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Prologus, §4

Breviloquium · Prologus

Textus Latinus
p. 205

§ 4. De profunditate sacrae Scripturae.

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 Beatorum5.

Recte autem hic triplex sensus debet esse in Scriptura praeter intelligentiam litteralem: quia sic competit ipsius Scripturae subiecto, ipsius6 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 credibile7. 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. — Christus etiam cum sit unum Verbum, omnia per ipsum facta dicuntur8 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

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conformitatem ad omnia praemissa sacra Scriptura in una littera multiformem parit intelligentiam.

Competit etiam hoc auditori: quia nullus est conveniens eius auditor nisi humilis, mundus, fidelis et studiosus1. Ideo sub cortice litterae apertae occultatur mystica et profunda intelligentia ad comprimendum superbiam, ut ipsius profunditate in humilitate litterae latente et superbi comprimantur, et immundi repellantur, et fraudulenti declinentur, 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 scire2; 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.

Competit etiam principio, a quo est: quia est a Deo per Christum et Spiritum sanctum loquentem per ora Prophetarum et aliorum, qui hanc doctrinam scripserunt3. Quoniam autem Deus 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 in 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 involutus4, ita sapientia Dei in Scriptura figuris 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 veritatem5: ideo competebat eius doctrinae, ut in uno sermone multiplices laterent intelligentiae.

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 patriam6; 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 viriliter7; 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.

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English Translation

§ 4. On the depth of sacred Scripture.

Lastly, Scripture itself has a depth, which consists in the manifoldness of its mystical understandings. For besides the literal sense it admits, in various places, of being expounded in three ways, namely allegorically, morally, and anagogically. Now allegory is when by one deed another deed is indicated, according to what is to be believed. Tropology or morality is when by that which has been done, something else is given to be understood, namely what is to be done. Anagogy, as it were a leading upward, is when that is given to be understood which is to be desired, namely the eternal happiness of the Blessed5.

And rightly ought this threefold sense to be in Scripture besides the literal understanding: because it thus befits the subject of Scripture itself, its6 hearer or disciple, its origin, and also its end.

It befits the subject, I say, because Scripture is the teaching which is about God, about Christ, about the works of reparation, and about the credible. For its subject as regards substance is God; as regards power, Christ; as regards operation, the work of reparation; as regards all these together it is the credible itself7. Now God is three and one: one in essence and three in persons. Therefore Scripture, which is about him, has in the unity of the letter a threefold form of understanding. — Christ also, since he is one Word, is he through whom all things are said to have been made8, and in him they shine forth, so that his wisdom is manifold and one. — The works of reparation, since they are many, all have their regard toward Christ's principal offering. — The credible as credible shines forth in different ways according to the different state of believers. Therefore, on account of

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

This also befits the hearer: because no one is a fitting hearer of it except one who is humble, clean, faithful, and studious1. Therefore beneath the bark of the open letter a mystical and profound understanding is hidden, for the crushing of pride — so that, by its profundity lying hidden in the humility of the letter, the proud may be crushed, and the unclean driven back, and the deceitful turned aside, and the negligent stirred up to the understanding of the mysteries. — And because the hearer of this teaching is not of one kind but of every kind — for all who are to be saved must know something of this teaching2 — therefore it has a manifold understanding, so that it may thus take in every intellect, condescend to every intellect, surpass every intellect, and by the multitude of its radiance may equally illumine and enkindle every intellect that attends to it diligently.

It befits also the beginning from which it comes: because it is from God, through Christ and the Holy Spirit speaking through the mouths of the Prophets and of the others who wrote this teaching3. But since God speaks not only through words but also through deeds — because for him to say is to do, and to do is to say; and all created things, as effects of God, point to their cause — therefore in the Scripture divinely handed down not only the words but also the deeds must signify. — Christ too as teacher, although he was humble in the flesh, was nevertheless high in the godhead: therefore it was fitting that he and his teaching should have humility in speech together with depth of meaning, so that, just as Christ was wrapped in swaddling clothes4, so the wisdom of God in Scripture should be wrapped in certain humble figures. — The Holy Spirit also gave light in diverse ways and made revelations in the hearts of the Prophets; nor can any understanding lie hidden from him, and he was sent to teach all truth5: therefore it befitted his teaching that in one utterance manifold understandings should lie hidden.

It befits nonetheless the end itself: because Scripture was given that through it man might be directed in things to be known and things to be done, so that he may at last come to things to be desired. And because all creatures were made for this, that they might serve man as he tends toward the homeland above6, therefore Scripture takes up the diverse species of those creatures, so that through them it may teach us the wisdom that directs us to eternal things. And because man is not directed to eternal things unless the cognitive power recognizes the true that is to be believed, and the operative power does the good that is to be done, and the affective power sighs after God to be seen and loved and fully enjoyed — hence it is that sacred Scripture, given through the Holy Spirit, takes up the book of creation, referring it to its end according to a threefold mode of understanding: so that thus through tropology we may have knowledge of things to be done manfully7; through allegory, of things to be believed truly; through anagogy, of things to be desired delightfully — so that thus, purged by virtuous operation, illumined by radiant faith, and perfected by most ardent charity, we may come at last to the prize of eternal happiness.

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Apparatus Criticus
  1. 5
    Cfr. Origin., in Gen. Homil. 17. n. 9. et in Lev. Homil. 5. n. 5; Hieron., V. Comment. in Ezech. 16, 30. seq. et II. Comment. in Amos, c. 4, 4. seq.; Hugo a S. Vict., de Scripturis et scriptor. sacris, c. 3. seqq. et V. Erudit. didascal. c. 2. seqq.; Alex. Hal. S. p. I. q. 1. m. 4. a. 3. seqq. — Propter oppositionem ad sensum litteralem (historicum), i. e. qui per voces significatur, distinguitur sensus spiritualis (mysticus), i. e. qui per res significatur; et hic triplex est: allegoricus, tropologicus sive moralis et anagogicus. Quid quilibet sensus significet (cfr. Hexaëm. serm. 2.), continetur his versibus apud Lyranum in Prologo ad Bibliam: « Littera gesta docet, quid credas allegoria, / Moralis quid agas, quo tendas anagogia. »
    Cf. Origen, Homilies on Genesis 17, n. 9, and Homilies on Leviticus 5, n. 5; Jerome, Commentary on Ezekiel V, on 16:30 f., and Commentary on Amos II, on c. 4:4 f.; Hugh of St. Victor, On the Scriptures and Sacred Writers, c. 3 ff., and Didascalicon V, c. 2 ff.; Alexander of Hales, Summa p. I, q. 1, m. 4, a. 3 ff. — By opposition to the literal sense (the historical), that is, the sense signified by the words, is distinguished the spiritual sense (the mystical), that is, the sense signified by the things; and this is threefold: allegorical, tropological or moral, and anagogical. What each sense signifies (cf. the Hexaëmeron, sermon 2) is contained in these verses in Lyra's Prologue to the Bible: « The letter teaches deeds, allegory what you are to believe, / the moral sense what you are to do, anagogy whither you are to tend. »
  2. 6
    Ed. 2. cum pluribus codd. ipsi pro ipsius.
    Edition 2, together with very many codices, has ipsi for ipsius.
  3. 7
    Plenius ostenditur hoc I. Sent. Prooem. q. 1, licet sub alio respectu; nam hic in tribus primis membris divisionis potius opinio Alex. Hal. (S. p. I. q. 1. m. 3.) proponitur, quae, ut ipse dicit, fundatur in illo verbo Dionys. de Caelest. Hierarch. c. 11. § 2: « In tria dividuntur supermundana ratione omnes divini intellectus: in essentiam, virtutem et operationem ». Auctoritate Alex. Hal. et Dionys. nec non M F fundati substituimus quoad virtutem (I. Cor. 1, 24.) pro quoad veritatem, quod hucusque exhibebatur.
    This is shown more fully in Book I of the Sentences, Prooemium, q. 1, though under another respect; for here, in the first three members of the division, the opinion of Alexander of Hales is rather set out (Summa p. I, q. 1, m. 3), which, as he himself says, is founded on that word of Dionysius, On the Celestial Hierarchy c. 11, § 2: « All divine intellects are divided in a supramundane manner into three: into essence, power, and operation ». On the authority of Alexander of Hales and Dionysius, and also of M F, we have substituted quoad virtutem (1 Corinthians 1:24) for quoad veritatem, which was hitherto printed.
  4. 8
    Ioan. 1, 3. — Col. 2, 3: In quo [Christo] sunt omnes thesauri sapientiae et scientiae absconditi. Cfr. supra Quaest. de scientia Christi, q. 7. — Inferius fide plurimorum codd. et 2 substituimus principalem pro principaliter, et delevimus autem post Credibile. Pro aspectum C respectum, D F G H N respectum et aspectum.
    John 1:3. — Colossians 2:3: In whom [Christ] are hid all the treasures of wisdom and knowledge. Cf. above, the Disputed Questions on the Knowledge of Christ, q. 7. — Below, on the authority of very many codices and edition 2 we have substituted principalem for principaliter, and have deleted autem after Credibile. For aspectum C has respectum, D F G H N respectum et aspectum.
  5. 1
    Cfr. August., II. de Doctr. christiana, c. 41. n. 62. seq. De seq. propositione vide ibid. c. 6. n. 7. seq., et Clement. Alexandr. VI. Stromat. c. 15. — Inferius pro apertae F apte.
    Cf. Augustine, On Christian Doctrine II, c. 41, n. 62 f. On the following proposition see ibid., c. 6, n. 7 f., and Clement of Alexandria, Stromata VI, c. 15. — Below, for apertae F has apte.
  6. 2
    Vide III. Sent. d. 25. a. 1. q. 3. — Aliquanto inferius pro multitudine A multimode lumine.
    See Book III of the Sentences, d. 25, a. 1, q. 3. — Somewhat below, for multitudine A has multimode lumine.
  7. 3
    Cfr. II. Petr. 1, 21. — De seq. propositione cfr. I. Sent. d. 27. p. II. q. 2. — Nonnulli codd. sumserunt. Inferius plurimi codd. et 2 omittunt et ipsius facere dicere.
    Cf. 2 Peter 1:21. — On the following proposition cf. Book I of the Sentences, d. 27, p. II, q. 2. — Some codices have sumserunt. Below, very many codices and edition 2 omit et ipsius facere dicere.
  8. 4
    Respicitur Luc. 2, 7: Et pannis eum involvit. Cfr. Origen., in Lev. homil. 1. n. 1.
    Reference is made to Luke 2:7: And she wrapped him up in swaddling clothes. Cf. Origen, Homilies on Leviticus 1, n. 1.
  9. 5
    Ioan. 16, 13: Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem. — Pro et missus Vat. et 1, 3 qui missus. Inferius pro ipsi fini E H ipsius fini. Subinde fide multorum codd. et 2 substituimus optanda pro optata.
    John 16:13: But when he, the Spirit of truth, is come, he will teach you all truth. — For et missus the Vatican edition and 1, 3 have qui missus. Below, for ipsi fini E H have ipsius fini. Thereupon, on the authority of many codices and edition 2, we have substituted optanda for optata.
  10. 6
    Cfr. II. Sent. d. 15. a. 2. q. 1. — Mox pro ipsarum plurimi codd. et 2 ipsas. Subinde pro agnoscat D F G H L cognoscat.
    Cf. Book II of the Sentences, d. 15, a. 2, q. 1. — Shortly after, for ipsarum very many codices and edition 2 have ipsas. Thereupon, for agnoscat D F G H L have cognoscat.
  11. 7
    Ita M P, ast Q terribiliter, T universaliter, alii vel cum 2 materialiter, vel cum Vat., 1 et 3 moraliter. Voci notitiam D F praemittunt intelligentiam sive.
    So M P; but Q has terribiliter, T universaliter, others either with edition 2 materialiter, or with the Vatican edition and 1 and 3 moraliter. To the word notitiam D F prefix intelligentiam sive. ---
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