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Cap. 1

Itinerarium mentis in Deum · Cap. I: De gradibus ascensionis in Deum et de speculatione ipsius per vestigia eius in universo

Textus Latinus
p. 296

INCIPIT SPECULATIO PAUPERIS IN DESERTO.

Cap. I. De gradibus ascensionis in Deum et de speculatione ipsius per vestigia eius in universo.

1. Beatus vir, cuius est auxilium abs te, ascensiones in corde suo disposuit in valle lacrymarum, in loco, quem posuit6. Cum beatitudo nihil aliud sit, quam summi boni fruitio; et summum bonum sit supra nos: nullus potest effici beatus, nisi supra semetipsum ascendat, non ascensu corporali, sed cordiali. Sed supra nos levari non possumus nisi per virtutem superiorem nos elevantem. Quantumcumque enim gradus interiores disponantur, nihil fit, nisi p. 297 divinum auxilium comitetur. Divinum autem auxilium comitatur eos qui petunt ex corde humiliter et devote; et hoc est ad ipsum suspirare in hac lacrymarum valle, quod fit per ferventem orationem. Oratio igitur est mater et origo sursum-actionis. Ideo Dionysius in libro de Mystica Theologia1, volens nos instruere ad excessus mentales, primo praemittit orationem. Oremus igitur et dicamus ad Dominum Deum nostrum: Deduc me, Domine, in via tua, et ingrediar in veritate tua; laetetur cor meum, ut timeat nomen tuum.

2. In hac oratione orando illuminamur ad cognoscendum divinae ascensionis gradus. Cum enim secundum statum conditionis nostrae ipsa rerum universitas sit scala ad ascendendum in Deum; et in rebus quaedam sint vestigium, quaedam imago2, quaedam corporalia, quaedam spiritualia, quaedam temporalia, quaedam aeviterna, ac per hoc quaedam extra nos, quaedam intra nos: ad hoc, quod perveniamus ad primum principium considerandum, quod est spiritualissimum et aeternum et supra nos, oportet nos transire per vestigium, quod est corporale et temporale et extra nos, et hoc est deduci in via Dei; oportet, nos intrare ad mentem nostram, quae est imago Dei aeviterna, spiritualis et intra nos, et hoc est ingredi in veritate3 Dei; oportet, nos transcendere ad aeternum, spiritualissimum, et supra nos, aspiciendo ad primum principium, et hoc est laetari in Dei notitia et reverentia maiestatis.

3. Haec est igitur via trium dierum in solitudine4; haec est triplex illuminatio unius diei, et prima est sicut vespera, secunda sicut mane, tertia sicut meridies; haec respicit triplicem rerum existentiam, scilicet in materia, in intelligentia et in arte aeterna, secundum quam dictum est: fiat, fecit, et factum est5; haec etiam respicit triplicem substantiam in Christo, qui est scala nostra, scilicet corporalem, spiritualem et divinam.

4. Secundum hunc triplicem progressum mens nostra tres habet aspectus principales. Unus est ad corporalia exteriora, secundum quem vocatur animalitas seu sensualitas; alius intra se et in se, secundum quem dicitur spiritus; tertius supra se, secundum quem dicitur mens. — Ex quibus omnibus disponere se debet ad conscendendum in Deum, ut ipsum diligat ex tota mente, ex toto corde et ex tota anima6, in quo consistit perfecta Legis observatio et simul cum hoc sapientia christiana.

5. Quoniam autem quilibet praedictorum modorum geminatur, secundum quod contingit considerare Deum ut alpha et omega7, seu in quantum contingit videre Deum in unoquoque praedictorum modorum ut per speculum et ut in speculo, seu quia una istarum considerationum habet commisceri alteri sibi coniunctae et habet considerari in sua puritate: hinc est, quod necesse est, hos tres gradus principales ascendere ad senarium, ut, sicut Deus sex diebus perfecit universum mundum et in septimo requievit; sic minor mundus sex gradibus illuminationum sibi succedentium ad quietem contemplationis ordinatissime perducatur. — In cuius rei figura sex gradibus ascendebatur ad thronum Salomonis8; Seraphim, quae vidit Isaias, senas alas habebant; post sex dies vocavit Dominus Moysen de medio caliginis, et Christus post sex dies, ut dicitur in Matthaeo, duxit discipulos in montem et transfiguratus est ante eos.

6. Iuxta igitur sex gradus ascensionis in Deum sex sunt gradus potentiarum animae, per quos ascendimus ab imis ad summa, ab exterioribus ad intima, a temporalibus conscendimus ad aeterna, scilicet sensus, imaginatio, ratio, intellectus, intelligentia et apex mentis seu synderesis scintilla9. Hos gradus in nobis habemus plantatos per naturam, deformatos per culpam, reformatos per gratiam; purgandos per iustitiam, exercendos per scientiam, perficiendos per sapientiam.

7. Secundum enim primam naturae institutionem creatus fuit homo habilis ad contemplationis quietem, et ideo posuit eum Deus in paradiso deliciarum10. Sed avertens se a vero lumine ad p. 298 commutabile bonum, incurvatus est ipse per culpam propriam, et totum genus suum per originale peccatum, quod dupliciter infecit humanam naturam, scilicet ignorantia mentem et concupiscentia carnem; ita quod excaecatus homo et incurvatus in tenebris sedet et caeli lumen non videt, nisi succurrat gratia cum iustitia contra concupiscentiam, et scientia cum sapientia contra ignorantiam. Quod totum fit per Iesum Christum, qui factus est nobis a Deo sapientia et iustitia et sanctificatio et redemptio1. Qui cum sit Dei virtus et Dei sapientia, sit Verbum incarnatum plenum gratiae et veritatis, gratiam et veritatem fecit, gratiam scilicet caritatis infudit, quae, cum sit de corde puro et conscientia bona et fide non ficta, totam animam rectificat secundum triplicem ipsius aspectum supradictum; scientiam veritatis edocuit secundum triplicem modum theologiae, scilicet symbolicae, propriae et mysticae, ut per symbolicam recte utamur sensibilibus, per propriam recte utamur intelligibilibus, per mysticam rapiamur ad supermentales excessus.

8. Qui igitur vult in Deum ascendere necesse est, ut vitata culpa deformante naturam, naturales potentias supradictas exerceat ad gratiam reformantem, et hoc per orationem; ad iustitiam purificantem, et hoc in conversatione; ad scientiam illuminantem, et hoc in meditatione; ad sapientiam perficientem, et hoc in contemplatione. Sicut igitur ad sapientiam nemo venit nisi per gratiam, iustitiam et scientiam; sic ad contemplationem non venitur2 nisi per meditationem perspicuam, conversationem sanctam et orationem devotam. Sicut igitur gratia fundamentum est rectitudinis voluntatis et illustrationis perspicuae rationis; sic primo orandum est nobis, deinde sancte vivendum, tertio veritatis spectaculis intendendum et intendendo gradatim ascendendum, quousque veniatur ad montem excelsum, ubi videatur Deus deorum in Sion3.

9. Quoniam igitur prius est ascendere quam descendere in scala Iacob4, primum gradum ascensionis collocemus in imo, ponendo totum istum mundum sensibilem nobis tanquam speculum, per quod transeamus ad Deum, opificem summum, ut simus veri Hebraei transeuntes de Aegypto ad terram Patribus repromissam, simus etiam Christiani cum Christo transeuntes ex hoc mundo ad Patrem5, simus et sapientiae amatores, quae vocat et dicit: Transite ad me omnes, qui concupiscitis me, et a generationibus meis adimplemini. A magnitudine namque speciei et creaturae cognoscibiliter poterit Creator horum videri.

10. Relucet autem Creatoris summa potentia et sapientia et benevolentia in rebus creatis, secundum quod hoc tripliciter nuntiat sensus carnis sensui interiori. Sensus enim carnis aut deservit intellectui rationabiliter investiganti, aut fideliter credenti, aut intellectualiter contemplanti. Contemplans considerat rerum existentiam actualem, credens rerum decursum habitualem6, ratiocinans rerum praecellentiam potentialem.

11. Primo modo aspectus contemplantis, res in se ipsis considerans, videt in eis pondus, numerum et mensuram7: pondus quoad situm, ubi inclinantur, numerum, quo distinguuntur, et mensuram, qua limitantur. Ac per hoc videt in eis modum, speciem et ordinem, nec non substantiam, virtutem et operationem. Ex quibus consurgere potest sicut ex vestigio ad intelligendum potentiam, sapientiam et bonitatem Creatoris immensam.

12. Secundo modo aspectus fidelis, considerans hunc mundum, attendit originem, decursum et terminum. Nam fide credimus, aptata esse saecula Verbo vitae8; fide credimus, trium legum tempora, scilicet naturae, Scripturae et gratiae sibi succedere et ordinatissime decurrisse; fide credimus, mundum per finale iudicium terminandum esse: in primo potentiam, in secundo providentiam, in tertio iustitiam summi principii advertentes.

13. Tertio modo aspectus ratiocinabiliter investigantis9 videt, quaedam tantum esse, quaedam autem esse et vivere, quaedam vero esse, vivere et discernere; et prima quidem esse minora, secunda media, tertia meliora. — Videt iterum, quaedam esse tantum corporalia, quaedam partim corporalia, partim spiritualia; ex quo advertit, aliqua esse mere spiritualia tanquam utrisque meliora et digniora. — Videt nihilominus, quaedam esse mutabilia et corruptibilia, ut terrestria, quaedam mutabilia et <!-- page 299 --> incorruptibilia, ut caelestia; ex quo advertit, quaedam esse immutabilia et incorruptibilia, ut supercaelestia.

Ex his ergo visibilibus consurgit ad considerandum Dei potentiam, sapientiam et bonitatem ut entem, viventem et intelligentem, mere spiritualem et incorruptibilem et intransmutabilem1.

14. Haec autem consideratio dilatatur secundum septiformem conditionem creaturarum, quae est divinae potentiae, sapientiae et bonitatis testimonium septiforme, si consideretur cunctarum rerum origo, magnitudo, multitudo, pulcritudo, plenitudo, operatio et ordo. — Origo namque rerum secundum creationem, distinctionem et ornatum quantum ad opera sex dierum divinam praedicat potentiam cuncta de nihilo producentem, sapientiam cuncta lucide distinguentem et bonitatem cuncta largiter adornantem2. — Magnitudo autem rerum secundum molem longitudinis, latitudinis et profunditatis; secundum excellentiam virtutis longe, late et profunde se extendentis, sicut patet in diffusione lucis; secundum efficaciam operationis intimae, continuae et diffusae, sicut patet in operatione ignis, manifeste indicat immensitatem potentiae, sapientiae et bonitatis trini Dei, qui in cunctis rebus per potentiam, praesentiam et essentiam3 incircumscriptus existit. — Multitudo vero rerum secundum diversitatem generalem, specialem et individualem in substantia, in forma seu figura et efficacia ultra omnem humanam aestimationem, manifeste trium praedictarum conditionum in Deo immensitatem insinuat et ostendit. — Pulcritudo4 autem rerum secundum varietatem luminum, figurarum et colorum in corporibus simplicibus, mixtis et etiam complexionatis, sicut in corporibus caelestibus et mineralibus, sicut lapidibus et metallis, plantis et animalibus, tria praedicta evidenter proclamat. — Plenitudo autem rerum, secundum quod materia est plena formis secundum rationes seminales5; forma est plena virtute secundum activam potentiam; virtus est plena effectibus secundum efficientiam, idipsum manifeste declarat. — Operatio multiplex, secundum quod est naturalis, secundum quod est artificialis, secundum quod est moralis, sua multiplicissima varietate ostendit immensitatem illius virtutis, artis et bonitatis, quae quidem est omnibus « causa essendi, ratio intelligendi et ordo vivendi »6. — Ordo autem secundum rationem durationis, situationis et influentiae, scilicet per prius et posterius, superius et inferius7, nobilius et ignobilius, in libro creaturae insinuat manifeste primi principii primitatem, sublimitatem et dignitatem quantum ad infinitatem potentiae; ordo vero divinarum legum, praeceptorum et iudiciorum in libro Scripturae immensitatem sapientiae; ordo autem divinorum Sacramentorum, beneficiorum et retributionum in corpore Ecclesiae immensitatem bonitatis, ita quod ipse ordo nos in primum et summum, potentissimum, sapientissimum et optimum evidentissime manuducit.

15. Qui igitur tantis rerum creaturarum splendoribus non illustratur caecus est; qui tantis clamoribus non evigilat surdus est; qui ex omnibus his effectibus Deum non laudat mutus est; qui ex tantis indiciis primum principium non advertit stultus est. — Aperi igitur oculos, aures spirituales admove, labia tua solve et cor tuum appone8, ut in omnibus creaturis Deum tuum videas, audias, laudes, diligas et colas; magnifices et honores, ne forte totus contra te orbis terrarum consurgat. Nam ob hoc pugnabit orbis terrarum contra insensatos9, et econtra sensatis erit materia gloriae, qui secundum Prophetam possunt dicere: Delectasti me, Domine, in factura tua, et in operibus manuum tuarum exsultabo. Quam magnificata sunt opera tua, Domine! omnia in sapientia fecisti, impleta est terra possessione tua.

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English Translation

HERE BEGINS THE SPECULATION OF THE POOR MAN IN THE DESERT.

Cap. I. On the steps of the ascent into God and on the speculation of him through his vestiges in the universe.

1. Blessed is the man whose help is from thee: in his heart he hath disposed ascensions, in the vale of tears, in the place which he hath set6. Since beatitude is nothing else than the fruition of the highest good, and the highest good is above us, no one can be made blessed unless he ascend above his very self — not by an ascent of the body, but of the heart. But we cannot be lifted above ourselves except by a higher power lifting us up. For however much the interior steps be disposed, nothing is done unless p. 297 divine help accompany. Now divine help accompanies those who seek from the heart humbly and devoutly; and this is to sigh after him in this vale of tears, which is done through fervent prayer. Prayer, therefore, is the mother and origin of upward-action. And so Dionysius, in the book on the Mystical Theology1, wishing to instruct us toward mental transports, first of all sets prayer before us. Let us pray, therefore, and say to the Lord our God: Conduct me, O Lord, in thy way, and I will walk in thy truth; let my heart rejoice, that it may fear thy name.

2. Praying in this prayer we are enlightened to know the steps of the divine ascension. For since, according to the state of our condition, the very universe of things is a ladder for ascending into God — and among things some are a vestige, some an image2, some corporeal, some spiritual, some temporal, some aeviternal, and hence some outside us, some within us — therefore, in order that we may arrive at the consideration of the First Beginning, which is most spiritual and eternal and above us, it behoves us to pass over through the vestige, which is corporeal and temporal and outside us, and this is to be conducted in the way of God; it behoves us to enter into our mind, which is the aeviternal image of God, spiritual and within us, and this is to walk in the truth3 of God; it behoves us to transcend unto the eternal, the most spiritual, and that which is above us, by looking toward the First Beginning, and this is to rejoice in the knowledge of God and in the reverence of his majesty.

3. This, therefore, is the way of three days into the wilderness4; this is the threefold illumination of a single day, and the first is as evening, the second as morning, the third as noonday; this regards the threefold existence of things, namely in matter, in intelligence, and in the eternal art, according to which it was said: let it be made, he made it, and it was made5; this also regards the threefold substance in Christ, who is our ladder, namely the corporeal, the spiritual, and the divine.

4. According to this threefold progress our mind has three principal aspects. One is toward exterior corporeal things, according to which it is called animality or sensuality; another within itself and into itself, according to which it is called spirit; the third above itself, according to which it is called mind. — By all of which it ought to dispose itself for climbing up into God, that it may love him with the whole mind, with the whole heart, and with the whole soul6, in which consists the perfect observance of the Law and, together with this, Christian wisdom.

5. Now since each of the foresaid modes is doubled — according as it happens that God is considered as alpha and omega7, or inasmuch as it happens that God is seen in each of the foresaid modes both through a mirror and in a mirror, or because one of these considerations has to be mingled with the other joined to it and has also to be considered in its own purity — hence it is that these three principal steps must needs be raised to the number six, so that, as God perfected the whole world in six days and rested on the seventh, so the lesser world may be led through, in the most orderly way, to the quiet of contemplation by six steps of illuminations succeeding one another. — In figure of which thing, the throne of Solomon was ascended by six steps8; the Seraphim which Isaias saw had six wings apiece; after six days the Lord called Moses out of the midst of the cloud, and Christ after six days, as it is said in Matthew, took his disciples up into a mountain and was transfigured before them.

6. Corresponding, therefore, to the six steps of the ascension into God there are six steps of the powers of the soul, by which we ascend from the lowest to the highest, from the outermost to the inmost, from things temporal we climb up to things eternal — namely sense, imagination, reason, intellect, intelligence, and the apex of the mind or the spark of synderesis9. These steps we have planted in us by nature, deformed by fault, reformed by grace; to be purged by justice, to be exercised by knowledge, to be perfected by wisdom.

7. For according to the first institution of nature man was created apt for the quiet of contemplation, and therefore God placed him in the paradise of delights10. But turning himself away from the true light toward p. 298 a changeable good, he was himself bent down by his own fault, and his whole race by original sin, which in a twofold way infected human nature, namely ignorance the mind and concupiscence the flesh; so that man, blinded and bent down, sits in darkness and does not see the light of heaven, unless grace with justice come to his aid against concupiscence, and knowledge with wisdom against ignorance. All of which is done through Jesus Christ, who of God is made unto us wisdom and justice and sanctification and redemption1. Who, since he is the power of God and the wisdom of God, and is the Word incarnate full of grace and truth, has made grace and truth: he has poured in the grace of charity, which, since it is of a pure heart and a good conscience and an unfeigned faith, rectifies the whole soul according to the threefold aspect of it foresaid; and he has taught the knowledge of truth according to the threefold manner of theology, namely the symbolic, the proper, and the mystical, so that by the symbolic we may rightly use sensible things, by the proper rightly use intelligible things, by the mystical be rapt to supermental transports.

8. He, therefore, who wishes to ascend into God must needs, the fault that deforms nature being shunned, exercise the natural powers foresaid toward grace reforming, and this by prayer; toward justice purifying, and this in converse of life; toward knowledge illuminating, and this in meditation; toward wisdom perfecting, and this in contemplation. As, therefore, no one comes to wisdom except through grace, justice, and knowledge, so one does not come2 to contemplation except through clear-sighted meditation, holy converse of life, and devout prayer. As, therefore, grace is the foundation of rectitude of the will and of the clear-sighted illumination of reason, so we must first pray, then live holily, thirdly attend to the spectacles of truth, and by attending ascend by degrees, until we come to the high mountain where the God of gods is seen in Sion3.

9. Since, therefore, it is prior to ascend than to descend on Jacob's ladder4, let us set the first step of the ascension at the bottom, by setting this whole sensible world before us as a mirror through which we may pass over to God, the highest craftsman — that we may be true Hebrews passing over from Egypt to the land promised to the Fathers; that we may also be Christians passing over with Christ out of this world to the Father5; that we may also be lovers of wisdom, who calls and says: Come over to me, all ye that desire me, and be filled with my fruits. For by the greatness of the beauty and of the creature, the Creator of them may be seen so as to be known.

10. Now the highest power and wisdom and benevolence of the Creator shines back in created things, according as the sense of the flesh reports this in a threefold way to the interior sense. For the sense of the flesh either serves the intellect rationally investigating, or faithfully believing, or intellectually contemplating. The one contemplating considers the actual existence of things, the one believing their habitual course6, the one reasoning their potential pre-eminence.

11. In the first mode the aspect of the one contemplating, considering things in themselves, sees in them weight, number, and measure7: weight as regards position, whither they incline; number, by which they are distinguished; and measure, by which they are limited. And by this it sees in them mode, species, and order, and likewise substance, power, and operation. From which it can rise up, as from a vestige, to understand the immense power, wisdom, and goodness of the Creator.

12. In the second mode the aspect of the one believing, considering this world, attends to its origin, course, and term. For by faith we believe that the ages were framed by the Word of life8; by faith we believe that the times of the three laws, namely of nature, of Scripture, and of grace, succeeded one another and ran their course in the most orderly way; by faith we believe that the world is to be terminated by the final judgment — noting in the first the power, in the second the providence, in the third the justice of the highest Beginning.

13. In the third mode the aspect of the one investigating in a reasoning way9 sees that some things only are, some, however, are and live, some indeed are, live, and discern; and that the first are the lesser, the second the middling, the third the better. — It sees again that some things are only corporeal, some partly corporeal, partly spiritual; from which it notes that some are merely spiritual, as better and worthier than both. — It sees none the less that some are changeable and corruptible, as earthly things; some changeable and <!-- page 299 --> incorruptible, as heavenly things; from which it notes that some are unchangeable and incorruptible, as the supercelestial things.

From these visible things, therefore, it rises up to consider the power, wisdom, and goodness of God as being, living, and understanding, merely spiritual and incorruptible and untransmutable1.

14. Now this consideration is widened according to the sevenfold condition of creatures, which is a sevenfold testimony of the divine power, wisdom, and goodness, if there be considered the origin, magnitude, multitude, beauty, fullness, operation, and order of all things. — For the origin of things, according to creation, distinction, and adornment as regards the works of the six days, proclaims the divine power producing all things from nothing, the wisdom distinguishing all things lucidly, and the goodness adorning all things bountifully2. — The magnitude of things, moreover — according to the bulk of length, breadth, and depth; according to the excellence of a power extending itself far, wide, and deep, as is plain in the diffusion of light; according to the efficacy of an operation intimate, continuous, and diffused, as is plain in the operation of fire — manifestly indicates the immensity of the power, wisdom, and goodness of the triune God, who exists uncircumscribed in all things by power, presence, and essence3. — But the multitude of things, according to generic, specific, and individual diversity in substance, in form or figure and efficacy beyond all human estimation, manifestly intimates and shows the immensity of the three foresaid conditions in God. — The beauty4 of things, moreover, according to the variety of lights, figures, and colours in bodies simple, mixed, and even compounded — as in heavenly bodies and in minerals, such as stones and metals, in plants and in animals — evidently proclaims the three foresaid. — The fullness of things, moreover, according as matter is full of forms according to the seminal reasons5, form is full of power according to active potency, power is full of effects according to efficiency, manifestly declares the same. — The manifold operation, according as it is natural, according as it is artificial, according as it is moral, by its most manifold variety shows the immensity of that power, art, and goodness which indeed is to all « the cause of being, the ground of understanding, and the order of living »6. — The order, moreover, according to the account of duration, situation, and influence — namely by prior and posterior, higher and lower7, nobler and less noble — in the book of the creature manifestly intimates the primacy, sublimity, and dignity of the First Beginning as regards the infinity of power; while the order of the divine laws, precepts, and judgments in the book of Scripture intimates the immensity of wisdom; and the order of the divine Sacraments, benefits, and retributions in the body of the Church the immensity of goodness — so that this very order most evidently leads us by the hand into the first and highest, the most powerful, the most wise, and the best.

15. He, therefore, who is not illumined by such great splendours of created things is blind; he who is not awakened by such great clamours is deaf; he who does not praise God from all these effects is dumb; he who does not note the First Beginning from such great indications is foolish. — Open thine eyes, therefore, apply thy spiritual ears, loose thy lips and set thy heart8, that in all creatures thou mayest see, hear, praise, love, and worship, magnify and honour thy God, lest perchance the whole globe of the lands rise up against thee. For on this account the whole world shall fight with him against the unwise9; and, on the contrary, to the wise it will be matter of glory, who according to the Prophet can say: For thou hast given me, O Lord, a delight in thy doings, and in the works of thy hands I shall rejoice. How great are thy works, O Lord! thou hast made all things in wisdom; the earth is filled with thy riches.

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Apparatus Criticus
  1. 6
    Psalm. 83, 6. seq.
    Psalm 83:6 f.
  2. 1
    Cap. 1. § 1. Vide infra c. 7. n. 5. — Seq. locus est Ps. 85, 11. Cfr. Breviloq. p. V. c. 1. et 10. — Superius pro sursum-actionis A D G M sursum-ascensionis; edd. sursum-actionis in Deum, H K L sursum tendentis actionis in Deum. Nostra lectio est ex B C I K L N P. Inferius A D G M et 1, 2 omittunt orando.
    Chapter 1, § 1. See below, ch. 7, n. 5. — The following place is Psalm 85:11. Cf. Breviloquium, part V, chs. 1 and 10. — Above, for sursum-actionis A D G M have sursum-ascensionis; the editions sursum-actionis in Deum, H K L sursum tendentis actionis in Deum. Our reading is from B C I K L N P. Below, A D G M and editions 1, 2 omit orando.
  3. 2
    Cfr. supra Breviloq. p. II. c. 12. — Inferius (bis occurrit) pro aeviterna non pauci codd. perperam aeterna (praeter subnexa, cfr. etiam II. Sent. d. 2. p. I. a. 1. q. 1.), et pro perveniamus plures codd. perveniatur.
    Cf. above, Breviloquium, part II, ch. 12. — Below (it occurs twice), for aeviterna not a few codices wrongly have aeterna (besides what is subjoined, cf. also II Sent., d. 2, p. 1, a. 1, q. 1); and for perveniamus several codices have perveniatur.
  4. 3
    Ita A C G L M N; quae lectio respondet verbis Psalmi superius allegati; edd. veritatem; paulo superius et inferius post oportet fide plurimorum et meliorum codd. bis omisimus etiam.
    So A C G L M N; which reading answers to the words of the Psalm cited above; the editions have veritatem. A little above and below, after oportet, on the faith of the most numerous and better codices we have twice omitted etiam.
  5. 4
    Exod. 3, 18: Ibimus viam trium dierum in solitudinem [ita etiam K L], ut immolemus Domino Deo nostro. — Plures codd. omittunt igitur.
    Exodus 3:18: We will go three days' journey into the wilderness [so also K L], that we may sacrifice to the Lord our God. — Several codices omit igitur.
  6. 5
    Gen. 1, 3. seqq. Cfr. supra pag. 230, nota 5.
    Genesis 1:3 ff. Cf. above, p. 230, note 5.
  7. 6
    Marc. 12, 30. Cfr. Matth. 22, 37; Luc. 10, 27. — Superius post alius A addit ad spiritualia, et post tertius cum 1 et 2 ad aeterna. Pro conscendendum plures codd. ascendendum.
    Mark 12:30. Cf. Matthew 22:37; Luke 10:27. — Above, after alius A adds ad spiritualia, and after tertius, along with editions 1 and 2, ad aeterna. For conscendendum several codices have ascendendum.
  8. 7
    Apoc. 1, 8. — De differentia, quae est inter cognitionem Dei per speculum creaturarum et in speculo, cfr. I. Sent. d. 3. p. I. q. 3. — De senario creationis vide supra Breviloq. Prolog. § 2. et p. II. c. 2. — Inferius pro una edd. unaquaeque, et pro ascendere plures codd. non bene conscendere.
    Apocalypse 1:8. — On the difference between the knowledge of God through the mirror of creatures and in the mirror, cf. I Sent., d. 3, p. 1, q. 3. — On the six-day number of creation see above, Breviloquium, Prologue § 2, and part II, ch. 2. — Below, for una the editions have unaquaeque, and for ascendere several codices, not well, conscendere.
  9. 8
    Libr. III. Reg. 10, 19. — Subinde respicitur Isai. 6, 2; Exod. 24, 16. et Matth. 17, 1. seq. Post in montem Vulgata addit excelsum seorsum.
    Third Book of Kings 10:19. — Thereupon reference is made to Isaiah 6:2; Exodus 24:16, and Matthew 17:1 f. After in montem the Vulgate adds excelsum seorsum.
  10. 9
    Cfr. de Spiritu et anima (inter opera August.), c. 10-14. et 38. — Inferius pro exercendos L illuminandos.
    Cf. On the Spirit and the Soul (among the works of Augustine), chs. 10–14 and 38. — Below, for exercendos L has illuminandos.
  11. 10
    Gen. 2, 15. Secundum septuaginta interpretes, Vulgata voluptatis pro deliciarum. — De originali peccato cfr. Breviloq. p. III. c. 5. seq. Subinde respicitur Tob. 5, 12: Et ait Tobias: Quale gaudium mihi erit, qui in tenebris sedeo et lumen caeli non video? — Superius pro enim Vat. etiam. Mox post Sed avertens se K L addunt a summo bono.
    Genesis 2:15. According to the Septuagint translators; the Vulgate has voluptatis for deliciarum. — On original sin cf. Breviloquium, part III, ch. 5 f. Thereupon reference is made to Tobias 5:12: And Tobias said: What manner of joy shall be to me, who sit in darkness and see not the light of heaven? — Above, for enim the Vatican edition has etiam. Soon after Sed avertens se K L add a summo bono.
  12. 1
    Epist. I. Cor. 1, 30. Ibid. v. 24. Apostolus vocat « Christum Dei virtutem et Dei sapientiam ». — Subinde allegatur Ioan. 1, 14. Ibid. v. 17: Gratia et veritas per Iesum Christum facta est. Tertius locus est I. Tim. 1, 5.
    First Epistle to the Corinthians 1:30. Ibid., v. 24, the Apostle calls « Christ the power of God and the wisdom of God ». — Thereupon John 1:14 is cited. Ibid., v. 17: Grace and truth came by Jesus Christ. The third place is 1 Timothy 1:5.
  13. 2
    Edd. cum aliquot codd. nemo venit.
    The editions, with several codices, have nemo venit.
  14. 3
    Psalm. 83, 8: Ibunt de virtute in virtutem, videbitur Deus etc. — Cfr. supra pag. 297, nota 1. — Pro spectaculis 1, 2 speculo.
    Psalm 83:8: They shall go from virtue to virtue: the God of gods shall be seen, etc. — Cf. above, p. 297, note 1. — For spectaculis editions 1, 2 have speculo.
  15. 4
    Gen. 28, 12. Cfr. supra pag. 205, nota 2. — De Hebraeis exeuntibus de Aegypto cfr. Exod. 13, 3. seq.
    Genesis 28:12. Cf. above, p. 205, note 2. — On the Hebrews going out of Egypt cf. Exodus 13:3 f.
  16. 5
    Ioan. 13, 1. — Seq. locus est Eccli. 24, 26; Vulgata implemini. Tertius est Sap. 13, 5; Vulgata habet enim pro namque.
    John 13:1. — The following place is Ecclesiasticus 24:26; the Vulgate has implemini. The third is Wisdom 13:5; the Vulgate has enim for namque.
  17. 6
    Cfr. supra Breviloq. Prolog. § 2.
    Cf. above, Breviloquium, Prologue § 2.
  18. 7
    Respicitur Sap. 11, 21; cfr. supra pag. 54, nota 7. — De seqq., quae I. Sent. d. 3. p. I. dub. 3. explicantur, cfr. supra pag. 82, nota 5; pag. 219, nota 1. et pag. 242, nota 5. — Inferius post potest G H K L M N addunt spiritus.
    Reference is made to Wisdom 11:21; cf. above, p. 54, note 7. — On what follows, which is explained in I Sent., d. 3, p. 1, dub. 3, cf. above, p. 82, note 5; p. 219, note 1; and p. 242, note 5. — Below, after potest G H K L M N add spiritus.
  19. 8
    Hebr. 11, 3: Fide intelligimus aptata... Verbo Dei (E etiam exhibet Dei, C Dei vitae). Cfr. Breviloq. Prolog. § 2. — Superius pro fidelis, considerans, H fideliter considerantis, L fideliter credentis, considerantis. Mox pro trium legum D G M trinae legis, et pro succedere D G K M N successisse, econtra H P decurrere pro decurrisse.
    Hebrews 11:3: By faith we understand that the world was framed... by the word of God (E likewise exhibits Dei, C Dei vitae). Cf. Breviloquium, Prologue § 2. — Above, for fidelis, considerans, H has fideliter considerantis, L fideliter credentis, considerantis. Soon after, for trium legum D G M have trinae legis, and for succedere D G K M N successisse; on the contrary H P have decurrere for decurrisse.
  20. 9
    Edd. ratiocinantis investigans; fere omnes codd. viri investigantis, K rationabiliter viri investigantis; quo confirmatur nostra lectio sumta ex H L. Infra pro media D G M mediocria; denique Q colligit, quaedam pro advertit, aliqua.
    The editions have ratiocinantis investigans; nearly all the codices viri investigantis, K rationabiliter viri investigantis; by which our reading, taken from H L, is confirmed. Below, for media D G M have mediocria; and lastly Q has colligit, quaedam for advertit, aliqua.
  21. 1
    Cfr. I. Sent. lit. Magistri, d. III. c. 1, et Comment. p. I. dub. 1. — Pro entem A existentem.
    Cf. I Sent., the Master's text, d. 3, ch. 1, and the Commentary, p. 1, dub. 1. — For entem A has existentem.
  22. 2
    Vide Breviloq. p. II. c. 1. et 2.
    See Breviloquium, part II, chs. 1 and 2.
  23. 3
    Cfr. supra pag. 214, nota 3. — Pro rebus edd. creaturis.
    Cf. above, p. 214, note 3. — For rebus the editions have creaturis.
  24. 4
    Definitio pulcritudinis datur in cap. seq. n. 5.
    The definition of beauty is given in the following chapter, n. 5.
  25. 5
    Vide II. Sent. d. 7. p. II. a. 2. q. 1. et d. 18. a. 1. q. 2. seq. Simili modo dicitur in Lib. de Causis, propos. 10: Omnis intelligentia plena est formis. — Pro secundum quod D F G M secundum quam, et inferius pro efficientiam A C D E I K L M N efficaciam.
    See II Sent., d. 7, p. 2, a. 2, q. 1, and d. 18, a. 1, q. 2 f. In like manner it is said in the Book of Causes, proposition 10: Every intelligence is full of forms. — For secundum quod D F G M have secundum quam, and below, for efficientiam A C D E I K L M N have efficaciam.
  26. 6
    Secundum August., VIII. de Civ. Dei, c. 4, superius pag. 19, nota 7. allegatum. Cfr. etiam supra pag. 12, nota 7.
    According to Augustine, On the City of God, VIII, ch. 4, cited above at p. 19, note 7. Cf. also above, p. 12, note 7.
  27. 7
    Vide supra pag. 179, nota 9. definitionem ordinis ex August. allatam. Cfr. etiam Aristot., de Praedicam. c. de Priori. — De libro creaturae vide Breviloq. p. II. c. 3. seq. et c. 11; de aliis libris vide ibid. Prolog. § 1. seq. et p. VI. c. 1. — Verba scilicet per prius... ignobilius omittuntur (et hoc satis probabiliter) a plerisque codd., inter quos B P, non vero ab A. Inferius Vat. omittit sublimitatem et dignitatem; vocibus immensitatem sapientiae G K L M N interserunt ostendit.
    See above, p. 179, note 9, for the definition of order brought from Augustine. Cf. also Aristotle, On the Categories, the chapter On the Prior. — On the book of the creature see Breviloquium, part II, ch. 3 f. and ch. 11; on the other books see ibid., Prologue § 1 f., and part VI, ch. 1. — The words scilicet per prius... ignobilius are omitted (and this with fair probability) by most of the codices, among them B P, but not by A. Below, the Vatican edition omits sublimitatem et dignitatem; and into the words immensitatem sapientiae G K L M N insert ostendit.
  28. 8
    Prov. 22, 17: Inclina aurem tuam et audi verba sapientium; appone autem cor ad doctrinam meam. — Inferius pro totus edd. et plures codd. universus, et pro consurgat C et 1, 2 insurgat.
    Proverbs 22:17: Incline thy ear, and hear the words of the wise: and apply thy heart to my doctrine. — Below, for totus the editions and several codices have universus, and for consurgat C and editions 1, 2 have insurgat.
  29. 9
    Sap. 5, 21. — Seq. locus est Ps. 91, 5; tertius est Ps. 103, 24.
    Wisdom 5:21. — The following place is Psalm 91:5; the third is Psalm 103:24. ---
Cited by

1 place in the Opera Omnia citesthis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

On the first vision, the second treatment, which is on the third ray or on the truth of morals, and on the wisdom of contemplation
Collationes in Hexaëmeron · Collatio V: De prima visione tractatio secunda, quae est de tertio radio sive de veritate morum, et de sapientia contemplationis
supra pag. 297, nota 9

2 further references address the article or printed page this question belongs to, rather than the question itself.