Bonaventure

The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

COLLATIO XXI.

De quarta visione tractatio secunda, quae specialiter agit de primo obiecto intelligentiae per contemplationem suspensae, nempe de consideratione hierarchiae caelestis.

Summarium

Introductio, 1. — Pars I. De ipso sole sive monarcha caelestis hierarchiae, scilicet de S. Trinitatis vigore, splendore, calore. Pater summe vigens, Filius summe fulgens, Spiritus S. summe calens; unus sol, et tamen trinus; et vigor, splendor, calor in unaquaque persona; circumincessio, 2. — In his est ratio quaedam exemplaritatis respectu omnium illuminationum; quae appropriantur personis divinis secundum numerum novenarium, 3. — Novem appropriationes proprietatum essentialium respiciunt Trinitatem tripliciter, 4. — Quoad opera ad extra primo tria, scilicet potentia, sapientia, bonitas, respiciunt Trinitatem, ut ipsa est origo originans, 5. — Secundo, tria alia, pietas, veritas, sanctitas, respiciunt Trinitatem, ut ipsa est medium cuncta gubernans; ab his tribus manant tres leges, 6. — Per has tres Deus gubernat mundum; eaedem eminenter sunt in Deo, 7. — Secundum has rationes ex Deo descendunt decem praecepta, 8. 9. — Abdicatio cupiditatis est perfectio decem praeceptorum, sicut caritas finis et perfectio omnium praeceptorum, 10. — Tertio, tria alia, aeternitas, formositas, iucunditas, respiciunt Trinitatem, ut ipsa est finale complementum, omnia beatificans, 11. — Considerando vigorem, splendorem, calorem, quatenus sunt in ipsa Trinitate, oriuntur novem considerationes, quae in solo primo monarcha inveniuntur omnes; in ipso sunt tria: summa celsitudine pollet, summa fortitudine praesidet, summa dulcedine pascit, 12. — Pro primo requiruntur tria, scilicet ut sit summe sanctus, sapiens, stabilis, 13. — Item, pro secundo, ut sit summe authenticus, praevalidus, invictus, 14. — Item, pro tertio, ut sit summe strenuus, sagax, sedulus, 15. — Pars II. De caelesti hierarchia Angelorum et Beatorum per gloriam summo monarchae assimilata. Angeli primo recipiunt illuminationem et configurationem; declaratur, quid sit hierarchia; haec dividitur in tres hierarchias, et quaelibet ipsarum in tres ordines, 16-18. — Sufficientia harum divisionum ostenditur tripliciter; primo ex ratione exemplaritatis aeternae, secundum quod exemplar aeternum est vigens, fulgens, calens, 19-21. — Item, secundum quod idem est in ratione originantis, gubernantis, beatificantis, 22. 23. — Item, secundum quod summus monarcha celsitudine pollet, fortitudine praesidet, dulcedine pascit, 24-26. — Secundo ostenditur sufficientia ex integritate hierarchiae, ad quam tria requiruntur, scilicet sacra potestas, scientia, operatio, 27-30. Tertio ostenditur eadem secundum dispositionem sive triplicem aspectum caelestis monarchiae, 31. 32. — Doctrina Dionysii de his, 33.

1. Fecit Deus duo magna luminaria² etc. Dictum est, quod contemplatio consistit in luculenta consideratione caelestis monarchiae, in luculenta consideratione militantis Ecclesiae, in consideratione luculenta mentis humanae hierarchizatae sive hierarchice ordinatae. Prima intelligitur per solem, secunda per lunam, tertia per stellas. Primo dicendum de sole.

2. Sol aeternus, Pater et Filius et Spiritus sanctus, est vigens, fulgens, calens: Pater est summe vigens; Filius, summe fulgens; Spiritus sanctus, summe calens. Pater, lux vigentissima; Filius, splendor pulcherrimus et fulgentissimus; Spiritus sanctus, calor ardentissimus. Sicut iste sol cuncta vivificat, cuncta illustrat, cuncta calefacit; et sicut ista tria: vigor, splendor, calor, sunt unus sol, et tamen habent distinctionem nec sunt tres soles; sic Pater et Filius et Spiritus sanctus unus Deus. Et sicut vigor est splendens et calens, splendor est vigens et calens, calor vigens et splendens in isto sole visibili; sic Pater est in se et in Filio et in Spiritu sancto, et Filius est in Patre et in se et in Spiritu sancto, et Spiritus sanctus est in Patre et in Filio et in se secundum rationem circumincessionis, quae notat identitatem cum distinctione³.

3. In hac consideratione est quaedam ratio exemplaritatis divinae respectu omnium illuminationum; sed quaedam illuminatio respondet Patri, secundum quod est in se ipso; et alia, secundum quod est in Filio; et alia, secundum quod est in Spiritu sancto. — Et alia est Filii, ut est in se ipso; alia, ut est in Patre; et alia, ut est in Spiritu sancto. — Et alia est Spiritus sancti, ut est in se; et alia, ut est in Patre; et alia, ut est in Filio. — Et secundum hunc numerum novenarium habent illuminationes esse. Hae illuminationes habent esse in consideratione Patris et Filii et Spiritus sancti in se ipsis, et sunt tres; et aliae, in ipsis ut ad invicem relatis, et sunt sex; et ita sunt novem. Et propter illas sex sexies dixit Deus¹: Fiat; et factum est, in operibus sex dierum.

4. Intelligendum ergo, quod de Deo trino et uno fiunt appropriationes proprietatum essentialium appropriatarum secundum hunc numerum novenarium. Quaedam respiciunt Trinitatem ut originans principium, quaedam ut gubernans medium, quaedam ut finale complementum, ut beatificans omnia, scilicet beatificabilia². Unde Trinitas est sol universorum principiativus, gubernativus, consummativus vel beatificativus.

5. Secundum quod est origo originans, sic sunt tria appropriata, scilicet potentia, sapientia, voluntas. Haec tria sunt necessaria principio originanti. Sapientia enim fundatur in aliqua potentia³. Si enim potentiam non haberet, nihil posset producere. Si haberet potentiam, et sapientiam non haberet; non produceret sapienter, quia potentia sine sapientia praeceps est. Item, si haberet potentiam et sapientiam, et nollet; tunc aut nihil produceret, aut invitus esset, et sic esset miser. Et sic patet, quod voluntas reducit principium in actum. — Et quia in his etiam est ratio principiationis aeternae, ideo appropriantur haec tria ipsis, non solum ut principium originans aliorum, sed etiam respectu personarum.

6. Secunda appropriatio est soli aeterno, secundum quod est medium cuncta gubernans; et secundum hoc sunt tria appropriata, scilicet pietas, veritas, sanctitas; quia omnis gubernatio et omnis legislatio est pia, vera, sancta; ad Romanos⁴: Itaque Lex sancta, et mandatum sanctum et iustum et pium. — Ab his enim tribus manant tres leges, nec possunt esse plures, scilicet naturae, legis scriptae et gratiae. Lex naturae appropriatur Patri, lex scripta Verbo, lex gratiae Spiritui sancto. — Lex naturae est lex pietatis. Pietas videtur inesse omni naturae, etiam insensibili. Radix enim totum, quidquid recipit, mittit ad ramos; fons quidquid haurit transmittit ad rivulos. Similiter in bestiis pietas videtur esse patris ad prolem, quia quidquid gustant et sumunt praeter necessarium, et etiam de necessario, in lac convertunt et in nutrimentum prolis. — Lex Scripturae est lex veritatis, quia est in quadam verae promissionis pronuntiatione. — Lex sanctitatis est lex gratiae; ad Romanos⁵: Lex enim spiritus vitae in Christo Iesu liberavit me a lege peccati et mortis.

7. Per haec tria Deus trinitas, scilicet Pater, Filius et Spiritus sanctus, est pius, verus, sanctus, dans legem piam naturae, legem veram Scripturae, legem sanctam gratiae. Et per has tres gubernat mundum et secundum haec tria imprimit leges in mente rationali. Omnis enim moralis lex est secundum haec tria, sive secundum has tres; sed in lege naturae sunt minus distinctae et explicitae; in lege scripta, magis explicitae et minus perfectae; in lege gratiae, magis explicitae et perfectae; unde dicit Dominus⁶: Non veni solvere Legem, sed adimplere. — Et secundum haec tria Deus est pius cultor sui, verus professor sui, sanctus amator sui; et quaelibet persona habet se ad se pie, vere, sancte et ad alteram: ut Pater pie ad se, pie ad Filium, pie ad Spiritum sanctum, et vere et sancte, et sic de aliis.

8. Et ex hoc, quod est sui pius cultor, sui verus professor, sui sanctus amator, descendit de caelis triplex radius in mentem secundum tria mandata primae tabulae. Nam creatura debet se habere ad Deum pie, vere, sancte: pie Deum colere, et sic primum praeceptum⁷: Non adorabis deos alienos, sed unum solum; vere Deum profiteri: Non assumes nomen Dei tui in vanum; sancte Deum amare: Memento, ut diem Sabbati sanctifices. Haec tria ille sol imprimit in supremam partem animae. — Et quia inferior informatur ex superiori et datur sibi in adiutorium; ideo necesse est, ut inferior habeat praecepta, per quae conformetur superiori, ut pie, vere, sancte se habeat: pie ad superiores, maxime ad parentes, et sic: Honora patrem tuum et matrem tuam; vere et iuste ad pares, et sic: Non occidas, ubi prohibetur omnis iniuria; sancte ad inferiores, et sic: Non adulterabis, ubi prohibetur omnis actus impudicitiae.

9. Haec autem tria non possumus habere ad alterum, nisi prius habeamus apud nos. Ideo sunt alia tria praecepta: unum, quod rectificat omnes actus; aliud, quod rectificat omnes sermones; aliud, quod rectificat omnes affectiones. — Quod rectificat actus, et sic: Non furtum facies; ubi non solum prohi-

betur alienum, immo praecipitur, ut de suo det. Et sic accipit Apostolus¹: Qui furabatur iam non furetur, magis autem laboret manibus suis, ut habeat, unde tribuat necessitatem patienti. — Quod autem rectificat sermones; sic: Non falsum testimonium dices; ubi prohibetur omnis falsitas sive in se, sive in alio; loquimini veritatem, unusquisque cum proximo suo². — Quod autem rectificat omnes affectiones, sic: Non concupisces uxorem etc. Augustinus: « Bona est lex, quae, dum concupiscentiam prohibet, omnia mala prohibet ». Concupiscentia autem duplex est, scilicet carnalitatis et cupiditatis; et haec ultima est radix omnium malorum; unde etiam Legislator in hoc praecepto descendit ad particulare, ut ad asinum, servum, ancillam etc.

10. Et in hoc praecepto est consummatio praeceptorum Dei, velit, nolit mundus — sic enim affirmabat — scilicet in abdicatione omnis cupiditatis. — Unde sicut novenarius completur et perficitur per additionem unitatis; sic novem praecepta per abdicationem cupiditatis, quae est amor privatus, repugnans bono communi. Et ideo, sicut caritas est finis et perfectio omnium praeceptorum³; sic abdicatio cupiditatis, quae caritati opponitur, perfectio est praeceptorum. — Et ista tria ostendit Apostolus ad Titum: Sobrie, pie et iuste vivamus in hoc saeculo. Sobrie, scilicet sancte, pie — stat — iuste, scilicet vere. Deus ergo dat leges non voluntate, sed maxima ratione.

11. Tertia appropriatio convenit Deo, ut est in ratione beatificantis; et secundum hoc sunt tria: aeternitas, formositas, iucunditas; aeternitas in Patre, formositas in prole, iucunditas in nexu utriusque. Secundum appropriationem Hilarii⁴, « aeternitas in Patre, species in Imagine, usus in Munere ». Anima igitur efficitur beata, dum fit particeps aeternitatis, quando in memoria Deum habet per tentionem; formositatis, per visionem; iucunditatis, per fruitionem. — Haec appropriata respiciunt Deum non solum in se, sed ut est principium et origo originans, gubernans, beatificans.

12. Ex primis luminibus aeternitatis, secundum quod est in se ipsa et ad alias personas, accipiuntur novem considerationes, quae sunt in primo monarcha, et in nullo alio inveniuntur omnes. Iste ergo, qui est summe vigens, summe fulgens, summe calens, iste solus est princeps, qui est principium in producendo, medium in gubernando, finis in beatificando, in omnibus primatum tenens⁵. Ad hoc autem, quod sit verus monarcha, debet esse summa celsitudine pollens, summa fortitudine praesidens, summa dulcedine pascens: primum Patri, secundum Filio, tertium Spiritui sancto; summa celsitudine pollens Pater in se, summa celsitudine pollens in Filio, summa celsitudine pollens in Spiritu sancto; et sic de aliis personis. Habemus igitur monarcham summe pollentem, summe praesidentem et dulcissime pascentem.

13. Ad hoc autem, quod sit summe pollens, necesse est, ut sit summe sanctus, summe sapiens, summe stabilis: summe sanctus in diligendo bona, summe sapiens in discernendo vera, summe stabilis in decernendo iusta. Summa stabilitas convenit Patri, secundum quod est in se; summa sapientia, secundum quod est in Filio; summa sanctitas, secundum quod est in Spiritu sancto.

14. Ad hoc autem, quod sit summa fortitudine praesidens, necesse est, quod sit monarcha summe authenticus⁶, summe praevalidus, summe invictus: authenticus in praecipiendo, praevalidus in prosequendo, invictus in triumphando: authenticus in statuendo leges, praevalidus vel virilis in ministrando vires, invictus in superando hostes, ut appareat victoriosus. Auctoritas convenit Filio, secundum quod Filius est in Patre; virilitas, ut est in se ipso; triumphus, ut est in Spiritu sancto. — Et in his consistit media hierarchia angelica, quae appropriatur Filio, ut patebit⁷.

15. Tertio ad hoc, quod sit summa dulcedine pascens, necesse est, ut sit summe strenuus in deducendo vel praeeundo vel manuducendo, summe sagax in erudiendo, summe sedulus in custodiendo; ut strenue praecedat, sagaciter doceat, sollicite custodiat; deducat per exempla, erudiat per documenta, custodiat per adiutoria. Et sic Spiritus sanctus deducit, secundum quod est in Patre; erudit, secundum quod est in Filio; custodit, secundum quod est in se ipso⁸. Ad hunc solem aspiciunt omnes

spiritus caelestes et subcaelestes. In his novem creatura assimilatur, ut potest, Creatori.

16. Et has illuminationes et conditiones primo recipiunt mentes hierarchicae per gloriam, ut Angeli et animae beatae, quia ille sol primo illuminat illos et per illos nos; quia ordo est, ut illustratio fiat primo eorum quae sunt sibi similiora et propinquiora¹; unde et locus supremus datus est eis. Illi autem, qui rebelles sunt his luminibus, corruerunt. Et ex eo, quod Angeli primo recipiunt illuminationem a sole primo, inde recipiunt configurationem deiformem et hierarchizationem et sacrum obtinent principatum, et per illos hierarchizatur Ecclesia.

17. Unde definitur hierarchia secundum Dionysium²: « Est autem hierarchia ordo divinus, scientia et actio ad deiforme, quantum possibile est, assimilata, et ad inditas ei divinitus illuminationes proportionaliter in Dei similitudinem ascendens ». Ordo sive potestas respondet Patri, scientia sacra Filio, operatio Spiritui sancto. Unde hierarchia dicit potentiam, scientiam, actionem. Potentia enim sine scientia hebes est, scientia sine actione, infructuosa. Ex hoc enim, quod appropinquat soli aeterno, oportet, quod sit sacra ordinatio; et per hoc sequitur, quod sit deiformis, quia format eam seu creaturam partim per naturam, partim per gratiam, partim per gloriam: per imaginem, per similitudinem, per deiformitatem. Et ideo ascendit ad inditas ei illuminationes, ascendens per influentiam.

18. Haec autem influentia non est simpliciter quid increatum; nec ex hoc sequitur, quod influentiae sit influentia³, quia haec influentia reducit in Deum; dicit enim continuationem cum primo principio et reductionem in ipsum, non sicut res distans. Unde vera est influentia, quae egreditur et regreditur, ut Filius exivit a Patre et revertitur in ipsum⁴. Unde dicit, quod est assimilata in sacra ordinatione, scientia et operatione per hoc, quod est « ad deiforme, quantum possibile est, ascendens », partim per naturam imaginis, partim per naturam similitudinis, scilicet gratiae, partim per naturam deiformitatis gloriae; et proportionaliter, quia secundum plus et minus, ut capax est, est in Dei similitudinem reducta. — Et ex hoc hierarchia disponitur per tres hierarchias, ut tripliciter illustrata. Et necesse est, quod quaelibet habeat tres ordines; et quod prima hierarchia approprietur Patri, secunda Filio, tertia Spiritui sancto; et quod prima hierarchia assimiletur Patri in tribus, et secunda in tribus Filio, et tertia Spiritui sancto in tribus, sicut patebit.

19. Sufficientia autem horum tripliciter accipitur: prima, ex ratione exemplaritatis aeternae; secunda, ex integritate hierarchiae; tertia, secundum dispositionem caelestis monarchiae⁵. — Nota, quod sicut homini caeco serviunt omnes stellae, sic homini non advertenti serviunt Angeli et mittunt mirabiles illuminationes. Unde peccator multum reprehendendus est, qui negligit ista et adiutoria eorum. — In prima hierarchia sunt nomina ista: Throni, Cherubim, Seraphim; in secunda, Dominationes, Virtutes, Potestates; in tertia, Principatus, Archangeli, Angeli. — Et distinguuntur secundum exemplar aeternum, quod est vigens, fulgens, calens, Deus trinitas, Pater, Filius et Spiritus sanctus; et tota essentia Patris in se ipso, tota in Filio, tota in Spiritu sancto; et tota essentia Filii in se ipso, tota in Patre, tota in Spiritu sancto; et tota essentia Spiritus sancti in Patre, tota in Filio, tota in se ipso. Si ergo hierarchia debet assimilari Trinitati, oportet, quod sit ordo, qui respondeat Patri, secundum quod est in se ipso, et secundum quod est in Filio, et secundum quod est in Spiritu sancto. — Similiter oportet, quod sit ordo, qui respondeat Filio, secundum quod est in Patre, et secundum quod est in se ipso, et secundum quod est in Spiritu sancto. Et idem est de Spiritu sancto. Ille enim sol sibi proximo simillime et expressissime imprimit.

20. Ordo Patri respondens, secundum quod est in se ipso, est ordo Thronorum; ordo respondens Patri, secundum quod est in Filio, est ordo Cherubim; ordo respondens Patri, secundum quod est in Spiritu sancto, est ordo Seraphim. — Ordo respondens Filio, secundum quod est in Patre, est ordo Dominationum, cuius est imperare; secundum quod Filius est in se ipso, est ordo Virtutum; secundum quod est Filius in Spiritu sancto, est ordo Potestatum. — Ordo respondens Spiritui sancto, secundum quod est in Patre, est ordo Principatuum; secundum quod est in Filio, est ordo Archangelorum, quorum est secreta revelare; secundum quod est Spiritus sanctus in se ipso, est ordo Angelorum. — Et dicebat, quod semel conferebat cum uno, de quo ordine fuisset Gabriel. Et dicebat ille, quod sibi revelatum fuerat, quod erat de media hierarchia et de medio ordine, scilicet Virtutum. — Et hoc videtur valde congruum, ut ille qui erat nuntius conceptionis Filii Dei, de illo ordine mitteretur, qui Filio appropriatur. Item, quia erat nuntius Mediatoris⁶, congruum fuit, ut de medio ordine mitteretur. Hoc dictum est secundum probabilitatem. Unde etiam Ga-

briel vocatus est fortitudo Dei et venit ad confortandam Virginem¹. Item, quia debebat mitti communis persona. — Sic ergo patet, quod quaelibet hierarchia respondet Patri et Filio et Spiritui sancto.

21. Nota autem, quod prima hierarchia non originatur nec illuminatur nisi a solo Deo; media autem illuminatur a Deo et a suprema; infima autem a Deo et a suprema et media; ecclesiastica autem ab omnibus². Unde radius solis aeterni primo illuminat hierarchiam sibi propinquam et secundum similitudinem suam hierarchizat eam; deinde per illam venit in mediam et per illas in infimam et per omnes in ecclesiasticam. Nec tamen intelligendum, quod Angelus creet Angelum³.

22. Secundum autem, quod primum principium se habet in ratione originantis, gubernantis, beatificantis; sic est concordantia hierarchiarum. — Nobilius enim est beatificare quam creare vel gubernare, et creare, ubi datur esse, quam gubernare, ubi conservatur quod datum est. Summo principio in ratione beatificantis respondet suprema hierarchia, in ratione creantis respondet media, in ratione gubernantis respondet ultima. Suprema summe inflammat, media summe vigorat, infima summe reducit.

23. In ratione beatificantis erant tria appropriata, scilicet aeternitas, formositas, iucunditas; et secundum has correspondent ordines primae hierarchiae: aeternitas respondet Patri, cui respondent Throni, in quibus Deus sedere dicitur, quia Deum habent⁴; formositas Filio, cui Cherubim; iucunditas Spiritui sancto, cui Seraphim, amor. — Item, sunt alia tria appropriata, scilicet potentia, sapientia, voluntas, ut est in ratione principiantis. Potentia appropriatur Patri, cui respondent Dominationes, quarum est imperare; sapientia Filio, cui respondent Virtutes; voluntas Spiritui sancto, cui respondent Potestates, in quibus destruuntur omnes adversariae potestates. — In ratione gubernantis sunt tria appropriata: pietas, veritas, sanctitas. Pietas est in Angelis, veritas in Archangelis, sanctitas competit maxime Principatibus. Oportuit ergo, quod hierarchia, secundum quod est reducta in Deum, haberet expressam similitudinem; quod unus non potuit explicare.

24. Tertia consideratio est, secundum quod illud principium tenet principium monarchiae. Ille enim monarcha est summa celsitudine pollens, quia summe sapiens in discernendo vera, summe sanctus in diligendo bona, summe stabilis in decernendo iusta. Seraphim respondent summae sanctitati, in quibus est amor sanctus; unde clamant: Sanctus, sanctus, sanctus⁵. Sapientiae respondent Cherubim, in quibus est plenitudo scientiae. Stabilitati respondent Throni, in quibus est sedes alta, patula ad suscipiendum.

25. Secundo, monarcha, qui est summa fortitudine praesidens, est authenticus in statuendo leges, praevalidus in ministrando vires, invictus in superando hostes. In statuendo leges habet ordinem Dominationum, quarum est imperare, formare imperium. In ministrando vires, sic est ordo Virtutum, quarum est miracula facere et prosequi quod imperatum est. In superando hostes, sic est ordo Potestatum, quarum est omne inordinatum repellere et omne ordinatum promovere⁶.

26. Tertio, monarcha est summa dulcedine pascens, quia est summe strenuus in manuducendo, summe sagax in erudiendo, summe sedulus in custodiendo. Primum est Principatuum, quorum est roborare; secundum Archangelorum, quorum est secreta revelare; tertium Angelorum, quibus congruit sedula custoditio. — Istae sunt tres hierarchiae, quas illuminat ille sol tripliciter; unde: Tripliciter sol exurens montes⁷. Isti sunt montes Bether; in Cantico: Similis est dilectus meus capreae hinnuloque cervorum super montes Bether. Super istos montes iste sol immittit primas illuminationes.

27. Alia est distinctio secundum integritatem hierarchicam, ad quam requiritur sacra potestas vel sacra ordinatio, sacra scientia, sacra operatio. Triplex enim est genus vitae in caelo et in terra, scilicet actuosae, otiosae⁸ et ex utraque permixtae. Actuosa respondet operationi; otiosa, scientiae; permixta, ordini. Ideo sunt activi, contemplativi, ex utroque permixti.

28. Scientia respondet supremae hierarchiae; actio, infimae; ordo sive potestas, mediae. Scientia autem triplex est: sursumactiva et reducens in originem; speculativa, suscipiens lumina; discretiva, sententiam decernens, iudicia faciens. Prima est in Seraphim, secunda in Cherubim, tertia in Thronis. Et quia scientia, ut est speculativa, convenit medio ordini, ideo tenuit nomen scientiae⁹; alii duo addunt sursumactionem et discretionem vel determinationem; ideo denominantur a superadditis. Scientia enim proprie habet rationem speculationis.

29. Secundo, de sacra potestate; est triplex potestas: sublimis, virilis, triumphalis. Primae potestati respondet ordo Dominationum; secundae, ordo Virtutum; tertiae, ordo Potestatum. Et quia potestatis proprie est hostes superare, ideo ordo Potestatum retinuit sibi nomen.

30. Attenditur etiam distinctio secundum actionem, quae est infima, in qua sunt omnes spiritus, in ministerium missi¹, quia « illi supremi ab intimis nunquam recedunt ». — Unde de Seraph misso ad Isaiam movet quaestionem Dionysius et non solvit eam; magis tamen videtur sentire, quod fuit Angelus alius, accipiens inflammationem ab Angelo illius ordinis, et sic denominabatur ab illo. — Huius actionis triplex est actus: purgare, illuminare, perficere. Maior est perfectio quam illuminatio, et haec maior quam purgatio; purgare convenit Angelis, illuminare Archangelis, perficere Principatibus.

31. Tertia distinctio est secundum aspectus caelestis monarchiae. Iste est aspectus ad supremam, ad se ipsam, ad infimam; sicut praelatus bene ordinatus est, qui est subiectus superiori, ordinatus respectu sui, et tunc bene praesidet inferioribus. Lucifer non servavit hunc ordinem, et ideo de ordine est proiectus; primo voluit praeesse, et tamen plus tenebatur Deo quam sibi. — Iste aspectus est secundum rationem susceptionis, speculationis, unitionis. Memoria suscipit, intelligentia speculatur, voluntas unitur. Per has vires, et non per alias, est conversio ad Deum. Plus autem est uniri quam suscipere, vel speculari; ideo unitioni respondent Seraphim, speculationi Cherubim, susceptioni Throni; in Seraphim est amor, in Cherubim splendor², in Thronis susceptio patula et tranquilla.

32. Secundum rationem ordinis vel aspectus in se ipsam non est nisi secundum potestatem ordinatam quantum ad tria: aut imperat quod est faciendum, aut prosequitur imperatum, aut defensat quod factum est; et in hoc assistunt sibi spiritus, quia unus imperat, alius prosequitur, alius defendit, sicut in collegiis. Nisi sit ordinata susceptio, virtutum communicatio, communicati defensio, non est ordo. Primum est Dominationum, secundum Virtutum, tertium Potestatum. — Et dixit, quod non bene posuerat in alio loco Potestates aut Virtutes, nec bene tunc viderat³. — In aspectu autem ad nos, sic tria ab eis recipimus beneficia: quid agere, quid praeeligere, quid prosequi. Quid agere, docent Angeli; quid praeeligere, Archangeli; quid prosequi, Principatus.

33. Ex verbis Dionysii, de Angelica Hierarchia, capitulo septimo⁴, extrahitur, quod amor Seraphim est continuus, summe intensus, summe penetrativus usque ad cor Dei, usque ad intima Dei ex intimis animae procedens; et ponit proprietates ignis semper mobilis. Et loquitur isto modo de igne largo modo, ut extendatur ad quintam essentiam. Et in hoc ostenditur amor continuus, superfervidus, scilicet intensus, superacutus, scilicet penetrativus. — De Cherubim dicit, quod suscipiunt copiose, speculantur praeclare, perfruuntur iucunde illo lumine. — De Thronis, quod sedes est elevata, quod est firma, stabilis, patula ad susceptionem luminis. Throni dicuntur ad iudicandum, quod in illis sedet Deus, quia divinissimi sunt et famulariter manifestant consilium suum per iudicium. Consilium enim occultum est, sed manifestatur per iudicium; illis autem manifestat consilium suum. — De Dominationibus⁵, quod significant quandam excellentiam in quadam libertate, et cum hoc similiter significant quandam praesidentiam respectu animarum et non appetitum habent inordinati dominii. — De Virtutibus; « virtus enim est ultimum de potentia⁶ »; unde non dicitur quaecumque potentia virtus, sed quae est ul-

timata; nec quaecumque res dicitur virtuosa, sed quae habet stabilitatem in durando, fortitudinem in resistendo. Item, quod sit fortis, nunquam imbecilliter infirmetur, quamdiu Deus vult influere in eam, et in maxima erectione recipere illuminationes. Item, quod habeat sublimitatem, quod semper ad divina feratur. — Similiter, de Potestatibus. — Dominationum est, imperare; Virtutum, prosequi; Potestatum, ordinare, ut nihil sit contrarium, unde dicit vim repulsivam. — Item, Principatuum est deducere; Archangelorum, revelare; Angelorum, nuntiare¹.

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COLLATION XXI.

On the fourth vision: the second treatment, which treats specially of the first object of the understanding suspended through contemplation, namely of the consideration of the heavenly hierarchy.

Summarium

Introduction, 1. — Part I. On the sun itself, that is, the monarch of the heavenly hierarchy, namely on the vigour, splendour and warmth of the holy Trinity. The Father supremely vigorous, the Son supremely resplendent, the Holy Spirit supremely warm; one sun, and yet threefold; and vigour, splendour, warmth in each person; circumincession, 2. — In these there is a certain ground of exemplarity with respect to all illuminations, which are appropriated to the divine persons according to the number nine, 3. — The nine appropriations of the essential properties regard the Trinity in a threefold way, 4. — As to the works outward, first three, namely power, wisdom, goodness, regard the Trinity as it is the originating origin, 5. — Second, three others, piety, truth, holiness, regard the Trinity as it is the governing middle; from these three flow the three laws, 6. — By these three God governs the world; the same are eminently in God, 7. — According to these grounds the ten commandments come down from God, 8, 9. — The renouncing of cupidity is the perfection of the ten commandments, as charity is the end and perfection of all the commandments, 10. — Third, three others, eternity, comeliness, joyousness, regard the Trinity as it is the final completion, beatifying all things, 11. — Considering vigour, splendour and warmth as they are in the Trinity itself, nine considerations arise, which are all found in the first monarch alone; in him are three: he is mighty in supreme loftiness, he presides in supreme fortitude, he feeds with supreme sweetness, 12. — For the first, three things are required, namely that he be supremely holy, wise, stable, 13. — Likewise, for the second, that he be supremely authoritative, prevailing, unconquered, 14. — Likewise, for the third, that he be supremely strenuous, sagacious, sedulous, 15. — Part II. On the heavenly hierarchy of the Angels and of the Blessed through glory, made like to the supreme monarch. The Angels first receive illumination and configuration; it is declared what a hierarchy is; this is divided into three hierarchies, and each of them into three orders, 16-18. — The sufficiency of these divisions is shown in a threefold way: first, from the ground of eternal exemplarity, according as the eternal exemplar is vigorous, resplendent, warm, 19-21. — Likewise, according as the same is in the ground of originating, governing, beatifying, 22, 23. — Likewise, according as the supreme monarch is mighty in loftiness, presides in fortitude, feeds with sweetness, 24-26. — Second, the sufficiency is shown from the integrity of the hierarchy, for which three things are required, namely sacred power, knowledge, operation, 27-30. Third, the same is shown according to the disposition or threefold regard of the heavenly monarchy, 31, 32. — The teaching of Dionysius on these things, 33.

1. God made two great lights² etc. It has been said above that contemplation consists in the luminous consideration of the heavenly monarchy, in the luminous consideration of the Church militant, in the luminous consideration of the human mind made hierarchic, that is, ordered hierarchically. The first is understood through the sun, the second through the moon, the third through the stars. First, then, we must speak of the sun.

2. The eternal sun, the Father and the Son and the Holy Spirit, is vigorous, resplendent, warm: the Father is supremely vigorous; the Son, supremely resplendent; the Holy Spirit, supremely warm. The Father, light most vigorous; the Son, splendour most beautiful and most resplendent; the Holy Spirit, warmth most ardent. Just as this sun quickens all things, lights all things, warms all things; and just as these three — vigour, splendour, warmth — are one sun, and yet have a distinction and are not three suns; so the Father and the Son and the Holy Spirit are one God. And just as vigour is resplendent and warm, splendour is vigorous and warm, warmth vigorous and resplendent in this visible sun; so the Father is in himself and in the Son and in the Holy Spirit, and the Son is in the Father and in himself and in the Holy Spirit, and the Holy Spirit is in the Father and in the Son and in himself, according to the ground of circumincession, which marks identity together with distinction³.

3. In this consideration there is a certain ground of divine exemplarity with respect to all illuminations; but one illumination answers to the Father, according as he is in himself; and another, according as he is in the Son; and another, according as he is in the Holy Spirit. — And one is the Son's, as he is in himself; another, as he is in the Father; and another, as he is in the Holy Spirit. — And one is the Holy Spirit's, as he is in himself; and another, as he is in the Father; and another, as he is in the Son. — And according to this number nine the illuminations have their being. These illuminations have being in the consideration of the Father and of the Son and of the Holy Spirit in themselves, and they are three; and others, in them as related to one another, and they are six; and so they are nine. And on account of those six, six times God said¹: Let it be made; and it was made, in the works of the six days.

4. It is to be understood, therefore, that of God, three and one, appropriations are made of the essential properties appropriated according to this number nine. Some regard the Trinity as the originating principle, some as the governing middle, some as the final completion, as beatifying all things, that is, the things capable of beatitude². Whence the Trinity is the sun of all things: principiative, governative, consummative or beatificative.

5. According as it is the originating origin, there are three appropriated, namely power, wisdom, will. These three are necessary to an originating principle. For wisdom is founded upon some power³. For if it had no power, it could produce nothing. If it had power and had not wisdom, it would not produce wisely, since power without wisdom is headlong. Again, if it had power and wisdom, and were unwilling, then either it would produce nothing, or it would be unwilling, and so would be wretched. And so it is plain that will brings the principle into act. — And because in these also there is the ground of eternal principiation, therefore these three are appropriated to them, not only as the principle originating other things, but also with respect to the persons.

6. The second appropriation belongs to the eternal sun according as it is the governing middle; and according to this there are three appropriated, namely piety, truth, holiness; since every government and every legislation is pious, true, holy; to the Romans⁴: Therefore the Law is holy, and the commandment holy and just and good. — For from these three flow three laws, nor can there be more, namely of nature, of the written law, and of grace. The law of nature is appropriated to the Father, the written law to the Word, the law of grace to the Holy Spirit. — The law of nature is the law of piety. Piety seems to be present in every nature, even in the insensible. For the root sends to the branches all that it receives; the spring passes on to the streams whatever it draws. Likewise in beasts there seems to be a piety of the parent toward the offspring, since whatever they taste and take beyond what is necessary, and even out of what is necessary, they turn into milk and into nourishment for the offspring. — The law of Scripture is the law of truth, since it lies in a certain pronouncement of a true promise. — The law of holiness is the law of grace; to the Romans⁵: For the law of the spirit of life in Christ Jesus hath delivered me from the law of sin and of death.

7. Through these three, God the Trinity — that is, the Father, the Son and the Holy Spirit — is pious, true, holy, giving the pious law of nature, the true law of Scripture, the holy law of grace. And through these three he governs the world, and according to these three he imprints laws upon the rational mind. For every moral law is according to these three, or according to these three laws; but in the law of nature they are less distinct and explicit; in the written law, more explicit and less perfect; in the law of grace, more explicit and perfect; whence the Lord says⁶: I am not come to destroy the Law, but to fulfil. — And according to these three God is the pious worshipper of himself, the true professor of himself, the holy lover of himself; and each person bears itself toward itself piously, truly, holily, and toward the other: as the Father piously toward himself, piously toward the Son, piously toward the Holy Spirit, and truly and holily, and so of the others.

8. And from this, that he is the pious worshipper of himself, the true professor of himself, the holy lover of himself, there comes down from heaven a threefold ray into the mind according to the three commandments of the first tablet. For the creature ought to bear itself toward God piously, truly, holily: to worship God piously, and so the first commandment⁷: Thou shalt not adore strange gods, but one only; to profess God truly: Thou shalt not take the name of thy God in vain; to love God holily: Remember that thou keep holy the sabbath day. These three that sun imprints upon the supreme part of the soul. — And because the lower is informed from the higher and is given to it as a help, therefore it is necessary that the lower have commandments by which it may be conformed to the higher, so that it may bear itself piously, truly, holily: piously toward superiors, and most of all toward parents, and so: Honour thy father and thy mother; truly and justly toward equals, and so: Thou shalt not kill, where every injury is forbidden; holily toward inferiors, and so: Thou shalt not commit adultery, where every act of unchastity is forbidden.

9. But these three we cannot have toward another unless we first have them within ourselves. Therefore there are three other commandments: one that rectifies all acts; another that rectifies all words; another that rectifies all affections. — That which rectifies acts, and so: Thou shalt not steal; where not only is another's property forbid-

den, but rather it is commanded that one give of his own. And so the Apostle takes it¹: He that stole, let him now not steal, but rather let him labour with his hands, that he may have something to give to him that suffereth need. — That which rectifies words; thus: Thou shalt not bear false witness; where every falsity is forbidden, whether in oneself or in another; speak ye the truth, every man with his neighbour². — That which rectifies all affections, thus: Thou shalt not covet thy neighbour's wife, etc. Augustine: « Good is the law, which, while it forbids concupiscence, forbids all evils ». But concupiscence is twofold, namely of carnality and of cupidity; and this last is the root of all evils; whence the Lawgiver in this commandment even descends to particulars, to the ass, the manservant, the maidservant, and the rest.

10. And in this commandment is the consummation of God's commandments — let the world will it or not, for so he affirmed — namely in the renouncing of all cupidity. — Whence, just as the number nine is completed and perfected by the addition of unity, so the nine commandments are completed by the renouncing of cupidity, which is private love, at odds with the common good. And therefore, just as charity is the end and perfection of all the commandments³, so the renouncing of cupidity, which is opposed to charity, is the perfection of the commandments. — And these three the Apostle shows to Titus: Let us live soberly and godly and justly in this world. Soberly, that is, holily; godly — it stands — justly, that is, truly. God therefore gives laws not by mere will, but by the highest reason.

11. The third appropriation belongs to God as he is in the ground of beatifying; and according to this there are three: eternity, comeliness, joyousness; eternity in the Father, comeliness in the offspring, joyousness in the bond of both. According to Hilary's appropriation⁴, « eternity in the Father, beauty in the Image, use in the Gift ». The soul therefore is made blessed when it is made a partaker of eternity, when it holds God in the memory by holding; of comeliness, by vision; of joyousness, by fruition. — These appropriated things regard God not only in himself, but as he is the principle and the origin originating, governing, beatifying.

12. From the first lights of eternity, according as it is in itself and toward the other persons, nine considerations are taken, which are in the first monarch, and are not all found in any other. He, then, who is supremely vigorous, supremely resplendent, supremely warm — he alone is the prince, who is the principle in producing, the middle in governing, the end in beatifying, holding the primacy in all things⁵. But that he be a true monarch, he must be mighty in supreme loftiness, presiding in supreme fortitude, feeding with supreme sweetness: the first to the Father, the second to the Son, the third to the Holy Spirit; the Father mighty in supreme loftiness in himself, mighty in supreme loftiness in the Son, mighty in supreme loftiness in the Holy Spirit; and so of the other persons. We have, therefore, a monarch supremely mighty, supremely presiding, and most sweetly feeding.

13. But that he be supremely mighty, it is necessary that he be supremely holy, supremely wise, supremely stable: supremely holy in loving good things, supremely wise in discerning true things, supremely stable in decreeing just things. Supreme stability belongs to the Father, according as he is in himself; supreme wisdom, according as he is in the Son; supreme holiness, according as he is in the Holy Spirit.

14. But that he be presiding in supreme fortitude, it is necessary that the monarch be supremely authoritative⁶, supremely prevailing, supremely unconquered: authoritative in commanding, prevailing in carrying through, unconquered in triumphing: authoritative in establishing laws, prevailing or manful in ministering strength, unconquered in overcoming enemies, that he may appear victorious. Authority belongs to the Son, according as the Son is in the Father; manfulness, as he is in himself; triumph, as he is in the Holy Spirit. — And in these consists the middle angelic hierarchy, which is appropriated to the Son, as will appear⁷.

15. Third, that he be feeding with supreme sweetness, it is necessary that he be supremely strenuous in leading down, or in going before, or in leading by the hand; supremely sagacious in instructing; supremely sedulous in guarding; so that he may strenuously go before, sagaciously teach, solicitously guard; that he may lead by examples, instruct by teachings, guard by helps. And so the Holy Spirit leads, according as he is in the Father; instructs, according as he is in the Son; guards, according as he is in himself⁸. Toward this sun look all

the heavenly and sub-heavenly spirits. In these nine the creature is made like, so far as it can be, to the Creator.

16. And these illuminations and conditions the hierarchic minds first receive through glory, as the Angels and the blessed souls, since that sun first illumines them and through them us; because the order is that the illumination be first of those things which are more like and nearer to it¹; whence also the supreme place has been given to them. But those who are rebellious against these lights have fallen. And from this, that the Angels first receive illumination from the first sun, they thence receive a deiform configuration and hierarchization, and obtain a sacred princedom; and through them the Church is made hierarchic.

17. Whence hierarchy is defined according to Dionysius²: « Hierarchy is a divine order, a knowledge and an action assimilated to the deiform so far as is possible, and ascending proportionally to the likeness of God by the illuminations divinely put into it ». Order or power answers to the Father, sacred knowledge to the Son, operation to the Holy Spirit. Whence hierarchy says power, knowledge, action. For power without knowledge is dull, knowledge without action, fruitless. For from this, that it draws near to the eternal sun, it must be a sacred ordering; and from this it follows that it be deiform, since he forms it, that is, the creature, partly through nature, partly through grace, partly through glory: through image, through likeness, through deiformity. And therefore it ascends to the illuminations put into it, ascending through influence.

18. But this influence is not simply something uncreated; nor does it follow from this that there is an influence of the influence³, because this influence leads back into God; for it says a continuation with the first principle and a leading back into him, not as a thing standing apart. Whence that is a true influence which goes forth and returns, as the Son went forth from the Father and returns into him⁴. Whence he says that it is assimilated in sacred ordering, knowledge and operation by this, that it is « ascending to the deiform, so far as is possible », partly through the nature of the image, partly through the nature of the likeness, namely of grace, partly through the nature of the deiformity of glory; and proportionally, since according to more and less, as it is capable, it is led back into the likeness of God. — And from this the hierarchy is disposed through three hierarchies, as being illumined in a threefold way. And it is necessary that each have three orders; and that the first hierarchy be appropriated to the Father, the second to the Son, the third to the Holy Spirit; and that the first hierarchy be made like to the Father in three, and the second in three to the Son, and the third to the Holy Spirit in three, as will appear.

19. But the sufficiency of these is taken in a threefold way: the first, from the ground of eternal exemplarity; the second, from the integrity of the hierarchy; the third, according to the disposition of the heavenly monarchy⁵. — Note that, just as all the stars serve a blind man, so the Angels serve a man who does not advert, and send him marvellous illuminations. Whence the sinner is much to be blamed who neglects these things and their helps. — In the first hierarchy are these names: Thrones, Cherubim, Seraphim; in the second, Dominations, Virtues, Powers; in the third, Principalities, Archangels, Angels. — And they are distinguished according to the eternal exemplar, which is vigorous, resplendent, warm, God the Trinity, Father, Son and Holy Spirit; and the whole essence of the Father is in himself, wholly in the Son, wholly in the Holy Spirit; and the whole essence of the Son is in himself, wholly in the Father, wholly in the Holy Spirit; and the whole essence of the Holy Spirit is in the Father, wholly in the Son, wholly in himself. If, then, the hierarchy must be made like to the Trinity, there must be an order which answers to the Father, according as he is in himself, and according as he is in the Son, and according as he is in the Holy Spirit. — Likewise there must be an order which answers to the Son, according as he is in the Father, and according as he is in himself, and according as he is in the Holy Spirit. And the same holds of the Holy Spirit. For that sun imprints itself most like and most expressly upon what is nearest to it.

20. The order answering to the Father, according as he is in himself, is the order of Thrones; the order answering to the Father, according as he is in the Son, is the order of Cherubim; the order answering to the Father, according as he is in the Holy Spirit, is the order of Seraphim. — The order answering to the Son, according as he is in the Father, is the order of Dominations, whose office is to command; according as the Son is in himself, it is the order of Virtues; according as the Son is in the Holy Spirit, it is the order of Powers. — The order answering to the Holy Spirit, according as he is in the Father, is the order of Principalities; according as he is in the Son, it is the order of Archangels, whose office is to reveal secrets; according as the Holy Spirit is in himself, it is the order of Angels. — And he said that he once conferred with someone about the order to which Gabriel had belonged. And that man said that it had been revealed to him that he was of the middle hierarchy and of the middle order, namely of the Virtues. — And this seems very fitting, that he who was the messenger of the conception of the Son of God should be sent from that order which is appropriated to the Son. Again, since he was the messenger of the Mediator⁶, it was fitting that he be sent from the middle order. This is said according to probability. Whence also Ga-

briel is called the fortitude of God, and came to strengthen the Virgin¹. Again, because a common person had to be sent. — So then it is plain that every hierarchy answers to the Father and the Son and the Holy Spirit.

21. But note that the first hierarchy is neither originated nor illumined save by God alone; the middle, however, is illumined by God and by the supreme; the lowest, by God and by the supreme and the middle; the ecclesiastical, by all of them². Whence the ray of the eternal sun first illumines the hierarchy near to it and makes it hierarchic according to its own likeness; then through that one it comes into the middle, and through those into the lowest, and through all of them into the ecclesiastical. Yet it is not to be understood that an Angel creates an Angel³.

22. But secondly, according as the first principle stands in the ground of originating, governing, beatifying, so is there a concord of the hierarchies. — For it is nobler to beatify than to create or to govern, and to create, where being is given, than to govern, where what has been given is conserved. To the highest principle in the ground of beatifying answers the supreme hierarchy; in the ground of creating, the middle answers; in the ground of governing, the last answers. The supreme supremely inflames, the middle supremely gives vigour, the lowest supremely leads back.

23. In the ground of beatifying there were three appropriated, namely eternity, comeliness, joyousness; and according to these the orders of the first hierarchy correspond: eternity answers to the Father, to whom the Thrones answer, in which God is said to sit, because they have God⁴; comeliness to the Son, to whom the Cherubim; joyousness to the Holy Spirit, to whom the Seraphim, love. — Again, there are three other appropriated, namely power, wisdom, will, as he is in the ground of principiating. Power is appropriated to the Father, to whom the Dominations answer, whose office is to command; wisdom to the Son, to whom the Virtues answer; will to the Holy Spirit, to whom the Powers answer, in which all adverse powers are destroyed. — In the ground of governing there are three appropriated: piety, truth, holiness. Piety is in the Angels, truth in the Archangels, holiness belongs most of all to the Principalities. It behoved, therefore, that the hierarchy, according as it is led back into God, should have an express likeness; which one alone could not unfold.

24. The third consideration is according as that principle holds the principle of monarchy. For that monarch is mighty in supreme loftiness, since he is supremely wise in discerning true things, supremely holy in loving good things, supremely stable in decreeing just things. The Seraphim answer to supreme holiness, in whom is holy love; whence they cry: Holy, holy, holy⁵. To wisdom answer the Cherubim, in whom is the fulness of knowledge. To stability answer the Thrones, in whom is a seat high and open for receiving.

25. Second, the monarch, who is presiding in supreme fortitude, is authoritative in establishing laws, prevailing in ministering strength, unconquered in overcoming enemies. In establishing laws he has the order of Dominations, whose office is to command, to form the command. In ministering strength, so is the order of Virtues, whose office is to work miracles and to carry through what has been commanded. In overcoming enemies, so is the order of Powers, whose office is to repel everything disordered and to promote everything ordered⁶.

26. Third, the monarch is feeding with supreme sweetness, since he is supremely strenuous in leading by the hand, supremely sagacious in instructing, supremely sedulous in guarding. The first belongs to the Principalities, whose office is to strengthen; the second to the Archangels, whose office is to reveal secrets; the third to the Angels, to whom belongs sedulous guarding. — These are the three hierarchies which that sun illumines in a threefold way; whence: Threefold is the sun burning up the mountains⁷. These are the mountains of Bether; in the Canticle: My beloved is like to a roe and to a young hart upon the mountains of Bether. Upon these mountains that sun sends its first illuminations.

27. There is another distinction according to hierarchic integrity, for which is required sacred power or sacred ordination, sacred knowledge, sacred operation. For there is a threefold kind of life in heaven and on earth, namely of the active, the leisured⁸ and of the mixed from both. The active answers to operation; the leisured, to knowledge; the mixed, to order. Therefore there are the active, the contemplative, and those mixed from both.

28. Knowledge answers to the supreme hierarchy; action, to the lowest; order or power, to the middle. But knowledge is threefold: upward-acting and leading back into the origin; speculative, receiving lights; discretive, decreeing the sentence, making judgments. The first is in the Seraphim, the second in the Cherubim, the third in the Thrones. And because knowledge, as it is speculative, belongs to the middle order, therefore it kept the name of knowledge⁹; the other two add upward-action and discretion or determination; therefore they are named from what is superadded. For knowledge properly has the character of speculation.

29. Second, of sacred power; there is a threefold power: sublime, manful, triumphal. To the first power answers the order of Dominations; to the second, the order of Virtues; to the third, the order of Powers. And because it belongs properly to power to overcome enemies, therefore the order of Powers kept the name for itself.

30. A distinction is also observed according to action, which is the lowest, in which are all the spirits, sent to minister¹, since « those supreme ones never withdraw from the innermost ». — Whence about the Seraph sent to Isaiah, Dionysius raises a question and does not resolve it; yet he rather seems to hold that it was another Angel, receiving its enkindling from an Angel of that order, and so was named from it. — Of this action the act is threefold: to purge, to illumine, to perfect. Greater is perfection than illumination, and this greater than purgation; to purge belongs to the Angels, to illumine to the Archangels, to perfect to the Principalities.

31. The third distinction is according to the regards of the heavenly monarchy. This regard is toward the supreme, toward itself, toward the lowest; just as that prelate is well ordered who is subject to his superior, ordered with respect to himself, and then presides well over inferiors. Lucifer did not keep this order, and therefore he was cast out of his order; he wished first to be over others, and yet he was bound more to God than to himself. — This regard is according to the ground of receiving, speculating, being united. The memory receives, the intelligence speculates, the will is united. Through these powers, and not through others, is the turning to God. But it is more to be united than to receive or to speculate; therefore to union answer the Seraphim, to speculation the Cherubim, to reception the Thrones; in the Seraphim is love, in the Cherubim splendour², in the Thrones reception open and tranquil.

32. According to the ground of order or of regard toward itself, it is only according to ordered power in respect of three things: either it commands what is to be done, or it carries through what is commanded, or it defends what has been done; and in this the spirits assist one another, since one commands, another carries through, another defends, as in colleges. Unless there be an ordered reception, a communication of strengths, a defence of what has been communicated, there is no order. The first belongs to the Dominations, the second to the Virtues, the third to the Powers. — And he said that he had not placed the Powers or the Virtues well in another place, nor had he then seen well³. — But in the regard toward us, we receive from them three benefits: what to do, what to choose, what to carry through. What to do, the Angels teach; what to choose, the Archangels; what to carry through, the Principalities.

33. From the words of Dionysius, On the Angelic Hierarchy, chapter seven⁴, it is drawn out that the love of the Seraphim is continuous, supremely intense, supremely penetrating even to the heart of God, proceeding to the innermost of God from the innermost of the soul; and he sets down the properties of an ever-moving fire. And he speaks in this way of fire in a broad sense, so that it may be extended to the fifth essence. And in this is shown love continuous, superfervid, that is, intense, superacute, that is, penetrating. — Of the Cherubim he says that they receive copiously, speculate brilliantly, enjoy joyously that light. — Of the Thrones, that the seat is raised, that it is firm, stable, open for the receiving of light. Thrones are said to be for judging, because God sits in them, since they are most divine and ministerially manifest his counsel through judgment. For counsel is hidden, but is manifested through judgment; and to them he manifests his counsel. — Of the Dominations⁵, that they signify a certain excellence in a certain freedom, and together with this they likewise signify a certain presidency with respect to souls, and have no appetite of disordered lordship. — Of the Virtues; « for virtue is the utmost of power⁶ »; whence not just any power is called virtue, but that which is ut-

termost; nor is just any thing called virtuous, but that which has stability in enduring, fortitude in resisting. Again, that it be strong, never weakly enfeebled, so long as God wills to flow into it and to receive illuminations in the utmost uprightness. Again, that it have sublimity, so that it may always be borne toward divine things. — Likewise, of the Powers. — It belongs to the Dominations to command; to the Virtues, to carry through; to the Powers, to order, so that nothing be contrary, whence he speaks of a repelling force. — Again, it belongs to the Principalities to lead down; to the Archangels, to reveal; to the Angels, to announce¹.

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