Prooemium
BREVILOQUIUM
OF SAINT BONAVENTURE
PROLOGUE
I bow my knees to the Father of our Lord Jesus Christ, from whom all paternity in heaven and on earth is named, that he may grant you according to the riches of his glory the power to be strengthened through his Spirit in the inner man, that Christ may dwell through faith in your hearts: rooted and grounded in charity, that you may be able to comprehend with all the Saints what is the breadth, length, height, and depth: and to know also the charity of Christ which surpasses knowledge, that you may be filled unto all the fullness of God.
The great teacher of the nations and preacher of truth, filled with the divine Spirit as a chosen and sanctified vessel, in this word discloses the origin, progress, and state of sacred Scripture, which is called theology: intimating that the origin of Scripture is to be understood according to the influence of the most blessed Trinity, its progress, however, according to the requirement of human capacity, and its state or fruit, according to the superabundance of the most overflowing felicity.
For the origin is not through human investigation, but through divine revelation, which flows from the Father of lights, from whom all paternity in heaven and on earth is named, from whom through his Son, Jesus Christ, the Holy Spirit flows into us, and through the Holy Spirit, dividing and distributing gifts to each one as he wills, faith is given, and through faith Christ dwells in our hearts. This is the knowledge of Jesus Christ, from which originally flows the firmness and understanding of all sacred Scripture. Whence it is also impossible that anyone should enter into knowing it unless he first has the faith of Christ infused in him, as the lamp and gate and also foundation of all Scripture. For faith itself is the basis of all supernatural illuminations as long as we are pilgrims from the Lord, both the foundation that stabilizes, the lamp that directs, and the gate that introduces; and according to its measure the wisdom divinely given to us must also be measured, lest anyone be wise beyond what is fitting to be wise, but unto sobriety, and to each one as God has divided the measure of faith. Therefore through the mediation of this faith, the knowledge of sacred Scripture is given to us according to the influence of the blessed Trinity, just as the Apostle expressly intimates in the first part of the authority previously introduced.
The progress
of Sacred Scripture, moreover, is not confined to the laws of reasoning, definitions, and divisions according to the manner of other sciences, nor is it confined to a part of the universe; but rather, since it proceeds according to supernatural light to give man the wayfarer sufficient knowledge of things, as is expedient for salvation, partly through plain words and partly through mystical ones, it describes the containment
of the entire universe as in a certain summary, in which its breadth
is observed; it describes its course,
in which its length
is observed; it describes the excellence of those who are finally to be saved,
in which its sublimity
is observed; it describes the misery of those who are to be damned,
in which the depth
consists not only of the universe itself, but also of the divine judgment.
And thus it describes the whole universe, insofar as it is expedient to have knowledge of it for salvation, according to its breadth, length, height, and depth,
having also these four in its own progress, as will be declared later; because the condition of human capacity so required, which is naturally apt to grasp great and many things magnificently and in manifold ways, as a certain most noble mirror, in which the universality of worldly things is naturally apt to be described not only naturally but also supernaturally; so that the progress of Sacred Scripture may be understood according to the exigency of human capacity.
The end-state,
however, or fruit of Sacred Scripture is not just anything, but the fullness of eternal happiness.
For this is the Scripture in which are the words of eternal life, which was therefore written not only that we might believe, but also that we might possess eternal life, in which indeed we shall see, we shall love, and our desires shall be universally fulfilled; and when these are fulfilled, we shall then truly know the charity that surpasses knowledge,
and thus we shall be filled unto all the fullness of God.
To which fullness indeed the divine Scripture strives to lead us, according to the truth of the aforementioned apostolic statement. Therefore, with this end and with this intention, Sacred Scripture is to be searched out, taught, and also heard.
And so that we may arrive at this fruit and goal by a right progress through the way of the right journey of the Scriptures, we must begin from the beginning, that is, that with pure faith we approach the Father of lights,
bending the knees of our heart, so that He Himself through His Son in the Holy Spirit may give us true knowledge of Jesus Christ and with that knowledge love of Him, so that thus knowing and loving Him, and as it were established in faith and rooted in charity,
we may come to know the breadth, length, height,
and depth
of Sacred Scripture itself, and through this knowledge arrive at the most complete knowledge and surpassing love of the most blessed Trinity, toward which the desires of the Saints tend, in which is the end-state and fulfillment of all truth and goodness.
With the end
of this sacred Scripture desired and intended, and with its origin
both believed and invoked, we must now consider its progression
with respect to its breadth, length, height,
and depth,
according to the way and order of the apostolic teaching.
Now its breadth
consists in the multitude of its parts, its length
in the description of times and ages, its height
in the description of hierarchies arranged in gradual order, and its depth
in the multitude of mystical senses and meanings.
§ 1. On the breadth of sacred Scripture.
If, therefore, we wish to contemplate the breadth
of sacred Scripture, at first glance it presents itself to us as Scripture divided into two testaments, namely the Old and the New.
Now the Old presents itself with a multitude of books. For it has legal, historical, sapiential,
and prophetical
books, such that the first
are five, the second
ten, the third
five, and the fourth
are six, and thus in total
twenty-six.
The New Testament likewise has books corresponding to these according to a fourfold form. For to the legal
books correspond the Evangelical books, to the historical,
the Acts of the Apostles, to the sapiential,
the Epistles of the Apostles and especially of Paul, and to the prophetical
corresponds the book of the Apocalypse: so that there is a wondrous conformity between the Old and New Testaments, not only in the content of their meanings, but also in the fourfold structure of their parts. — As a figure and sign of this, Ezekiel saw wheels with four faces and a wheel within a wheel, because the Old is in the New, and conversely: and in the legal and evangelical books there is the face of a lion
on account of the excellence of authority; in the historical books there is the face of an ox
on account of the examples of virtue; in the sapiential books there is the face of a man
on account of sagacious prudence; in the prophetical books there is the face of an eagle
on account of keen understanding.
Now sacred Scripture is rightly divided into the Old and New Testaments, and not into the theoretical and the practical, as philosophy is: because, since Scripture is properly founded upon the knowledge of faith, which is a virtue and the foundation of morals and justice and of the whole upright life, the knowledge of things or of what is to be believed cannot in it be separated from the knowledge of morals. But it is otherwise with philosophy, which treats not only of the truth of morals, but also of truth considered by bare speculation. Since, therefore, sacred Scripture is a knowledge that moves toward the good and calls back from evil — and this is through fear and love — it is therefore divided into two testaments, whose "brief difference is fear and love."
And because one can be moved toward the good and recalled from evil in a fourfold manner, namely through the precepts
of the most powerful majesty, or through the teachings
of the most wise truth, or through the examples
and benefits
of the most innocent goodness, or from all of these
gathered together into one: therefore both in the New and in the Old Testament the books containing Sacred Scripture have been handed down in a fourfold form according to their correspondence to the four things set forth. For the legal
books move through the precepts of the most omnipotent majesty; the historical,
through the examples of the most innocent goodness; the sapiential,
through the teachings of the most provident truth; the prophetical
move through the aggregation of all the aforementioned, as manifestly appears in them. Whence they are, as it were, a recollection of the entire force of legal wisdom and doctrine.
Sacred Scripture is therefore like a very broad river, which from the confluence of many waters grows ever greater the farther it runs. For when first in Scripture there were the legal
books, afterward there came upon them the water of wisdom of the historical
books, and thirdly there was added the teaching of the most wise Solomon,
after which came also the teaching of the holy Prophets,
and at last the evangelical
teaching was revealed, brought forth through the mouth of the flesh of Christ, written down by the Evangelists, spread abroad by the holy Apostles — with the addition also of those teachings which the Holy Spirit, coming upon them, taught us through them: so that, having been taught all truth through the Holy Spirit according to the divine promise, they might give to the Church of Christ the doctrine of all saving truth, and by bringing Sacred Scripture to completion might extend the knowledge of truth.
§ 2. On the Length of Sacred Scripture.
This Sacred Scripture also has length,
which consists in the description of both times
and ages,
namely from the beginning of the world to the day of judgment. It describes the world as running through three times,
namely through the time of the law of nature,
the written
law, and the law of grace,
and in these three times it distinguishes seven ages.
Of which the first is from Adam to Noah, the second from Noah to Abraham, the third from Abraham to David, the fourth from David to the exile to Babylon, the fifth from the exile to Christ, the sixth from Christ to the end of the world, the seventh runs alongside the sixth, beginning from the rest of Christ in the tomb up to the universal resurrection, when the eighth age of the resurrection will begin.
And thus Scripture is most long, because in its treatment it begins from the beginning of the world and of time at the start of Genesis, and extends to the end of the world and of time, namely at the end of Revelation.
Now rightly the whole of time, which runs its course according to a threefold law, namely the law implanted within, the law given from without, and the law infused from above, runs through seven ages and is consummated at the end of the sixth; so that the course of the world may correspond to its origin, and the course of the greater world may correspond to the course of life of the lesser world, namely man, for whose sake it was made. For the first age of the world, in which the formation of the world itself took place, the fall of the demons and the confirmation of the Angels, rightly corresponds to the first day, on which light was made and was distinguished from darkness. - The second, in which through the ark and the flood the good were saved and the wicked destroyed, corresponds to the second day, on which through the firmament the separation of waters from waters was made. - The third, in which Abraham was called, and the synagogue was begun, which was to bear fruit and generate offspring for the worship of God, corresponds to the third day, on which the earth appeared and brought forth green plants. - The fourth, in which the kingdom and the priesthood flourished, because King David expanded the divine worship, corresponds to the fourth day, on which the formation of the luminaries and stars was made.
The fifth, in which those in exile lived among many peoples and were afflicted, corresponds to the fifth day, on which the formation of fish from the waters was made.
The sixth age, in which Christ was born in human form, who is truly the image of God, corresponds to the sixth day, on which the first man was formed.
The seventh, which is the rest of souls having no end, corresponds to the seventh day, on which God rested from all the work that He had done.
And thus these seven ages are distinguished on account of the notable events that occurred at their beginnings, by reason of which they correspond to the days of the formation of the world. Now the first age is called infancy, because, just as infancy is entirely erased by forgetfulness, so that first age was consumed by the flood.
The second, childhood; for just as in childhood we begin to speak, so in the second age the distinction of tongues was made.
The third is called adolescence, because, just as the generative power then begins to pass into its act, so then Abraham was called, and circumcision was given to him, and the promise concerning the seed was made.
The fourth is called youth, because, just as in youth the age of man flourishes, so in the fourth age the synagogue flourished under kings.
The fifth, old age, because just as in old age strength diminishes and beauty fades, so also in the exile it happened concerning the priesthood of the Jews.
The sixth age is called decrepitude, because, just as that is the age which is joined with death, yet possessing a great light of wisdom; so the sixth age of the world is terminated with the day of judgment, and in it wisdom flourishes through the teaching of Christ.
Thus the whole of this world is described by Scripture as proceeding in a most ordered course from beginning to end, after the manner of a most beautiful and ordered poem, wherein one may contemplate according to the course of time the variety, multiplicity, and equity, order, rectitude, and beauty of the many divine judgments proceeding from the wisdom of God governing the world. Whence, just as no one can see the beauty of a poem unless his gaze is carried over the whole verse, so no one sees the beauty of the order and governance of the universe unless he contemplates it as a whole. And because no man is so long-lived that he can see the whole of it with the eyes of his flesh, nor can he of himself foresee the future, the Holy Spirit has provided for us the book of Sacred Scripture, whose length is commensurate with the course of the governance of the universe.
§ 3. On the Sublimity of Sacred Scripture.
Sacred Scripture nevertheless possesses in its progression a sublimity, which consists in the description of hierarchies arranged in graduated order, which are the ecclesiastical, angelic, and divine hierarchy, or the subcelestial, celestial, and supercelestial; such that it describes the first openly, the second somewhat more hiddenly, and the third still more hiddenly. From its description of the ecclesiastical hierarchy it is lofty; from its description of the angelic, loftier; from its description of the divine, loftiest, so that we may say that word of the Prophet:
Your knowledge is become wonderful to me; it is strengthened, and I cannot reach unto it.
And this indeed is fitting enough. For since things have being in matter, have being in the soul through acquired knowledge, have also being in it through grace, have being in it through glory, and have being in the eternal art, philosophy indeed treats of things as they are in nature, or in the soul according to knowledge naturally implanted or also acquired; but theology, as a science founded upon faith and revealed through the Holy Spirit, treats also of those things which pertain to grace and glory and also to the eternal Wisdom. Whence theology itself, laying beneath itself philosophical knowledge and taking from the natures of things as much as it needs to fashion a mirror through which a representation of divine things may be made, as it were erects a ladder which at its lowest point touches the earth but at its summit touches heaven; and this entirely through that one hierarch, Jesus Christ, who by reason of the human nature assumed is not only hierarch in the ecclesiastical hierarchy, but also in the angelic, and the middle Person in that supercelestial hierarchy of the most blessed Trinity; so that through Him from God the supreme head, the grace of anointing descends not only upon the beard, but also upon the hem of the garment, because not only upon the heavenly Jerusalem, but even unto the Church Militant.
For there is great beauty in the machine of the world, but far greater in the Church adorned with the beauty of holy charisms, greatest however in the heavenly Jerusalem, and supremely greatest in that supreme and most blessed Trinity. Therefore Scripture itself not only has the most exalted subject matter, through which it delights and through which it raises the understanding of the mind on high, but it is also most beautiful and in a certain wondrous manner delights our intellect, and thus by delighting more and more accustoms us to the contemplation of divine spectacles and anagogical ascents.
§ 4. On the Depth of Sacred Scripture.
Finally, Scripture itself has depth, which consists in the multiplicity of mystical understandings. For beyond the literal sense, it can be expounded in various places in a threefold manner, namely allegorically, morally, and anagogically. Now allegory is when through one deed another deed is indicated, according to what is to be believed. Tropology or morality is when through that which was done, something else is given to be understood, namely what is to be done. Anagogy, as it were a leading upward, is when that which is to be desired is given to be understood, namely the eternal happiness of the Blessed.
Now rightly this threefold sense ought to be in Scripture beyond the literal understanding: because it thus befits the subject of Scripture itself, its hearer or disciple, its origin, and also its end.
It befits the subject, I say, because it is a teaching which is about God, about Christ, about the works of restoration, and about the credible. For the subject of Scripture with respect to substance is God; with respect to power, Christ; with respect to operation, the work of restoration; with respect to all these, it is the credible itself. Now God is triune and one: one in essence and triune in persons. Therefore Scripture, which is about Him, has in the unity of the letter a triformity of understanding.
Christ also, since He is one Word, all things are said to have been made through Him and shine forth in Him, so that His wisdom is manifold and one.
The works of restoration, though they are many, all have regard to the principal offering of Christ.
The credible as credible shines forth in diverse ways according to the diverse state of believers. Therefore, on account of its conformity to all the aforesaid, Sacred Scripture in one letter gives birth to a manifold understanding.
This also befits the hearer: because no one is a fitting hearer of it unless he is humble, pure, faithful, and studious. Therefore beneath the bark of the open letter, a mystical and profound understanding is hidden for the purpose of suppressing pride, so that by the depth hidden in the humility of the letter, the proud are suppressed, the unclean are repelled, the deceitful are turned aside, and the negligent are aroused to the understanding of mysteries.
And because the hearer of this doctrine is not of one kind, but of every kind — for all who are to be saved must know something of this doctrine — therefore it has a manifold
understanding, so that it may capture
every intellect, condescend
to every intellect, surpass
every intellect, and both illuminate
and enkindle every intellect diligently attending to it by the multitude of its radiance.
It is also fitting to the principle from which it proceeds:
because it is from God
through Christ
and the Holy Spirit
speaking through the mouths of the Prophets and others who wrote this doctrine. Since, moreover, God
speaks not only through words
but also through deeds,
because His speaking
is doing, and His doing
is speaking — and all created things as effects of God point to their cause — therefore in Scripture divinely handed down, not only words
but also deeds must signify.
Christ also as teacher, although He was humble in the flesh, was nevertheless exalted in His divinity: therefore it was fitting that He and His doctrine should have humility in speech
with profundity of meaning,
so that, just as Christ was wrapped in swaddling clothes, so the wisdom of God in Scripture would be wrapped in certain humble figures.
The Holy Spirit also illuminated in diverse ways and made revelations in the hearts of the Prophets: moreover no understanding can be hidden from Him, and He was sent to teach all truth: therefore it was fitting to His doctrine that manifold meanings should lie hidden in a single expression.
It is fitting no less to the end itself: because Scripture was given so that through it man might be directed in things to be known
and things to be done,
so that he might at last arrive at things to be desired.
And because all creatures were made for this purpose, that they might serve man tending toward the heavenly homeland; therefore Scripture takes up the diverse forms of those creatures, so that through them it might teach us the wisdom directing us to eternal things.
And because man is not directed to eternal things unless the cognitive
power acknowledges the truth to be believed, and the operative
power does the good to be done, and the affective
power sighs for 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 through tropology
we may have knowledge of things to be done
courageously; through allegory, of things to be believed
truthfully; through anagogy, of things to be desired
delightfully: so that, thus purged through virtuous operation, illuminated through radiant faith, and perfected through most ardent charity, we may at last attain the prize of eternal happiness.
§ 5. On the mode of proceeding of Sacred Scripture itself.
In so great a manifold of wisdom, therefore, which is contained in the breadth, length, height
and depth
of sacred Scripture itself, there is one common mode of proceeding, namely the authoritative,
within which are contained the narrative, preceptive, prohibitive, exhortative, proclamatory, comminatory, promissory, deprecatory,
and laudatory modes.
And all these modes are placed under the one authoritative mode, and this indeed quite rightly.
For since this doctrine is such that we may become good and be saved, and this is not accomplished through bare consideration, but rather through the inclination of the will, therefore divine Scripture ought to have been handed down in that manner by which we could be more effectively inclined. And because the affections are moved more by examples
than by arguments, more by promises
than by reasonings, more by devotions
than by definitions, therefore this Scripture ought not to have had the definitive, divisive,
and collective mode
for proving certain properties of a subject in the manner of other sciences; but it was fitting that it should have its own proper modes, inclining souls in diverse ways according to the various inclinations of souls, so that if someone is not moved by precepts
and prohibitions,
he may at least be moved by narrated examples;
if someone is not moved by these, let him be moved by benefits
shown to him; if someone is not moved even by these, let him be moved by wise admonitions, by truthful promises,
by terrible threats,
so that thus he may at least be aroused to devotion
and praise
of God, in which he may receive grace through which he may be directed toward virtuous works.
Since, therefore, these narrative
modes cannot proceed by way of the certitude of reasons, because particular deeds cannot be proved, therefore, lest this Scripture waver as though doubtful, and thereby move less effectively, in place of the certitude of reason
God provided for this Scripture the certitude of authority,
which is so great that it surpasses all the perspicacity of human genius. And because the authority of one who can deceive or be deceived is not certain, and there is no one who cannot be deceived and who is unable to deceive except God and the Holy Spirit, hence it is that, in order that sacred Scripture might be perfectly authoritative in the manner due to it, it was handed down not through human investigation, but through divine revelation.
Therefore nothing in it is to be despised as useless,
nothing rejected as false,
nothing repudiated as wicked,
because the Holy Spirit, its most perfect author, could say nothing false,
nothing superfluous,
nothing deficient. And therefore heaven and earth shall pass away, but the words
of sacred Scripture shall not pass away,
without being fulfilled. Until
indeed heaven and earth pass away, not one iota or one tittle shall pass from the Law, until all things be accomplished,
as the Savior attests. Whoever therefore shall break
those things which Scripture teaches, and shall teach men so, shall be called least in the kingdom of heaven: but whoever shall do and teach them, shall be called great in the kingdom of heaven.
§ 6. On the manner of expounding sacred Scripture.
Moreover, just as this Scripture has a special manner of proceeding, so according to its manner of proceeding it ought to be understood
and expounded
in its own special way. For since it conceals a manifold understanding beneath a single letter, the expositor ought to bring hidden things forth into the light and make manifest what has been drawn forth through another, more open passage of Scripture, as if I were to expound that verse of the Psalm: Take hold of arms and shield, and rise up to help me,
and wished to explain what the divine arms
are; I would say that they are his truth and good will: and that this is so must be proved through open Scripture. For it is also written elsewhere: With the shield of your good will you have crowned us:
and again: His truth shall compass you about with a shield. -
To this no one can easily attain unless through habitual reading he commits the text and letter of the Bible to memory; otherwise he will never be able to be proficient in the exposition of the Scriptures. Hence, just as one who disdains to learn the first elements from which a word is composed can never know either the meaning of words or the correct rule of constructions: so one who scorns the letter of sacred Scripture will never rise to its spiritual understandings.
Let the expositor note, however, that allegory is not to be sought everywhere, nor are all things to be expounded mystically. For which reason it should be noted that sacred Scripture has four parts. The first is that in which, according to the letter, it treats of worldly natures, and through them signifies our restoration, as is apparent in the description of the formation of the world.
The second is that in which it treats of the acts and events of the Israelite people, and through them signifies the restoration of the human race.
The third is that in which in plain words it signifies and expresses those things which pertain to our salvation with respect to faith or morals.
The fourth is that in which it foretells the mystery of our salvation, partly in plain words, partly in enigmatic and obscure ones. And therefore Scripture in these various passages is not to be expounded uniformly.
Moreover, the expositor ought to be guided in the exposition of sacred Scripture according to a threefold rule, which can be drawn from the words of blessed Augustine in the book On Christian Doctrine.
The first is this. Wherever in this Scripture the primary signification of the words signifies things of creation,
or particular acts of human conduct,
there the things signified by the words are first signified, and then the mysteries of our restoration: but where the primary signification of the words expresses faith or charity, there no allegory is to be sought.
The second rule is this. Where the words of this Scripture signify things of creation,
or the conduct of the Israelite people;
there one should seek from another passage of Scripture what each thing signifies, and then derive its signification through words plainly signifying the truth of faith,
or the uprightness of morals
as well; as for example if it is said: The sheep bring forth twin offspring,
one should show that sheep
there signify human beings, and twin offspring
the twofold charity.
The third rule is this. When a passage of Scripture has both a literal
and a spiritual
meaning, the expositor ought to examine whether that attribution suits the historical
or the spiritual
sense, if perhaps it cannot suit both;
but if it applies to both, then it ought to be affirmed both literally
and spiritually:
but if in only one way,
then it ought to be understood spiritually
alone: as that the sabbath of the Law is perpetual, the priesthood eternal, the possession of the land eternal, and the covenant of circumcision eternal; all of which are to be referred to the spiritual sense.
But in order that one may proceed securely through the forest of the sacred Scriptures by cutting and expounding, it is necessary first to know the truth of sacred Scripture itself through explicit words, namely to attend to how Scripture describes the beginning, progress, and consummation of the twofold body, as though looking at each other from opposite sides, namely of the good, who here humble themselves so as to be exalted eternally in the future, and of the wicked, who here exalt themselves so as to be cast down eternally. Whence it treats of the whole universe with respect to the highest and the lowest, the first and the last, and with respect to the intermediate course, under the form of a certain intelligible cross, in which the whole machinery of the universe must be described and in a certain way seen by the light of the mind; for understanding which it is necessary to know the principle
of things, God, the creation
of things themselves, the fall,
the redemption
through the blood of Jesus Christ, the reformation
through grace, the healing
through the Sacraments, and finally the retribution
through punishment and everlasting glory.
And because this doctrine has been handed down so diffusely, both in the writings of the Saints and also of the doctors, that it cannot be surveyed or heard in its entirety by those approaching the hearing of Sacred Scripture over long periods of time — on account of which even new theologians frequently recoil from Sacred Scripture itself as though it were uncertain and disordered and as though it were a kind of dark forest — having been asked by my companions to say something brief in summary from our poor little store of knowledge concerning the truth of theology, and overcome by their entreaties, I consented to compose a certain breviloquium,
in which summarily not all things, but some more opportune points might be briefly touched upon, adding at the same time some reasoning for understanding, as it occurred to me at the time.
But because theology is discourse about God and about the first principle, inasmuch as it, as the highest science and doctrine, resolves all things into God as into the first and supreme principle: therefore in assigning reasons in all things that are contained in this entire little work or treatise, I have endeavored to take my reasoning from the first principle, so that I might thus show that the truth of Sacred Scripture is from God, about God, according to God, and for the sake of God, so that this science might deservedly appear to be one
and ordered
and not undeservedly called theology.
If therefore anything imperfect, or obscure, or superfluous, or less than correct be found therein, let pardon be granted to the occupation and brevity of time and to our poor little knowledge; but if anything be correct, let honor and glory be referred to God alone.
But so that what follows may shine forth more clearly, I have taken care to set forth beforehand the particular titles of the chapters, for easier memory and a more lucid contemplation of the things to be said, which are distinguished by seven parts and seventy-two chapters.
HERE ENDS THE PROLOGUE.
HERE BEGIN THE CHAPTERS OF THE BREVILOQUIUM.
Part I.
The first part, on the Trinity of God, has nine chapters, and they are these.
The first is on those seven things about which theology treats, in summary.
The second, what must be held concerning the trinity of persons and the unity of essence.
The third, on the sound understanding of this faith.
The fourth, on the catholic expression of this faith.
The fifth, on the unity of the divine nature in the multiformity of apparitions.
The sixth, on the unity of the divine nature in the multiplicity of appropriated attributes.
The seventh, on the omnipotence of God.
The eighth, on the wisdom of God, predestination, and foreknowledge.
The ninth, on the will of God and providence.
Part II.
The second part, on the creature of the world, has twelve chapters.
The first, on the production of the whole world.
The second, on corporeal nature with respect to becoming.
The third, on corporeal nature with respect to being.
The fourth, on corporeal nature with respect to influencing
and operating.
The fifth, on the manner of describing the aforesaid in Sacred Scripture.
The sixth, on the production of the supernal spirits.
The seventh, on the apostasy of the demons.
The eighth, on the confirmation of the good Angels.
The ninth, on the production of man with respect to the spirit.
The tenth, on the production of man with respect to the body.
The eleventh, on his production with respect to the whole composite.
The twelfth, on the completion and ordering of the entire consummated world.
Part III.
The third part, on the corruption of sin, has eleven chapters.
The first is on the origin of evil in general.
The second, on the temptation of the first parents.
The third, on the transgression of the first parents.
The fourth, on the punishment of the first parents.
The fifth, on the corruption of original sin.
The sixth, on the transmission of original sin.
The seventh, on the cure of original sin.
The eighth, on the origin of actual sins.
The ninth, on the origin and distinction of the capital sins.
The tenth, on the origin and quality of penal sins.
The eleventh, on the origin of final sins, which are sins against the Holy Spirit.
Part IV.
The fourth part, on the incarnation of the Word, in which there are ten chapters.
The first, on the reason why the Word of God ought to or fittingly became incarnate.
The second, on the incarnation with respect to the union of natures.
The third, on the incarnation with respect to its mode.
The fourth, on the incarnation with respect to the fullness of time.
The fifth, on the fullness of the grace of Christ with respect to the charisms in the affections.
The sixth, on the fullness of wisdom in the intellect.
The seventh, on the perfection of merit in its effect.
The eighth, on the passion of Christ with respect to the state of the one suffering.
The ninth, on the passion with respect to the mode of suffering.
The tenth, on the passion with respect to the outcome of the passion.
Part V.
The fifth part, on the grace of the Holy Spirit, has ten chapters.
The first, on grace insofar as it is a gift divinely given.
The second, on grace insofar as it leads free choice out of sin.
The third, on grace insofar as it assists toward the good.
The fourth, on the ramification of grace into the habits of the virtues.
The fifth, on its ramification into the habits of the gifts.
The sixth, on its ramification into the habits of the beatitudes and consequently of the fruits and the spiritual senses.
The seventh, on the exercise of grace with respect to things to be believed.
The eighth, on the exercise of grace with respect to things to be loved.
The ninth, on the exercise of grace with respect to things to be done, both precepts and counsels.
The tenth, on the exercise of grace with respect to things to be sought and prayed for.
Part VI.
The sixth part, on sacramental medicine, whose chapters are thirteen.
The first is on the origin of the Sacraments.
The second is on the variation of the Sacraments.
The third, on the number and distinction of the Sacraments.
The fourth, on the institution of the Sacraments.
The fifth, on the dispensation of the Sacraments.
The sixth, on the repetition of the Sacraments.
The seventh, on the constitution and integrity of baptism.
The eighth, on the integrity of confirmation.
The ninth, on the integrity of the eucharist.
The tenth, on the integrity of penance.
The eleventh, on the integrity of extreme unction.
The twelfth, on the integrity of holy orders.
The thirteenth, on the integrity of matrimony.
Part VII.
The seventh part, on the state of the final judgment, has seven chapters.
The first is on judgment in general.
The second, on the antecedents to judgment, of the kind that is the punishment of purgatory.
The third, on the antecedents to judgment, of the kind that are the suffrages of the Church.
The fourth, on the concomitants, such as the conflagration of fires.
The fifth, on the concomitants, such as the resurrection of bodies.
The sixth, on the consequents, such as the punishment of hell.
The seventh and last, on the glory of paradise.