Prologus, §4
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/5/d/0/q/bon-brev-prol-s4
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### § 4. *On the depth of sacred Scripture.*

Lastly, Scripture itself has a *depth*, which consists in the manifoldness of its mystical understandings. For besides the *literal* sense it admits, in various places, of being expounded in three ways, namely *allegorically, morally*, and *anagogically*. Now *allegory* is when by one deed another deed is indicated, according to what is to be believed. *Tropology* or morality is when by that which has been done, something else is given to be understood, namely what is to be done. *Anagogy*, as it were a leading upward, is when that is given to be understood which is to be desired, namely the eternal happiness of the Blessed.

And rightly ought this threefold sense to be in Scripture besides the *literal* understanding: because it thus befits the *subject* of Scripture itself, its *hearer* or disciple, its *origin*, and also its *end*.

It befits the *subject*, I say, because Scripture is the teaching which is about *God*, about *Christ*, about the *works of reparation*, and about the *credible*. For its subject as regards *substance* is God; as regards *power*, Christ; as regards *operation*, the work of reparation; as regards *all these together* it is the *credible* itself. Now *God* is three and one: one in essence and three in persons. Therefore Scripture, which is about him, has in the unity of the letter a threefold form of understanding. — *Christ* also, since he is one Word, is he through whom *all things are said to have been made*, and in him they shine forth, so that his wisdom is manifold and one. — The *works of reparation*, since they are many, all have their regard toward Christ's principal offering. — The *credible* as credible shines forth in different ways according to the different state of believers. Therefore, on account of

its conformity to all the things premised, sacred Scripture brings forth in one letter a manifold understanding.

This also befits the *hearer*: because no one is a fitting hearer of it except one who is *humble, clean, faithful*, and *studious*. Therefore beneath the bark of the open letter a mystical and profound understanding is hidden, for the crushing of pride — so that, by its profundity lying hidden in the humility of the letter, the *proud* may be crushed, and the *unclean* driven back, and the *deceitful* turned aside, and the *negligent* stirred up to the understanding of the mysteries. — And because the hearer of this teaching is not of one kind but of every kind — for all who are to be saved must know something of this teaching — therefore it has a *manifold* understanding, so that it may thus *take in* every intellect, *condescend* to every intellect, *surpass* every intellect, and by the multitude of its radiance may equally *illumine* and *enkindle* every intellect that attends to it diligently.

It befits also the *beginning from which it comes*: because it is from *God*, through *Christ* and the Holy *Spirit* speaking through the mouths of the Prophets and of the others who wrote this teaching. But since *God* speaks not only through *words* but also through *deeds* — because for him *to say* is to do, and *to do* is to say; and all created things, as effects of God, point to their cause — therefore in the Scripture divinely handed down not only the *words* but also the *deeds* must signify. — *Christ* too as teacher, although he was humble in the flesh, was nevertheless high in the godhead: therefore it was fitting that he and his teaching should have *humility in speech* together with *depth of meaning*, so that, just as Christ was wrapped in swaddling clothes, so the wisdom of God in Scripture should be wrapped in certain humble figures. — The Holy Spirit also gave light in diverse ways and made revelations in the hearts of the Prophets; nor can any understanding lie hidden from him, and he was sent to teach all truth: therefore it befitted his teaching that in one utterance manifold understandings should lie hidden.

It befits nonetheless the *end* itself: because Scripture was given that through it man might be directed in *things to be known* and *things to be done*, so that he may at last come to *things to be desired*. And because all creatures were made for this, that they might serve man as he tends toward the homeland above, therefore Scripture takes up the diverse species of those creatures, so that through them it may teach us the wisdom that directs us to *eternal things*. And because man is not directed to eternal things unless the *cognitive* power recognizes the true that is to be believed, and the *operative* power does the good that is to be done, and the *affective* power sighs after God to be seen and loved and fully enjoyed — hence it is that sacred Scripture, given through the Holy Spirit, takes up the book of creation, referring it to its end according to a threefold mode of understanding: so that thus through *tropology* we may have knowledge of *things to be done* manfully; through *allegory*, of *things to be believed* truly; through *anagogy*, of *things to be desired* delightfully — so that thus, purged by virtuous operation, illumined by radiant faith, and perfected by most ardent charity, we may come at last to the prize of eternal happiness.

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