains of Israel.* — To such, then — observers of the divine law, lovers of the divine peace, renderers of the divine praise — and to no others, the discourse ought to be made[^p330-4]; and such are *churchly* men. But to him who is *snatched away* outside this Church it ought not to be made.

6. Now a man is snatched away by the spirit of *carnality* and of *cupidity*, against the *first*. These two are what turn a man away from the law of God and blind the two eyes of the mind. For the law of God commands the *common* good and the *spiritual* good, and draws a man back from the *foul* love, which is that of carnality, and from the *private* love, which is that of cupidity. For the law is hateful to the carnal and the covetous man; nor do they ever wish to hear it. They are like the dog and the swine. For the dog is always greedy and never willing to share, while the swine always wants to be in the mire.

7. Likewise, against the *cohesion of peace* is the spirit of *malignity* and *cruelty*, the envious man and the wrathful; and these two pervert everything: the envious turns every good into evil, the wrathful every evil into good, and reckons the very repaying of evil a good. And therefore *they put darkness light and light darkness*, Isaiah the fifth[^p330-5]. Hence such men are not fit to hear the law of God.

8. Likewise, against the *consonance of divine praise* is the spirit of *presumption* and *curiosity*, so that the *presumptuous* man does not magnify God but praises himself, while the *curious* man has no devotion. Hence there are many such, who are empty of praise and devotion, even if they have the splendours of the sciences. For they build the nests of wasps, which have no honeycomb of honey, as the bees have, which make honey.

9. To such as have now been named, therefore, the discourse is not to be made, because they are *a provoking house*[^p330-6]; and sometimes, on account of the indisposition of the hearers, the Lord makes *the tongue cleave to the palate*; but we must speak to *brothers*, whence in the Psalm: *I will declare thy name to my brethren, in the midst of the church I will praise thee*, and to spiritual men, that they may be drawn from worldly wisdom to Christian wisdom. For there has gone before an assault upon the life of Christ in *morals* by the theologians, and an assault upon the *doctrine* of Christ by false positions on the part of the artists. We must not, then, return into Egypt through desire for cheap foods — garlic, leeks and melons[^p330-7] — nor must the heavenly food be let go. — And so the first point is clear.

10. As to the *second*, note that *one must begin from the middle*, which is Christ. For he is the *mediator of God and men*[^p330-8], holding the medium in all things, as will appear. Hence one must necessarily begin from him, if anyone wishes to come to Christian wisdom, as is pro-
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ved in Matthew: for *no one knoweth the Son but the Father, neither doth any one know the Father but the Son, and he to whom it shall please the Son to reveal him.* — It is also manifest that one must begin from him with whom the two greatest sages began, namely Moses, the inaugurator of the wisdom of God, and John, its finisher. The one said[^p331-1]: *In the beginning God created heaven and earth*, that is, in the Son, according to Augustine; and John: *In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by him.* If, therefore, one cannot arrive at the knowledge of the creature except through that by which it was made, it is necessary that *a true word go before thee*, in Ecclesiasticus[^p331-2].

11. Our purpose, therefore, is to show that in Christ *are hidden all the treasures of the wisdom and knowledge of God*[^p331-3], and that he is the *medium* of all the sciences. Now the medium is sevenfold, namely of *essence*, of *nature*, of *distance*, of *doctrine*, of *modesty*, of *justice*, of *concord*. The first belongs to the consideration of the *metaphysician*, the second of the *physicist*, the third of the *mathematician*, the fourth of the *logician*, the fifth of the *ethicist*, the sixth of the *political thinker* or of the jurists, the seventh of the *theologian*. — The first medium is primary by eternal origin; the second most powerful by virtual diffusion; the third profound by central position; the fourth most illustrious by rational manifestation; the fifth pre-eminent by moral choice; the sixth most exalted by judicial recompense; the seventh made peaceful by universal reconciliation. — Christ was the first medium in his eternal generation; the second in the incarnation; the third in the passion; the fourth in the resurrection; the fifth in the ascension; the sixth in the judgement to come; the seventh in the everlasting retribution or beatification.

12. The first medium, then, is that *of essence*, primary by eternal generation. For *being* is only in two ways: either *being* which is *from itself* and *according to itself* and *for the sake of itself*, or *being* which is from another and according to another and for the sake of another. It is also necessary that *being* which is *from itself* be *according to itself* and *for the sake of itself*. *Being from itself* is in the character of the *originating*; *being according to itself* in the character of the *exemplifying*; and *being for the sake of itself* in the character of the *ending* or *terminating*; that is, in the character of *principle*, *medium* and *end* or *term*. The Father in the character of the originating principle; the Son in the character of the exemplifying medium; the Holy Spirit in the character of the terminating completion. These three persons are equal and equally noble, because it is of equal nobility for the Holy Spirit to terminate the divine persons as for the Father to originate them, or for the Son to represent all things[^p331-4].

13. The *metaphysician*, however, although he rises from the consideration of the principles of created and particular substance to the universal and uncreated substance and to that *being* as it has the character of *principle, medium and ultimate end*, does not nevertheless rise to it in the character of Father and Son and Holy Spirit. For the metaphysician rises to the consideration of that *being* in the character of the *principle originating all things*; and in this he agrees with the *physicist*, who considers the origins of things[^p331-5]. He rises also to the consideration of that *being* in the character of the *ultimate end*; and in this he agrees with the *moral philosopher* or ethicist, who leads all things back to one highest good as to the ultimate end, considering happiness whether practical or speculative. But as he considers that *being* in the character of *that which exemplifies all things*, he shares with no one and is the true metaphysician.

Now the Father from eternity begot a Son like to himself and uttered himself and his own likeness like to himself, and with this the whole of his *power*; he uttered what he was able to do, and above all what he willed to do, and expressed all things in him, namely in the Son or in that *medium*, as in his own art. Hence that medium is *truth*; and it is agreed, according to Augustine[^p331-6] and the other Saints, that « Christ, having his chair in heaven, teaches within »; nor can any truth be known in any way whatever except through that truth. For the principle of being and of knowing is the same. If, indeed, the knowable as knowable is, according to the Philosopher[^p331-7], eternal; it is necessary that nothing be known except through truth immutable, unshaken, unconstrained.

14. This is necessarily the *medium* of the persons: because, if there is a person which produces and is not produced, and a person which is produced and does not produce,
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there is necessarily a middle person, which is produced and produces. This, then, is the truth *perceptible by the mind alone*[^p332-1], in which the Angels, the Prophets, the philosophers learn the true things they say.

15. Of this medium it is said in Genesis[^p332-2]: *The Lord God brought forth from the ground every tree fair to behold and pleasant to eat of, the tree of life also in the midst of paradise.* According to what Augustine says, of all the things produced it was said: *Let it be made; he made it*, and *it was made*, except of the light, of which he said: *Let there be light, and there was light*; because they were produced first from eternity in the *eternal art*, second in the *intellectual creature*, third in the *sensible world*.

16. And this is against the errors of those who believe the world was created from eternity. For because our minds are akin to the eternal lights, they suppose that, just as things were produced or described in the eternal art from eternity, so from eternity they were created in this world; and just as the world was described from eternity in the eternal art, so they suppose it was described in matter. But this word of Genesis about the earthly paradise is understood of the angelic, the human and the eternal intellect. For the Father, as has been said, begot one like to himself, namely the Word coeternal with himself, and uttered his own likeness, and consequently expressed all that he could.

17. The Word, therefore, expresses the Father and the things which were made through him, and principally leads us back to the unity of the Father who gathers together; and according to this it is the *tree of life*, because through this medium we return and are made alive in the very fountain of life[^p332-3]. But if we turn aside to the knowledge of things in experience, searching out more than is granted us, we fall from true contemplation and taste of the *forbidden tree of the knowledge of good and evil*, as Lucifer did. For if Lucifer, contemplating that truth, had been led back from the knowledge of the creature to the unity of the Father, he would have made morning out of evening and would have had a day; but because he fell into delight and the appetite of excellence, he lost the day[^p332-4]. So likewise Adam. — *This* is the medium that makes one know, namely truth, and this is the *tree of life*; *another* truth is the occasion of death, when a man has fallen into love of the beauty of the creature. Through the *primary* truth all must return, so that, as the Son said[^p332-5]: *I came forth from the Father and came into the world; again I leave the world and go to the Father*; so let each one say: Lord, I came forth from thee the highest, I come to thee the highest and through thee the highest. — This is the *metaphysical* medium that leads back, and this is our whole metaphysics: concerning *emanation*, concerning *exemplarity*, concerning *consummation*, that is, to be illumined by spiritual rays and led back to the highest. And thus you will be a true metaphysician.

18. The second medium is that *of nature*, most powerful by virtual diffusion, which belongs to the consideration of the *physicist*, who considers the movable and generation according to the influence of the heavenly bodies upon the elements, and the ordering of the elements to the form of mixture, and of the form of mixture to the form of complexion, and of the form of complexion to the vegetable soul, and of that to the sensible, and of that to the rational, and there is the end[^p332-6].

19. Now the physicist considers a twofold medium, namely of the *greater* world and of the *lesser* world. The medium of the *greater* world is the sun, the medium of the *lesser* is the heart. For the sun is in the midst of the planets, and according to its bearing along the oblique circle[^p332-7] generations come about, and the physicist regulates generation by it. Among all the planets the sun is of the greatest diffusion. From the heart likewise there is diffusion, whatever the physicians may say. For the *vital* spirit is diffused from it through the arteries; the *animal* spirit through the nerves, though it receives its completion in the brain; while the *natural* spirit is diffused from the same through the veins, though it is completed in the liver.

20. This medium Christ was in the *incarnation*; whence it is said in John[^p332-8]: *There hath stood one in the midst of you, whom you know not*; and there follows: *He who sent me to baptize with water said to me: Upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Spirit.* — Scripture sometimes calls Christ the *medium*, sometimes the *head*. He is called *head*, because from him flow all the spiritual senses and motions and the charisms of graces. And this he pours in according as he is *united* to the members. For the *head of Christ is God*, namely according as he is God; but *the head of the man is Christ*[^p332-9], according as he is God and man. He pours out, therefore, the Holy Spirit into the members of the Church united to himself, not separated. Hence, just as in the human body there is no diffusion from the head into the members unless they be united; so in the mystical
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body. He is therefore the medium *of the two living creatures* as the *heart*; whence in Habakkuk[^p333-1]: *In the midst of two living creatures thou shalt be known*; and according to another translation: *in the midst of the years*, namely as the *sun*; because the whole of time runs its course according as this sun went down by ten degrees on the dial of Ahaz. He is therefore, according to the Septuagint, *in the midst of the living creatures* which went before and which followed[^p333-2].

21. The third medium is that *of distance*, profound by central position, of which the *mathematician* treats; and although his first consideration is about the measure of the earth, it is nevertheless further about the motions of the higher bodies, as they have to dispose these lower things according to their influence[^p333-3].

22. This medium Christ was in the *crucifixion*. In the Psalm[^p333-4]: *Our king before the ages hath wrought salvation in the midst of the earth.* For the earth is plainly the centre, and therefore lowest and therefore small; and because it is lowest and small, it therefore receives all the heavenly influences, and therefore produces wonderful growths. So the Son of God, lowest, poor, small, taking up our earth, made from the ground, came not only to the surface of the earth but even into the depth of the centre — that is, *he wrought salvation in the midst of the earth* — since after the crucifixion his soul descended to hell and restored the heavenly seats.

23. This medium is salvific; and he who withdraws from it is damned — that is, from the medium of humility. And this the Saviour showed[^p333-5]: *I am in the midst of you as he that serveth*; and in Matthew: *Unless you be converted and become as little children, you shall not enter into the kingdom of heaven.* In this medium *he wrought salvation*, namely in the humility of the cross.

24. But a darkness has crept in, because Christians let go this middle place in which Christ saved man. Hence a man assails his own salvation, not knowing how to measure himself. For what does it profit that he knows how to measure other things, when he does not know how to measure himself? For if he exalts himself even a little more than he ought, there is danger for him; as blessed Bernard says[^p333-6], that « if a man entering by a gate lifts up his head, he is hurt; but he who has bowed himself is not hurt ». Hence the answer given to blessed Anthony, that the humble man alone could escape the snares of the devil. — But whence is it that neither humility nor the lights of wisdom are had? Because fire is not kept in the midst of ashes, but our lamp is exposed to every wind, and the lamp is quickly put out. For at once we want to display whatever good is in us. But wonderful was the divine wisdom, which through the ash of humility wrought salvation. For the centre, when it has been lost in a circle, cannot be found except by two lines intersecting each other at right angles.

25. The fourth medium is that *of doctrine*, most illustrious by rational manifestation. To this end is all rational discourse, that through it as through a medium we may express what is within us[^p333-7]. For discourse is ordered to the simple sentence; the sentence to argumentation according to the four species of argumentation; argumentation to the syllogism; the syllogism to persuading. The middle term, therefore, by its evidence and manifestation and its agreement with the extremes, compels reason to assent — so that, whereas the extremes did not before agree manifestly among themselves, they may agree manifestly among themselves through the power of the middle, which agrees with each extreme[^p333-8].

26. This medium Christ was in the *resurrection*. Now there is an *argument of Christ* and an *argument of the devil*. The argument of the devil leads to hell and is a paralogism and a *sophistical* argument and *destructive*; the argument of Christ is *constructive* and *reparative*. For the devil made a paralogism against the first man and laid down in the heart of man a certain proposition as though self-evident, which is: the rational creature ought to desire the likeness of its Creator, since indeed it is an image — whence in the damned there will be the greatest punishment, because, since the image is essential to the soul, such an appetite will likewise be essential in the damned — but if you eat, you will be made like[^p333-9]: therefore it is good
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to eat of the forbidden thing, that you may be made like. And by this syllogism all sin, because, as Dionysius says, « no one becomes evil by looking to evil, but every one intends the good and desires the good; but he is deceived, because he takes the *likeness* of the good for the true good ». By this paralogism the devil led man into *passibility of nature*, into *necessity of want*, into *mortality of life*.

27. On the contrary, the argument of Christ was *salvific* and *destructive* of the argument of the devil. For since the devil had made man unlike God, though he had promised to make him like, it was necessary that Christ be like man, in order to make man like himself, that is, like God. Christ therefore had *conformity of nature* inasmuch as he is God with the Father, *equality of power*, *immortality of life*. In these three he was joined to the Father. It was necessary, therefore, that in three other, opposite things he be joined to man. He assumed, therefore, *passibility of nature*, *necessity of want*, *mortality of life*. Three things, then, he had by essence and three he assumed by mercy. It was necessary, therefore, that three be conquered by three. But *life* by essence could not be overcome by death, nor *power* by penury, nor *impassibility* by passibility. It was necessary, therefore, that man pass over from mortality to immortality, from defect to abundance, from passibility to the crown[^p334-1].

28. The *major* proposition was from eternity; but the *assumption* on the cross; the *conclusion* in the resurrection. The Jews believed that Christ had been confounded, and they reproached him[^p334-2]: *If thou be the Son of God, come down from the cross.* For Christ was not saying: let me live, but he was saying: let me take up death and be coupled to the other extreme, let me suffer, let me die; and then the conclusion follows. Hence he himself mocked the devil.

29. And these are the arguments which Christ used, *appearing to them for forty days*[^p334-3]. *Ought not*, he says, *Christ to have suffered, and so to enter into his glory?* Of this medium John says: *When it was late that day, Jesus stood in the midst of the disciples and said to them: Peace be to you.* And he showed two things there: namely the *sublimity of glory*, in that, impassible and immortal, he entered with the doors shut, as God; afterwards *he showed them his hands and his side* and wrung out a confession from Thomas, so that he said: *My Lord and my God!* See the procedure! First he entered as God, *the doors being shut*; this was the *major*; then he takes up the *minor* proposition, when *he showed them his hands and his side*; third, he wrung out the conclusion, so that Thomas confessed: *My Lord and my God.*

30. Not without cause is the book sealed with seven seals. *Behold*, he says[^p334-4], *the lion of the tribe of Juda, the root of David, hath prevailed to open the book and to loose the seven seals thereof.* These are the seven media. In signification of this Christ opened the sepulchre, and it signifies the *opening of the book*, and he removed the linen cloths, and it signifies the *manifestation of the mysteries*. — This is our logic, this is our reasoning, which must be had against the devil, who continually disputes against us. But in the assumption of the *minor* the whole effort must be made; because we do not want to suffer, we do not want to be crucified. Yet to this end is our whole reasoning, that we may be like God. — The devil, however, thought little of Christ's argument when he saw him suffering. But Christ mocked him; Job[^p334-5]: *Shalt thou play with him as with a bird, or bind him for thy handmaids?* Christ reckoned the argument most strong, John the twelfth: *If I be lifted up from the earth, I will draw all things to myself.*

31. The fifth medium is that *of modesty*, pre-eminent by moral choice. For modesty is a virtue; and virtue consists in a mean[^p334-6]; and this medium the *ethicist* considers.

32. This medium Christ was in the *ascension*. It is said in Exodus[^p334-7]: *Moses, entering into the midst of the cloud, was there forty days and forty nights.* And this Christ was in the *ascension*; whence in Acts it is said: *A cloud received him out of their sight.* So the Christian ought to ascend *from virtue to virtue*, not setting a term to virtue, since by that very fact he would cease to be virtuous.

33. Now the *foundation* of virtue is *faith*, and we set it down as a *medium*. Here the ethicist says[^p334-8] that the mean is « as *right reason* determines ». And this is faith; faith is *like the morning star in the midst of a cloud*. To this the Christian ascends, taken up out of the waters of baptism, and enters the darkness, which darkness indeed is *faith* with light in a *riddle*. This is the foundation by which Christ is founded in us; through this faith the soul advances, ascending to the *political* virtues, as to the foot of the mountain, where Moses made twelve holocausts[^p334-9]; then to the *purgative* virtues, as to the middle of the mountain; then
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to the virtues *of the soul already purged*, as to the summit of the mountain, where the place is fit for contemplating the *exemplary* virtues. Of which it is said in Wisdom[^p335-1]: *For she is a vapour of the power of God and a certain pure emanation of the brightness of God*; and there follows: *she is the brightness of eternal light*, as to *purity* or *temperance*; and *a mirror*, as to *prudence*; *she reacheth from end to end mightily*, as to *fortitude*; and *ordereth all things sweetly*, as to *justice*.

34. The sixth medium is that *of justice*, most beautiful or most exalted by judicial recompense. Which medium Christ will be in the judgement. This the *jurist* or *political thinker* considers, that recompense may be made according to merits. — This beautifies the whole world, because it makes deformed things beautiful, beautiful things more beautiful, and the more beautiful most beautiful. Hence Augustine[^p335-2] says that the damned are most beautifully placed in hell.

35. Ezekiel the first[^p335-3]: *I saw, and behold, a whirlwind came out of the north, and a great cloud, and a fire infolding it; and brightness was about it, and out of the midst thereof as it were the resemblance of amber* — that is, out of the midst of the fire. *And in the midst thereof the likeness of four living creatures.* The judgement is described: first as to the commotion of natures, by the *whirlwind* and by the *cloud*; second, as to the conflagration of fire, by the *fire infolding*; third, as to the examination of minds or of merits, by the *brightness*, for then consciences will be clear; fourth, as to the attendance of those who judge, by the *encircling*; by the *amber*, Christ in his twofold nature; by the *four living creatures*, four orders: of pontiffs in the *lion*, of martyrs in the *ox*, of confessors in the *man*, of virgins in the *eagle*, on account of contemplation. Hence there will be a separating of the pure from the impure through Christ, of the lambs from the goats[^p335-4].

36. Let the jurists, then, treat of judgements about money; let us treat of our own judgement. Hence: *before judgement prepare justice for thyself*[^p335-5].

37. The seventh medium is that *of concord*, made peaceful by universal reconciliation. Of this the *theologian* treats, who considers how the world, made by God, is led back to God. For although he treats of the works of *creation*, he treats principally of the works of *reconciliation*[^p335-6].

38. This medium is Christ in *everlasting beatification*. For the theologian treats of the salvation of the soul: how it is begun in *faith*, advanced in the *virtues*, consummated in the *dowries*. Hence in the Apocalypse[^p335-7]: *They shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat; for the Lamb, who is in the midst of the throne, shall rule them and shall lead them to the fountains of the waters of life.* The Lamb in the midst of the waters is the Son of God — the Son, I say, who is the middle person, from whom is all beatitude. For John saw *a river in the midst of the streets proceeding from the seat of God and of the Lamb.* For the Lamb of God will lead us, so that, seeing body and soul and Divinity, we may find pastures whether *going in* or *going out*. He shines upon body and soul, the medium that beatifies. In the Psalm[^p335-8]: *The stream of the river maketh the city of God joyful* — namely *proceeding from the seat of God and of the Lamb*, the Holy Spirit. And there will be no *interior* defect, because *they shall not hunger nor thirst* through want of food, by which life fails; *neither shall the sun fall upon them*, through *extrinsic* disturbance.

39. These media are the *seven golden candlesticks*, or Christ *in the midst of the candlesticks*[^p335-9], which are the seven wisdom-bearing illuminations aforesaid, namely metaphysics, natural philosophy and the rest. These are the *seven eyes of the Lamb* and the *seven eyes upon one stone*, as Zechariah says, and the *seven days* which the first light made.

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la: In Vat. hae collationes inscribuntur: *Illuminationes Ecclesiae in Hexaemeron*; in ed. Argentina an. 1495 et in Veneta an. 1504: *Liber... qui luminaria Ecclesiae intitulatur, sive Illuminationes, sive de quinque Visionibus*; in B: *Incipiunt visiones fratris Bonaventurae Ordinis Fratrum Minorum*. In A D E F G deest inscriptio. Recte monet Bonelli (Prodromus col. 628), melius hoc opus inscribendum *Collationes* (ut passim ab ipso auctore vocantur) quam *Sermones*. Hanc inscriptionem praeferendam esse censuimus, addito tamen illo titulo Vat. iam recepto, licet minus conveniens esse videatur. In Prolegomenis nostris ratio redditur, quare, sepositis omnibus prioribus editionibus, in textu reformando sequimur codices illius familiae, quae repraesentatur a duobus antiquioribus A D, quibus suffragantur E F G; ita tamen, ut interdum interseramus unum alterumve verbum ex codd. alterius familiae, scil. B C, vel etiam ex ed. Vaticana. Nec notamus variantes lectiones et gravia menda, quae quoad editiones perpetuo magno numero et extensione occurrunt, nisi interdum ob speciales rationes. In tribus primis collationibus textus editionum praeter longas interpolationes, de quibus suo loco in notis ratio redditur, plerumque non tantum alia verba, sed et ordinem et nexum propositionum diversum exhibet.

en: In the Vatican edition these collations are entitled *Illuminationes Ecclesiae in Hexaemeron*; in the Strasbourg edition of 1495 and the Venice edition of 1504: *The book… which is entitled the luminaries of the Church, or the Illuminations, or on the five Visions*; in B: *Here begin the visions of brother Bonaventure of the Order of Friars Minor*. In A D E F G the title is wanting. Bonelli rightly observes (*Prodromus* col. 628) that this work is better entitled *Collationes* (as the author himself everywhere calls them) than *Sermones*. We have judged this title to be preferred, with the addition, however, of that Vatican title now received, although it seems less fitting. In our Prolegomena the reason is given why, setting aside all the earlier editions, we follow in reforming the text the codices of that family which is represented by the two more ancient A D, supported by E F G; yet in such a way that we now and then insert a word or two from the codices of the other family, namely B C, or even from the Vatican edition. Nor do we note variant readings and grave errors — which, as regards the editions, occur continually in great number and extent — except now and then for special reasons. In the first three collations the text of the editions, besides the long interpolations of which account is given in the notes in their place, generally exhibits not only other words, but also a different order and connection of the propositions.

la: Vers. 5. — Prima divisio, quae sequitur, dat materiam collationum trium priorum, quae sunt quaedam introductio in alias sequentes.

en: Verse 5. — The first division, which follows, gives the matter of the first three collations, which are a kind of introduction to the others that follow.

la: Respicitur Matth. 7, 6: Nolite dare sanctum canibus, neque mittatis margaritas vestras ante porcos.

en: Reference is made to Matt. 7:6: *Give not that which is holy to dogs, neither cast ye your pearls before swine.*

la: Cfr. August., Epist. ad Rom. inchoata expositio, n. 2, et Isidor., VIII. Etymolog. c. 1. n. 7. — Superius pro *apponatur*, quod praebet B, F *opponatur*, alii codd. et Vat. *exponatur*.

en: Cf. Augustine, *Unfinished Exposition of the Epistle to the Romans*, n. 2, and Isidore, VIII *Etymolog.* c. 1, n. 7. — Above, for *apponatur*, which B offers, F has *opponatur*, other codices and the Vatican edition *exponatur*.

la: Cap. 3, 14. seq. Post *scribo* Vulgata plura addit.

en: Ch. 3:14 f. After *scribo* the Vulgate adds more.

la: Cfr. Exod. 13, 21. seq.; Num. 9, 15. seqq. et II. Esdr. 9, 12.

en: Cf. Exod. 13:21 f.; Num. 9:15 ff. and II Esdras 9:12.

la: Cap. 3, 1. — Seq. locus est I. Tim. 1, 5; tertius Rom. 13, 8. Ibid. v. 9: Et si quod est aliud mandatum, in hoc verbo instauratur: Diliges proximum tuum sicut te ipsum [Matth. 22, 39; ibid. v. 40: In his duobus mandatis universa Lex pendet et Prophetae].

en: Ch. 3:1. — The following passage is I Tim. 1:5; the third, Rom. 13:8. Ibid., v. 9: *And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself* [Matt. 22:39; ibid., v. 40: *On these two commandments dependeth the whole Law and the Prophets*].

la: Vers. 35. — Seq. locus est I. Cor. 14, 33.

en: Verse 35. — The following passage is I Cor. 14:33.

la: Psalm. 21, 26. — Seq. locus est Ps. 67, 27.

en: Ps. 21:26. — The following passage is Ps. 67:27.

la: Ita B; alii codd. et Vat.: *Qui autem sunt observatores divinae legis, sunt amatores divinae pacis et persolutores divinae laudis, his debet fieri sermo.* Ex E adiecimus *et tales sunt viri ecclesiastici*. — Subinde respicitur Ioan. 10, 28. 29: Et non rapiet eas quisquam de manu mea etc.

en: So B; other codices and the Vatican edition: *But those who are observers of the divine law are lovers of the divine peace and renderers of the divine praise; to these the discourse ought to be made.* From E we have added *et tales sunt viri ecclesiastici*. — Then reference is made to John 10:28–29: *And no man shall pluck them out of my hand*, etc.

la: Vers. 20: Ponentes tenebras etc. — Cfr. Alan. ab Insulis, de Planctu naturae, ubi hoc de invidia ostenditur (ed. Migne col. 468 seq.): Audaciam furori temeritatis assignat, prudentiam animi in fraudis versutias... obliquat etc.

en: Verse 20: *Putting darkness* etc. — Cf. Alan of Lille, *On the Complaint of Nature*, where this is shown of envy (Migne edition, col. 468 f.): He assigns boldness to the fury of rashness, and bends the prudence of the mind into the cunning of fraud, etc.

la: Ezech. 2, 5. — Seq. locus est ibid. 3, 26: Et linguam tuam adhaerere faciam palato tuo [voci *adhaerere* B adiungit *praedicatoris*, Vat. *doctorum*]; tertius est Ps. 21, 23. — Inferius ante *viris* A D E F addunt *ut*.

en: Ezek. 2:5. — The following passage is ibid. 3:26: *And I will make thy tongue cleave to the roof of thy mouth* [to the word *adhaerere* B adds *praedicatoris*, the Vatican edition *doctorum*]; the third is Ps. 21:23. — Below, before *viris*, A D E F add *ut*.

la: Respicitur Num. 11, 4. seq. et 21, 5. — B post *nec* addit *pro talibus*. Superius Vat. voci *theologos* praemittit *malos*, et pro *per falsas positiones per artistas* substituit *per falsas opiniones et per argumenta Aristotelis*. Revera in codd. non invenitur nomen Aristotelis solito modo scriptum, sed scribunt vel *ar.*, vel abbreviate *argumenta*; E expresse *artistas*; et haec lectio et conditioni illius aetatis et contextui bene congruit.

en: Reference is made to Num. 11:4 f. and 21:5. — B adds *pro talibus* after *nec*. Above, the Vatican edition prefixes *malos* to the word *theologos*, and for *per falsas positiones per artistas* substitutes *per falsas opiniones et per argumenta Aristotelis*. In fact the name of Aristotle is not found in the codices written in the usual way, but they write either *ar.*, or in abbreviation *argumenta*; E expressly *artistas*; and this reading agrees well both with the condition of that age and with the context.

la: Epist. I. Tim. 2, 5. — Seq. locus est Matth. 11, 27. — Inferius pro *in Matthaeo* (ita A) nonnulli codd. *hoc Iudaeis*. Post verba ex Matthaeo allegata Vat. prosequitur: *Sicut ergo species ducit in cognitionem obiecti, ita Verbum seu Filius, qui est species Patris, ducit in Patris cognitionem. Unde signantissime dicebat Philippus: Ostende nobis Patrem, et sufficit nobis. Alia ratio est, quia ab illo incipiendum est, a quo duo maximi inceperunt, Moyses etc.*

en: I Tim. 2:5. — The following passage is Matt. 11:27. — Below, for *in Matthaeo* (so A) several codices have *hoc Iudaeis*. After the words cited from Matthew the Vatican edition continues: *As therefore the species leads to the cognition of the object, so the Word or Son, who is the species of the Father, leads to the cognition of the Father. Hence Philip said most pointedly: Show us the Father, and it is enough for us. Another reason is that one must begin from him from whom the two greatest began, Moses etc.*

la: Gen. 1, 1. — Seq. locus est Ioan. 1, 1. seqq. — Expositio primi loci habetur apud August., XI. Confess. c. 9. n. 11, I. de Gen. contra Manich. c. 2. n. 3. Cfr. Glossa ordinaria apud Strabum in Gen. 1, 1, et II. Sent. d. 1. p. I. dub. 1.

en: Gen. 1:1. — The following passage is John 1:1 ff. — The exposition of the first passage is found in Augustine, XI *Confessions* c. 9, n. 11, and I *On Genesis against the Manichees* c. 2, n. 3. Cf. the *Ordinary Gloss* in Strabo on Gen. 1:1, and II *Sent.* d. 1, p. I, dub. 1.

la: Cap. 37, 20. — Vat. legit: *Si ergo ad notitiam Creatoris perveniri non potest, nisi per id quod factum est, necesse est, ut ante omnia verbum verax praecedat te. Tertia ratio est, quia in Christo... absconditi: ergo Christus est medium omnium scientiarum.*

en: Ch. 37:20. — The Vatican edition reads: *If, therefore, one cannot arrive at the knowledge of the Creator except through that which was made, it is necessary that before all things a true word go before thee. The third reason is that in Christ… are hidden: therefore Christ is the medium of all the sciences.*

la: Col. 2, 3. — Inferius Vat. *utili* pro *universali*.

en: Col. 2:3. — Below, the Vatican edition has *utili* for *universali*.

la: Aristoteles in fine Physicae suae ostendit, dari primum motorem, ipsum esse principium omnis motus, esse penitus immobilem, esse aeternum et incorporeum. I. Metaph. c. 2. seq. idem docet, metaphysicam versari circa prima principia et causas rerum altissimas, ipsamque esse scientiam divinam, quia divinorum est. Cfr. ibid. III. text. 3; VI. text. 2; XI. c. 6. et XII. text. 5. seqq. (II. c. 2; V. c. 1; X. c. 7. et XI. c. 1. seqq.), ubi etiam text. 52-56. (c. 10.) proponit, quod omnia in universo ordinentur in Deum tanquam in finem ultimum et ab ipso, ut unico principe, gubernentur. I. Ethic. c. 2. seqq. Aristot. ostendit, esse quendam finem ultimum hominis, ipsumque esse summum bonum, quo felicitas humana constituitur. Averroes in III. Metaph. text. 3. et in IV. text. 1. dicit, quod metaphysica est illa scientia, « quae considerat de nobilissima causarum, scilicet de primo fine et forma prima ».

en: Aristotle at the end of his *Physics* shows that there is a first mover, that it is the principle of all motion, that it is utterly immobile, eternal and incorporeal. In I *Metaph.* c. 2 f. he teaches the same: that metaphysics is occupied about the first principles and the highest causes of things, and that it is a divine science, because it is of divine things. Cf. ibid. III, text 3; VI, text 2; XI, c. 6; and XII, text 5 ff. (II, c. 2; V, c. 1; X, c. 7; and XI, c. 1 ff.), where also, in text 52–56 (c. 10), he proposes that all things in the universe are ordered to God as to the ultimate end and are governed by him as by a single ruler. In I *Ethics* c. 2 ff. Aristotle shows that there is a certain ultimate end of man, and that it is the highest good, in which human happiness consists. Averroes, on III *Metaph.* text 3 and on IV, text 1, says that metaphysics is that science « which considers the noblest of the causes, namely the first end and the first form ».

la: In Epist. Ioan. tr. 3. n. 13. iam supra pag. 324, nota 2. allegata. Sententia *aliorum* Sanctorum proposita est supra Quaest. disput. de scientia Christi, q. 4. — Superius respicitur verbum Augustini (VI. de Trin. c. 10. n. 11.), quo Filius dicitur « ars quaedam omnipotentis atque sapientis Dei plena omnium rationum viventium » etc., et quod Verbum praeter respectum ad Patrem dicat *operativam potentiam* (cfr. supra pag. 12, nota 3. et 7.). Ioan. 14, 6: Ego sum via, *veritas* et vita. Cfr. infra collat. 3. n. 8.

en: *On the Epistle of John*, tr. 3, n. 13, already cited above, p. 324, note 2. The opinion of the *other* Saints is set out above, *Quaest. disput. de scientia Christi*, q. 4. — Above, reference is made to the word of Augustine (VI *On the Trinity* c. 10, n. 11), by which the Son is called « a certain art of the omnipotent and wise God, full of all the living reasons » etc., and to the fact that the Word, besides its relation to the Father, expresses *operative power* (cf. above, p. 12, notes 3 and 7). John 14:6: *I am the way, the truth and the life.* Cf. below, collation 3, n. 8.

la: Libr. VI. Ethic. c. 3: Omnes enim id quod scimus, non posse aliter sese habere existimamus... scibile igitur necessario est: ergo aeternum etc. Cfr. I. Poster. c. 26. (c. 33.). Idem II. Metaph. text. 4. (I. brevior c. 1.) dicit: « Quare ut secundum *esse* unumquodque se habet, ita etiam secundum *veritatem* ». Quae verba Averroes respectu causae *primae* ita exponit: Illa [prima] causa est magis digna et in *esse* et in *veritate* quam omnia entia; omnia enim entia non acquirunt *esse* et *veritatem* nisi ab ista causa. Est igitur *ens* per se et *verum* per se; et omnia alia sunt *entia* et *vera* per *esse* et *veritatem* eius.

en: Book VI *Ethics* c. 3: For we all judge that what we know cannot be otherwise… the knowable, therefore, is of necessity: therefore it is eternal, etc. Cf. I *Posterior Analytics* c. 26 (c. 33). The same author, II *Metaph.* text 4 (I, shorter version, c. 1), says: « Wherefore, as each thing stands in respect of *being*, so also in respect of *truth* ». Which words Averroes expounds thus with respect to the *first* cause: That [first] cause is more worthy both in *being* and in *truth* than all beings; for all beings do not acquire *being* and *truth* except from that cause. It is therefore *being* through itself and *true* through itself; and all other things are *beings* and *true* through its *being* and *truth*.

la: Anselm., Dialog. de veritate, c. 11: Possumus igitur, nisi fallor, definire, quia veritas est rectitudo sola mente perceptibilis.

en: Anselm, *Dialogue on Truth*, c. 11: We can therefore, unless I am mistaken, define it thus: that truth is rectitude perceptible by the mind alone.

la: Cap. 2, 9. — Seq. locus (de luce) est ibid. 1, 3. — Sententia August. habetur II. de Gen. ad lit. c. 8. n. 16. seqq. — De erroribus circa mundi creationem cfr. II. Sent. d. 1. p. I. a. 2. q. 1. seq. et dub. 2.

en: Ch. 2:9. — The following passage (on the light) is ibid. 1:3. — Augustine's opinion is found in II *On Genesis to the Letter* c. 8, n. 16 ff. — On the errors concerning the creation of the world cf. II *Sent.* d. 1, p. I, a. 2, q. 1 f. and dub. 2.

la: Psalm. 35, 10: Apud te est fons vitae. Cfr. supra pag. 306, nota 4, verba Augustini. — Inferius respicitur Gen. 2, 17. — Mox pro *in experientia* A B E *et experientiam*.

en: Ps. 35:10: *With thee is the fountain of life.* Cf. above, p. 306, note 4, the words of Augustine. — Below, reference is made to Gen. 2:17. — Presently, for *in experientia*, A B E have *et experientiam*.

la: Secundum August., IV. de Gen. ad lit. c. 22-25. n. 39-42.

en: According to Augustine, IV *On Genesis to the Letter* c. 22–25, n. 39–42.

la: Vide supra pag. 324, nota 6. et 8. — Vat. addit: *quia anima rationalis creata est in horizonte aeternitatis et temporis* [ex lib. de Causis, propos. 2.].

en: See above, p. 324, notes 6 and 8. — The Vatican edition adds: *because the rational soul is created on the horizon of eternity and time* [from the *Book of Causes*, proposition 2].

la: Cfr. supra pag. 221, nota 5, et Aristot., II. de Generat. et corrupt. text. 57. seqq. (c. 10.). — De influentia *cordis* secundum naturales et medicos vide tom. III. pag. 290, nota 2. De triplici spiritu cfr. II. Sent. d. 1. p. II. a. 1. q. 2, et de Spiritu et anima c. 20. seqq.

en: Cf. above, p. 221, note 5, and Aristotle, II *On Generation and Corruption*, text 57 ff. (c. 10). — On the influence of the *heart* according to natural philosophers and physicians see vol. III, p. 290, note 2. On the threefold spirit cf. II *Sent.* d. 1, p. II, a. 1, q. 2, and *On the Spirit and the Soul* c. 20 ff.

la: Cap. 1, 26. — Seq. locus est ibid. v. 33.

en: Ch. 1:26. — The following passage is ibid., v. 33.

la: Cap. 3, 2, secundum septuaginta interpretes. Alia translatio, quae mox allegatur, est Vulgatae. — De horologio Achaz cfr. Isai. 38, 8. et IV. Reg. 20, 11.

en: Ch. 3:2, according to the seventy interpreters. The other translation, cited presently, is the Vulgate's. — On the dial of Ahaz cf. Isa. 38:8 and IV Kings 20:11.

la: Libr. III. Sent. d. 13. a. 2. q. 3. ad 6: Unde Christus efficaciam habuit in his *qui praeibant et sequebantur* [Marc. 11, 9.] etc.

en: Book III *Sent.* d. 13, a. 2, q. 3, ad 6: Hence Christ had his efficacy in those *who went before and who followed* [Mark 11:9], etc.

la: Cfr. Aristot., III. Metaph. text. 7. seqq. et XII. text. 44. (II. c. 2. et XI. c. 8.); August., 83 Qq. q. 45. et Epist. 55. (alias 119.) c. 7. n. 12.

en: Cf. Aristotle, III *Metaph.* text 7 ff. and XII, text 44 (II, c. 2, and XI, c. 8); Augustine, *83 Questions*, q. 45, and *Epist.* 55 (alias 119), c. 7, n. 12.

la: Luc. 22, 27. — Seq. locus est Matth. 18, 3.

en: Luke 22:27. — The following passage is Matt. 18:3.

la: Sermon. in Cantic. serm. 37. n. 7: Est autem grande malum horrendumque periculum, si vel modice plus vero te extollas... Quemadmodum enim, si per ostium transeas, cuius superliminare, ut ad intelligentiam loquar, nimium bassum sit, non nocet, quantumcumque te inclinaveris; nocet autem, si vel transversi digiti spatio plus, quam ostii patitur mensura, erexeris, ita ut impingas et, capite quassato, collidaris; sic in anima non est plane timenda quantalibet humiliatio etc. — « Humilitas sola pertransit, Antoni, quam nullo modo valent superbi contingere ». Inferius respicitur Prov. 31, 18: Non exstinguetur in nocte lucerna eius.

en: *Sermons on the Canticle*, sermon 37, n. 7: But it is a great evil and a fearful danger if you exalt yourself even a little beyond the truth… For just as, if you pass through a door whose lintel — to speak to the understanding — is too low, no harm is done however much you bow yourself; but harm is done if you raise yourself even a finger's breadth more than the measure of the door allows, so that you strike it and, your head being shaken, are dashed against it; so in the soul no degree of humbling whatever is plainly to be feared, etc. — « Humility alone passes through, Anthony, which the proud can in no way attain ». Below, reference is made to Prov. 31:18: *Her lamp shall not be put out in the night.*

la: Vide supra pag. 323, nota 9. Plato, in Timaeo (prout refertur a Chalcidio): Propterea sermonis est ordinata communicatio, ut praesto forent mutuae voluntatis indicia.

en: See above, p. 323, note 9. Plato, in the *Timaeus* (as reported by Chalcidius): For this reason the communication of discourse is ordered, that there might be at hand the signs of mutual will.

la: Aristot. agit de *voce* et *oratione* in I. Periherm. c. 1-5; de quatuor argumentationis speciebus in I. et II. Prior., ita quod de *syllogismo* tractet in toto primo libro et in secundo usque ad c. 23. (c. 25.) ac in seqq. capp. de *inductione, exemplo* et *enthymemate*. — Superius pro *non conveniebant inter se manifeste* Vat. *conveniebant inter se realiter, manifeste*, omisso subinde *et manifeste*.

en: Aristotle treats of the *voice* and of the *sentence* in I *On Interpretation* c. 1–5; of the four species of argumentation in I and II *Prior Analytics*, so that he treats of the *syllogism* in the whole of the first book and in the second as far as c. 23 (c. 25), and in the following chapters of *induction, example* and *enthymeme*. — Above, for *non conveniebant inter se manifeste*, the Vatican edition has *conveniebant inter se realiter, manifeste*, omitting thereafter *et manifeste*.

la: Cfr. Gen. 3, 5. — Verba Dionys., de Div. Nom. c. 4. seq. § 31. seq. (cfr. ibid. § 19.), sunt: Propter enim bonum omnia et quaecumque bona et quaecumque contraria [i. e. mala]; etenim et haec agimus bonum desiderantes; nemo enim malum respiciens facit quae facit. Proinde neque substantiam habet malum, sed contra substantiam [sive privationem substantiae], propter bonum et non ex eo [i. e. malo, sive mali gratia est] factum... Quamobrem quod non bonum bonum arbitramur. Cfr. Aristot., II. Magnor. moral. c. 7. (c. 6.).

en: Cf. Gen. 3:5. — The words of Dionysius, *On the Divine Names* c. 4 f., § 31 f. (cf. ibid. § 19), are: For all things are on account of the good, both whatever things are good and whatever are contrary [i.e. evil]; for these too we do while desiring the good; for no one does what he does while looking to evil. Accordingly evil has no substance either, but is against substance [or a privation of substance], made on account of the good and not out of it [i.e. out of evil, or for evil's sake]… Wherefore we judge to be good what is not good. Cf. Aristotle, II *Magna Moralia* c. 7 (c. 6).

la: Vide August., IX. de Civ. Dei, c. 15, ex quo supra pag. 248, nota 8. quaedam allata sunt.

en: See Augustine, IX *de Civ. Dei* c. 15, from which some things were cited above, p. 248, note 8.

la: Matth. 27, 40. — Inferius post *conclusio* Vat. addit *scilicet impassibilitas passibilis, immortalitas mortalis, opulentia inops*.

en: Matt. 27:40. — Below, after *conclusio*, the Vatican edition adds *scilicet impassibilitas passibilis, immortalitas mortalis, opulentia inops*.

la: Act. 1, 3. — Seq. locus est Luc. 24, 26; tertius Ioan. 20, 19. seqq.

en: Acts 1:3. — The following passage is Luke 24:26; the third, John 20:19 ff.

la: Apoc. 5, 5. — Vat. inferius post *mysteriorum* quinque alia media adiungit, scil. testimonium Angelorum sedentium in dextra, resurrectionem Sanctorum, pavorem custodum, malitiosam corruptionem Iudaeorum et denarium apparitionum.

en: Apoc. 5:5. — Below, after *mysteriorum*, the Vatican edition adds five other media, namely the testimony of the Angels seated on the right, the resurrection of the Saints, the terror of the guards, the malicious corrupting of the Jews, and the number of the apparitions.

la: Cap. 40, 24. — Seq. locus est Ioan. 12, 32.

en: Ch. 40:24. — The following passage is John 12:32.

la: Ut ostendit Aristot., II. Ethic. c. 6. Terminus *modestia* sumitur largiore sensu de moderamine in actibus moralibus.

en: As Aristotle shows, II *Ethics* c. 6. The term *modesty* is taken in the broader sense of moderation in moral acts.

la: Cap. 24, 18. Post *nebulae* Vulgata addit *ascendit in montem, et*. — Seq. locus est Act. 1, 9; tertius Ps. 83, 8: Ibunt de virtute etc. Cfr. tom. IV. pag. 292, nota 11. verba Bernardi de necessitate proficiendi in bono.

en: Ch. 24:18. After *nebulae* the Vulgate adds *ascendit in montem, et*. — The following passage is Acts 1:9; the third, Ps. 83:8: *They shall go from virtue* etc. Cf. vol. IV, p. 292, note 11, the words of Bernard on the necessity of advancing in the good.

la: Aristot., II. Ethic. c. 6. Vide tom. II. pag. 671, nota 9. — Seq. locus est Eccli. 50, 6. Inferius respicitur I. Cor. 13, 12: Videmus nunc per speculum in aenigmate etc.

en: Aristotle, II *Ethics* c. 6. See vol. II, p. 671, note 9. — The following passage is Ecclus. 50:6. Below, reference is made to I Cor. 13:12: *We see now through a glass in a dark manner*, etc.

la: Exod. 24, 5. seq. — De divisione virtutum, cuius hic mentio fit, et quae est secundum Plotinum ac Macrobium, vide infra collat. 6, ubi ipsa plenius exponitur.

en: Exod. 24:5 f. — On the division of the virtues, of which mention is made here, and which is according to Plotinus and Macrobius, see below, collation 6, where it is more fully expounded.

la: Cap. 7, 25. — Seq. locus est ibid. v. 26; tertius et quartus ibid. 8, 1. — Superius post *locus*, quod A omittit, D addit *ascendendi*. Inferius post *quantum ad iustitiam* Vat., refragantibus codd., multa adiungit, applicans scil. quadruplicem virtutum ordinem singulis, addito de qualibet virtute exemplo sive ex Scriptura, sive ex vitis Sanctorum.

en: Ch. 7:25. — The following passage is ibid., v. 26; the third and fourth, ibid. 8:1. — Above, after *locus*, which A omits, D adds *ascendendi*. Below, after *quantum ad iustitiam*, the Vatican edition, against the codices, adds much, applying namely the fourfold order of the virtues to each, with an example added for each virtue either from Scripture or from the lives of the Saints.

la: De Vera Religione, c. 41. n. 77: Quid ergo mirum est, si hominis animam... dicam pulcre ordinari, et de poenis eius alias pulcritudines fieri, cum ibi non sit, quando misera est, ubi beatos esse decet, sed ibi sit, ubi esse miseros decet? Cfr. III. de Lib. Arb. c. 9. n. 26. seqq.; de Natura boni, c. 7-9, et supra pag. 233, nota 5.

en: *On True Religion*, c. 41, n. 77: What wonder is it, then, if I say that the soul of man… is beautifully ordered, and that out of its punishments other beauties come about, since, when it is wretched, it is not there where it is fitting for the blessed to be, but is there where it is fitting for the wretched to be? Cf. III *On Free Choice* c. 9, n. 26 ff.; *On the Nature of the Good* c. 7–9; and above, p. 233, note 5.

la: Vers. 4. seq. Cfr. Breviloq. p. VII. c. 1. seqq.

en: Verse 4 f. Cf. *Breviloquium* p. VII, c. 1 ff.

la: Cfr. Matth. 25, 31. seqq.

en: Cf. Matt. 25:31 ff.

la: Cfr. Breviloq. p. I. c. 1.

en: Cf. *Breviloquium* p. I, c. 1.

la: Cap. 7, 16. seq. — Seq. locus est ibid. 22, 1. seq., ubi Vulgata *plateae* pro *platearum* (cfr. Breviloq. p. V. c. 1. seqq. et p. VII. c. 7.). Subinde respicitur Ioan. 10, 9: Per me si quis introierit, salvabitur et ingredietur et egredietur et pascua inveniet (explicationem vide tom. III. pag. 19, nota 5. ab auctore libri de Spiritu et anima: Pascua foris in carne Salvatoris, et pascua intus in divinitate Creatoris).

en: Ch. 7:16 f. — The following passage is ibid. 22:1 f., where the Vulgate has *plateae* for *platearum* (cf. *Breviloquium* p. V, c. 1 ff., and p. VII, c. 7). Then reference is made to John 10:9: *By me, if any man enter in, he shall be saved, and he shall go in and go out and shall find pastures* (for the explanation see vol. III, p. 19, note 5, from the author of the book *On the Spirit and the Soul*: Pastures without in the flesh of the Saviour, and pastures within in the divinity of the Creator).

la: Apoc. 1, 13. (cfr. supra pag. 261, nota 3.). — Inferius respicitur Apoc. 5, 6. Subinde allegatur Zachar. 3, 9: Super lapidem unum septem oculi sunt. Gen. 1, 3. seqq. et 2, 3. (de septem diebus).

en: Apoc. 1:13 (cf. above, p. 261, note 3). — Below, reference is made to Apoc. 5:6. Then Zechariah 3:9 is cited: *Upon one stone there are seven eyes.* Gen. 1:3 ff. and 2:3 (on the seven days). ---

translators_notes:
**Provenance.** The Hexaemeron's **pilot chunk**. Latin base from the IA djvu raw (L57180–L58227), re-set against the 450 dpi column bands of pp. 329–335. All 57 apparatus entries read off the footer bands; the Vol V raw carries no footnote numerals. Plate scouting banked ahead of the writing at `manual-review/hexaemeron-pilot-scouting.md`; conventions frozen at `44004fa` in repo CLAUDE.md § HEXAEMERON.

**Page span — closed positively.** Collatio I runs **pp. 329–335**, thirty-nine numbered paragraphs, opening on p. 329 under the display heading `COLLATIO I.` (which itself carries apparatus anchor ¹) and closing part-way down p. 335's right column at *…et septem dies, quos fecit prima lux.* The end is fixed **from the next `COLLATIO II.` display heading on p. 336**, never from the white space below ¶ 39. ⚠ The scouting file's first estimate of 329–336 came from the raw's running heads and was **wrong by a leaf**; the plate corrected it. The Summarium's own last reference (`37-39`) independently confirms the paragraph count.

**★★ THE SUMMARIUM IS RENDERED, NOT TRIMMED — and this chunk is the precedent.** It is Quaracchi's full-measure editorial synopsis, keyed to the paragraph numbers, and it carries **no apparatus anchor** (verified at magnification). The reflex is to treat it as editorial and trim it like a marginal gloss; that is the wrong precedent, because Quaracchi's *scholia* are equally editorial and the corpus renders them in full. The operative rule is **marginal glosses are trimmed; display matter set in the text block is rendered.** ✅ Parser checked, not assumed: an `### Summarium` at h3 does not terminate `extractLanguageBlock`, so no sentinel change was needed.

**Gutters — all seven measured; the tool's default rejected on one.**

| p. | default | run | true band | adopted |
|---|---|---|---|---|
| 329 | 1201 | 62 px | 1170–1234 | **1202** |
| 330 | 1347 | 63 px | 1314–1378 | **1346** |
| 331 | 1249 | 61 px | 1217–1280 | **1249** |
| 332 | 1349 | 60 px | 1315–1379 | **1347** |
| 333 | 1185 | 61 px | 1152–1216 | **1184** |
| 334 | 1399 | 61 px | 1367–1430 | **1398** |
| 335 | 1172 | **19 px** | 1146–1209 | **1177** — default REJECTED |

★★ **p. 336 — the next collatio's opening leaf — returned an 8 px run, the narrowest in the volume, and the tool flagged it itself.** The cause is now known and is structural, not accidental: **a collatio-opening leaf carries TWO full-width elements crossing the gutter, the display heading and the Summarium.** Expect it on all 22 remaining collatio openings; take the gutter from a neighbouring leaf or profile strictly below the Summarium.

**Apparatus — 57 entries.**

| p. | notes | anchors L / R | block L / R | relation | runover |
|---|---|---|---|---|---|
| 329 | 6 | 3 / 3 (¹ on the heading) | 1 / 5 | **underruns by two** | n. 1 gutter |
| 330 | 8 | 4 / 4 | 6 / 2 | overruns by two | n. 6 gutter |
| 331 | 7 | 3 / 4 | 5 / 2 | overruns by two | n. 5 gutter · **n. 7 PAGE-CROSSING** |
| 332 | 9 | 5 / 4 | 2 / 7 | **underruns by three** | (inherits p. 331 n. 7) |
| 333 | 9 | 5 / 4 | 6 / 3 | overruns by one | n. 6 gutter |
| 334 | 9 | 3 / 6 | 5 / 4 | overruns by two | — |
| 335 | 9 | 4 / 5 | — | — | — |

**6 + 8 + 7 + 9 + 9 + 9 + 9 = 57.**

**★★ A PAGE-CROSSING RUNOVER — the first in this work, found because the joint was checked.** p. 331 n. 7 breaks mid-citation at *…Cfr. I. Poster. c. 26. (c. 33.). Idem* and **p. 332's left footer block opens UNNUMBERED** with *II. Metaph. text. 4. (I. brevior c. 1.) dicit: « Quare ut secundum esse unumquodque se habet… »*, running on through the Averroes exposition before p. 332's own n. 1 begins. Rendered joined in p331-7. This is the class no hand-off ever warns of; it is the **eighth** page-crossing runover in all of Vol V.

★ **p. 329's left footer block holds n. 1 alone** — the note on the work's title in the codices and on the editors' textual policy fills the whole block by itself and then runs over the gutter. **This work's footers run longer than any earlier work's**, and p. 329's is the extreme case.

**Digits settled — and in this work the quoted text is the primary evidence, not a check.**
- **p. 332 n. 8 `Cap. 1, 26`** (prints as `4, 26`) — the anchor sits on *Medius vestrum stetit, quem vos nescitis* = John 1:26, with v. 33 following.
- **p. 332 n. 9 `I. Cor. 11, 3`** (prints as `44, 3`) — against *viri caput Christus*.
- **p. 332 n. 3** — its opener reads as `8` in a register whose sequence and anchor both demand **3** (*Apud te est fons vitae*, Ps. 35:10, answering *fonte vitae*).
- **p. 334 n. 4 `Apoc. 5, 5`** (raw `Apoc. 3,5`) — the quoted *vicit leo de tribu Iuda* is Apoc. 5:5.
- **p. 335 n. 4 `Matth. 25, 31`** (raw `23, 31`) — the sheep-and-goats separation is Matt. 25.
- **★ p. 330 n. 8 `Epist. I. Tim. 2, 5`, settled at magnification against a raw that prints `2,3`** — and this is the SECOND time the raw has rendered this citation's 5 as a 3, the first being `de-reductione`'s p. 325 n. 3, the same 1 Tim 2:5 (*mediator Dei et hominum*). **It is a recurring raw defect at this locus, not an edition error.**

**⚠ A CRUX WORTH FLAGGING FOR THE WHOLE WORK — p. 330 n. 7, on the *artistae*.** Quaracchi print *impugnatio doctrinae Christi per falsas positiones per artistas*, and the note records that **the Vatican edition substitutes *per falsas opiniones et per argumenta Aristotelis***, adding *malos* before *theologos*. Their own justification is textual: the codices do not write Aristotle's name in the usual way but have either `ar.` or the abbreviation *argumenta*, while **E has *artistas* expressly**, and that reading fits both the age and the context. Transcribed as Quaracchi print it, with the variant recorded — **the textual basis of Bonaventure's attack on the arts masters, and not something to normalise in either direction.**

**Marginalia** — dense in this work, and present *alongside* the Summarium rather than replaced by it. Trimmed from the body per the standing Vol V convention, in body order.

- **p. 329:** Divisio. · Pars I. · Ecclesia et synagoga. · Tria requiruntur. · De observantia legis. · Ecclesia columna et firmamentum.
- **p. 330:** De cohaerentia pacis. · De consonantia laudis. · Inepti auditores propter inobservantiam legis. · Item, propter violationem pacis. · Item, propter defectum laudis divinae. · Notandum. · Epilogus I. partis. · Pars II. · Incipiendum a Christo, qui est medium in omnibus.
- **p. 331:** Alia ratio. · Medium septiforme scientiarum. · Applicatio ad Christum. · De 1. medio. · Duplex esse. · De consideratione metaphysici. · Notandum. · Hoc medium est veritas. · Est medium personarum divinarum.
- **p. 332:** Est lignum vitae. · Eliditur aeternitas mundi. · De duplici ligno. · Metaphysica christiana. · De 2. medio. · Consideratio physici. · Duplex medium physici, sol et cor. · Applicatio ad Christum. · Christus caput.
- **p. 333:** De 3. medio. · Consideratio mathematici. · Applicatio ad Christum. · Medium salvativum in humilitate. · Reiicitur a Christianis. · Ratio huius defectus. · Virtus crucis. · De 4. medio. · Consideratio logici. · Ad quid medium. · Applicatio ad Christum. · Argumentum diaboli.
- **p. 334:** Culpae effectus 3. · Argumentum Christi. · Tria Christus habuit. · Tria assumsit. · Notandum. · Syllogismus Christi. · Confirmatur. · Solutio libri signati. · Logica christiana. · De 5. medio. · Consideratio ethici. · Applicatio ad Christum. · Fides medium Christiani. · Species 3 virtutum.
- **p. 335:** De 6. medio et Christo. · Consideratio politici. · Confirmatur. · Iudicium Christiani. · De 7. medio. · Consideratio theologi. · Applicatio ad Christum. · Epilogus de 7 mediis.

**Register — settled at this chunk and proposed for freezing across the work.**
- ***collatio* → "collation"**; the chunk unit and Quaracchi's citation unit (`Hexaem. coll. N. n. M`).
- **★ *medium* → "medium" throughout, never "mean" or "middle"** — the whole collatio turns on Christ as *medium* in seven senses mapped to the seven sciences, and the word must carry *centre*, *mean* and *means* at once, which only the English cognate does. Where the sense is strictly geometrical the English "centre" appears inside the sentence (¶ 24's lost centre of a circle), but the technical term stays "medium". ⚠ In ¶ 25 the logician's *medium* is rendered **"middle term"**, because there it is the syllogistic term and English logic has a fixed name for it.
- ***sermo* → "discourse"** in the rational-philosophy sense (¶¶ 25, 33) but **"discourse" also for the preaching act** (*debet fieri sermo*, ¶ 5) — one word in Latin, one in English, and the ambiguity is Bonaventure's.
- ***artistae* → "the artists"** (the arts-faculty masters), with n. 7's variant recorded rather than resolved.
- ***illuminatio* → "illumination"**, and *septem illuminationes sapientiales* → "the seven wisdom-bearing illuminations".
- ***dotes* → "dowries"** (¶ 38), the Vol IV eschatological register carrying over unchanged.
- **The seven media keep their genitives as "of essence / of nature / of distance / of doctrine / of modesty / of justice / of concord"** — the Summarium names them that way and the reader needs the list to match.

**Ledger.** `bon-hex-c1`: **four gutter-crossing runovers (329 n. 1, 330 n. 6, 331 n. 5, 333 n. 6) and ONE page-crossing (331 n. 7 → 332)**.

**Cadence.** ~128 printed pp → **three gates plus a shakedown after roughly Collatio IV**, per the frozen table.

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0