SB_CSD

"For this cause I bow my knees to the Father of our Lord Jesus Christ, of whom all paternity in heaven and earth is named: that He would grant you, according to the virtue of His glory, to be strengthened through His Spirit in the interior man: that Christ may inhabit through faith in your hearts; that, being rooted in charity and founded, you may be able to comprehend, with all the saints, what is the breadth and length and sublimity and profundity; to know also the charity which surpasseth all knowledge, of Christ, that you may be filled unto all fullness of God." $The great doctor of the nations and preacher of truth, filled with the divine Spirit, the vessel chosen and sanctified, in this word opens Holy Scripture, which is called theology, the source, progress, and state. The source of Scripture, he attends, according to the influence of the Most Blessed Trinity, its progress according to the exigency of human capacity, and its state or rather fruit, according to the super-abundance of the super-fullest felicity.

Flecto genua mea ad Patrem Domini nostri Iesu Christi, ex quo omnis paternitas in caelo et in terra nominatur, ut det vobis secundum divitias gloriae suae virtutem,$corroborari per Spiritum eius in interiori homine, habitare Christum per fidem in cordibus vestris; in caritate radicati et fundati, ut possitis comprehendere cum omnibus Sanctis,$quae sit latitudo, longitudo, sublimitas et profundum; scire etiam supereminentem scientiae caritatem Christi, ut impleamini in omnem plenitudinem Dei.$Magnus doctor gentium et praedicator veritatis, divino repletus Spiritu, tanquam vas electum et sanctificatum, in hoc verbo aperit sacrae Scripturae, quae theologia dicitur,$ortum, progressum et statum: insinuans, ortum Scripturae attendi secundum influentiam beatissimae Trinitatis, progressum autem, secundum exigentiam humanae capacitatis, statum vero sive fructum, secundum superabundantiam superplenissimae felicitatis.

The source is not through human investigation, but through divine revelation, which flows "from the Father of lights" from whom all paternity in heaven and earth is named, and from whom through His Son, Jesus Christ, the Holy Spirit flows into us, and through the Holy Spirit, dividing and distributing His gifts to individuals as He pleases, faith is given to us, and through faith Christ dwells in our hearts. This is the knowledge of Jesus Christ from whom the strength and understanding of the whole of Holy Scripture flows as from its source. Hence it is impossible that anyone should enter into that knowledge unless he first have infused into himself faith in Christ, the light, the door, and the very foundation of all Scripture. This is the faith of all supernatural illuminations as long as we are absent from the Lord and the foundation that stabilizes us, the light that directs us, and the door that lets us in. Further, according to the measure of faith the wisdom given us by God must be determined lest anyone "be more wise than it behooveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith." Through the medium of that faith, a knowledge of Sacred Scripture is given to us in accordance with the influence of the Blessed Trinity, as the Apostle expressly states in the first part of the reference cited above.

Ortus namque non est per humanam investigationem, sed per divinam revelationem, quae fluit a Patre luminum, ex quo omnis paternitas in caelo et in terra nominatur, a quo per Filium eius, Iesum Christum,$manat in nos Spiritus sanctus, et per Spiritum sanctum, dividentem et distribuentem dona singulis, sicut vult, datur fides, et per fidem habitat Christus in cordibus nostris.$Haec est notitia Iesu Christi, ex qua originaliter manat firmitas et intelligentia totius sacrae Scripturae. Unde et impossibile est, quod aliquis in ipsam ingrediatur agnoscendam, nisi prius Christi fidem habeat sibi infusam,$tanquam totius Scripturae lucernam et ianuam et etiam fundamentum. Est enim ipsa fides omnium supernaturalium illuminationum, quamdiu peregrinamur a Domino , et fundamentum stabiliens et lucerna dirigens et ianua introducens;$secundum cuius etiam mensuram necesse est mensurari sapientiam nobis divinitus datam, ne quis sapiat plus quam oportet sapere, sed ad sobrietatem, et unicuique sicut Deus divisit mensuram fidei.$Mediante igitur hac fide, datur nobis notitia sacrae Scripturae, secundum influentiam Trinitatis beatae, iuxta quod expresse insinuat Apostolus in prima parte auctoritatis prius inductae.

The growth of Holy Scripture is not restricted to the laws of reasoning, defining, and dividing, after the custom of the other sciences, nor is it limited to a part of the universe. Rather, since it proceeds in accord with supernatural light ' to give to man as wayfarer a sufficient knowledge of things that expedite salvation, it describes partly in common words and partly in mystical words and, as it were, in a kind of summa the contents of the whole universe, in which the breadth is considered; it describes the course, in which the length is considered; it describes the excellence of those who are finally to be saved, and in this the sublimity is considered; it describes the misery of those who are to be damned, and in this consists the depth not only of the universe itself but also of the divine judgment. Thus it describes the whole universe so far as it is expedient to have a knowledge of it for salvation: according to its length and breadth, height and depth. Scripture in its growth has the four qualities that will be declared below. Human capacity plays a part in that it is born to grasp magnificently and in many ways greaf and numerous ideas. As it were, there is born in man a certain most noble mirror in which the universality of earthly things is reflected naturally and even supernaturally so that the growth of Sacred Scripture is considered according to the exigency of human capacity.

Progressus autem sacrae Scripturae non est coarctatus ad leges ratiocinationum, definitionum et divisionum iuxta morem aliarum scientiarum et non est coarctans ad partem universitatis;$sed potius, cum secundum lumen supernaturale procedat ad dandam homini viatori notitiam rerum sufficientem, secundum quod expedit ad salutem,$partim per plana verba, partim per mystica describit totius universi continentiam quasi in quadam summa, in quo attenditur latitudo; describit decursum, in quo attenditur longitudo;$describit excellentiam finaliter salvandorum, in quo attenditur sublimitas; describit miseriam damnandorum, in quo profunditas consistit non solum ipsius universi, verum etiam divini iudicii. --$Et sic describit totum universum, quantum expedit de ipso habere notitiam ad salutem, secundum ipsius latitudinem, longitudinem, altitudinem et profundum\l ", habens etiam ipsa in suo progressu haec quatuor, secundum quod posteriusdeclarabitur;$quia sic exigebat conditio capacitatis humanae, quae magna et multa nata est magnifice et multipliciter capere, tanquam speculum quoddam nobilissimum,$in quo nata est describi non solum naturaliter, verum etiam supernaturaliter rerum universitas mundanarum; ut sic progressus sacrae Scripturae attendatur secundum exigentiam capacitatis humanae.

The result or fruit of Holy Scripture is not simply any kind, but rather a fullness of eternal happiness. In Scripture are the words of eternal life. It is written not only that we may believe, but also that we may possess eternal life, in which we shall see and love, and our, desires will be completely satisfied. When these desires are satisfied, we shall know the overwhelming love of knowledge and thus we shall abound unto all the fullness of God. Divine Scripture tries to lead us on to this plenitude in accord with the truth of the sentenc'e of the Apostle quoted above. This, then, is the end and this the intention with which Holy Scripture should be studied, taught, and even heard.

Status vero sive fructus sacrae Scripturae non est quicumque, sed plenitudo aeternae felicitatis.$Nam haec est Scriptura, in qua verba sunt vitae aeternae\l ", quae ideo scripta est, non solum ut credamus, verum etiam ut vitam possideamus aeternam, in qua quidem videbimus, amabimus, et universaliter nostra desideria implebuntur;$quibus impletis, vere tunc sciemus supereminentem scientiae caritatem, et ita impleti erimus in omnem plenitudinem Dei Ad quam quidem plenitudinem conatur nos divina introducere Scriptura, iuxta praedictae sententiae apostolicae veritatem\l ".$Hoc igitur fine, hac intentione sacra Scriptura Perscrutanda est et docenda et etiam audienda.

That we may arrive at that fruit by progress along the true path of the Scriptures, we must make a solemn invocation: that we may ascend with true faith to the Father of lights by bending the knee of our heart and that through His Son in the Holy Spirit, He may grant us true knowledge of Jesus Christ and with this knowledge a love of Him, and that, knowing and loving Him and finally achieving a solid faith and a deep-rooted love, we may be able to know the length and breadth, height and depth, of Holy Scripture, and through this knowledge arrive at the fullness of knowledge and plenitude of love for the Most Blessed Trinity whence the desires of all holy men tend and in whom is found the end and complement of all truth and goodness.

Et ut ad istum fructum et terminum recto perveniamus progressu per viam recti itineris Scripturarum, inchoandum est ab exordio, hoc est, ut cum mera fide\l " ad Patrem luminum accedamus, faciendo genua cordis nostri,$ut ipse per Filium suum in Spiritu sancto det nobis veram notitiam Iesu Christi et cum notitia amorem eius, ut sic ipsum cognoscentes et amantes, et tanquam in fide solidati et in caritate radicati,$possimus ipsius sacrae Scripturae noscere latitudinem, longitudinem, altitudinem et profundum, et per hanc notitiam pervenire ad plenissimam notitiam et excessivum amorem latissimae Trinitatis\l ",$quo Sanctorum desideria tendunt, in quo est status et complementum omnis veri et boni.

Since the end of Sacred Scripture is desired and known, and since its beginning is believed and the invocation made, we may view its course according to its length and breadth, height and depth, following the path and the order of the apostolic document. The breadth of Scripture consists of the multiplicity of its parts, the length in the description of the times and ages, the height in the description of the hierarchies arranged in different levels, and the depth in the multiplicity of the mystical senses and intelligences.

Huius\l " sacrae Scripturae fine concupito et intento, et principio credito simul et invocato, videndus est progressus quantum ad ipsius latitudinem, longitudinem, sublimitatem et profundum, secundum viam et ordinem apostolici documenti.$Consistit autem ipsius latitudo in multitudine suarum partium, longitudo vero in descriptione temporum et aetatum, altitudo in descriptione hierarchiarum gradatim ordinatarum, profunditas in multitudine \l " mysticarum sensuum et intelligentiarum.

If we wish to behold the breadth of Holy Scripture, the first viewpoint available to us is Scripture divided into two Testaments, namely, the Old and the New. The Old is replete with many books, for it has the books of laws, of history, of wisdom, and of the prophets. Of the first there are five, of the second ten, of the third five, and of the fourth six, and hence in all there is a total of twenty-six books. Similarly, the New Testament has books corresponding to these and also arranged in a fourfold division. The evangelical books correspond to the books of the laws, the Acts of the Apostles to the historical books, the letters of the Apostles, especially those of Paul, to the books of wisdom, and the Apocalypse to the prophetical books. Thus the remarkable conformity between the Old and the New Testament may be seen not only in consistency of meanings, but also in their fourfold division. In this grouping and arrangement, Ezechiel sees four wheels of faces and a wheel in the midst of the wheel, because the Old is in the New, and the New is in the Old. In the books of the laws and in the evangelical books is the face of a lion because of his powerful authority. In the historical books is the face of a bull because of his convincing strength. In the books of wisdom is the face of a man because of his nice prudence. In the books of the prophets is the face of the eagle because of his perspicacious insight.

Si igitur velimus latitudinem sacrae Scripturae speculari, prima fronte occurrit nobis Scriptura secunda in duo testamenta, scilicet in vetus et novum. -- Vetus autem occurrit cum multitudine librorum.$Habet enim libros legales, historiae, sapientiales et prophetales, ita quod primi sunt quinque, secundi decem, tertii quinque et quarti sunt sex, ac per hoc in universo viginti sex. --$Novum testamentum similiter habet libros his correspondentes secundum quadruplicem formam.$Nam legalibus correspondent libri evangelici, historialibus, Actus apostolici, sapientialibus, Epistolae Apostolorum et maxime Pauli, prophetalibus correspondet liber Apocalypsis;$ut sic mira sit conformitas inter vetus et novum testamentum, non solum in continentia sensuum, verum etiam in quadriformitate partiuitf. --$In cuius figuram et consignationem vidit Ezechiel\l "rotas quatuor facierum et rotam in medio rotae, quia vetus est in novo, et e converso; et in libris legalibus et evangelicis est facies leonis propter excellentiam auctoritatis;$in historialibus est facies bovis propter exempla virtutis; in sapientialibus est facies hominis propter prudentiam sagacem; in libris prophetalibus est facies aquilae propter intelligentiam perspicacem.

Holy Scripture is correctly divided into the Old and the New Testament and not into practical and speculative, as in the case of philosophy. The reason for this is that, since Scripture deals properly with what is known by faith which is the strength and foundation of morals, justice and all right living, it follows that there cannot be found in Scripture a knowledge of things as such, or of moral rules based on such a knowledge. This is not, however, the case with philosophy, which treats of the truth of morals and gives consideration to pure speculation. Because Holy Scripture is a knowledge moving toward good and withdrawing from evil, and this is accomplished both by fear and by love, it follows that Scripture is divided into two Testaments, for there is "a narrow margin between fear and love."

Recte autem sacra Scriptura dividitur in vetus et novum testamentum, et non in theoricam et practicam , sicut philosophia\l ": quia, cum Scriptura fundetur proprie super cognitionem fidei,$quae virtus est et fundamentum morum et iustitiae et totius rectae vitae, non potest in ea sequestrari notitia rerum sive credendorum a notitia morum.$Secus autem est de philosophia, quae non tantum de veritate morum, verum etiam agit de vero nuda speculatione considerato.$Quoniam igitur Scriptura sacra est notitia movens ad bonum et revocans a malo; et hoc est per timorem et amorem: ideo dividitur in duo testamenta , quorum « brevis differentia est timor et amor».

Because man can be moved in a fourfold manner toward good and away from evil, namely, by precepts of a most powerful authority, by the statements of a most wise truth, by the examples and benefits of a most innocent goodness, or by all of these taken together, it follows that the books handed down to us containing the Holy Scripture should be divided into four groups in the New as well as in the Old Testament to achieve a correspondence with the four methods just outlined. Accordingly, the books of laws move men by the precepts of a most potent authority, the historical books by the examples of a most innocent goodness, the books of wisdom by the statements of a most prudent truth, the prophetical books by a combination of all of these, as clearly appears in their respective contents. Hence these books are, as it were, commemorative of all true wisdom and doctrine.

Et quia quadrupliciter potest quis moveri ad bonum et revocari a malo, scilicet per praecepta potentissimae maiestatis, vel per documenta sapien-tissimae veritatis, vel per exempla et beneficia in-nocentissimae bonitatis,$vel ex his omnibus in unum collectis; ideo tam in novo quam in veteri testamento sunt quadriformiter traditi libri continentes sacram Scripturam secundum correspondentiam ad quatuor praemissa.$Nam libri legales movent per praecepta maiestatis omnipolentissimae; historiae, per exempla bonitatis innocentissimae; sapientiales, per documenta veritatis providentissimae;$prophetales movent ex omnium praedictorum aggregatione, sicut manifeste in eis apparet. Unde ipsi sunt quasi rememorati vi totius legalis sapientiae et doctrinae.

Sacred Scripture is like a very wide river which grows continually in size by the addition of many tributaries as its course lengthens. In the beginning of Scripture are the books of the laws, then is added the stream of wisdom found in the historical books, and thirdly the doctrine of Solomon the most wise, and after these the doctrine of the holy prophets; and finally the evangelical doctrine is revealed, spread through the mouth of the living Christ, written by the Evangelists, and propagated by the holy apostles together with additional documents which the Holy Spirit, coming down upon them, taught us through them. Thus the apostles, having been taught all truth by the Holy Spirit according to the divine promise, could give the Church of Christ the doctrine of all-saving truth and, by completing Holy Scripture, might enlarge the knowledge of truth.

Est igitur Scriptura sacra similis latissimo fluvio, qui ex concursu multarum aquarum aggregatur magis ac magis, secundum quod longius decurrit.$Nam cum primo in Scriptura essent libri legales, postea supervenit aqua sapientiae historialem librorum, tertio vero superadvenit doctrina sapientissimi Salomonis, post haec\l " etiam doctrina sanctorum Prophetarum et tandem doctrina evangelica revelata est,$per os carnis Christi prolata, per Evangelistas conscripta, per sanctos Apostolos divulgata; additis etiam documentis, quae Spiritus sanctus, super eos veniens, docuit nos per eos:$ut sic omnem veritatem, per Spiritum sanctum iuxta divinum promissum edocti\l ", omnis veritatis salutaris doctrinam Ecclesiae Christi darent et sacram Scripturam consummando veritatis notitiam distarent.

Holy Scripture has a length which consists of the description of the times and ages, namely, from the beginning of the world to the day of judgment. It describes the course of the world through three times: the time of the law of nature, the time of the written law, and the time of the law of grace. But in the three times, it distinguishes seven ages. Of these, the first is from Adam to Noe, the second from Noe to Abraham, the third from Abraham to David, the fourth from David to the transmigration of Babylon, the fifth from the transmigration to Christ, the sixth from Christ to the end of the world; the seventh, which runs concurrently with the sixth, begins with the repose of Christ in the sepulcher and runs to the universal resurrection which marks the beginning of the eighth. Thus Scripture is of great length because in its treatment it begins with the commencement of the world and of time, in the beginning of Genesis, and extends to the end of the world and of time, namely, to the end of the Apocalypse.

Habet etiam haec Scriptura sacra longitudinem, quae consistit in descriptione tam temporum quam aetatum, a principio scilicet mundi usque ad diem iudicii.$Describit autem\l " per tria tempora mundum decurrere, scilicet per tempus legis naturae, legis scriptae et legis gratiae, et in his tribus temporibus septem distinguit aetates.$Quarum prima est ab Adam usque ad Noe, secunda a Noe usque ad Abraham, tertia ab Abraham usque ad David, quarta a David usque ad transmigrationem Babylonis, quinta a transmigratione usque ad Christum, sexta a Christo usque ad Anem mundi,$septima decurrit cum sexta, quae incipit a quiete Christi in sepulcro, usque ad resurrectionem universalem, quapdo incipiet resurrectionis octava. --$Et sic Scriptura est longissima, quia in tractando incipit a mundi et temporis exordio in principio Genesis., et pervenit usque ad finem mundi et temporis, scilicet in fine Apocalypsis.

To be correct, universal time, which runs according to a triple law, that is, founded within, given externally, and infused from above, extends through seven ages and ends with the end of the sixth age. Hence the duration of the world follows a plan such that the duration of the greater world corresponds with the duration of the life of the lesser world, namely, man, for whom the greater world was made.$The first age of the world, in which the foundation of the world, the fall of the demons, and the strengthening of the angels were completed, corresponds to the first day when light was made distinct from darkness. The second age, in which through the ark and flood the good were saved and the evil destroyed, corresponds to the second day when throughout the firmament a distinction was made of the waters from the waters. The third age, in which Abraham was called and the synagogue begun, which was to bring forth fruit and generate a posterity for the worship of God, corresponds to the third day, when land appeared and brought forth green vegetation. The fourth age, in which the kingdom and the priesthood grew powerful because King David expanded divine worship, corresponds to the fourth day, in which the formation of the suns and stars took place. The fifth age, in which the emigrants were scattered and spread through many nations, corresponds to the fifth day, in which the production of the fishes from the waters was accomplished. The sixth age, in which Christ who is truly the image of God was born in the form of man corresponds to the sixth day, in which the first man was made. The seventh age, which is the endless rest of souls, corresponds to the seventh day, on which God rested from all His work which He had done.

Recte autem universum tempus, quod decurrit secundum triplicem legem, scilicet inditam interius, datam exterius et desuper\l " infusam, decurrit per septem aetates et consummatur in fine sextae;$ut sic mundi decursus respondeat exordio et maioris mundi decursus correspondeat decursui vitae minoris mundi, scilicet hominis, propter quem factus est.$Nam prima aetas mundi, in qua facta est ipsius mundi formatio, casus daemonum et confirmatio Angelorum, recte respondet primae diei, in qua facta est lux et distincta est a tenebris. --$Secunda, in qua per arcam et diluvium et salvati sunt boni et deleti mali, respondet secundae diei, in qua per firmamentum facta est distinctio aquarum ab aquis. --$Tertia, in qua vocatus est Abraham, et inchoata synagoga, quae fructificare et generare debebat prolem ad Dei cultum, correspondet diei tertiae, in qua apparuit terra et protulit herbam virentem. --$Quarta, in qua viguit regnum et sacerdotium, quia David rex ampliavit cultum divinum, respondet diei quartae, in qua facta est formatio luminarium et stellarum. --$Quinta, in qua transmigrantes inter populos multos versati sunt et tribulati, respondet diei quintae, in qua facta est formatio piscium ex aquis . --$Sexta aetas, in qua natus est Christus in hominis effigie, qui est vere imago Dei, respondet sextae diei, in qua formatus est homo primus. --$Septima, quae est quies animarum non habens finem, respondet septimae diei, in qua requievit Deus ab omni opere, quod patrarat .

Thus seven ages are distinguished by the signs which are found in their beginning and by reason of which they correspond to the days of the foundation of the world. The first is called the age of infancy because, as our whole infancy is drowned in oblivion, so that first age was drowned by the flood. The second age is childhood because, as in childhood we begin to speak, so in the second age the multiplication of tongues was accomplished. The third age is called adolescence because, as the generative force begins to be actualized at that time, so Abraham was called and circumcision given him and the promise made to him about his seed. The fourth age is called manhood because, as in the period of manhood the age of man flowers, so in the fourth age the synagogue flourished under the kings. The fifth age is called old age because, as man's powers decline in old age and beauty slips away, so in the migration there was a decline in the sacred rites of the Jews. The sixth age is called debility because, as that age is linked with death though possessing the mighty light of wisdom, so the sixth age of the world ends with the day of judgment and in it wisdom grows strong through the doctrine of Christ.

Et sic distinguuntur hae septem aetates propter insignia facta, quae fuerunt in earum exordiis, ratione quorum respondent diebus formationis mundi.$Vocatur autem prima aetas infantia, quia, sicut infantia tota oblivione deletur, sic illa prima aetas per diluvium est consumta. --$Secunda, puerilia; sicut enim in pueritia loqui incipimus, sic in secunda aetate facta est distinctio linguarum. --$Tertia dicitur adolescentia, quia, sicut vis generativa incipit tunc in actum suum exire, sic tunc vocatus est Abraham, et data est ei circumcisio, et facta est promissio de semine. --$Quarta dicitur iuventus, quia, sicut in iuventute floret hominis aetas, sic quarta aetate sub regibus floruit synagoga. --$Quinta, senectus, quia sicut in senectute vires minuuntur, et decidit pulcri» tudo, sic et in transmigratione factum est de Iudaeo* r uni sacerdotio. --$Sexta aetas dicitur senium, quia, sicut illa est, quae copulatur cum morte, habens tamen magnam lucem sapientiae;$sic sexta aetas mundi terminatur cum die iudicii, et in ea viget sapientia per doctrinam Christi.

Thus the whole world is described in a most orderly sequence by Scripture as proceeding from beginning to end, in accordance with the peculiar beauty of its well-designed song. One can view, following the sequence of time, the variety, multiplicity and symmetry, order, rectitude and beauty of the many judgments proceeding from the wisdom of God governing the world. As no one can see the beauty of a song unless his view extends over the whole verse, so no one sees the beauty of the order and governance of the universe unless he beholds the whole of it. Because no man is so long-lived that he can see the whole of it with the eyes of the flesh and because no man can foresee the future by himself, the Holy Spirit has provided man with Holy Scripture, the length of which is measured by the extent of the universe.

Sic igitur totus iste mundus ordinatissimo decursu a Scriptura describitur procedere a principio usque ad finem, ad modum cuiusdam pulcherrimi carminis ordinati,$ubi potest quis speculari secundum decursum temporis varietatem, multiplicitatem et aequitatem, ordinem, rectitudinem et pulcritudinem multorum divinorum iudiciorum, procedentium a sapientia Dei gubernante mundum.$Unde sicut nullus potest videre pulcritudinem carminis, nisi aspectus eius feratur super totum versum; sic nullus videt pulcritudinem ordinis et regiminis universi, nisi eam totam speculetur.$Et quia nullius homo tam longaevus est, quod totam possit videre oculis carnis suae, nec futura potest per se praevidere ; providit nobis Spiritus sanctus librum Scripturae sacrae, cuius longitudo commetitur se decursui regiminis universi.

Holy Scripture in its progress possesses a height which consists of the description of the hierarchies arranged in grades. These hierarchies are: the ecclesiastical, the angelical* and the divine, or in other words, the subcelestial, the celestial, and the supercelestial. Scripture describes the first clearly, the second somewhat more obscurely, and the third more obscurely still. From the description of the ecclesiastical hierarchy, we gather that it is lofty, and from the description of the angelic that it is loftier still, and from the description of the divine that it is the highest loftiness, so that we can quote that saying of the Prophet: "Thy knowledge is become wonderful to me; it is high, and I cannot reach to it."

Habet nihilominus sacra Scriptura in suo processu sublimitatem, quae consistit in descriptione hierarchiarum gradatim ordinatarum, quae sunt hierarchia ecclesiastica, angelica et divina, seu subcaelestis, caelestis et supercaelestis;$ita quod primam describit patenter, secundam aliquantulum magis occulte et tertiam adhuc magis occulte.$Ex descriptione ecclesiasticam hierarchiae est alta; ex descriptione angelicae altior; ex descriptione divinae altissima, ita ut possimus dicere illud Prophetae: Mirabilis facta est scientia tua ex me; confortata est, et non potero ad eam.

This view has supporting evidence. Since things have existence in matter, they should have existence in spirit through acquired knowledge, have existence in that spirit through grace, have existence in it through glory, and have existence in the eternal art. Philosophy treats of things as they are in nature, or in spirit, according to naturally founded knowledge or even acquired knowledge; but theology, in the last analysis knowledge founded on faith and revealed through the Holy Spirit, deals with those matters which concern grace and glory, and even eternal Wisdom. Whence it is that theology relegates philosophical knowledge to a lower place and assumes about the nature of things whatever is needed for fabricating the mirror through which a representation of things divine takes place. It erects a ladder, as it were, which touches the earth at its base but touches heaven at its top. All this is done through that one hierarch, Jesus Christ, who by reason of the human nature He assumed is a hierarch not only in the ecclesiastical hierarchy, but also in the angelic hierarchy, and the middle person in that supercelestial hierarchy of the Most Blessed Trinity. Thus through Him from the very height of God, sanctifying grace descends not only to the beard but also to the skirt of the garment, not only to lofty Jerusalem but to the Church militant.

Et hoc quidem satis recte. Nam cum res habeant esse in materia, habeant esse in anima per notitiam acquisitam, habeant etiam esse in ea per gratiam, habeant esse in ea per gloriam et habeant esse in arte aeterna;$philosophia quidem agit de rebus, ut sunt in natura\l ", seu in anima secundum notitiam naturaliter insitam, vel etiam acquisitam;$sed theologia, tanquam scientia supra fidem fundata et per Spiritum sanctum revelata, agit et de eis quae spectant ad gratiam et gloriam et etiam ad Sapientiam aeternam.$Unde ipsa, substemens sibi philosophicam cognitionem et assumens de naturis rerum, quantum sibi opus est ad fabricandum speculum, per quod fiat repraesentatio divinorum;$quasi scalam erigit, quae in sui infimo tangit terram, sed in suo cacumine tangit caelum\l "; et hoc totum per illum unum hierarcham, Iesum Christum, qui non tantum ratione naturae humanae assumtae est hierarcha in ecclesiastica hierarchia,$verum etiam in angelica et media persona in illa supercaelesti hierarchia latissimae Trinitatis;$ita quod per ipsum a summo capite Deo descendit unctionis gratia non solum in barbam, verum etiam in oram vestimenti\l ", quia non tantum in Ierusalem supernam, verum etiam usque in Ecclesiam militantem.

There is a great beauty in the mechanism of the world, but there is far greater beauty in the Church adorned with the beauty of the holy charismata, and the greatest beauty in lofty Jerusalem, and yet the very greatest beauty is to be found in the Trinity, most high and blessed. Hence the Scripture not only possesses the highest matter through which it causes delight and raises aloft the understanding of the mind, but it also is the most elegant matter and in a certain remarkable manner pleases our intellect and thus more and more by such pleasure makes us accustomed to the intuitions and analogies of the divine spectacles.

Est enim pulcritudo magna in machina mundana, sed longe maior in Ecclesia pulcritudine sanctorum charismatum adornata, maxima autem in Ierusalem superna, supermaxima autem in illa Trinitate summa et beatissima.$Ideo ipsa Scriptura non tantum habet altissimam materiam, per quam delectat et per quam in altum levat intelligentiam mentis, verum etiam ipsa est venustissima et miro quodam modo intellectum nostrum delectat\l ",$et sic magis ac magis delectando assuefacit ad divinorum spectat eu lorum contuitus et anagogiam

Lastly, Holy Scripture possesses a depth which consists in the multiplicity of the mystical intelligences. Besides a literal sense, it possesses diverse places capable of triple construction, namely, allegorical, moral, and anagogical. It is allegory when through one fact another fact is indicated, according to what must be believed. We have a tropological or moral sense when, through what took place, we are given to understand something else, which must be done. We have an anagogical sense, a kind of leading upwards, when we are given to understand what should be sought after, namely, the eternal happiness of the saints.

Habet postremo ipsa Scriptura profunditatem, quae consistit in multiplicitate mysticarum intelligentiarum.$Nam praeter litteralem sensum habet in diversis locis exponi tripliciter, scilicet allegorice, moraliter et anagogice.$Est autem allegoria, quando per unum factum indicatur aliud factum, secundum quod credendum est.$Tropologia sive moralitas est* quando per id quod factum est, datur intelligi aliud, quod faciendum est.$Anagogia, quasi sursum ductio, est, quando datur intelligi illud quod desiderandum est, scilicet aeterna felicitas Beatorum.

Hence this threefold meaning ought to exist in Scripture in addition to the literal meaning, because it satisfies the subject of Scripture, its reader or disciple, its origin, and finally its end. I say that it satisfies the subject because its doctrine deals with God and Christ, with the works of reparation and with what should be believed. The subject of Scripture, so far as it is a substance, is God, so far as it is virtue, is Christ, and so far as it is an operation, is the work of reparation. So far as it is all these things, Scripture is subject to belief. More over, God is three and one: one in essence and three in person. Hence Scripture, which is about God, has in the unity of its words a threefold meaning. The same is true of Christ. Since there is one Word, all things are said to have been accomplished through Him and reflect unto Him so that His wisdom is multiform and one. The works of reparation, though they are many, all have an aspect pointing to the oblation of Christ. What should be believed, as a thing believable, is reflected in many ways in accord with the different station of the believers. Because of its conformity to all that has been pointed out, Holy Scripture produces multiform meaning in one set of words.

Recte autem hic triplex sensus debet esse in Scriptura praeter intelligentiam litteralem: quia sic competit ipsius Scripturae subiecto, ipsius auditori seu discipulo, ipsius origini, ipsius etiam fini.$Subiecto, inquam, competit, quia ipsa est doctrina, quae est de Deo, de Christo, de operibus reparationis et de credibili. Subiectum enim illius quoad substantiam Deus est; quoad virtutem, Christus;$quoad operationem, reparationis opus; quoad omnia haec est ipsum credibile. Deus autem est trinus et unus: in essentia unus et in personis trinus. Ideo Scriptura, quae est de ipso, habet in unitate litterae triformitatem intelligentiae. -- Christos etiam cum sit unum Verbum, omnia, per ipsum facta dipuntur et in ipso relucent, ita quod eius sapientia est multiformis et una. --$Opera reparationis, cum sint multa, omnia ad Christi oblationem principalem habent aspectum. --$Credibile ut credibile diversimode relucet secundum diversum statum credentium. Ideo propter conformitatem ad omnia praemissa sacra Scriptura in una littera multiformem parit intelligentiam.

This qualifies a hearer: namely, that no one is a suitable hearer unless he is humble, clean, faithful, and zealous. Hence under the bark of the evident meaning is hidden a mystical and profound meaning to repress one's pride so that by the profundity lying in the humility of the word, the proud are rebuffed, the unclean are repulsed, the deceitful are turned aside, and the careless are spurred on to the meaning of the mysteries. Because those hearing the doctrine of Scripture are not of one kind but may be of any kind, for it behooves all who want to be saved to know something of this doctrine, it follows that Scripture has a multiform meaning. Thus it may capture every intellect and may equally illumine and inflame every intellect striving diligently to understand it by the multiformity of its resplendence.

Competit etiam hoc auditori: quia nullus est conveniens eius auditor nisi humilis, mundus, fidelis et studiosus.$Ideo sub cortice litterae apertae occultatur mystica et profunda intelligentia ad comprimendum superbiam, ut ipsius profunditate in humilitate litterae latente et superbi comprimantur,$et imminuit repellantur, et fraudulenti declinetur, et negligentes excitentur ad intelligentiam mysteriorum. --$Et quia auditor istius doctrinae non est unius generis, sed cuiuslibet; omnes enim salvandos oportet aliqua de hac doctrina scire\l ";$ideo ipsa multiformem habet intelligentiam, ut sic omnem intellectum capiat, omni intellectui condescendat, omnem intellectum superexcedat et omnem intellectum sibi diligenter intendentem multitudine radiositatis suae illuminet pariter et accendat.

Scripture satisfies the principle from which it comes because it is from God through Christ and the Holy Spirit speaking by the mouths of the prophets and the others who wrote the document. Because God speaks not only through words but also through deeds, as in Him to say is to do, and to do is to say, and further, because all things created, as effects of God, point to their cause, it follows that in Scripture the truths divinely handed down ought to be signified not only by words but also by deeds. Because Christ is a doctor though He was humble in flesh but mighty in His deity, it is suitable for Him and His doctrine to have a humility in speech with a profundity of meaning, so that, as Christ was wrapped in swaddling clothes, so the wisdom of God in the Scriptures is wrapped in certain humble figures. The Holy Spirit in many ways illuminated and made revelations in the hearts of the prophets. No intellect can lie hidden from Him, and He was sent to teach all truth. Thus it belongs to His teaching that in one speech many meanings are hidden.

Competit etiam principio, a quo est: quia est a Deo per Christum et Spiritum sanctum loquentem per ora Prophetarum et aliorum, qui hanc doctrinam scripserunt\l ".$Quoniam autem Deut non tantum loquitur per verba , verum etiam per facta, quia ipsius dicere facere est, et ipsius facere dicere; et omnia creata tanquam Dei effectus innuunt suam causam:$ideo iri Scriptura divinitus tradita non tantum debent significare verba, verum etiam facta. --$Christus etiam doctor, licet esset humilis in carne, altus tamen erat in deitate: ideo decebat ipsum et eius doctrinam habere humilitatem in sermone cum profunditate sententiae,$ut, sicut Christus fuit panniculis involutus\l ", ita sapientia Dei in Scriptura ligu-ris quibusdam humilibus involveretur. --$Spiritus etiam sanctus diversimode illustrabat et revelationes faciebat in cordibus Prophetarum; ipsum etiam nullus latere potest intellectus, et missus erat omnem docere veritatem\l ":$ideo competebat eius doctrinae, ut in uno sermone multiplices laterent intelligentiae.

Yet Scripture is suited to its purpose because it was given so that through it man may be guided in knowing and doing things to enable him finally to obtain what should be desired. Because all creatures were made to serve man in his effort toward his home above, Scripture considers various species of creatures so that through them it may teach us the wisdom guiding us to things eternal. And because man is not guided to things eternal unless he knows the things to be known as the truth to be believed and performs the good to be performed as the good that ought to be done and directs his desires to seeing, to loving, and to enjoying God, Holy Scripture, given through the Holy Spirit, considers the book of creation by referring to the end with a triple meaning so that through the tropological sense we may have a list of things to be done energetically, through the allegorical sense we may have an indication of the things to be believed truly, , and through the anagogical sense a list of things to be sought out for our enjoyment. And all this so that, sanctified through powerful influences, illuminated through resplendent faith, and perfected through a most ardent charity, we may at last obtain the reward of eternal happiness.

Competit nihilominus ipsi fini: quia Scriptura data est, ut per ipsam dirigatur homo in cognoscendis et agendis, ut tandem perveniat ad optanda.$Et quia omnes creaturae ad hoc factae sunt, ut serviant homini tendenti ad supernam patriam\l "; ideo Scriptura assumit ipsarum creaturarum species diversas, ut sic per illas doceat nos sapientiam dirigentem nos ad aeterna.$Et quia homo non dirigitur ad aeterna, nisi cognitiva agnoscat verum credendum, et operativa faciat bonum operandum, et affectiva suspiret ad Deum videndum et amandum et perfruendum:$hinc est, quod Scriptura sacra, per Spiritum sanctum data, assumit librum creaturae, referendo in finem secundum triplicem modum intelligentiae ;$ut sic per tropologiam habeamus notitiam agendorum viriliter\l "; per allegoriam credendorum veraciter; per anagogiam desiderandorum delectabiliter;$ut sic purgati per virtuosam operationem, illuminati per radiosam fidem et perfecti per ardentissimam caritatem, perveniamus tandem ad bravium felicitatis aeternae.

Hence in such a multiformity of wisdom as is contained in the length, breadth, height, and depth of Holy Scripture, there is one common mode of proceeding, the authentic as it were, and within this is the narrative mode, the instructive, the prohibitive, the hortatory, the commendatory, the threatening, the promising, the deprecative, and the laudatory. All these modes are resolved into one authentic mode and rightly so.

In tanta igitur multiformitate sapientiae, quae continetur in ipsius sacrae Scripturae latitudine, longitudine, altitudine et profundo, unus est communis modus procedendi authenticus,$videlicet intra quem continelur modiis narrativus, praeceptores, prohibitivus, exhortandis, praedicativus, comminatorius, promissivus, deprecator ius et laudativus.$Et omnes hi modi sub uno modo authentico reponuntur, et hoc quidem satis recte.

Since this doctrine exists that we may become good and be saved and this in turn may not be accomplished merely through intellectual considerations but rather through inclinations of the will, divine Scripture ought to be propounded in such a way that we can be the more strengthened in our inclinations. Because our desire is better stimulated through examples than through arguments, better through promises than through reasonings, better through devotions than through definitions, Scripture ought not to have a mode based on definition, division, and integration, for the stimulation of certain powers of the reader in the manner of the other sciences, but ought to have modes proper to itself, following the various inclinations which propel the soul in diverse ways. And all this, so that if anyone is not moved through precepts and prohibitions, he may at least be moved by the examples narrated; if anyone is not moved by the examples, he may be moved by the benefits which are made plain to him; if anyone is unmoved by either of these, he may be moved by the wise admonitions, by the truthful promises, and by the terrible threats, so that thus at least he may be aroused to the worship and praise of God in whom he perceives the grace to guide him to virtuous acts.

Quia enim haec doctrina est, ut boni fiamuset salvemur; et hoc non fit per nudam considerationem, sed potius per inclinationem voluntatis: ideo Scriptura divina eo modo debuit tradi, quo modo magis possemus inclinari.$Et quia magis movetur affectus ad exempla quam ad argumenta, magis ad promissiones quam ad ratiocinationes, magis per devotiones quam per definitiones;$ideo Scriptura ista non debuit habere modum definitivum, divisivum et collectivum ad probandum passiones aliquas de subiecto ad modum aliarum scientiarum;$sed oportuit, quod haberet modos proprios, secundum varias inclinationes animorum diversimode animos inclinantes;$ut, si quis non movetur ad praecepta et prohibita, saltem moveatur per exempla narrata; si quis non per haec movetur, moveatur per beneficia sibi ostensa;$si quis nec per haec movetur, moveatur per monitiones sagaces, per promissiones veraces, per comminationes terribiles, ut sic saltem excitetur ad devotionem et tandem Dei, in qua percipiat gratiam, per quam dirigatur circa opera virtuosa.

Because these modes of narration cannot follow the path of the certainty of reason since particular acts cannot be tested, it follows that, lest Scripture should vacillate in doubt and consequently convince us less forcefully, God provided Scripture with the certainty of authority in place of the certainty of reason, and this certainty of authority is great enough that it surpasses all the acuteness of human ability. The authority of one who can deceive or be deceived is not a certain authority; and, except God and the Holy Spirit, no one is ignorant that he can deceive and be deceived. Therefore it follows that, inasmuch as Holy Scripture should be perfectly authentic in its own proper way, it has been handed down not through human investigation but through divine revelation.

Quoniam igitur hi modi narrativi non possunt fieri per viam certitudinis rationum, quia particularia gesta probari non possunt;$ideo, ne Scriptura ista tanquam dubia vacillaret, ac per hoc minus moveret, loco certitudinis rationis providit Deus huic Scripturae certitudinem auctoritatis, quae adeo magna est, quod omnem perspicacitatem humani ingenii superexcellit.$Et quia non est certa auctoritas eius qui potest fallere vel falli; nullus autem est, qui falli non possit et fallere nesciat, nisi Deus et Spiritus sanctus:$hinc est, quod ad hoc, quod Scriptura sacra modo sibi debito esset perfecte authentica, non per humanam investigationem est tradita, sed per revelationem divinam. --

Hence nothing should be despised in Holy Scripture as useless, nothing rejected as false, nothing repudiated as wicked, because the Holy Spirit, its most perfect author, could speak nothing false, nothing superfluous, nothing too insignificant. "Heaven and earth shall pass: but My words (of Holy Scripture) shall not pass" until they are fulfilled. "Till heaven and earth pass, one jot or one tittle shall not pass of the law, till all be fulfilled," as the Savior has testified. "He therefore that shall break" the teaching of Scripture . . . "and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.”

Ideo nihil in ipsa contemnendum tanquam inutile, nihil respuendum tanquam falsum, nihil repudiandum tanquam iniquum, pro eo quod Spiritus sanctus, eius auctor perfectissimus, nihil potuit dicere falsum, nihil superfluum, nihil diminutum.$Et propterea caelum et terra transibunt, verba autem Scripturae sacrae non praeteribunt, quin impleantur. Donec enim caelum et terra transeat, iota unum Aut unus apex non praeteribit a Lege, donec omnia fiant, Salvatore testante.$Qui ergo solverit ea quae Scriptura docet, et docuerit sic homines, hic minimus vocabitur in regno caelorum; qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum.

As Scripture has a special mode of proceeding, it ought to be understood and explained in a special way according to its mode of proceeding. Since under one word Scripture can shield a multiplicity of meaning, the one who explains Scripture ought to bring the hidden meaning to light and to make manifest what is brought to light through other more evident scriptural passages. Thus, if I should explain that passage of the Psalms: "Take hold of arms and shield; and rise up to help me," and if I wish to explain what the divine arms are, I should say that they are its truth and good will. That this is so must be proven through other scriptural evidence, for it is written in another place: "Thou hast crowned us, as with a shield of Thy good will"; and again: "His truth shall encompass thee with a shield." No one can develop such a facility except by long practice in reading the text of the Bible and committing it to memory; otherwise he will never be able to be expert in the exposition of the Scriptures. Hence, just as he who declines to acquire the first elements out of which speech is constructed, will never be able to understand the meaning of spoken things or the right rules of construction, so he who spurns the letter of Holy Scripture will never rise to its spiritual meanings.

Quemadmodum autem Scriptura haec specialem habet modum procedendi, sic iuxta suum procedendi modum speciali suo modo debet intelligi et exponi.$Cum enim ipsa sub una littera multiplicem tegat intelligentiam, expositor debet abscondita producere in lucem et illam eductam manifestare per aliam Scripturam magis patentem: sicut si exponerem illud Psalmi:$Apprehende arma et scutum, et exsurge in adiutorium mihi, et velim explicare, quae sint arma divina; dicam, quod eius veritas et bona voluntas; et quod ita sit, probandum per Scripturam apertam.$Nam et scribitur alibi: Scuto bonae voluntatis tuae coronasti nos; et iterum: Scuto circumdabit te veritas eius. --$Ad quod non potest quis de facili pertingere, nisi per assuefactionem lectionis textum et litteram Bibliae commendet memoriae; alioquin iu expositione Scripturarum nunquam poterit esse potens.$Unde sicut qui dedignatur prima addiscere elementa, ex quibus dictio integratur, nunquam potest noscere nec dictionum significatum nec rectam legem constructionum;$sic qui litteram sacrae Scripturae spernit ad spirituales eius intelligentias nunquam assurget.

The one who explains Scripture should recognize that not all the explanations are allegorical and that not all things need to be explained as mystical. For this purpose, we should note that Holy Scripture has four parts. In the first there is a literal treatment of earthly natures. In this manner Scripture handles our reparation as is apparent in the description of the formation of the world. In the second there is a treatment of the doings and wanderings of the people of Israel and in this way Scripture indicates the reparation of mankind. In the third part there is a treatment in plain words which express what is pertinent to our salvation with regard to faith or morals. The fourth part is that in which Scripture treats of the mystery of our salvation, partly in plain words and partly in enigmatic and obscure words. Hence Scripture does not have a uniform exposition in these various places.

Attendat autem expositor, quod non ubique requirenda est allegoria, nec omnia sunt mystice exponenda. Propter quod notandum est, quod Scriptura sacra quatuor habet partes.$Una est, in qua secundum litteram agit de mundanis naturis, et per illas significat reparationem nostram, sicut apparet in descriptione formationis mundi. --$Alia est, in qua agit de actibus et processibus illius populi Israelitici, et per illos significat reparationem generis humani. --$Tertia est, in qua nudis verbis significat et exprimit quae pertinent ad nostram salutem quantum ad fidem vel mores. --$Quarta est, in qua praenuntiat nostrae salutis mysterium, partim verbis nudis, partim aenigmaticis et obscuris. Et propterea Scriptura in his locis variis non est uniformiter exponenda.

It behooves the one who is explaining to be guided in the exposition of Holy Scripture by the triple rule which can be drawn from the words of Augustine in the book De doctrina Christiana$The first rule is this: Wherever in Scripture the immediate meaning of the words points to matters of creation, or individual acts of human conversation, the very things designated by the words are first implied and then the mysteries of our reparation, and where the primary meaning of the words indicates faith or charity, no allegory should be sought.$The second rule is this: Where the words of Scripture designate matters of creation or of the practices of the people of Israel, one should inquire from another source in Scripture what the meaning may be, and finally he may elicit the meaning through words patently indicating a truth of faith or a rule of morals so that if it be said that sheep beget twins, it is clear that sheep there signifies man, and twins signifies a dual charity.$The third rule is this: Wherever a part of Scripture has a kind of literal and spiritual meaning, the one who is explaining ought to determine whether the attributed meaning serves a historical or a spiritual purpose, unless perchance it is incapable of serving either. If, however, it fits both, then there ought to be affirmation of its literal and spiritual meaning, but if only a single purpose is indicated, there should be only a spiritual interpretation: just as the statements that the sabbath of the law is perpetual, the priesthood is eternal, the possession of the land is eternal, and the rule of circumcision is eternal, all have reference to a spiritual meaning.

Debet autem expositor dirigi in expositione sacrae Scripturae secundum triplicem regulam, quae trahi potest de verbis beati Augustini in libro de Doctrina christiana. Prima est haec.$Ubicumque in hac Scriptura prima verborum significatio significat res creationis, sive singulares actus humanae conversationis, ibidem res significatae per verba primo significantur, deinde nostrae reparationis mysteria;$ubi vero prima significatio verborum exprimit fidem sive caritatem, ibi nulla est allegoria quaerenda. $Secunda regula est ista. Ubi verba huius Scripturae significant res creationis, aut conversationis populi Israelitici; ibi quaerat ex alio Scripturae loco, quid quaelibet res significet,$et deinde significationem suam eliciat per verba nude significantia fidei veritatem, vel morum etiam honestatem; utpote si dicatur:$Oves pariunt gemellos fetus\l ", ostendat, quod oves significant ibi homines, et geminus fetus geminam caritatem. $Tertia regula est ista.$Quando aliqua Scriptura habet aliquem intellectum litteralem et spiritualem, debet discutere expositor, utrum illa attributio conveniat historico, ali spirituali significato, si forte utrique non poterit convenire; si autem utrique competit,$tunc litteraliter et spiritualiter debet affirmari; si vero altero modo tantum, tunc spiritualiter solum debet intelligi:$sicut sabbatum Legis\l " esse perpetuum, sacerdotium aeternum, possessionem terrae aeternam, et pactum circumcisionis esse aeternum; quae omnia ad spirituale significatum referenda sunt.

In order that a person may invade the forest of Holy Scripture with security in investigation and exposition, it is first necessary that he know the truth of Holy Scripture in explicit words, that is, that he ascertain how Scripture describes the beginning, progress, and consummation of the two groups: of those looking on themselves contrariwise, namely, of the good who humble themselves here that they may be eternally exalted in the future, and of the wicked who exalt themselves here that they may be eternally humbled. Hence Scripture treats of the whole universe as regards height and depth, first and last, and as regards an intermediate course under the form of a certain intelligible cross in terms of which the whole mechanism of the universe has to be described and in a certain way seen by the light of the mind. To understand this we must know the principle of things, God, the creation of those things, their fall, their redemption through the blood of Jesus Christ, their reformation through grace, their cure through the sacraments, and finally their retribution through punishment and eternal glory.

Ad hoc autem, quod per sacrarum Scripturarum silvam quis secure incidendo et exponendo incedat, opus est, ut prius noverit ipsius sacrae Scripturae veritatem per verba explicita, videlicet ut attendat,$quomodo Scriptura describat initium, progressum et consummationem duplicis corporis, quasi ex opposito se respicientem, bonorum scilicet, qui hic se humiliant,$ut exaltentur sempiternaliter in futuro, et malorum, qui hic se exaltant, ut aeternaliter deprimantur\l ".$Unde ipsa agit de toto universo quantum ad summum et imum, primum et ultimum, et quantum ad decursum intermedium, sub forma cuiusdam crucis intelligibilis, in qua describi habet et quodam modo videri lumine mentis tota machina universi;$ad quam quidem intelligendam oportet nosse rerum principium, Deum, ipsarum rerum creationem, lapsum, redemptionem per sanguinem Iesu Christi reformationem per gratiam, curationem per Sacramenta, et tandem retributionem per poenam et gloriam sempiternam.

Because this doctrine has been handed down so diffusely in the writings of the saints and even of the doctors that it cannot be understood or comprehended for a long time by those willing to listen to Holy Scripture—and for this reason even the new theologians frequently distort Holy Scripture into an uncertain, disordered and almost obscure forest—and upon the request of my associates that from my poor knowledge I say something briefly in a summo about the truths of theology, and won by their prayers, I have consented to set down a kind of compendium in which I do not deal with all things summarily, but treat briefly of certain things that it is more important to know, including at the same time such explanation for their understanding as may come to mind at the moment.

Et quia haec doctrina tam in scriptis Sanctorum quam etiam doctorum sic diffuse tradita est, ut ab accedentibus ad Scripturam sacram audiendam non possit per longa tempora videri nec audiri --$propter quod etiam novi theologi frequenter ipsam Scripturam sacram exhorrent tanquam incertam et inordinatam et tanquam quandam silvam opacam --$rogatus a sociis, ut de paupercula scientior nostra aliquid breve in summa dicerem de veritate theologiae, eorumque precibus devictus, assensi breviloquii quoddam facere, in quo summatim non omnia,$sed aliqua magis opportuna ad tenendum breviter tangerentur, addens simul cum hoc rationem aliquam ad intelligendum, secundum quod occurrebat pro tempore.

Because theology is discourse about God and about the first principle, and because that science and most noble doctrine resolves all in God as in the first and supreme principle, it follows that in the assignment of reasons in all matters contained in this entire little tract, I have tried to undertake my reasoning from the first principle, that thus I might show that the truth of Holy Scripture is by God, from God, in accord with God, and because of God, so that this science may deservedly appear to be a single and orderly science and not undeservedly be named theology. If, therefore, anything imperfect, obscure, superfluous, or not quite correct is there, it may be due to faulty workmanship, the brevity of time, and the poverty of knowledge; if there is anything correct, honor and glory should be referred to God alone.$In order that what follows may be made more clear, I have taken the trouble to set down the particular chapter headings to aid the memory and clarify the understanding of what is said. The work is divided into seven parts and seventy-two chapters.$The end of the prologue.

Quia vero theologia sermo est de Deo et de primo principio, utpote quia ipsa tanquam scientia et doctrina altissima omnia resolvit in Deum tanquam in principium primum et summum: ideo in assignatione rationum in omnibus,$quae in hoc toto opusculo vel tractatui continentur, conatus sum rationem sumere a primo principio, ut sic ostenderem, veritatem sacrae Scripturae esse a Deo, de Deo, secundum Deum et propter Deum,$ut merito ista scientia appareat una esse et ordinata et theologia non immerito nuncupata. --$Si quid igitur imperfectum, vel obscurum, vel superfluum, vel minus rectum ibi fuerit, venia occupationi et brevitati temporis et pau-perculae scientiae concedatur; si quid vero rectum, soli Deo honor et gloria referatur.$Ut autem sequentia clarius elucescat, titulos particulares capitulorum praemittere curavi, ad faciliorem memoriam et lucidiorem contuitum dicendorum, quae septem pactionibus et septuaginta duobus capitulis distinguuntur. $expilicit prologus.

At the outset, we must understand that sacred doctrine, namely, theology, deals principally with the first principle, namely, God triune and one, and discusses in the main seven topics: first, the Trinity of God; second, the creation of the world; third, the corruption of sin; fourth, the incarnation of the Word; fifth, the grace of the Holy Spirit; sixth, the sacramental remedy; and seventh, the state of the final judgment.

In principio intelligendum est, quod sacra doctrina, videlicet theologia, quae principaliter agit de primo principio, scilicet de Deo trino et uno, de septem agit in universo, scilicet primo de Trinitate Dei;$secundo, de creatura mundi;$tertio, de corruptela peccati;$quarto, de incarnatione Verbi;$quinto, de gratia Spiritus sancti;$sexto, de medicina sacramentali,$et septimo, de statu finalis iudicii.

The explanation of this truth is as follows: Because Sacred Scripture or theology is a study giving an idea of the first beginning adequate enough for the state of the wayfarer, and this is according to what is necessary for salvation, and because God is not only the beginning of things and the exemplar operative in the act of creation, but also restorative in the redemption and perfective in retribution, theology treats of God the Creator, of the act of creation and of the creature. And also, because the rational creature who is in a certain sense the end of all, did not persist in good, but because of its fall needed to be restored, it follows that theology deals with the corruption of sin, the physician, the state of health, and the remedy, and finally with the completed healing which will be in glory after the wicked have been hurled to their punishment. Finally, it follows that theology alone is a perfect science because it begins from the beginning, which is the first principle, and continues to the very end, namely, the everlasting reward. It begins with the highest, which is Almighty God, Creator of all, and extends to the very lowest, which is infernal punishment.

Ratio autem\l " huius veritatis haec est: quia, cum sacra Scriptura sive theologia sit scientia dans sufficientem notitiam de primo principio secundum statum viae, secundum quod est necessarium ad salutem;$et Deus non tantum sit rerum principium et exemplar effectivum in creatione, sed etiam refectionum in redemptione et perfectivum in retributione : ideo non tantum agit de Deo creatore, sed etiam de creatione et creatura.$Et quia creatura rationalis, quae est quodam modo finis omnium, non stetit, sed suo casu indiguit reparari; ideo agit de corruptela peccati, medico, sanitate et medicina et tandem de curatione perfecta, quae erit in gloria, impiis proiectis in poenam. --$Et ideo ipsa sola est scientia perfecta, quia incipit a primo, quod est primum principium, et pervenit ad ultimum, quod est praemium aeternum;$incipit a summo, quod est Deus altissimus, creator omnium, et pervenit ad infimum, quod est infernale supplicium.

Theology alone is perfect wisdom because it starts from the highest cause as the beginning of things caused, beyond where philosophical knowledge ceases, and proceeds through this cause in its role as the remedy of sinners and leads back to it as the reward of the deserving ones and the culmination of desires. In this knowledge there is perfect taste, life, and salvation of souls, and consequently the desire of all Christians should be inflamed to its attainment.

Ipsa etiam sola est sapientia perfecta, quae incipit a causa summa, ut est principium causatorum, ubi terminatur cognitio philosophica\l "; et transit per eam, ut est remedium peccatorum; et reducit in eam, ut est praemium meritorum et finis desideriorum.$Et in hac cognitione est sapor\l " perfectus, vita et salus animarum; et ideo ad eam addiscendam inflammari debet desiderium omnium Christianorum.

From all these statements, it is evident that, although theology treats of many and varied topics, it is a united science whose subject is God as He from whom all things have existence, Christ as He through whom all things are, the work of reparation as that toward which all things are directed, the singular bond of charity by which heavenly and earthly things are joined as that about which all things are united, the credible in so far as it is credible as that about which all things are contained in the canonical books, the credible in so far as it is intelligible as that about which all things are contained in the expository books. All this is in accord with Augustine, who says in the De utilitate credenti:"What we believe, we owe to authority; what we understand, we owe to reason."

Ex his patet, quod licet theologia sit de tot et tam variis, est tamen scientia una, cuius subiectum, ut a quo omnia, est Deus;$ut per quod omnia, Christus; ut ad quod omnia, opus reparationis; ut circa quod omnia, unicum caritatis vinculum, quo caelestia et terrestria connectuntur; ut de quo omnia in libris canonicis comprehensa, credibile ut credibile;$ut de quo omnia in libris expositorum, credibile lit intelligibile, secundum Augustinum, de Utilitate credendi\l ", quia « quod credimus, debemus auctoritati, quod intelligimus, rationi».

We must therefore give consideration to three aspects of the Trinity of God, namely, how the unity of substance and nature is at the same time compatible first with the plurality of persons, second with the plurality of apparitions, and third with the plurality of appropriations.

Primo igitur de Trinitate Dei tria consideranda sunt, scilicet qualiter unitas substantiae et naturae' simul stet cum pluralitate personarum; secundo, qualiter cum pluralitate apparitionum; tertio, qualiter cum pluralitate appropriatorum.

Faith directs that we hold this about the plurality of persons: in the unity of nature there are three persons, the Father, the Son, and the Holy Spirit. Of these the first proceeds from nothing, the second from the first alone through generation, and the third from the first and second by spira- tion or procession. Thus the Trinity of the persons does not exclude from the divine essence perfect unity, simplicity, immensity, eternity, immutability, necessity, and even primacy, but rather the more includes perfect fecundity, love, liberality, equality, interrelationship, likeness, and inseparability. All these things true faith understands to be present in the Most Blessed Trinity.

De pluralitate igitur personarum in unitate naturae hoc dictat recta fides esse tenendum, scilicet quod in uni late naturae sunt tres personae, Pater et Filius et Spiritus sanctus,$quarum prima a nulla est, secunda a sola prima per generationem, tertia a prima et secunda per spirationem sive processionem;$ita quod trinitas personarum non excludit ab essentia divina summam unitatem, simplicitatem, immensitatem, aeternitatem, incommutabilitatem, necessitatem ei etiam primitatem;$quin potius includit summam fecunditatem, caritatem, liberalitatem, aequalitatem, germanitatem, conformitatem et inseparabilitatem; quae omnia sana fides intelligit esse in beatissima Trinitate\l ".

The explanation of this truth is: Faith, since it is the beginning of the cultivation of God and the foundation of "that doctrine which is according to godliness," directs that a person's thought about God should be in the highest and best manner. However, a person's thought would not be in the best manner if he did not believe that God is able to communicate Himself in the best way. A person would not be thinking in the most virtuous manner if he believed that God was able but unwilling to do so. Hence that one may think in the best and most virtuous manner, faith says that God communicates Himself in the best manner by eternally having a loved one and another beloved of these two, and hence God is one and triune.

Ratio autem huius veritatis haec est: quia fides, cum sit principium cultus Dei et fundamentum eius quae secundum pietatem est doctrinae\l ", dictat, de Deo esse sentiendum altissime et piissime.$Non autem sentiret altissime, si non crederet, quod Deus posset se summe communicare; non sentiret piissime, si crederet, quod posset et nollet;$et ideo, ut altissime et piissime sentiat, dicit, Deum se summe communicare, aeternaliter habendo dilectum et condilectum, ac per hoc Deum unum et trinum.

To this tenet of faith, in so far as it directs one to think of God in a most virtuous manner, the whole of Sacred Scripture, which is said to be the doctrine in accord with godliness, bears testimony, for it declares that God is known to have an offspring whom He supremely loves—the Word coequal with Himself—whom "from all eternity He begat and in whom He has disposed of all things," B through whom He has brought forth all and governs all, through whom made flesh, God out of His great goodness redeemed man by the most precious blood of the Word and fed him after he was redeemed. It also says that through Him at the end of the world, by conferring the greatest mercy, He will deliver man from all misery so that through Christ we are all chosen sons of the Almighty Father in whom there will be the consummation of all faithfulness, both on the part of God toward us and vice versa.

Huic autem fidei, in quantum dictat, de Deo piissime sentiendum esse, attestatur tota sacra Scriptura, quae dicitur doctrina secundum pietatem:$quia Deum fatetur habere prolem, quam summe diligit, Verbum sibi coaequale, quod « ab aeterno genuit, in quo cuncta disposuit\l "»; per quod cuncta produxit et gubernat;$per quod etiam carnem factum pro summa benignitate hominem redemit pretiosissimo eius sanguine redemptumque cibavit; per quod etiam in fine mundi, summam misericordiam imperando, ab omni miseria liberabit,$ut per Christum omnes electi sint filii summi Patris, in quo erit omnis pietatis consummatio et Dei ad nos, et e converso.

In so far as faith directs what we should think of God in the highest manner, not only does Holy Scripture bear testimony but also all creation. On diis point, Augustine says in the fifteenth book of De Trinitate in the fourth chapter: "Nor does the authority of the divine books alone state that God exists, but everything which surrounds us and with which we are connected, the very universal nature of beings proclaims that they have a vastly superior Creator who gave us a mind and a natural reasoning power by means of which we judge that living objects are to be preferred to inanimate objects, things endowed with sensation to non-sentient things, intelligent creatures to non-intelligent, things immortal to things mortal, things possessing potency to things impotent, things righteous to things unjust, things well formed to things shapeless, good to evil, things incorruptible to things corruptible, things immutable to things mutable, the invisible to the visible, the incorporeal to the corporeal, the happy to the miserable. Through this process, since without hesitation we place the Creator before all things created, it behooves us to admit that He exists in the best manner, knows and understands all, to admit that He is incapable of death, corruption, or change, that He has no body, but is a spirit, most omnipotent, most righteous, most beautiful, the best, and the happiest." Behold in these twelve are included the most noble qualities of the divine essence. But afterward, as Augustine himself shows, these twelve qualities are reduced to three, namely, eternity, wisdom, and beatitude, and these three to one, namely, wisdom. In wisdom are included the generating mind, the generated Word, and the love joining both, and faith directs that the Blessed Trinity consists of these. Since the highest wisdom posits the Trinity, it posits also nonetheless all the above-mentioned most noble qualities, namely, unity, simplicity, and all the others that follow. It follows of necessity, then, that the noble qualities mentioned above in the divine essence are simultaneous with the Most Blessed Trinity.

In quantum autem fides dictat, de Deo sentiendum altissime, non tantum attestatur ei sacra Scriptura , verum etiam omnis creatura, iuxta quod dicit Augustinus decimo quinto de Trinitate, capitulo quarto\l ":$« Neque enim divinorum librorum tantummodo auctoritas praedicat, esse Deum, sed omnis quae nos circumstat, ad quam nos etiam pertinemus, universa ipsa rerum natura Proclamat, se habere praestantissimum Conditorem,$qui nobis mentem rationemque naturalem dedit, qua viventia non viventibus, sensu praedita non sentientibus, intelligentia non intelligentibus, immortalia mortalibus, impotentibus potentia, iniustis iusta, speciosa deformibus, bona malis,$incorruptibilia corruptibilibus, immutabilia mutabilibus, invisibilia visibilibus, incorporalia corporalibus, beata miseris praeferenda iudicamus.$Ac per hoc, quoniam rebus creatis Creatorem sine dubitatione praeponimus, oportet, ut eum et summe vivere et cuncta sentire atque intelligere, et mori et corrumpi mutarique non posse,$nec corpus esse, sed spiritum omnipotentissimum, iustissimum, speciosissimam, optimum beatissimumque fateamur».-- Ecce, in his duodecim includuntur altissimae nobilitates divini esse.$Sed post, ut ipse ostendit\l ", haec duodecim reducuntur ad tria, scilicet aeternitatem, sapientiam et beatitudinem; et haec tria ad unum, scilicet ad sapientiam, in qua includuntur mens generans,$Verbum proles et amor nectens utrumque, in quibus fides dictat beatissimam consistere Trinitatem.$Et quoniam summa sapientia ponit Trinitatem, ponit etiam nihilominus omnes prius habitas nobilissimas conditiones, videlicet unitatem, simplicitatem et ceteras consequentes;$necesse est, omnes praedictas nobilitates divini esse simul stare cum beatissima Trinitate.

For an understanding of this belief, sacred doctrine teaches that in the divine persons there are two emanations, three hypostases, four relations, and five notions but there are only three personal properties.

Ad istius autem fidei intelligentiam sanam docet doctrina sacra, quod in divinis sunt duae emanationes, tres hypostases, quatuor relationes, quinque notiones, et ex his tantum tres proprietates personales .

The reason for understanding the foresaid is this: Because the first and the highest beginning by the very fact that it is first is the simplest and by the very fact that it is the highest is the most perfect, it follows that it communicates itself in a most perfect manner because it is most perfect; it is completely indivisible by the very fact that it is most simple; and consequently without violation of the unity of nature, there are modes of emanating perfectly. The modes of emanating perfectly are only two, namely, by the mode of the nature and of the will. The first is a generation and the second is spiration or procession, and these modes of emanation are present in the Trinity.

Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum et summum principium, hoc ipso quod primum, sit simplicissimum; hoc ipso quod summum, sit perfectissimum:$ideo perfectissime se communicat, quia perfectissimum; et indivisionem omnimodam servat, hoc ipso quod simplicissimum: et ideo, salva unitate naturae, sunt ibi modi emanandi perfecte.$Modi autem emanandi perfecte sunt duo tantum, scilicet per modum naturae et voluntatis. Primus est generatio, secundus spiratio sive processio, et ideo hi sunt ibi.

And because from two substance-producing emanations it is necessary that two hypostases emanate; it is likewise necessary to posit that the first hypostasis does not emanate from another—lest there be an infinite series. Hence there are three hypostases in the Trinity.

Et quia duabus emanationibus substantificis necesse est emanare duas hypostases, necesse est etiam ponere, hypostasim primo producentem ab alio\l " non emanare, ne sit in infinitum abire: ideo sunt ibi tres hypostases.

And because to any given emanation there is a double associated relation, there are four relations, namely, paternity, sonship, spiration, and procession.

Et quia cuilibet emanationi respondet duplex habitudo relativa, ideo sunt ibi quatuor relationes, scilicet paternitas, filiatio, spiratio et processio.

Because by these relations the divine hypostases are made known to us, and in addition that hypostasis is made known which is the first basis of an existence from the very beginning, for it is not produced—and this is its very excellence—it follows that there are five notions, namely, the four relations indicated above, together with innascibility.

Qui vero per has habitudines innotescunt nobis divinae hypostases; et praeter hoc etiam hypostasis illa, iiv qua est prima ratio principiandi, innotescit, quia non producitur -- nam hoc est nobilitatis in ipsa --$ideo quinque sunt notiones, scilicet quatuor relationes praedictae cum innascibilitate.

And because any given one of the persons has a single property by which He is chiefly made known to us, there consequently are only three personal properties which are expressed properly and principally by these names: Father, Son, and Holy Spirit.

Et quia quaelibet personarum unam habet proprietatem, per quam principaliter innotescit; ideo tres tantum sunt proprietates personales, quae his nominibus exprimuntur proprie et principaliter, scilicet Pater et Filius et Spiritus sanctus.

Since it is proper to the Father that He be without birth and ungenerated, He is the beginning without a beginning and therefore He is the Father. Innascibility designates Him in a negative manner, and as a consequence it designates Him by the mode of position, because innascibility in the Father posits the source of fullness. The beginning without a beginning designates Him by the mode of position in a negative manner. Being the Father designates Him by the mode of position and relation, properly, completely, and determinately.

Cum enim proprium sit Patris esse innascibilem sive ingenitum, esse principium non de principio et esse Patrem; innascibilitas notificat ipsum per modum negationis, licet ex consequenti per modum positionis, quia innascibilitas in Patre ponit fontalem plenitudinem; principium non de principio, per modum positionis cum negatione; esse Patrem, per modum positionis et habitudinis, proprie, complete et determinate\l ".

Similarly since the Son is the Image, the Word, and the Son, Image designates that Person as the expressed similitude, the Word as the expressive similitude, and Son as the hypostatic similitude; or in other words, Image designates the Son as the conformed similitude, the Word as the intellectual similitude, and the Son as the similitude of the same nature.

Similiter, cum Filius sit imago, verbum et filius; imago nominat illam personam ut similitudinem expressam; verbum, ut similitudinem expressivam; filius, ut similitudinem hypostaticam; rursus imago, ut similitudinem conformem; verbum, ut similitudinem intellectualem; filius, ut similitudinem connaturalem\l ".

In the same way, since it is proper to the Holy Spirit to be the gift, the nexus or love of both and also the Holy Spirit, the gift designates Him as a voluntary gift, the love or nexus as a voluntary and especial gift, and the Holy Spirit designates Him as a voluntary, especial, and hypostatic gift. Hence it is that by these three names, Father, Son, and Holy Spirit, the personal properties of the three persons are implied. These truths we must grasp to understand the belief in the Trinity.

Per hunc modum, cum proprium sit Spiritus sancti esse donum, esse nexum seu caritatem amborum, esse etiam Spiritum sanctum; donum nominat ipsum ut datum voluntarium; caritas sive nexus, ut datum voluntarium et praecipuum; Spiritus sanctus, ut datum voluntarium, praecipuum et hypostaticum . -- Hinc est, quod per haec tria nomina, quae sunt Pater et Filius et Spiritus sanctus, trium personarum proprietates personales insinuantur. -- Haec igitur tenenda sunt ad fidei Trinitatis intelligentiam sanam.

As to the catholic expression of this belief, we must hold, according to the writings of the holy doctors, that in the divine persons there are: two modes of predicating, namely, the modes of substance and of relation; three modes of sup- positing, namely, the modes of essence, of person, and of hypostasis; four modes of indicating substance, namely, by the name of essence, of substance, of person, and of hypostasis; five ways of speaking, namely, who [quis], how [qui], which [quae], what [quod] and whereby [quo]; and three modes of differentiation, namely, according to the different mode of existence, according to the different mode of behavior, and according to the different mode of comprehension.

Ad istius etiam fidei expressionem catholicam tenendum est secundum sanctorum Doctorum documenta, quod in divinis sunt duo modi praedicandi, scilicet per modum substantiae et relationis; tres modi supponendi, scilicet essentiae, personae et notionis; quatuor modi significandi substantiam, scilicet nomine essentiae, substantiae, personae et hypostasis; quinque modi dicendi, scilicet quis, qui, quae, quod et quid; et tres modi differendi, scilicet secundum diligentem modum existendi, secundum differentem modum se habendi et secundum differentem modum intelligendi\l ".

The reason for understanding the foresaid is this: Since the first beginning is the most perfect and at the same time the most simple, all things possessing perfection are properly and truly said of it; hence all things having imperfection are not postulated of it, or if they are, are used by assimilation to human nature or by a process of transferring. Since there are ten predicaments (namely, substance, quantity, relation, quality, activity, passivity, place, time, position, and habit), and since the last five are properly directed to corporeal or mutable things, it follows that they are not attributed to God except in a transferred and figurative manner. The other five categories are truly attributed to God so far as they bespeak His completion and yet do not argue against the divine simplicity. All the above-mentioned categories, therefore, are that very thing about which they are predicated, and thus by a comparison with the subject in which they inhere, are all said to go over into that substance. But relation is excepted since it has a double comparison, namely, as to the subject in which it is and as to the end toward which it tends. In the first mode, it goes over lest it should give cause for a composition; in the second mode it remains that it may make a distinction. Hence it follows that "substance contains the unity, and relations make the Trinity manifold," and therefore only these two modes of predicating differences remain. And about these, the rule is given: that those modes which are stated according to substance are said about all, singly, at the same time, and individually; those which are spoken according to relation either are not spoken of all, or if they are spoken of most, are spoken plurally, as related, distinct, like, equal, all because of an intrinsic relation. Yet the term "Trinity" includes both.

Ratio praedictorum haec est: quia, cum primum principium sit perfectissimum simul et simplicissimum, omnia, quae perfectionis sunt, de ipso dicuntur proprie et vere; quae autem imperfectionis sunt aut non dicuntur, aut si dicuntur, secundum assumtionem humanae naturae dicuntur, vel translative. Cum igitur decem sint praedicamenta, scilicet substantia, quantitas, relatio, qualitas, actio, passio, ubi, quando, situs et habere*; quinque ultima proprie spectant ad corporalia seu mutabilia ; ideo non attribuuntur Deo nisi transsumtivo modo et figuratio. Alia vero quinque praecedentia Deo attribuuntur, secundum id quod completionem dicunt, ita tamen, quod divinam simplicitatem non impediunt. Omnia ergo haec praedicamenta sunt id ipsum, quod est illud, de quo praedicantur; et ita per comparationem ad subiectum, in quo sunt, omnia dicuntur transire in substantiam, relatione tamen excepta; quae, cum duplicem habeat comparationem, scilicet ut ad subiectum in quo, et ut ad terminum ad quem, primo modo transit, ne faciat compositionem, secundo modo manet, ut faciat distinctionem. Et hinc est, quod «substantia continet unitatem, et relatio multiplicat trinitatem\l "»; et ideo manent ibi hi tantum duo modi praedicandi differentes. -- De quibus Uilis datur regula, quod quae dicuntur secundum substantiam de omnibus dicuntur et singillatim et simul et singulariter; quae vero secundum relationem aut non de omnibus dicuntur, aut si de pluribus, pluraliter, ut relati, distincti, similes, aequales, propter relationem intrinsecam. Nomen autem trinitatis comprehendit utrumque.

Since many relations are capable of existence in one person, just as many persons exist in one nature, the distinction between notions does not imply a diversity of the person, and a distinction between persons does not imply a diversity of nature. On that account, not all that belongs to the essence belongs to the notion or the person, and conversely. Hence it is that there are three ways of supporting and in this regard this rule is usually given: when essence is supposited, neither notion nor person is supposited, and when notion is suppos- ited, neither essence nor person is supposited, and when person is supposited, neither essence nor notion is supposited as is plain from examples.

Et quoniam plures possunt esse relationes in una persona \ sicut sunt plures personae in una natura; ideo distinctio in notione non infert diversificationem personae, nec distinctio personae purificationem naturae. Et propterea non quidquid convenit essentiae convenit notionis vel personae, nec e converso. Et hinc est, quod sunt ibi tres modi supponendi; de quibus (alis consuevit dari regula: supposita essentia, non supponitur notio nec persona; et supposita notione y non supponitur essentia nec persona; et supposita persona, non supponitur essentia nec notio, sicut patet per exempla.

And because there is a true distinction in the things supposited of substance though one essence remains, it is necessary that the substance be signified in a manifold manner, namely, as communicable and incommunicable. As communicable, by the mode of the abstract through the term essence, and by the mode of the concrete through the term substance; as incommunicable either as distinguishable by the term hypostasis, or as distinct by the term person. Or also as distinct as regards quality and hence an hypostasis, or as distinct remarkably or perfectly and hence a person. Examples of these four are found in creation: humanity, man, some man, and Peter; the first bespeaks the essence, the second the substance, the third the hypostasis, and the fourth the person.

Et quoniam vera distinctio est in suppositis substantiae , manente essentia una; ideo necesse est, ibi multipliciter significari substantiam, scilicet ut communicabilem et incommunicabilem. Ut communicabilem, per modum abstractionis per nomen essentiae, et per modum concretionis per nomen substantiae; ut incommunicabilem vero, vel ut distinguibilem per nomen hypostasis, vel ut distinctam per nomen personae. -- Vel aliter, scilicet ut distinctam qualitercumque, et sic hypostasis; vel notabiliter et perfecte, et sic persona. -- Exempla horum quatuor sunt in creatura: humanitas, homo, aliquis homo, Petrus; primum essentiam, secundum substantiam, tertium hypostasim, et quartum personam dicit.

And because in the person who is distinguished we ought not only to consider him who is distinguished, but also the one from whom he is distinguished, and this is the property or notion, it follows necessarily that in the divine persons there are five modes of speaking in an equal manner and of inquiring, namely, who [quis] by reason of the person, how [qui] by reason of the hypostasis, because it bespeaks a thing indistinctly supposited of the substance, which [quae] by reason of the notion, what [quod] by reason of the substance, what [quid] or whereby [quo] by reason of the essence.

Et quia in persona, quae distinguitur, non solum est considerare eum qui distinguitur, sed etiam illud quo distinguitur; et hoc est proprietas sive notio: ideo necesse est, quod in divinis sint quinque modi dicendi pariter et quaerendi, scilicet quis, ratione personae; qui,, ratione hypostasis, quia dicit suppositum substantiae indistincte; quae, ratione notionis; quod, ratione substantiae; quid sixequo, ratione essentiae.

Because all these modes take their roots in the unity of essence, for whatever is in God is God Himself one and only, it follows that these modes do not posit a difference in essence or in existence. And there are only three modes of differentiation, namely, according to the modes of existence or emanation, as one person differs from another person; according to the modes of behavior as person and essence differ (because one person is compared to the other and hence is distinguished, though the essence is not compared to the other and hence is not distinguished); according to the modes of understanding, just as one substantial property differs from another, as goodness from wisdom. The first difference is greater, and this can be found in the divine persons for it is in the things supposited, so that one is not spoken about the other. The second difference is lesser because it is in the attributes, for, though one can be said about the other, as the person is about the essence, nevertheless something is said about one which is not said about the other, as: the person is distinguished and compared, the essence is not. The third difference is the least because it is in the connotations. Although one is said about the other alternately and the same thing can be said about both, nevertheless the same thing is not connoted of both and by the same thing it is not intended that both be understood. From the first mode of differentiating arises the plurality of persons, from the second mode the plurality of the substantial and relative predications, and from the third mode the plurality of the essential properties and notions, either from eternity or in time, either properly or by assimilation, either commonly or appropriately. Examples of these statements are clear. In understanding these truths, light is thrown on what we should think and how we should speak about the Trinity of the divine persons.

Et quoniam omnes hi modi in unitate essentiae radicantur, quia quidquid est in Deo est ipse Deus unus et solus; ideo non ponunt ibi differentiam, nec secundum essentiam nec secundum esse. Et propterea sunt ibi tantum tres modi differendi, scilicet secundum modos essendi sive emanandi, sicut differt persona a persona; secundum modos se habendi, sicut differt persona et essentia -- quia una persona ad alteram refertur, et ideo distinguitur, essentia vero non refertur ad alteram, et ideo non distinguitur -- secundum modos etiam intelligendi, sicut differt una proprietas substantialis ab altera, ut bonitas et sapientia. -- Prima differentia est maior, quae possit reperiri in divinis; est enim in suppositis, ita quod unum non dicitur de altero. -- Secunda differentia est minor, quia est in attributis; licet enim unum possit dici de alio, ut persona de essentia, aliquid tamen dicitur de uno, quod non de altero, ut: persona distinguitur et refertur, essentia vero non. -- Tertia vero differentia est minima, quia est in connotatos. Licet enim unum de altero dicatur ad invicem, et idem possit dici de utrisque; non tamen idem connotatur utrobique, nec per idem intelligi datur utrumque. -- Ex primo modo differendi oritur pluralitas personarum; ex secundo modo pluralitas praedicationum substantialium et relativarum; ex tertio pluralitas proprietatum essentialium et notionum, sive ab aeterno, sive ex tempore; sive proprie, sive transsumtive; sive communiter, sive appropriate . Dictorum exempla manifesta sunt. -- His intellectis, salis claret, et quid sentiendum, et qualiter loquendum sit de summa trinitate divinarum personarum.

In the second place, divine doctrine teaches that we should hold this in regard to the plurality of apparitions: that although God is infinite, invisible, and unchangeable, nevertheless He dwells particularly in holy men, He appeared to patriarchs and prophets, He descended from heaven, He even sent the Son and the Holy Spirit for the salvation of the human race. Although in God there are the undivided nature, virtue, and operation of the Trinity, yet the sending or apparition of one person is not the sending or apparition of the other. Although there is in the Trinity the greatest equality, nevertheless it is the function of the Father alone to send and not to be sent. The Holy Spirit is only sent with regard to the divine persons, unless perchance the Holy Spirit be said to send man. The Son, however, sends or is sent, as can be gathered from the Scriptures.

Secundo autem de pluralitate apparitionum docet divina doctrina hoc esse tenendum, quod cum Deus sit incircumscriptibilis, invisibilis et incommutabilis ; nihilominus tamen habitat specialiter in sanctis viris, apparuit Patriarchis et Prophetis, descenr dil de caelis, misit etiam Filium et Spiritum sanctum ad salutem humani generis. -- Et licet in Deo sint indivisa natura, virtus et operatio Trinitatis; missio tamen vel apparitio unius personae non est missio vel apparitio alterius. Licet etiam sit ibi summa aequalitas, solius tamen Patris est mittere et non mitti Spiritus sancti est tantummodo mitti respectu divinarum personarum, nisi forte dicatur mittere hominem assumtum; Filii autem est mittere et mitti, sicut ex Scripturis potest colligi.

The reason for understanding the foresaid is this: Although the first principle is immense and infinite, incorporeal and invisible, eternal and immutable, yet it is the principle of things spiritual and corporeal, natural and by way of grace, and hence it is also the principle of all things mutable, sensible, and finite, through which it makes itself known and manifest, though in itself it is immutable, non-sensible, and infinite. However, God makes Himself manifest and known in general by the universality of the effects emanating from Himself, in which He is said to exist by essence, power, and presence because He extends Himself to all things created. He makes Himself specially known by other effects which lead to Him in particular and because of these effects He is said to dwell in, to appear, to descend, to be sent, and to send. To dwell in bespeaks a spiritual effect with an acceptance on the part of another just as it is the effect of grace to cause grace which is Godlike and to lead back to God and to make God possess us and be possessed by us and through this to dwell in us. Because the effect of grace is common to all persons, it follows that one person does not dwell in someone without another and hence at the same time the whole Trinity.

Intelligentia autem et ratio praedictorum haec est: quia, licet primum principium sit immensum et incircumscriptibile, sit incorporeum et invisibile, sit aeternum et incommutabile; principium tamen est rerum spiritualium et corporalium, naturalium et gratuitarum, ac per hoc rerum etiam mutabilium, sensibilium et circumscriptarum, per quas, licet ipse sit immutabilis, insensibilis, incircumscriptibilis\l ", se ipsum reddit manifestum et notum. Reddit autem se manifestum et notum generaliter per universitatem suorum effectuum ab ipso emanantium, in quibus dicitur esse per essentiam, potentiam et praesentiam, quod se extendit ad omnia creata. -- Reddit etiam se specialiter notum per aliquos effectus, qui in ipsum specialiter ducunt, ratione quorum dicitur habitare, apparere, descendere, mitti et mittere. -- Habitare namque dicit effectum spiritualem cum acceptatione, sicut est effectus gratiae gratum facientis, quae est deiformis et in Deum reducit et Deum facit nos habere, et haberi a nobis, ac per hoc et inhabitare in nobis. Et quia gratiae effectus communis est omnibus personis; ideo una persona non inhabitat sine alia, immo simul tota Trinitas.

To appear bespeaks a sensible effect with an expressed significance, as the Holy Spirit has appeared as a dove. And because, as the divine persons have been distinguished, so they are able to be signified separately both by symbols and by names, it follows that any one of the persons is able to appear by Himself and the apparition can be suitable to all, either taken together or singly. Hence, when the Holy Spirit is said to have appeared as fiery tongues and as a dove, this is not because of a new bond or a particular effect, but because of the union existing between the one symbolized and the symbol which is imputed to Him in particular both as to mode and as to origin.

Apparere vero dicit effectum sensibilem cum expressa significatione, sicut Spiritus sanctus apparuit in columba. Et quoniam, sicut personae divinae distinctae sunt, sic distincte significari possunt et signis et nominibus; ideo quaelibet persona potest per se apparere, et apparitio potest omnibus competere, sive insimul, sive cuilibet per se. Unde quod Spiritus sanctus dicitur in linguis igneis et in columba apparuisse, hoc non est propter novum vinculum, vel eiectum specialem; sed propter unionem, quae est inter signatum et signum sibi specialiter et modo et origine deputatum.

To descend refers to one of the two above effects as just beginning. God is always present in heaven with the most blessed angels because in them He always dwells and appears. However, in sinners on earth He is in a way absent as regards both grace and knowledge. It follows that when He begins to appear or dwell in, He who is present in heaven and as it were absent from us, comes to be present on earth. Hence, though He is not changed in Himself, nevertheless He is said to descend on us.

Descendere autem dicit utrumlibet effectuum praedictorum cum inchoatione. Deus enim beatissimus Angelis semper est praesens in caelis, quia in eis semper inhabitat et apparet. Peccatoribus autem in terris est modo ut absens et quantum ad gratiam et quantum ad notitiam; et ideo, cum incipit apparere vel inhabitare, de praesente caelis et quasi absente nobis fit praesens terris: et ideo, licet in se non mutetur, nobis tamen descendere dicitur.

To be sent bespeaks the effects mentioned above coupled with eternal production. For the Father sends the Son when, by making Him present to us through knowledge or grace, He makes it known that the Son proceeds from Him [the Father]. And because the Father proceeds from no one, it follows that He is never said to be sent. Because the Son both produces and is produced, He sends and is sent. Because the Holy Spirit is eternally produced, but does not produce except in time, it is properly said of Him that He is sent, but it is not within His province to send except in regard to creatures. Hence it is apparent that the following are not proper to Him and need explanation, namely, that the Holy Spirit sends Himself, that the Holy Spirit sends the Son, that the Son sends Himself, except that it be understood that He was born of the Virgin. It is plain, then, why to send and to be sent are not applied to all persons: because, though it bespeaks an effect in the creature, it expresses an intrinsic relation such that to send bespeaks an authority, to be sent bespeaks subordination by reason of the eternal procession achieved from within.

Mitti vero dicit effectus praedictos cum aeterna productione. Tunc enim Pater mittit Filium, quando, faciendo eum nobis praesentem per notitiam vel gratiam, insinuat, quod ab ipso procedit. Et quia Pater a nullo procedit, ideo nusquam dicitur mitti. Quia vero Filius et producit et producitur, ideo mittit et mittitur. Quia vero Spiritus sanctus aeternaliter producitur, sed non producit nisi ex tempore; ideo ipsius est proprie mitti, mittere vero non competit sibi nisi respectu creaturae. -- Ex quo apparet, quod hae sunt impropriae et exponendae: Spiritus sanctus mittit se; Spiritus sanctus mittit Filium; Filius mittit se ipsum, nisi intelligatur: in quantum est de Virgine natus. -- Patet etiam, quare mittere et mitti non competit omnibus: quia, licet dicat effectum in creatura, dicit tamen relationem intrinsecam, ita quod mittere dicit auctoritatem, mitti subauctoritatem, ratione productionis aeternae interius importatae.

In the third place, Holy Scripture directs that we should hold this in regard to the plurality of the appropriations: that, though all essential things are found in all the persons equally and without distinction, nevertheless unity is said to be appropriate to the Father, truth to the Son, and goodness to the Holy Spirit. Besides this, the second series of appropriations of Hilary is recognized, namely, "eternity in the Father, form in the Image, and utility in the Gift." Besides these a third series of appropriations is recognized, namely, in the Father the reason of beginning, in the Son the reason of operation, and in the Holy Spirit the reason of finality. Besides these a fourth is recognized, namely, omnipotence in the Father, omniscience in the Son, and will or benevolence in the Holy Spirit. These, however, are said to be appropriated, not because they are proper although they always are common to all the persons, but because they lead to the understanding and knowledge of what is proper, namely, of the three persons.

Tertio vero de pluralitate appropriatorum hoc docet sacra Scriptura esse tenendum, quod licet omnia essentialia omnibus personis aequaliter et indifferenter conveniant; tamen Patri dicitur appropriari unitas, Filio veritas, Spiritui sancto bonitas. -- Et iuxta hanc sumitur secunda appropriatio Hilarii, scilicet « aeternitas in Patre, species in Imagine, usus in Munere ». -- Iuxta hanc sumitur tertia, scilicet in Patre ratio principiandi, in Filio ratio exemplandi, in Spiritu sancto ratio finiendi. -- Et iuxta hanc sumitur quarta, scilicet omnipotentia Patri, omniscientia Filio, voluntas seu benevolentia Spiritui sancto. -- Haec autem dicuntur appropriari, non quia flant propria, cum semper sint communia; sed quia ducunt ad intelligentiam et notitiam propriorum, videlicet trium personarum.

The reason for understanding the foresaid is this: Because the principle is most noble and most perfect, the qualities of being most noble and most general are disclosed in Him in the highest degree. These however are the one, the true, and the good, which are not associated with the being's supposita but rather with its principle. One signifies a being as drawn together, and this obtains by the indivisibility of itself in itself. Being is true according as it is knowable, and this obtains by the inseparability of itself from its proper form. Being is good according as it is communicable, and this obtains by the inseparability of itself from its proper functioning. And because this triple undividedness follows an order for understanding so that what is true presupposes what is one, and what is good presupposes what is one and true, it follows that these qualities are attributed to the first principle in the highest degree because they are perfect and general and they are appropriate to the three persons because they are in order. It follows that the height of what is one belongs to the Father, who is the origin of the persons. The height of what is true belongs to the Son, who is from the Father as the Word. The height of what is good belongs to the Holy Spirit, who springs from both as the love and the gift.

Intelligentia autem et ratio praedictorum haec est. Quia enim primum principium est nobilissimum et perfectissimum, ideo conditiones entis nobilissimae et generalissimae in eo reperiuntur in summo. Hae autem sunt unum, verum, bonum, quae non contrahunt ens secundum supposita, sed secundum rationem. Nam unum nominat ens ut connumerabile, et hoc habet per indivisionem sui in se; verum, secundum quod cognoscibile, et hoc habet per indivisionem sui a propria specie; bonum, secundum quod communicabile, et hoc habet per indivisionem sui a propria operatione Et quia haec triplex indivisio se habet secundum ordinem quantum ad rationem intelligendi, ita quod verum praesupponit unum, et bonum praesupponit unum et verum: hinc est, quod haec attribuuntur primo principio in summo, quia perfecta et generalia; et appropriantur tribus personis, quia ordinata; et ideo summe unum Patri , qui est origo personarum; summe verum Filio, qui est a Patre ut verbum; summe bonum Spiritui sancto, qui est ab utroque ut amor et donum.

And because the height of what is one is the height of what is first, for it is free from all inception, and because the height of what is true is the height of what is equal and beautiful, and because the height of what is good is the height of what is useful and profitable, there arises Hilary's second appropriation, which is: eternity in the Father, because He did not have a beginning, but is entirely the first; form in the Image, that is in the Word, because He is the height of beauty; utility in the gift, that is in the Holy Spirit, because He is the height of what is profitable and useful. Augustine explains this in other words: "in the Father, unity; in the Son, equality; in the Holy Spirit, the concord of unity and equality."

Et quia summe unum est summe primum, quia caret omni inceptione; et quia summe verum est summe aequale et pulcrum; et quia summe bonum est summe utile et proficuum: hinc oritur secunda appropriatio Hilarii, quae est aeternitas in Patre, quia non habet initium, sed est omnino primum; species in Imagine, id est in Verbo, quia summe pulcrum; usus in Munere, id est in Spiritu sancto, quia summe proficuum et communicativum. Quod per alia verba sic insinuat Augustinus\l ": «In Patre unitas, in Filio aequalitas, in Spiritu sancto unitatis aequalitatisque concordia ».

Again, because the height of what is one and first contains the reason for the beginning and the origin, and the height of what is beautiful and splendid contains the reason for imitation and reflection; and the height of what is profitable and good contains the reason for finality, for "the good and the end are the same," there arises the third appropriation: of efficiency to the Father, of exemplarity to the Son, and of finality to the Holy Spirit.

Rursus, quia summe unum et primum tenet rationem principiandi et originandi; summe pulcrum et speciosum tenet rationem exprimendi et exem-plandi; summe proficuum et bonum tenet rationali finiendi, quia «bonum et finis idem»: hinc oritur tertia ratio appropriandi efficientiam Patri, exemplaritatem Filio, finalitatem Spiritui sancto.

Furthermore, because from the first and highest principle flows all power, and from the first and highest exemplar comes all knowledge, and to the final end all wishing tends, it is necessary that the first principle be most omnipotent, most omniscient, and most benevolent. The first and the highest unity turning back upon itself by a complete and perfect reflection is the most omnipotent, the wisest truth, and the most benevolent goodness. These are appropriate because they imply an order. Will gives the foundation for knowledge, and will and knowledge imply power and strength because "the power to know is a certain power." $This explains what the appropriations are, to whom they apply, and for what reason they exist. Nevertheless, power, wisdom, and will are most especially those appropriations in which the highest Trinity is praised in the Scriptures. Hence we should say something briefly and summarily about these.

Rursus, quia a primo et summo principio fluit omne posse, a primo et summo exemplari omne scire, ad summum finem tendit omne velle; ideo necesse est, primum esse omnipotentissimum, omni-sapientissimum et benevolentissimum. Unitas autem prima et summa, rediens supra se ipsam reditione completa et perfecta, est omnipotentissima, sic et veritas sapientissima, et bonitas benevolentissima; et haec appropriantur, quia ordinem insinuant. Voluntas enim dat praeintelligere cognitionem, et voluntas et cognitio praesupponunt potentiam et virtutem, quia « posse scire est aliquid posse\l " ». $Ex his apparet, quae sint appropriata et quibus et qua de causa. Haec tamen ultima, scilicet potentia, sapientia et voluntas, sunt potissime illa, ex quibus in Scripturis laudatur Trinitas summa. Et ideo de his aliquid dicendum est breviter et summatim.

We should hold these truths about the omnipotence of God according to Holy Scripture: that God is omnipotent in such a way that there are not attributed to Him any culpable acts such as lying and evil wishes, nor acts liable to punishment, such as fearing and sorrowing, nor corporeal or material acts, such as sleeping or walking except perhaps by simile, nor unsuitable acts, such as being able to make Himself greater or being able to make another God equal to Himself or infinite in act and similar things, because as Anselm says: "Whatever is unsuitable even in the least degree is impossible with God." Although this unsuitability is not possible, yet He is truly, properly, and perfectly omnipotent.

De omnipotentia Dei secundum doctrinam sacram haec tenenda sunt; quod Deus est omnipotens, ita tamen, quod ei non attribuuntur actus culpabiles, utpote mentiri et male velle; nec actus poenales, ut metuere et dolere; nec actus corporales sive materiales, ut dormire et ambulare, nisi forte transsumtive; nec actus inconvenientes, ut posse facere maiorem se, vel alium Deum sibi aequalem, vel infinitum actu, et consimilia: «quia, ut dicit Anselmus, quodlibet inconveniens, etiam minimum, apud Deum est impossibile». Licet autem haec non possit, est tamen omnipotens vere, proprie et perfecte.

The reason for understanding the foresaid is this: Because the first principle is the power of powers which is simple power, the quantitative designation added to it has reference to the power to do certain things, and this is called simple power. Those things exist which proceed from a complete and ordered power. I say, however, that that power is complete which is not capable of a deficiency, of submission, or of need. Power is lacking in the act of sinning, it submits in suffering, it includes a need in corporeal actions. The divine power, because it is the highest and most perfect power, does not spring from nothing, nor is it under the power of another, nor does it need someone else. Hence it is incapable of culpability, penalty, or materiality, and this is so because an omnipotent power is a complete power.

Intelligentia autem et ratio praedictorum haec est: quia primum principium est potens potentia, quae est potentia simpliciter; et ideo distributio addita ei\l " distribuit pro his quae posse est posse simpliciter. Haec autem sunt, quae egrediuntur a potentia completa et ordinata. -- Potentiam autem completam dico, quae non potest deficere nec potest succumbere nec potest indigere. Potentia autem in peccando deficit, in patiendo succumbit, in corporalibus actionibus indigentiam includit. Divina vero potentia, quia potentia summa et perfectissima, ideo nec est de nihilo nec est sub aliquo nec eget aliquo alio, ac per hoc nec culpabilia nec poenalia nec materialia potest; et hoc, quia omnipotens est potentia completa.

Power may be spoken of as ordered in a triple sense: according to act, according to aptitude on the part of the creature, and according to aptitude on the part of the uncreated power alone. What is possible with regard to power in the first way, is not only possible but also actual; what is possible in the second way and not in the first is possible simply, though not actually; what is possible in the third way, but not in the first or second, is possible for God but is impossible for the creature. What is not possible according to any of the ways mentioned above, as is the case with that which is directly repugnant to order as regards the primordial and eternal causes and reasons, is impossible simply, as, for instance, that God should make something infinite in act or that He should cause something to exist and not exist at the same time, that He should make that which has happened not to have happened, and other things such as these, for their possibility is contrary to the order and completeness of the divine power. Thus it is clear what the divine power embraces and also what ought to be said to be possible simply and what impossible simply and that the impossibility of doing certain things is compatible with true omnipotence.

Potentiam autem ordinatam contingit tripliciter dici: vel\l " secundum actum, vel secundum aptitudinem ex parte creaturae, vel secundum aptitudinem ex parte solius virtutis increatae. Quod possibile est potentiae primo modo dictae est non tantum possibile, sed etiam actuale; quod secundo modo et non primo, est possibile simpliciter, licet non actuale; quod autem tertio modo, non primo vel secundo, est possibile Deo, sed impossibile creaturae. Quod autem nullo praedictorum modorum est possibile, sicut illud quod directe repugnat ordini secundum rationes et causas primordiales et aeternas, simpliciter est impossibile: sicut quod Deus faciat aliquod actu infinitum, quod simul faciat aliquid esse et nullo modo esse, quod faciat id quod fuit, non fuisse, et cetera talia; quae posse est contra ordinem et complementum divinae potentiae. -- Ex his patet, respectu quorum est divina potentia; patet etiam, quae debent dici simpliciter possibilia, et quae simpliciter impossibilia, et quod aliquorum impossibilitas simul stet cum vera omnipotentia.

With regard to the wisdom of God, we must hold these truths, namely, that divine wisdom itself most easily comprehends all things good and evil, past, present, and future, actual and possible, and in this way things incomprehensible to us and infinite. Yet this comprehension is such that the divine wisdom is in no way diversified in itself, though it gives rise to diverse names. In so far as it is capable of knowing all things possible, divine wisdom is called knowledge or cognition, in so far as it is capable of knowing all the things which happen in the universe, it is called vision, in so far as it is capable of knowing all that has a good existence, it is called approbation, in so far as it is capable of knowing those things which are in the future, it is called foreknowledge and prevision, in so far as it is capable of knowing those things which ought to be done by God Himself, it is called disposition, in so far as it is capable of knowing what things ought to be rewarded, it is called predestination, in so far as it is truly capable of knowing those things which ought to be damned, it is called reprobation.

De sapientia vero Dei haec tenenda sunt, scilicet quod ipsa divina sapientia limpidissime cognoscit omnia bona et mala, praeterita, praesentia et futura, actualia et possibilia, ac per hoc incomprehensibilia nobis et infinita; ita tamen, quod ipsa in se nullo modo diversificatur, licet diversa nomina sortiatur. ---In quantum enim est cognoscitiva omnium possibilium, dicitur scientia sive cognitio; in quantum est cognoscitiva omnium, quae in universo fiunt, dicitur visio; in quantum est cognoscitiva omnium, quae bene fiunt, dicitur approbatio; in quantum est cognoscitiva eorum quae futura sunt, dicitur praescientia sive praevisio; in quantum est cognoscitiva eorum quae ab ipso Deo fienda sunt, dicitur dispositio: in quantum est cognoscitiva eorum quae praemianda sunt, dicitur praedestinatio; in quantum vero est cognoscitiva eorum quae damnanda sunt, dicitur reprobati.

Because this wisdom is not only capable of knowing but also is the reason for being able to know, it follows that in so far as it is the reason for knowing all things known it is called light, in so far as it is the reason for knowing things seen and approved it is called a mirror, in so far as it is the reason for knowing things beforehand and their disposition it is called the exemplar, in so far as it is the reason for knowing things predestined and reprobated it is called the book of life. Hence He is the book of life in respect to things returning, the exemplar in respect to things going forth, and the mirror in respect to things happening, and the light in respect to all of these. Idea, word, art, and reason look to Him as exemplar: idea according to the act of viewing beforehand, word according to the act of proposing, art according to the act of accomplishing, reason according to the act of completing, because it adds the purposiveness of an end. Though all these things are truly one in God, one often is taken for another.

Et quia ipsa non tantum est cognoscitiva, sed est etiam ratio cognoscendi; ideo, in quantum est ratio cognoscendi omnia cognita, dicitur lux; in quantum est ratio cognoscendi visa et approbata, dicitur speculum; in quantum est ratio cognoscendi praevisa et disposita, dicitur exemplar; in quantum vero est ratio cognoscendi praedestinata et reprobata, dicitur liber vitae. -- Est igitur liber vitae respectu rerum, ut redeuntem; exemplar, ut exeuntium; speculum, ut euntium; lux vero respectu omnium. -- Ad exemplar autem spectat Mea, verbum, ars et ratio: idea, secundum actum praevidendi; verbum, secundum actum proponendi; ars, secundum actum prosequendi; ratio, secundum actum perficiendi, quia superaddit intentionem finis. -- Quia vero haec omnia unum sunt in Deo, ideo unum frequenter accipitur pro alio.

Though divine wisdom by reason of the diversity of things known and connoted goes under many names, yet it is not diversified in its intrinsic principle. The divine wisdom knows contingent things infallibly, mutable things immutably, future things presently, temporal things eternally, dependent things independently, created things uncreatedly, and things other than itself it knows in itself and through itself. And since it knows contingent things infallibly, liberty and change- ableness of the will are compatible with predestination and foreknowledge.

Et licet divina sapientia ratione diversitatis scitorum et connotatorum diversa sortiatur vocabula, non tamen diversificatur secundum rationem intrinsecam. Cognoscit enim contingentia infallibiliter, mutabilia immutabiliter, futura praesentialiter, temporalia aeternaliter, dependentia independenter, creata increato, alia a se in se et per se\l ". -- Et cum infallibiliter contingentia cognoscat, simul stat libertas et vertibilitas voluntatis cum praedestinatione et praescientia.

The reason for understanding the foresaid is this: Because the first principle, by the very fact that it is first and highest, has cognition which is at the same time most simple and most perfect since, being most perfect, it knows all things most distinctly under all the conditions that things have or can have, and because it knows future things to be future and present things to be present and good things to be approved and evil things to be reprobated, it follows that a diverse list of terms is used as has been explained above.

Intelligentia autem et ratio praedictorum haec est: quoniam primum principium, hoc ipso quod primum et summum, cognitionem habet simul simplicissimam et perfectissimam: quia perfectissimam, ideo cognoscit omnia\l " distinctissime sub omnibus conditionibus, quas res habent vel habere possunt; et propterea futura scit esse futura, et praesentia praesentia; et bona scit approbanda, et mala reprobanda: hinc est , quod diversa sortitur vocabula, secundum quod dictum est supra.

But because the perfection of wisdom is compatible with$the height of simplicity, the first principle knows all things other than itself in itself and through itself. From this it follows secondly that it knows created things uncreatedly, thirdly that it knows dependent things independently, fourthly that it knows temporal things eternally, fifthly that it knows future things presently, sixthly that it knows mutable things immutably, and seventhly that it knows contingent things infallibly.

Sed quia simul stat perfectio sapientiae cum summa simplicitate, hinc est, quod omnia alia a se cognoscit in se et per se; ex quo sequitur secundum, quod creata cognoscit increate; ex quo sequitur tertium, quod dependentia cognoscit independen-ter; ex quo oritur quartum, quod temporalia cognoscit aeternaliter; ex quo quintum, quod futura cognoscit praesentialiter; ex quo sextum, quod mutabilia cognoscit immutabiliter; ex quo septimum , quod contingentia cognoscit infallibiliter.

Thus contingent things, remaining contingent, are objects of divine wisdom infallibly, both those contingent things that are subject to nature and those that are dependent on the freedom of the human will. Thus he who wishes to understand how the freedom of the created will is compatible with the infallibility of the eternal predestination, must proceed by going from the last step through those seven steps back to the first, which is that the first principle most perfectly knows all things in itself because it is the most certain truth. From this fact other statements made above are infallibly deduced by reasoning.

Et ita contingentia, manentia contingentia, sunt divinae sapientiae prorsus infallibilia, tam in contingentibus, quae subiacent naturae, quam libertati voluntatis humanae. -- Unde qui vult hoc verum\l " intelligere, quomodo simul stet libertas voluntatis creatae cum infallibilitate praedestinationis aeternae, resolvendo ab hoc ultimo procedat per illos septem gradus usque ad primum, quod primum principium perfectissime cognoscit omnia per se ipsum, quod est verum certissimum; ex quo cetera praedicta ratiocinando infallibiliter concluduntur.

Just as the certitude of the divine knowledge is compatible with the contingency of the things known because the divine wisdom is both most simple and most perfect, so the unity of divine knowledge is compatible with the multiformity of conceptions and ideas arising from the same cause. Because the divine knowledge is most perfect, it knows very clearly things universal and singular and represents all those things most clearly and perfectly; hence the divine knowledge is said to have conceptions and ideas of singular things and also to have the most perfectly expressed similitudes of things. Because the divine knowledge is most simple, all these similitudes are one in His knowledge. Hence, just as God by one power produced all in time according to the manifold integrity of things, so by one truth He expressed all things eternally. And just as the all-powerful active operation as regards the thing is one in the most high God though the production of things is said to be more by reason of the plurality of the products, so the truth of the one act of intelligence in God is one although we speak of more similitudes, ideas, and concepts by reason of the plurality of the things represented, either as existing or as future or as possible. However, these concepts or ideas, though they are one truth and light and essence, are nevertheless said to be one concept or idea. Concept or idea is spoken of in regard to something outside the thing, taken from the point of view of the basis for understanding. Idea designates a representation of a thing known, which idea in reality holds existence through God, though as to the basis of understanding, it seems to bespeak something on the part of the thing known.

Sicut autem divinae cognitionis certitudo simul stat cum contingentia rerum cognitarum, quia simul est simplicissima et perfectissima divina sapientia; sic unitas simul stat cum multiformitate rationum et idearum ex eadem causa. Quia enim perfectissima est, ideo distinctissime cognoscit universa et singula et illa omnia distinctissime et perfectissime repraesentat; et ideo singulorum dicitur habere rationes et ideas tanquam rerum similitudines perfectissime expressivae. -- Quia vero simplicissima est, ideo omnes similitudines illae sunt unum in ipsa. Unde sicut Deus una virtute omnia producit ex tempore secundum omnimodam rerum integritatem, sic una veritateomnia exprimit sempiternaliter. Et sicut una est in Deo altissimo, omnipotente operatio activa secundum rem, dicuntur tamen plures rerum productiones ratione pluralitatis productorum; sic ulla est veritas unius actus intelligentiae in Deo; dicuntur tamen plures similitudines, ideae et rationes ratione pluralitatis ideatorum vel existentium, vel futurorum, vel possibilium. Hae autem rationes vel ideae, licet sint una veritas et lux et essentia\l ", non tamen dicuntur esse una ratio vel idea. Ratio enim vel idea dicitur ut ad alterum secundum rationem intelligendi. Nominat enim similitudinem cogniti, quae realiter tenet se ex parte Dei, licet secundum rationem intelligendi dicere videatur aliquid ex parte ideati.

If we seek a simile in creation, it must be said that this is proper to the exemplar because, as has been said, it is simple, infinite, and most perfect. Knowing this beforehand, other things consequently become known. Because that exemplar is most simple and most perfect, it is pure act; because it is infinite and immense, it is outside all genus. Hence it is that the exemplar which is one in existence can be a similitude expressive of many things.

Si autem huius simile in creatura requiratur, dicendum, quod hoc est illius exemplaris proprium; quia., sicut dictum est, simul est simplex et infinitum et perfectissimum, quo praeintellecto, cetera consequenter innotescunt. Quia enim exemplar illud est simplicissimum et perfectissimum, ideo actus purus; quia vero infinitum et immensum, ideo extra omne genus\l ". Et hinc est, quod existens unum, potest esse similitudo expressiva multorum.

We must hold these truths about the will of God: that it is so correct that it cannot in any way be turned aside, that it is so efficient that it cannot be impeded in any way, that it is such a unity that it has multiformity only by the way it is signified.

De voluntate autem Dei haec tenenda sunt, quod ipsa sic est recta, ut nullo modo possit obliquae; sic est efficax, ut nullo modo possit impediri; sic est una, ut tamen multiformiter habeat significari.

The divine will which is the will of His good pleasure [beneplaciti] is designated by the will of the sign according to the five different terms: precept, prohibition, counsel, fulfillment, and permission, and whatever takes place in the universe is disposed by the will of His pleasure. "The will of God is the first and highest cause of all species and motions. Nothing happens visibly or sensibly in that fullest and most immense state of all creation, which is not ordered or permitted by the interior, invisible, and intelligent court of the highest Commander, following the ineffable justice of rewards and punishments, graces and retributions."

Significatur enim divina voluntas, quae est voluntas beneplaciti, per voluntatem signi secundum quinque differentias signorum, quae sunt praeceptio, prohibitio, consilium, impletio et permissio; secundum quae disponuntur a voluntate beneplaciti quaecumque in universo fiunt. « Est enim voluntas Dei prima et summa causa omnium specierum ac motionum. Nihil enim fit visibiliter et sensibiliter in ista totius creaturae amplissima quadam immensaque republica, quod non de interiore invisibili atque intelligibili aula summi Imperatoris aut iubeatur, aut permittatur, secundum ineffabilem iustitiam praemiorum atque poenarum, gratiarum et retributionum ».

And because that will, governed by reason, is called providence, all things that happen in the universe are done and governed by divine providence, which is thoroughly beyond reprehension because it lays down no precept, no prohibition, no counsel, except according to justice; it does nothing except for good, it allows nothing contrary to justice.

Et quia ista voluntas, ratione regulata, dicitur providentia; hinc est, quod omnia, quae in universo fiunt, aguntur et reguntur divina providentia, quae per omnia est irreprehensibilis, quia nihil nisi iuste praecipit, prohibet, vel consulit; nihil agit nisi bene, nihil permittit iniuste.

The reason for understanding the foresaid is this: The first principle, since it is the height of what is noble, both possesses a will and possesses this will in the most noble manner. Since the will of itself bespeaks that which causes a rule of correctness and an efficiency in operation to be present in beings acting with choice, it is necessary that the will of God be most correct and efficacious. Hence it is most correct because in God will and truth are the same, and it is most efficacious because in God will and strength or power are the same. And because the divine will cannot be devoid of truth, it is correct and the rule of correctness. Because the divine will can in no way lack power, it is not only efficacious but the font and source of all efficacy so that nothing can be brought about without it, nothing can be done contrary to it, and there is nothing by which it can be impeded.

Intelligentia autem et ratio praedictorum haec est. Primum principium, cum sit summe nobile, et voluntatem habet et nobili modo habet. Cum igitur voluntas de se dicat illud, secundum quod in agentibus a proposito \l " attenditur regula rectitudinis et efficacia operationis; necesse est, quod voluntas in Deo sit rectissima et efficacissima: ideo rectissima, quia idem est in Deo voluntas et veritas; ideo efficacissima, quia idem prorsus in Deo est voluntas et virtus sive potestas. -- Et quia non potest divina voluntas carere veritate, ideo non tantum est recta, verum etiam regula rectitudinis. Quia vero nullo modo potest carere virtute, ideo non tantum est efficax, verum etiam fons et origo totius efficaciae; ita ut nihil sine illa possit effici, nihil contra illam possit fieri, nihil etiam sit, a quo valeat impediri.

Because the divine will is most upright, no one can be upright unless he is conformed to it; yet no one is able to be conformed to it unless that will is made known to him; therefore the divine will needs to be revealed to us as the rule of rectitude. There is, however, a certain rectitude of necessity, and this lies in doing good necessarily by declining evil; and there is a certain one of perfection, and this lies in giving something more than is due. According to this is made known to us by a triple sign, namely, precept, prohibition, and counsel, which designates the divine pleasure as accepting what is just because it is done in accord with the divine precept, declined according to the divine prohibition, and fulfilled according to the divine counsel. These signs are indeed infallible signs of the divine will in so far as it is the rule of rectitude.

Et quia rectissima est, nullus potest esse rectus, nisi conformetur ei\l "; nullus autem potest ei conformari, nisi voluntas illa innotescat sibi: oportuit ergo, voluntatem divinam ut regulam rectitudinis notificari nobis. Rectitudo autem quaedam est necessitatis, et haec est in faciendo bonum necessarium et declinando malum\l "; quaedam est perfectionis, et haec est in supererogando ultra debitum; et secundum hoc innotescit nobis per triplex signum, scilicet praeceptionem, prohibitionem et consilium; quod quidem significat divinum beneplacitum acceptare tanquam iustum; quod fit secundum divinum praeceptum, quod declinatur secundum divinam prohibitionem et adimpletur secundum divinum consilium. Signa vero haec infallibilia signa sunt divinae voluntatis, ut est regula rectitudinis.

Furthermore, because the divine will is most efficacious, no one can do anything at all except by its functioning and cooperation; no one is able to fall or sin unless the divine will has justly abandoned him. Accordingly there are two signs, namely, fulfillment which is the sign of the will as efficient, and permission which is the sign of the will justly abandoning men. The divine will justly abandons because it is just that it should so manage things which it has caused to exist that it should not infringe upon the laws which it has set up, but should so cooperate "with things which it has created that it may allow their own motives to drive them." Hence if it allows the free choice which is capable of turning to both good and evil to fall from the law of nature into evil, it does not permit this to happen unjustly.

Rursus, quia efficacissima est, nullo motio po-test aliquis aliquid efficere, nisi ipsa operante: et coefficiente; nullus deficere vv I peccare potest, nisi ipsa iuste deserente\l ". Et .secundum hoc duo sunt eius signa, scilicet impletio, quod est signum voluntatis ut efficientis; et permissio, quod est signum voluntatis iuste deserentis. Iuste autem deserit, quia iustum est, ut sic administret res, quas condidit, ut non infringat leges, quas indidit; et sic cooperetur « rebus, quas creavit, ut eas agere proprios motus sinat»: et ideo, si liberum arbitrium ad utrumque vertibile de lege naturae in malum dimittat cadere, hoc non permittit nisi iuste.

Furthermore, if by grace He assists and sustains, He does no one an injury. It follows that He does act neither unjustly nor wholly on the exigency of merits because merits do not suffice in this case. Rather He acts freely and mercifully and in a certain sense justly, in so far as it satisfies the requirements of His goodness. When, therefore, He damns and reprobates, He operates according to justice, although when He predestines, He acts according to grace and mercy, which do not exclude justice. Because all men in accord with the amount of evil they have done ought to be damned, more should be reprobated than chosen so that it may be shown that salvation is in accord with a special grace but damnation is in accord with common justice. It follows that no one can complain of the divine will, because it does all things most uprightly; and we ought always to give thanks for and show honor to the guidance of divine providence. If anyone seeks to ascertain why a greater gift of grace is allotted to one sinner than to another, he should be silent and cry out with the Apostle: "O the depth of the riches "of the wisdom and of the knowledge of GodI How incomprehensible are His judgments and how unsearchable His ways! For who hath known the mind of the Lord? Or who hath been His counselor? Or who hath first given to Him, and recompense shall be made him? For of Him and by Him and in Him are all things; to Him be glory forever."

Rursus, si per gratiam praeveniat et sustentet, nulli iniuriam facit; ideo non agit iniuste nec omnino iuste secundum exigentiam meritorum, quia merita ad hoc non sufficiunt; sed gratis et misericorditer et quodam modo iuste, quantum est ex condecentia bonitatis suae. Cum ergo damnat et reprobat, operatur secundum iustitiam; quando vero praedestinat, secundum gratiam et misericordiam, quae non excludit iustitiam. Quia ergo omnes, secundum quod de massa perditionis erant, debebant damnari; ideo plures reprobantur quam eligantur, ut ostendatur, quod salvatio est secundum gratiam specialem, sed damnatio secundum iustitiam communem. Nullus ergo potest conqueri de divina voluntate, quia omnia agit rectissime, immo in omnibus debemus gratias agere et honorificare regimen divinae providentiae. -- Si quis autem quaerat, quare magis uni peccatori munus gratiae largiatur quam alteri, hic oportet silentium imponere humanae loquacitati et exclamare cum Apostolo\l ": O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius. Quis enim cognovit sensum Domini, aut quis eius consiliarius fuit, aut quis prior dedit illi, et retribuetur ei? Quoniam ex ipso et per ipsum et in ipso sunt omnia. Ipsi gloria in saecula saeculorum. Amen.

After this brief review of the Trinity of God, some things should be said about the creation of the world. In the latter regard, we must hold these truths in brief: that the entire worldly machine was produced, as regards its existence, in time and out of nothing by a single first principle, unaided and supreme. And the power thereof, since it is tremendous, disposed of "all things in measure and number and weight."

His summatim praeintellectis de Trinitate Dei, dicenda sunt aliqua de creatura mundi. Circa quam haec tenenda sunt in summa: videlicet quod universitas machinae mundialis producta est in esse ex tempore et de nihilo ab uno principio primo, solo et summo; cuius potentia, licet sit immensa, disposuit tamen omnia in certo pondere, numero et mensura.

We must in general understand the following statements about the production of things, for by them truth is found and error refuted. When we say the world was made in time, we exclude the error of those who posit an eternal world. When we say the world was made out of nothing, we exclude the error of positing an eternity with regard to the material principle. When we say the world was made by a single principle, we exclude the error of the Manichaeans, who posit a plurality of principles. When we say that the world was made by one unaided and supreme, we exclude the error of positing that God has created lesser creatures through the ministration of intelligences. When we say the world was made "in measure and number and weight," we make it clear that the creature is the result of the Trinity creating in a triple role of causality: in the role of efficient cause from which the creature derives unity, moderation, and measure, in the role of exemplary cause from which the creature derives truth, form, and number, and in the role of final cause from which the creature derives goodness, order, and weight. All these things are found as a vestige of the Creator in all creatures, either corporeal or spiritual or those composed of both qualities.

Haec generaliter intelligenda sunt circa rerum productionem, ex quibus veritas colligitur, et error repudiatur. Per hoc enim, quod dicitur ex tempore, excluditur error ponentium mundum aeternum. Per hoc, quod dicitur de nihilo, excluditur error ponentium aeternitatem circa principium materiale. Per hoc, quod dicitur ab uno principio, excluditur error Manichaeorum ponentium pluralitatem principiorum. Per hoc, quod dicitur solo et summo, excluditur error ponentium, Deum produxisse inferiores creaturas per ministerium intelligentiarum. Per hoc autem, quod additur in certo pondere, numero et mensura, ostenditur, quod creatura est effectus Trinitatis creantis sub triplici genere causalitatis: efficientis, a quo est in creatura unitas, modus et mensura; exemplaris, a quo est in creatura veritas, species et numerus; finalis, a quo est in creatura bonitas, ordo et pondus. Quae quidem reperiuntur in omnibus creaturis tanquam vestigium Creatoris, sive corporalibus, sive spiritualibus, sive ex utrisque compositis.

The reason for understanding the foresaid is this: Because there is a perfected order and a status in things, it is necessary that we reduce all things to one principle which is first so that it gives status to other things, and is most perfect so that it gives completion to all other things. Because the first principle in which there is status is not capable of existence except as one alone, it must, if it produces a world, produce creation out of nothing since it is not capable of producing creation from itself. And because production from nothing posits existence after nonexistence on the part of the thing produced and immensity in the productive faculty on the part of the producer, and since this resides in God alone, the creation of the world must have been accomplished in time by His own tremendous power acting in itself and immediately.

Ratio autem ad intelligentiam praedictorum haec est: quia ad hoc, quod sit ordo perfectus et status in rebus, necesse est, quod omnia reducantur ad unum principium, quod quidem sit primum, ut det ceteris statum; et perfectissimum, ut det ceteris omnibus complementum. Quoniam igitur primum principium, in quo est status, non potest esse nisi unum solum; si mundum producit, cum non possit ipsum producere de se ipso, necesse est, quod producat ex nihilo. Et quia productio ex nihilo ponit esse post non-esse ex parte producti, et immensitatem in virtute producente ex parte principii, cum hoc sit solius Dei; necesse est, quod creatura mundi sit producta ex tempore ab ipsa virtute immensa, agente per se et immediate.

Furthermore, since the principle from which the perfection of the universe proceeds is most perfect, it must act from itself, according to itself, and because of itself since in none of its actions does it need anything outside itself—it must have, with regard to any given creature, the force of a threefold cause, namely, efficient, exemplary, and final; it is even necessary that every creature be related to the first cause according to this threefold condition. Every creature is constituted in being by the efficient cause, made to conform to the exemplary cause, and ordained to a purpose. Hence every creature is one, true, and good; limited, well-formed, and well- ordered; measured, distinguished, and weighted. Weight is an ordered inclination. This we say in general about every creature whether corporeal or incorporeal or composed of both qualities, as is the case with human nature.

Rursus, quoniam principium perfectissimum, a quo manat perfectio universorum, necesse est agere a se et secundum se et propter se -- quia nullo in agendo indiget extra se -- necesse est, quod habeat respectu cuiuslibet creaturae intentionem triplicis causae, scilicet efficientis, exemplaris et finalis; necesse est etiam, omnem creaturam secundum hanc triplicem habitudinem comparari ad causam primam. Omnis enim creatura constituitur in esse ab efficiente, conformatur ad exemplar et ordinatur ad finem; ac per hoc est una, vera, bona; modificata, speciosa, ordinata; mensurata, discreta et ponderata; est enim pondus inclinatio ordinativa\l ". -- Et haec quidem generaliter dicta sunt de omni creatura, sive corporea, sive incorporea, sive ex utrisque composita, sicut est natura humana.

We should consider corporeal nature as regards its becoming, as regards its being, and as regards its operation. We should especially hold these truths about corporeal nature as regards its becoming: that it was brought into existence in six days so that in the beginning before any day God created heaven and earth. On the first day light was made, on the second the firmament was made in the midst of waters, on the third day the waters were separated from the land and gathered in one place, on the fourth day the heavens were filled with luminous bodies, on the fifth day the air and water were filled with birds and fishes, on the sixth day the earth was filled with animals and men, on the seventh day God desisted not from toil or work, for He still worked, but from the creation of new forms because He had done all things either in likeness, as is the case with things which are propagated, or in a seminal reason, as is the case with those things which are brought into existence in other ways.

Natura vero corporea nobis consideranda est quantum ad fieri, quantum ad esse et quantum ad operari\l ". De natura vero corporea quantum ad fieri haec specialiter tenenda sunt, quod sex diebus sit in esse producta, ita quod in principio, ante omnem diem creavit Deus caelum et terram\l ". -- Prima vero die formata est lux; secunda firmamentum factum est in medio aquarum; tertia die separatae sunt aquae a terra et congregatae in locum unum; quarta vero die caelum ornatum est luminaribus; quinta, aer et aqua volatilibus et piscibus; sexta die, terra animalibus et hominibus; septima die requievit Deus, non a labore nec ab opere, cum usque nunc operetur, sed a novarum specierum conditione; quia omnia fecerat vel in simili, sicut illa quae propagantur, vel in seminali ratione, sicut illa quae aliis modis introducuntur in esse.

The reason for understanding the foresaid is this: Because things flow from the first and the most perfect principle and such principle is most omnipotent, most wise, and most benevolent, it follows that things were so brought into being that in their production the triple nobility and excellence mentioned above is made manifest. And it also follows that the divine operation was triform in producing the worldly machine, consisting of creation which corresponds to omnipotence, distinction which corresponds to wisdom, and embellishment which corresponds to unbounded goodness. And because creation is from nothing, it was in the beginning before all days as the foundation of all things and of all times.

Ratio autem ad intelligentiam praedictorum haec est. Quia enim res manant a primo principio et perfectissimo; tale autem est omnipotentissimum, sapientissimum et benevolentissimum: ideo oportuit, quod sic producerentur in esse, ut in earum productione reluceret triplex nobilitas praedicta et excellentia. Et ideo triformis fuit operatio divina ad mundanam machinam producendam, scilicet creatio, quae appropriate respondet omnipotentiae; distinctio, quae respondet sapientiae, et ornatus, qui respondet bonitati largissimae. Et quoniam creatio est de nihilo, ideo fuit in principio, ante omnem diem S tanquam omnium rerum et temporum fundamentum.

Further, because the distinction of the bodies of the world was accomplished in a triple way, it was done in the space of three days. There is a distinction of nature luminous from that transparent and opaque, and this was done on the first day by the division of light from darkness. There is the distinction of nature transparent [moisture] from that transparent [air], and this was done on the second day by the division of the waters from the waters. There is the distinction of nature transparent from that opaque, and this was done on the third day by the division of the waters from the earth. Among these things, however, the distinction of the celestial and the elemental should be implicitly understood, as shall afterward be pointed out. Therefore the distinction ought to have taken place in the space of three days.

Rursus, quia distinctio corporum mundi attenditur secundum triplicem modum, ideo facta fuit per triduum. Est enim distinctio naturae luminosae a perspicua et opaca, et haec facta est in prima die in divisione lucis a tenebris; et est distinctio naturae perspicuae a perspicua, et haec facta est secunda die in divisione aquarum ab aquis; et est distinctio naturae perspicuae ab opaca, et haec facta est tertia die in divisione aquarum a terris. In his autem implicite datur intelligi distinctio caelestium et elementarium , secundum quod post declarabitur. Sic igitur distinctio fieri debuit per triduum.

And because embellishment corresponds to distinction, it ought similarly to be finished in three days. The embellishment of the luminous nature was done on the fourth day in the formation of the stars, the sun, and the moon. The embellishment of the transparent nature was done on the fifth day on which the fishes and the birds were made from the waters for the embellishment of the water and the air. The embellishment of the opaque nature, namely, of the earth, was done on the sixth day, during which the beasts were made and the reptiles and even human nature as the consummation of all.

Et quia ornatus correspondet distinctioni, ideo similiter tribus diebus debuit consummari. Est enim ornatus naturae luminosae, et hic factus est quarta die in formatione stellarum, solis et lunae; et est ornatus naturae perspicuae, et hic foetus est quinta die, in qua ex aquis facti sunt pisces et aves ad ornatum\l " aquae et aeris; est et ornatus naturae opacae, scilicet terrae, et hic factus est sexta die, in qua factae sunt bestiae, facta sunt et reptilia, facta est etiam ad consummationem omnium natura humana.

Though God was able to do all these things instantaneously, He preferred to accomplish them in a series of periods as a distinct and clear representation of power, wisdom, and goodness, because of a convenient correspondence in days or periods with His operations; and further, since in the foundation of the world the seeds of things to be done ought to be established, they were established as were the prototypes of future ages. Whence in these seven days the distinction of all the times which are explained in the course of the seven ages is presented, as it were seminally. Hence to the six days of work was added a seventh day of quiet. This day is not said to have an evening, not because it did not have a succeeding night, but to indicate the rest of souls which never will have an end. If, however, it should be said in another way that all things were made together/ then all these seven days are referred to the angelic consideration. Yet truly the first manner of speaking is wholly consonant with Scripture and with the authority of the saints, both those who have gone before and those who have followed after St. Augustine.

Haec autem omnia, licet potuerit Deus facere in instanti, maluit tamen per successionem temporum, tum propter distinctam et claram repraesentationem potentiae, sapientiae et bonitatis; tum propter convenientem correspondentiam dierum sive temporum et operationum; tum etiam, ut sicut in prima mundi conditione fieri debebant seminaria operum fiendorum, sic fierent et praefigurationes temporum futurorum. -- Unde in illis septem diebus quasi seminaliter praecessit distinctio omnium temporum, quae explicantur per decursum septem aetatum\l ". Et hinc est, quod sex diebus operum additur septimus quietis; qui dies non scribitur habere vesperam, non quia non habuerit dies illa noctem succedentem; sed ad praefigurandam animarum quietem, quae nunquam habebit finem. -- Si autem diceretur alio modo, quod omnia essent simul facta\l "; tunc omnes hi septem dies referuntur ad angelicam considerationem. Verumtamen primus modus dicendi est magis Scripturae consonans et auctoritatibus Sanctorum, et qui praecesserunt, et etiam qui secuti sunt beatum Augustinum.

We should hold these truths about corporeal nature as regards its existence: that the whole machine of the corporeal world consists of celestial and elemental nature. The celestial nature is divided into three celestial principles, namely, the empyreum, the crystalline heaven, and the firmament. Within the firmament, which is the starry heaven, are contained the seven orbs of the seven planets which are: Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon. Elemental nature is divided into four spheres, namely, fire, air, water, and earth, and thus by proceeding from the highest rim of heaven down to the very center of the earth, ten celestial orbs and four elemental spheres are found. From these the whole mechanism of the sensible world is distinctly, perfectly, and ordinately integrated and established.

De natura corporea quantum ad esse haec tenenda sunt, quod corporalis mundi machina tota consistit in natura caelesti et elementari, ita quod caelestis distincta est in tres caelos principales, scilicet empyreum, crystallinum et firmamentum. -- Intra firmamentum autem, quod est caelum stellatum, continentur septem orbes septem planetarum, quae sunt: Saturnus, iupiter, mars, sol, venus, mercurius, luna. -- Natura vero elementaris in quatuor sphaeras distinguitur, scilicet ignis, aeris, aquae et terrae; et sic procedendo a summo caeli cardine usque ad centrum terrae, decem occurrunt orbes caelestes et quatuor sphaerae elementares; ex quibus integratur et constituitur tota machina mundi sensibilis distincte, perfecte et ordinate.

The reason for understanding the foresaid is this: Because corporeal nature for its own perfection and the expression of the multiform wisdom of the first principle requires a variety of forms such as appears in minerals, plants, and animals, it was necessary to establish some simple bodies which could be mingled in many ways for the production of many forms. Such is nature subject to contraries, the elemental. It was also necessary that a nature be made by which these contrary bodies might be reconciled in a mixture, and such is the nature of light and the supercelestial body.

Ratio autem ad intelligentiam praedictorum haec est: quia, cum natura corporalis ad perfectionem sui et expressionem sapientiae multiformis primi principii requirat multiformitatem formarum, sicut apparet in mineralibus, plantis et animalibus; necesse fuit ponere aliqua corpora simplicia, quae multiformiter possent misceri ad introductionem formarum multiformem; et talis est natura subiecta contrarietati, et haec est elementaris. Necesse etiam fuit, fieri naturam, per quam haberent haec contraria in mixto conciliari; et talis est natura elongata a contrarietate, cuiusmodi est natura lucis et corporis supercaelestis.

And because a mixture cannot come into existence except by the action and passivity of contraries, a double opposition was necessarily created in the elements, namely, as regards the active qualities which are hot and cold, and as regards the passive qualities which are moist and dry. And because any given element acts and is acted upon, it has two qualities, one active and the other passive, and yet such that one is chief and proper. Hence there necessarily are only four elements, following the four qualities spoken of above and their quadruple combination.

Et quoniam mixtio fieri non potest nisi per contraria agentia et patientia, ideo necesse fuit, duplicem contrarietatem fieri in elementis, scilicet quantum ad qualitates activas, quae sunt calidum et frigidum; et quantum ad passivas, quae sunt humidum et siccum. Et quia quodlibet elementum agit et patitur, ideo habet duas qualitates, unam activam et alteram passivam, ita tamen, quod unam principalem et propriam: ac per hoc necesse est, tantum quatuor esse elementa secundum quatuor qualitates praedictas, quadrupliciter combinatas.

Celestial nature either is uniform and immobile, and this is the empyreum because it is pure light; or it is mobile and multiform, and this is the firmament; or it is mobile and uniform, and this is the middle heaven between the empyreum and the starry heaven, namely, the crystalline heaven. But the fourth member, namely, that which is multiform and immobile cannot exist, because multiformity tends to a varied movement and not to a uniform quiet.

Natura vero caelestis aut est uniformis et immobilis, et haec est empyreum, quia lux pura; aut mobilis et multiformis, et sic firmamentum; aut mobilis et uniformis, et sic caelum medium inter empyreum et stellatum, quod est caelum crystallinum. Quartum autem membrum, scilicet quod sit multiforme et immobile, non potest stare, quia multiformitas disponit ad motus varietatem, non ad uniformem quietem.

There are, therefore, three heavens of which the first is luminous throughout, namely, the empyreum, the second is transparent throughout, namely, the crystalline, and the third, namely, the firmament, is a combination of both. Since the three heavens are incorruptible and the four elements are variable, God so arranged the seven planets that the necessary connection, harmony, and correspondence might exist. The planets by their variety of motions and by the incorruptibility of forms make, as it were, a certain chain and join the inferior elemental orbits and the superior celestial for the completion and embellishment of the universe. This is said to have been ordained according to a numerical proportion and the integration of the ten celestial orbs and the four elemental spheres by returning to Him proportionately as much beauty as it has perfection and order, represents in its own way the beginning.

Sunt igitur tres caeli, quorum primum per totum est luminosum, scilicet empyreum; secundum per totum perspicuum, scilicet crystallinum; tertium ex utroque coniunctum, scilicet firmamentum. Cum igitur tres sint caeli incorruptibiles et quatuor elementa variabilia; ut fiat debita connexio, concordia et correspondentia , disposuit Deus septem orbes planetarum, qui sua varietate motuum et incorruptibilitate formarum quasi quoddam vinculum essent et iunctura inferiorum elementarium orbium et superiorum caelestium ad perficiendum et decoratum universum; quod secundum numerales proportiones ordinatum dicitur et connexum denario caelestium orbium et quaternario, elementorum, reddentibus ipsum proportionaliter tam pulcrum quam perfectum et ordinatum , ut suo modo suum repraesentet principium.

As regards operation, we should hold these truths about corporeal nature: namely, that the planets influence terrestrial and elemental things by introducing the distinctive division of time, namely, days, months, and years. As the Scripture says, they should be "for signs, and for seasons, and for days and years." • They even influence as regards the effective production of things generable and corruptible, namely, mineral, vegetative, and sensitive life and human bodies. Nevertheless they are as signs of times and have a governing effect on operations though they are not certain signs of future contingencies, nor do they exert influence upon the freedom of choice through the power of the constellation, which some philosophers say is fate.

Quantum vero ad operari hoc tenendum est de natura corporea, scilicet quod caelestia influunt in terrestria et elementaria quantum ad distinctivam significationem temporum, scilicet dierum, mensium et annorum. Sic enim dicit Scriptura, quod sint in signa et tempora et dies et annos. -- Influunt etiam quantum ad effectivam productionem rerum genebilium et corruptibilium, scilicet mineralium, vegetabilium, sensibilium et corporum humanorum. -- Sic tamen sunt in signa temporum et regimen operationum , ut non sint certa signa futurorum contingentium nec influant super liberum arbitrium per vim constellationum, quam dixerunt aliqui philosophi esse fatum

The reason for understanding the foresaid is this: Since in celestial bodies, on account of their proximity to the first principle, there are light, movement, heat, and power (light by reason of their form and appearance, movement with respect to the influence from a superior body, heat with respect to the inferior nature receiving it, and power by reason of all the matters already mentioned), since, I repeat, this is so, the celestial bodies by light and movement are responsible for the distinctions of time, namely, of the day according to the light of the sun and the movement of the firmament, of the month according to the movement of the moon in an oblique circle, of the year according to the movement of the sun in its orbit, of the ages according to the movement of the various planets, their distance and course, ascension and descension, retrogression and fixity. From all these arises the diversity in time.

Ratio autem ad intelligentiam praedictorum haec est: quia, cum in corporibus caelestibus propter proximitatem ad primum principium sit lux, motus, calor et virtus -- lux ratione suae formae et speciei, motus respectu superioris influentis, calor respectu inferioris naturae suscipientis, virtus vero omnibus modis praedictis -- cum, inquam, ita sit, caelestia corpora per lumen et motum sunt in distinctiones temporum, scilicet diei, secundum lucem solis et motum firmamenti; mensis, secundum motum lunae in circulo obliquo; anni, secundum motum solis in eodem circulo; temporum vero, secundum varium planetarum motum, distantiam et concursum, ascensum et descensum, retrogradationem et statum, ex quibus oritur diversitas in temporibus.

By power and heat the heavenly bodies have an effect on the production of those things which are generated from the elements by excitation, by moving forward, by bringing together, so that in the union of contradictories, though this union is not of equals, they have an effect on mineral things; in the union less removed from equality they have an effect on vegetative things; in the union nearest to equality they have an effect on sentient things; and in the union of equals they have an effect on human bodies, which are adapted to the most noble form, the rational soul. All desire of sensitive and corporeal nature is designed and intended so that the soul, a form, existing, living, sentient, and intelligent, as if in the mode of an intelligent orbit, leads back to its beginning in which it is perfected and beatified.

I. Breviloquium by St. Bonaventure Translated by Erwin Esser , A.m., Mus.m., Ll.b.

II. Prologue

1. Breadth of Holy Scripture

2. Length of Holy Scripture

3. Height of Holy Scripture

4. Depth of Holy Scripture

5. Mode of Proceeding in Holy Scripture

6. Manner of Explaining Holy Scripture

Trinity of God

III. A Summary of the Seven Topics with Which Theology Deals

IV. Trinity

A. Trinity of Persons, Unity of Essence

1. Understanding of This Belief

2. Catholic Expression of This Belief

B. Unity Of The Divine Nature

1. Multiformity of Apparitions

2. Multiplicity of Appropriations

C. Omnipotence of God

D. Wisdom, Predestination, and Foreknowledge of God

1. Will and Providence of God

V. Creation of the World

A. Production of the Entire World

B. Corporeal Nature

1. Becoming

2. Existence

3. Operation and Influence

C. Mode of Representation in Scripture

D. Higher Spirits

1. Production

2. Apostasy of the Demons

3. Confirmation of the Good Angels

E. Production Of Man

1. Spirit

2. Body

3. Entire Composite

F. Completion and Ordination of the Finished World

VI. Corruption of Sin

A. Origin of Evil in General

B. Our First Parents Sinned

1. Temptation

2. Transgression

3. Punishment

C. Original Sin Spreads

1. Corruption

2. Transmission

3. Cure

D. Origin of Sins

1. Actual Sin

2. Capital Sins

3. Sins Which are a Punishment

4. Sins against the Holy Spirit

VII. Incarnation of the Word

A. Reason for the Incarnation

B. Incarnation

1. Union of Natures

2. Mode

3. Time

C. Fullness

1. Grace of Christ: Gifts in Our Affections

2. Wisdom in His Intellect

3. Merit in its Effect

D. Passion Of Christ

1. State of the Sufferer

2. Mode of Suffering

3. Termination of the Passion

VIII. Grace of the Holy Spirit

A. Grace

1. Gift Divinely Given

2. Aid to Meritorious Good

3. Remedy for Sin

B. Branching Of Grace into Habits

1. Virtues

2. Gifts

3. Beatitudes and as a Consequence Fruits and Senses

C. Practice Of Grace

1. What is to Be Believed

2. What is to Be Loved

3. Observing of Precepts and Counsels

4. Petition and Prayer

IX. Sacramental Remedy