Collation 9

English

Latin

900 NINTH COLLATION Second Treatise on the Second Vision, Concerning the Threefold Firmness of Faith

COLLATIO IX DE SECUNDA VISIONE TRACTATIO SECUNDA, QUAE EST DE TRIPLICI FIRMITATE FIDEI

A. Second Treatise on the Second Vision, Concerning the Threefold Firmness of Faith

1. GOD called the firmament heaven, etc. It has been said " that the scope of faith consists in two things, the extreme of loftiness and the extreme of depth. The scope of faith has been discussed: its firmness now remains to be covered. But if faith is lofty, how can it be certain? For the higher a thing is, the less it is known; and the less it is known, the more doubtful it must necessarily be. Wherefore we should understand that the firmness of this faith is threefold. It consists first in the witness of truth expressed through the uncreated Word; second, in the witness of truth expressed through the incarnate Word; third, in the witness of truth expressed through the inspired Word.

1. Vocavit Deus firmamentum caelum ¹ etc. Dictum est, quod altitudo fidei in duobus consistit: in altitudine sublimitatis et in altitudine profunditatis. De altitudine fidei dictum est, sed nunc dicendum est de eius firmitate. Sed si alta, quomodo certa? Quia res, quanto altior, tanto minus nota; et quanto minus nota, tanto magis dubitabilis. -- Et ideo intelligendum, quod huius fidei firmitas est triplex. Prima est ex testimonio veritatis expressae per Verbum increatum; secunda, ex testimonio veritatis expressae per Verbum incarnatum; tertia, ex testimonio veritatis expressae per Verbum inspiratum.

B. Uncreated Word

2. The first [the uncreated word] is referred to in the fifth chapter of the First Epistle of John: For there are three that hear witness [in heaven: the Father, the Word and the Holy Spirit; and these three are one] . Witness is given by the Three, but it is expressed through the Word, for the Word expresses the Father, and Itself, and the Spirit, and all other things besides. Hence, in the Psalm: By the word of the Lord the heavens were established; and all the power of them by the spirit of His mouthy The heavens, that is the heavenly beings, were confirmed through faith by the Word of God; and through this same Word, both the heavenly and the sub-heavenly beings were confirmed, and hence it is said: And all the power of them by the spirit of His mouth. Wherefore Scriptures, explaining the mystery of the heavenly and sub-heavenly hierarchies, say in another place: Your word, O Lord, endures forever; it is firm as the heavens; that is, the word of the Trinity. Through all generations your truth endures; You have established the earth and it stands firm.

2. De prima in primae Ioannis quinto: Tres sunt, qui testimonium dant in caelo, Pater, Verbum et Spiritus sanctus; et hi tres unum sunt ² . A tribus datur testimonium, sed exprimitur per Verbum, quia Verbum et Patrem et se ipsum et Spiritum sanctum exprimit et omnia alia Unde in Psalmo: Verbo Domini caeli firmati sunt; et spiritu oris eius omnis virtus eorum ⁰ . Caeli, id est caelestes, per fidem Verbo Dei firmati sunt; et isto Verbo firmantur et caelestes et subcaelestes, unde dicit: Et spiritu oris eius omnis virtus eorum. Unde Scriptura explicans mysterium hierarchiae caelestis et subcaelestis, in alio loco dicit: In aeternum, Domine, Verbum tuum permanet in caelo*, scilicet Trinitatis; in generationem et generationem veritas tua; fundasti terram et permanet ⁵ .

3. The Church, represented by the name "earth," was founded upon this Word. Hence, in Isaiah: Who hath measured the waters in the hollow of his hand and weighed the heavens with his palm? Who hath poised with three fingers the bulk of the earth? This the Word did, through whom all things were made. His hand, by which all things are created, that is, formed or made distinct and adorned, with three fingers lifts and suspends the earth, that is, the ecclesiastic hierarchy which He creates, distinguishes and adorns. ¹ This hand measures the waters, this hand holds all things as an object is held in the fist. This is the hand of the eternal Word. This witnessing transcends any judgment by a creature. Hence the living creatures lowered their wings when a voice came from above the firmament. How shall we hear the thunder if we hardly see the lightning of this speech?

3. Super hoc Verbum fundata est Ecclesia, quae terrae nomine figuratur. Unde Isaias: Quis mensus est pugillo aquas et caelos palmo ponderavit? Quis appendit tribus digitis molem terrae? ⁶ . Hoc facit Verbum, per quod facta sunt omnia ¹ . Manus eius, per quam cuncta creantur, formantur seu distinguuntur et ornantur, tribus digitis levat et suspendit terram, scilicet ecclesiasticam hierarchiam, quam creat, distinguit et ornat. Haec manus metitur aquas et omnia tenet in manu, sicut in pugillo res tenetur. Haec est manus Verbi aeterni. -- Hoc testimonium transcendit omne iudicium cuiuslibet creaturae. Unde animalia volatilia demittebant alas suas, cum fieret vox super firmamentum'' ⁸ . Quomodo ergo nos audiemus tonitruum ⁹ , si sermonis eius scintillam vix apprehendimus?

Incarnate Word

4. But [God] condescended to us, for He expressed Himself through the incarnate word: and this is the second witness, of which John writes: He who is from the earth belongs to earth, and of the earth he speaks. He who comes from heaven is over all. The witnessing of Christ was greater than that of John the Baptist, for He did not speak by means of the supporting power of someone else, since His spirit could see all things. And so, whoever is from heaven can truly reveal the things of heaven. Wherefore [Jesus] said to Nicodemus: "If I have spoken of earthly things to you, and you do not believe, how will you believe if I speak to you of heavenly things?" That is why the Father witnessed for the Son by voice, and the Holy Spirit came down in the form of a dove, in order that the witnessing be most solid. For [Jesus] said: "What My Father has given Me is greater than all."

4. Condescendit autem nobis, quia se exprimit per Verbum incarnatum; et hoc est secundum testimonium; de quo in Ioanne: Qui de terra est de terra loquitur; qui de caelo venit super omnes est ¹⁰ . Testimonium Christi maius fuit testimonio Ioannis Baptistae ¹¹ , quia non alio supponente loquitur, quia anima eius omnia vidit; unde qui de caelo est revera caelestia revelare potest. Unde dixit Nicodemo: Si terrena dixi vobis, et non creditis; quomodo, si dixero vobis caelestia, credetisP ¹² . Hinc Filio Pater testatur in voce, Spiritus sanctus in columbae specie ¹³ , ut testimonium eius sit solidissimum; quia Pater, inquit, quod dedit mihi maius omnibus es t ¹⁴ .

5. Christ is the foundation of this faith. For other foundation no one can lay, but that which has been laid, which is Christ Jesus. For He is the cornerstone of which Isaiah and Peter speak: See, I am laying a stone in Sion, a stone that has been tested, a precious cornerstone as a sure foundation. And the Apostle: You are built upon the foundation of the apostles and prophets with Christ Jesus Himself as the chief cornerstone.

5. Huius autem fidei Christus est fundamentum; et nemo potest aliud fundamentum ponere praeter id quod positum est, quod est Christus Iesus ¹⁵ . Iste est lapis angularis, de quo facit Isaias et Petrus mentionem: Ecce ponam in fundamentis Sion lapidem angularem, probatum, speciosum ¹⁶ ; et Apostolus: Superaedificati supra fundamentum Apostolorum et Prophetarum, ipso summo angulari lapide, Christo Iesu ¹⁷ .

D. Inspired Word

6. The third firmness is that which proceeds from the witness of truth as expressed through the inspired word: and this occurred with all the prophets. And we have heard this Word, for it is the Spirit that bears witness that Christ is the truth. Some have actually seen Him in the flesh. Hence in Luke: "Blessed are the eyes that see what you see! For I say to you, many prophets and kings have desired to see what you see, and they have not seen it."

6. Tertia firmitas est ex testimonio veritatis ut expressae per Verbum inspiratum; et hoc fuit in omnibus Prophetis ¹⁸ ; et nos audivimus hoc verbum quia Spiritus sanctus testificatur, quoniam Christus est veritas ¹⁹ . Aliqui viderunt eum in carne ²⁰ . Unde in Luca: Beati oculi, qui vident quae vos videtis. Dico vobis, quod multi reges et Prophetae voluerunt videre quae vos videtis, et non viderunt ²¹ .

E. Holy Spirit

7. But the Holy Spirit radiated in the hearts of the preachers so that they could preach and write all the truth. God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son. And later it is said: For if the word spoken by angels proved to be valid; and still later: For it was first announced by the Lord and was confirmed unto us by those who heard Him; God also, according to His own will, bearing them witness by signs and wonders, and by manifold powers, and by impartings of the Holy Spirit. And this threefold firmness of faith is explained: first, as expressed through the Uncreated Word, when He says, at sundry times, etc., and, being the brightness of His glory. Second, as expressed through the Incarnate Word, in the passage: He has effected man's purgation from sin. Third, as expressed through the Inspired Word, in the passage: For it was first announced by the Lord.

7. Radiavit autem Spiritus sanctus in cordibus praedicatorum ad omnem veritatem praedicandam et scribendam; ad Hebraeos primo: Multifariam multisque modis olim Deus loquens Patribus in Prophetis, novissime diebus istis locutus est nobis in Filio ²² . Et postea dicitur: Si enim qui per Angelos dictus est sermo factus est firmus ²³ ; et sequitur: Quae cum initium accepisset enarrari per Dominum, ab eis qui audierunt, in nos confirmata est, contestante Deo signis et portentis et variis virtutibus et Spiritus sancti distributionibus ²⁴ . -- Et explicatur hic triplex firmitas fidei: primo, ut expressa per Verbum increatum, cum dicit: Multifariam etc., et: Qui cum sit splendor gloriae ²⁵ ; secundo, ut per Verbum incarnatum, ibi: Purgationem peccatorum faciens ²⁶ ; tertio, ut per Verbum inspiratum, ibi: Quae cum initium accepisset enarrari per Deum ²¹ .

8. This Holy Spirit, acting in the minds of the chosen, brings about Scriptures and gives firmness to the Christian faith. And because it acts more specially in the apostles, they are said to be the twelve foundation stones. The Apocalypse reads: And I saw the Holy City, New Jerusalem, coming down out of heaven from God, etc. And it is said that the twelve names of the apostles were written on these foundation stones; not only the witnessing of the apostles, but also various witnessings of the Holy Spirit on many topics, among which are the twelve reasons for the firmness of faith, which are the twelve foundations. For through the concurrence of divers witnessings, the Holy Spirit strengthened this faith so that it would not be smitten; although this firmness was shaken violently in the beginning when the martyrs were crucified by idolaters. It was also shaken in intermediate times by different heresies. It will be shaken most violently at the end of the time of the Church through torment, argument, and the working of miracles. Hence, woe to those who are with child, or have infants at the breast in those days! And the meaning here is, woe to those whose faith is not sufficiently strong. Clearly, then, it is necessary that faith be strengthened by the Inspired Word.

8. Hic Spiritus sanctus in mentibus electorum facit Scripturas et dat firmitatem fidei christianae; et quia specialiter in Apostolis, ideo dicuntur duodecim fundamenta civitatis. In Apocalypsi: Vidi sanctam civitatem Ierusalem novam, descendentem de caelo a Deo ²⁸ etc.; et dicitur, quod in fundamento duodecim nomina Apostolorum erant scripta ²⁹ ; non tantum autem testimonium Apostolorum, sed varia testimonia Spiritus sancti in multis; in quibus sunt duodecim rationes firmitatis fidei, quae sunt duodecim fundamenta. Per concursum enim diversorum testimoniorum Spiritus sanctus fidem firmavit inconcussam; licet vexata fuerit haec firmitas in principio Ecclesiae, ubi cruciabantur Martyres ab idolatris; vexata similiter fuit in medio tempore diversis haeresibus; vexabitur maxime in fine Ecclesiae per tormenta, per argumenta, per miracula. Unde vae pregnantibus et nutrientibus in his diebus ³⁰ , hoc est, vae teneris in fide. Oportet ergo, quod fides firmetur per Verbum inspiratum.

F. This Firmness Arises out of Four Elements

9. Now, this firmness arises out of four elements comparable to the four sides of the city: out of the assured knowledge of the witnesses, their outstanding reputation, their full accord, and their solid opinion. For when there is assured knowledge [on the part of the witnesses] and yet their reputation is not good, they are not believed; but only when a man is good is it known that he is telling the truth. And if he has assured knowledge and an outstanding reputation, if many contradict him, there still may be doubt. And if all three are present—knowledge and reputation and accord —but opinions are not solid, some doubt is still possible.

9. Consurgit autem haec firmitas ex quatuor quasi ex quatuor lateribus civitatis ³¹ ; ex testificantium notitia certa, ex testificantium fama praeclara, ex testificantium concordia plena et ex testificandum sententia firma; quia, si sit notitia certa, non sit autem fama bona; non creditur sibi, sed quando bonus est homo, scitur, quod veritatem dicit. Et si habeat certam notitiam et famam claram, sed tamen multi sibi contradicunt; adhuc potest esse dubitatio. Si autem haec tria habeat, et notitiam et famam et concordiam, et tamen non habet sententiam firmam; dubitatio esse potest.

1. Assured Knowledge

10. Assured knowledge is referred to in the Second Epistle to the Corinthians, Chapter twelve: I know a man. .. who... was caught up to the third heaven... and heard secret words, that is, assured knowledge by means of ascent to the third heaven, and again, by means of descent to the first through representations of all the heavens. Hence, in the twenty-fourth chapter of Ecclesiasticus: I made that in the heavens there should rise light that never faileth. That is, in heavenly men, a firm light of faith. The threefold heavens refer to a threefold vision: purely intellectual, intellectual combined with imaginary, and intellectual combined with manifest bodily vision. The first is found in the minds of angels, the second in the minds of prophets, and the third in the minds of the apostles. The certainty of Scriptures consists in the concurrence of these visions.

10. De notitia certa dicitur secundae ad Corinthios duodecimo: Scio hominem raptum usque ad tertium caelum, et audivit arcana ³² hoc est, certa notitia per ascensum usque ad tertium caelum, et iterum per descensum usque ad primum per illustrationes omnium caelorum; unde Ecclesiastici vigesimo quarto: Ego feci\ ut oriretur in caelis lumen indeficiens ³³ , id est in caelestibus viris lumen fidei firmum. Per triplex caelum triplex visio intelligitur: intellectualis pura, intellectualis adiuncta cum visione imaginaria et intellectualis cum visione corporali manifesta. Prima invenitur in mentibus Angelicis; secunda, in mentibus propheticis; tertia, in mentibus apostolicis. Harum visionum concursu est certitudo Scripturae.

11. The purely intellectual vision existed in the minds of the angels and of the Lawmaker. For the Law was delivered by angels. Angels gave it forth, composed it, for they could see the pure truth in the eternal light. Moses was raised up to this vision more completely than any other prophet, for it is written: Should there he a prophet among you, in visions will I reveal Myself to him, in dreams will I speak to him; not so with my servant Moses! Throughout My house he bears My trust: face to face 1 speak to him, plainly and not in riddles. The presence of the Lord he beholds. And as a sign of this, he fasted forty days and forty nights; he also saw the angel who appeared in the bush; and Stephen explains that the Lord was not present except through a creature subject to Him, but that an angel was present.

11. Visio intellectualis pura fuit in mentibus Angelicis et in Legislatore. Lex enim per Angelos ordinata est ³⁴ ; Angeli eam dederunt, eam scripserunt, qui puram veritatem videbant in luce aeterna. Ad hanc visionem fuit Moyses sublimatus ultra omnes Prophetas, quia scriptum est: Si fuerit Inter vos Propheta Domini, in visione apparebo ei, vel per somnium loquar ad illum; at non talis servus meus Moyses. Ore enim ad os loquor ei, et palam et non per aenigmata et figuras Dominum videt ³⁵ . Et in signum huius ieiunavit quadraginta diebus et quadraginta noctibus ³⁶ , qui etiam vidit Angelum, qui in rubo apparuit ei ³⁷ . Et exponit beatus Stephanus, quod non fuit ibi Dominus nisi per subiectam creaturam, sed Angelus fuit ³⁸ .

12. The second certainty existed in the minds of prophets. In the Second Epistle of Peter, we read: We have the word of prophecy, surer still, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. This, then, you must understand first of all, that no prophecy of Scripture is made by private interpretation. For not by will of man was prophecy brought at any time; but holy men of God spoke as they were moved by the Holy Spirit. Yet, the visions of the prophets were imaginary, as was the case with Isaiah and Daniel.

12. Secunda certitudo fuit in mentibus propheticis. In secunda Petri: Habemus firmiorem propheticum sermonem, cui bene facitis attendentes quasi lucernae lucenti in caliginoso loco, donec dies illucescat, et lucifer oriatur in cordibus vestris. Hoc primum intelligentes, quod omnis prophetia Scripturae propria interpretatione non fit. Non enim voluntate humana allata est aliquando prophetia, sed Spiritu sancto inspirati, locuti sunt sancti Dei homines ³⁹ . Visiones tamen Prophetarum fuerunt imaginariae, ut Isaiae, Danielis.

13. The third is certainty deriving from an intellectual vision combined with bodily vision. This occurred in the minds of the apostles. Hence in John: What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon and our hands have handled,... the Word of Life. And we announce to you nothing else than what we have seen. Wherefore Thomas wanted to touch, and was told: "Because thou hast seen Me, thou hast believed." And elsewhere it is written: He who saw it has borne witness; and in the Acts: He charged us to testify. And the blessed Virgin Mary, the teacher of the Apostles and Evangelists came in contact with this Word in her womb and on her lap.

13. Tertia est certitudo ex visione intellectuali iuncta cum corporali. Haec fuit in mentibus apostolicis. Unde Ioannes: Quod fuit ab initio, quod vidimus oculis nostris, quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae ⁴⁰ ; et non aliud, quam quod vidimus, annuntiamus vobis ⁴¹ . Unde Thomas tangere voluit et audivit: Quia vidisti me, Thoma, credidisti ⁴² ; et alibi: Qui vidit testimonium perhibuit ⁴³ ; et in Actibus: Praecepit nobis testificari ⁴⁴ . Et beata Virgo Maria, doctrix Apostolorum et Evangelistarum, contrectavit hoc Verbum in utero et in sinu.

14. These three concurrent visions or certainties, the angelic, the prophetic, and the apostolic, provide the certainty of faith and Scriptures. Paul had all three, for he saw Christ bodily: And last of all, he writes, as by one bom out of due time, He was seen also by me. And he was also lifted up to the intermediate and to the highest visions, that is, to the intellectual. Wherefore it is well said: I made that in the heavens there should rise light that never faileth.

14. Hae tres visiones sive certitudines concurrentes, Angelicae, propheticae, apostolicae, dant certitudinem fidei et Scripturae. Has tres Paulus habuit, qui Christum corporaliter vidit: Novissime, inquit, tanquam abortivo visus est et mihi ⁴⁵ qui etiam ad mediam et tandem ad supremam visionem fuit sublimatus, scilicet ad intellectualem. Bene ergo dictum est: Ego feci in caelis, ut orietur lumen indeficiens ⁴ ^.

2. Outstanding Reputation

15. The second firmness comes from the outstanding reputation of the witnesses. This consists in three things: the high reputation of their merits, miracles and martyrdom. The high reputation of merits belonged to the patriarchs. Hence in Ecclesiasticus: Let us now praise men of renown. The patriarchs did not perform miracles, but they were famous for their merits. They were the beginning of Scriptures which are concerned with the apparitions that occurred to them.

15. Secunda firmitas est ex testificantium fama praeclara. Haec in tribus consistit: in praeclaritate meritorum, miraculorum et martyriorum. -- Praeclaritas meritorum fuit in Patriarchis. Unde in Ecclesiastico: Laudemus viros gloriosos ⁴¹ . Patriarchae miracula non fecerunt, sed famosi fuerunt in meritis. Hi fuerunt initium Scripturae, quae agit de apparitionibus illis factis.

16. The high reputation of both merits and miracles belonged to the Lawmaker. Consider the great miracles in the plagues of Egypt, the passing of the Red Sea, the desert where for forty years shoes and clothes did not wear out; consider Josue who made the sun stop, who divided the waters as they entered the holy land, and the waters were turned back to their source. Add to them Elias and Eliseus: Elias who closed the heavens, gave rain, multiplied food, and went up into heaven in a fiery chariot. Consider Eliseus who, when alive, brought a man back to life, and did the same when he was dead, and who captured men. And so there were miracles before the Law and after the Law and in the giving of the Law, and only in this one people. It follows that these men, so full of love and dear to God, were established in truth. This, then, is the certainty of faith.

16. Praeclaritas meritorum et miraculorum fuit in Legislatore. Vide magna miracula facta in flagellatione Aegypti ⁴⁸ , in transitu maris rubri ⁴⁹ , in deserto, ubi per quadraginta annos non sunt attrita calceamenta nec vestimenta ⁵⁰ , ubi etiam manna de caelo pluit illis ⁵¹ . Vide Iosue, qui solem fecit stare ⁵² , qui aquas divisit in ingressu terrae promissionis, et aquae reversae sunt in suam originem ⁵³ . Adiunge his Eliam et Elisaeum; qui Elias caelum claudebat, pluviam dabat et cibum augmentabat ⁵⁴ , qui in curru igneo ascendit in caelum ⁵⁵ . Vide Elisaeum, qui vivens mortuum suscitavit ⁵⁶ , mortuus etiam mortuum suscitavit ⁵⁷ , qui homines capiebat ⁵⁸ . Ante Legem ergo et post Legem et in datione Legis facta sunt miracula, et non nisi in hoc populo. Ex quo sequitur, quod isti viri amantissimi et cari Deo fuerunt in veritate fundati. Haec est ergo certitudo fidei.

17. The third high reputation concerns merits, miracles and martyrdom. And this certainty of truth appears when a man wills to die for the truth he preaches, such as Isaiah who was cut up, Ezechiel who was killed, Jeremiah and also the other prophets. Which of the prophets have not your fathers persecuted? ² If heretics claim they too died for the truth and gained merits, yet they do not have the third requirement, miracles. For it was never heard that a heretic performed a miracle either before, after, or at the time of his death.

17. Tertia praeclaritas est meritorum, miraculorum et martyriorum. Et haec certitudo veritatis apparet, quando homo vult mori pro veritate, quam praedicat, ut Isaias serratus est, Ezechiel interfectus, Ieremias et alii etiam Prophetae. Unde dicitur Iudaeis: Quem Prophetarum non sunt persecuti patres vestri? ⁵⁹ . -- Si dicant haeretici, quod ipsi moriuntur pro veritate et habent merita; tertium tamen non habent, scilicet miracula; nunquam auditum est, quod haereticus vel ante vel post mortem vel in morte fecerit miracula.

18. Concerning these heavens, we read: When I behold Your heavens, the work of Your fingers, that is, the heavenly men in whom we see this threefold light, the work of God's fingers. The magicians of Pharaoh lacked this third finger, that is, the miracles.

18. De istis caelis legitur: Quoniam videbo caelos tuos, opera digitorum tuorum ⁶⁰ , scilicet viros caelestes, in quibus videmus hanc triplicem claritatem, quae sunt opera digitorum Dei. -- In isto digito tertio, scilicet miraculi, deficiunt magi Pharaonis ⁶¹ .

3. Full Accord of the Witnesses

19. The third firmness of faith consists in the full accord of the witnesses, and is found in three things: in the words of Scriptures, in the decrees of the councils, and in the writings of the saints. As examples of the first, there is the Psalm: ³ From the midst of the rocks they shall give forth their voices. That is, from the midst of the two cherubim of which the Lord speaks, meaning from the space between them, that is, from the midst of the Two Testaments. Isaiah says: The virgin shall be with child; and Luke: Thou shalt conceive. One says: Christ shall be slain; and the Evangelist: Put Him (Jesus) to death. Whatever, then, had been foretold by the prophets was fulfilled through Christ. Isaiah had said: The Lord is riding on a swift cloud on His way to Egypt; the idols of Egypt tremble before Him. This came about in Christ. Never was any prophet or philosopher found who could do away with idolatry: yet that is what Christ did through His apostles all over the earth.

19. Tertia firmitas fidei est ex testificantium concordia plena, quae est in tribus: in eloquiis Scripturarum, in decretis Conciliorum, in documentis Sanctorum. -- De primo Psalmus: De medio petrarum dabunt voces ⁶² y hoc est de medio duorum Cherubim ⁶ , de quibus loquebatur Dominus, sive de quorum medio, scilicet de medio duorum testamentorum. Isaias dicit: Ecce, Virgo concipiet ⁶⁴ , et Lucas dicit: Ecce, concipies ⁶⁵ . Alius dixit: Occidetur Christus ⁶⁶ ; et Evangelista: Christus occiditur ⁶¹ . Quidquid ergo dictum est per Prophetas, impletum est per Christum. Isaias dixerat: Ascendet Dominus super nubem levem et ingredietur Aegyptum, et movebuntur simulacra ⁶⁸ ; hoc factum est per Christum; nec unquam inventus est aliquis Propheta, vel philosophus, qui idolatriam potuerit removere; quod tamen Christus fecit per Apostolos ubique terrarum.

20. These are the true witnesses of Scriptures: the prophets and the apostles. Nor can it be said that the apostles bribed the prophets so that their prophecies would accord with what eventually came about in Christ. If they had lived at the same time, there could have been some suspicion: but the prophets came before the apostles. And so this truth is infallible. If, then, the contingent is firmly foretold and known with certainty, it is impossible to see it in any other way than as certainly true. To conclude: The Old and the New Testament agree, standing as they do in major conformity and harmony; and they are like the twenty-four elders around the throne of Christ, so that there be no doubt.

20. Hi veri testes sunt Scripturae, Prophetae et Apostoli. Nec potest dici, quod Apostoli subornaverunt Prophetas, ut sic dicerent, sicut evenit in Christo. Si enim eodem tempore fuissent, posset haberi suspicio; sed illi praecesserunt. Veritas ergo ista est infallibilis. Si enim contingens dicatur firmiter esse futurum et cognoscatur certitudinaliter; impossibile est, quod videatur alicubi nisi in veritate certa. -- Vetus ergo testamentum et novum in magna consonantia et harmonia conve- niunt et sunt sicut viginti quatuor seniores ⁶⁹ circa thronum Christi, ut nulla sit dubitatio.

21. The second firmness (agreement) is found in the decrees of the councils, for those matters that had been in doubt were confirmed there. Arius taught that the Father was greater than the Son in the order of essence; and through this, an attempt was made to prove that the Son was not equal to the Father. And in the First Council in which some very holy men participated—St. Nicholas was one of them ⁴ —in which, I say, there were three hundred and eighteen bishops, the catholic faith was confirmed, that is, the universal faith; and this was done under the authority of Peter and of the other Fathers. Now four of these councils were the most important ⁵ — there were seven in all—because they gave witness to this faith.

21. Secunda firmitas est in decretis Conciliorum, quia illa quae in dubium veniebant, ibi confirmata sunt. Arius dicebat, quod Pater esset Filio maior secundum essentiam; et per hoc nitebatur ostendere, non esse Filium aequalem Patri. Et in primo Concilio, ubi fuerunt viri sanctissimi -- beatus Nicolaus fuit ibi -- ubi, dico, fuerunt trecenti decem et octo episcopi, ibi fides confirmata est catholica, scilicet universalis; et hoc factum est auctoritate Petri et aliorum Patrum. Unde quatuor Concilia principalia fuerunt -- quia septem fuerunt -- quae dant testimonia huic fidei.

22. The third firmness (agreement) is found in the writings of the doctors and of those who were wise with the knowledge of things worldly or divine: Dionysius [the Pseudo-Areopagite], Gregory Nazianzen, Gregory of Nyssa, [John] the Damascene, Basil, Athanasius, [John] Chrysostom. Among the Latins, Hilarion, Gregory, Augustine, Ambrose, Jerome. The writings of all these are in accord: they say the same thing, they have the same flavor. It is of these that Job says: Who can declare the order of the heavens? Or who can make the harmony of heaven to sleep? Such is the accord between Scriptures, the councils and the doctors.

22. Tertia firmitas est in documentis Doctorum et sapientum in mundana sapientia et divina, ut Dionysii, Gregorii Nazianzeni, Gregorii Nysseni, Damasceni, Basilii, Athanasii, Chrysostomi. Latinorum similiter: Hilarii, Gregorii, Augustini, Ambrosii, Hieronymi. Documenta istorum concordant et idem dicunt, idem sapiunt. -- De his dicit Iob: Quis enarrabit caelorum rationem, et concentum caeli quis dormire faciet? ¹⁰ . Haec est concordia Scripturarum, Conciliorum et Doctorum.

4. Solid Opinion of the Witnesses

23. The fourth reason for the firmness of faith consists in the solid opinion of the witnesses. This solidity results from the fact that reason agrees, for reason cannot contain contradiction. So the judgment rests on a demonstration of reason: that thoughts about God must be supreme and of the highest order. Now this is threefold: thoughts about God must be the highest in the order of piety, the highest in the order of truth, and the highest in the order of goodness.

23. Quarta ratio firmitatis fidei est ex testificantium sententia firma; quae firmitas habetur ex hoc, quod consentit rationi, quia ratio non potest contradicere. Iudicium enim rationis illustratae est, quod de Deo summe est sentiendum et altissime. Hoc autem est tripliciter: de Deo sentiendum est altissime et piissime, altissime et verissime, altissime et optime.

24. Indeed, reason demands that thoughts about the highest God be the highest and the most pious, ⁶ for God's essence exists in the most noble mode. The universal form is more noble than the particular, for the latter exists in many; yet the particular is superior to the universal in one sense, for the particular is not multiplied within any one being, while the universal is multiplied in many. Wherefore the divine essence had to contain whatever nobility exists in the creature, so that it be one in many and yet not multiplied. ⁷ Thoughts of God must be most pious also because the divine essence is the origin of all things, creates all things, and because all things proceed directly from it. Unless you admit that the totality of beings proceeds from God, you are not thinking of God most piously. Plato commended his soul to its Maker, ⁸ but Peter commended his to its Creator.

24. Ratio ergo dictat, quod de Deo altissimo est sentiendum altissime et piissime, quod illa essentia est nobilissimo modo. Forma universalis nobilior est particulari, quia est in multis; particularis autem uno modo nobilior universali, quia particularis est in uno non numerata, sed universalis in multis est numerata: ergo essentia divina habere debet, quod nobilitatis est in creatura, ut sit una in multis non numerata. -- Sentiendum est etiam piissime, quod illa essentia est origo omnium, creans omnes res, et quod immediate ab ipsa omnes res procedunt. Nisi tu sentias, quod totalitas rerum ab ipsa procedit; non sentis de Deo piissime. Plato commendavit animam suam factori; sed Petrus commendavit animam suam Creatori.

25. Second, thoughts about God must be the highest in the order of truth, for He Himself is the Truth ruling all things, illuminating all things, straightening all things, disposing all things. Wherefore, in the Psalm: The Lord is my light and my salvation; whom should I fear? The power of government should not in any way be attributed to the constellations of heaven.

25. Secundo sentiendum est etiam de Deo altissime et verissime, quia ipse est veritas omnia gubernans, omnia illustrans, omnia rectificans, omnia disponens; unde in Psalmo: Dominus illuminatio mea et salus mea, quem timebo? ¹¹ . Non ergo gubernatio est attribuenda astris.

26. Third, thoughts about God must be the highest in the order or goodness, because He is the Best, and out of this [Goodness] He supremely pours Himself and loves. Wherefore He has not spared even His own Son, and by giving Him to us, He gave us all that He knew, all that He could give. The Son said: All things that the Father has are mine. The Father gave us a Son born of us, He gave us One who suffered for us and rose again for our sake, by reason of His very great love wherewith He has loved us, etc. Hence, it is well said: because of the loving-kindness of our God. God's inner goodness is the very reason why He loved to the highest possible degree and was filled with the deepest possible mercy. All this was seen in the resurrection, for by means of that same supreme kindness by which He had created all things, He now restored all things; by His supreme truth, He judged all things; by His supreme goodness, He glorified all things.

26. Tertio sentiendum est de Deo altissime et optime, quod sit optimus, ex quo se summe diffundit et diligit. Unde proprio Filio suo non pepercit ¹² y et donando illum nobis dedit quidquid scivit, quidquid potuit. Omnia, inquit Filius, quaecumque habet Pater, mea sunt ⁷³ . Dedit autem Pater nobis Filium natum de nobis, dedit nobis passum pro nobis, resuscitatum propter nos, quia propter nimiam caritatem, qua dilexit nos ¹⁴ etc. Unde bene dicitur: Per viscera misericordiae Dei nostri ¹⁵ ; intima Dei bonitas facit, quod summe diligat, summe mise- ; reatur. -- Haec omnia apparebunt in resurrectione, quia per summam pietatem, qua omnia creavit, omnia restaurabit; per summam veritatem omnia iudicabit; per summam benignitatem omnia glorificabit.

G. A Threefold Flow out of This Light

27. From this understanding there comes forth in the soul a threefold flow out of this light, through which it is steadied in God. The first is the strength of virtue, the second the zeal of truth, and the third the rapture of love. The strength of virtue is first, because nothing is difficult to the soul that has an unperturbed faith, for "If thou canst believe, all things are possible to him who believes." Indeed, he is ready to sustain anything for God's sake, since virtue is made steady by faith.

27. Ex hoc sensu nascitur in anima triplex influxus ab illa luce, per quam stabilitur anima in Deo. Primus est robur virtutis; secundus, zelus veritatis; tertius, excessus amoris. -- Robur virtutis est primus, quia nihil difficile est animae habenti fidem inconcussam, quia, si potes credere, omnia possibilia sunt credenti ⁷⁶ : quia paratus est sustinere omnia propter Deum, quia per fidem stabilitur virtus.

28. The second flow is the zeal of truth, so that a man be aroused with indignation against anything evil or false and be immediately attracted to anything good. Let him despise every wickedness, like Elias, who foretold about Achab and Jezabel that hounds would devour them. Achab said: "Hast thou found me thy enemy?" And Elias replied: "I have found thee because thou art sold, to do evil in the sight of the Lord," as if he were saying, "Anyone who is against God is against me."

28. Secundus influxus est zelus veritatis, ut homo indignetur contra omne malum et falsum et afficiatur statim ad omne bonum. Dedignetur omne malum, sicut Elias, qui prophetaverat de Achab et Iezabel, quod comederent eos canes. Dixit Achab: Num invenisti me inimicum tuum? Respondit Elias: Inveni, eo quod venundatus sis, ut faceres malum in conspectu Domini ¹¹ , quasi diceret: quicumque est contrarius Deo, est contrarius mihi.

29. The third flow consists in the rapture of love: at such times, the soul always perceives inner joy even in the face of insults and hardships. And it is at its highest when the burning soul feels that the Lord makes it taste the children's bread. And everyone believes such a man is a fool, while he himself believes the others to be fools, and they are indeed. Now this is the highest point of faith, the summit: to be inebriated by actual experience and to have no desire for the world. This will be the defense of such a soul in the time of the Antichrist, referred to in the Second Epistle to the Thessalonians: God sends them a misleading influence that they may believe falsehood. Concerning the summit of faith, which is love, the Apostle says: Who shall separate us from the love of Christ? Shall tribulation, or distress—all the way to the words, which is in Christ Jesus our Lord. And, in another passage, being rooted and grounded in love. That is the firmament of heaven. Hence, in the Psalm: The heavens proclaim your wonders, that is, the marvels of the soul which they feel within them. Such experiences make faith most secure. And so, when the soul considers the Most High in a manner that is most pious, true, and good, then it is lifted up by zeal and the rapture of love to the third heaven, yet not in such a perfect way as Paul. And then the house is built on rock.

29. Tertius influxus est excessus amoris, quando anima in vituperes, in tribulationibus semper sentit iucunditatem interius; hoc maxime est, quando ardens sentit, quod Dominus facit gustare panem filiorum ^1S . Et hunc reputant omnes stultum, et ipse reputat omnes stultos, et secundum veritatem sunt. Hoc autem est summum fidei et apex, ut per experientiam inebrietur et iam nil curet de mundo. Hoc enim defendet tempore antichristi, de quo secundae ad Thessalonicenses secundo: Mittet illis Deus operationem erroris, ut credant mendacio ¹⁹ . -- De apice fidei, qui amor est, Apostolus dicit: Quis nos separabit a caritate Christi? Tribulatio? an angustia? usque ibi: quae est in Christo Iesu, Domino nostro ⁸⁰ . Et alibi: In caritate radicati et fundati ⁸¹ . Hoc est firmamentum caeli. Unde in Psalmo: Confitebuntur caeli mirabilia tua ⁸² , scilicet animae mirabilia, quae in se sentiunt. Hae enim experientiae faciunt fidem stabilissima!!!. -- Quando ergo anima sentit de Altissimo piissime, verissime et optime; tunc zelo et excessu amoris rapitur anima usque ad tertium caelum, etsi non ita excellenter, ut Paulus ⁸³ . Et tunc domus fundatur supra firmam petram ⁸⁴ .