Pars 7, Cap. 7
Breviloquium · Pars VII: De statu finalis iudicii
Capitulum VII. De gloria paradisi.
De gloria autem caelesti hoc in summa tenendum est, quod in ipsa est praemium substantiale, consubstantiale et accidentale. Praemium, inquam, substantiale consistit in visione, fruitione et tentione unius summi boni, scilicet Dei, quem Beati videbunt p. 289 facie ad faciem1, hoc est nude et sine velamine; quo fruentur avide et delectabiliter, quem etiam tenebunt sempiternaliter, ut sic verificetur illud Bernardi, quod « Deus futurus est rationi plenitudo lucis, voluntati multitudo pacis et memoriae continuatio aeternitatis ». — Praemium vero consubstantiale consistit in gloria corporis, quae secunda stola dicitur; qua2 resumta, perfectius anima beata tendit « in summum caelum ». Et haec stola consistit in quadruplici dote corporis, scilicet in dote claritatis, subtilitatis, agilitatis et impassibilitatis; quae erunt secundum plus et minus, secundum maioritatem et minoritatem prius habitae caritatis. — Praemium autem accidentale consistit in quodam decore speciali superadiecto, qui quidem aureola nuncupatur; et secundum doctorum sententiam debetur triplici generi operum, scilicet martyrio, praedicationi et continentiae virginali3. Et in omnibus praedictis servabitur gradus et distinctio secundum exigentiam meritorum.
Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, hoc ipso quod primum, habet summam unitatem, veritatem et bonitatem; hoc ipso est ponere in eo summam potentiam, sapientiam, clementiam et iustitiam. Quoniam autem haec invisibilia Dei manifestari decet per opera4; ideo Deus mundum istum sensibilem principians sic produxit, sic gubernat, sic reparat, sic remunerat et consummat, quod in productione manifestatur summa potentia, in gubernatione sapientia, in reparatione clementia et in retributione iustitia consummata. Ut ergo manifestaretur potentia, ad sui ipsius laudem, gloriam et honorem omnia produxit de nihilo, faciens aliquid prope nihil, scilicet materiam corporalem, et aliquid prope se5, scilicet substantiam spiritualem, et simul haec iungens in uno homine in unitate naturae et personae, scilicet rationalem animam et materiam corporalem. — Ut manifestaretur sapientia, ipse quidem providentissime omnia gubernat et ordinate. Nam ipse supremum hominis regit per se ipsum, mentem scilicet, quam illustrat6, et infimum, scilicet corpus, per liberum arbitrium voluntatis, ut sic corpus et corporalia quoad regimen subiaceat spiritui, spiritus vero Deo. — Ut manifestaretur clementia, lapsum hominem reparavit assumendo hominis naturam, suscipiendo poenalitates et tandem perferendo poenam, ut sic summa misericordia misero misericordem faceret esse conformem ad relevationem miseriae non solum in dignitate naturae conditae, verum etiam in defectibus naturae in miseria constitutae7. — Ut tandem manifestaretur iustitia, retribuet unicuique secundum exigentiam meritorum, non solum malis poenam, verum etiam iustis gloriam sempiternam. Sic enim exigit retributio aequa et reparatio gratuita et gubernatio ordinata et productio virtuosa. Nam omnium horum consummatio est in fine.
Primum igitur, quoniam omnium iustorum praemiatio fieri debet, secundum quod exigit retributio iusta et etiam productio virtuosa; et productio8 Dei fecit rationalem spiritum prope Deum, capacem Dei, capacem scilicet secundum vim inditae imaginis ipsius beatissimae Trinitatis, cui in iustis totus hominis spiritus secundum integritatem imaginis deservivit: hinc est, quod nullo minus Deo potest rationalis spiritus praemiari nec impleri, nec eius capacitas terminari; ideo in praemium datur ei deiformitas gloriae, per quam Deo effectus conformis, et ratione ipsum videat clare et voluntate diligat plene et memoria retineat in aeternum; ut sic anima tota vivat, tota dotetur in tribus animae viribus, tota Deo configuretur, tota illi uniatur, tota in illo requiescat, in ipso sicut in omni bono inveniens pacem, lucem et sufficientiam sempiternam, per quam « in statu omnium bonorum congregatione perfecto »9 constituta et aeterna vivens vita, dicatur beata et etiam gloriosa.
Rursus, quoniam retributio illa debet fieri, secundum quod exigit non solum retributio iusta et productio virtuosa, verum etiam gubernatio ordinata; et Deus in productione corpus animae alligavit et naturali et mutuo appetitu invicem copulavit, ad gubernationem vero subiecit et in statu meriti fecit, ut spiritus condescenderet et intenderet corpori gubernando propter exercitium in merendo: nec naturalis appetitus patitur, quod anima sit plene beata, nisi restituatur ei corpus, ad quod resumendum habet inclinationem naturaliter insertam10; nec regiminis p. 290 ordo sustinet, quod restituatur corpus spiritui beato nisi per omnia illi conforme et subiectum, quantum potest corpus spiritui conformari. Quoniam ergo spiritus est visione lucis aeternae clarificatus; ideo debet in eius corpore claritas lucis permaxima resultare. Quia vero dilectione illius summi Spiritus est summe spiritualis effectus; ideo in corpore habere debet correspondentem subtilitatem et spiritualitatem. Quia tentione aeternitatis factus est omnino impassibilis; ideo in corpore eius debet esse impassibilitas omnimoda tam intra quam extra. Quia vero ex his omnibus spiritus promptissimus est ad tendendum in Deum; ideo in corpore glorioso debet summa agilitas reperiri. Quoniam igitur per has quatuor proprietates fit corpus spiritui conforme1 et etiam subiectum; hinc est, quod in his quatuor praecipue dotari dicitur, ratione quorum idoneitatem habeat sequi spiritum in regione caelesti, quae est regio Beatorum. In istis enim proprietatibus caelestibus corporibus assimilatur, per quas quasi gradatim distat corpus caeleste a quatuor elementis; et sic dos corporum quadruplicata et corpus in se perfectum reddit et conforme habitationi caelesti et Spiritui beato, per quem a summo capite Deo usque in oram vestimenti2, scilicet corporis, plenitudo dulcedinis et beatitudinis ebrietas redundat, et quantum est possibile, derivatur.
Postremo, quoniam illa praemiatio debet fieri, secundum quod exigit retributio iusta et productio virtuosa et gubernatio ordinata et etiam reparatio gloriosa; et in diversis Christi membris diversa sunt charismata gratiarum non solum quantum ad interiora dona, verum etiam quantum ad exercitia exteriora3; non solum quoad habitus, verum etiam quoad status; non solum quoad perfectionem caritatis in mente, verum etiam quoad perfectionis decorem et pulcritudinem in opere corporali: hinc est, quod aliquibus membris non solum stola animae cum tribus eius dotibus et stola corporis cum quatuor, verum etiam excellentia quaedam decoris et gaudii debetur propter praecellentiam perfectionis et decoris habiti in opere virtuoso. Quoniam igitur triplex est genus operis praecellenter perfectum et pulcrum et speciali4 formositate formosum secundum triplicem vim animae: secundum rationalem, praedicatio veritatis perducens alios ad salutem; secundum concupiscibilem, perfecta declinatio concupiscentiarum per integritatem perpetuam continentiae virginalis; secundum irascibilem, perpessio mortis ad honorem Christi: hinc est, quod his tribus generibus iustorum, scilicet praedicatoribus, virginibus et martyribus, debetur illa excellentia praemii accidentalis, quod aureola nuncupatur; quod ad decorem facit non solum animae, verum etiam corporis, quia non redditur voluntati tantum, sed operi extrinseco, substernens sibi meritum et praemium caritatis, quod consistit in septiformi dote, triplici animae et quadruplici corporis, in quibus clauditur consummatio, integritas et plenitudo omnium bonorum spectantium ad gloriae complementum.
Qualia autem et quanta sint illa, non verba mea, sed beati Anselmi ponantur. Ait enim in fine5 Proslogii: « Excita te nunc, anima mea, et erige totum intellectum tuum et cogita, quantum potes, quale et quantum sit illud bonum. Si enim singula bona delectabilia sunt, cogita intente, quam delectabile sit illud bonum, quod continet iucunditatem omnium bonorum, non qualem in creatis rebus sumus experti, sed tanto differentem, quanto differt Creator a creatura. Si enim bona est vita creata, quam bona est vita creatrix? Si iucunda est salus facta, quam iucunda est salus, quae facit omnem salutem? Si amabilis est sapientia in cognitione rerum conditarum, quam amabilis est sapientia, quae omnia condidit ex nihilo? Denique, si multae et magnae delectationes sunt in rebus delectabilibus, qualis et quanta est delectatio in illo qui fecit ipsa delectabilia »?
« Qui hoc bono fruetur6, quid illi erit, et quid illi non erit? Certe quidquid volet erit, et quod nolet non erit. Ibi quippe erunt bona corporis et animae, qualia nec oculus vidit, nec auris audivit, nec cor hominis cogitavit. Cur ergo per multa vagaris, homuncio, quaerendo bona animae tuae et corporis tui? Ama unum bonum, in quo sunt omnia bona, et sufficit. Desidera simplex bonum, quod est omne bonum, et satis est. Quid enim amas, caro mea, quid desideras, anima mea? Ibi est quidquid amatis, quidquid desideratis. Si delectat pulcritudo; fulgebunt iusti sicut sol7. Si velocitas, aut fortitudo, aut li- p. 291 bertas corporis, cui nihil obsistere possit; erunt similes Angelis Dei, quia seminatur corpus animale, et surget corpus spirituale, potestate utique, non natura. Si longa et salubris vita; ibi est sana aeternitas et aeterna sanitas, quia iusti in perpetuum vivent, et: Salus iustorum a Domino. Si satietas; satiabuntur, cum apparuerit gloria Dei. Si ebrietas; inebriabuntur ab ubertate domus Dei. Si melodia; ibi Angelorum chori concinunt sine fine Deum laudantes1. Si quaelibet non immunda, sed munda voluptas; torrente voluptatis tuae potabis eos Deus. Si sapientia; ipsa Dei sapientia ostendet eis se ipsam. Si amicitia; diligent Deum plus quam se ipsos et invicem tanquam se ipsos, et Deus illos plus, quam illi se ipsos, quia illi illum et se et invicem per illum, et ille se et illos per se ipsum. Si concordia; omnibus illis erit una voluntas, quia nulla illis erit nisi Dei voluntas. Si potestas; omnipotentes erunt suae voluntatis, ut Deus suae. Nam sicut poterit Deus quod volet per se ipsum, ita poterunt illi per illum quod volent; quia sicut illi non aliud volent, quam quod ille, ita ille volet quidquid illi volent; et quod ille volet non poterit non esse. Si honor et divitiae; Deus servos suos bonos et fideles supra multa constituet2, immo filii Dei et dii vocabuntur et erunt, et ubi erit Filius eius, ibi erunt et illi, heredes quidem Dei, coheredes autem Christi. Si vera securitas; certe ita certi erunt, nunquam et nullatenus ista, vel potius istud bonum sibi defuturum, sicut certi erunt, se non sua sponte illud amissuros, nec dilectorem Deum illud dilectoribus suis invitis ablaturum, nec aliquid Deo potentius invitos Deum et illos separaturum ».
« Gaudium vero, quale aut quantum est3, ubi tale ac tantum bonum est? Cor humanum, cor indigens, cor expertum aerumnas, immo obrutum aerumnis, quantum gauderes, si his omnibus abundares? Interroga intima tua, si capere possunt gaudium suum de tanta beatitudine sua. Sed certe, si quis alius, quem omnino sicut te ipsum diligeres, eandem beatitudinem haberet; duplicaretur gaudium tuum, quia non minus gauderes pro eo quam pro te ipso. Si vero duo, vel tres, vel multo plures idipsum haberent; tantumdem pro singulis, quantum pro te ipso gauderes, si singulos sicut te ipsum amares. Ergo in illa perfecta caritate innumerabilium Angelorum et hominum beatorum, ubi nullus minus alium quam se ipsum diligit, non aliter gaudebit quisque pro singulis aliis quam pro se ipso. Si ergo cor hominis de tanto suo bono vix capiet suum gaudium, quomodo capax erit tot et tantorum gaudiorum? Et utique, quia, quantum quisque diligit aliquem, tantum de bono eius gaudet; sicut in illa perfecta felicitate unusquisque plus amabit sine comparatione Deum quam se et omnes alios secum, ita gaudebit plus absque aestimatione de felicitate Dei quam de sua et omnium aliorum secum. Sed si Deum sic diligent toto corde, tota mente, tota anima4, ut tamen totum cor, tota mens, tota anima non sufficiat dignitati dilectionis; profecto sic gaudebunt toto corde, tota mente, tota anima, ut totum cor, tota mens, tota anima non sufficiat plenitudini gaudii ».
« Nondum ergo5, Domine, dixi aut cogitavi, quantum gaudebunt illi Beati tui. Utique tantum gaudebunt, quantum amabunt; tantum amabunt, quantum cognoscent. Quantum cognoscent te et quantum amabunt te? Certe nec oculus vidit, nec auris audivit, nec in cor hominis ascendit in hac vita, quantum te cognoscent et amabunt in illa vita. — Oro, Deus, cognoscam te, amem te, ut gaudeam de te; et si non possum ad plenum in hac vita, vel6 proficiam in dies, usque dum veniat illud ad plenum; proficiat hic in me notitia tui et ibi fiat plena, crescat hic amor tuus et ibi sit plenus; ut hic gaudium meum sit in spe magnum et ibi sit in re plenum. Domine, per Filium tuum iubes, immo consulis petere, et promittis accipere, ut gaudium nostrum plenum sit7. Deus verax, peto, accipiam, ut gaudium meum plenum sit. Peto, Domine, quod per admirabilem Consiliarium nostrum consulis; accipiam, quod promittis per Veritatem tuam, ut gaudium meum plenum sit. Meditetur interim inde mens mea, loquatur inde lingua mea, amet illud cor meum, sermocinetur os meum, esuriat illud anima mea, sitiat caro mea, desideret tota substantia mea, donec intrem in gaudium Domini mei, qui est trinus et unus Deus benedictus in saecula saeculorum. Amen8 ».
EXPLICIT BREVILOQUIUM FRATRIS BONAVENTURAE.
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Chapter VII. On the glory of paradise.
Concerning the glory of heaven, however, this must be held in summary: that in it there is a substantial, a consubstantial and an accidental reward. The substantial reward, I say, consists in the vision, the fruition and the holding of the one highest good, namely of God, whom the Blessed will see p. 289 face to face1, that is, nakedly and without a veil; whom they will enjoy avidly and delightfully, whom they will also hold everlastingly, so that thus that saying of Bernard may be verified, that « God will be to the reason a fulness of light, to the will a multitude of peace, and to the memory a continuation of eternity ». — But the consubstantial reward consists in the glory of the body, which is called the second robe; and when this2 has been resumed, the blessed soul tends more perfectly « into the highest heaven ». And this robe consists in the fourfold dowry of the body, namely in the dowry of clarity, of subtlety, of agility and of impassibility; which will be according to more and less, according to the greater and lesser degree of the charity previously had. — But the accidental reward consists in a certain special comeliness superadded, which indeed is called the aureole; and according to the opinion of the doctors it is owed to a threefold kind of works, namely to martyrdom, to preaching and to virginal continence3. And in all the aforesaid there will be preserved degree and distinction according to the requirement of merits.
Now the reason for the understanding of the aforesaid is this: that the first principle, by that very fact that it is first, has the highest unity, truth and goodness; by that very fact it is to place in it the highest power, wisdom, clemency and justice. And since it is fitting that these invisible things of God be made manifest through his works4, therefore God, in giving a beginning to this sensible world, so produced it, so governs it, so repairs it, so rewards and consummates it, that in the production the highest power is manifested, in the government wisdom, in the reparation clemency, and in the retribution justice consummated. In order, therefore, that power might be made manifest, he produced all things from nothing unto the praise, glory and honour of himself, making something near to nothing, namely bodily matter, and something near to himself5, namely spiritual substance, and joining these together at once in one man in a unity of nature and of person, namely a rational soul and bodily matter. — In order that wisdom might be made manifest, he himself indeed most providently and orderly governs all things. For he rules the highest part of man through himself, namely the mind, which he illumines6, and the lowest, namely the body, through the free choice of the will, so that thus the body and bodily things may as to their rule lie subject to the spirit, and the spirit to God. — In order that clemency might be made manifest, he repaired fallen man by assuming man's nature, by taking on its penalties and at last by enduring its punishment, so that thus the highest mercy might make the merciful one conformed to the wretched for the relief of his wretchedness, not only in the dignity of the nature as founded, but also in the defects of the nature as set in wretchedness7. — In order, finally, that justice might be made manifest, he will render to each one according to the requirement of merits, not only punishment to the wicked, but also everlasting glory to the just. For thus do an equal retribution and a gratuitous reparation and an ordered government and a virtuous production require. For the consummation of all these is in the end.
First, therefore, since the rewarding of all the just ought to come about according as just retribution and also virtuous production require; and since the production8 of God made the rational spirit near to God, capable of God — capable, that is, according to the power of the image of the most blessed Trinity implanted in it, to which image in the just the whole spirit of man according to the integrity of that image has done service: hence it is that by nothing less than God can the rational spirit be rewarded or filled, nor can its capacity be bounded; and therefore there is given to it as a reward the deiformity of glory, through which, made conformed to God, it may both by reason see him clearly and by will love him fully and by memory retain him unto eternity; so that thus the whole soul may live, the whole be endowed in the three powers of the soul, the whole be configured to God, the whole be united to him, the whole rest in him, finding in him as in every good peace, light and everlasting sufficiency — through which, established « in a state made perfect by the gathering together of all goods »9 and living an eternal life, it may be called blessed and also glorious.
Again, since that retribution ought to come about according as there require it not only just retribution and virtuous production, but also an ordered government; and since God in the production bound the body to the soul and coupled them to each other by a natural and mutual appetite, and subjected the one to the other for the sake of government and made them in the state of merit, so that the spirit might condescend and attend to the governing of the body for the sake of exercise in meriting: neither does the natural appetite suffer that the soul be fully blessed unless the body be restored to it, for the resumption of which it has an inclination naturally implanted10; nor does the order of rule p. 290 allow that the body be restored to the blessed spirit unless it be in all things conformed and subject to it, so far as a body can be conformed to a spirit. Since, therefore, the spirit has been made bright by the vision of eternal light, therefore in its body a very great clarity of light ought to result. And since by the love of that highest Spirit it has been made supremely spiritual, therefore in the body it ought to have a corresponding subtlety and spirituality. Since by the holding of eternity it has been made wholly impassible, therefore in its body there ought to be an impassibility of every kind, both within and without. And since from all these things the spirit is most ready for tending into God, therefore in the glorified body the highest agility ought to be found. Since, therefore, by these four properties the body is made conformed1 and also subject to the spirit, hence it is that in these four chiefly it is said to be endowed, by reason of which it may have the fitness to follow the spirit in the heavenly region, which is the region of the Blessed. For in these properties it is likened to the heavenly bodies, by which the heavenly body stands as it were by degrees apart from the four elements; and thus the fourfold dowry of bodies renders the body both perfect in itself and conformed to the heavenly habitation and to the blessed spirit — through which, from the highest head, God, even to the hem of the garment2, namely of the body, a fulness of sweetness and an inebriation of beatitude overflows, and, so far as is possible, is derived.
Lastly, since that rewarding ought to come about according as there require it just retribution and virtuous production and ordered government and also glorious reparation; and since in the diverse members of Christ there are diverse charisms of graces, not only as to interior gifts, but also as to exterior exercises3; not only as to habits, but also as to states; not only as to the perfection of charity in the mind, but also as to the comeliness and beauty of perfection in bodily work: hence it is that to certain members there is owed not only the robe of the soul with its three dowries and the robe of the body with its four, but also a certain excellence of comeliness and joy, on account of the pre-eminence of the perfection and comeliness had in virtuous work. Since, therefore, there is a threefold kind of work pre-eminently perfect and beautiful and beautified with a special4 beauty according to the threefold power of the soul — according to the rational, the preaching of truth that leads others to salvation; according to the concupiscible, the perfect turning away from concupiscences through the perpetual integrity of virginal continence; according to the irascible, the suffering of death unto the honour of Christ: hence it is that to these three kinds of just men, namely to preachers, to virgins and to martyrs, there is owed that excellence of the accidental reward which is called the aureole; which makes for the comeliness not only of the soul but also of the body, because it is not rendered to the will alone but to the extrinsic work, laying under itself the merit and the reward of charity, which consists in a sevenfold dowry, threefold of the soul and fourfold of the body, in which are enclosed the consummation, the integrity and the fulness of all the goods that pertain to the completion of glory.
But of what sort and how great these things are, let not my words be set down, but blessed Anselm's. For he says at the end5 of the Proslogion: « Rouse thyself now, O my soul, and lift up thy whole understanding, and consider, as much as thou canst, of what sort and how great that good is. For if particular goods are delightful, consider attentively how delightful is that good which contains the pleasantness of all goods — not such as we have experienced in created things, but as much differing as the Creator differs from the creature. For if the created life is good, how good is the creating life? If the salvation that has been made is pleasant, how pleasant is the salvation which makes all salvation? If wisdom in the knowledge of founded things is lovable, how lovable is the wisdom which founded all things out of nothing? Finally, if there are many and great delights in delightful things, of what sort and how great is the delight in him who made those delightful things themselves »?
« He who shall enjoy this good6 — what will be his, and what will not be his? Certainly whatever he shall will, will be; and what he shall not will, will not be. For there will be goods of body and of soul, such as neither eye hath seen, nor ear heard, nor the heart of man conceived. Why then dost thou wander through many things, O little man, seeking the goods of thy soul and of thy body? Love the one good, in which are all goods, and it suffices. Desire the simple good, which is every good, and it is enough. For what dost thou love, my flesh, what dost thou desire, my soul? There is whatever ye love, whatever ye desire. If beauty delights thee — the just shall shine as the sun7. If swiftness, or strength, or free- p. 291 dom of body, which nothing can withstand — they shall be like the Angels of God, because a natural body is sown, and a spiritual body shall rise, in power indeed, not in nature. If a long and healthful life — there is a healthful eternity and an eternal health, because the just shall live for evermore, and: The salvation of the just is from the Lord. If satiety — they shall be filled when the glory of God shall appear. If inebriation — they shall be inebriated with the plenty of the house of God. If melody — there the choirs of Angels sing together without end, praising God1. If any pleasure not unclean but clean — thou, O God, shalt make them drink of the torrent of thy pleasure. If wisdom — the very wisdom of God will show them itself. If friendship — they will love God more than themselves and one another as themselves, and God will love them more than they love themselves, because they love him and themselves and one another through him, and he loves himself and them through himself. If concord — for all of them there will be one will, because there will be for them no will save God's will. If power — they will be omnipotent over their own will, as God is over his. For as God will be able to do what he wills through himself, so will they be able through him to do what they will; because just as they will not will anything other than what he wills, so he will will whatever they will; and what he wills will not be able not to be. If honour and riches — God will set his good and faithful servants over many things2; nay, they shall be called sons of God and gods, and shall be so; and where his Son shall be, there shall they also be, heirs indeed of God, and joint heirs with Christ. If true security — certainly they will be as certain that never and in no way will these things, or rather this good, be lacking to them, as they will be certain that they will not lose it of their own accord, nor will God, who loves them, take it away from those who love him against their will, nor will anything more powerful than God separate God and them against their will ».
« But joy — of what sort or how great is it3, where such and so great a good is? O human heart, needy heart, heart that hast known hardships, nay, that art overwhelmed with hardships, how greatly wouldst thou rejoice, if thou didst abound in all these things? Ask thy inmost self whether it can contain its own joy over so great a beatitude of its own. But surely, if some other, whom thou didst love altogether as thyself, had the same beatitude, thy joy would be doubled, because thou wouldst rejoice for him no less than for thyself. And if two, or three, or many more had that same thing, thou wouldst rejoice as much for each of them as for thyself, if thou didst love each of them as thyself. Therefore, in that perfect charity of innumerable Angels and blessed men, where no one loves another less than himself, each will rejoice for each of the others no otherwise than for himself. If, then, the heart of man will scarcely contain its own joy over so great a good of its own, how will it be capable of so many and so great joys? And assuredly, since as much as each one loves another, so much does he rejoice in that other's good, so, just as in that perfect felicity each one will love God beyond all comparison more than himself and all the others with him, so will he rejoice beyond all estimation more over the felicity of God than over his own and that of all the others with him. But if they will so love God with the whole heart, with the whole mind, with the whole soul4, that nevertheless the whole heart, the whole mind, the whole soul does not suffice for the worthiness of that love, then assuredly they will so rejoice with the whole heart, with the whole mind, with the whole soul, that the whole heart, the whole mind, the whole soul will not suffice for the fulness of that joy ».
« Not yet, therefore5, O Lord, have I said or conceived how greatly those Blessed of thine will rejoice. Assuredly they will rejoice as much as they will love; they will love as much as they will know. How much will they know thee and how much will they love thee? Certainly neither hath eye seen, nor ear heard, nor hath it ascended into the heart of man, in this life, how much they will know thee and love thee in that life. — I pray, O God, that I may know thee, love thee, that I may rejoice in thee; and if I cannot do so to the full in this life, at least6 may I advance day by day, until that comes to the full; may the knowledge of thee advance here in me and there be made full, may thy love grow here and there be full; that here my joy may be great in hope and there be full in reality. O Lord, through thy Son thou commandest — nay, thou counsellest us to ask, and thou promisest that we shall receive, that our joy may be full7. O truthful God, I ask that I may receive, that my joy may be full. I ask, O Lord, what thou counsellest through our wonderful Counsellor; may I receive what thou promisest through thy Truth, that my joy may be full. Meanwhile let my mind meditate thereon, let my tongue speak thereof, let my heart love it, let my mouth discourse of it, let my soul hunger for it, let my flesh thirst for it, let my whole substance desire it, until I enter into the joy of my Lord, who is three and one, God blessed for ever and ever. Amen8 ».
HERE ENDS THE BREVILOQUIUM OF BROTHER BONAVENTURE.
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- 1Epist. I. Cor. 13, 12. — Sententia Bernardi habetur in serm. 11. in Cantic. n. 5.First Epistle to the Corinthians 13:12. — Bernard's sentence is found in Sermon 11 on the Canticle, n. 5.
- 2A addit, ut dicit Augustinus, scilicet XII. de Gen. ad lit. c. 35. n. 68. Cfr. tom. III. pag. 585, nota 8. — Inferius post minus edd., excepta 2, addunt in diversis.A adds ut dicit Augustinus, namely in XII On Genesis according to the Letter, c. 35, n. 68. Cf. vol. III, p. 585, note 8. — Below, after minus the editions, except 2, add in diversis.
- 3Vide IV. Sent. d. 33. a. 2. q. 3; ibid. d. 49. p. I. et II. agitur de beatitudine animae et dotibus corporis gloriosi.See IV Sent. d. 33, a. 2, q. 3; likewise d. 49, parts I and II, where the beatitude of the soul and the dowries of the glorified body are treated.
- 4Rom. 1, 20: Invisibilia enim ipsius a creatura mundi per ea quae facta sunt, intellecta conspiciuntur etc. — Inferius ante sapientia et clementia Vat., 1 et 3 repetunt summa.Romans 1:20: For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, etc. — Below, before sapientia and clementia the Vatican edition, 1 and 3, repeat summa.
- 5Vide supra pag. 224, nota 3. verba Augustini. — Inferius pro in unitate A D F in unitatem.See above, p. 224, note 3, the words of Augustine. — Below, for in unitate A D F read in unitatem.
- 6Praeter Quaest. de scientia Christi, q. 4. cfr. II. Sent. d. 10. a. 2. q. 2. — August., de Quantitate animae, c. 36. n. 80: Subiicit [Deus] animae corpus, animam sibi et sic omnia sibi. Cfr. VI. Music. c. 5. n. 13. et Enarrat. in Ps. 145. n. 5. — Paulo ante pro ordinate C D F G H ordinat.Besides the Disputed Questions on the Knowledge of Christ, q. 4, cf. II Sent. d. 10, a. 2, q. 2. — Augustine, On the Greatness of the Soul, c. 36, n. 80: [God] subjects the body to the soul, the soul to himself, and thus all things to himself. Cf. VI On Music, c. 5, n. 13, and Commentary on Psalm 145, n. 5. — Shortly before, for ordinate C D F G H read ordinat.
- 7Cfr. supra p. IV. c. 8. seqq. — Mox pro manifestetur 1 cum pluribus codd. manifestaretur, sed sequitur futurum.Cf. above, part IV, c. 8 ff. — Shortly after, in place of manifestetur edition 1, with several codices, reads manifestaretur, but a future follows.
- 81 O V productio virtuosa. Inferius voci nullo, pro quo T nullo modo aliquo, Vat., 1 et 3 praefigunt a (II. Sent. d. 8. p. II. q. 2. fundam. 2: Imaginem Dei nihil minus Deo implere potest, sicut dicit Augustinus et Beda).Edition 1, O and V read productio virtuosa. Below, to the word nullo — for which T has nullo modo aliquo — the Vatican edition, 1 and 3, prefix a (II Sent. d. 8, part II, q. 2, fundamentum 2: Nothing less than God can fill the image of God, as Augustine and Bede say).
- 9Quibus verbis Boeth., III. de Consol. prosa 2, definit beatitudinem. — Superius pro uniatur E F O P illuminetur.By which words Boethius, III On Consolation, prose 2, defines beatitude. — Above, for uniatur E F O P read illuminetur.
- 10Vide supra c. 5. — Superius pro plene beata K O V vere beata et plene.See above, c. 5. — Above, for plene beata K O V read vere beata et plene.
- 1I K L O V totaliter conforme, qui etiam (O excepto) inferius cum E perfecte reddit conforme pro perfectum reddit et conforme. Pro fit H M sic est.I K L O V read totaliter conforme, which likewise (O excepted) below, with E, read perfecte reddit conforme in place of perfectum reddit et conforme. For fit H M read sic est.
- 2Psalm. 132, 2: Sicut unguentum in capite... quod descendit in oram etc. Cfr. Prolog. § 3.Psalm 132:2: Like the ointment on the head... which ran down to the hem, etc. Cf. Prologue, § 3.
- 3Cfr. I. Cor. 12, 4. seqq. — Aliquanto inferius pro opere virtuoso Vat., 1 et 3 corpore virtuoso.Cf. I Corinthians 12:4 ff. — Somewhat further below, for opere virtuoso the Vatican edition, 1 and 3, read corpore virtuoso.
- 4Ita F et 2, in aliis minus bene spirituali. Mox pro secundum plures codd. scilicet, F O scilicet secundum.So F and edition 2; in the others, less well, spirituali. Shortly after, in place of secundum several codices read scilicet, F O scilicet secundum.
- 5Cap. 24: Excita nunc etc. — Vat., 1 et 3 Excitare nunc. Inferius post potes codd. et 2 omittunt quale et quantum sit illud bonum, et a pluribus codd. et 2 transponuntur haec verba post quam delectabile sit illud bonum. Subinde post vita creata P quanto melior vita creatrix... quanto iucundior salus... quanto amabilior sapientia; cod. P primum locum Anselmi tantum affert, ceteros omittit. Pro facit omnem edd. cum originali fecit omnem.Chapter 24: Excita nunc, etc. — The Vatican edition, 1 and 3, read Excitare nunc. Below, after potes the codices and edition 2 omit quale et quantum sit illud bonum, and by several codices and edition 2 these words are transposed after quam delectabile sit illud bonum. Thereupon, after vita creata, P reads quanto melior vita creatrix... quanto iucundior salus... quanto amabilior sapientia; codex P adduces only the first passage of Anselm and omits the rest. For facit omnem the editions, with the original, read fecit omnem.
- 6Anselm. loc. cit. c. 25. — Post pauca allegatur I. Cor. 2, 9: Quod oculus non vidit... nec in cor hominis ascendit (ita etiam A). — Post volet 1 K L O addunt habebit et. Inferius M finem Breviloquii ponit Ibi est quidquid amas, quidquid desideras.Anselm, in the place cited, c. 25. — A little after, I Corinthians 2:9 is adduced: That eye hath not seen... nor hath it ascended into the heart of man (so also A). — After volet edition 1, K L O add habebit et. Below, M places the end of the Breviloquium at Ibi est quidquid amas, quidquid desideras.
- 7Matth. 13, 43. — Secundus locus est Matth. 22, 30: Erunt sicut Angeli Dei. Tertius I. Cor. 15, 44; quartus Sap. 5, 16; quintus Ps. 36, 39; sextus Ps. 16, 15: Satiabor, cum apparuerit gloria tua. Septimus Ps. 35, 9. — Pro corporis, cui permulti codd. corporis tui, ut.Matthew 13:43. — The second passage is Matthew 22:30: They shall be as the Angels of God. The third is I Corinthians 15:44; the fourth Wisdom 5:16; the fifth Psalm 36:39; the sixth Psalm 16:15: I shall be satisfied when thy glory shall appear. The seventh is Psalm 35:9. — For corporis, cui very many codices read corporis tui, ut.
- 1Pro Deum laudantes textus originalis Deo. — Subinde allegatur Ps. 35, 9. — Inferius codd. ante invicem omittunt et contra textum originalem, qui etiam vocibus nisi Dei interserit sola, quod exhibet etiam B et 1.For Deum laudantes the original text reads Deo. — Thereupon Psalm 35:9 is adduced. — Below, the codices omit et before invicem, against the original text, which likewise inserts sola between the words nisi Dei — a reading which B and edition 1 also exhibit.
- 2Matth. 25, 21. et 23. — Seq. locus est ibid. 5, 9. (Ps. 81, 6. et Ioan. 10, 34: Ego dixi: dii estis. Ibid. 12, 26; Ubi sum ego, illic et minister meus erit); tertius est Rom. 8, 17.Matthew 25:21 and 23. — The following passage is ibid. 5:9 (Psalm 81:6 and John 10:34: I have said: you are gods. Ibid. 12:26: Where I am, there also shall my minister be); the third is Romans 8:17.
- 3I K L O V Gaudium vero consequens quantum est. Inferius pro possunt H cum textu originali possint.I K L O V read Gaudium vero consequens quantum est. Below, for possunt H, with the original text, reads possint.
- 4Matth. 22, 37.Matthew 22:37.
- 5Anselm. loc. cit. c. 26. — Pro cogitavi, quod cum textu originali praebent H Q, alii codd. et edd. cognovi.Anselm, in the place cited, c. 26. — In place of cogitavi, which H Q offer along with the original text, the other codices and the editions read cognovi.
- 6Id est: saltem; edd., excepta 2, ut.That is: at least; the editions, except 2, read ut.
- 7Ioan. 16, 24: Petite et accipietis, ut gaudium vestrum sit plenum. Multi codd. et 2 sit in te plenum. Inferius textus originalis propositiones Deus verax et Peto, Domine, transponit ita ut quae hic est prima, ibi sit secunda.John 16:24: Ask, and you shall receive, that your joy may be full. Many codices and edition 2 read sit in te plenum. Below, the original text transposes the clauses Deus verax and Peto, Domine, so that the one which is here first is there second.
- 8Rom. 1, 25. Praecedens locus est Matth. 25, 21. — Textus originalis pro est trinus substituit es trinus.Romans 1:25. The preceding passage is Matthew 25:21. — The original text substitutes es trinus for est trinus. ---