Dist. 27, Part 2, Art. 1, Q. 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/1/d/27/q/bon-sent-I-d27-p2-a1-q4
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### QUESTION IV. *Whether the name 'word' is rightly transferred to divine matters.*

Fourthly, the question is asked concerning the transference of this name *word* to divine matters. And that it ought in no way to be transferred is shown.

1. Every transference is according to a likeness; but nothing in a creature is more empty than a word, since as soon as it comes to be, it passes away and is not, *but the word of the Lord endures forever*: therefore etc.

2. Likewise, since there is an intelligible and a sensible word, according to the twofold sense of *to speak*, it is asked which of these is transferred. And that it is not the exterior [word], Augustine in *On the Trinity* book fifteen holds: «The exterior word is not a word, but a sign of a word»: therefore if the divine Word is a true word, then etc.

3. Likewise, the exterior word goes forth from the speaker, but the divine Word is always in the speaker — *I [am] in the Father*, says the Truth, in *John* fourteen: therefore etc.

4. Likewise, it seems that [it is] not even according to the likeness of interior thought, since Augustine says in *On the Trinity* book fifteen: *Thought is something fluctuating*; but in God there is nothing fluctuating: therefore etc.

5. Likewise, *the thoughts of mortals are timid*, *Wisdom* nine, *and our forecasts uncertain*; but in the divine Word there is no falsity, no doubt: therefore etc.

6. Likewise, we think many things which displease us; but the divine Word is in all things pleasing to the Father: therefore etc.

7. Likewise, we think many things which we cannot [do], but the divine Word is omnipotent: therefore etc.

**On the contrary:**

1. Among all created things the image is the most expressive, therefore among all emanations that one is the most expressive which is in [the manner of] an image; but the emanation similar to the uncreated Word in [the manner of] an image is the emanation of a word from the mind: therefore [it is] most expressive, therefore [the name *word*] is fittingly transferred.

2. Likewise, that it is said by comparison with the word of the intellect seems [to be shown] by comparison with things outside, since according to the other translation of the Septuagint, *Ecclesiasticus*: *The beginning of every work is the word*; but through the Son of God all things were made: therefore etc.

3. Likewise, that the word of the voice is similar [to the divine Word] is seen, since [the Son] is called *Word* because [he is] expressive and manifestative — whence *no one knows the Father except the Son, and he to whom the Son shall will to reveal [him]*, *Matthew* eleven — but this [manifesting function] is most fully in the word of the voice, for the interior word is not made open except through the word of the voice: therefore the uncreated Word is so called by likeness to the exterior word.

4. Likewise, Basil: «To the Son of God are attributed *sense*, *wisdom*, *power*, and *word*, *light*: *sense*, by which all things are thought; *wisdom*, by which all things are arranged; *power*, by which they are made; *word*, by which they are announced; *light*, by which they shine forth». If, then, [the Son] is called *Word* by reason of announcement, and this pertains to the word of the voice, it is plain that that Word is so called by likeness to the spoken word.

> **CONCLUSION.** *The name 'word', understood with certain conditions, is fittingly transferred to divine matters.*

**I respond:** It must be said that, just as the account of paternity is found prior in God than in creatures, yet the very name was transferred by us from [creatures] to God, so the account of light, [the account] of wisdom, and of these similar [things], so also the account of *word*. And what is signified is, prior and more nobly, in God than in us; yet the name was transferred by us from [creatures] to God.

Now transference is made for two [reasons]: one ground is on account of an express likeness, another ground is on account of our instruction; and both these are present here.

The first [reason] indeed is the likeness of the created word to the uncreated, to the indicating of which blessed Augustine in book fifteen of *On the Trinity* distinguishes the word according to a threefold difference. For one is the sensible word, another is the intelligible word, the third is the medial word. The sensible word is regarded in the utterance of the voice, the intelligible word in the thought of a thing, the medial word in the thought of the voice. — And there is an order, since first man thinks of something, what it is; secondly, in what manner he ought to pronounce what has been thought; thirdly, he pronounces [it].

Just as, therefore, the account of trinity is found in sense, [and] is found in reason turned toward sense, [and] is found also in reason in itself, so also is the account of *word*. And just as the trinity in which an express likeness consists is not in sense, nor in the lower part of reason, but in reason in itself; so when *word* is said in three ways, in none does the express likeness consist except in the intelligible word; and this is the word which pertains to no [particular] tongue. Whence he says that «whoever is able to see this, in some way sees the likeness of that Word».

Now he assigns the likeness of this [created] word to that [uncreated Word] with respect to three things, namely with respect to emanation or origin, with respect to disposition, [and] with respect to union. For these three things are to be considered in the Son of God: origin, according to which he is called *son*; eternal disposition, according to which he is called *the archetypal world* and *the art full of all the living reasons*; and union, according to which he is called *made man*.

There is a likeness in [respect of] origin. For just as the Son by way of nature proceeds in all things like to the Father, so the word of the intellect from the mind proceeds by way of nature, in all things like and equal to it; whence it is called *the concept of the mind*.

With respect to disposition there is a likeness. For just as man does nothing rationally that he does not previously think and conceive in mind, so God the Father has disposed all things in the Word. And just as our disposition or preconception can exist even if a work does not follow, so also the eternal disposition and foreknowledge does not depend on a work.

With respect indeed to union there is a likeness. For just as the word of the mind is united to a voice in order to become known, and yet does not pass over into the voice, but remains entire in the mind; so in all respects it is to be understood concerning the eternal Word, that he is united to flesh and does not pass over into flesh, but remains entire with the Father. This therefore is the likeness.

But yet this likeness is not regarded in the word of the mind generally. For, as the same Augustine says, we frequently think things we do not know, and so falsehood is conjoined to our word; frequently [we think] things which we do not will, and then displeasure is conjoined; frequently, things which we cannot [do], and then impotence is conjoined. But the divine word is most true, most pleasing, most omnipotent; therefore the express likeness does not consist in our word unless it be a word of certain knowledge and complacency and power; and this is the word which consists in thought, with the affective and operative joined to it. Whence Augustine in *On the Trinity* book nine: «A word is knowledge with love»; and if *power* be added, then the account is perfect, and so a *word* is knowledge with love and power. — Therefore *word* is transferred from the interior word according to the aforesaid likenesses and predetermined conditions; and this is the ground from the side of the thing.

Now the ground from our side is that we understand divine things through created things. Since therefore, when we hear *Father* and *Son*, we think of a carnal father and son, in order that we may be lifted up to think of spiritual generation; therefore the most divine John, who was wholly elevated in the contemplation of divinity, used the name *word*, saying: *In the beginning was the Word*; whoever understands which Word, profits much in the knowledge of the Son of God.

**Solution of the opposites.**

These things having been seen, the objections are clear. For I concede that the exterior word does not have an express likeness, both because [it is] empty, and because it proceeds outwardly, and also because it is not a word, but a sign of a word; but the interior word has the opposites of these. I also concede that the interior word [if it be] doubtful, or false, or impotent, or displeasing does not have an express likeness, but [only] the word which has the opposite conditions.

To that which is objected on the opposite side, that the intelligible word has a likeness, it must be conceded. As to what is objected concerning the sensible word, it must be said that it has some sort of likeness, but not an express [likeness]; therefore the transference is not according to it, but according to the interior [word], which is more like, as is plain. But no word can be assimilated to that one in all respects. For that [Word] alone has substantial identity with the speaker and natural simultaneity, since it is simultaneous in nature and duration: which conditions, as blessed Augustine says, are not in our word. And therefore although there is likeness, yet there is some dissimilitude; and therefore it can rightly be called *transference*, since it is not similar in all things. And so all things are clear.