Coll. 11
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/11/d/11/q/bon-hex-c11
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### COLLATION XI.
#### *On the second vision: the fourth treatment, which is the second on the comeliness of faith and treats of the speculation of God as three.*

### Summarium

*Introduction. What was said of the height and the firmness of faith is recalled; now of its comeliness, which lies in the twelve speculations, 1. — Part I. On the first mirror, which is intellectual, drawn from the intellectual names of God; this is Augustine's mirror, 2–4. — But let us with Ruth glean the ears after the reapers. The mirror of the Trinity is twofold, intellectual and more material; as to the first, four grounds in God for contemplating the Trinity, 5. — First, from the threefold perfection: of origin, of order, of indivision, 6–8. — Second, from perfect production, which is of six modes, 9. — An objection is resolved, 10. — Third, from productive diffusion, which is threefold: most actual, most entire, most ultimate, 11. — Fourth, from diffusive love, which is threefold, 12. — Part II. On the second mirror, gathered out of small things: the Word naturally has the character of expressing, and twelve generations of creatures express this, in three modes: by diffusion, by expression, by propagation, 13. — The first way of applying these generations to the eternal generation; first as to the fourfold diffusion, 14. 15. — Second, as to the fourfold expression, 16. 17. — Third, as to the fourfold propagation, 18. 19. — On these twelve modes in general, 20. 21. — The second way of applying the same; first as to diffusion, 22. — Second, as to expression, 23. 24. — Third, as to propagation, 25.*

1. *But we all, beholding the glory of the Lord with open face* etc. It has been said of the second vision, namely that of the understanding raised by faith, which is understood by heaven or the firmament, which is lofty, firm and comely. It has been said of its height and its firmness; now its *comeliness* must be spoken of. — For it was said: *Look up to heaven and number the stars, if thou canst*; and in the Apocalypse, of the city which had *twelve gates*, and *the gates of single pearls*. There are, therefore, twelve speculations which arise out of faith; and the first is of God, that he is *first being*, of which it has been said, since the first name of God is *he who is*. Now the second must be spoken of, namely that God is *three and one*.

2. This mirror Augustine frames in the fifteenth book *On the Trinity*, chapter four, where he sets down twelve conditions or names which are said of God: that he is *eternal, immortal, incorruptible, immutable, living, wise, powerful, comely, just, good, blessed, spirit*. From these he gathers the Trinity.

3. For he is *wise* by wisdom, and *blessed* by blessedness, and so of the rest; and he himself and his wisdom are not other, but he is wisdom itself. There is therefore there *mind, knowledge, love;* and these three are one, because the mind itself, by understanding itself, begets knowledge of itself, and from mind and knowledge proceeds love: therefore there is there a Trinity in unity of substance. — Thus the Father is mind, the Son knowledge, the Holy Spirit love or bond; and this is the appropriation which is made to Father, Son and Holy Spirit.

4. These twelve he reduces to three, namely to *eternity, wisdom, blessedness*, and these three to one, namely to *wisdom*, because in wisdom are eternity and blessedness. And in wisdom is *knowledge* of itself, and from knowledge love; and therefore Anselm says in the *Monologion*. For from this, that the highest Spirit understands himself, the Son is generated, the Holy Spirit is breathed. This is Augustine's mirror. But let us with Ruth glean the ears after the reapers, following our own doctors.

5. Now the mirror of the Trinity is twofold: one *intellectual*, which makes us understand the names said of God that are *intellectual;* the second is more *material*, which is made through *transsumptive* names. — The first speculation is that the understanding raised by faith says that God is three and one, on account of four things which are in the divine *being*, namely on account of the condition of *perfection*, on account of the condition of *perfect production, of productive diffusion, of diffusive love;* and one follows from the other.

6. For there is there the highest *perfection*, from which it comes that the first principle has the perfection of *origin, of order, of indivision*. — Now an *origin* that originates is more perfect than one that does not originate, and an origin that originates one which itself originates is more perfect than one that originates what does not originate: therefore if there is there a perfect origin, it is necessary that there be a Father producing a Son who originates, and a Holy Spirit originated.

7. Likewise, on the side of *order*, thus: where there is perfect order, there is the character of *beginning, of middle*, and *of last;* otherwise the order would be diminished: therefore in the divine persons this order will be perfect. And it is an order *of origin*, not *of dignity* nor *of time* nor *of nature*.

8. Likewise, on the side of *indivision*. For there is a unity of *consubstantiality, of totality* or fullness, *of conformity, of individuation, of will, of inseparability*. Now the unity of *consubstantiality* fails in things that are principiated, because they have not the same substance as their principle, as appears in *form without matter*. — Likewise, the unity of *totality* or fullness fails in things principiated, because such a thing is not from itself nor simple. — Likewise, unity fails in *universals*, namely that of *conformity*, because it is numbered along with another; for although it be in many, it is nevertheless numbered in them. — Likewise, unity fails in *individuals*, because form is numbered along with matter. — Likewise, the unity of *will* fails, because minds are not so joined but that they can be separated through discord. — Likewise, the unity of *inseparability* fails in *natures*, because the union of form is not so strong but that it can be separated by art. — These things, however, are to be posited in God.

9. Likewise, in the first *being* there is the character of *perfect production*. Now production is of the *like* and of the unlike, of the *equal* and of the unequal, of the *consubstantial* and of what differs essentially. — Of necessity, if there is production of the *unlike*, production of the *like* is understood beforehand; which appears thus: the *like* stands to the unlike as *the same* to the diverse, as *one* to many; but of necessity the same precedes the diverse, and one precedes many: therefore the production of the like precedes the production of the unlike. But a creature is produced by the first *being* and is *unlike:* therefore of necessity a like is produced, which is God. — Likewise, according to Boethius, *inequalities* arise from equality: if therefore there is produced by God what is unequal, namely a creature, necessarily there precedes a production of the *equal*, which is God. — Likewise, if there is produced by God what essentially *differs*, necessarily there is produced beforehand what is *substantially the same*, because the intrinsic is before the extrinsic, as appears: because the word of the speaker, which is extrinsic, is preceded by the concept of the mind as something intrinsic: therefore likewise from the eternal substance there does not flow what differs, unless there be produced what is substantially the same: therefore in God the production of the *like, the equal, the consubstantial* is prior to that of the *unlike, the unequal, the essentially differing*.

10. But what then? you will say: does not one who understands the first *being* to be one supposit, as the gentiles did, nevertheless understand substance, power and operation? Therefore, without the trinity or emanation being understood, it is possible to understand production. I respond: the intellect is twofold: one perfect and full and *fully resolving;* and by such an intellect it is not possible to understand thus; but a defective intellect can understand *half-fully* in such a way that it resolves into several things what in God are one — otherwise not.

11. Likewise, the third ground of the mirror is that *in God there is the character of productive diffusion*, thus. That *being* is *most highly good*, therefore it diffuses itself most highly by a threefold diffusion: *most actual, most entire, most ultimate* or ultimatemost. Because *most actual*, it always is, always was, always will be; it always generates, always generated, always will generate. A creature cannot have this, that it always is, always was, and always will be: therefore it is necessary that what emanates be *eternal*. — Likewise, this diffusion is not *most entire* in a creature, because God does not give the whole beauty of his exemplarity to a creature, nay he does not give it save by generating the Son, who can say: *All things whatsoever the Father hath are mine*; this no creature says. — Likewise, this diffusion is *most ultimate*, so that the producer gives whatever he can; but a creature cannot receive whatever God can give. Hence, as a point adds nothing to a line, nor even a thousand thousands of points, so the goodness of a creature adds nothing to the goodness of the Creator, because the finite adds nothing to the infinite. Therefore it is necessary that this diffusion according to the whole *power* be in something than which a greater cannot be thought; but than every creature something greater can be thought, and even the creature itself can be thought greater than itself. But in the Son there is production, as in the Father. If therefore nothing greater than the Father can be thought, then neither than the Son. If the Father too did not diffuse himself by an ultimate diffusion, he would not be perfect.

12. The fourth diffusion is by the character of *love*. For necessarily it behoves that where beatitude is, there be the *highest* love, and consequently love *in the highest*. Now love is *reflexive, connective, charitable*. *Connective* love, by which I love another, is more perfect than *reflexive*, by which I love myself; but *charitable* love is more perfect than the rest, which has a beloved and a co-beloved: therefore this is in the divine persons. By this love, then, the Father loves the Son, and it is an infinite ardour. — Likewise, there is there love *gratuitous, due, mixed*. — Likewise, there is there love *pure, full, perfect*, as flowing forth and flowed forth in the Son, as flowing back in the Holy Spirit. Out of all these grounds that noble mirror is made.

13. But there is *another mirror*, gathered out of *small* things. Whence note that although the whole Trinity is the light of *understanding*, the Word nevertheless naturally has the character of *expressing*. Now every creature cries out the eternal generation, and this the twelve generations which we find in creatures express and represent. For the first mode of generation is by *diffusion*, the second by *expression*, the third by *propagation*.

14. By *diffusion*, as of *brightness* from light, as of *heat* from fire, as of a *stream* from a spring, as of *rain* from a full or dewy cloud. — In the first diffusion *equality* fails, because *brightness* is not equalled to light. — In the second *inwardness* fails, because *heat* is not inward to fire either as informing it or as originating it; for it is an *accident*. — In the third *simultaneity* fails, because a spring diffuses itself by parts, not the whole at once. — In the fourth *integrity* fails, because not the whole rain is shaken out of the cloud, but by drops. — Join these four conditions into one diffusion, which shall be that of *brightness* having *equality*, of *heat* having *inwardness* and *substantiality*, of a *stream* or spring having *simultaneity*, of *rain* having *integrity:* and so you have a vestige of the eternal generation.

15. Hence the Son is sometimes compared to *brightness*, to the Hebrews, chapter one: *Who being the brightness of his glory* etc.; sometimes to a *flame*, as in the bush of Moses, where the person of the Son was expressed; sometimes to a *river* or spring, as in Genesis: *A spring rose out of the earth, and a river went out of the place of pleasure;* sometimes to *rain*, as in Isaiah: *As the rain and the snow come down from heaven and return no more thither, but soak the earth* etc., and there follows: *So shall my word be, which shall go forth from my mouth*, that is, from the heart of the Father.

16. The second mode is by way of *expression:* as of a *species* from an object, as of an *image* from a seal, as of *speech* from one speaking, as of a *concept* or thought from the mind. — And in these there is a defect. In the first *the truth of the thing* fails, because the species in the eye or in the soul is not the truth of the thing. — In the second *simplicity* fails, because an image or figure is not in a point or in what is simple, but has parts. — In the third *stability* fails, because speech passes and does not remain. — In the fourth *substantiality* fails, because a concept of the mind is not a substance, or hypostasis. — Take away these defects and posit an expression which shall be as of a *species* from an object having *truth*, as of an *image* from a seal having *simplicity*, as of *speech* from a speaker having *stability*, as of a *concept* from a mind having *substantiality:* and then you will have the other part of the mirror.

17. Of the first, the Psalm: *My heart hath uttered a good word*, and there follows: *Beautiful above the sons of men*. — Of the second, Wisdom, chapter seven: *She is the brightness of eternal light, and the unspotted mirror and the image of his goodness;* and the Apostle: *Who is the image of the invisible God*. — Of the third, Job: *God speaketh once, and repeateth not the selfsame thing*. Hence posit in the Son that he always is and does not fail nor is changed. — Fourth, posit *substantiality*. For the concept of the eternal mind is a *hypostasis*, and that mental concept is most noble, most perfect. Hence in Proverbs: *The depths were not as yet, and I was already conceived*. Sometimes, therefore, he is called *son, species, image, a word remaining unto eternity*, but a *concept* not inhering, but substantial and a hypostasis. So then we have the other part of the mirror.

18. The third generation is by way of *propagation*, and this in four ways: as of a *shoot* from seed, as of a *tree* from a root, as of *offspring* conceived from the mother's womb, as of a *son* from a father as his beginning. — In the first generation *shapeliness* fails, because in the seed the form is confused and hidden; but not so the son. — In the second *conformity* fails, for although there be one root, it nevertheless differs in form from the branches, though they make one tree. — In the third *actuality* fails, because the mother is a principle, even if in some way *active* of the offspring, yet chiefly *passive*. — In the fourth *coaevity* fails.

19. Take away, therefore, these defects, and posit first *shapeliness*. Hence Isaiah: *The bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high*. — Second, posit *conformity;* thus the Son is conformed to the Father, so that he is *the tree of life in the midst of paradise;* whence in Proverbs: *She is a tree of life to them that lay hold on her*. — Third, posit *actuality*. Hence in the Psalm: *With thee is the principality in the day of thy strength, in the brightness of the saints; from the womb before the day star I begot thee. From the womb*, he says, where there is the character of being cherished in the bosom of the Father, from whom he did not depart. — Fourth, posit *coaevity*. Hence in the Psalm: *This day have I begotten thee;* that is, in *eternity*, or in my eternal *today*.

20. Gather these twelve conditions, and you will have a mirror for gazing upon the divine *exemplar* or Word, which represents all things: as *brightness* proceeding from light with the perfection of *equality*, and so of the rest. — And by these conditions all the arguments of Arius are resolved, by which he argued from imperfect generations.

21. Of these twelve generations it is said in Genesis: *I saw in a dream as it were the sun and the moon and eleven stars worshipping me*. This is that most beautiful Joseph, whom all things adore; and temporal things cry out by the *moon*, spiritual things by the *sun*, and the *eleven stars*. The generations of creatures are according to eleven conditions, the *twelfth* failing, which is in the generation of the Son of God; and therefore *eleven* stars are set here, in a number falling short of the twelve, which is an *abundant* number, because all things in respect of that generation have a defect and incline themselves to the generation of the Word; for all things indicate the generation of the Word. — Hence, when brightness is seen from light, the mind is to be carried over to considering the eternal generation; and so of the rest. — And there is great delight there, of which in the Psalm: *Thou hast given me, O Lord, a delight in thy doings; and in the works of thy hands I shall rejoice*. He says, therefore: *But we, beholding the glory of the Lord with open face*.

22. In another way thus, and it is more proper. There is a generation by *diffusion*, as of *brightness* or light from light; and there is *coaevity* there, yet *equality* fails, because brightness is not equalled to light. — Likewise, there is a diffusion as of *fire* from fire, and there *equality* is present, as appears when one candle is lit from another, that there is as much light in the one as in the other, and however many be lit; yet *consubstantiality* fails. — Likewise, there is the diffusion of a *stream* from a spring, and here there is *consubstantiality* or inwardness, because the same water which is in the spring is in the stream; but *nobility of origin* fails, because it is from below, and through certain channels and a straining it is made sweet out of salt water. — Likewise, there is the diffusion of *rain* from a cloud, and there is *nobility of origin*, because it has the powers of the heavens, through which the cloud pours out the rain; yet *beauty of form* fails, because the cloud is seen to darken and disfigure the heaven. — Join what is of nobility, namely *coaevity* and *equality, consubstantiality* and *beauty of form;* and you have *one* part of the mirror.

23. Likewise, there is a generation by *expression*, as of *a species from an object;* and here there is *beauty of form*, which was failing in the generation of rain. And this is wonderful, how such a species is generated; because it is not from the *matter of the air*, since, as it states not an *essence* but a *mode of being*, it suffices that it have an *originative* principle, midway between a *material* principle and an *effective* principle. Hence God gave this power to each thing, that it should beget its own likeness, and that out of natural fecundity. Hence, according as the object *begets its own likeness*, so it represents the eternal generation; according as the intention of the soul *unites it to the eye*, so it represents the incarnation of the Word. — This generation of a species fails, because there is not there a *fixity of form*, but it comes to be *generated* in varying ways, as appears in mirrors arranged in varying ways; and it *represents* diversely, near or far.

24. Likewise, there is a generation by expression as of a *figure* from a seal, and here there is *fixity of form*, which fails in the preceding, yet *vigour of life* fails. — Likewise, there is the *generation of speech* from one speaking, where there is *vigour of life*, because speech has with it a certain force of life; as appears in that, when two men speak the same truth, one *expresses* and *impresses* it better than the other. Hence Jerome: « The living voice has I know not what of hidden energy in its act » etc. Hence the words of Christ, there is no doubt, when uttered and heard from his mouth, were of greater power and might than when written. Here, however, *the abiding of life* fails, because speech passes. — Likewise, there is the *generation of a concept from the mind;* and there is *the abiding of life* there, because every thought remains in the memory; but here *the substantial power of fecundity* fails, because that thought is not a substantial power. — Let these four be joined, namely *beauty of form, fixity of form, vigour of life, the abiding of life*, and you have the *second* part of the mirror.

25. Likewise, there is a generation by *propagation*, as of *a shoot from seed;* and here there is *substantial* power, in which the last thing fails, namely *the strength of life* fails. — Likewise, there is a generation as of *a slip from a root;* and here there is *the strength of life*, but *living sense* fails; for neither does the producer feel the produced, nor the produced its own origin. — Likewise, there is a generation as of *offspring from the womb* or belly; and here there is *living sense*, but *active power* fails, because the womb is as it were a receptacle rather than something active. — Likewise, there is a generation as of *a son from a father;* and there are all the said conditions except *one*, namely that of light, which is *coaevity*, which is to be posited in the generation of the Son of God; and from this last generation, namely of a son from a father, the *eternal generation* takes its name. And Christ ratified this when he said: *Go, teach ye all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit;* he did not say: in the name of *light* and of *brightness*.

These are the *eleven stars* worshipping Joseph, the most beautiful Son — namely the eleven noble conditions already spoken of; but the twelfth, namely *coaevity*, is in the Son of God.

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