Itinerarium mentis in deum the journey of the mind into god

 

 

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est verbo et scripto, et totum Dei dono, scilicet Spiritui sancto; parum aut nihil dandum est creaturae, et totum creatrici essentiae, Patri et Filio et Spiritui sancto, dicendo cum Dionysio ad Deum Trinitatem: « Trinitas superessentialis et superdeus et superoptime Christianorum inspector theosophiae, dirige nos in mysticorum eloquiorum superincognitum et superlucentem et sublimissimum verticem; ubi nova et absoluta et inconversibilia theologiae mysteria secundum superlucentem absconduntur occulte docentis silentii caliginem in obscurissimo, quod est supermanifestissimum, supersplendentem, et in qua omne relucet, et invisibilium superbonorum splendoribus superimplentem invisibiles intellectus ». Hoc ad Deum. Ad amicum autem cui haec scribuntur, dicatur cum eodem: « Tu autem, o amice, circa mysticas visiones, corroborato itinere, et sensus desere et intellectuales operationes et sensibilia et invisibilia et omne non ens et ens, et ad unitatem, ut possibile est, inscius restituere ipsius, qui est super omnem essentiam et scientiam. Etenim te ipso et omnibus immensurabili et absoluto purae mentis excessu,^2 ad superessentialem divinarum tenebrarum radium, omnia deserens et ab omnibus absolutus, ascendes ».^3	to word and to writing, and the whole to the Gift of God, that is to the Holy Spirit; little or nothing must be given to the creature, and the whole to the creative Essence, to the Father and to the Son, and to the Holy Spirit, by saying with (St.) Dionysius (the Areopagite) to God the Trinity: « O Trinity super-essential and super-God and super-best of the Christians, inspector of godly-wisdom [theosophiae], direct us into the super-unknown and super-shining [superlucentem] and most sublime vertex of mystical speech [mysticorum eloquiorum]; where the new and absolute and unspeakable [inconversibilia] mysteries of theology are, according to the super-shining [superlucentem] darkness of an instructing silence, secretly hidden in the One most obscure [in obscurissimo], because He is the Most Manifest, Super-splendent, and That in which everything glitters, and Super-fulfilling invisible intellects with the splendors of invisible super-goods ». This (he says) to God.  However to the friend to whom these things are written, there is said (along) with the same: « Moreover you, O friend, concerning [circa] mystical visions, having been strengthened on the journey, desert both the senses and the intellectual activities, both sensibles and invisibles and every non-being and being, [non ens et ens] and unknowingly re-establish yourself [inscius restituere], as is possible, according to the Unity of Him, who is above every essence and knowledge.  For indeed deserting all things and absolved from all, you shall ascend by yourself and by the Un-boundable [immensurabili] by all and by an absolute excess of pure mind,^2 to the super-essential Ray of divine shadows ».^3
6. Si autem quaeras, quomodo haec fiant, interroga gratiam, non doctrinam; desiderium, non intellectum; gemitum orationis, non studium lectionis; sponsum, non magistrum; Deum, non hominem, caliginem, non claritatem; non lucem, sed ignem totaliter inflammantem et in Deum excessivis unctionibus et ardentissimis affectionibus transferentem. Qui quidem ignis Deus est, et huius caminus est in Ierusalem,^4 et Christus hunc accendit in fervore, suae ardentissimae passionis, quam solus ille vere percipit, qui dicit: Suspendium elegit anima mea, et mortem ossa mea. Quam mortem qui diligit videre potest Deum, quia indubitanter verum est: Non videbit me homo et vivet.  —  Moriamur igitur et ingrediamur in caliginem, imponamus silentium sollicitudinibus, concupiscentiis et phantasmatibus; transeamus cum Christo crucifixo ex hoc mundo ad Patrem,^5 ut, ostendo nobis Patre, dicamus cum Philippo: Sufficit nobis; audiamus cum Paulo: Sufficit tibi gratia mea; Exultemus cum David^6 dicentes: Defecit caro mea et cor meum, Deus cordis mei et pars mea Deus in aeternum. Benedictus Dominus in aeternum, et dicet omnis populus: Fiat, fiat. Amen.	6. Moreover if you seek, in what manner these things occur [fiant], interrogate grace, not doctrine, desire, not understanding [intellectum]; the groan of praying, not the study of reading; the spouse, not the teacher; God, not man, darkness, not brightness [claritatem]; not light, but the Fire totally inflaming, transferring one into God both by its excessive unctions and by its most ardent affections.  Which Fire indeed is God, and His forge is in Jerusalem,^4 and Christ ignites [accendit] this in the fervor, of His most ardent Passion, which He alone truly perceived, who said: My soul has chosen suspense, and my bones death.  He who loves [diligit] this death can see God, because it is indubitably true: No man will see Me and live.  —  Therefore let us die and step into the darkness, let us impose silence upon our cares [sollicitudinibus], and concupiscences and phantasms; let us pass-over together with Christ Crucified from this world to the Father,^5 that, by showing us the Father, we may say with Phillip: It suffices for us; let us hear with Paul: My grace is sufficient for you; let us exult with David^6 saying: My flesh and my heart failed, God of my heart and my portion: God forever.  Blessed be the Lord forever, and every people shall say: Fiat, Fiat.  Amen.
EXPLICIT ITINERARIUM MENTIS IN DEUM	HERE ENDS THE JOURNEY OF THE MIND INTO GOD
SCHOLION	SCHOLIUM
Aurei huius opusculi doctrina a viris etiam doctis non raro vel imperfecte, vel omnino perperam intellecta est.  Nonnulli enim aliquas eiusdem propositiones non in rigore verborum intelligendas, sed benigna quadam interpretatione exponendas sive excusandas esse censuerunt, utpote dictas in libro mystico, non scientifice theologico.  Alii non pauci quibusdam loquendi modis ibi occurentibus abusi sunt ad confirmandas proprias suas opiniones falsas.  —  Considerata huius libelli sublimitate et expositionis brevitate, non est mirum, quod erroneae interpretationes elapsae sint sive parum versatis in doctrina seraphici Doctoris, sive specialem indolem totumque contextum huius scripti non attendentibus.  Attamen a sapientissimis viris ultimorum saeculorum hic libellus recte celebratus est ut prorsus in genere suo singularis, mira arte compositus et numquam satis laudandus.  Reaspe continet documenta sana, altissima, saluberrima et diligenti verborum electione expressa; totaque doctrina omnino consentanea est ei quam Sanctus in scriptis suis theologicis profitetur et diffusius exponit.  Hoc satis constare potest iam per testimonia a nobis in notis allegata; quod pauca quaedam difficiliora remittimus lectorem ad Quaestionem disputatam supra pag. 17 denuo impressam et cum aliis auctorum scholae Bonaventurianae quaestionibus primo in opusculo de Humanae cognitionis ratione a nobis typis collegii S. Bonaventurae 1883 publicatam, praesertim ad praeambulam Dissertationem (ibid. pag. 1-47).	The doctrine of this little, golden work not rarely is understood imperfectly and/or entirely faultily by even learned men.  For not a few judge that some of its propositions are to be understood not according to its rigorous terminology, but to be expounded or excused according to a certain benign interpretation, as sayings for a book of mysticism, and not scientifically theological.  Not a few others have abused certain manners of speaking occurring in it to confirm their own false opinions.  —  Considering the sublimity of this work and the brevity of its exposition, it is not to be wondered at, that erroneous interpretations might befall either those little versed in the doctrine of the Seraphic Doctor, or those not attending to the special character and entire context of the this writing.  And yet by the wisest men of recent ages this work has rightfully been celebrated as entirely one of a kind, composed with a wonderful artfulness and never to be praised sufficiently.  In truth it contains a sane, most high, most wholesome doctrine and that expressed with a diligent choice of words; and its whole doctrine is perfectly in accord with that which the Saint proffers in his theological writings and expounds more at length therein.  Although we have sufficiently already established this fact by means of the notes included herein, we refer reader to the Disputed Question above on p. 17 regarding a few, certain, more difficult matters, which disputation with others by authors of the Bonaventurian School was first published in the work De Humanae cognitionis ratione, College of St. Bonaventure, 1883; of especial interest will be the preamble to the Dissertation there on pp. 1-47.
In commodum tamen lectoris visum est oportunum breves quasdam observationes hic subiicere, ut via paretur facilior ad rectam difficiliorum locorum intelligentiam.	Nevertheless, for the convenience of the reason it has seemed opportune to submit certain breif observations here, so that way to a right understanding of the more difficult passages might be made easier.
^1  De Mystica Theolog. c. 1. § 1, ubi etiam seq. locus occurit.  Bonav. affert verba secundum versionem Scoti Erigenae, cum qua circa medium primae sententiae pro asconditam substituimus absconduntur (G abscondunt, N P absconditum).  Pro verbis, quae inter primum et secundum textum ponantur Hoc ad Deum . . . eodem, D G M cum originali substituunt Mihi quidem haec opto. ^2  In Graeco:    Sensus est:  Deum te ipsum et omnia superexcedis etc.. ^3  Praeter locc. supra pag. 260, nota 3. allegatos cfr. III. Sent. d. 23. dub. 4.  —  Auctores catholici de mystica theologia scribentes communiter approbant hanc S. Bonav. doctrinam, quam accepit a laudato Dionysio, quod scil, in animis perfectis detur sublimis quidam gradus contemplationis supernaturalis et infusae, quam vocant contemplationem puram, quia fit sine concursu phantasmatum.  Item docent, quod ad hunc contemplationis gradum pertineat illa oratio in caligine, de qua auctor noster hic loquitur.  De his cfr. Dionys. Carthus. in suo commentar. ad Dionys. Areopag.  Inter recentiores autem de pura contemplatione loquitur Philipp. a Ss. Trinitate, sum. theol. myst. p. II. tr. 3. discurs. 2. a. 2, ubi melius determinat quod in contrarium docuerat in sua Sum. philos. II. II. q. 14. a. 6; nec non Scaramelli, Direttorio mistico, tr. 2. c. 15. n. 166-172; de oratione in caligine Philipp. a Ss. Trin. loc. cit. a. 3; Scaramelli ch. 8. n. 80-85. ^4  Isai. 31, 9:  Caminus eius in Ierusalem.  —  Seq. locus est Iob. 7, 15; tertius Exod. 33, 20. ^5  Ioan. 13, 1.  —  Seq. locus est ibid. 14, 8; terius II. Cor. 12, 9. ^6  Psalm. 72, 26. et 105, 48:  Benedictus Dominus Deus Israel a saeculo et usque in saeculum, et dicet etc.	^1  De Mystica Theologia, ch. 1 § 1, where the following quote is also found.  (St.) Bonaventure cites the passage according to the version of Scotus Erigena, in which near the middle of the first sentence in place of hidden [absconditam] we have substituted are hidden [absconduntur] (G has hide [abscondunt], N P hidden [absconditum]).  In place of the words which are put between the first and second quote, This (he says) to God . . (along) with the same [Hoc ad Deum . . . cum eodem] D G M with the original substituted For myself, indeed, I choose these [Mihi quidem haec opto]. ^2  In Greek:    The sense is:  God, exceeding your very self and all things etc.. ^3  Besides the passages cited above on p. 260, footnote 3, cf. Sent., Bk. III, d. 23, dubium 4.  —  Catholic authors writing on mystical theology commonly approve this doctrine of St. Bonaventure, which he took from the celebrated (St.) Dionysius (the Areopagite), that namely, in perfect souls a certain sublime grade of supernatural and infused contemplation is bestowed, which they call pure contemplation, because it comes to be without the concourse of phantasms.  Likewise they teach, that to this grade of contemplation pertains that prayer in darkness, of which our authors here speaks.  Concerning these matters cf. (Bl.) Dionysius the Carthusian, in his Commentaria ad Dionysii Areopagitis..  Among more recent authors, however, pure contemplation is spoken of by Phillip of the Most Holy Trinity, Summa theologiae mysticae, p. II, tr. 3, discursus 2, a. 2, where he determines better what he had taught to the contrary in his Summa philosophiae, II, II, q. 14, a. 6; and also Scaramelli, Direttorio mystico, tr. 2, ch. 15, nn. 166-172;  on prayer in darkness cf. Phillip of the Most Holy Trinity, loc. cit., a. 3; Scaramelli, loc. cit., ch. 8, nn. 80-85. ^4  Isaiah 31: 9 :  His forge (is) in Ierusalem.  —  The following citation is Job 7:15 ; the third is Exod. 33:20. ^5  Jn. 13:1.  —  The following citation is ibid. 14:8; the third is 2 Cor. 12:9. ^6  Psalm 72:26 et 105:48:  Blessed (be) the Lord God of Israel, from generation and unto generation, and every etc.

 

 

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1.  Quoad indolem opusculi peculiarem notamus, quod recte recensetur inter opera mystica, quin tamen suo loco inter opera ad scientiam theologiam et etiam philosophicam spectantia privandum sit.  Est opus mysticum, spectatis tum fine ab auctore intento tum animi dispositionibus, quas idem in legentibus requirit; quod manifeste constat ex Prologo et initio 1. capituli.  Non enim auctor eo consilio scripsit, ut more scholarum doceat scientiam pure theoreticam, vel confutet errore, sed ut directe promoveat devotionem et divinorum contemplationem.  Dicit enim:  « Vacare volentibus ad Deum magnificandum, admirandum et etiam degustandum speculationes subiectas propono » (Prolog. n. 4.).  Pro dispositione autem lectoris non suficere dicitur intellectus humanus, quantumvis acutus et excultus, ne adiunctis quidem principiis, quae fides omnibus Christianis proponit; sed ipse sit « vir desideriorum », sit praeventus gratis, humilis, pius, compunctus, devotus et contemplationi addictus; quia, ut observatur, « parum aut nihilum est speculum exterioris propositu, nisi speculum mentis nostrae tersum fuerit et politum ».  Immo, quasi eventus futuros praesagiens, auctor praemonet, deficiente illa ad contemplationem dispositione, et mentis oculo male disposito, cavendum esse, « ne forte ex ipsa radiorum speculatione in graviorem incidas foveam tenebrarum » (ibid. n. 4.).  Requiritur igitur ad bene hoc libello fruendum ille oculus contemplationis, de quo, agens de triplici oculo, Sanctus loquitur supra Breviloq. p. II. c. 12. (cf. de dono contemplationis II. Sent. d. 23. a. 2. q. 3. in corp. et ad 6.).	1.  In regard to the peculiar characteristic of this work we note, that rightly it is judged to be among mystical works, without, however, depriving it of its rightly place among works pertaining to theology and even to philosophy. It is a mystical work, considered both from the end intended by its author and from the dispositions, which the same requires from those reading it; which is manifestly established from its Prologue and the beginning of Chapter I.  For its author did not write according to that counsel, to teach in the customary manner of scholars a purely theoretical science, and/or to refute error, but to directly promote devotion and the contemplation of divine things.  For he says:  « I propose the following speculations to be free for those willing to magnify, admire and even take a taste of God » (Prologue, n. 4).  On the other hand, for the disposition of the reader it is not said that the human understanding suffices, however acute and cultivated it may be, indeed even supported by those principles, which faith proposes to all Christians; but that he be « a man of desires », prepared by grace, humble, pious, compunct, devout and dedicated to contemplation; because, as is observed, « that too little or nothing is the proposed, exterior gaze, unless the mirror of our mind has been wiped and polished ».    Nay, as one prescient of future events, the author warns beforehand, that one must beware of this deficient disposition for contemplation, and of this badly disposed eye of the mind, « lest by chance from the sight itself of His rays you fall into the graver pit of shadows » (ibid., n. 4).  Therefore to truly enjoy this work that eye of contemplation is required, of which, when dealing with the threefold eye, the Saint speaks above in his Breviloquium, p. II, ch. 12 (cf. on the gift of contemplation, Sent., Bk. II, d. 23,a. 2. q. 3. in corp. and ad 6).
Nihilominus pars, ut ita dicam, materialis huius opusculi, quae proponit ipsa obiecta consideranda, sumta est ex disciplinis theologicis et philosophicis; et haec docte ac profunde exhibet recondita quaedam philosophiae christianae documenta de multiplici relatione tum naturalis tum supernaturalis ordinis, quam res creatae habent ad primam causam efficientem, exemplarem et finalem.  Omnia enim a Deo in ordine naturali et supernaturali, reali et ideali causata quasi specula quaedam oculo menti purato et illuminato proponuntur ad contemplanda divina attributa et Trinitatis et incarnationis mysteria.  Dum igitur vulgares libri meditationum ipsa fidei mysteria plurima meditanda utiliter exhibent; hic proponit arcanum illum nexum, quo ordo creaturarum naturalis et supernaturalis coniungitur cum primo principio, quod, teste Augustino, est omnino « causa essendi, ratio intelligendi et ordo vivendi ».  Ita fieri potest, ut « secundum statum conditionis nostrae ipsa rerum universitas sit scala ad ascendendum in Deum » (c. 1. n. 2.).	Nevertheless part, as I will thus say, of the material of this work, which proposes these objects to be considered, has been taken from the disciplines of theology and philosophy; and it contains in a learned and profound manner certain recondite quotes of Christian philosophy concerning the multiple relation both of the natural and supernatural order, which created things have to the first efficient, exemplary and final Cause.  For all things are proposed by God in the natural and supernatural order as certain mirrors for the eye of the mind purified and illumined to contemplate both the divine attributes of the Trinity and the mysteries of the Incarnation.  Therefore while the common books of meditation include very many considerations to meditate these mysteries of the Faith; this work proposes that arcane nexus, in which the order of creatures, natural and supernatural, are conjoined with the First Principle, which, as (St.) Augustine testifies, is entirely « the Cause of being [essendi], the Reason of understanding and the Order of living ».  Thus it can come about, that « according to the state of our condition this university of things be the stairway to ascend into God » (ch. 1, n. 2).
2.  Notandae sunt tres distinctiones.  —  a. Triplex est creaturarum comparatio et dependentia ad Deum:  «  aut sicut ad principium creativum, aut sicut ad obiectum motivum, aut sicut ad donum inhabitativum.  Primo modo comparatur ad ipsum omnis eius effectus, secundum modo omnis intellectus, tertio modo omnis spiritus iustus et Deo acceptus.  Omnis enim effectus, quantumcumque parum habens de esse, habet Deum sicut principium.  Omnis intellectus, quantumcumque parum habens de lumine, natus est per cognitionem et amorem capere Deum.  Omnis autem spiritus iustus et sanctus habet donum Spiritus S. sibi infusum » (Breviloq. p. II. c. 12).  —  Cum hac distinctione cohaeret alia de quatuor gradibus eius cognitionis Dei, quae haberi potest in via.  « Cognoscitur enim Deus in vestigio, cognoscitur in imagine, cognoscitur et in effectu gratiae, cognoscitur etiam per intimam unionem Dei et animae; iuxta quod dicit Apostolus [I. Cor. 6, 17.]:  qui adhaeret Deo unus spiritus est.  Et haec est cognitio excellentissima, quam docet Dionysius, quae quidem est in estatico amore et elevat supra cognitionem fidei secundum statum communem » (III. Sent. d. 24. dub. 4.).	2.  Three distinctions must be noted first of all.  — a.  There is a threefold comparison and dependence of creatures to God:  « either as regards the creative Principle, or as regards the motive object, or as regards the inhabitative gift.  In the first manner every effect of His is compared to Him, in the second manner every intellect, in the third ever spirit, just and accepted by God.  For every effect however so much it has of ‘being’ [esse], has God as its principle.  Every intellect, however so much it has of the light, is bound through cognition and love to seize God.  Moreover every spirit, just and holy, has the gift of the Holy Spirit infused into it » (Breviloquium, p. II, ch. 12).  —  With this distinction is joined another from the four steps of that cognition of God, which can be had by the wayfarer.  « For God is cognized in the vestige, is cognized in the image, is cognized also in the effect of grace, is cognized even through that intimate union of God and soul; according to what the Apostle says (1 Cor. 6:17):  he who cleaves to God is one spirit.  And this is that most excellent cognition, of which (St.) Dionysius (the Areopagite) teaches, which is in ecstatic love and which elevates above the cognition of the faith according to the common state (of believers) » (Sent., Bk. III, d. 24, dubium 4).
b.  Triplex est modus existentiae rerum.  « Res tripliciter habent esse, scilicet in materia vel natura propria, in intelligentia creata et in arte aeterna;  secundum quae tria dicit Scriptura:  Dixit Deus: fiat; fecit, et factum est » (Breviloq. p. II. c. 12; cfr. ibi Prolog. § 3; I. Sent. d. 36. a. 2. q. 2. in corp. et II. Sent. d. 3. p. II. a. 2. q. 1 fundam. 6; Quaest. disp. de scientia Christi, q. 4. in corp.).	b.  There is a threefold mode of the existence of things. «  Things have a threefold ‘being’ [esse], namely in matter and/or their proper nature, in the created intelligence and in the Eternal Art;  according to which three Scripture says:  God said:  let it be, He has made, and it has been made » (Breviloquium, p. II, ch. 12; cf. above in the Prologue, § 3;  Sent., Bk. I, d. 36, a. 2, q. 2. in corp., and Sent., Bk. II, d. 3, p. II, a. 2, q. 1, fundam. 6; Quaest. disp. de scientia Christi, q. 4, in corp.).
c.  Triplici modo intellectus se vertere potest ad considerandum creaturarum speculum tum exterius tum interius; quia « sensus carnis [et idem valet de sensu interiore] aut deservit intellectui rationabiliter investiganti, aut fideliter credenti, aut intellectualiter contemplanti » (hic c. 1. n. 10.).  Unde triplici modo intellectus transire potest ab effectibus ad causas, a creatura ad Deum, scilicet vel sola vi luminis naturalis et modo philosophico, vel adiunctis fidei principiis, vel etiam donis Spiritus S. illuminantibus.	c.  In a threefold manner the intellect can turn toward itself to consider the mirror of creatures, both interiorly and exteriorly; because « the senses of the flesh (and this is valid also for the interior sense) either devoutly serves the intellect rationally investigating, or faithfully believing, or intellectually contemplating » (here ch. 1, n. 10).  Whence by a threefold manner the intellect can pass-over from effects to causes, from the creature to God, that is by the force alone of its natural light and in a philosophical manner, and/or supported by the principles of the faith, and/or even with the illuminating gifts of the Holy Spirit.
3.  Circa modum, quo intellectus rationabiliter investigans transit, praesertim ab imagine interiore ad Deum, notanda est alia distinctio inter intellectum apprehendentem et  resolventem, et resolventem vel semiplene, vel plene; qua distinctione etiam intelligitur ratio cognitionis explicitae et implicitae, et quo sensu verum sit, quod ens creatum non possit cognosci ab intellectu plene resolvente, nisi iuvetur ab intellectu primi entis (c. 3. n. 3. et c. 5. n. 3. cum notis.).  —  Dicit igitur de hoc S. Doctor (I. Sent. d. 28. dub. 1.):  « quantum ad intellectum apprehendentem non potest intelligi aliquid sine aliquo, quod est ei ratio intelligendi, sicut Deus praeter deitatem et homo praeter humanitatem; potest tamen intelligi effectus, non intellecta causa, et inferius, non intellecto superiori, quia potest quis apprehendere hominem, non intellecto aliquo superiorum.  Et sic dicit Philosophus, quod qui unum dicit quodammodo multa dicit, non simpliciter, sed quodam modo, quia implicite.  —  Alio modo contingit aliquid intelligere praeter alterum intellectu resolvente; et iste intellectus considerat ea quae sunt rei essentialia, sicut potest intelligi subiectum sine propria passione.  Et hoc potest esse dupliciter:  aut intellectu resolvente plene et perfecte, aut intellectu deficiente et resolvente semiplene.  Intellectu resolvente semiplene potest intelligi, aliquid esse, non intellecto primo ente.  Intellectu autem resolvente perfecte non potest intelligi aliquid, primo ente non intellecto ».  Cfr. II. Sent. d. 1. p. II. dub. 2, ubi docetur, quod esse, abstracta bonitate, « potest intelligi intellectu apprehendente et intellectu semiplene resolvente; sed intellectu plene ad causas comparante non potest intelligi, non intellecto illo ».	3.  About the manner, in which the intellect rationally investigating passes-over, especially from the interior image to God, another distinction must be noted between the intellect apprehending and resolving, and resolving either semi-fully or fully; by which distinction there is also understood the reason for the explicit and implicit cognition, and in which sense it be true, that a created being cannot be cognized by an intellect fully resolving, unless it be helped by the intellect of the First Being (ch. 3, n. 3, and ch. 5, n. 3, with footnotes).  —  Therefore the Seraphic Doctor says of this (Sent., Bk. I, d. 28, dubium 1):  « as much as regards the intellect apprehending something cannot be understood without something else, which is the reason for understanding [ratio intelligendi] it, just as ‘God’ (cannot be understood) except (according to His) deity, and man except (according to his) humanity;  however the effect can be understood, with the cause not understood, and the inferior, with the superior non understood, because anyone can apprehend (what is meant by) ‘man’, having not understood anything superior to him.  And thus the Philosopher says, that he who says one thing in a certain manner says many, not simply speaking, but in a certain manner, because (he does so) implicitly.  —  In another manner it happens that one understands something besides the other by the intellect resolving; and this intellect considers those things which are the essential (conditions) of a thing, just as a subject can be understood without its proper passion.  And this can be in a twofold manner:  either by an intellect resolving fully and perfectly, or by an intellect deficient and resolving semi-fully.  By an intellect resolving semi-fully there can be understood any ‘being’, not understood by the First Being [primo ente].  But by an intellect resolving perfectly something cannot be understood, with the First Being not understood ».  Cf. Sent., Bk. II, d. 1, p. II, dubium 2, where there will be taught, that ‘being’, abstracted from goodness, « can be understood by an intellect apprehending and an intellect resolving semi-fully; but by an intellect comparing fully according to causes it cannot be understood, when (goodness) is not understood ».
4.  Licet « omnis creatura magis ducat in Deum quam in alioquod aliud » (I. Sent. d. 3. p. I. q. 2.), tamen, cum cognitio actualis incipiat a sensu et ab exteriore ad interius, ab imperfecto ad perfectius progrediatur; intellectui adhuc rudiori vix alia via rationabiliter investigandi Deum aperta est, nisi ascendendo a mundo sensibili sive a vestigio Dei.  Hinc dicitur:  « Primum gradum ascensionis collocemus in imo, ponendo totum istum mundum sensibilem nobis tanquam speculum, per quod transeamus ad Deum, opificem summum » (c. 1. n. 9.).  Porro umbrae creaturarum et vestigia sunt « proposita mentibus adhuc rudibus et sensibilibus, ut per sensibili, quae vident, transferantur ad intelligibilia, quae non vident, tanquamper signa ad signata » (c. 2. n. 11.).  —  Tamen auctor parum moratur in describendis rebus particularibus mundi sensibilis (c. 1.), sed continuo transit (c. 2.) a mundo materiali (reali) ad mundum idealem sive ad illud esse non physicum, sed metaphysicum, quod mundus habet in mente humana.  Ipse enim intellectus apprehendens naturaliter et necessario supergreditur ordinem existendi concretum rerum particularium et contingentium, quarum species abstrahendo et depurando in se concipit, et ita res super ordinem materialem quasi elevat et induit quodam spiritualis ordinis vestimento, id est quibusdam proprietatibus idealibus, scilicet universalitatis, immutabilitatis, aeternitatis et necessitatis, quae ipsi ordini reali rerum materialium minime conveniunt.  Porro, ordo ille idealis supremam radicem et ultimum fundamentum habet in Deo et ducit in ipsum.  «  Veritates intellectae fundantur in alio aeterno. Fundantur autem in ipsa prima Veritate sicut in causa universali, contentiva omnis veritatis » (S. Thom., S. c. Gent. II. c. 84.).  « Regulae (intellectus) incommutabiles radicantur in luce aeterna et ducunt in eam » (S. Bonav. Hexaë. collatio 2.).  « Hinc ipse intellectus, considerans conditiones entis secundum relationem causae ad causatum, transfert se ab effectu ad causas et trasnsit ad rationes aeternas » (ibid. coll. 5.).  Hic transitus . . .	4.  Though « every creature leads more into God than into anything else » ( Sent, Bk. I, d. 3, p. I, q. 2), nevertheless, since actual cognition begins from sensation and progresses from the exterior toward the interior, from the imperfect towards the more perfect; for intellects rougher still, there is scarecly any other way for rationally investigating God, except by ascending from the sensible world or from the vestige of God.  Hence it is said:  « let us situate the first step of ascension at the bottom, by considering this whole world sensible to us as a mirror, through which we pass-over to God, the Most High Artisan » (ch. 1, n. 9).  Furthermore the shadows of the creatures and the vestiges are « proposed to minds still rough and sensible, to be transferred through the sensibles, which they see, to the intelligibles, which they do not see, as through signs to things signified » (ch. 2, n. 11).  —  However, the author tarries but a little in describing the particular things of the sensible world (ch. 1, but immediately passes-over (ch. 2) from the material word (the real one) to world of ideas or to that non-physical, but rather metaphysical, ‘being’, which the world has in the human mind.  For the intellect itself apprehending naturally and necessarily steps above the concrete order of the existence of particular and contingent things, by abstracting their species and by purifying it conceives them in itself, and thus quasi elevates those things above the material order and puts on a certain vestment of the supernatural order, that is certain ideal properties, namely of universality, of immutability, of eternity and of necessity, which convene least of all with the real order of material things.  Furthermore, that ideal order has its supreme root and ultimate foundation in God and leads unto Him.  «  Intellected truths are founded in the other Eternal (Intellect).  Moreover they are founded in that prime Truth as in a universal cause, contentative of every truth » (St. Thomas Aquinas, Summa contra Gentiles, Bk. II, ch. 84).  « The incommutable rules (of the intellect) are rooted in the Eternal Light and lead unto It » (St. Bonaventure, Hexaëmeron, collation 2).  « Hence the intellect itself, considering the conditions of being according to the relation of cause to caused, transfers itself from the effect to its causes and passes-over to eternal reasons » (ibid., collation 5).  This passing-over . . .