Collation 21

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Latin

A. Second Treatise on the Fourth Vision, Which is Particularly Concerned with the First Object of the Intelligence Suspended in Contemplation, the Heavenly Hierarchy.

2100 TWENTY-FIRST COLLATION Second Treatise on the Fourth Vision, Which Is Particularly Concerned With the First Object of the Intelligence Suspended in Contemplation, That Is, the Consideration of the Heavenly Hierarchy.

COLLATIO XXI DE QUARTA VISIONE TRACTATIO SECUNDA, QUAE SPECIALITER AGIT DE PRIMO OBIECTO INTELLIGENTIAE PER CONTEMPLATIONEM SUSPENSAE, NEMPE DE CONSIDERATIONE HIERARCHIAE CAELESTIS

1. GOD made the two great lights, ¹ etc. It has been said that contemplation consists in the delicious consideration of the heavenly Monarchy, the delicious consideration of the Church Militant, and the delicious consideration of the hierarchized human mind, or of [that mind] ordained in a hierarchical manner. The first is understood through the sun, the second through the moon, and the third through the stars. We should speak first of the sun.

L Fecit Deus duo magna luminaria ¹ etc. Dictum est, quod Contemplatio consistit in luculenta consideratione caelestis monarchiae, in luculenta consideratione militantis Ecclesiae, in consideratione luculenta mentis humanae hierarchizatae sive hierarchice ordinatae. Prima intelligitur per solem, secunda per lunam, tertia per stellas. Primo dicendum de sole.

2. The Eternal Sun, Father, Son, and Holy Spirit, is alive, resplendent and warming. The Father is supremely alive, the Son supremely resplendent, and the Holy Spirit supremely warming. The Father is the most lively light, the Son the most beautiful and bright splendor, the Holy Spirit the most ardent heat. As the real sun imparts life, light, and heat to all things, so do these three. Liveliness, splendor, and heat are one sun, and yet they have distinction although they are not three suns. Likewise, Father, Son, and Holy Spirit are one God. And as liveliness is resplendent and warming, and splendor is quickening and warming, and heat is quickening and resplendent in this visible sun: so also the Father is in Himself and in the Son and in the Holy Spirit; and the Son is in the Father and in Himself and in the Holy Spirit; and the Holy Spirit is in the Father and in the Son and in Himself, by reason of circumincession which is characterized by identity with distinction. ²

2. Sol aeternus, Pater et Filius et Spiritus sanctus, est vigens, fulgens, calens: Pater est summe vigens; Filius, summe fulgens; Spiritus sanctus, summe calens. Pater, lux vigentissima; Filius, splendor pulcherrimus et fulgentissimus; Spiritus sanctus, calor ardentissimus. Sicut iste sol cuncta vivificat, cuncta illustrat, cuncta calefacit; et sicut ista tria: vigor, splendor, calor, sunt unus sol, et tamen habent distinctionem nec sunt tres soles; sic Pater et Filius et Spiritus sanctus unus Deus. Et sicut vigor est splendens et calens, splendor est vigens et calens, calor vigens et splendens in isto sole visibili; sic Pater est in se et in Filio et in Spiritu sancto, et Filius est in Patre et in se et in Spiritu sancto, et Spiritus sanctus est in Patre et in Filio et in se secundum rationem circumincessionis, quae notat identitatem cum distinctione.

3. In this consideration, there is a certain reason of divine exemplarity in relation to all enlightenments. But a certain enlightenment pertains to the Father, as He exists in Himself, another as He exists in the Son, and yet another as He exists in the Holy Spirit. And there is another [enlightenment] that pertains to the Son as He exists in Himself, another as He exists in the Father, and yet another as He exists in the Holy Spirit. And [there is another enlightenment that pertains] to the Holy Spirit as He exists in Himself, another as He exists in the Father, and yet another as He exists in the Son. And it is proper to enlightenments to correspond to this ninefold series. These enlightenments consist in considering the Father, the Son, and the Holy Spirit as they are in Themselves, and [as such] they are three in number. Other enlightenments [consist in considering] them as related to each other, and they are six in number. And so there are nine. And because of this number six, six times the Lord said "Let there he," and so it was, in the work of the six days.

3. In hac consideratione est quaedam ratio exemplaritatis divinae respectu omnium illuminationum; sed quaedam illuminatio respondet Patri, secundum quod est in se ipso; et alia, secundum quod est in Filio; et alia, secundum quod est in Spiritu sancto. -- Et alia est Filii, ut est in se ipso; alia, ut est in Patre, et alia, ut est in Spiritu sancto. -- Et alia est Spiritus sancti, ut est in se; et alia, ut est in Patre; et alia, ut est in Filio. -- Et secundum hunc numerum novenarium habent illuminationes esse. Hae illuminationes habent esse in consideratione Patris et Filii et Spiritus sancti in se ipsis, et sunt tres; et aliae, in ipsis ut ad invicem relatis, et sunt sex; et ita sunt novem. Et propter illas sex sexies dixit Deus: Fiat; et factum est, in operibus sex dierum.

B. Essential Properties Appropriated according to This Number Nine

4. It should be understood, then, that concerning God trine and one, there come about appropriations of essential properties appropriated according to this number nine. Some of them concern the Trinity as originating principle, others, as governing means, others, again, as final completion, in the act of beatifying all things, that is, [all things] capable of beatification. ³ Hence, the Trinity is the Sun, the originating, governing, and consummating principle of all things.

4. Intelligendum ergo, quod de Deo trino et uno fiunt appropriationes proprietatum essentialium appropriatarum secundum hunc numerum novenarium. Quaedam respiciunt Trinitatem ut originans prin- cipium, quaedam ut gubernans medium, quaedam ut finale complementum, ut beatificans omnia, scilicet beatificabit. Unde Trinitas est sol universorum principiativus, gubernativa, consummativus vel beatificativus.

1. Originating Principle

5. Insofar as [the Trinity] is the originating principle, three attributes are appropriated [to it], to wit, power, wisdom, and will. These three are required of an originating principle. For wisdom is founded on a certain power: ⁴ for if [the Trinity] had no power, it would not be able to produce anything. If it had power but no wisdom, it could not produce wisely, for power without wisdom is foolhardy. Likewise, if it had power and wisdom, but willed not, it would either produce nothing or produce against its will, and thus be unhappy. And so it is evident that will brings the principle into act. And because in these matters there is also some relation to eternal principating, these three are appropriated to them not only as the principle originating other (Persons), but also as the principle originating the Persons (themselves) 4

5. Secundum quod est origo originans, sic sunt tria appropriata, scilicet potentia, sapientia, voluntas. Haec tria sunt necessaria principio originanti. Sapientia enim fundatur in aliqua potentia. Si enim potentiam non haberet, nihil posset producere. Si haberet potentiam, et sapientiam non haberet; non produceret sapienter, quia potentia sine sapientia praeceps est. Item, si haberet potentiam et sapientiam, et nollet; tunc aut nihil produceret, aut invitus esset, et sic esset miser. Et sic patet, quod voluntas reducit principium in actum. -- Et quia in his etiam est ratio principiationis aeternae, ideo appropriantur haec tria ipsis, non solum ut principium originans aliorum, sed etiam respectu personarum.

a. Medium That Governs All Things

6. The second appropriation is made to the Eternal Sun insofar as it is the medium that governs all things. In this regards, three [attributes] are appropriated, to wit, piety, truth, and holiness, for all [rightful] governing and law-giving is pious, true, and holy. As it is said in Romans: The law indeed is holy and the commandment holy and just and good. Out of these three come forth three laws, ⁵ and there cannot be more; that is, [the laws] of nature, of Scripture, and of grace. The law of nature is appropriated to the Father, the law of Scripture to the Word, and the law of grace to the Holy Spirit. The law of nature is the law of piety. Now piety is found to exist within every nature, even insensible. Indeed, the root sends to the branches everything it receives; the wellspring pours out to the brooks everything it draws. Likewise, in animals, piety is seen in the relationship between parents and offspring, for whatever they taste and eat that is beyond their need —and even within their need — they convert into milk and food for their young. The law of Scripture is the law of truth, for it consists in a sense in the pronouncement of a true promise. The law of holiness is the law of grace. As it is written in Romans: The law of the Spirit of the life in Christ Jesus has delivered me from the law of sin and of death.

6. Secunda appropriatio est soli aeterno, secundum quod est medium cuncta gubernans; et secundum hoc sunt tria appropriata, scilicet pietas, veritas, sanctitas; quia omnis gubernatio et omnis legislatio est pia, vera, sancta; ad Romanos: Itaque Lex sancta, et mandatum sanctum et iustum et pium ² . -- Ab his enim tribus manant tres leges, nec possunt esse plures, scilicet naturae, legis scriptae et gratiae. Lex naturae appropriatur Patri, lex scripta Verbo, lex gratiae Spiritui sancto. -- Lex naturae est lex pietatis. Pietas videtur inesse omni naturae, etiam insensibili. Radix enim totum, quidquid recipit, mittit ad ramos; fons quidquid haurit transmittit ad rivulos. Similiter in bestiis pietas videtur esse patris ad prolem, quia quidquid gustant et sumunt praeter necessarium, et etiam de necessario, in lac convertunt et in nutrimentum prolis. -- Lex Scripturae est lex veritatis, quia est in quadam verae promissionis pronuntiatione. -- Lex sanctitatis est lex gratiae; ad Romanos: Lex enim spiritus vitae in Christo Iesu liberavit me a lege peccati et mortis ³ .

7. Through these three, God the Trinity is pious, true, and holy, offering a pious law of nature, a true law of Scripture, and a holy law of grace. And through these three,. He governs the world, and according to these three,. He imprints laws in the rational mind. For all moral law is dependent upon these three,. or those three.. But in the law of nature, they are less distinct and explicit, in the law of Scripture, they are more explicit but less perfect, while in the law of grace they are more explicit and perfect. Hence, the Lord says: I have not come to destroy hut to fulfill the law. In relation to the three [attributes,] God is the pious worshiper of Himself, the true witness to Himself, and the true lover of Himself. And every one of the Persons is in a state of piety, truth, and holiness in relation to Himself and in relation to the others: so that the Father is pious toward Himself, toward the Son, and toward the Holy Spirit, and true, and holy, and likewise with the others.

7. Per haec tria Deus trinitas, scilicet Pater, Filius et Spiritus sanctus, est pius, verus, sanctus, dans legem piam naturae, legem veram Scripturae, legem sanctam gratiae. Et per has tres gubernat mundum et secundum haec tria imprimit leges in mente rationali. Omnis enim moralis lex est secundum haec tria, sive secundum has tres; sed in lege naturae sunt minus distinctae et explicitae; in lege scripta magis explicitae et minus perfectae; in lege gratiae, magis explicitae et perfectae; unde dicit Dominus: Non veni solvere Legem, sed adimplere ⁴ . -- Et secundum haec tria Deus est pius cultor sui, verus professor sui, sanctus amator sui; et quaelibet persona habet se ad se pie, vere, sancte et ad alteram: ut Pater pie ad se, pie ad Filium, pie ad Spiritum sanctum, et vere et sancte, et sic de aliis.

8. And from this fact, that He is the pious worshiper of Himself, the true witness to Himself, and the holy lover of Himself, there comes down from heaven a threefold radiation in the mind, according to the three commandments of the first tablet. For the creature must behave in relation to God in a manner that is pious, true, and holy. This consists in worshiping God piously, hence, the first commandment, ⁶ You shall not have other gods besides Me, but only one; in witnessing to God: You shall not take the name of the Lord, your God, in vain; in loving God in a holy manner: Remember to keep holy the Sabbath day. These three imprint the Sun in the higher portion of the soul. And because the lower portion of the soul is informed by the higher and is given to it as a help, it is necessary that the lower have commandments by which it would be conformed to the higher, so that it behave piously, truly and holily. Piously toward superiors, most of all parents, hence, Honor your father and your mother. Truly and justly toward equals, hence: You shall not kill, which precludes any harm. Holily toward inferiors,! hence, You shall not commit adultery, which forbids any act of impudicity.

8. Et ex hoc, quod est sui cultor, sui verus professor, sui sanctus amator, descendit de caelis triplex radius in mentem secundum tria mandata primae tabulae. Nam creatura debet se habere ad Deum pie, vere, sancte; pie Deum colere, et sic primum praeceptum: Non adorabis deos alienossed unum solum; vere Deum profiteri: Non assumes nomen Dei tui in vanum ⁶ ; sancte Deum amare: Memento, ut diem Sabbati sanctifices ¹ . Haec tria ille sol imprimit in supremam partem animae. -- Et quia inferior informatur ex superiori et datur sibi in adiutorium; ideo necesse est, ut inferior habeat praecepta, per quae conformetur superiori, ut pie, vere, sancte se habeat: pie ad superiores, maxime ad parentes, et sic: Honora patrem tuum et matrem tuam ⁸ ; vere et iuste ad pares, et sic: Non occides ⁹ , ubi prohibetur omnis iniuria; sancte ad inferiores, et sic: Non adulterabis ¹⁰ , ubi prohibetur omnis actus impudicitiae.

9. But we cannot possess these three in relation to others unless we have them first in relation to ourselves. Wherefore there are three more commandments: one that straightens all deeds, another that straightens all speech, and yet another that straightens all affective dispositions. That which straightens deeds is as follows: You shall not steal, which not only prohibits stealing from others, but commands to give from one's own goods. And this is how the Apostle understands it: He who was wont to steal, let him steal no longer; but rather let him labor, working with his hands . . . , that he may have something to share with him who suffers need. That which straightens speech is as follows: You shall not bear false witness, which prohibits all falsity either in oneself or in relation to another. Speak truth each one with his neighbor. That which straightens all affective dispositions is as follows: You shall not covet your neighbor's wife, etc. As Augustine ⁷ writes, "The law is good, for while prohibiting concupiscence, it also prohibits any evil." But concupiscence is twofold, of the flesh and of cupidity, and the latter is the root of all evil. Hence, in this commandment, the Lawgiver Himself went down to details such as the ass, the slave, the female servant, etc.

9. Haec autem tria non possumus habere ad alterum, nisi prius habeamus apud nos. Ideo sunt alia tria praecepta: unum, quod rectificat omnes actus; aliud, quod rectificat omnes sermones; aliud, quod rectificat omnes affectiones. -- Quod rectificat actus, et sic: Non furtum facies ¹¹ ; ubi non solum prohibetur alienum, immo praecipitur, ut de suo det. Et sic accipit Apostolus: Qui furabatur iam non furetur, magis autem laboret manibus suis, ut habeat, unde tribuat necessitatem patienti ¹² . -- Quod autem rectificat sermones, sic: Non falsum testimonium dices ¹³ ; ubi prohibetur omnis falsitas sive in se, sive in alio; loquimini veritatem, unusquisque cum proximo suo ¹⁴ . -- Quod autem rectificat omnes affectiones, sic: Non concupisces uxorem ¹⁵ etc. Augustinus: «Bona est lex, quae, dum concupiscentiam prohibet, omnia. mala prohibet». Concupiscentia autem duplex est, scilicet carnalitatis et cupiditatis; et haec ultima est radix omnium malorum; unde etiam Legislator in hoc praecepto descendit ad particulare, ut ad asinum, servum, ancillam etc.

10. And in this commandment consists the consummation of God's precepts, whether the world accepts it or not —this, indeed, he asserted—that is, in the abdication of all cupidity. And so, as a ninefold series is completed and made perfect by the addition of a single unit, so the nine commandments are made perfect through the abdication of cupidity,. which consists in private love ⁸ and disregard for the common good. Wherefore, as charity is the end and perfection of all the commandments, likewise abdicating cupidity which is opposed to charity is the perfection of the commandments. And the Apostle demonstrates these three things in his Epistle to Titus: We may live temperately and justly and piously in this world. Temperately, that is, in a holy manner; piously, which stands [in the Apostle's text]; justly, that is, truly. God, therefore, gives the laws, not by will, but by the greatest reason.

10. Et in hoc praecepto est consummatio praeceptorum Dei, velit, nolit mundus -- sic enim affirmabat -- scilicet in abdicatione omnis cupiditatis. -- Unde sicut novenarius completur et perficitur per additionem unitatis; sic novem praecepta per abdicationem cupiditatis, quae est amor privatus, repugnans bono communi. Et ideo, sicut caritas est finis et perfectio omnium praeceptorum ¹⁶ ; sic abdicatio cupiditatis, quae caritati opponitur, perfectio est praeceptorum. -- Et ista tria ostendit Apostolus ad Titum: Sobrie, pie et iuste vivamus in hoc saeculo ¹⁷ . Sobrie, scilicet sancte, pie -- stat -- iuste, scilicet vere. Deus ergo dat leges non voluntate, sed maxima ratione.

b. Beatifying Principle

11. The third appropriation applies to God insofar as He is the beatifying principle. And in this regard there are three [attributes]: eternity, beauty, and joy: eternity in the Father, beauty in the Offspring, and joy in the Bond between them. Hilary ⁹ makes the appropriation as follows: "Eternity in the Father, species in the Likeness, and use in the Gift." And so the soul becomes blessed when it is made to partake in eternity, when it has God in its memory by tending [toward Him]; in beauty, through the vision [of Him]; in joy, through the fruition [of Him]. ¹⁰ These appropriated [attributes] concern God not only in Himself, but also insofar as He is the originating, governing, and beatifying principle and origin.

11. Tertia appropriatio convenit Deo, ut est in ratione beatificantis; et secundum hoc sunt tria: aeternitas, formositas, iucunditas; aeternitas in Patre, formositas in prole, iucunditas in nexu utriusque. Secundum appropriationem Hilarii, «aeternitas in Patre, species in Imagine, usus in Munere». Anima igitur efficitur beata, dum fit particeps aeternitatis, quando in memoria Deum habet per tentionem; formositatis, per visionem; iucunditatis, per fruitionem. -- Haec appropriata respiciunt Deum non solum in se, sed ut est principium et origo originans, gubernans, beatificans.

12. Out of the first lights of eternity, insofar as [each Person] is both self-existent and related to the others, nine considerations are received. They exist in the first Monarch, and in no one else are they found together. He, then, who is supremely alive, supremely luminous, and supremely warm, He alone is the First — He who is the principle of production, the means of government, and the end of beatification, having the first place in all things. But in order that He be a true Monarch, He must exert power to the supreme degree, preside with supreme fortitude, and guide His flock with supreme sweetness. The first pertains to the Father, the second to the Son, and the third to the Holy Spirit. For the Father exerts supreme power in Himself, in the Son, and in the Holy Spirit. And it is the same with the other Persons.. And so, we have a Monarch who is the supreme Power, the supreme Leader and the most sweet Pastor.

12. Ex primis luminibus aeternitatis, secundum quod est in se ipsa et ad alias personas, accipiuntur novem considerationes, quae sunt in primo monarcha, et in nullo alio inveniuntur omnes. Iste ergo, qui est summe vigens, summe fulgens, summe calens, iste solus est princeps, qui est principium in producendo, medium in gubernando, finis in beatificando, in omnibus primatum tenens ¹⁸ . Ad hoc autem, quod sit verus monarcha, debet esse summa celsitudine pollens, summa fortitudine praesidens, summa dulcedine pascens: primum Patri, secundum Filio, tertium Spiritui sancto ¹⁹ ; summa celsitudine pollens Pater in se, summa celsitudine pollens in Filio, summa celsitudine pollens in Spiritu sancto; et sic de aliis personis. Habemus igitur monarcham summe pollentem, summe praesidentem et dulcissime pascentem.

13. Now, for Him to be supreme Power, He must be supremely holy, supremely wise, and supremely stable; supremely holy in loving good, supremely wise in discerning truth, supremely stablest in attributing just rewards. Supreme stability pertains to the Father insofar as He is in Himself, supreme wisdom insofar as He is in the Son, and supreme holiness insofar as He is in the Holy Spirit.

13. Ad hoc autem, quod sit summe pollens, necesse est, ut sit summe sanctus, summe sapiens, summe stabilis: summe sanctus in diligendo bona, summe sapiens in discernendo vera, summe stabilis in decernendo iusta. Summa stabilitas convenit Patri, secundum quod est in se; summa sapientia, secundum quod est in Filio; summa sanctitas, secundum quod est in Spiritu sancto.

14. For Him to preside with supreme fortitude, it is necessary that, as a Monarch, He be supremely authentic, supremely strong, and supremely unconquered: authentic in His commands, strong in His enforcement, unconquered in His triumph; authentic in establishing the laws, strong or virile in administering power, unconquered in overcoming enemies, so that He come forth as the Victor. Authority pertains to the Son insofar as He is in the Father; virility, insofar as He is in Himself; triumph, insofar as He is in the Holy Spirit. And these are the characteristics of the intermediate hierarchy of angels, which is appropriated to the Son, as will be evident.!

14. Ad hoc autem, quod sit summa fortitudine praesidens, necesse est, quod sit monarcha summe authenticus, summe praevalidus, summe invictus: authenticus in praecipiendo, praevalidus in prosequendo, invictus in triumphando: authenticus in statuendo leges, praevalidus vel virilis in ministrando vires, invictus in superando hostes, ut appareat victoriosus. Auctoritas convenit Filio, secundum quod Filius est in Patre; Virilitas, ut est in se ipso; triumphus, ut est in Spiritu sancto. -- Et in his consistit media hierarchia Angelica, quae appropriatur Filio, ut patebit.

15. In the third place, for Him to guide His flock with supreme sweetness, it is necessary that He be supremely forceful in His leadership, His primacy and His guidance, supremely judicious in His teaching, and supremely attentive in His safeguarding, so that He may lead forcefully, teach judiciously, and guard attentively. He leads through examples, teaches through documents, and safeguards through means of support. And so, the Holy Spirit leads insofar as He is in the Father; He teaches insofar as He is in the Son; He safeguards insofar as He is in Himself. And it is to this Sun that all heavenly and sub-heavenly spirits look up. From the viewpoints of these nine aspects, the creature is made to resemble the Creator as much as this can possibly be done.

15. Tertio ad hoc, quod sit summa dulcedine pascens, necesse est, ut sit summe strenuus in deducendo vel praeeundo vel manuducendo, summe sagax in erudiendo, summe sedulus in custodiendo; ut strenue praecedat, sagaciter doceat, sollicite custodiat; deducat per exempla, erudiat per documenta, custodiat per adiutoria. Et sic Spiritus sanctus deducit, secundum quod est in Patre; erudit, secundum quod est in Filio; custodit, secundum quod est in se ipso. Ad hunc solem aspiciunt omnes spiritus caelestes et subcaelestes. In his novem creatura assimilatur, ut potest, Creatori.

16. Now, these illuminations and states are received through glory, first by the hierarchized minds, such as angels and beatific souls, for that Sun gives light first upon them and through them. For proper order consists in that light be shed first upon those who are more similar and closer to it; ¹¹ wherefore the highest place has also been given to them. But those who rebelled against these lights tumbled down together. And because the angels were the first to receive light from the primordial Sun, they receive a godlike conformation, and hierarchizing, and primacy among spirits —and it is through them that the Church is hierarchized.

16. Et has illuminationes et conditiones primo recipiunt mentes hierarchicae per gloriam, ut Angeli et animae beatae, quia ille sol primo illuminat illos et per illos nos; quia ordo est, ut illustratio fiat primo eorum quae sunt. sibi similiora et propinquiora; unde et locus supremus datus est eis. Illi autem, qui rebelles sunt his luminibus, corruerunt. Et ex eo, quod Angeli primo recipiunt illuminationem a sole primo, inde recipiunt configurationem deiformem et hierarchizationem et sacrum obtinent principatum, et per illos hierarchizatur Ecclesia.

17. Hence, according to Dionysius [the Pseudo-Areo- pagite], ¹² hierarchy is defined as follows: "Hierarchy is a divine order, a knowledge and action assimilated as much as possible to the deiform, and rising proportionately in the likeness of God toward the lights conferred upon it from on high." The order of power corresponds to the Father, the sacred knowledge to the Son, and the action to the Holy Spirit. Hence hierarchy implies power, knowledge, and action. For power without knowledge is blunt, knowledge without action is fruitless. But because of the fact that it approaches the eternal Sun, it must be a sacred ordering, and it follows thereupon that it must be God-conformed, because it forms it —meaning the creature—partly through nature, partly through grace, and partly through glory: through image, through likeness, and through conformity to God. And therefore it rises toward the lights conferred upon it—going up through influence.

17. Unde definitur hierarchia secundum Dionysium: «Est autem hierarchia ordo divinus, scientia et actio ad deiforme, quantum possibile est, assimilata, et ad inditas ei divinitus illuminationes proportionaliter in Dei similitudinem ascendens». Ordo potestatis respondet Patri, scientia sacra Filio, operatio Spiritui sancto. Unde hierarchia dicit potentiam, scientiam, actionem. Potentia enim sine scientia hebes est, scientia sine actione, infructuosa. Ex hoc enim, quod appropinquat soli aeterno, oportet, quod sit sacra ordinatio; et per hoc sequitur, quod sit deiformis, quia format eam seu creaturam partim per naturam, partim per gratiam, partim per gloriam: per imaginem, per similitudinem, per deiformitatem. Et ideo ascendit ad inditas ei illuminationes, ascendens per influentiam.

18. But this influence is not something unqualifiedly uncreated; nor does it follow from this that it is an influence of influence, since this influence leads back to God. It implies indeed continuity with the First Principle and a retracing to Him, not as if it were something distant [from Him]. Hence, it is a true influence that goes out and returns, as the Son proceeds from the Father and returns to Him. Hence, it indicates that it is assimilated in the sacred order, knowledge, and action, by the fact that it is rising, as much as possible, to the deiform; partly through the nature of an image, partly through the nature of a likeness, that is, grace, and partly through the nature of the deiformity of glory— and this, proportionately, for the creature is led back to the likeness of God more or less, according to capacity. And because of this, hierarchy is disposed on three levels, demonstrated, as it were, in a threefold manner. And it is necessary that any [hierarchy] have three orders, and that the first be appropriated to the Father, the second to the Son, and the third to the Holy Spirit; and that the first hierarchy be appropriated to the Father in all three [Persons], the second to the Son in all three [Persons], and the third to the Holy Spirit in all three [Persons], as it will become evident.

18. Haec autem influentia non est simpliciter quid increatum; nec ex hoc sequitur, quod influentiae sit influentia, quia haec influentia reducit in Deum; dicit enim continuationem cum primo principio et reductionem in ipsum, non sicut res distans. Unde vera est influentia, quae egreditur et regreditur, ut Filius exivit a Patre et revertitur in ipsum ²⁰ . Unde dicit, quod est assimilata in sacra ordinatione, scientia et operatione per hoc, quod est «ad deiforme, quantum possibile est, ascendens», partim per naturam imaginis, partim per naturam similitudinis, scilicet gratiae, partim per naturam deiformitatis gloriae; et proportionaliter, quia secundum plus et minus, ut capax est, est in Dei similitudinem reducta. -- Et ex hoc hierarchia disponitur per tres hierarchias, ut tripliciter illustrata. Et necesse est, quod quaelibet habeat tres ordines; et quod prima hierarchia approprietur Patri, secunda Filio, et tertia Spiritui sancto; et quod prima hierarchia assimiletur Patri in tribus et secunda in tribus Filio, et tertia Spiritui sancto in tribus, sicut patebit.

19. Their sufficiency is understood in three ways: first, out of the principle of eternal exemplarity; second, out of the integrity of the hierarchy itself; third, according to the disposition of the heavenly Monarchy. Note that as little as all the stars are of service to a blind man, so are the angels and all the marvelous illuminations they send, to a man who does not notice them. Hence the sinner is greatly reprehensible for neglecting these illuminations and the means of assistance the angels provide. In the first hierarchy, these names are found: Thrones, Cherubim, Seraphim; in the second, Dominations, Virtues, and Powers; in the third, Principalities, Archangels, and Angels. And they are distinguished according to the eternal exemplar, which is lively, brilliant, and warm, God the Trinity, Father, Son, and Holy Spirit. And the essence of the Father is entirely in Himself, entirely in the Son, and entirely in the Holy Spirit; and the essence of the Son is entirely in Himself, entirely in the Father, and entirely in the Holy Spirit; and the essence of the Holy Spirit is entirely in the Father, entirely in the Son, and entirely in Himself. If, then, the hierarchy must resemble the Trinity, it is fitting that there be an order that would correspond to the Father as He is in Himself, and as He is in the Son, and as He is in the Holy Spirit. Likewise, it is fitting that there be an order that would correspond to the Son as He is in the Father, and as He is in Himself, and as He is in the Holy Spirit. And it is the same with the Holy Spirit. For this Sun impresses Itself most similarly and expressly upon what is close to It.

19. Sufficientia autem horum tripliciter accipitur: prima, ex ratione exemplaritatis aeternae; secunda, ex integritate hierarchiae; tertia, secundum dispositionem caelestis monarchiae. -- Nota, quod sicut homini caeco serviunt omnes stellae, sic homini non advertenti serviunt Angeli et mittunt mirabiles illuminationes. Unde peccator multum reprehendendus est, qui negligit ista et adiutoria eorum. -- In prima hierarchia sunt nomina ista: Throni, Cherubim, Seraphim; in secunda, Dominationes, Virtutes, Potestates; in tertia, Principatus, Archangeli, Angeli. -- Et distinguuntur secundum exemplar aeternum, quod est vigens, fulgens, calens, Deus trinitas, Pater, Filius et Spiritus sanctus; et tota essentia Patris in se ipso, tota in Filio, tota in Spiritu sancto; et tota essentia Filii in se. ipso, tota in Patre, tota in Spiritu sancto; et tota essentia Spiritus sancti in Patre, tota in Filio, tota in se ipso. Si ergo hierarchia debet assimilari Trinitati, oportet, quod sit ordo, qui respondeat Patri, secundum quod est in se ipso, et secundum quod est in Filio, et secundum quod est in Spiritu sancto. -- Similiter oportet, quod sit ordo, qui respondeat Filio, secundum quod est in Patre, et secundum quod est in se ipso, et secundum quod est in Spiritu sancto. Et idem est de Spiritu sancto. Ille enim sol sibi proximo simillime et expressissime imprimit.

20. The order corresponding to Father as He is in Himself is that of the Thrones; the order corresponding to the Father as He is in the Son is that of the Cherubim; the order corresponding to the Father as He is in the Holy Spirit is that of the Seraphim. The order corresponding to the Son as He is in the Father is that of the Dominations, to whom it pertains to command;}* as the Son is in Himself, it is that of the Virtues; as the Son is in the Holy Spirit, it is that of the Powers. The order corresponding to the Holy Spirit as He is in the Father is that of the Principalities; as He is in the Son, it is that of the Archangels, to whom it pertains to reveal secrets; as the Holy Spirit is in Himself, it is that of the Angels. And he said that he once spoke to one of them to whose order Gabriel belonged, and this angel told him that it had been revealed to him that he belonged to the intermediate hierarchy and the intermediate order, that of the Virtues. And it seems quite fitting that the one who was the herald of the conception of the Son of God would be sent from this particular order which is appropriated to the Son. Again, because he was the herald of the Mediator, ¹³ it was quite right that he be sent from the intermediate order. This is being proposed as a probability... Hence, also, Gabriel was called the Might of God and he came to comfort the Virgin. ¹⁴ Likewise, because a common person had to be sent. Therefore it is evident that each hierarchy corresponds to the Father, the Son and the Holy Spirit.

20. Ordo Patri respondens, secundum quod est in se ipso, est ordo Thronorum; ordo respondens Patri, secundum quod est in Filio, est ordo Cherubim; ordo respondens Patri secundum quod est in Spiritu sancto, est ordo Seraphim. -- Ordo respondens Filio, secundum quod est in Patre, est ordo Dominationum, cuius est imperare; secundum quod Filius est in se ipso, est ordo Virtutum; secundum quod est Filius in Spiritu sancto, est ordo Potestatum. -- Ordo respondens Spiritui sancto, secundum quod est in Patre, est ordo Principatuum; secundum quod est in Filio, est ordo Archangelorum, quorum est se- creta revelare; secundum quod est Spiritus sanctus in se ipso, est ordo Angelorum. -- Et dicebat, quod semel conferebat cum uno, de quo ordine fuisset Gabriel. Et dicebat ille, quod sibi revelatum fuerat, quod erat de media hierarchia et de medio ordine, scilicet Virtutum. -- Et hoc videtur valde congruum, ut ille qui erat nuntius conceptionis Filii Dei, de illo ordine mitteretur, qui Filio appropriatur. Item, quia erat nuntius Mediatoris ²¹ , congruum fuit, ut de medio ordine mitteretur. Hoc dictum est secundum probabilitatem. Unde etiam Gabriel vocatus est fortitudo Dei et venit ad confortandam Virginem. Item, quia debebat mitti communis persona. -- Sic ergo patet, quod quaelibet hierarchia respondet Patri et Filio et Spiritui sancto.

21. But note that the first hierarchy is originated and enlightened by no one but God, that the intermediate is enlightened by God and by the first, while the lowest is enlightened by God, the first, and the intermediate, and the Church is enlightened by all. ¹⁵ Hence, the ray of the eternal Sun enlightens first the hierarchy close to it, and hierarchies it in its own likeness; then through this one it comes to the intermediate, and through these two, to the lowest, and through all of them, to the Ecclesiastical hierarchy. Yet, one should not believe that angels create each other. ¹⁶

21. Nota autem, quod prima hierarchia non originatur nec illuminatur nisi a solo Deo; media autem illuminatur a Deo et a suprema; infima autem a Deo et a suprema et media; ecclesiastica autem ab omnibus. Unde radius solis aeterni primo illuminat hierarchiam sibi propinquam et secundum similitudinem suam hierarchizat eam; deinde per illam venit in mediam et per illas in infimam et per omnes in ecclesiasticam. Nec tamen intelligendum, quod Angelus creet Angelum.

22. Now, as regards the fact that the first Principle acts as originating, governing and beatifying, there is also the concordance of hierarchies. Indeed, it is more noble to beatify than to create or to govern, and [more noble] to create, which implies being, than to govern, by which what has been given is preserved. To the highest Principle, as beatifying, corresponds the supreme hierarchy; as creating, the intermediate hierarchy; and as governing, the lesser. The supreme [hierarchy] supremely inflames, the intermediate supremely strengthens, and the lesser supremely leads back.

22. Secundum autem, quod primum principium se habet in ratione originantis, gubernantis, beatificantis; sic est concordantia hierarchiarum. -- Nobilius enim est beatificare quam creare vel gubernare, et creare ubi datur esse, quam gubernare, ubi conservatur quod datum est. Summo principio in ratione beatificantis respondet suprema hierarchia, in ratione creantis respondet media, in ratione gubernantis respondet ultima. Suprema summe inflammat, media summe vigorat, infima summe reducit.

23. In relation to the [first Principle as] beatifying, three [attributes] had been appropriated: eternity, beauty, and joy, and to these correspond the three orders of the first hierarchy: Eternity, attributed to the Father, corresponds to the Thrones in whom God is said to be enthroned, for they possess Him; ¹⁷ beauty, attributed to the Son, corresponds to the Cherubim; joy, attributed to the Holy Spirit, correspond to the Seraphim, that is, love. Again, three other [attributes] had been appropriated: power, wisdom, and will, in relation to the [first Principle as] originating. Power, to the Father, and the Dominations correspond to it, since it pertains to them to command; wisdom, to the Son, and the Virtues correspond to it; will, to the Holy Spirit, and the Powers correspond to it, for all enemy powers are destroyed in them. In relation to the [first Principle as] governing, three [attributes] had been appropriated: piety, truth, and holiness. Piety is in the Angels, truth in the Archangels, while holiness pertains mostly to the Principalities. It was fitting, then, that the hierarchy, insofar as it is retraced to God, would have an express likeness which a single [angelic Order] would have been unable to unfold.

23. In ratione beatificantis erant tria appropriata, scilicet aeternitas, formositas, iucunditas; et secundum has correspondent ordines primae hierarchiae: aeternitas respondet Patri, cui respondent Throni, in quibus Deus sedere dicitur, quia Deum habent; formositas Filio, cui Cherubim; iucunditas Spiritui sancto, cui Seraphim, amor. -- Item, sunt alia tria appropriata, scilicet potentia, sapientia, voluntas, ut est in ratione principiantis. Potentia appropriatur Patri, cui respondent Dominationes, quarum est imperare; sapientia Filio, cui respondent Virtutes; voluntas Spiritui sancto, cui respondent Potestates, in quibus destruuntur omnes adversariae potestates. -- In ratione gubernantis sunt tria appropriata: pietas, veritas, sanctitas. Pietas est in Angelis, veritas in Archangelis, sanctitas competit maxime Principatibus. Oportuit ergo, quod hierarchia, secundum quod est reducta in Deum, haberet expressam similitudinem; quod unus non potuit explicare.

c. Origin of Monarchy

24. The third consideration is related to the fact that this Principle holds the origin of monarchy. This, indeed, is the Monarch who exerts power to the supreme degree, who is supremely wise in discerning the truth, supremely holy in loving the good, and supremely constant in distributing what is just. The Seraphim correspond to supreme holiness, for in them there is holy love, wherefore they cry out, Holy, Holy, Holy; the Cherubim, to wisdom, for in them there is the fullness of understanding; the Thrones, to constancy, for in them there is a high seat, open to receiving.

24. Tertia consideratio est, secundum quod illum principium tenet principium monarchiae. Ille enim monarcha est summa celsitudine pollens, quia summe sapiens in discernendo vera, summe sanctus in diligendo bona, summe stabilis in decernendo iusta. Seraphim respondent summae sanctitati, in quibus est amor sanctus; unde clamant: Sanctus, sanctus, sanctus ²² . Sapientiae respondent Cherubim, in quibus est plenitudo scientiae. Stabilitati respondent Throni, in quibus est sedes alta, patula ad suscipiendum.

d. Presiding with Supreme Fortitude

25. In the second place, a Monarch who is presiding with supreme fortitude is authentic in the establishing of laws, strong in the use of power and unconquered in overcoming his enemies. In the establishing of laws, He enjoys the order of the Dominations to whom it pertains to command and to establish authority. In the use of powers, He resembles the order of the Virtues to whom it pertains to accomplish miracles and to follow through that which has been commanded. In overcoming enemies, He is a close image of the order of the Powers to whom it pertains to fight anything disorderly and, on the contrary, to promote anything orderly. ¹⁸

25. Secundo, monarcha, qui est summa fortitudine praesidens, est authenticus in statuendo leges, praevalidus in ministrando vires, invictus in superando hostes. In statuendo leges habet ordinem Dominationum, quarum est imperare, formare imperium. In ministrando vires, sic est ordo Virtutum, quarum est miracula facere et prosequi quod imperatum est. In superando hostes, sic est ordo Potestatum, quarum est omne inordinatum repellere et omne ordinatum promovere.

e. Tends His Flock with Supreme Sweetness

26. In the third place, a Monarch tends His flock with supreme sweetness when He is supremely forceful in His leadership, supremely judicious in His teaching, and supremely attentive in His safeguarding. The first is proper to the Principalities, to whom it pertains to strengthen; the second, to the Archangels, to whom it pertains to reveal secrets; the third, to the Angels, to whom it pertains to watch with care. Such are the three hierarchies which this Sun enlightens in a threefold manner. Hence, the sun, three times as much, burneth the mountains. These are the mountains of Bether, as explained in the Canticle: My lover, like a gazelle or a young stag, upon the mountains of Bether. And it is upon those very mountains that this Sun is sending out its first illuminations.

26. Tertio, monarcha est summa dulcedine pascens, quia est summe strenuus in manuducendo, summe sagax in erudiendo, summe sedulus in custodiendo. Primum est Principatuum, quorum est roborare; secundum Archangelorum, quorum est secreta revelare; tertium Angelorum, quibus congruit sedula custoditio. -- Istae sunt tres hierarchiae, quas illuminat ille sol tripliciter; unde: Tripliciter sol exurens montes ²³ . Isti sunt montes Bether; in Cantico: Similis est dilectus meus capreae hinnuloque cervorum super montes Bether ²⁴ . Super istos montes iste sol immittit primas illuminationes.

2. Distinction according to the Integrity of the Hierarchy

27. Now, there is another distinction according to the integrity of the hierarchy, for which there is required sacred power —meaning sacred ordination, sacred knowledge, and sacred action. For there are three kinds of life in heaven and on earth, active, leisurely, ¹⁹ and a combination of both. The active corresponds to action, the leisurely, to knowledge, and the mixed, to order. Hence, some men are active, others contemplative, and others again, a mixture of both.

27. Alia est distinctio secundum integritatem hierarchicam, ad quam requiritur sacra potestas vel sacra ordinatio, sacra scientia, sacra operatio. Triplex enim est genus vitae in caelo et in terra, scilicet actuosae, otiosae et ex utraque permixtae. Actuosa respondet operationi; otiosa, scientiae; permixta, ordini. Ideo sunt activi, contemplativi, ex utroque permixti.

a. Knowledge

28. Knowledge corresponds to the supreme hierarchy, action to the lowest, order or power, to the intermediate. For knowledge is threefold, elevating and leading back to the origin speculative, that is, receiving light, and discerning, that is, expressing opinions and making judgments. The first is in the Seraphim, the second, in the Cherubim, and the third, in the Thrones. And because knowledge as speculative befits the intermediate order, it is called knowledge [unqualifiedly] , ²⁰ while in the other two cases knowledge is qualified as elevating and discerning, or determining. Hence, in these two cases, knowledge is named by means of superadded notes. Knowledge properly so-called, however, is related to speculation.

28. Scientia respondet supremae hierarchiae; actio, infimae; ordo sive potestas, mediae. Scientia autem triplex est: sursumactiva et reducens in originem; speculativa, suscipiens lumina; discretiva, sententiam decernens, iudicia faciens. Prima est in Seraphim, secunda in Cherubim, tertia in Thronis. Et quia scientia, ut est speculativa, convenit medio ordini, ideo tenuit nomen scientiae; alii duo addunt sursumactionem et discretionem vel determinationem; ideo denominantur a superadditis. Scientia enim proprie habet rationem speculationis.

b. Sacred Power

29. In the second place, concerning sacred power: there is a threefold power, supreme, manly, and triumphant. The first corresponds to the order of the Dominations, the second, to that of the Virtues, and the third, to that of the Powers. And because it is proper to power to overcome enemies, therefore the order of Powers retains the name to itself.

29. Secundo, de sacra potestate; est triplex potestas: sublimis, virilis, triumphalis. Primae potestati respondet ordo Dominationum; se- cunctae, ordo Virtutum; tertiae, ordo Potestatum. Et quia potestatis proprie est hostes superare, ideo ordo Potestatum retinuit sibi nomen.

c. Memory Receives, the Intelligence Speculates, and the Will is United

30. Now, the same distinction is had in relation to action, which is the lowest, in which [function] are all those spirits that are sent for service, for "the highest ones never recede from the intimate." ²¹ Wherefore Dionysius raises the question of the Seraph sent to Isaias, but he does not solve it. But it seems better to be of the opinion that it was another angel, receiving his fire from an angel of that particular order, and thus named after him. Now, this action has three functions, to cleanse, enlighten, and perfect. Perfecting is greater than enlightening, and the latter is greater than cleansing. Cleansing befits the Angels, enlightening, the Archangels, and perfecting, the Principalities.

30. Attenditur etiam distinctio secundum actionem, quae est infima, in qua sunt omnes spiritus, in ministerium missi ²⁵ , quia «illi supremi ab intimis nunquam recedunt». -- Unde de Seraph misso ad Isaiam movet questionem Dionysius et non solvit eam; magis tamen videtur sentire, quod fuit Angelus alius, accipiens inflammationem ab Angelo illius ordinis, et sic denominabatur ab illo. -- Huius actionis triplex est actus: purgare, illuminare, perficere. Maior est perfectio quam illuminatio, et haec maior quam Purgatio; purgare convenit Angelis, illuminare Archangelis, perficere Principatibus.

31. The third distinction is concerned with looking upon the heavenly Monarchy, that is, concerned with looking upon the higher [hierarchy], one's own, and the lower. In the same way, a prelate is well-ordered when he is submitted to a superior, orderly as regards his own [life], and thus presides well over his inferiors. Lucifer did not respect this order, wherefore he was thrown out of order. He wanted to be the first, although he owed more to God than to himself. This aspect may be considered from the viewpoints of receiving, speculating, and uniting. The memory receives, the intelligence speculates, and the will is united. It is through these powers, and no others, that there is a turning toward God. Now, to be united is higher than to receive or speculate, wherefore the Seraphim correspond to uniting, the Cherubim to speculating, and the Thrones to receiving. In the Seraphim there is love, in the Cherubim, splendor, and in the Thrones, receiving, both clear and tranquil.

31. Tertia distinctio est secundum aspectus caelestis monarchiae. Iste est aspectus ad supremam, ad se ipsam, ad infimam; sicut praelatus bene ordinatus est, qui est subiectus superiori, ordinatus respectu sui, et tunc bene praesidet inferioribus. Lucifer non servavit hunc ordinem, et ideo de ordine est proiectus; primo voluit praeesse, et tamen plus tenebatur Deo quam sibi. -- Iste aspectus est secundum rationem susceptionis, speculationis, unitionis. Memoria suscipit, intelligentia speculatur, voluntas unitur. Per has vires, et non per alias, est conversio ad Deum. Plus autem est uniri quam suscipere, vel speculari; ideo unitioni respondent Seraphim, speculationi Cherubim, susceptam Throni; in Seraphim est amor, in Cherubim splendor, in Thronis susceptio patula et tranquilla.

32. As regards order or aspect in relation to oneself, there is no such thing except in relation to a power that is ordained in three ways: it either commands what should be done, or brings about what has been commanded, or defends what has been done. And in this, the spirits help one another, for one commands, another executes, and yet another defends, as in associations. Unless there is orderly receiving, a communication of powers, and a defense of what has been communicated, there is no order. The first pertains to the Dominations, the second to the Virtues, and the third to the Powers. And he said that in another work he had not placed the Powers nor the Virtues right, nor had he seen them properly at the time. ²² From the viewpoint of ourselves, we receive three benefits from them: [we learn] what to do, what to prefer, and what to pursue. The Angels teach what needs to be done, the Archangels, what should be preferred, and the Principalities what should be pursued.

32. Secundum rationem ordinis vel aspectus in se ipsam non est nisi secundum potestatem ordinatam quantum ad tria: aut imperat quod est faciendum, aut prosequitur imperatum, aut defensat quod factum est; et in hoc assistunt sibi spiritus, quia unus imperat, alius prosequitur, alius defendit, sicut in collegiis. Nisi sit ordinata susceptio, virtutum communicatio, communicari defensio, non est ordo. Primum est Dominationum, secundum Virtutum, tertium Potestatum. -- Et dixit, quod non bene posuerat in alio loco Potestates aut Virtutes, nec bene tunc viderat. -- In aspectu autem ad nos, sic tria ab eis recipimus beneficia: quid agere, quid praeeligere, quid prosequi. Quid agere, docent Angeli; quid praeeligere, Archangeli; quid prosequi, Principatus.

33. From the words of Dionysius [the Pseudo-Areopag- ite], ²³ in the seventh chapter of "The Angelic Hierarchies," we gather that the love of the Seraphim is continuous, supremely intense, and supremely penetrating into the heart of God, into the innermost parts of God as it proceeds from the innermost parts of the soul; and this implies the properties of an ever-moving fire. Now, the reference here is to fire taken in the broader sense, since it is extended to the quintessence. And in this is shown a love that is continuous, superheated, that is, intense, superacute, that is, penetrating. Of the Cherubim, he says that they receive copiously, that they speculate with the greatest clarity, and that they delightfully enjoy this light. Of the Thrones, that their seat is lofty, that it is firm, stable, open to the receiving of light. The Thrones are said to exist for the sake of judgment, because God is seated in them, for they are most divine, and they submissively manifest His counsel by means of judgment. For His counsel is hidden, but it is revealed through judgment: and it is to these that He manifests His counsel. Of the Dominations, ²⁴ [he says] that they signify a certain excellence within a certain freedom, and together with this, they signify likewise a certain presidency over souls, and yet they have no desire for inordinate dominion. Of the Virtues, [he says] that they are "the ultimate in terms of power," ²⁵ wherefore virtue does not refer to just any power, but only to one which has attained its ultimate [perfection]. Nor is just anything called virtuous, but that only which enjoys stability in enduring and fortitude in resisting. [He] also [says] that [virtue] must be strong, and never weakened by faintheartedness, as long as God chooses to flow into it, and receive illuminations in a supreme effort upwards. Again, he says that it must be sublime, so that it be always lifted up to the divine. And likewise, of the Powers. It pertains to the Dominations to command, to the Virtues to execute, to the Powers to ordain, so that nothing be contrary, which implies a force of repulsion.. Again, it pertains to the Principalities to lead, to the Archangels to reveal, and to the Angels to announce.

33. Ex verbis Dionysii, De Angelica hierarchia, capitulo septimo, extrahitur, quod amor Seraphim est continuus, summe intensus, summe penetrativus usque ad cor Dei, usque ad intima Dei ex intimis animae procedens; et ponit proprietates ignis semper mobilis. Et loquitur isto modo de igne largo modo, ut extendatur ad quintam essentiam. Et in hoc ostenditur amor continuus, superfervidus, scilicet intensus, superamus, scilicet penetrativus. -- De Cherubim dicit, quod suscipiunt copiose, speculantur praeclare, perfruuntur iucunde illo lumine. -- De Thronis, quod sedes est elevata, quod est firma, stabilis, patula ad susceptionem luminis. Throni dicuntur ad iudicandum, quod in illis sedet Deus, quia divinissimi sunt et famulariter manifestant consilium suum per iudicium. Consilium enim occultum est, sed manifestatur per iudicium; illis autem manifestat consilium suum. -- De Dominationibus, quod significant quandam excellentiam in quadam libertate, et cum hoc similiter significant quandam praesidentiam respectu animarum et non appetitum habent inordinati dominii. -- De Virtutibus; «virtus enim est ultimum de potentia»; unde non dicitur quaecumque potentia virtus, sed quae est ultimata, nec quaecumque res dicitur virtuosa, sed quae habet stabilitatem in durando, fortitudinem in resistendo. Item, quod sit fortis, nunquam imbecilliter infirmetur, quamdiu Deus vult influere in eam, et in maxima erectione recipere illuminationes. Item, quod habeat sublimitatem, quod semper ad divina feratur. -- Similiter de Potestatibus. -- Dominationum est, imperare; Virtutum, prosequi; Potestatum, ordinare, ut nihil sit contrarium, unde dicit vim repulsivam. -- Item, Principatuum est deducere; Archangelorum, revelare; Angelorum, nuntiare.