The Mind's Road To God

St. Bonaventure

THE MENDICANT'S VISION IN THE WILDERNESS

CHAPTER ONE -- OF THE STAGES IN THE ASCENT TO GOD AND OF HIS REFLECTION IN HIS TRACES IN THE UNIVERSE [1]

1. Blessed is the man whose help is from Thee. In his heart he hath disposed to ascend by steps, in the vale of tears, in the place which he hath set [Ps., 83, 6]. Since beatitude is nothing else than the fruition of the highest good, and the highest good is above us, none can be made blessed unless he ascend above himself, not by the ascent of his body but by that of his heart. But we cannot be raised above ourselves except by a higher power raising us up. For howsoever the interior steps are disposed, nothing is accomplished unless it is accompanied by divine aid. Divine help, however, comes to those who seek it from their hearts humbly and devoutly; and this means to sigh for it in this vale of tears, aided only by fervent prayer. Thus prayer is the mother and source of ascent ("sursum-actionis") in God. Therefore Dionysius, in his book, "Mystical Theology" [ch. 1, 13, wishing to instruct us in mental elevation, prefaces his work by prayer. Therefore let us pray and say to the Lord our God, "Conduct me, O Lord, in Thy way, and I will walk in Thy truth; let my heart rejoice that it may fear Thy name" [Ps., 85, 11].

2. By praying thus one is enlightened about the knowledge of the stages in the ascension to God. For since, relative to our life on earth, the world is itself a ladder for ascending to God, we find here certain traces [of His hand], certain images, some corporeal, some spiritual, some temporal, some aeviternal; consequently some outside us, some inside. That we may arrive at an understanding of the First Principle, which is most spiritual and eternal and above us, we ought to proceed through the traces which are corporeal and temporal and outside us, and this is to be led into the way of God. We ought next to enter into our minds, which are the eternal image of God, spiritual and internal; and this is to walk in the truth of God. We ought finally to pass over into that which is eternal, most spiritual, and above us, looking to the First Principle; and this is to rejoice in the knowledge of God and in the reverence of His majesty.

3. Now this is the three days' journey into the wilderness [Ex., 3, 18]; this is the triple illumination of one day, first as the evening, second as the morning, third as noon; this signifies the threefold existence of things, as in matter, in [creative] intelligence, and in eternal art, wherefore it is said, "Be it made, He made it," and "it was so done" [Gen., 1]; and this also means the triple substance in Christ, Who is our ladder, namely, the corporeal, the spiritual, and the divine.

4. Following this threefold progress, our mind has three principal aspects. One refers to the external body, wherefore it is called animality or sensuality; the second looks inward and into itself, wherefore it is called spirit; the third looks above itself, wherefore it is called mind. From all of which considerations it ought to be so disposed for ascending as a whole into God that it may love Him with all its mind, with all its heart, and with all its soul [Mark, 12, 30]. And in this consists both the perfect observance of the Law and Christian wisdom.

5. Since, however, all of the aforesaid modes are twofold--as when we consider God as the alpha and omega, or in so far as we happen to see God in one of the aforesaid modes as "through" a mirror and "in" a mirror, or as one of those considerations can be mixed with the other conjoined to it or may be considered alone in its purity--hence it is necessary that these three principal stages become sixfold, so that as God made the world in six days and rested on the seventh, so the microcosm by six successive stages of illumination is led in the most orderly fashion to the repose of contemplation. As a symbol of this we have the six steps to the throne of Solomon [III Kings, 10, 19]; the Seraphim whom Isaiah saw have six wings; after six days the Lord called Moses out of the midst of the cloud [Ex., 21, 16]; and Christ after six days, as is said in Matthew [17, 1], brought His disciples up into a mountain and was transfigured before them.

6. Therefore, according to the six stages of ascension into God, there are six stages of the soul's powers by which we mount from the depths to the heights, from the external to the internal, from the temporal to the eternal--to wit, sense, imagination, reason, intellect, intelligence, and the apex of the mind, the illumination of conscience ("Synteresis"). These stages are implanted in us by nature, deformed by sin, reformed by grace, to be purged by justice, exercised by knowledge, perfected by wisdom.

7. Now at the Creation, man was made fit for the repose of contemplation, and therefore God placed him in a paradise of delight [Gen., 2, 16]. But turning himself away from the true light to mutable goods, he was bent over by his own sin, and the whole human race by original sin, which doubly infected human nature, ignorance infecting man's mind and concupiscence his flesh. Hence man, blinded and bent, sits in the shadows and does not see the light of heaven unless grace with justice succor him from concupiscence, and knowledge with wisdom against ignorance. All of which is done through Jesus Christ, Who of God is made unto us wisdom and justice and sanctification and redemption [I Cor., 1, 30]. He is the virtue and wisdom of God, the Word incarnate, the author of grace and truth--that is, He has infused the grace of charity, which, since it is from a pure heart and good conscience and unfeigned faith, rectifies the whole soul in the threefold way mentioned above. He has taught the knowledge of the truth according to the triple mode of theology--that is, the symbolic, the literal, and the mystical--so that by the symbolic we may make proper use of sensible things, by the literal we may properly use the intelligible, and by the mystical we may be carried aloft to supermental levels.

8. Therefore he who wishes to ascend to God must, avoiding sin, which deforms nature, exercise the above-mentioned natural powers for regenerating grace, and do this through prayer. He must strive toward purifying justice, and this in intercourse; toward the illumination of knowledge, and this in meditation; toward the perfection of wisdom, and this in contemplation. Now just as no one comes to wisdom save through grace, justice, and knowledge, so none comes to contemplation save through penetrating meditation, holy conversation, and devout prayer. Just as grace is the foundation of the will's rectitude and of the enlightenment of clear and penetrating reason, so, first, we must pray; secondly, we must live holily; thirdly, we must strive toward the reflection of truth and, by our striving, mount step by step until we come to the high mountain where we shall see the God of gods in Sion [Ps., 83, 8]

9. Since, then, we must mount Jacob's ladder before descending it, let us place the first rung of the ascension in the depths, putting the whole sensible world before us as a mirror, by which ladder we shall mount up to God, the Supreme Creator, that we may be true Hebrews crossing from Egypt to the land promised to our fathers; let us be Christians crossing with Christ from this world over to the Father [John, 13, 1]; let us also be lovers of wisdom, which calls to us and says, "Come over to me, all ye that desire me, and be filled with my fruits" [Ecclesiasticus, 24, 26]. For by the greatness of the beauty and of the creature, the Creator of them may be seen [Wisdom, 13, 5].

10. There shine forth, however, the Creator's supreme power and wisdom and benevolence in created things, as the carnal sense reports trebly to the inner sense. For the carnal sense serves him who either understands rationally or believes faithfully or contemplates intellectually. Contemplating, it considers the actual existence of things; believing, it considers the habitual course of things; reasoning, it considers the potential excellence of things.

11. In the first mode, the aspect of one contemplating, considering things in themselves, sees in them weight, number, and measure [Wisdom, 11, 21]--weight, which directs things to a certain location;[2] number, by which they are distinguished from one another; and measure, by which they are limited. And so one sees in them mode, species, and order; and also substance, power, and operation. From these one can rise as from the traces to understanding the power, wisdom, and immense goodness of the Creator.

12. In the second mode, the aspect of a believer considering this world, one reaches its origin, course, and terminus. For by faith we believe that the ages are fashioned by the Word of Life [Hebr., 11, 3]; by faith we believe that the ages of the three laws--that is, the ages of the law of Nature, of Scripture, and of Grace--succeed each other and occur in most orderly fashion; by faith we believe that the world will be ended at the last judgment--taking heed of the power in the first, of the providence in the second, of the justice of the most high principle in the third.

13. In the third mode, the aspect of one inquiring rationally, one sees that some things merely are; others, however, are and live; others, finally, are, live, and discern. And the first are lesser things, the second midway, and the third the best. Again, one sees that some are only corporeal, others partly corporeal and partly spiritual, from which it follows that some are entirely spiritual and are better and more worthy than either of the others. One sees, nonetheless, that some are mutable and corruptible, as earthly things; others mutable and incorruptible, as celestial things, from which it follows that some are immutable and incorruptible, as the supercelestial things. From these visible things, therefore, one mounts to considering the power and wisdom and goodness of God as being, living, and understanding; purely spiritual and incorruptible and immutable.

14. This consideration, however, is extended according to the sevenfold condition of creatures, which is a sevenfold testimony to the divine power, wisdom, and goodness, as one considers the origin, magnitude, multitude, beauty, plenitude, operation, and order of all things. For the "origin" of things, according to their creation, distinction, and beauty, in the work of the six days indicates the divine power producing all things from nothing, wisdom distinguishing all things clearly, and goodness adorning all things generously. "Magnitude" of things, either according to the measure of their length, width, and depth, or according to the excellence of power spreading itself in length, breadth, and depth, as appears in the diffusion of light, or again according to the efficacy of its inner, continuous, and diffused operation, as appears in the operation of fire--magnitude, I say, indicates manifestly the immensity of the power, wisdom, and goodness of the triune God, Who exists unlimited in all things through His power, presence, and essence. "Multitude" of things, according to the diversity of genus, species, and individuality, in substance, form, or figure, and efficacy beyond all human estimation, clearly indicates and shows the immensity of the aforesaid traits in God. "Beauty" of things, according to the variety of light, figure, and color in bodies simple and mixed and even composite, as in the celestial bodies, minerals, stones and metals, plants and animals, obviously proclaims the three mentioned traits. "Plenitude" of things--according to which matter is full of forms because of the seminal reasons; form is full of power because of its activity; power is full of effects because of its efficiency--declares the same manifestly. "Operation," multiplex inasmuch as it is natural, artificial, and moral, by its very variety shows the immensity of that power, art, and goodness which indeed are in all things the cause of their being, the principle of their intelligibility, and the order of their living. "Order," by reason of duration, situation, and influence, as prior and posterior, upper and lower, nobler and less noble, indicates clearly in the book of creation the primacy, sublimity, and dignity of the First Principle in relation to its infinite power. The order of the divine laws, precepts, and judgments in the Book of Scripture indicates the immensity of His wisdom. The order of the divine sacraments, rewards, and punishments in the body of the Church indicates the immensity of His goodness. Hence order leads us most obviously into the first and highest, most powerful, wisest, and best.

15. He, therefore, who is not illumined by such great splendor of created things is blind; he who is not awakened by such great clamor is deaf; he who does not praise God because of all these effects is dumb; he who does not note the First Principle from such great signs is foolish. Open your eyes therefore, prick up your spiritual ears, open your lips, and apply your heart, that you may see your God in all creatures, may hear Him, praise Him, love and adore Him, magnify and honor Him, lest the whole world rise against you. For on this account the whole world will fight against the unwise [Prov., 5, 21]; but to the wise will there be matter for pride, who with the Prophet can say, "Thou hast given me, O Lord, a delight in Thy doings: and in the works of Thy hands I shall rejoice [Ps., 91, 5]. . . . How great are Thy works, O Lord; Thou hast made all things in wisdom; the earth is filled with Thy riches" [Ps., 103, 24].

ENDNOTES

1. have translated the Latin "speculatio," which appears over and over again in this work, in a variety of ways. St. Bonaventura plays upon its various shades of meaning--reflection, speculation, consideration--for he seems haunted by the basic metaphor of the universe's being a sort of mirror (speculum) in which God is to be seen. The Italian and French translators have the advantage of those of us who write English, for they have merely to transliterate the Latin word. We have a similar difficulty in the Latin word "vestigia," which I have translated traces. It will hardly do to write vestiges or footprints, and traces is not much better. St. Bonaventura simply means that by considering the work of art one will know the artist. This handiwork shows traces of his workmanship. But we are likely to think of traces as something which are left behind, whereas God is not to be thought of as having created the world and then left it alone, as Pascal said of Descartes' God.

2. Reading "pondus quo ad situm," instead of "quoad."