Collation 11

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Latin

A. Fourth Treatise on the Second Vision, Which is the Second on the Splendor of Faith and Deals with the Vision of God's Trinity

1100 ELEVENTH COLLATION Fourth Treatise on the Second Vision, Which is the Second on the Splendor of Faith and Deals with the Vision of God's Trinity

COLLATIO XI DE SECUNDA VISIONE TRACTATIO QUARTA, QUAE EST SECUNDA DE SPECIOSITATE FIDEI ET AGIT DE SPECULATIONE DEI TRINI

1. BUT we all, with faces unveiled, reflecting as in a mirror the glory of the Lord, are being transformed into His very image from glory to glory, as through the Spirit of the Lord. We have spoken of the second vision, that is, of understanding lifted up by faith, as expressed through the words "heaven," or "firmament," meaning lofty, firm, and beautiful. We have spoken of the two first and were beginning to cover the third, that is, beauty, which is a manifold speculation about faith. Of this, it was said to Abraham, that is, to the believer: "Look at the heavens and, if you can, count the stars." And to John: He took me up in spirit to a mountain, etc. And by the twelve signs through which the sun of understanding runs as it traverses the hemisphere of our intelligence, producing the day and the year of faith; and by the twelve gates, each one made of a single pearl, may be understood the twelve principal ideas to which the others may then be retraced, and according to which the others are ruled and directed: and these [twelve principal ideas] are bright, vivifying, and joyful. The first of these ideas was to consider God as the first Being; the second, to consider Him as triune. Both the saints and the doctors deal with them, but the saints by means of intellectual vision and the doctors by means of investigation. And so we have said of the first mirror. that it is being. Now this is the most manifest and perfect name of God, for all things depending upon God are comprised within this name: "I am who am." This name is properly His, and it was said of it in what manner all things represent Him by way of order, origin and fulfillment, or immediate relationship. This name written in the soul gives it light so that it may see.

1. Nos vero omnes, revelata facie gloriam Domini speculantes, in eandem imaginem transformamur a claritate in claritatem, tanquam a Domini spirituDictum est de secunda visione, scilicet intelligentiae per fidem elevatae, quae intelligitur per caelum vel firmamentum, quod est altum, firmum, speciosum. Dictum est de duobus primis, et inceptum de tertio, scilicet speciositate, quae est multiformis speculatio fidei. -- De qua dictum est Abrahae, hoc est credenti: Suspice caelum et numera stellas, si potes ² ; dictum est a Ioanne: Sustulit me in montem ³ etc. Et per duodecim signa, per quae currit sol intellectualis in hemisphaerio nostrae intelligentiae et facit diem et annum fidei, et per duodecim portas ex singulis margaritis ⁴ intelliguntur duodecim speculationes principales, ad quas aliae reducuntur, et secundum quas aliae regulantur et diriguntur; et istae sunt fulgidae, vivificae, iucundae. -- Prima erat speculari, Deum esse primum; secunda, Deum esse trinum et unum. Circa has procedunt Sancti et doctores; sed Sancti per viam speculationis, doctores per viam investigationis. Dictum est ergo de primo speculo, scilicet quod est esse; hoc enim est nomen Dei manifestissimum et perfectissimum, quia omnia, quae sunt Dei, comprehenduntur in hoc nomine: Ego sum qui sum ⁵ . Hoc nomen Dei est proprie proprium, de quo dictum, quomodo omnes res repraesentant ipsum per viam ordinis, originis et completionis vel connexionis. Hoc speculum componitur ex omnibus creaturis, ut patuit. Hoc nomen in anima scriptum illustrat eam ad speculandum.

2. Augustine ¹ explains this power as follows: "But we all, with faces unveiled, reflecting as in a mirror the glory of the Lord: Not 'as in mirrors,' that is, from afar, but 'as in a mirror.' " But we still see through this mirror in an obscure manner, for a man who sees clearly is in the state of beatitude. Augustine indicates the form of this mirror in the fifteenth book of his work "On the Trinity," chapter four, ² where he seeks to show both God's unity and trinity. This is what he says: "It is not only the authority of the divine books that proclaims that God is one: everything around us, including ourselves because of the universal nature of things, manifests the fact that it has a most outstanding Creator, who gave us a mind and natural reason through which we see that the living beings are superior to the non-living, the sensible to the senseless, the intelligent to the non-intelligent, the immortal to the mortal, the powerful to the weak, the just to the unjust, the beautiful to the deformed, the good to the wicked, the incorruptible to the corruptible, the invisible to the visible, the bodiless to the bodily, the blessed to the wretched. And because of the fact that, without any doubt, we place the Creator above created things, it is fitting that we profess that He is supremely living, that He perceives and knows all things, that He is free from death, corruption, and change, that He is not a body but a Spirit, the most powerful, just, beautiful, good, and happy of them all."

2. Praedictam igitur auctoritatem Augustinus sic explanat: «Nos autem, revelata facie gloriam Domini speculantes, non a specula, scilicet de longe, sed a speculo»; sed hoc speculum est cum aenigmate adhuc, quia, si videretur sine aenigmate, esset homo beatus. Hoc speculum format Augustinus decimo quinto De Trinitate, capitulo quarto, ubi vult ostendere unitatem et Trinitatem Dei; dicit sic: «Neque enim divinorum librorum auctoritas tantummodo praedicat, esse Deum verum; sed omnis quae nos circumstat, ad quam nos etiam pertinemus, universa rerum natura Proclamat, se habere praestantissimum conditorem, qui nobis mentem rationemque naturalem dedit, qua viventia non viventibus, sensu praedita non sentientibus, intelligentia non intelligen- tibiis, immortalia mortalibus, impotentibus potentia, iniustis iusta, speciosa deformibus, bona malis, incorruptibilia corruptibilibus, immutabilia mutabilibus, invisibilia visibilibus, incorporalia corporalibus, beata miseris praeferenda videamus. Et per hoc, quoniam rebus creatis Creatorem sine dubitatione praeponimus, oportet, ut eum et summe vivere et cuncta sentire atque intelligere, et mori et corrumpi mutarique non posse, nec corpus esse, sed spiritum omnium potentissimum, iustissimum, speciosissimum, optimum beatissimumque fateamur».

B. [augustine] Presupposes Twelve Conditions

3. He [Augustine] presupposes twelve conditions: [that God is] eternal, immortal, incorruptible, immutable—these are the first four; [that He is] living, wise, powerful, and beautiful—here again are four; [that He is] a just, good, happy and holy Spirit—these are the final four. From the first foursome, let us take one attribute, eternal, for it contains the other three: if God is eternal, by the same token He is immortal; and if He is immortal, He is incorruptible; and if incorruptible, immutable also. From the second foursome, let us take wise, for it contains the other three. If He is wise, He is therefore living; and if living, He is powerful; and if powerful, beautiful also, for wisdom is the most beautiful form: wherefore He is the Wise One. I... was enamored of her beauty. Out of the third foursome, let us take one attribute: happy, which contains within itself the other three. For if He is a happy Spirit, therefore He is good, and hence just, and also holy. And so, in these three attributes, eternal, wise, and happy, the whole Trinity shines forth, for eternity is appropriated to the Father, wisdom to the Son, and happiness to the Holy Spirit. ³

3. Duodecim ponit conditiones: aeternus, immortalis, incorruptibilis, immutabilis, ecce quatuor; item, vivus, sapiens, potens, speciosus, et ecce quatuor; item, iustus, bonus, beatus, sanctus spiritus, ecce quatuor. -- De primo quaternario accipiatur unum nomen, scilicet aeternus, quod alia tria comprehendit: quia si est aeternus, eo ipso est immortalis; et si immortalis, eo ipso incorruptibilis; et si incorruptibilis, eo ipso immutabilis. -- De secundo quaternario accipiatur sapiens, quod alia tria comprehendit: quia, si sapiens, ergo vivus; si vivus, ergo potens; si potens, ergo speciosus, quia sapientia est forma pulcherrima; unde Sapiens: Amator factus sum formae illius ⁶ . -- De tertio quaternario accipiatur aliud nomen, scilicet beatus, quod comprehendit in se alia tria: quia, si beatus, ergo bonus, ergo iustus, ergo sanctus spiritus. In his ergo tribus, scilicet aeternitate, sapientia, beatitudine, iam relucet Trinitas, quia aeternitas appropriatur Patri, sapientia Filio, beatitudo Spiritui sancto.

4. Now, he (Augustine) ⁴ also reduces these three to one, taking wisdom, and showing the Trinity [within it]. For by necessity, if there is wisdom, there is a mind which knows itself and loves itself and others. Nor should it be understood that the Father is mind in such a way that the Son is not: this is insanity. On the contrary, the Father is mind, the Son is mind, and the Holy Spirit is mind. Again, the Son is knowledge, the Father is knowledge, and the Holy Spirit is knowledge—and the same with the rest. But in the [human] soul, this is different, for the mind is not knowledge. ⁵ And so wisdom consists in knowledge. Where there is knowledge, it is necessary that there be the emanation or generation of a word, and from this generation there comes about the production of a binding love. And if the producing one is the Father, the word is the Son, and the bond the Holy Spirit, in whom trineness is really distinct — while it is not distinct in wisdom and mind as they exist in the soul. This comes from the truth of wisdom. And this is what Anselm says in his "Monologue." ⁶ And so, from the fact that the supreme Spirit understands itself, the Son is begotten and the Holy Spirit breathed forth. Such is the mirror of Augustine. But as for us, like Ruth, let us gather the gleanings after the harvesters by following our teachers.

4. Adhuc etiam redigit ad unum haec tria et accipit sapientiam et ostendit Trinitatem: quia necesse est, si est sapientia, ut sit mens, quae cognoscat se et diligat se et alia. Nec tamen intelligendum est, quod ita sit Pater mens, quod Filius non sit, immo est insania; quin immo Pater est mens, Filius mens, Spiritus sanctus mens. Item, Filius notitia, Pater notitia, Spiritus sanctus notitia, et sic de aliis. Hoc autem in anima est aliter, quia mens non est notitia. Sapientia igitur in cognitione est; ubi autem est cognitio, necesse est, ut sit emanatio sive generatio verbi, ex qua generatione sequitur productio amoris nectentis; et sic producens est Pater, verbum est Filius, nexus Spiritus sanctus, in quibus est trinitas vere distincta, non in sapientia et in mente, sicut est in anima. Hoc est ex veritate sapientiae. Et hoc dicit Anselmus in Monologio. Ex hoc enim, quod summus Spiritus se intelligit, Filius generatur, Spiritus sanctus spiratur. Hoc est speculum Augustini. Sed nos cum Ruth ⁷ colligamus spicas post messores secundum doctores nostros.

5. There is a twofold mirror of the Trinity: the mental, explaining mental names of God; the material, explaining substituted names. The first consideration is that intelligence lifted up by faith says that God is trine and one by reason of the four principles contained in the divine essence, that is, because of the condition of perfection, and the conditions of perfect production, productive diffusion, and diffusive love—each one leading to the next.

5. Est autem duplex speculum Trinitatis: unum intellectuale/ quod facit intelligere nomina dicta de Deo intellectualia; secundum est magis materiale, quod fit per nomina transumptiva. -- Prima speculatio est, quod intelligentia per fidem elevata dicit, Deum esse trinum et unum, propter quatuor, quae sunt in divino esse, scilicet propter conditionem perfectionis, propter conditionem perfectae productionis, productivae diffusionis, diffusivae dilectionis; et unum sequitur ex altero.

Origin

6. Indeed, there is here the summit of perfection, from which it follows that the First Principle enjoys perfect origin, order, and indivision. In terms of origin, the perfection of a producer is higher than that of a non-producer; and the originating perfection of a producer who brings forth a being who also produces is higher than that of one who brings forth a being who does not produce. And so, if there is here the fullness of originating perfection, there must necessarily be a Father bringing forth a Son who also produces, and a Holy Spirit who is produced.

6. Est enim ibi summa perfectio, ex qua fit, quod primum principium habet perfectionem originis, ordinis, indivisionis. -- Est autem origo originans perfectior quam non originans, et perfectior est origo originans originantem quam originans non originantem: ergo si ibi est perfecta origo, necesse est, esse Patrem producentem Filium originantem et Spiritum sanctum originatum.

D. Order

7. Again, from the viewpoint of order: where there is order, there is proper relationship to the beginning, the intermediate stage, and the end, otherwise disorder would befall the things of God. And so, as said above, it is fitting from the viewpoint of order that there be three Persons here.

7. Item, a parte ordinis sic: ubi est perfectus ordo, ibi est ratio principii, medii et ultimi; alioquin inordinatio accideret in divinis, sicut supra dictum est: oportet ergo per rationem ordinis, ut sint ibi tres personae.

E. Indivision

8. Once more, from the viewpoint of indivision: it is necessary that there be indivision here, otherwise it would be retreating from perfection and from unity. For indivision is unity; ⁷ but unity exists in the originating and the originated, in universals and particulars, in the will and in nature. Unity in originating principles is that of simplicity; in the composite, or originated beings, that of wholeness or fullness; in universals, that of conformity; in particular beings, that of countlessness; in the will, that of unanimity; in nature, that of inseparability. The unity of simplicity in originating principles is deficient in that, although the principle itself is simple, yet it may be unable of itself to produce another without the help of a third. The unity of wholeness or plenitude in things originated is deficient in that it is not of itself, nor simple. The unity in universals is deficient, that is, uniformity is deficient, for it is counted together with other things: for although it exists in many things, it is yet counted in them4 The unity in individuals is deficient, for the form is counted together with matter. ⁸ The unity of the will is deficient, for intentions are not so closely joined that they cannot be separated through disagreement. Finally, the unity of inseparability is deficient in natures, for the union of the form is not so strong that it cannot be separated by artificial means. Wherefore this [perfect indivision] must be presupposed in God.

8. Item, a parte indivisionis sic: necesse est, ibi esse indivisionem, alioquin recederetur a perfectione et ab unitate. Est enim indivisio unitas; unitas autem est in principiis et principiatis, in universalibus et particularibus, in voluntate et natura. Unitas in principiis est simplicitatis; in compositis sive principiatis totalitatis seu plenitudinis; in universalibus conformitatis, in particularibus innumerabilitatis, in voluntate unanimitatis, in natura inseparabilitatis. -- Unitas simplicitatis in principiis est defectiva; quia, licet quodlibet principium sit simplex, non tamen de se sufficiens est ad producendum aliud sine alio principio. -- Item, unitas totalitatis sive plenitudinis in principiatis deficit, quia non est ex se nec simplex. -- Item, unitas in universalibus deficit, scilicet conformitatis, quia numeratur cum alia; licet enim sit in pluribus, numeratur tamen in illis. -- Item, unitas in individuis deficit, quia cum. materia numeratur forma. -- Item, unitas voluntatis deficit, quia non ita coniunguntur animi, quin separari possint per discordiam. -- Item, unitas inseparabilitatis deficit in naturis, quia non est tam fortis unio formae, quin possit per artificium separari. -- Haec autem in Deo ponenda.

9. Again, in the first Being, there is a proper relationship to perfect production. Production may be of something similar or dissimilar, equal or inequal, consubstantial or essentially different. By necessity, if there is production of something dissimilar, the production of something similar is presupposed. This is clearly shown as follows: similar is related to dissimilar as the same is related to different, as the one to the many. But the same necessarily precedes the different, and the one precedes the many: ⁹ hence the production of the similar precedes the production of the dissimilar. But the creature is produced from the first being, and is dissimilar: wherefore by necessity there is produced something similar, which is God. Again, according to Boethius, ¹⁰ inequalities have their origin from equality. Likewise, if something essentially different is produced by God, by necessity there must be produced first something substantially the same, for before the extrinsic there is the intrinsic, as is evident. For the concept in the mind — something intrinsic — precedes the extrinsic expression of the speaker. Likewise, from the eternal substance there does not come forth something different unless there is also produced something substantially the same. Hence in God there is the production of something similar, equal and consubstantial before the production of anything dissimilar, unequal and essentially different.

9. Item, in primo esse est ratio perfectae productionis. Est autem productio similis et dissimilis, aequalis et inaequalis, consubstantialis et essentialiter differentis. -- De necessitate, si est productio dissimilis, praeintelligitur productio similis; quod sic patet: simile habet se ad dissimile, sicut idem ad diversum, sicut unum ad multa; sed de necessitate idem praecedit diversum, et unum multa: ergo productio similis productionem dissimilis. Sed creatura producitur a primo esse et est dissimilis: ergo de necessitate producitur simile, quod est Deus. -- Item, secundum Boethium inaequalitates oriuntur ab aequalitate: si ergo producitur a Deo quod est inaequale, scilicet creatura, necessario praecedit productio aequalis, quod est Deus. -- Item, si producitur a Deo essentialiter differens, necessario ante producitur substantialiter idem, quia ante extrinsecum est intrinsecum, ut patet: quia verbum dicentis extrinsecum praecedit mentis conceptus ut aliquid intrinsecum: ergo similiter a substantia aeterna non manat differens, nisi producatur substantialiter idem: ergo in Deo prius est productio similis, aequalis, consubstantialis quam dissimilis, inaequalis, essentialiter differentis.

10. But is it not true, you will say, that by understanding the first being as consisting in a single supposit, as do the Gentiles, they further understand substance, power and operation? Hence without understanding the Trinity or emanation, it is possible to understand production. I answer: Understanding is twofold: one that is perfect and complete and fully resolving; and with such an understanding, it does not pertain to understand in this way. But a defective understanding may understand in a semi-complete way, so that it resolves into several those things which in God are one and in other beings are not one. ¹¹

10. Sed quid? dices, nunquid intelligendo, primum esse unum esse suppositum, ut gentiles, adhuc intelligunt substantiam, virtutem et operationem? Ergo, non intellecta trinitate vel emanatione, est intelligere productionem. Respondeo: intellectus duplex est: perfectus et plenus et plene resolvens; et tali intellectu non est intelligere sic; intelligere autem semiplene potest intellectus defectivus sic, quod resolvat in plura, quae in Deo sunt unum, aliter non.

F. Actual

G. Complete

H. Final

11. The third relationship to the mirror consists in the fact that in God there is a proper relationship to productive diffusion. God's being is supreme good, wherefore it supremely diffuses itself in a threefold outpouring: utterly actual, complete, and directed toward an end, that is, most final. Because it is utterly actual, it always is, always was, and always shall be; it always begets, always has begotten, and always shall beget. Now no creature can have so great a power that it always is, always was, and always shall be; wherefore by necessity it (God's being) must emanate as an eternal being. ¹² Again, such diffusion is not utterly complete in any creature, for God does not grant to the creature the full splendor of exemplarity: He confines his grant to begetting the Son who is entitled to say: "All things that the Father has are mine." No creature can say such a thing. Likewise, this production is utterly final, in that the producing being grants all that He can. But the creature is unable to receive all that God can grant. And so, as the point adds nothing to the line—nor do a million points ¹³ — the goodness of a creature adds nothing to that of the Creator, because the finite adds nothing to the infinite. Wherefore, by necessity, such diffusion in the fullness of its possibilities can exist only in something greater than which nothing can be conceived. But it is possible to think of something greater than any creature, and to conceive an increase in the creature itself. But in the Son, there is production, as in the Father. If, then, nothing can be conceived that is greater than the Father, the same may be said of the Son. If the Father also did not diffuse Himself in the most final way, He would not be perfect.

11. Item, tertia ratio speculi est, quia in Deo est ratio productivae diffusionis sic. Illud esse est summe bonum, ergo summe diffundit se triplici diffusione: actualissima, integerrima, ultimata sive ultimatissima. Quia actualissima, semper est, semper fuit, semper erit; semper generat, semper generavit, semper generabit. Hoc non potest habere creatura, quod semper sit, semper fuerit et semper futura sit: ergo necesse est, ut emanet aeternus. -- Item, integerrima non est haec diffusio in creatura, quia Deus non dat totum decorem exemplaritatis creaturae, immo non dat nisi generando Filium, qui dicere potest: Omnia, quae habet Pater, mea sunt*; hoc non dicit aliqua creatura. -- Item, haec diffusio est ultimata, ut det producens quidquid potest; creatura autem recipere non potest, quidquid Deus dare potest. Unde sicut punctus ad lineam nihil addit, nec etiam mille millia punctorum; sic bonitas creaturae bonitati Creatoris nihil addit, quia finitum infinito nihil addit. Ergo necesse est, ut haec diffusio secundum totum posse sit in aliquo, quo maius cogitari non potest; omni autem creatura aliquid maius cogitari potest, et etiam ipsa creatura maior se cogitari potest. Sed in Filio est productio, sicut in Patre. Si ergo Patre nihil maius cogitari potest: ergo nec Filio. Si Pater etiam ultimata diffusione non se diffunderet, perfectus non esset.

Fourth Diffusion is by Reason of Love

12. The fourth diffusion is by reason of love. Indeed, it is required that, wherever there is happiness, there be also supreme love, and consequently, love on the supreme level. Now, love can be reflexive, relational, or charitable. The relational love by which I love another is superior to the reflexive love by which I love myself. But charitable love is superior to both, for it implies both lover and beloved: wherefore that is the form it assumes in the Godhead. And so it is with this love that the Father loves the Son, and it is infinite ardor. ¹⁴ Also, there is here a love that is gratuitous, properly due, and mutual. Again, there is here a love that is pure, full, and perfect: as flowing out and outpoured, in the Son; as poured back, in the Holy Spirit. And for all these reasons, that mirror is ennobled.

12. Quarta diffusio est per rationem dilectionis. Necessario enim oportet, quod ubi beatitudo est, ibi summa sit dilectio, et per consequens dilectio in summo. Est autem dilectio reflexa, connexiva, caritativa. Connexiva dilectio perfectior est, qua alterum diligo, quam reflexa, qua me diligo; caritativa autem perfectior ceteris est, quae habet dilectum et condilectum: ergo haec est in divinis. Hac ergo dilectione Pater diligit Filium, et est infinitus ardor. -- Item, est ibi dilectio gratuita, debita, permixta. -- Item, est ibi dilectio pura, plena, perfecta, ut effluens et effluxa in Filio, ut refluxa in Spiritu sancto. Ex istis rationibus omnibus fit illud speculum nobile.

13. Yet, there is another mirror made of the accumulation of small things. Wherefore take note that, while the whole Trinity is light in the order of understanding, the Word naturally has the power of expressing. ¹⁵ But every creature proclaims the eternal generation,! and the twelve modes of generation we find in creatures express and represent it. For there is a first mode of generation by means of diffusion, a second by means of expression, and a third by means of propagation.

13. Est autem aliud speculum, congregatum ex parvis. Unde nota, quod licet tota Trinitas sit lumen intelligendi, Verbum tamen naturaliter habet rationem exprimendi. Omnis autem creatura clamat generationem aeternam, et hanc exprimunt et repraesentant duodecim generationes, quas reperimus in creaturis. Est enim primus modus generationis per diffusionem, secundus per expressionem, tertius per propagationem.

1. Diffusion

14. By means of diffusion, as of brightness out of light, of heat out of fire, of a river out of its headspring, of rain out of a full or humid cloud. In the first diffusion, equality is lacking, for brightness is not the same as light. In the second, closeness is lacking, for heat is not close to fire, since it is the principle neither of its form nor of its origin, but is merely an accident. ¹⁶ In the third, simultaneity is lacking, for a spring diffuses itself by flowing, and not all at once. In the fourth, fullness is lacking, for not all of the rain is drawn out of a cloud, but only successive drops. Now, join these four conditions to a single diffusion, one of splendor having equality, of heat having closeness and substantiality, of a river or fountain having simultaneity, and of rain having fullness: and in this way, you will have a trace of the eternal generation.

14. Per diffusionem, ut splendoris a luce, ut caloris ab igne, ut fluminis a fonte, ut imbris a nube plena sive rorida. -- In prima diffusione deficit aequalitas, quia splendor non aequatur luci. -- In secunda deficit intimitas, quia calor non est intimus igni sive ut informanti, sive ut originanti; est enim accidens. -- In tertia deficit simitas, quia fons diffundit se per partes, non totus insimul. -- In quarta deficit integritas, quia non tota pluvia excutitur a nube, immo per guttas. -- Iungas has quatuor conditiones ad unam diffusionem, quae sit splendoris habentis aequalitatem, caloris habentis intimitatem et substantialitatem, rivuli sive fontis habentis simultatem, imbris habentis integritatem: et sic habes vestigium generationis aeternae.

15. Hence, the Son is sometimes compared to brightness: Being the brightness of His glory, etc.; at other times, to a flame, as in Moses' bush which represented the person of the Son; or again, as a river or spring: But a spring rose out of the earth. A river rose in Eden. Again, He is sometimes compared to rain: For just as from the heavens the rain and snow come down and do not return there till they have watered the earth, etc. And, later: So shall my word be that goes forth from my mouth, that is, from the Father's heart.

15. Unde Filius aliquando comparatur splendori, ad Hebraeos primo: Qui cum sit splendor gloriae ⁹ etc.; aliquando flammae, ut in rubo Moysi ¹⁰ , ubi fuit expressa persona Filii; aliquando fluvio vel fonti, ut in Genesi: Fons ascendebat de terra, et fluvius egrediebatur de loco voluptatis ⁿ ; aliquando imbri, ut in Isaia: Quomodo descendit imber et nix de caelo et illic ultra non revertitur, sed inebriat terram ¹² etc., et sequitur: Sic erit verbum meum, quod egreditur de ore meo ¹³ , scilicet de corde Patris.

2. Expression

16. The second mode [of generation] is by means of expression: as in the case of the species coming out of the object, the imprint out of the seal, the speech out of the speaker, or the concept or thought out of the mind. And in these, there is deficiency. In the first, the reality of the object is lacking, for the species in the eye or in the soul is not the reality of the thing. ¹⁷ In the second, simplicity is lacking, for the image or figure does not consist in a point or in something simple, but has parts. In the third, permanence is lacking, for speech passes away and does not remain. In the fourth, substance is lacking, for the concept of the mind is neither a substance nor a hypostasis.! Take away such defects, and suppose an expression like the species deriving from the object but having reality, like the imprint produced by the seal but having simplicity, like the word coming forth from the speaker but having permanence, like the concept proceeding from the mind but having substance: and then you have the first part of the mirror.

16. Secundus modus est per modum expressionis: ut speciei ab obiecto, ut imaginis a sigillo, ut sermonis a loquente, ut conceptus sive cogitatus a mente. -- Et in his est defectus. In prima deficit rei veritas, quia species in oculo vel in anima non est veritas rei. -- In secunda deficit simplicitas, quia imago sive figura non est in puncto vel in simplici, sed partes habet. -- In tertia deficit stabilitas, quia sermo transit et non manet. -- In quarta deficit substantialitas, quia conceptus mentis non est substantia vel hypostasis. -- Auferas hos defectus et pone expressionem quae sit ut speciei ab obiecto habentis veritatem, ut imaginis a sigillo habentis simplicitatem, ut sermonis a loquente habentis stabilitatem, ut conceptus a mente habentis substantialitate!^ et tunc habebis alteram partem speculi.

17. The Psalm refers to the first [manner of expression]: My heart overflows with a goodly theme. And there follows: Fairer in beauty are you than the sons of men. Wisdom refers to the second: For she is the refulgence of eternal light, the spotless mirror of the power of God, the image of His goodness. And the Apostle: He is the image of the invisible God. Job refers to the third: God speaketh once, and repeateth not the selfsame thing the second time. Understand this as meaning "in the Son," in the sense that He always is, and will never cease to be nor even be changed. In the fourth [manner of expression], suppose substantiality, for the concept of the eternal mind is a hypostasis, and this mental concept is most noble and perfect. Hence, in Proverbs: When there were no depths I was brought forth. And so He [the Expression] is sometimes called the Word, the Species, the Image, the Word remaining forever, the Concept —not as existing within [a mind], but as being substantial: a hypostasis. And in this way we have the other part of the mirror.

17. De primo, Psalmus: Eructavit cor meum verbum bonum ¹⁴ , et sequitur: Speciosus forma prae filiis hominum ¹⁵ . -- De secundo, Sapientiae septimo: Candor est lucis aeternae et speculum sine macula et imago bonitatis illius ¹⁶ ; et Apostolus: Qui est imago invisibilis Dei ¹¹ . -- De tertio, Iob: Semel loquitur Deus et idipsum non repetit ¹⁸ . Unde pone in Filio, quod semper sit et non deficit nec vertitur. -- Quarto pone substantialitatem. Conceptus enim mentis aeternae est hypostasis, et iste conceptus mentalis est nobilissimus, perfectissimus. Unde in Proverbiis: Nondum erant abyssi, et ego iam concepta eram ¹⁹ . Aliquando ergo vocatur filius, species, imago, verbum manens in aeternum ²⁰ , con-. ceptus vero non inhaerens, sed substantialis et hypostasis. Sic ergo habemus aliam partem speculi.

3. Propagation

18. The third mode of generation is by means of propagation, and this in a fourfold way: as of a growth coming from a seed, a tree from a root, a conceived offspring from the belly or womb of the mother, or children from a begetting father. In the first mode of generation, formal beauty is lacking, for in the seed the form is vague and hidden. It is not so in the case of the Son. In the second, conformity is lacking, for although there is a single root, it is different in shape from the branches even though they produce a single tree. In the third, actuality is lacking, for although the mother is in a certain sense the active principle of the offspring, yet she is much more of a passive principle.! In the fourth, eternal coexistence is lacking.

18. Tertia generatio est per modum propagationis, et hoc quadrupliciter: ut germinis a semine, ut arboris a radice, ut prolis conceptae a ventre vel utero materno, ut filii a patre principiante. -- In prima generatione deficit formositas, quia in semine est forma confusa et occulta; sed non sic filius. -- In secunda deficit conformitas, licet enim sit una radix, tamen differt in forma a ramis, licet unam arborem faciant. -- In tertia deficit actualitas, quia mater est principium, etsi aliquo modo activum prolis, potissime tamen passivum. -- In quarta deficit coaevitas.

19. Now, take away these defects and suppose first formal beauty. In this sense, there is Isaiah: The branch of the Lord will be luster and glory, and the fruit of the earth will be honor and splendor. Second, suppose conformity: The Son conforms to the Father to the point that He is the tree of life... in the midst of the garden. Hence, in Proverbs: She is a tree of life to those who grasp her. Third, suppose actuality: in this sense, you have the Psalm: With Thee is the principality in the day of Thy strength, in the brightness of the saints: from the womb before the day star I begot Thee. From the womb, says the Psalmist, which is in relation to the warmth of the Father's bosom, from which He does not withdraw. Fourth, suppose eternal coexistence. In this sense, there is the Psalm: This day I have begotten You, that is in eternity, or in My eternal today.

19. Aufer ergo hos defectus et pone primo formositatem. Unde Isaias: Erit germen Domini in magnificentia et gloria, et fructus terrae sublimis ²¹ . -- Secundo pone conformitatem; sic Filius est conformis Patri, ut sit lignum vitae in medio paradisi ²² ; unde in Proverbiis: Lignum vitae est his qui apprehenderint eam ²⁰ . -- Tertio pone actualitatem. Unde in Psalmo: Tecum principium in die virtutis tuae in splendoribus Sanctorum; ex utero ante luciferum genui te ²⁴ . Ex utero dicit, ubi est ratio fovendi in sinu Patris ²³ , a quo non recessit. -- Quarto pone coaevitatem. Unde in Psalmo: Ego hodie genui te ²⁶ ; hoc est in aeternitate, sive in meo hodie aeterno.

20. Now, bring these twelve conditions together, and you will have a mirror for the contemplation of the divine Exemplar, the Word who represents all things: as the Brightness producing out of Light, in a condition of perfect equality [with this Light]—and likewise with the other conditions. And by these conditions are resolved all the arguments Arius draws from imperfect modes of generation. ¹⁸

20. Has duodecim conditiones aggrega, et habebis speculum ad contuendum exemplar divinum sive Verbum, quod omnia repraesentat: ut splendor procedens a luce cum perfectione aequalitatis, et sic de aliis. -- Et per has conditiones solvuntur omnia argumenta Arii, per quae arguit a generationibus imperfectis.

21. Of these twelve modes of generation, it is said in Genesis: "I had another dream," he said. "The sun, the moon and eleven stars were worshiping me." Now, this One is the most comely Joseph whom all things worship: temporal beings cry out by means of the moon, and spiritual beings, by means of the sun and the eleven stars. The modes of generation of creatures correspond to eleven of the conditions, while the twelfth is lacking: it came about in the generation of the Son of God. Wherefore there are here eleven stars, a quantity short of twelve which is a rising number, ¹⁹ for all beings are defective in relation to the mode of generation of this One, and tend toward the generation of the Word: for all beings point to the generation of the Word. Hence, when one considers brightness as coming from light, the mind must be transferred to the consideration of the eternal generation —and so with the other examples. And in this there is a great pleasure of which it is said in the Psalm: For You make me glad, O Lord, by Your deeds; at the work of Your hands, 1 rejoice. Wherefore [the Apostle] says: We all, with faces unveiled, reflecting as in a mirror the glory of the Lord.

21. De his duodecim generationibus dicitur in Genesi: Vidi per somnium quasi solem et lunam et stellas undecim adorare me ²¹ . Iste est ille Ioseph pulcherrimus, quem adorant omnia; et clamant temporalia per lunam, spiritualia per solem, et undecim stellae. Generationes creaturarum sunt secundum undecim conditiones, deficiente duodecima, quae est in generatione Filii Dei; ideo ponuntur hic undecim stellae in numero deficiente a duodenario, qui est numerus excrescens, quia omnia respectu illius generationis habent defectum et inclinant se ad generationem Verbi; omnia enim indicant generationem Verbi. -- Unde quando videtur splendor a luce, transferenda est mens ad considerandam generationem aeternam; et sic de aliis. -- Et ibi est magna delectatio, de qua in Psalmo: Delectasti me, Domine, in factura tua; et in operibus manuum tuarum exsultabo ²⁸ . Dicit ergo: Nos autem, revelata facie gloriam Domini speculantes ²⁹ .

22. Now, there is another interpretation, and it is more proper. There is generation by means of diffusion as is the case of brightness or luminosity coming forth from light. And while in such case there is coetemal duration, there is yet a lack of equality, for brightness is not the same as light. There is another form of diffusion as in fire coming forth from fire. And while in such case there is equality—as is evident when one candle is lit from another, for there is as much light in the one as in the other, as often as they are lit —yet, consubstantiality is lacking. Again, there is the diffusion of a runlet from a fountain, and here there is con- substantiality or intimacy, for the same water which is in the runlet is also in the fountain, ²⁰ yet there is some lack of nobility in the origin, for the water comes from below, through a number of passages, after purification from brine to freshness. Finally, there is the diffusion of rain from a cloud, and here there is nobility of origin, for this diffusion has the virtues of the sky through which the cloud pours out the rain. Yet, there is a lack of formal beauty, since the cloud is seen to obscure and befoul the sky. Now, put together what pertains to nobility, such as coeternal duration, equality, consubstantiality and formal beauty, and you have one aspect of the mirror.

22. Alio modo sic, et est magis proprie. Est generatio per diffusionem ut splendoris vel luminis a luce; et ibi est coaevitas, deficit tamen aequalitas, quia splendor non aequatur luci. -- Item, est diffusio, ut ignis ab igne, et ibi est aequalitas, ut patet, quando una candela accenditur ab alia, quod tantum est lumen in una, sicut in alia, et quotquot accendantur; deficit tamen consubstantialitas. -- Item, est diffusio rivuli a fonte, et hic est consubstantialitas vel intimitas, quia eadem aqua, quae est in fonte, est in rivulo; sed deficit nobilitas ortus, quia de imo, et per quosdam meatus et colationem de aqua salsa fit dulcis. -- Item, est diffusio imbris a nube, et ibi est nobilitas ortus, quia habet virtutes caeli, per quas infundit imbrem nubes; deficit tamen formae decor, quia videtur nubes caelum obscurare et deturpare. -- Iunge quod nobilitatis est, ut coaevitatem et aequalitatem, consubstantialitatem et formae decorem; et habes unam partem speculi.

23. Again, there is generation by means of expression, as in the species proceeding from the object, and here there is formal beauty which was lacking in the case of rain. And what is admirable here is the manner in which the species is generated: for it does not come from material air, since it does not point to essence, but to a manner of being, wherefore it is sufficient that it have an originating principle, which is intermediate between a material and an effective principle. Hence God gave to every object this power, that it give birth to its likeness, and this out of a natural fecundity. And so, in so far as an object gives birth to its image, it represents the eternal generation [of the Son from the Father]. And in so far as the intention of the mind combines this likeness with actual vision, it represents the incarnation of the Word. ²¹ But this generation of the species is short of perfection, since there is here no fixed form, but different manners of generation as is evident when mirrors are placed in different positions; and there are also different manners of representation, close up or from a distance.

23. Item, est generatio per expressionem ut speciei ab obiecto; et hic est formae decor, qui deficiebat in generatione imbris. Et hoc est mirabile, quomodo talis species generatur; quia non de materia aeris, quia, cum non dicat essentiam, sed modum essendi, sufficit, ut habeat principium originativum, medium inter principium materiale et principium effectivum. Unde Deus dedit virtutem hanc cuilibet rei, ut gignat similitudinem suam et ex naturali fecunditate. Unde secundum quod obiectum gignit similitudinem suam, sic repraesentat generationem aeternam; secundum quod intentio animae eam oculo unit, sic repraesentat incarnationem Verbi. -- Haec generatio speciei deficit, quia non est ibi formae fixio, sed vario modo habet generari, ut patet in speculis vario modo ordinatis; et diversimode habet repraesentare, prope, vel longe.

24. Once more, there is generation by means of impression as in the imprint from a seal, and here there is fixity of form which is lacking in the preceding case: but what is missing here is the power of life. There is the generation of speech from the speaker, and here there is the power of life, for speech implies a certain vital strength: and this is evident in the case of two people who say the same thing— one will express it and impress it better than the other. Wherefore Jerome ²² writes: "The act of live speech has some unknown kind of latent energy." And in the case of the words of Christ, there is no doubt that when they were proffered and heard from His mouth, they had greater virtue and power than when written. And yet, what is lacking here is the permanence of life, for speech passes away. There is the generation of a concept by the mind: and here there is permanence of life, for every concept remains in the memory; but what is lacking is the power of substantial fecundity, for this thought is not a substantial power. Now suppose these four joined together, formal beauty, the fixity of form, the power of life and the permanence of life: and you have the second aspect of the mirror.

24. Item, est generatio per expressionem ut figurae a sigillo, et hic est formae fixio, quod deficit in praecedenti, deficit tamen vitae vigor. -- Item, est generatio sermonis a dicente, ubi est vitae vigor, quia sermo quandam vim vitae secum habet; ut patet, quod duobus dicentibus eandem veritatem, unus melius alio exprimit et imprimit. Unde Hieronymus: «Habet nescio quid latentis energiae vivae vocis actus» etc. Unde verba Christi, non est dubium, quin, prolata et audita de ore eius, maioris virtutis et potestatis erant quam scripta. Hic tamen deficit vitae mansio, quia sermo transit. -- Item, est generatio conceptus a mente; et ibi est vitae mansio, quia omnis cogitatus in memoria manet; sed hic deficit fecunditatis substantialis virtus, quia ille cogitatus non est substantialis virtus. -- Haec quatuor iungantur, scilicet formae decor, formae fixio, vitae vigor, vitae mansio, et habes secundam partem speculi.

25. Finally, there is generation by means of propagation, as in germination from a seed. And here there is substantial power which was lacking in the preceding instances, although lacking in the present case is the strength of life. There is the generation of a shoot growing from the root, and here is strength of life, but there is no sensing of life: for the producing element does not feel the produced, nor does the produced perceive its origin. There is the generation of a fetus coming forth from the belly or womb, and here there is sensing of life, but the active power is lacking, for the belly is in a sense a receptive rather than an active element. There is generation as of a son by his father, and here are present all the aforesaid conditions except one, that of light, which is coeternal duration, and which is to be supposed in the generation of the Son of God. And the name eternal generation is applied to this final instance, the generation of the Son by the Father. And Christ confirmed this very point when He said: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." He did not say, "In the name of light and brightness." These, then, are the eleven stars worshiping Joseph, the most comely son, that is, the eleven noble conditions mentioned above; but the twelfth, eternal coexistence, is found in the Son of God.

25. Item, est generatio per propagationem ut germinis a semine; et hic est virtus substantialis, in qua ultimum deficit, scilicet deficit vitae robur. -- Item, est generatio ut surculi a radice; et hic est vitae robur, sed deficit vivax sensus; non enim sentit vel producens productum, vel productum suam originem. -- Item, est generatio ut fetus a ventre vel utero; et hic est vivax sensus, sed deficit virtus activa, quia venter est quasi receptaculum potius quam activum. -- Item, est generatio ut filii a patre; et ibi sunt omnes dictae conditiones praeter unam, scilicet lucis, quae est coaevitas, quae ponenda est in generatione Filii Dei; et ab ista ultima generatione, scilicet Filii a Patre, denominatur generatio aeterna. Et hoc ratificavit Christus, cum dixit: Ite, docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti ³⁰ ; non dixit: in nomine lucis et splendoris. Hae sunt undecim stellae adorantes Ioseph, Filium pulcherrimum, scilicet undecim conditiones nobiles iam dictae, sed duodecima, scilicet coaevitas, est in Filio Dei.