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Breviloquium Works of St Bonaventure Vol 9 1st Edition
St. Bonaventure Digital Instant Download
Author(s): St. Bonaventure, Dominic Monti
ISBN(s): 9781576591994, 1576591999
Edition: 1st
File Details: PDF, 8.59 MB
Year: 2005
Language: english
 BONAVENTURE
TEXTS IN TRANSLATlON
SERlES

General Editor
Robert J. Karris, O.F.M.

Volume IX

BREVILOQUIUM

Franciscan Institute Publications

Saint Bonaventure University
2005
 WORKS of
sT BONAVENTURE

BREVlLOQUlUM

Introduction, Translation and Notes

by Dominic V. Monti, O.F.M.

Franciscan Institute Publications

The Franciscan Institute
Saint Bonaventure University
Saint Bonaventure, NY 14778
2005
 Copyright © 2005
The Franciscan Institute CONTENTS
St. Bonaventure University
St. Bonaventure, New York ix
PREFACE ......................................................................
INTRODUCTION ............................................................ xiii

PROLOGUE ..................................................................... 1
The Breadth of Holy Scripture .................................. 5
The Length of Holy Scripture ................................... 8
The Height of Holy Scripture .................................. 11
The Depth of Holy Scripture ................................... 13
All rights reserved. The Mode of Procedure of Holy Scripture .............. 17
No part of the book may be reproduced or transmitted in any The Mode of Expounding Holy Scripture ............... 19
form or by any means, electronic or mechanical, without
The Chapters of the Breuiloquium .......................... 23
permission in writing from the publisher.
Part One: On the Trinity of God .............................. 27
A Summary of the Seven Topics of Theology .......... 27
What We Must Hold Concerning the Trinity
of Persons and the Unity of Essence ................. 29
The Right Understanding of This Belief ................ 33
The Catholic Expression of This Belief.. ................. 37
The Unity of the Divine Nature
Library of Congress Control Number: 2005932513 In Relation to a Diversity of Manifestations .... 41
ISBN: 1576591999 The Unity of the Divine Nature
In Relation to Multiple Appropriations ............ 44
God's Omnipotence .................................................. 47
Printed in the United States of America God's Wisdom, Predestination,
Bookmasters, Inc. and Foreknowledge ............................................ 49
Ashland, Ohio God's Will and Providence ....................................... 53
VI ST. BONAVENTURE'sBREVILOQUIUM lNrRODUCTION VII

Part Two: On the Creation of the World ................. 59 The Incarnation in Regard
The Production of the Universe .............................. 59 to the Union of Natures ................................... 135
How Physical Nature Came Into Existence ........... 62 How the Incarnation Came About ........................ 139
The Existence of Physical Nature ........................... 66 The Incarnation in the Fullness of Time .............. 143
The Operation and Influence The Fullness of Grace in Christ
of Physical Nature ............................................. 69 Considered in the Gifts in His Affections ....... 146
The Manner in Which These Things The Fullness of Wisdom
Are Described in Scripture ................................ 72 in the Intellect of Christ .................................. 150
The Production of the Higher Spirits ..................... 77 The Perfection of Merit in His Deeds .................... 154
The Apostasy of the Demons ................................... 79 The Passion of Christ:
The Confirmation of the Good Angels..................... 81 The Condition of the One Who Suffered ......... 157
The Production of the Human Soul ........................ 84 The Passion of Christ:
The Production of the Human Body ....................... 89 The Nature of His Sufferings .......................... 160
The Production ofthe·Whole Human Composite ... 93 The Passion of Christ:
The Completion and Ordering The Effects of His Sufferings........................... 164
of the Whole World Once It Was Made .............. 96
Part Five: On the Grace of the Holy Spirit ........... 169
Part Three: On the Corruption of Sin ..................... 99 Grace as a Gift of God ............................................ 169
The Origin of Evil in General.................................. 99 Grace as the Condition of Meritorious Acts ......... 173
The Temptation of Our First Parents ................... 101 Grace Considered as a Remedy for Sin ................. 178
The Transgression of Our First Parents............... 104 How Grace Branches Out
The Punishment of Our First Parents .................. 107 Into the Habits of the Virtues ......................... 183
The Contamination of Original Sin ...................... 109 How Grace Branches Out
On the Transmission of Original Sin.................... 112 Into the Habits of the Gifts ............................. 187
The Cure of Original Sin ....................................... 115 How Grace Branches Out into the Habits
The Origin of Actual Sin.... .................................... 11 7 of the Beatitudes and Consequently
The Origin and Division of the Capital Sins ........ 121 of the Fruits and of the Spiritual Senses ........ 191
The Origin and Nature of Penal Sin ..................... 124 The Exercise of Grace as Regards
The Origin of Final Sins, What is to be Believed ..................................... 196
Which are the Sins Against the Holy Spirit ... 127 The Exercise of Grace as Regards
What is to be Loved ......................................... 200
Part Four: On the Incarnation of the Word .......... 131 The Exercise of Grace as Regards
Observing the Precepts and Counsels ............ 203
The Reason Why the Incarnation of the Word
The Exercise of Grace as Regards
of God Was Necessary or Fitting ..................... 131
Petition and Prayer .......................................... 206
VIII ST. BONAVENTURE'sBREVILOQUIWd

Part Six: On the Sacramental Remedy ................. 211

The Source of the Sacraments .............................. 211
How the Sacraments Have Varied ........................ 214
The Number and Division of the Sacraments ...... 218
The Institution of the Sacraments ........................ 221 PREFACE
The Administration of the Sacraments ................ 225
The Repetition of the Sacraments ........................ 229
The Nature and Integrity of Baptism ................... 232 The origins of this book go back almost a decade. I
On the Integrity of Confirmation .......................... 235 had recently completed an earlier volume in this series,'
The Integrity of the Eucharist .............................. 238 when Brother Edward Coughlin, then Director of the
The Integrity of Penance ........... ,........................... 245 Franciscan Institute, asked me if I would consider trans-
The Integrity of Extreme Unction ........................ 250 lating the Breviloquium. I accepted his invitation, work-
The Integrity of Orders .......................................... 254 ing at it over the past years, amidst countless interrup-
The Integrity of Matrimony .................................. 258 tions due to more immediate tasks and other responsi-
bilities. When I first mentioned this project to my former
Part Seven: On the Repose
professor, Bernard McGinn, he remarked: "Great! We
of the Final Judgment ..................................... 265 really need a good annotated translation of the
The Judgment in GeneraL .................................... 265 Breviloquium." I soon discovered what he meant. Mter
The Antecedents of the Judgment: completing a few of the chapters in Part 1, I found my-
The Punishment of Purgatory ......................... 269 self saying, "I'm translating Bonaventure's Latin into
The Antecedents of the Judgment: English, and it's still all Greek!" I had encountered for
The Suffrages of the Church ........................... 273 myself the remarkable "concentration of word and
The Concomitants of the Judgment: phrase" that Jacques G. Bougerol felt characterized this
The Conflagration of Fire ................................ 277 work.' In it Bonaventure's style is "simultaneously com-
The Concomitants of the Judgment: pact and highly complex; his sentences are long and
The Resurrection of Bodies .............................. 281 stately, with rhythmically balanced phrases,'" making
The Consequents to the Judgment: it very difficult to render into contemporary English.
The Infernal Punishment ................................ 286
The Glory of Paradise ............................................ 290
lWritings Concerning the Franciscan Order, The Works of Saint
Indices Bonaventure V (St. Bonaventure, NY: The Franciscan Institute, 1994).
2Jacques Guy Bougerol, Introduction to the Works of Bonaventure,
Of Scripture Passages ............................................ 303 trans. Jose de Vinck (Paterson, N.J.: St. Anthony Guild Press, 1963).
Of Church Fathers, Ecclesiastical 3Paula Jean Miller, "Marriage: The Sacrament of Divine-Human
Authors, and Glossae Communion: Vol. l:A Commentary on St. Bonaventure's Breviloquium,"
Of Philosophers, Jurists, and Historians (Quincy, IL: Franciscan Press, 1995), 6.
 !NTRODUCTION XI
x ST. BONAVENTURE'S BREVlLOQUIUM

Furthermore, the work is packed with technical medi- that fact helped greatly in capturing the most appropri-
eval theological terms that seem like meaningless jar- ate translation. Over the past several years, a number of
gon to many contemporary readers unfamiliar with scholars have used drafts of this translation in their
Scholastic categories. This led me to adopt an approach classes: Ilia Delio of the Washington Theological Union,
with which Father Zachary Hayes, who was named gen- Michael Blastic and Oleg Bychkov of St. Bonaventure
eral editor of this series while my work was already in University, and Wayne Hellmann at Saint Louis Univer-
progress, fully agreed. And so I have not simply pro- sity. They have detected a number of errors and made some
vided a translation, with a few basic notes indicating helpful suggestions for which I am most grateful. In par-
Bonaventure's major sources, as did the previous 1962 ticular, I would like to acknowledge Professor James
English translation of Jose de Vinck4 and the 1996 Ital- Ginther of Saint Louis for alerting me to Bonaventure's
ian translation in the Opera di San Bonaventura se- dependence on a work of Robert Grosseteste in the Pro-
ries.' Rather, I attempted to compose content notes as logue. And I must thank the editors of Franciscan Insti-
well, so that the reader might refer immediately to an tute Publications for their patience as I brought this ef-
explanation of an otherwise problematic passage. In fort to completion.
light of the extensive notes in the body of the transla- This year marks my fortieth anniversary as a professed
tion, the introduction to the volume is relatively mod- Franciscan friar. Ail I look back over these years, my broth-
est, providing a general orientation to the work, its place ers in Holy Name Province deserve my special thanks for
in Bonaventure's overall theological effort, and some their constant affection and support. To them I dedicate
interpretative keys for the reader approaching it. this book. In a particular way, I will be ever grateful to
This project has taken a long time to reach fruition those who encouraged my gifts during my formation years:
and I have many people to thank for their assistance over Reginald Redlon, Boniface Hanley, Hugh Eller, Damian
the years. First of all, I acknowledge the Washington Theo- McElrath, Alexander DiLella, Regis DuffY, and Vincent
logical Union for generously providing two semester-long Cushing.
sabbaticals, in 1997 and again in 2001, in which I did the Iuveni quaerenti lucem
bulk of the translation and notes. I am grateful, too , for Exempla erant et magistri
the encouragement of my colleagues on the Bonaventure
Texts in Translation Board, especially for the leadership Dominic V. Monti, O.F.M.
of Zachary Hayes, who carefully edited the translation. St. Bonaventure University
No one knows Bonaventure's thought better than he, and Feast of the Holy Trinity, 2005

4The Breuiloquium, trans. Jose de Vinck, Works of St. Bonaventure

II (Paterson, NJ: St. Anthony Guild Press, 1962).
fiBreviloquio, trans. Mariano Aprea, Opera San Bonaventura: Opus coli
Teologici, 2 (Rome: CittA Nuova Editrice, 1996).
 INTRODUCTION
ABBREVIATIONS
The Breuiloquium and the Itinerarium mentis in Deum
are undoubtedly the two works of the Seraphic Doctor that
AC Anselm of Canterbury: The Major Works. Edited have received the most sustained admiration over the cen-
by Brian Davies and G. R. Evans. Oxford and turies. To judge by the number of extant copies, the
New York: Oxford University Press, 1998. Breviloquium was the more popular of the two works in
the Middle Ages, surviving in some 227 manuscripts.! Jean
PG Patrologiae curs us completus. Series graeca. Edited Gerson, Chancellor of the University of Paris, was one of
by J. P. Migne. Paris, 1857-66. 161 volumes. those who testified to their impact:

PL Patrologiae cursus completus. Series latina. Edited Two works of Bonaventure are composed with such
by J. P. Migne. Paris, 1844-64. 221 volumes. a divine art of synthesis that nothing at all sur-
passes them, namely the Breviloquium and the
vg Vulgate version of the Christian Bible. See Biblia Itinerarium . ... More than thirty years ago, I chose
Sacra iuxta Vulgatem Versionem. Edited by Robert to familiarize myself with these two small treatises;
Weber et al. Stuttgart: Deutsche Bibelgesellschaft, since then I have read them often, frequently medi-
1983. tating on certain passages and even specific words.
Now, at my age, I have the leisure to achieve my
WSA Works ofSaint Augustine. Edited by John E. Rotelle, fondest desire: to begin to experience them afresh,
O.S.A. Hyde Park, NY: New City Press, 1991- . for to me they always seem ever-new and enchant-
ing."

IThe Itinerarium survives in some 138 manuscripts. Doctoris

Seraphici Sancti Bonaventurae ... Opera Omnia V (Quaracchi:
Collegium S. Bonaventurae, 1882-1902), xvii-xxxiii. Hereafter this
edition will be referred to simply by the volume and page numbers
within parentheses.
2J. Gerson, De libris legendis a monacho, 5-6, Opera J. Gerson
CStrasbaurg, 1515), Fa!. XIX, G.
 INTRODUCTION xv
XN ST. BONAVENTURE'S BREVILOQUlUM
s
In recent years, the fortunes of these two works have accept the common dating of1257, then, as fairly certain.
been somewhat reversed. Although there has been a con- This is significant, for during that year Bonaventure was
siderable amount of research on the ltinerarium that has coming to grips with a dramatic transition in his own life,
unfolded its riches for a contemporary audience, the as he moved from a university career to one of major pas-
Breviloquium has remained comparatively neglected. This toral responsibility. Within his literary corpus therefore,
is most unfortunate, for it is not only a brilliant compen- the Breviloquium occupies a pivotal position; in the words
dium of Bonaventure's theology, but as Alexander Gerken of one recent study, it is a "turning-point text or a border-
has observed, "its literary genre is matched by nothing line text" standing between two worlds."
comparable in the whole of the Middle Ages."3 It is the From one perspective, it is rightly viewed as the
purpose of this introduction, then, to provide a brief gen- capstone of Bonaventure's twenty-year career as student
eral understanding of this work so that contemporary read- and teacher at the University ofParis. lO He had arrived in
ers might begin to open "this precious jewel box" of medi- the city in 1235 as a young student of arts. After complet-
eval thought for themselves.· ing his master's degree in 1243, he had joined the Friars
Minor at Paris. His superiors quickly recognized his tal-
SElTlNG AND PURPOSE ents; after completing his novitiate year, he immediately
commenced his theological education at the Franciscan
Scholars have generally maintained that Bonaventure School. One of the few friar students there actually ma-
completed the Breviloquium in 1257.5 Indeed, one of the triculating for the University degree, Bonaventure began
earliest manuscripts containing the work explicitly dates lecturing on the Bible in 1248, gradually progressing to
it to that year.' Internal evidence definitely indicates that the point where he assumed the duties of regent master
Bonaventure composed it after the Quaestiones disputatae of the Franciscan School of theology early in 1254. During
de scientia Christi and de mysterio Trinitatis, most com-
monly assigned to 1254 and 1255 respectively.' We may
of wisdom of Christ's human intellect (pt. 4, chap. 6). This clearly reflects
his Disputed Questions on the Knowledge of Christ, q. 7 (y, 37-43). This
3Alexander Gerken, "Identity and Freedom: Bonaventure's Position is a significant advance from his earlier position in the Sentences
and Method," trans. Myles Parsons, Greyfriars Review 4: 3 (1990): 95. Commentary (3.14.2.3 [Y,312-317).
'M. J. Scheeben, Handbuch der Katholischen Dogmatik (Freiburg, 8Camille Berube is an exception to this consensus; he does not believe
1933),1:432. the Troyes manuscript is decisive, and would prefer a date several years
5Balduinus Distelbrink, Bonaventurae scripta: authentica dubia vel later _ perhaps after the Itinerarium (1259) (De la philosophie a la
spuria eritice recensita (Rome: Istituto Storico Cappuccini, 1975), 3-4. sagesse chez Saint Bonaventure et Roger Bacon [Rome: Istituto Storico
6Jacques G. Bougerol, Manuscrits franciscains de la Bibliotheque de dei Cappuccini, 1976]), 117-118. . .
7royes (Grottaferrata: Collegii S. Bonaventurae ad Claras Aquas, 1982): 9Emmanuel Falque, Saint Bonaventure et l'entree de Dieu in theolog~e.
262: "Explicit breviloquium fratris Boneventure de ordine fratrum Etudes de philosophie medievale (Paris: Librairie philosophique J. Vnn,
minorum ad intelligentiam sacre scripture et fidei christiane. Anno 2000),25: "un texte charniere ou un texte frontiere." .
domini, M.CC.L.Vn." lOFor a good brief summary of Bonaventure's career, see J. F. Qumn ,
7J. G. Bougerol,Introduction to the Works of Bonaventure, trans. Jose "Bonaventure, St.," in Dictionary of the Middle Ages, ed. Joseph R.
de Vinck (Paterson, NJ: St. Anthony Guild Press, 1964), 108; Distelbrink, Strayer (New York: Charles Scribner's Sons, 1983), 2:313-319.
4,10,13. One piece of evidence is Bonaventure's treatment of the fullness
 XVI ST. BONAVENTlIRE'SBREVILOQWUM INTRODUCTION XVII

his teaching career, Bonaventure utilized the increasingly the church, indeed on their entire way oflife. 12 Given this
sophisticated techniques that had been developed over the volatile situation, Bonaventure wisely decided to main-
preceding century in the urban theology schools of West- tain his principal residence at Paris for the next several
ern Europe we know as Scholasticism. lI The most funda- years. Although he had traveled to Italy to confer with
mental of these techniques was that of methodical com- Pope Alexander IV after having received word of his elec-
mentary on authoritative texts (lectio); the second, the sys- tion, he quickly returned to Paris. There, in August,
tematic analysis and resolution of doctrinal and moral is- Bonaventure and his Dominican colleague, Thomas
sues arising from those texts (quaestio and disputatio). Aquinas, were grudgingly accepted by the consortium of
Bonaventure proved himself a master ofthese techniques masters of theology into their number, marking an end to
in his commentaries on the Biblical books of Ecclesiastes the long and bitter controversy. Bonaventure could then
Luke, and John; his massive commentary on the Fou; oversee the transfer of his seat in theology to his succes-
Books of Sentences of Peter Lombard; and three series of sor Gilbert of Tournai." It is Bonaventure's new responsi-
disputed questions. But Scholastic theologians had also bilities as General Minister of the Franciscan Order that
pioneered a third technique: the attempt to synthesize the provide another vantage point from whic~ to. view the
diffuse results of lectio, quaestio and disputatio into a co- Breviloquium, one that allows uS to apprecIate It as more
herent and comprehensive presentation of Christian doc- than simply an academic contribution to theology. Over
trine for instructional purposes. This was the task his years ofteaching, Bonaventure had become convmced
Bonaventure set for himself in the Breviloquium, and in that there was a critical need in the education of young
this regard it stands unique among his works, presenting friars and in this work he attempted to supply it.'4
a concise synthesis of his mature teaching. But the rea- Wt,y was a book like this necessary? By the 1250's, the
sons for its publication were not purely academic. number of Franciscans engaged in formal studies had in-
In 1257 Bonaventure's professional teaching career creased exponentially. In virtually every large friary a lec-
effectively came to an end, for in February of that year the tor was assigned to teach theology to the clerical members
Franciscan general chapter had elected him General Min-
ister of the Order. The pressing responsibilities of that of-
fice soon demanded his full attention. The Friars Minor
were just beginning to emerge from a serious crisis in 12For a good recent summary of the conflict at Pa~s, see B~rt Roest,
which their opponents, the secular masters ofthe Univer- A History of Franciscan Education, c.1210-1517 (L~lden: Bnil, 2000),
51-57. The standard detailed history of thIS earher phrase of thIS
sity theology faculty, articulating the complaints of many
protracted conflict is M.-M. Dufeil, Guillaume de ~aint.A:mour et ia
of the clergy of Western Europe, had mounted a sustained polemique universitaire parisienne, 1250-1259 (Pans: Edltions A. et J.
attack on the new mendicant orders' pastoral ministry in Picard,1972). . . . W"
13For details, see roy introduction to Volume 5 m thIS senes, n~z.ngs
Concerning the Franciscan Order (St. Bonaventure, NY: The FranCIscan
Institute, 1994), 21·32.
llMy description of the scholastic method draws on Bernard McGinn 14In this sense the Breviloquium may be compared to another work
The Growth of Mysticism, vol. 2 of The Presence of God: A History of Bonaventure su~plied for the fonnational needs of friars, the Regula
Western Christian Mysticism (New York: Crossroad, 1994), 367.374. novitiorum. Cf Roest, 243~250>
 xvm ST. BONAVENTURE'sBREVILOQUJUM INTRODUCTION XlX

of the community so they would be well-equipped for their cal studies. We have to remember that parishes provided
primary ministry of preaching and hearing confessions. no formal religious instruction in the Middle Ages; cat-
Theology classes were an integral part oftheir weekly sched- echisms designed for the reJigious education of youth would
ule. This created a constant demand for qualified friars to only be a product of the reforming spirit of the sixteenth
serve as lectors. To meet it, promising young friars were century. In terms of exposure to the elements of Christian
assigned to pursue theological studies at schools the Order doctrine, candidates joining the Order might know only
had established, not only at the universities of Paris, Ox- the Apostles' Creed. Certaiuly, during their novitiate year,
ford, and Cambridge, but also in more than a dozen other young friars would be immediately immersed in a Bibli-
studia generalia (general study centers) that had sprung cally based religious culture. The daily rounds of the Lit-
up by this time." The curriculum in these other study cen- urgy of the Hours demanded that novices commit the
ters largely replicated that of the university faculties of Psalms to memory; they also quickly gained familiarity
theology. To be qualified as a lector, a friar had to study with other Biblical texts that occurred in the liturgy and
theology for four years. For the first two he attended lec- the communal readings during meals. In addition, they
tures on the Bible, then two more on the Four Books ofSen- would often hear thematic sermons that would elucidate
tences of Peter Lombard.'· This was a top-notch education doctrinal topics." Still, they would never have been ex-
for the time, a fact recognized by a Papal privilege posed to any formal theological instruction. This situation
Bonaventure obtained shortly after his election that granted was complicated by the fact that many young candidates
students who had completed the curriculum at the Order's were entering the Order after at least several years of
studia generalia a license to teach theology, thus granting university training." Their exposure to secular learning,
them an equivalent of a university degree.l7 both in terms of content and method, thus far exceeded
However, by today's standards, young friars in the their knowledge of their faith. Furthermore, the standard
1250's were singularly unequipped to embark on theologi- textbooks in theology - the Bible and Peter I,ombard's
Sentences - did not present the same scientific clarity as
textbooks in the arts, with their clear outlines and defi-
15Roest, 6-42. In addition to the three Franciscan schools that were
nite objectives. The Bible appeared to be a confusing and
incorporated into University theology faculties, by the 1250's study
houses had been established in Bologna, Padua Florence Perugia contradictory collection of stories, the Sentences a disor-
Naples, Toulouse, Montpellier, Dijon, Magdebll!'...g, Cologne, Re~ensburg: ganized assemblage of arcane and sterile questions. Was
Strasbourg, and Erfurt. These schools were 'general' in the sense that there some unity and coherence in this subject matter -
they attracted friar students from beyond their own provinces, even
though some were effectively only regional. We are not certain precisely
when each of these studia was officially designated 'general.' It is
important to note that these study centers also were open to secular
clergy. For the legislation governing the studia, see the Constitutions
"Roest, 250-258. .
of Narbonne, 6.12-24 in Works of St. Bonaventure 5: 101-103 (note 127 19Already, the Order had passed legislation about 1242 mandatmg
on p. 102 must be corrected in light of Roest's study). that no one should be admitted as a friar without having received
"Roest, 87-97, 133-137.
competent instruction in grammar, logic, law, or medicine. Cf. C. Cenci,
17Exultante spiritu (23 March 1257),BullariumFranciscanum,2:208b, "De Fratrum Minorum Constitutionibus Praenarbonensis," Archivum
n. 317. Cf. Roest, 31.
Franciscanum Historicum 83 (1990): 75. Cf. Roest, 239.
xx ST. BONAVENTURE'S BREVILOQWUM INTRODUCTION XXI

the Christian faith? It was such a logical and comprehen- Other contemporaries also stepped in to fill this gap; one
sive presentation of Christian doctrine that Bonaventure of these was Thomas Aquinas, whose reasons for com-
set as his agenda in this treatise: posing his celebrated Summa theologiae are remarkably
similar to Bonaventure's own:
This teaching [theologyl has been transmitted, both
in the writings of the saints and in those of the It is the task of the teacher of Catholic truth to
doctors, in such a diffuse manner that those who instruct not only advanced students, but also be-
come to learn about Sacred Scripture are not able ginners ... .It is thus our intention in this work to
to read or hear about it for a long time. In fact, present those things that pertain to the Christian
beginning theologians often dread Sacred Scripture religion in a manner befitting the education of be-
itself, feeling it to be as confusing, disordered, and ginners.... Students in this science have not sel-
uncharted as some impenetrable forest. That is why dom been hampered by what they have found writ-
my colleagues have asked me, from my own mod- ten in other authors, partly on account of the mul-
est knowledge, to draw up some concise summary tiplicity of useless questions, articles, and argu-
ofthe truth oftheology. Yielding to their requests, ments; partly also because the things they need to
I have agreed to compose what might be called a know are not taught according to the order oflearn-
brief discourse [breviloquiuml. In it I will summa- ing, but according as the plan of the book might
rize not all the truths of our faith, but some things require or the occasion of disputing might offer....
that are more opportune [for such studentsl to Anxious, therefore, to overcome these and other
hold?O obstacles, we will try ... to present those things
pertaining to sacred doctrine briefly and clearly
Bonaventure was not the only teacher who recognized insofar as the matter will permit?'
the need for a logical synthesis of theology that both
teachers and students could use. Such was also the goal As the recent study of Emmanuel Falque points out,
ofthose who composed summae (summaries) oftheology. the stated goals of Bonaventure and Thomas are remark-
Bonaventure's own predecessors as masters of the ably similar - a concern with beginners, the desire to
Franciscan school had already provided such a magiste- achieve a brief and coherent synthesis. But the results
rial synthesis, generally known as the Summa fratris are strikingly different. Most obvious is the sheer matter
Alexandri or Summa Halensis, to serve as a comprehen- of size - the 512 questions of the Summa theologiae (with-
sive theological encyclopedia for reference purposes. 21 out the Supplement) versus the 72 chapters of the
Breviloquium. Thomas simply treats a great many more
topics, and in a much more detailed way, than Bonaventure.
2°Prologue, 6.5. But more importantly, there is a fundamental difference
21This work was a team effort, compiled over the span of almost two
decades (1238·1257) by Alexander of Hales, Jean of La Rochelle, Eudes
Rigaud, William of Middleton, and perhaps other Franciscan lectors.
22S umma Theologica, Prol. (Parma, 1852), 1:1. "Falque, 34-35.
 ST, BONAVENTURE'S BREVlLOQUIUM INTRoDUCTION XXIlJ
XXlJ

in method between the two works. It is here that the origi- medieval ''hermeneutic of suspicion." It seemingly called
nality and importance of Bonaventure's effort lies?' AB accepted beliefs into question, and then attempted to reach
Alexander Gerken has observed: "It is not so much by rea- a conclusion about them by logical analysis of evidence.
son of its contents but undoubtedly by reason of its method Peter Abelard (d. 1142), who stands at the forefront of this
that the Breviloquium breaks the bonds of Scholastic the- method, justified it in the following words:
ology."24
We should like, as we proceed, to gather together
METHOO diverse statements of the holy fathers that come to
mind as involving some question by reason of the
When Thomas Aquinas set out to compose a synthesis discrepancy they seem to contain: these may incite
of Christian doctrine for instructional purposes, he uti- youthful readers to a strong effort in seeking for
1ized the quaestio technique that had come to dominate truth and make them keener by reason of their
the classrooms - as did Bonaventure's predecessors in the inquiry. For this is the first key of wisdom: con-
Franciscan school who composed the Summa fratris stant and frequent questioning... .It is by raising
Alexandri. This technique employed what has been called a doubt we arrive at inquiry, and by inquiring we
the "dialectical" or "Scholastic" method,25 which began by grasp truth."
posing a question about a certain issue. It then juxtaposed
alternative solutions, first suggesting a tentative anSwer However, we must realize that this dialectical tech-
(the thesis) and enumerating various arguments that fa- nique, although it has become "almost synonymous with
vored it (sic, "yes"), but then raising other reasons that what has come to be known as the Scholastic method,""
seemed to oppose it (non, "no"). The master then "deter- was not the only one that medieval theologians employed
mined" the question, offering his own resolution of the is- to probe the meaning of Christian faith. In an insightful
sue at hand, showing why the arguments in favor of one article, Charles Burnett reminds us that Abelard himself,
side were persuasive while the others were not. This like all Scholastics, recognized that there were two modes
method became standard for teaching theology at the of human reasoning: inductive and deductive, which he
medieval universities. This quaestio technique was simul- attributed to Aristotle and Plato respectively." The induc-
taneously being developed by masters in schools oflaw in tive method begins by examining particular instances and
order to decide which statutes should apply in a certain on that basis reaches universal conclusions; in contrast,
case.26 When applied to theology, the technique had the the deductive method proceeds from evident first principles
effect of ''bracketing'' Christian belief, creating a kind of

"Peter Abelard, Sic et Non, pro!. (PL 178, 1349).

24Gerken, 95.
25For a good description of this method, see Edward Grant. God and "Grant, 105.
Reason in the Middle Ages (Cambridge: Cambridge University Press, 29Charles Burnett, "Scientific Speculations," in A History of Twelfth-
Century Western Philosophy, Peter Dranke, ed. (Cambridge: Cambridge
2001),105-107.
26The masterpiece of this effort was Gratian's Decretum (c. 1140), University Press, 1988), 151-176. The reference to Aristotle and Plato
which he entitled the Concordance of Discordant Canons. is on p. 152.
XXIV ST, BONAVENTURE'S BREVILOQWUM INTRODUCTION xxv

to understand the particular. Medieval logicians believed The quaestio technique we commonly associate with
that these two modes of human reasoning were comple- Scholasticism epitomizes what Hugh calls the dialectical
mentary, leading to the same ultimate truth, but they also method of "drawing up lines of argumentation" and "the
emphasized that their opposite starting points led to quite evaluation of such arguments." This form of argumenta-
different types of conclusions. As Burnett explains, in an tion is based on an inductive process of marshalling par-
inductive reasoning process, the premises ofthe argument ticular pieces of evidence (Biblical texts, traditional au-
are based on one's experience of particulars, and in that thorities, philosophical opinions), which are then logically
sense, express opinion. The resultant conclusions are thus analyzed to arrive at general, but probable conclusions.
''probabilis - a word that has the sense of 'able to be ap- Bonaventure shows himself a master of this mode of theo-
proved of by reliable opinions' or 'plausible' rather than logical reasoning in his Commentary on the Sentences and
'probable' [in the modern sensel or 'provable.' Their valid- especially in his three series of disputed questions; these
ity must be judged on the basis of their rationality."" In a were products of his classroom teaching, which demanded
deductive reasoning process, on the other hand, the pre- the quaestio technique.
mises are not elicited from experience, "but intuited as The Breviloquium, however, differs radically from
self-evident axioms, and the arguments from these pre- Bonaventure's other works of systematic theology. In it he
mises are 'necessary' and lead to 'demonstration."'31 Hugh departs from the customary inductive mode of analysis,
of St. Victor neatly described the difference between these employing instead what his contemporaries regarded as
two modes of argumentation: a superior mode of reasoning, namely, the deductive
method. To illustrate how this method works, let us exam-
Demonstration consists of necessary arguments ine a typical chapter in the Breviloquium, in which
and belongs to philosophers. Bonaventure treats "the contamination of original sin."33
Probable argument belongs to dialecticians and He begins his discussion of the topic, not by posing a ques-
rhetoricians .... Probable argument is divided into tion, but by simply declaring a tenet of Christian faith:
dialectic and rhetoric, both of which contain inven- "The human race is corrupted by original sin." He then
tion and judgment as integral parts.... Invention goes on to specifY the exact nature ofthis corruption. U s-
and judgment integrally constitute argumentative ing a phrase from Paul's Letter to the Ephesians,
logic. Invention teaches the discovery of arguments Bonaventure asserts that human beings come into the
and the drawing up oflines of argUmentation. The world as "children of wrath," waging a life-long struggle
science of judgment teaches the evaluation of such against bodily afflictions, ignorance and concupiscence,
arguments and lines of argumentation." bearing the ultimate penalty of physical death and eter-
nal separation from God. After enunciating the Christian
doctrine of original sin, he goes on to suggest a ratio ad
30Burnett, 154.
3lBurnett, 154. intelligentiam (a rational demonstration of its truth):
32Didascalicon, 2.30, trans. Jerome Taylor, The Didascalicon ofHugh
of St. Victor: A Medieval Guide to the Arts (New York: Columbia
University Press, 1961).81, alt. sapart 3, chapter 5.
XXVI ST. BONAVENTURE'S BREVILOQUIUM INTRODUCTION XXVII

Since the First Principle acts by its own power, ac- its own freely chosen actions. The doctrine of original sin
cording to its own law, and with itself as an end, it is thus logically demonstrated by showing that it flows
must therefore be utterly good and righteous, and necessarily from the nature of the First Principle itself.
hence most loving and most just. That is why all This is precisely Bonaventure's stated aim throughout the
the ways of the Lord are mercy and truth, or judg- Breviloquium:
ment. 3' Now if God had created humankind in such
wretchedness from the very beginning, he would Because theology is, indeed, discourse about God
have violated his own love and righteousness by and about the First Principle, as the highest sci-
oppressing his own handiwork with such miseries ence and doctrine it should resolve everything in
through no fault of its own. Nor would divine provi- God as its first and supreme principle. That is why,
dence have governed us with kindness and justice in giving the reasons for everything contained in
had it afflicted us or permitted us to be afflicted this little work or tract, I have attempted to derive
with these miseries in the absence of sin. If it is each reason from the First Principle, in order to
certain, then, that the First Principle is most up- demonstrate that the truth of Sacred Scripture is
right and merciful both in creating and in govern- from God, that it treats of God, is according to God,
ing, it follows by necessity that God made human- and has God as its end. 36
kind in the beginning free from guilt and misery. It
also follows that in governing humankind, God can- Bonaventure knew that in order to "demonstrate the
not permit any distress to exist in us without some truth of Scripture," he had to provide what we saw Hugh
antecedent offense. 35 of St. Victor call "necessary arguments."" That is why his
treatment of original sin emphasizes that the reasons for
Bonaventure's reasoning here is totally deductive, ap- the doctrine flow ''by necessity" from the nature of the First
pealing to no outside evidence whatsoever. He begins from Principle. What precisely did Bonaventure understand by
an implicit premise: that one First Principle is the cause "necessary" arguments? Where did he turn for models of a
of all things. He has already demonstrated that premise theology constructed on such a basis? To answer the first
in earlier chapters, as well as the fact that such a Prin- question, let us look more closely at the notion of 'demon-
ciple cannot be conditioned from without; rather, all its stration.'
actions must flow from its very being ("utterly good and Ironically, it was Aristotle, the thinker Abelard con-
righteous"). This premise then leads ''by necessity" through sidered the exemplar of the inductive method, who stressed
a chain of corollaries to his conclusion: that humanity is in his Posterior Analytics that deductive reasoning pro-
afflicted with such miseries, not through an arbitrary de- vides the only firm basis for truly scientific knowledge.
cision of a vindictive God, but as a fitting consequence of

36Brevil., prol., 6.6.

"Ps 25:10 (Vg 24:10).
37Didascalicon, 2.30, in the passage cited previously: "Demonstration
35Part 3, chapter 5.
consists of necessary arguments."
 XXVIII ST. BONAVENTURE'sBREVlLOQUlUM INTRODUCTION XXIX

This means that one comes to know things in more than a adhering to the same faith without hesitation, by
superficial or accidental way; it means understanding why loving it, and living according to it, a Christian
things are the way they are. If one knows the causes on humbly ought to seek, so far as one can, the reason
which a thing depends, then one can see that it has to be how they are so.... For it is a fact that the more
the way it is. As Aristotle explains, a demonstration be- powerfully Holy Scripture nourishes us with things
gins from "premises which must be true, primary, imme- that feed us by obedience, the more accurately we
diate, and better known than, and prior to the conclusion, are carried along to things that satisfY us intellec-
which is further related to them as effect to cause."'. In a tually.... Certainly, this is what I am saying: those
demonstration, conclusions follow necessarily from the who have not (first) believed, will not understand.
premises, although the premises themselves are indemon- For those who have not believed will not experi-
strable. Boethius (d. 524), for centuries the main Latin ence, and those who have not experienced, will not
conduit of Aristotle's ideas, described the kind of premise know.'o
on which a demonstration is based as a "common concep-
tion of the mind," a self-evident truth that "people accept Anselm, then, out of his faith experience, sought to
as soon as they hear it."" A "necessary argument," then, work out the inner logic of Christian beliefs in a way that
is simply one that draws out the inescapable corollaries of would be convincing to those who doubt them. He explained
a self-evident premise. that he wrote his Monologion and Proslogion "especially
Let us now turn to the second question - where did to show that necessary reasons apart from the authority
Bonaventure look for examples of a theology constructed of Scripture can establish things that we by faith hold
by means of 'demonstration'? For medieval theologians, about the divine nature and its persons."" He pressed this
the phrase "necessary arguments" immediately called to method of even further in his famous Cur Deus homo, in
mind the individual often called "the father of Scholasti- which he tried to show that even if we knew nothing of
cism," Anselm of Canterbury (d. 1109). Anselm re-invigo- Christian revelation, it would still be necessary to postu-
rated a deductive style of reasoning in Western theology. late that God would have to become human in order to
Unlike Abelard, he does not begin his inquiry from a neu- redeem sinful humanity.'z
tral starting point by "bracketing" beliefs but by plunging Although Anselm did not leave any immediate dis-
more deeply into the realities experienced in faith to un- ciples, in the later twelfth and thirteenth centuries theo-
cover their rationale. As he explained to Pope Urban II, logians resumed his quest for a priori demonstrations of
Christian beliefs, despite the contemporary fascination
No Christian ought to argue how things that the with the new quaestio technique. One of these was Rich-
Catholic Church believes with its heart and Con-
fesses with its mouth are not so. Rather, by always
"De Incarnatione Verbi, 1 (PL 158, 253-254 [AC, 235-236 alt.]).
41De Incarnatione Verbi, 6 [Ae, 246].
aaposterior Analytics 1.2 (Bekker ed. 71h 20~21), as cited in Burnett, 42Rene Roques, " La methode du 'Cur Deus Homo' de Saint Anselme
155. de Cantorbery," Structures theologiques: De la Onose a Richard de Saint-
"De hebdomadibus (PL 64, 1311B), as cited in Burnett, 157. Victor (Paris: Ecole des Hautes Etudes, 1962),243-293.
xxx ST. BONAVENTURE'sBREVILOQUlUM INTRODUCTION

ard of St. Victor (d. 1173), who, like Anselm, would influ- Causes), a Latin translation of an anonymous Arabic work,
ence Bonaventure deeply. As he affIrmed in his treatise probably dating from the ninth century.45 This came into
On the Trinity: "I believe, without a shadow of a doubt, circulation in the Latin West sometime between 1170 and
that arguments which are not only probable (Le., those 1185 under the title of Liber Aristotelis de expositione
attained through the dialectical method), but actually bonitatis purae (The Book ofAristotle Concerning the Pure
necessary, are not lacking to explain anything whatsoever Good), which immediately won it a wide audience. Despite
which has to be explained, even though these may elude this attribution, however, the Liber is actually a concise
our diligent inquiry."" and creative re-working of the Elements ofTheology of the
These theologians had resources to assist them in this Neo-Platonic philosopher Proclus (d. 485). Working out of
search that were unavailable to Anselm, namely a vast his belief in one Almighty God, the Muslim author has
array of philosophical and scientific texts finally available transformed Proclus' doctrine of impersonal cosmic ema-
in Latin translation. Most notable ofthese were that part nation into a true doctrine of divine creation and provi-
ofAristotelian corpus that contemporaries called the "new dence. Within the brief space of thirty-one chapters, called
logic," including the Posterior Analytics, a work which, as propositions, the author unfolds the structure of the en-
we have already mentioned, argued for the superiority of tire universe. Like other neo-Platonists, he works out of a
deductive reasoning as the base for truly scientific knowl- profound sense that reality is a cosmos: an ordered, hier-
edge. But perhaps just as significant in this regard were a archical totality structured according to basic metaphysi-
number of texts that actually embodied such a method: cal principles, of which the most important is the prin-
Euclid's Elements of geometry and a wide variety ofworks ciple of causality. The first proposition lays the foundation
by syncretistic neo-Platonic authors, whose religious ori- for the whole treatise: that there is a first and highest
entation made them especially appealing to medieval cause which is prior to, immanent in, and subsequent to
Christian theologians.14 Chief among these were the writ- all other causes and their effects. AB the work progresses
ings of the Pseudo-Dionysius, whose notion of hierarchy through a series of necessary arguments, the author makes
would exert a profound influence on Bonaventure's clear that this First Principle, which is Goodness and Rich-
thought. But there was another important source ofmedi- ness itself, extends its causal influence to all things, giv-
eval neo-Platonism: works by Muslim authors. ing them being, overflowing its perfections on them, and
One particular Islamic text would have a major im- governing them with an overarching providence. This work
pact on both the concepts and the literary form of filled a real gap in the Aristotelian corpus, advancing the
Bonaventure's Breviloquium. This was a small treatise, concept of the First Cause beyond that of a static "unmoved
generally known as the Liber de causis (The Book of mover" to a dynamic creating principle. Despite the eccle-
siastical ban on Aristotle's libri naturales (books of natu-

"De Trinitate, 1.4 (PL 196, 892).

44See the classic essay by M. D. Cheun, "The Platonisms of the Twelfth
Century," in Nature, Man, and Society in the Twelfth Century, trans. 45Ibid" 89 91. This work has been translated by Dennis Brand, The
w

Jerome Taylor and Lester Little (Chicago: University of Chicago Press, Book of Causes, 2 nd ed. (Milwaukee: Marquette University Press, 1984),
1968), 49-98. who provides a helpful introduction, 4-18.
XXXII ST. BONAVENTURE'sBREVILOQUIUM
INTRODUCTION xxxm
ral philosophy), it was soon being studied avidly by theo-
spired by the Liber to compose his Regulae de sacra
logians. 4' theologia, which similarly is made up of a number of propo-
The striking aphoristic literary style of the Liber, as
sitions with accompanying explanations and proofs. 4 '
well as its message, made an impact as welL As one mod-
What Bonaventure, like Alan before him, found seduc-
ern scholar describes it,
tive about the Liber de causis was its deductive method,
which could provide precisely a "demonstration" of the
The style of the Liber is characterized by a brevity
premises of Christian faith rather than the "probable" ar-
which leaves no room for digression, rhetorical or-
guments that resulted from using the quaestio technique.
nament, or appeal to authority. The method of the
The dialectical method of the latter employed the arts of
book is in accord with its systematic purpose. The
rational philosophy (grammar, logic, and rhetoric), which
propositions [chapters] seek to exhibit succinctly
examine concepts and their organization into statements
the structure of reality. Each proposition is accom-
and judgments, thus determining "the truth of speech," or
panied by a brief comment which proves or at least
logical truth. The demonstrative method, on the other
explains the statement.... We have here a concat-
hand, was proper to natural philosophy, whose different
enation of interrelated statements, which re-
branches (physics, mathematics, and metaphysics) exam-
sembles Euclid's work as a structured presenta-
ine "the truth of things," or ontological truth. 50 As
tion of doctrine descending from higher to lower
Bonaventure explains, the several branches of natural
causes. 47
philosophy all enlighten the mind "to know the causes of
being." Specifically, he sees metaphysics as that science
These words could aptly describe the Breviloquium
"concerned with the knowledge of all beings according to
itself; it is obvious that Bonaventure had the Liber de
their ideal causes, tracing them back to the one first Prin-
causis in mind when he developed his own treatise. 48 He
was not alone in this attraction. Alan ofLille (d. 1202), the
first great Paris theologian to use the work, had been in-
490n this work, see G. R. Evans,Alan ofLille (Cambridge: Cambridge
University Press, 1983), 64-80. A similar work is the De arte fidei
catholica of Nicholas ofAmiens. Nicholas' work differs somewhat from
46Among the more significant of these was Alexander of Hales; Roger Alan's Regulae in that it is directly modeled on Euclid's Elements and
Bacon was lecturing on the Liber around 1245, when it was still officially thus attempts a demonstration ofthe truths of theology moregeometrico,
banned from the classroom. The work became a required text in the with purely deductive reasoning from axioms. Alan's Regulae is modeled
Arts curriculum at the University of Paris in 1255. See Brant, 1-8. instead on the Liber de causis; although both of these works order their
"Charles H. Lohr, "The Pseudo-Aristotelian Liber de Causis and Latin materials systematically. providing a demonstration or at least
Theories of Science in the Twelfth and Thirteenth Centuries," Pseudo· explanation for each proposition, they do not presuppose any axioms
Aristotle in the Middle Ages, ed. Jill Kraye, W F. Ryan, and C. B. Schmitt (Lohr, 61-62). The Breviloquium follows the pattern of the latter.
(London: The Warburg Institute, 1986), 56. . 50S ee the selection from Hugh of St. Victor's Didascalicon cited
As Etienne Gilson observed years ago, "Every time a philosophIcal
48 previously, whose approach Bonaventure develops in his treatise De
or theological opuscule consists of concise aphoristic statements, often reductione artium ad theologiam [On the Reduction of the Arts to
alliterative, and attended or not by a short commentary, the influence Theology], trans. Zachary Hayes, The Works of Saint Bonaventure,
of the Book of Causes can at least be suspected." History of Christian Volume 1 (St. Bonaventure, NY: The Franciscan Institute, 1996). On
Philosophy in the Middle Ages (New York: Random House, 1955), 236. this distinction, see Hayes's commentary, 19.
XXXIV ST. BONAVENTURE'S BREVILOQUIUM INTRODUCTION xxxv

ciple from which they proceed, that is, to God, in as far as communicate itself personally to its creatures in order to
God is the Beginning, the End, and the Exemplar."" draw them into the mystery of its own overflowing Love:
The summit of that metaphysics available to natural
reason, explicated in the Liber de causis, is when the mind The Word expresses the Father and the things made
achieves knowledge of a first and highest Principle through him, and he is foremost in leading us to
(principium primum et summum), a self-diffusive good- the unity of the Father who brings all things to-
ness which is the source of all that exists. But for gether. For this reason he is the Tree of Life, be-
Bonaventure, such knowledge is the starting point for cause through this center (medium), we return and
another, more profound kind of metaphysics, a specifically are given life in the fountain of life ... This is the
theological metaphysics.52 The First Principle that is dimly metaphysical center that leads back and this is the
perceived by natural philosophy the Christian has come sum total of our metaphysics: it is about emana-
to experience dramatically in the person of Jesus Christ. 53 tion, exemplarity, and consummation, that is, to be
Christian faith reveals a deeper, theological metaphysics illumined by spiritual rays and to be led back to
centered on the Word of God, which reveals the true char- the Highest Source (principium).And thus you will
acter of the first and highest Principle through the foun- be a true metaphysician.55
dational mysteries of the Trinity and the Incarnation. 54
Through faith, we come to recognize that the First Prin- Bonaventure provided two ways through which to ap-
ciple has created all things through the Word precisely to proach this theological metaphysics: one more inductive,
from a knowledge of creatures; the other deductive, from
the experience offaith itself. Gerson, that perceptive reader
"De red. art., 4 (Hayes, 41-43). of Bonaventure, reCOgnized that the difference between
52Cf. Brevil .. pt. 1, chap. 2: "Theology is also the only perfect wisdom, the Itinerarium and the Breviloquium lies in the fact that
for it begins with the supreme cause as the principle of all things that these two works present different but complementary ways
are caused - the very point at which philosophical knowledge ends."
The distinction between a philosophical and a theological metaphysics of coming to know God." The Itinerarium "proceeds from
in Bonaventure's thought was first developed in the seminal article of creatures to God by means of six successive stages until
Zachary Hayes, "Christology and Metaphysics in the Thought of attaining anagogical ecstasies."" In contrast, the
Bonaventure," in Celebrating the Medieval Heritage: A Colloquy on the
Thought ofAquinas and Bonaventure, ed. David Tracy, The Journal of
Religion, Supplement 58 (1978): 882-896, along with the response by "Hexaem. 1. 17 (V: 332).
Ewert Cousins (897-8104). 56J. Gerson, De Ubris legendis a monacho, 5-6, Opera J. Gerson
53As Bonaventure states, in Scripture the ultimate principle of all (Strasbourg, 1515), Fo!. XIX, G: "... Breviloquium et Itinerarium in
knowledge [the self-diffusive Good] is "clearly revealed," while in the quibus processum est duabus viis cognosendi Deum. Primus namque
books of other sciences it "lies hidden" and is seen only partially. De horum duorum tractatum procedit a primo principio, quod Deus est,
red. art., 26 (Hayes, 61). usque ad alias veritates sub Deo creditas et habitas. Alius econtra
54Bonaventure emphasizes that the "truth to which we are bound to progreditur a creaturis ad Creatorem per sex gradus scalares usque
assent by faith ... is divine truth as it exists in its own proper nature ad anagogicos excessus."
or in its assumed human nature .... Thus the articles of faith that are 57"It is in harmony with our created condition that the universe itself
the foundations of belief are concerned either with the Godhead or with might serve as a ladder by which we can ascend into God .... [Finally],
the humanity [of Christl." Brevil., pt. 5, chap. 7.6. after our consideration of the attributes of God [as First Being], the
 ST. BONAVENTURE'S BREVlLOQUIUM INTRODUCTION XXXVII

Breviloquium "proceeds from the First Principle, which is Itinerarium, "as the mind speculates the various 'gradus'
God, to arrive at [an understanding of] the other truths of the created order, it increasingly perceives the relation-
believed and possessed in light of God." Its starting point ship of all reality to God. In this way the reductio leads
is the experience of Christian faith itself, which is based from the inferior through the intermediate to the supe-
on the self-revelation of the Trinity within human beings rior"" As one comes to know the layers of reality in ever-
and their acceptance of that revelation. '8 deeper ways, one arrives at a philosophical, and finally a
Both works employ Bonaventure's characteristic theological, metaphysics. The Breviloquium, in contrast,
method of reductio (the "reduction" or "retracing" of things is grounded in theological metaphysics. It begins with the
to their origin)." As Bougerol explains it, mystery of the Trinity, and from there proceeds to "reduce"
or ''retrace" the various beliefs proposed in the Catholic
The reduction is not merely a technique - it is the tradition to the foundational mystery of the self-diffusive
soul of the return to God; and since all knowledge First Principle in order to demonstrate how they alliogi-
depends on principles, and principles are born cally flow from it. "Although theology is broad and varied
within us under the regulating and motivating ac- in content," Bonaventure intends to show that "it is never-
tion of divine ideas, the certitudes which seem most theless a single science."·2 For since theology is "discourse
capable of being self-sufficient are necessarily about God and about the First Principle, as the highest
linked, by means of the first principles, with the science and doctrine it should resolve everything in God
eternal reasons and their divine foundation. To re- as its first and supreme principle."·'
duce, then, the truth of any judgment amounts to As Gerken aptly states, Bonaventure's method of re-
bringing back this judgment, from condition to con- ductio "proves nothing, but shows something. It shows,
dition, to the eternal reasons upon which it is es- namely, what is [already1 present in cognition."64 Follow-
tablished .•0 ing the path blazed by Anselm's Proslogion, written "from
the point of view of one seeking to understand what he
The technique of reductio, however, operates differently believes,"·' in the Breviloquium Bonaventure intends to
in the Itinerarium and the Breviloquium. In the provide his readers with a means of meditating on their

eye of intelligence must be raised to the contuition of the most Blessed

Trinity." Itin. 1.2,6.l.
61Jay M. Hammond, "Order in the Itinerarium Mentis in Deum,"
58Brevil., prol., 2. The distinction between these two ways of arriving Appendix to J. A. Wayne Hellmann, Divine and Created Order in
at a knowledge of God is concisely described by Francisco Chavero Bonaventure's Theology (St. Bonaventure, NY: The Franciscan Institute,
Blanco, Imago Dei: Aproximacion a la Antropologia Teologica de San 2001).212.
Buenaventura (Murcia: Publicaciones del Instituto Teologico 62Brevil. 1.1.
Franciscano. 1993). 196·20l.
63Brevil., prol. 6.6.
590n the notion of reductio, basic to Bonaventure's theology, see 64Gerken, 64.
Bougerol, Introduction, 75-77. For more detail see Guy Allard "La 65Proslogion, proem. (AC, 83). It is no accident that Bonaventure closes
technique de la Reductio chez Bonaventure" in S. Bonaventura i274- the Breviloquium with a long quotation from the Proslogion. On
1974, vol. 2, ed. Jacques G. Bougerol (Rome: Collegio S. Bonaventura Anselm's influence on Bonaventure, see J. G. Bougerol, "Saint
Grottaferrata. 1974). 395·416.
Bonaventure et Saint Anselme," Antonianum 41 (1972): 333-361.
6°Bougerol, Introduction, 76.
 XXXIX
!NTRODuCTION
xxxvm ST. BONAVENTURE'sBREVILOQUIUM
6
experience of God as self-diffusive Good so they might come ter 5 of Part I to the end of the work, on the other. ' He
to understand how all "the things the Catholic Church observed that in several ways the Prologue does not re-
believes with its heart and confesses with its mouth" logi- ally seem to fit the Breviloquium: first of all, it is much too
cally flow from the one foundational mystery of the Triune lengthy when compared with the bo~y of the t~xt; on the
God revealed in Jesus Christ. 66 We must now proceed to a other, it reads like a lyrical narrative m comparIson to the
brief description of how Bonaventure goes about this task. tightly organized arguments that follow. He conclud~d that
the Prologue was probably a revision of a universIty ser-
CONTENT mon Bonaventure gave earlier in his career, probably the
"praise of Sacred Scripture" required when he was installed
A number ofthe earliest manuscripts ofthis work give as a Biblical bachelor. Most scholars have followed this
it a fuller title: Breviloquium ad intelligentiam sacrae line of thought, concluding that Bonaventure combined
scripturae et fidei christianae ("a brief discourse on un- the two parts when he published the Breviloquium,. but
derstanding Holy Scripture and the Christian faith").6' that they remained but loosely connected and contamed
This indicates that Bonaventure's readers quickly recog- quite different approaches to theology. For example, in his
nized that the treatise comprises two distinct parts. These Introduction to the Works ofBonaventure, Jacques Bougerol
differ radically from a literary point of view and seem, at goes so far as to split his treatment of the Breviloquium
first glance, to have two distinct objectives. The first, the between two different chapters. He examines the Prologue
Prologue, is an articulate introduction on how to interpret as enunciating the principles of Biblical interpretation
the Bible, inspired by Augustine's De doctrina christiana. necessary for understanding Bonaventure's exegetical
M.D. Chenu has called it "the most beautiful program of works; in this regard he accepts Chenu's verdict that t~e
sacred hermeneutics proposed in the 13th century."6B In Prologue is "clearly the program and the method of a BIb-
contrast, the second part of the work, as already mentioned, lical expositor, an exegete."'· On the other hand, Bougerol
is a dense, finely-tuned systematic exposition of the major describes the body of the Breviloquium as Bonaventure's
themes of Catholic doctrine. What, if any, is the connec- "manual of theology," summarizing his teaching in th;
tion between these two seemingly autonomous parts? For Commentary on the Sentences and disputed questions ..
years, authors have seen very little. Bougerol recognizes that in both sections Bonaventure IS
In a seminal 1940 article, Pedro Bordoy-Torrents un- trying to explain "the truth of theology," but in th~ Pro-
covered marked stylistic differences between the Prologue logue he is considering theology as the revealed Wlsdom
and chapters 1 and 2 of Part I, on the one hand, and chap-

69PMM. Barday-Torrents, "Technicas diverge~tes en la redaccion del

Breviloquio de S. Bonaventura," Cientia .~om"sta (1940): 442-451. He
66The quoted phrase is from the passage cited from Anselm previously.
sees chapters 3 and 4 as forming a transltion between the two pa~s.
Among these is the Troyes manuscript cited above.
67
70Chenu, La theologiel 54: "mais sont programme et methode dun
SSM_D. Chenu, La theologie comme science au XlIIe siecZe (Paris: J.
Vrin, 1957), 54: "Ie plus beau programme d'hermeneutique sacree qu'ait expositor, d'un exegete."
propose Ie XIIIe siecle." 7lBougerol, Introduction, 88-94; 108-112.
 XL ST. BONAVENTURE'S BREVILOQUIUM INTRODUCTION XLI

of God (Scripture), while in the body of the text, he consid- communication of God to the depths ofthe human spirit.
ers it as the human attempt to penetrate divine revela- In short, Bonaventure views theology, "a knowledge of
tion. the First Principle," as ultimately "a science founded upon
More recently, several scholars have re-examined this faith and revealed by the Holy Spirit."7.
question, suggesting that Bonaventure did intend the Theology thus speaks of God, the First Principle, as
Prologue - whether a revision of an earlier sermon or known by faith. But what does faith know? It is important
not - precisely to serve as the introduction to the sys- to grasp the way Bonaventure understands the 'object of
tematic body of the treatise. They do not believe that faith' (credibile), as it is key for understanding the under-
Scripture and systematic theology can be as neatly dis- lying connection between the two sections of the
tinguished as Bougerol would have them.72 Despite the Breviloquium. Already, in his Commentary on the Sen-
vast differences in style, both sections of the Breviloquium tences, Bonaventure explained that the virtue of faith,
share the same basic understanding of the nature ofthe- Sacred Scripture, and systematic theology all are focused
ology.73 Bonaventure makes it clear that for a Christian on the same 'object' - God as known by faith - but in a
any attempt to do 'theology' - that is, to speak meaning: progressively deepening manner.77 The virtue of faith is
fully of God, must flow from one's personal acceptance of foundational for the other two. A person comes to faith
God's self-communication. This is evident in the intro- through the gift of the Holy Spirit; in doing so, grace trans-
ductory paragraphs of the Prologue. 74 Citing Paul's Let- forms the human mind, conforming it to the divine knowl-
ter to the Ephesians, Bonaventure begins by "bowing my edge in a deeper way. Through an illumination of the First
knees to the Father of our Lord Jesus Christ," for he Truth, the Uncreated Word of God, the mind comes to ex-.
wishes to remind theologians of their natural incapacity perience or 'taste' the divine mystery in a manner unavail-
to comprehend the divine mystery.75 The basic doctrines able to natural reason. In the words of Hans Urs von
of Christianity - above all, its conviction that God is Love Balthasar,. Bonaventure views faith as "an inspired, im-
- are not the result of any "human inquiry," but are re- printed Word of God, a ray of the Spirit's light in US"78
vealed by "the Father of lights." Furthermore, this rev- Here von Balthasar is alluding to one of the richest
elation is not primarily something that can be objecti- motifs in Bonaventure's theology, the three different di-
fied - words written down in sacred texts - but experien- mensions of the Word of God. In his Collations on the
tial, the "inflowing of the Most Blessed Trinity," the self- Hexaemeron, Bonaventure states: "The key of contempla-
tion is a three-fold understanding-that of the Uncreated
"Berube, 91-162, esp.117-130; Chavero Blanco 210-221' Falque 31-
52. ' . ,
73For a good brief description of Bonaventure's understanding of 76Breuil., pt.!, chap.!; ProI,3.2.
theology, see Charles Carpenter, Theology as the Road to Holiness in 71Jn 1 Sent., proem., q. 1, ad 5-6 ev,8).
St. Bonaventure (Mahwah, NJ: Paulist Press, 1999), 18-27. 78The Glory of the Lord, val.lI, Studies in Theological Styles: Clerical
74Brevil .• Prol, 1-5. Styles (New York: Crossroad, 1984). 280. Bonaventure calls faith "a
o 75 C,f. Brevil., pt. 5, chap, 7.4: "The truth of the First Principle is
presence of God in the soul that transmits a kind of knowledge that is
mfimtely greater than all created truth and infinitely more radiant like a resemblance, not abstracted, but imprinted" In 1 Sent., 3.1.1. ad
than any light of our [human] understanding." 5 (I, 69-70).
 XLII
ST. BONAVENTURE'S BREVIWQUlUM INTRODUCTION XLIII

Word through which all things were made, that of the In- This is why at the beginning of the Breviloquium
carnate Word through which all things are restored, and Bonaventure chooses to emphasize the Pauline passage,
that of the Inspired Word, through which all things are "may Christ dwell in your hearts through faith." For
revealed."'· The Uncreated Word, the full and total ex- through faith, we truly know Christ, "the Inspired Word,"
pression of the self-diffusion of the Father, is also the ex- present and living within us, and thus, in at least an im-
emplar of the countless ways that the Father chooses to plicit way, the mysteries of the Trinity and the Incarna-
express himself in creation. Therefore, in the words of tion, the core truths of the Christian faith. 83 Faith thus
Zachary Hayes, "if all things are constituted in being gives the believer an intuitive insight into these funda-
through the [Uncreated] Word, and if i(is impossible to mental truths of reality. For in Christ, we know the mys-
understand a creature except through that by which it is tery of God's own being, that God is Love. The transcen-
made, then in some way the Word is involved in all genu- dent mystery we call God consists of an infinitely rich pri-
ine knowledge at whatever level."" Here Bonaventure is mal source ('the Father') that overflows to produce a Word
giving expression to a common Scholastic maxim: "the embodying its Goodness; in turn, these two - the Father
principle of being and knowing are the same."81 Without and Son - freely give themselves in the Spirit of love to
the illumination ofthe Word, humanity would know noth- each other. But the mystery of God also involves the fact
ing of the underlying structures of the universe, and yet that this Trinity wishes to communicate itself outside it-
sinful human beings have failed to recognize the source of self, creating other beings to which it can pour out its love.
their knowledge and trace it back to its First Principle. As Faith thus comes to grasp that the First Principle under-
a result, they can no longer read the ''book of creation" lying the universe is self-communicating Goodness: the
effectively.82 It is only with the coming of the Incarnate source of all things, reflected in all things, drawing all
Word that the relationship of human beings to God has things back into the overflowing love that is its very be-
again become clear. Through Christ's gift of the Spirit, the ing. This self-giving Goodness the Christian has experi-
human mind is gradually set aright to again perceive re- enced concretely in the Word Incarnate, Jesus Christ, who
ality in light of its source and thus arrive at their end. has poured out his life for us. All these mysteries are con-
When Bonaventure uses the term, "the Inspired Word," tained in the "knowledge of Christ" and they are the 'ob-
he is referring to the fact that the eternal Word of God , ject of faith' that came to expression through the apostles
the source of all understanding, has again become actively in the Creed. 84
present in the human spirit through the working of God's
Holy Spirit.

83Brevil., prol., 2. Cf. pt. 7. chap. 7.4.: "that truth, to which we are
bound to assent by faith, is divine truth as it exists in its own proper
79Hexaem., 3.2 (V, 343). Cf. Hexaem., 9.1-8, ltin., 4.3, Brevil., 4.1, De nature or in its assumed human nature." Cf. Hexaem., 8:4-5: "Now the
donis, 1.5-7 (Y, 372-74, 306, 242, 458).
scope of faith consists in two things: the extreme of height and the
8°Hayes, ('Christology and Metaphysics," 892.
extreme of depth.. , The height of faith consists in understanding the
"Hayes, 891. Cf. Hexaem., 1.13 (V, 331).
eternal God; its depth, in knowing God made human."
82Breuil., pt. 2, chap. 12; Hexaem., 13.12 (V, 390).
84Brevil., pt. 5, chap. 7.7-8.
 XLV
INTRODUCTION
XLIV ST. BONAVENTURE'SBREVILOQUlUM

This inner, personal knowledge of God achieved For Bonaventure, "Sacred Scripture or theology is a
through faith in Christ has an integral and reciprocal re- science that imparts to us wayfarers as much :no~ledge
lation with Sacred Scripture. Bonaventure emphasizes of the First Principle as we need to be saved. Scnpture
that "faith comes through hearing" the preaching of the does not tell us everything about the mys~ery ofGod and
Gospel, and that the authoritative expression of Christ's God's world _ but it does reveal that the First PrmcIple IS
Word is contained in the Holy Scripture. 85 The fact that an infinite mystery of self-communicative love. God:s Word
one comes to know Christ in faith is dependent on one's _ as Uncreated and Incarnate - to whom the Scnptures
obedience to the inspired words of Scripture as proclaimed testify _ is a Word who has formed creatures in .order to
by the Church." For Bonaventure, the Scriptures present share the divine life and who became human to bnng them
the object of faith (credibile) precisely as demanding the that life in its fullness. "The Word express~s the Fath~r
response of faith: "the whole content with which the ca- and the things made through him, and he IS foremo~t m
nonical books are concerned is the body of faith as such leading uS to the unity of the Father who bri~gs al~ thmgs
t ogethe <.
~"8' The words of Scripture tell of th,S saVIng pur-
{credibile ut credibile)."87 But on the other hand, it is only "s dS'
if one believes in Christ that one can interpret the Bible pose of the self_communicating <:,od. ~~ so ac~e cnp-
correctly, for its words, spoken by the Inspired Word ac- ture proceeds, by supernatural mspIratIon, to gIVe us .hu-
tive in its human authors, ultimately witness to the mys- man wayfarers as much knowledge as we nee~ to achieve
· Its teaching exists so that we mIght become
tery of the Uncreated Word that has become Incarnate in sa1vat IOn. . . . . .' fi' t
be saved."'. Bonaventure's pnncIples or m er-
the person ofChrist.88 The light offaith in Christ and God's goo d a dn. . . ' .
revelation in Scripture are necessary for each other: with- preting the Bible in the Prologue reflect thIS. conVIctIOn,
out Scripture, faith would be vague and uncertain; with- and as such, are faithful to the teaching of h,S predeces-
out faith in Christ, the words of Scripture communicate sors in the Franciscan school at Pa;is. They emphasIz~d
nothing. that Scripture has been providentIally des:gned for ItS
purpose ofleading people to the fullness of hfe. T~e mar-
'd th' of Scripture: the multiplicity of its hterary
l
veous ep . . 'dd t'l't
styles the concreteness of its imagery, ItS VIVI e aI ,IS
85Hexaem., 8.2: "No one is taught in matters offaith except through seemi~gly unsophisticated style - is so that the message
God, and this comes about through God's voice ... as the Apostle wrote
to the Romans, 'faith depends on hearing.'" Ibid., 9.6-8. of salvation may reach the largest number of people pos-
86Brevil., pt. 5, chap. 7.5: "For our faith in [the First Principle] to be sible and to move their hearts to action, not simply present
firm, our soul must be lifted up bytbe light of truth and fortified by the an abstract doctrine.91 This is also why theology cannot be
testimony of authority. The first is realized through infused faith, the
second by the weight of Scripture ... Authority, then, gives support to
faith, and faith gives assent to authority. Now, authority resides
primarily in Holy Scripture, all of which was written down by the Holy "Hexaem. 1. 17 (V: 332).
Spirit for the sake of directing the Catholic faith."
90Brevil prol, 3; 5.2. 11th
B7Brevil., pt. 1, chap. 1.4. In his Sentence Commentary, Bonaventure 91Cf B ., il 4 3 On these points Bonaventure follows c ose y e
states that Scripture may be properly called "divine truth as clothed h:n r~~ the' Summa fratris Aiexandri. Cf. Alexandri de Hales:
with the authority of the revealing God." In 1 Sent., proem., 1 (I, 8). ~:~~agTheologica (Quaracchi: Collegium S. Bonaventurae, 1924), Trac.
BBBrevil., prol., 2.
intro.,1.4.4.3·4 (1: 10-12).
XLVI ST. BONAVENTURE'SBREVILOQUIUM INTRODUCTION XLVII

scientific in the same way as other sciences, for it deals achieved through faith in Christ. The theologian works
with particular facts of history, not general conclusions. out of'the light offaith' - an emanation ofthe divine light
But this is precisely why Scripture employs the mode of within the human mind which changes one's view of real-
authority: its certainty is not the result of rational analy- ity. For Bonaventure, as Anselm before him, theology is
sis in the manner of other sciences; rather, it uses the above all the intellectus fidei - an attempt to understand
modes of narration and examples to invite people to re- more deeply the experience of faith, an attempt in which
spond in faith to God's Word.92 God's indwelling Spirit gradually enlightens the human
If Scripture presents the credibile - God's self-com- mind beyond its natural capacities to grasp the ultimate
munication - as something to which we must respond to nature of reality:
in faith (credibile ut credibile), the work ofthe theologian
is to present it in a way that is intelligible (credibile ut The object of faith is above reason ... as acquired
intelligibile). Citing Augustine in this regard, Bonaventure knowledge, but not above reason elevated by faith
states: "what we believe we owe to authority, what we and by the gifts of knowledge and understanding.
understand, to reason."" He believed it was his task as a For faith elevates the mind to assent (to God's self-
theologian to attempt to help people understand their faith communication); knowledge and understanding
experience. As we have already seen, Bonaventure com- elevate to understanding what is believed.""
posed the Breviloquium precisely to "give reasons" so that
those beginning the study of theology "might understand The theologian may well use the insights of scientific
the truths offaith."'4 and philosophical inquiry, but as integrated into the per-
However, we must remember that when Bonaventure spective of the light offaith. ,.
speaks of theologians "giving reasons" in order to under- Let us look once again at Bonaventure's procedure in
stand faith, he does not mean that they attempt to bal- the body of the Breviloquium from this perspective. In each
ance the claims offaith and reason or simply use the fruits chapter, Bonaventure first states some aspect of the 'ob-
of rational inquiry ('natural philosophy') to understand ject of faith' (credibile ut credibile) as proclaimed in the
the truths of faith. For just as Scripture cannot be under- Scriptures or the Church's tradition: "the true faith pre-
stood properly without faith in Christ, so too theology can scribes," "sacred'doctrine teaches," "Holy Scripture teaches
only be done from within the new intellectual perspective

95ln 1 Sent., proem., 2, ad 5 (I, 11). Of. Carpenter, "Reason alone is

incapable of making the object of faith understandable. But, again,
reason elevated by faith and the gifts of the Holy Spirit is rendered apt
"Summa fratris Alexandri., 1.4.4.1-2 (1: 7·10). See Brevil. 5.1-3. to undertake such a task" (25).
93Brevil.,. pt. I, chap, 1.4. 96As Hayes explains, "There is a level of metaphysics which is carried
94Brevil .• prol., 6.5. Of. Hexaem., 10.4: ''Note that some objects of faith out by the theologian applying philosophical tools to faith ... This is
are not understandable through reason, they are particular facts, such the point where faith draws to itself the entire philosophical
as Abraham begot Isaac; other objects of faith should be understood instrumentum so as to obtain a properly theological understanding of
(quodam autem credibilia Bunt intelligenda), and when they are the world of faith. At this level, the light of reason is subjected to the
understood, they are supported by solid reasons." light of faith ("Christology and Metaphysics," S84).
XLVIII ST. BONAVENTURE'S BREVlLOQUIUM INTRODUCTION XLIX

us," "the following must be held [by faith]," etc. He then sider the "going out" ofthe universe from God through the
goes on to suggest some "reason" or "explanation" so his Word. As the full expression of the Father's goodness the
readers might understand why this is the case (credibile Word is 'singular' but at the same time it expresses the
ut intelligibile), drawing these reasons from what the infinitely multiple possible things that God creates. Be-
Christian faith knows of God. If we return to what was cause it exists "in the Word," Bonaventure stresses the
said above about the medieval scientific method of deduc- harmonious nature of creation and its essential orienta-
tive reasoning, we can say that for Bonaventure the fun- tion toward its divine source and goal. He also empha-
damental insight into the nature of the self-communica- sizes the unique status ofthe rational creature, which can
tive God of Love that comes from "knowing Christ through grasp adequately, albeit not completely, the truth and good-
faith" functions as the indemonstrable self-evident premise ness of beings in such a way that it is drawn to their di-
(the First Principle) for the "demonstration" of the other vine source as their ultimate fulfillment. Part III describes
truths of faith. The logic makes sense only if one has seen the negative dimension of the exitus, the "falling away" of
the truth of the premise, a vision only possible through creation through sin, which has had a devastating impact
"the light of faith." on human beings, in that it has rendered them incapable
The way Bonaventure constructs these arguments into of grasping the deeper significance of reality and taking
a comprehensive synthesis reflects his fundamental theo- the steps necessary to achieve their fulfillment in God.
logical metaphysics: "The Word expresses the Father and It is precisely at the mid-point in the process, at the
the things made through him, and he is foremost in lead- bottom of the descent away from God, that the Incarna-
ing us to the unity of the Father who brings all things tion occurs; Part IV describes how God's Word became
together....This is the sum of Our metaphysics: emana- human to initiate the reditus (return) of creation to its
tion, exemplarity, and consummation."·' Thus, the source, by revealing again to fallen humanity the true
Breviloquium's_structure reflects the Neo-Platonic frame- meaning of their existence and through his death and res-
work of exitus (a 'going out') and reditus (a return) accord- urrection empowering them to rise again to God. The re-
ing to which all things emanate from the ultimate good mainder of the Breviloquium details the process ofthe're-
over the course of time and return to their source in the turn.' This is accomplished through the grace of the Holy
fullness of time. Spirit (Part V), which transforms human beings interi-
The first three parts of the Breviloquium describe the orly so they might love God. Concretely, this grace is me-
process of exitus ('going out'). Part I locates the origin of diated through the created means ofthe sacraments (Part
this process in the fact that God is Triune: the Highest VI); these are providentially designed to assist human
and First Principle is itself a mystery of self-diffusive love. beings in all the various situations oflife; finally, Part VII
The Father, the unbegotten fountain-fullness of goodness describes the 'end' - the final and ultimate return of all
totally communicates that goodness to the Son; these two things into the fullness of divine life.
freely love each other in the Spirit. Part II goes on to con- Thus, in its own way, Bonaventure's effort to reflect on
the unity of Christian faith in this "brief discourse"
achieves what he said about Scripture itself:
"Hexaem., 1. 17 (V: 332).
L ST. BONAVENTURE'SBREVlLOQUIUM

And so the whole course of this world is shown to

run in a most orderly fashion from beginning to an
end, like an artfully composed melody. In it, one
can contemplate ... the diversity, multiplicity, and
symmetry, the order, rectitude, and exceilence, of
the many judgments that proceed from the divine BREVILOQUIUM
wisdom governing the universe. Just as no one can
appreciate the loveliness of a song unless one's per-
spective embraces it as whole, so none of us can PROLOGUE
see the beauty of the order and governance of the
world without an integral view of its course.'s 1. For ·this reason I bow my knees before the Father of
our Lord Jesus Christ, from whom every fatherhood in
In our own day, the great theologian Henri de Lubac heaven and on earth takes its name, that he would grant
observed: "The Breviloquium of Saint Bonaventure, in its you, according to the riches of his glory, to be strengthened
harmonious density, manifests a power of total synthesis, through his Spirit with power in your inner being, and
perhaps never equaled."" As Gerson said long ago, it does that Christ may dwell in your hearts through faith; that
not make for easy reading, yet its riches "remain ever-new being rooted and grounded in love, you may be able to com·
and enchanting." prehend, with all the saints, what is the breadth and length,
height and depth, and to know the love of Christ that sur-
passes all knowledge, so that you may be filled with all the
fullness of God. 1
In these words, the great "doctor of the Gentiles and
preacher of truth," filled with the Holy Spirit as a chosen
and sanctified instrument,' discloses the source, procedure,
and purpose of Holy Scripture, which is called theology. 3
For he intimates that Scripture takes its origin from an
inflowing of the Most Blessed Trinity; that its manner of

'Eph 3:14-19.
2 Antiphon for the Magnificat on the feast of the Conversion of St.

Paul (Jan. 25); cf. Acts 9:15.

3 Bonaventure uses here an earlier Scholastic terminology that
identified Christian theology with Scripture. Further on (pt. 1, chap.
98Brevil .• prol, 2.4. 1), he distinguishes another sense of theology, i.e., systematic reflection
99Exegese medievale, Part 2, 1 (Paris: Aubier, 1961),425. on God's revelation.
2 ST. BONAVENTURE'sBREVILOQUIUM PROLOGUE 3

proceeding corresponds to the demands of our human ca- Lord,' it is faith that, of all the supernatural illumina-
pacities; and that its purpose or fruit is a superabundance tions, is the foundation that supports us, the lamp that
of overflowing happiness. directs us, and the door that lets uS enter. It is according
2. Scripture does not take its starting-point in human to the measure of faith, furthermore, that any wisdom
inquiry; rather it flows from divine revelation, coming given US by God must be gauged, lest anyone be wiser than
down from the Father of lights, 4 from whom every father- it behooves to be wise, but to be wise with sober judgment,
hood in heaven and on earth receives its name. It is from each according to the measure of faith that God has as-
him, through his Son, Jesus Christ, that the Holy Spirit signed .• And so, as the Apostle clearly intimates in the
flows also into us. It is through that same Spirit, who ap- first part of the text with which we began, it is by meanS
portions gifts and allots to each one according to his will,s of faith that the knowledge of Sacred Scripture is given to
that faith is given, and it is through faith that Christ dwells us according to the measure of the Blessed Trinity's
in our hearts. This is the knowledge of Jesus Christ, from inflowing.'
which source the authority and the understanding of all 3. The procedure of Sacred Scripture - unlike the other
Sacred Scripture flow. Hence, no one can begin to compre- sciences - is not confined by the laws of reasoning, defin-
hend it, unless that person has first been infused with ing, or making distinctions, nor is it limited to only one
faith in Christ - the lamp, the door, and the very founda- aspect of the universe.1O Rather, it proceeds, by supernatu-
tion of all Scripture. 6 For as long as we are away from the ral inspiration, to give us human wayfarers as much knowl-
edge as we need to achieve salvation. And so, in language
that is sometimes literal, sometimes symbolic, as in a kind
of summa, it describes the contents of the entire universe,
<I Jas 1:17. Bonaventure clearly distinguishes the Bible from all of
and so covers the breadth; it narrates the course of his-
the other textbooks used by his students on the basis of its origin. In
contrast to the natural sciences that follow an Aristotelian inductive
tory, thus comprehending the length; it portrays the exce:-
model, the "divine science" of theology is based on God's self- lence of those who will ultimately be saved, thus manI-
communication, thus surpassing all human knowledge: "There is a festing the height; and it depicts the misery of those who
science which consists in a purely speculative understanding founded will be damned, thus plumbing the depth, not only of the
on the principles of human reason, acquired from a knowledge of
creatures. But there is another, which consists in an understanding universe, but of the very judgments of God. In this way it
inclined by the affections ... not acquired in any way from creatures; describes the breadth and length and height and depth of
this is the science of Sacred Scripture which no one can have unless the entire universe, insofar as it is expedient to have knowl-
faith is infused within" In 3 Sent., 38.un.2 (III, 776). Cf. De donis, 4.2-
13 (V,474-76).
'1 Cor 12:11.
6For Bonaventure all of God's self~communication takes place through
72 Cor 5:6.
the mystery of the divine Word, the self~expression of the Father's fontal
'Rom 12:3.
goodness, through whom all things were created; in Jesus Christ this 'Cf. Hexaem., 8·12 (V, 368-87); In 3 Sent., 23-25 (III, 469·553).
eternal Word has been outwardly expressed in space and time. Christ "Cf. Aristotle, PosteriorAnaiytics, 1.1-3 (Bekker ed. 71a 1-75b 25);
is thus the "abbreviated Word" whose life and death sum up everything Metaphysics, 6.1 (1025b 1 ·1026a 31). Scripture thus differs from the
God wished to reveal. It is therefore only through a living faith in the Aristotelian model of science in its method as well as its source.
Incarnate Word that one learns to read the words ofthe book of Scripture
correctly.
 4 ST. BONAVENTURE'S BREVlWQUlUM PROLOGUE 5

edge of it for salvation. Furthermore, in the way it un- may be able to know the breadth, length, height and depth
folds, Scripture reflects this same four-fold pattern, as will of that same Holy Scripture, and through such knowledge
be described below. This manner of proceeding was de- attain the all-surpassing knowledge and measureless love
manded by the very nature of our human capacities, for of the Blessed Trinity. This is the aim of the longings of all
our mind was made to grasp many and great things in a the saints; this is the resting place and the fulfillment of
truly magnificent way. Like a certain noble mirror, it was all that is true and good.
designed to reflect the whole complex of created reality, 6. Once our desires and intentions are fixed upon this
not only naturally but also supernaturally. Thus, the pro- end of Holy Scripture,'2 once we have both believed in their
cedure of Sacred Scripture may be considered as fully re- Source and invoked him, it remains for us to explore their
sponding to the demands of our human faculties. unfolding, which regards their breadth, length, height, and
4. Finally, the purpose or fruit of Sacred Scripture is depth, following the path and order of the Apostle's text.
not simply any kind, but the fullness of everlasting happi- The breadth of Scripture refers to the variety of its parts;
ness. For these are writings whose words are of eternal the length, to its description oftimes and ages; the height,
life; they were recorded, not only that we might believe, to its account of the ordered levels of hierarchies; the depth,
but also that we might possess that life everlasting,l1 in to the multiplicity of its mystical senses and interpreta-
which we shall see and love and our desires will be com- tions.
pletely satisfied. Then we shall really know that love which
surpasses all knowledge, and thus be filled with all the SECTION 1
fullness of God. This is the fullness to which the divine THE BREADTH OF HOLY SCRIPTURE
Scriptures would lead us, as is truly said in the words of
the Apostle I have cited above. This, then, must also be 1. If we wish to behold the breadth of Sacred Scrip-
the goal and the intention with which the Holy Scripture ture, the first thing we discover is that Scripture is di-
is studied, taught, and even heard. vided into two Testaments, namely the Old and the New.
5. That we may attain this fruit and goal rightly, by The Old is replete with many books: legal, historical,
the straight path of Scripture itself, we must begin at the sapiential, and prophetic. There are five books in the first
source. That is, we must reach out in true faith to the Fa- group, ten in the second, five in the third, and six in the
ther of lights, bending the knee of our hearts, so that fourth, for a total of twenty-six books." Similarly, the New
through his Son and in the Holy Spirit, he might give us a Testament has books corresponding to these, arranged in
true knowledge of Jesus Christ, and together with this
knowledge, love for him. Thus, by knowing and loving
Christ, by being confirmed in faith and rooted in love, we On the end of Scripture, see Hexaem., 14.7-12 (V, 394-95).
12
There was no standard division of the Biblical canon among
13

medieval theologians; this one, into four types of writings, seems to

have been first suggested by Bonaventure. With regard to the Old
11 John 6:68; cf John 20:31. In Aristotelian terms, theology is a
Testatment, his first group (legal books) was the Jewish Torah, the five
practical, not purely speculative, science. cr. In 1 Sent., proem.3.ad 1-3 books of the Pentateuch; his ten historical books included Joshua,
(1,13). On the end of Scripture, see Hexaem. 14.7-11 (V,394-95). Judges, Kings I-IV, Chronicles I-II, Ezra-Nehemiah, Job, Tobit, Judith,
 7
PROLOGUE
6 ST. BONAVENTlJRE'SBREVILOQUIUM

the same fourfold division. The Gospels correspond to the distinguished from philosophy, which does not .onl y treat
legal books; the Acts of the Apostles, to the historical; the the truth of morals, but also considers the truth lll. a purely
letters of the Apostles, especially Paul, to the sapiential; speculative fashion. Thus, because Holy Scripture IS kn~wl­
and the Apocalypse, to the prophetic. Thus there is a won- edge that moves one to good and recalls one from ev~l, .a
drous concordance between the Old and New Testaments, goal accomplished by fear and by love, it follows ~hat It .IS
not only in the consistency of meanings, but also in their divided into two Testaments which, "to put it bnefly, dlf-
"17
fourfold division. This concordance is what was prefigured fer as fear does f rom 1ove.
and signified by Ezekiel, who saw the wheels of four faces 3. Now, there are four ways a person may be prompted
and a wheel within each wheeL For the Old Testament is toward good and drawn away from evil: namely, by the
contained in the New, and the New in the Old. The legal precepts of a most powerful authority, by the teachmgs of
and evangelical books have the face of a lion, because of a most wise truth, by the examples and benefi~s of a most
their powerful authority; the historical, the face of an ox, innocent goodness, and finally, by a combin~tlOn of these
because of their convincing strength; the sapiential, the three ways. That is why the four kinds of ScrIptural books
face of a man, because of their keen wisdom; the prophetic, were handed down in both the Old and New Testaments,
the face of an eagle, because of their penetrating vision.'4 as they correspond to these four ways. The legal bo~ks
2. Now it is fitting that Sacred Scripture is divided move people by the precepts. of a most po~ent authOrIty;
into an Old and a New Testament, and not into practical the historical, by the examples of a most mnocent good-
and theoretical branches in the manner of philosophy. 15 ness. the sapiential, by the teachings of a most prudent
This is because Scripture is properly founded in that truth; and the prophetic, by a combination of the forego-
knowledge which stems from faith,'6 which virtue grounds ing, as their content clearly illustrates. Hence the.se latt.er
morality, justice, and all right living; therefore, one can- are, as it were, a recalling of all legal and doctrInal WIS-
not segregate in [Scripture] the knowledge of things we dom. . h
should believe from the knowledge of morals. It is thus 4. Holy Scripture, then, is like a vast nver ~ at c~n-
tinually grows in size by the addition of many t~lbutanes
as its course lengthens. Scripture first began Wlth the le-
gal books. Later, the streams of wisdom f?und m the hIS-
Esther, and Maccabees I-II; the five sapiential books included Proverbs, torical books were added to it. The teachmgs of the most
Ecclesiastes (Qoheleth1, the Song of Songs, Wisdom, and Sirach; the wise Solomon followed; then, those of the holy prophets.
six prophetic books comprised Isaiah, Jeremiah, Ezekiel, Daniel, the Finally, the teaching ofthe Gospel waS ~evealed, uttered
Psalms [because they point to Christ], and the Twelve Minor Prophets
[as in the Jewish tradition, considered as a unit]. This same fourfold
by the lips of Christ incarnate, set down m WrItIng by t.he
division was used later by Matthew ofAquasparta,lntroitus ad sacram evangelists, and related by the holy apo~t~es, togethN Wlth
Scripturam, nn. 22-27, in Quaestiones disputatae De {iJie etDe cognitione the other testimonies that the Holy Splnt, descendmg on
(Bib!. Fran. Scho!., 1 [Quaracchi, 19571, 18·21).
"Ez 1:4·21. Cf. Gregory the Great,InEzechielem, 1.6.12 (PL 76: 834A).
"Cf. Aristotle, Metaphysics, 2.3 (993b 19-21); Nicomachean Ethics,
6.7 (1l41b 1-16). "Augustine, Contra Adimantum, 17.2 (PL 42: 159). Cf. below, pt. 5,
"Cf. In 3 Sent., 23.1.1 (III, 471).
chap. 9.3.
 PROLOGUE 9
8 ST. BONAVENTURE'S BREVILOQUIUM

them, taught us through them. Thus, the apostles, in- 2. The full compass of time, running according to a
structed in all the truth by the Spirit according to the di- triple law - innately given, externally imposed, and in-
vine promise,18 could give the Church of Christ the entire fused from above - rightly passes through seven ages,
doctrine of saving truth, and by completing Holy Scrip- reaching its consummation at the end of the sixth. For in
ture, extend the knowledge of that truth. this way the course of the macrocosm corresponds with
that of the microcosm - namely, of the human being, for
SECTION 2 whose sake the larger world was created. 21
THE LENGTH OF HOLY SCRIPTURE The world's first age, when the material world was
formed, the demons fell, and the angels were confirmed in
1. Sacred Scripture also possesses length, which con- good, fittingly parallels the first day of creation, when light
sists of its description of times and ages from the begin- was made and separated from the darkness. The second
ning of the world until the Day of Judgment. It considers age, when the wicked perished in the flood and the good
the world's course through three times: the time of the were placed in the ark, parallels the second day, when the
law of nature, that of the written law, and that of grace." firmament was established, separating the waters. The
Within these~ three times, it also distinguishes six ages: third age, when Abraham was called and the synagogue
the first from Adam to Noah, the second from Noah to begun, that it might be fruitful and bring forth offspring
Abraham, the third from Abraham to David, the fourth for the worship of God, corresponds to the third day, when
from David to the Babylonian exile, the fifth from the ex- land appeared and brought forth vegetation. The fourth
ile to Christ, the sixth from Christ until the end of the age, in which the kingdom and the priesthood flourished
world; the seventh, which runs concurrently with the sixth, because David augmented the worship of God, corresponds
commences with the repose of Jesus in the tomb, and lasts to the fourth day, when the heavenly lights and the stars
until the general resurrection, which marks the beginning were formed. The fifth age, in which the exiles were scat-
ofthe eighth?O Thus Scripture traverses the greatest pos- tered and spread through many nations, corresponds to
sible length, since it begins with the origin of the world the fifth day, in which the production of the fishes from
and time in the first chapter of Genesis and continues until the waters was accomplished. The sixth age, in which
the end of the world and time in the closing chapters of Christ, the true image of God, was born in human like-
the Apocalypse. ness, corresponds to the sixth day, in which the first hu-
man being was formed. The seventh age, which is the ev-
erlasting rest of souls, corresponds to the seventh day, on
18Cf. John 16:13. which God rested from all the work that he had done. 22
18 Augustine, De Trin. 4.4.7 (PL 42: 892-93); Hugh of St. Victor, De

sacram. 1.8.3 (PL 176: 307).

20 Cf. Hugh of St. Victor, De sacram. 1.8.3; 2.2.1 (PL 176: 307, 415);
these six ages of the world are based on Augustine, De Gen. contra
21 Aristotle, Physics 2.2 (194a 34-35). Cf. In 2 Sent., 15.2.1 (Il, 382-
Manich. 1.23 (PL 34: 190-193); De Gen. ad litt., 4.11.21: "It was on the
84). Bonaventure will develop the theme of the human person as
Sabbath Day that he rested in the tomb" (PL 34: 304), trans. John
Hammond Taylor, The Literal Meaning ofGenesis,ACW 42 (New York: microcosm in pt. 2 of the Breuiloquium.
Newman Press, 1982), 116-17. "Gen 2:2. Cf. Hexaem. 16 (Y,403-08).
 11
PROLOGUE

10 ST. BONAVENTURE'S BREVILOQUIUM . h . 25 Just as no

the divine wisdom governmg t e UnIverse. ,
3. These seven ages are thus distinguished by the signs e can appreciate the loveliness of a song unless one s
found in their beginnings, whereby they correspond to the on . h 1 one of uS can see
perspective embraces It as woe, so n Id 'th-
days of the world's creation. The first age is also called the beauty of the order and governance of the wor w:
infancy, for just as our infancy passes into oblivion, so all t an integral view of its course. But since no mortal hves
memory of this first age was drowned in the flood. 23 The ~:n enough to see all this with bodily eyes, nor can .any
second is called childhood, because as we begin to talk at . di~ .dual foretell the future, the Holy Spirit has proVlded
m Vl . h length corre-
that age, correspondingly, it witnessed the separation of us with the book of Sacred Scnpture, ':' ose
tongues. The third is called adolescence, because as the sponds to God's governance of the UnIverse.
procreative power becomes active then, so in this age
Abraham was summoned, receiving both circumcision and SECTION 3
the promise of offspring. The fourth is called young adult- THE HEIGHT OF HOLY SCRIPTURE
hood, for just as then we are in our prime, so too in this
age the synagogue flourished under the kings. The fifth is 1 Sacred Scripture, as it unfolds, also po.ssesse~ a
called decline, for as in our declining years one's powers height, which consists of the descriptio~ ofthe hlerar~le.~
diminish and beauty fades, so the exile witnessed the di- in their ordered ranks. These hierarchIes are the edcc et~
minishment of the Jewish priesthood. The sixth is called · d th d' 'ne - or in other wor s, e
astical, the ange1lC, an e IVl 1 t" 126 The
old age, for just as human old age is linked with death but sub-celestial, the celestial, and the superce es la.. i
also possesses insight and wisdom, so too this sixth age of first is described clearly, the second somewhat .mo~e m~ -
the world ends with the Day of Judgment, but in it wis- tly and the third more obscurely still. From ItS escr~p­
rec , . h see that ScrIp-
dom advances through the teaching of Christ." tion of the ecclesiastical hlerar~ ~,we can r that it
4. And so the whole course of this world is shown by . lofty and from its descnptlOn of the ange lC .
t ure IS , . fth d" that It
Scripture to run in a most orderly fashion from beginning . loftier still and from its descriptlOn 0 e IVlne S h
to end, like an artfully composed melody. In it, one can ~: most exalted. Thus we can say with the prophet: uc
contemplate, by means of the succession of events, the di-
versity, mUltiplicity, and symmetry, the order, rectitude,
and excellence, ofthe many judgments that proceed from

25Cf. Augustine, Epist. 138.1.5. (PL 33; 52~;~n dependence on the

Gen 7:21ff. Cf. Augustine, De Gen. contra Manich., 1.23.35: ''This
23 26This passage reveal~ Bo~av~~~ur~~s Bon!venture conceived of
age should be regarded as the infancy of the whole world ... the flood writings of the Pseudo-Dl~n!SlUS, 11 eborate system of diverse yet
came like the evening of this day, because our infancy too is wiped out all reality as structure In an e a ast living organism . .. a chain
by the flood of forgetfulness" (PL 34: 190), trans. Roland Teske, On interrelated levels. "The cos~o~was a vb' of the hierarchy pass on
Genesis, FC 84 (Washington, 1991), 83·84. SeeJ. de Ghellinck, "Iuventus, of mediation in which the ~lg er r.ne~ ~:neath them." See Zachary
gravitas, senectus," Studia Mediaeualia. in Honorem R. J. Martin [divine] influences to those(Nmunedy; lakt~py ulist Press 1981),16-17. See
(Bruges: n.p., 1948), 39·59. Th H'd,den Center ew or . a , ., .
Hayes, e' (II 237-41)' Hugh of St. Victor, Expos<tw In
24 This Augustinian imagery (De Gen. contra Manich. 1.23 [PL 34:
In 2 Sent., 9 ' praen · l' 3 and 5 (PL 175: 929·30, 931-32).
190]), is further developed by Bonaventure in Hexaem" 15.12-18 (V, H~erarch~am Cae l es t em, .
400).
12 ST. BONAVENTURE'S BREVILOQUlUM
PROLOGUE 13
knowledge is too wonderful for me; it is so high that I can- with the splendor of the gifts of holiness; but an even
not attain it.27 greater beauty lies in that heavenly Jerusalem; and the
2. This is certainly true enough. While things have ex- greatest beauty of all is to be found in that supreme and
istence in matter, they have existence also in the soul most blessed Trinity. Not only, then, do the Scriptures pos-
through acquired knowledge, through grace, and through sess a most lofty subject matter, which engages our mind
glory; and they have existence in the Eternal Art.28 Now and raises aloft its vision, but they themselves are most
philosophy is concerned with things as they exist in na- elegant, delighting the intellect in a certain wondrous man-
ture, or in the soul by innate or acquired knowledge, but ner;32 thus, as they deepen this pleasure more and more,
theology, insofar as it is a science founded upon faith and they ready us for contuitions33 and anagogical visions of
revealed by the Holy Spirit, deals with things which con- divine marvels.
cern grace and glory, and even eternal Wisdom. Theology,
therefore, subjects philosophical knowledge to itself, bor- SECTION 4
rowing from the nature of things what it needs in order to THE DEPTH OF HOLY SCRIPTURE
construct a mirror for the representation of divine reali-
ties. Thus, it erects a ladder, as it were, set up on earth but 1. Finally, Scripture has depth, which consists in the
whose top touches heaven. 29 All this is done through that multiplicity of its mystical understandings. For, besides
one Hierarch, Jesus Christ, who, by reason of the human its literal meaning, in many places it can be interpreted
nature he assumed, is Hierarch in the ecclesiastical hier- in three ways: allegorically, morally, and anagogically. Al-
archy, but also in the angelic hierarchy, and is the middle legory occurs when by one thing is indicated another which
person of that supercelestial hierarchy of the Blessed Trin- is a matter of belief. The tropological or moral understand-
ity. Through him, from the very height of God, the grace of ing occurs when, from something done, we learn some-
unction descends not only upon the beard, but even to the thing else that we should do. The anagogical meaning, a
skirt of his garment: 30 not only upon the heavenly Jerusa- kind of "lifting upwards," occurs when we are shown what
lem, but even to the Church Militant. it is we should desire, that is, the eternal happiness of the
3. For there is great beauty in the world machine;31 blessed. 34
and far greater beauty in the Church, which is adorned

"Augustine, Enarrat. in Ps. 32, 2.25 (PL 36: 298).

"Ps 139:6; Cf. In 1 Sent., 36.2.2 (1, 625); Augustine, De Gen. ad litt., 33 Contuition might be translated as "concomitant gaze, insight, or

2.8.16-19; 4.29.46 and 31.48 (PL 34: 269-70, 315, 316). grasp.» Bonaventure uses it to describe the act of knowing peculiar to
28 In Bonaventure's writings, the Eternal Art means the Wisdom of human beings, in which the soul has an implicit, if not necessarily
God as it exists in the Word, containing in perfection all things that the clear, grasp of Truth itself, the Uncreated Word or Eternal Art, as it
Father wishes to bring forth in the work of creation. comes to mow any sensible reality. See Bernard McGinn, The Flowering
29Gen 28:12. of Mysticism: Men and Women in the New Mysticism, 1200-1350 (New
sops 133:2. Cf. In 3 Sent., 13.2.1-3 (III, 283-90); York: Crossroad, 1998), 109. Cf. alsoBc. Chr., q. 4; Red. art. 18 (V, 22-24,
31This metaphor of"world machine" will be developed by Bonaventure 324).
in pt. 2, chaps. 1-5. 34 In this section Bonaventure summarizes the heritage of patristic
and earlier medieval Biblical interpretation; the basic textbook on
 PROLOGUE
15
14 ST. BONAVENTURE'sBREVlLOQUIUM
38
2. It is right that Scripture should have this three-fold ture without being humble, pure, faithful, and attentive.
sense over and above the literal sense, for this is appro- So, as a deterrent to pride, under the husk of the obvious
priate to the subject matter of Scripture, its hearer or stu- literal meaning are hidden profound mystical understand-
dent, its origin, and its end. ings. This depth of meaning lying within the humble let-
It is appropriate to its subject matter, for this is a teach- ter of the text abashes the arrogant, keeps out the un-
ing, which deals with God, with Christ, with the works of clean, drives away the deceitful, and arouses the idle to
redemption, and with the content of belief. In terms of its an understanding of the mysteries. '9 Also, the hearers of
substance, its subject is God; in terms ofits virtue, Christ; this doctrine are not all of one kind, but are of all types -
in terms of the action described, the works of redemption; for every person who would be saved should know some-
and in terms of all these things together, the content of thing ofit ..• Therefore, Scripture has a manifold meaning
belief. 35 Now, God is three and one: one in essence and so that it may win over every mind, meeting each at its
three in person. Therefore, Scripture, which is concerned own level while remaining superior to all, illuminating
with God, contains within the unity of the letter a three- and setting afire with shafts of love every mind that
fold understanding. The same is true of Christ: though searches it with care.
the Word is one, all things are said to have been made 4. The manifold meaning of Scripture is also appropri-
through him,'· and shine forth in him, so that his wisdom ate to its source. For it came from God, through Christ
is both manifold and one. 37 Similarly, though the works of and the Holy Spirit, who spoke through the prophets and
redemption are many, they all look toward the one princi- the other holy people who committed this teaching to writ-
pal offering of Christ. Finally, the content of belief as such ing.41 Now God speaks not with words alone, but also
sheds its light in different ways according to the differing through deeds, because with God to say is to do, and to do
states of believers. Scripture, then, responding to all these is to say. All created things, being the result of God's ac-
circumstances, gives us many-faceted meanings in the one tion, point towards their cause. So, in Scripture, which has
text. been handed on to us by God, deeds no less than words
3. The manifold meaning of Scripture is also appropri- have meaning. Again, Christ the teacher, lowly though he
ate to its hearer. For no one is a suitable hearer of Scrip- waS in the flesh, remained exalted in his divinity. It was
fitting, therefore, that he and his teachings should be
humble in word yet profound in meaning, so that just as
exegesis for medieval Christians was Augustine's De doctrina Christ was wrapped in swaddling clothes, so the wisdom
christiana; this had been updated by Hugh of St. Victor's Didascalicon
(here 5.2 [PL 176: 789C· 790C]). These three classic spiritual senses of God in Scriptures should be enveloped in humble im-
were distinguished by John Cassian in his Conferences (14.8 [PL 49: ages.42 Finally, the Spirit gave enlightenment and revela-
962-65]). For a good treatment of the development of this style of
exegesis, see G. W. H. Lampe and Jean Leclercq, "The Exposition and
Exegesis of the Scripture ... to St. Bernard," in The Cambridge History
of the Bible (Cambridge: University Press, 1969), Volume 2, 155-197. "Augustine,De doct. christ. 2.41.62 (PL 34: 64-65).
39 Ibid. 2.6.7 ff. (PL 34: 38-39).
"Cf. In 1 Sent., proem.1 (1, 7); In 3 Sent., 1.2-3, 2.1-3 (III, 539-551).
36John 1:3. <OCf. In 3 Sent., 25.1.3 (III, 334-35).
"Cf. 1 Peter 1:21. For the following, see In 1 Sent., 27.2.2 (I, 541-43).
"Cf. Sc. Chr., 7 (V,37-43).
"Cf. Luke 2:7; Origen, In Levit. 1.1 (PG 12: 405).
16 ST. BONAVENTURE's BREVILOQUIUM
PROLOGUE 17
tions to the hearts of the prophets in various ways. No SECTION 5
mind can remain hidden from the Spirit of God, who has THE MODE OF PROCEDURE OF HOLY SCRIPTURE
been sent to teach the truth in its entirety. Hence, it is
fitting that the Spirit's teaching should harbor several 1. Among all the many kinds of wisdom that are con-
meanings within a single passage. tained in the breadth, length, height, and depth of Sacred
5. This multiplicity of meanings is equally appropri- Scripture, there is one common way of proceeding: that of
ate to the end of Scripture. For Scripture was given so authority. Grouped within this are the modes of narra-
that we human beings might be guided in what we must tion, precept, prohibition, exhortation, instruction, threat,
know and what we must do, so that we might come at last promise, supplication, and praise. All of these modes may
to the things for which we should hope. Because all crea- be placed under the one general mode of proceeding by
tures have been made to serve us in our ascent to our heav- authority, and quite rightly so.
enly homeland,43 Scripture takes on the various aspects 2. For this teaching exists so that we might become
of creatures, so that through them it might teach us the good44 and be saved, and this is not achieved through bare
wisdom, which guides us to eternal life. But we will not be speculation, but by an inclination of the will. Sacred Scrip-
guided to eternal life unless our intellect knows the truth ture, therefore, had to be handed down in the way that
we should believe, unless our will chooses the good that would most incline us [to this end]. Now, the affection is
we should do, and unless our affections yearn to see God moved more strongly by examples than by arguments,
and to love and enjoy him. Thus, Sacred Scripture, given more by promises than by reasoning, more by devotions
to us by the Holy Spirit, takes up the book of creation, than by definitions. That is why Scripture had to avoid
making it relate to its own end through a three-fold man- the mode of proceeding by definition, division, and syn-
ner of understanding. The tropological meaning lets us thesis, in order to prove the properties of some subject, as
know what we should resolutely do; the allegorical mean- do the other sciences. 45 Rather, "it had to adapt its own
ing, what we should truly believe; the anagogical mean- modes to the various dispositions of peoples' minds that
ing, what we should desire for our eternal delight. In this incline those minds differently. Thus, if some are not moved
way, cleansed by virtuous deeds, illumined by radiant faith, to heed precepts and prohibitions, they may be moved by
and made perfect by burning love, we may come at last to the examples narrated; if they are not moved by these,
the prize of eternal happiness. they may be moved by the benefits held out to them; and
if they are not swayed by these, they may be moved by
wise admonitions, trustworthy promises, or terrifying
threats, and thus be stirred to devotion and the praise of

44The end afmaral science, according to Aristotle (Nicomachean Ethics

2.2 [ll03b 28]). Cf. Bonaventure, In 1 Sent., proem., q. 3 (I, 12·13).
"Aristotle, Posterior Anolytics, 1.2 and 7 (71b 8·71b 4; 75a 39·b 6).
43 Cf. In 3 Sent., 15.2.1 (II, 327-29). Cf.Augustine,De doct. chris. 2.31 and 36, 48 and 54 (PL 34: 58 and 60).
18 ST. BONAVENTURE'sBREVILOQWUM PROLOGUE 19

God, thereby receiving grace which will guide them in vir- SECTION 6
tuous deeds. THE MODE OF EXPOUNDING HOLY SCRIPTURE
3. Now, these narrative modes cannot proceed by way
of certitude based on reasoning, because particular facts 1. Because Scripture has this special mode of proceed-
do not admit of formal proof." Therefore, lest Scripture ing, it should be understood and expounded i? a way that
seem doubtful and consequently lose some of its power to corresponds to it. Since it hides several meanmgs under a
move us, God has given it, in place of a certitude based on single text, the expositor must bring hidden things to
reasoning, a certitude based on authority, which is so great light;49 that is, once a meaning has been brought forth, to
that it surpasses the keenest of human minds. The au- clarify it through another, more evident Scriptural pas-
thority of someone who can deceive and be deceived is not sage. For instance, if I were expounding the words of the
absolutely certain; but there is no one who cannot be de- Psalm [35:2]: Take hold of arms and shield, and rise up to
ceived and is incapable of deceiving but God and the Holy help me, and wanted to explain what is meant by the di-
Spirit. That is why Sacred Scripture, so that it might be vine 'arms,' I would say that these are God's truth and
perfectly authoritative, as it should be, was handed down good will. I would then use a more explicit Biblical pas-
not though human inquiry but by divine revelation. sage to prove that this is so. For it is written elsewhere:
4. No passage of Scripture, then, should be dismissed You have crowned us, as with a shield of your good w,ll,
as useless, scorned as false, or rejected as evil, for its all- and again, His truth shall compass you with a shield. 50 No
perfect author, the Holy Spirit, could not say anything false, one will find this kind of thing an easy task except by long
superfluous, or trivial. This is why heaven and earth will practice in reading the text, committing its literal sense
pass away, but the words of Sacred Scripture will not pass to memory. Otherwise that person will never have any real
away without being fulfilled. 4 ' For until heaven and earth capacity to expound the Scriptures. One who is too proud
pass away, not one letter, not one stroke of a letter, will pass to learn the letters that make up a word can never under-
from the law, until it all is fulfilled, as our Savior affirms. stand the meaning of those words or of grammatical con-
Therefore, whoever breaks what Scripture teaches, and so structions; so too, the one who scorns the letter of Sacred
teaches others, will be called least in the kingdom of heaven; Scripture will never rise to interpreting its spiritual mean-
but whoever does and teaches it will be called great in the ings.
kingdom of heaven. 48 2. The interpreter should realize, however, that one
should not look for an allegorical sense everywhere, and
that not everything should be given a mystical interpre-
tation. In this regard, it must be noted that Holy Scrip-
46 Aristotle,Posterior Analytics 1.18:"It is sense perception alone which

is adequate for grasping the particulars: they cannot be the object of

scientific knowledge" (81b 6-7), trans. Richard McKeon, The Basic Works
ofAristotle (New York: Random House, 1941), 136. Cf. Bonaventure,In
3 Sent., 24.dub. 3 (III, 530).
"Job 28:11.
"Matt 24:25. 50PS 5:13; 91: 5. Cf. Hexaiim., 19 (V, 419-24).
"Matt 5:18-19.
20 ST. BONAVENTURE'sBREVILOQUIUM PROLOGUE 21

ture has four parts. 51 The first deals in a literal way with plainly signifY some truth of our faith or of some correct
forms of beings in this world, but through them also signi- principle of morality. For instance, if the text says: The
fies our redemption, as appears in the accounts of the sheep all bear twins,53 the interpreter must show that here
world's creation. A second treats the actions and wander- 'sheep' mean human beings, and 'twins,' the two kinds of
ings of the people ofIsrael, through which it points to the love.
redemption of the whole human race. The third, using plain The third rule is this: When a certain Scriptural pas-
words, signifies and expresses all that concerns our re- sage has a possible literal and spiritual meaning, the in-
demption in terms of faith and morals. The fourth an- terpreter ought to judge whether that passage relates bet-
nounces the mystery of this salvation, partly in plain words ter to the literal or to a spiritual meaning - if, that is, it
and partly in those that are enigmatic and obscure. Con- cannot be accepted in both senses. For ifit can be accepted
sequently, a uniform method of exposition should not be in both senses, then it ought to be given both a literal arid
used in explaining these various parts of Scripture. a spiritual interpretation. But if it is capable of only one
3. Therefore, in explaining Holy Scripture the inter- interpretation, then it must be taken in the spiritual sense
preter should be guided by three rules, which may be alone. Examples of this are the statements that the law of
drawn from St. Augustine's book, On Teaching Christian- the Sabbath has perpetual force, that the cultic priest-
ity.52 The first is this: where the primary signification of hood is eternal, that Israel's possession of the land is un-
the words denote created realities or individual acts of ending, and that the covenant of circumcision is everlast-
human behavior, in the first instance they refer to the facts ing. 54 All of these statements have to be referred to their
signified by these words, but then secondly to the myster- spiritual meaning. '
ies of our redemption. But where the primary significa- 4. And, bearing on this: If one is to advance through
tion of the words expresses some aspect of faith or love, the forest of Sacred Scripture, hacking with an ax and
then one has no need to look for any allegorical meaning. thus laying it open, it is first necessary to have acquired a
The second rule is this: when the words of Scripture knowledge of the explicitly expressed truth of the actual
signifY created realities or an aspect of the life of the people text of that Holy Scripture. In other words, one needs to
of Israel, there the interpreter must use some other part know how Scripture describes the beginnings, progress,
of Scripture to find what each thing signifies, and then and final end of the two groups of people who confront
elicit the meaning of that passage using words which each other from opposing sides: the good, who humble
themselves in this world, so that they might be exalted
forever in the world to come, and the wicked, who exalt
51 The rest of this paragraph is taken from Robert Grosseteste, De themselves in this world, but who will be crushed eter-
cessatione legalium, 1.9.4, ed. Richard Dales and Edward King, Auctores nally in the next. 55
Britannici Medii Aevi, 7 (London: Oxford University Press, 1986),49.
" Although ultimately culled from Augostine (De doct. chris. 3.10.14
If.; 2.9.14 [PL 34: 71 If. and 421. the "rules" Bonaventure cites in this 53 Cant 4:2. The ''two kinds oflove" are love of God and love of neighbor.

section (including the example from the Song of Songs) simply condense 54References are, respectively. Ex 12:14, Ex 40:13, Gen 17:8, and Gen
those proposed by Grosseteste in De cessatione legalium, 1.9.5-8 [49- 17:13.
511. "C£ Matt 25: 31-46; 23: 12.
22 ST. BONAVENTURE'S BREVIWQUlUM PROLOGUE 23

Scripture, then, deals with the whole universe: the attempted to derive each reason from the First Principle,
highest and the lowest, the first and the last, and every- in order to demonstrate that the truth of Sacred Scrip-
thing that comes between. In a sense, it takes the form of ture is from God, that it treats of God, is according to God,
an intelligible cross on which the entire world machine and has God as its end" It will be seen, therefore, that
can be described's and in some way seen in the light ofthe this science has true unity and order, and that it is not
mind. To understand this cross, one must know about God, improperly called theology. If, therefore, anything here is
the First Principle of all things, about the creation of those found to be imperfect, obscure, superfluous, or inaccurate,
things, about their fall, about their redemption through let indulgence be granted because of my pressing busi-
the blood of Jesus Christ, about their reformation through ness, brevity of time, and poverty of knowledge; if any-
grace, about their healing through the sacraments, and thing is found to be good, let honor and glory be referred
finally, about their remuneration through punishment or to God alone."
everlasting glory. In order to make sure that the development is lucid, I
5. However, this teaching [God's plan of salvation] has have taken the trouble to set down in advance the par-
been transmitted, both in the writings of the saints and in ticular chapter headings, to aid the memory and give a
those of the doctors, in such a diffuse manner that those clearer prospect of what will be treated. There will be in
who come to learn about Sacred Scripture are not able to this work seven parts, containing in all seventy-two chap-
read or hear about it for a long time. In fact, beginning ters.
theologians often dread Sacred Scripture itself, feeling it Here ends the Prologue
to be as confusing, disordered, and uncharted as some im-
penetrable forest. That is why my colleagues have asked THE CHAPTERS OF THE BREVILOQUIUM
me, from my own modest knowledge, to draw up some con-
cise summary of the truth of theology. Yielding to their The first part, on the Trinity of God, has nine chap-
requests, I have agreed to compose what might be called a ters. These are:
brief discourse [breviloquium]. In it I will summarize not First, a summary of the seven topics of theology.
all the truths of our faith, but some things that are more Second, what we must hold concerning the Trinity of
opportune [for such students] to hold. At the same time, I persons and the unity of essence.
have added, under each topic treated, some explanation Third, the right understanding of this belief.
so that they might understand it. Fourth, the Catholic expression of this belief.
6. Because theology is, indeed, discourse about God and Fifth, the unity of the divine nature in relation to a
about the First Principle, as the highest science and doc- diversity of manifestations.
trine it should resolve everything in God as its first and Sixth, the unity of the divine nature in relation to mul-
supreme principle. That is why, in giving the reasons for tiple appropriations.
everything contained in this little work or tract, I have
57 Or, in Aristotelian terms, that God is the efficient, material, formal,

and final cause of theology.

56 Again, on this metaphor, see Part II, chapters 1-5, "I Tim 1:17.
24 ST. BONAVENTURE'SBREVJWQUlUM PROLOGUE 25

Seventh, God's omnipotence. The fourth part, on the Incarnation of the Word, has
Eighth, God's wisdom, predestination, and foreknowl- ten chapters:
edge. First, the reason why the Incarnation ofthe Word of
Ninth, God's will and providence. God was necessary or fitting.
The second part, on the creation of the world, has Second, the Incarnation with regard to the union of
twelve chapters. These are: natures.
First, the production of the universe. Third, how the Incarnation came about.
Second: how physical nature came into existence. Fourth, the Incarnation in the fullness of time.
Third, the existence of physical nature. Fifth, the fullness of grace in Christ considered in the
Fourth, the operation and influence of physical nature. gifts in his affections.
Fifth, the manner in which these things are described Sixth, the fullness of wisdom in the intellect of Christ.
in Scripture. Seventh, the perfection of merits in his deeds.
Sixth, the production of the higher spirits. Eighth, the passion of Christ with respect to the con-
Seventh, the apostasy of the demons, dition of the one who suffered.
Eighth, the confirmation of the good angels. Ninth, the passion of Christ with respect to the nature
Ninth, the production of the human soul. of his sufferings.
Tenth, the production of the human body. . Tenth, the passion of Christ with respect to the effects
Eleventh, the production of the whole human compos- of his sufferings.
ite.
Twelfth, the completion and ordering of the whole The fifth part, on the grace of the Holy Spirit, has ten
world once it was made. chapters:
First, grace as a gift of God.
The third part, on corruption of sin, has eleven chap- Second, grace as the condition of meritorious deeds.
ters. These are: Third, grace considered as a remedy for sin.
First, the origin of evil in general. Fourth, how grace branches out into the habits of the
Second, the temptation of our first parents. virtues.
Third, the transgression of our first parents. Fifth, how grace branches out into the habits of the
Fourth, the punishment of our first parents. gifts.
Fifth, the contamination of original sin. Sixth, how grace branches out into the habits of the
Sixth, the transmission of original sin. beatitudes, and consequently, of the fruits and of the
Seventh, the cure of original sin. spiritual senses.
Eighth, the origin of actual sin. Seventh, the exercise of grace as regards what is to be
Ninth, the origin and division of the capital sins. believed.
Tenth, the origin and nature of penal sin. Eighth, the exercise of grace as regards what is to be
Eleventh, the origin offinal sins, which are sins against loved.
the Holy Spirit.
26 ST. BONAVENTURE'sBREVILOQUIUM

Ninth, the exercise of grace as regards observing the

precepts and counsels.
Tenth, the exercise of grace as regards petition and
prayer.

The sixth part, on the sacramental remedy, has thir- PART I

teen chapters:
First, the source of the sacraments. ON THE TRINITY OF GOD
Second, how the sacraments have varied.
Third, the number and division of the sacraments.
Fourth, the institution of the sacraments. CHAPTER 1
Fifth, the administration of the sacraments. A SUMMARY OF THE SEVEN TOPICS OF THEOLOGY
Sixth, the repetition of the sacraments.
Seventh, the nature and integrity of Baptism. 1. In the beginning,' we should understand that sa-
Eighth, the integrity of Confirmation. cred doctrine, namely theology, which deals principally
Ninth, the integrity of the Eucharist. with the First Principle - God, three and one - comprises
Tenth, the integrity of Penance. seven topics in all: first, the Trinity of God; second, the
Eleventh, the integrity of Extreme Unction. creation of the world; third, the corruption of sin; fourth,
Twelfth, the integrity of Order. the Incarnation of the Word; fifth, the grace of the Holy
Thirteenth, the integrity of Matrimony. Spirit; sixth, the healing of the sacraments; and seventh,
the repose of the final judgment.
The seventh part, on the repose of the final judgment, 2. The reason for this is as follows. Sacred Scripture or
has seven parts: theology is a science that imparts to us wayfarers as much
First: the judgment in general. knowledge ofthe First Principle as we need to be saved.'
Second: the antecedents of the judgment: the punish-
ment of purgatory. 1 The Latin word-play in this opening paragraph is virtually

Third: the antecedents of the judgment: the suffrages impossible to capture in English. Bonaventure begins his summary of
of the Church. theology with the opening words of the book of Genesis and the Gospel
of Johri: 'in the beginning,' in principia. However, the Latin word
Fourth: the concomitants ofthe judgment: the confla- principium does not simply mean 'beginning,' but also 'principle.' The
gration of fire. origin of all things - God - is also their principle, thus the only basis
Fifth: the concomitants of the judgment: the resurrec- from which to come to understand reality.
tion of bodies. 2Bonaventure has already specified the characteristics of this science.
It is founded not on "human inquiry, but on divine revelation" (Prol., 2),
Sixth: the consequents to the judgment: the infernal and has as its purpose "that we might become good and be saved" (Prol.,
punishment. 5.2). Its method is "neither restricted according to the laws ofreasoning,
Seventh and last: the glory of paradise. defining, or making distinctions, nor is it limited to only one aspect of
the universe" (Prol. 3).
 ST. BONAVENTURE'SBREVILOQUIUM PART I 29
28

Now God is not only the principle and effective exemplar 4. From this, it is evident that theology, though admit-
of all things in creation, but also their restorative prin- tedly broad and varied in content, is nevertheless a single
ciple in redemption and their perfecting principle in re- science. Its subject, as that from which all things come, is
muneration. Therefore, theology does not deal simply with God; as that through which all things exist, Christ; as that
God the Creator, but also with the process of creation and for which all things are done, the work of restoration; as
creatures themselves. Furthermore, the rational creature, that by which all things are united, the one bond of love
which is in a certain sense the end of all the others, did joining heaven and earth; as that with which the whole
not stand firm, but fell and hence needed to be restored. It content of the canonical books are concerned, the body of
therefore follows that theology must also deal with the faith as such; as that with which all the books of commen-
corruption of sin, with the physician, with [spiritual] health tators are concerned, the body of faith as intelligible. For
and its medicine, and finally with that perfect recovery as Augustine puts it in his treatise, On the Profit of Be·
which will be in [the repose of] glory, when the wicked lieving, "what we believe we owe to authority, what we
have been cast into their punishment. Thus theology is understand, to reason.'"
the only perfect science, for it begins at the very begin-
ning, which is the First Principle, and continues to the CHAPTER 2
WHAT WE MUST HOLD CONCERNING
very end, which is the everlasting reward; it proceeds from
THE TRINITY OF PERSONS AND THE UNITY OF ESSENCE
the summit, which is God Most High, the Creator of all
things, and reaches even to the abyss, which is the tor-
1. First of all, we must consider three questions re-
ment of hell.
garding the Divine Trinity: namely, how the unity of the
3. Theology is also the only perfect wisdom, for it be-
divine substance and nature can coexist with a plurality
gins with the supreme cause as the principle of all things
that are caused - the very point at which philosophical of persons; second, how it can coexist with a plurality of
knowledge ends. But theology goes beyond this, consider- manifestations; and third, how it can coexist with a plu-
ing that cause as the remedy for sins; and it leads back to rality of appropriations.
2. With regard to a plurality of persons in a unity of
it, considering that cause as the reward of meritorious
nature, the true faith prescribes that we maintain that
deeds and the goal of [human] desires. In this knowledge
within the one [divine] nature there are three persons:
one finds perfect taste," life, and the salvation of souls;
that is why all Christians should be aflame with longing Father, Son, and Holy Spirit. Of these, the first proceeds
from no other; the second, from the first alone through
to acquire it.
generation;·the third, from the first and second through
spiration or procession. 5 Such a Trinity of persons does
3 For Bonaventure, theology cannot be a mere intellectual or

speculative knowledge, but an experiential knowledge or wisdom, by 4 Augustine, De uti!. credo 11. 25 (PL 42: 83).
which one tastes or savors the truth. He develops the idea of saving 5 For Bonaventure, "the true faith" in this regard was enunciated by
study in Hexaem. 19, observing further (Ibid., 22.21): I'Blessed Francis the Fourth Lateran Council (1215), canon 1: ''We firmly believe and
said he wanted his brothers to study, but first to practice what they simply confess that there is only one true God, eternal and
preached. For what is the use of knowing much but savoring nothing?" immeasurable, almighty, unchangeable, incomprehensible and ineffable,
(V, 419-24, 440). Cf. In 3 Sent., 35.un.1 (III, 77).
30 ST. BONAVENTURE'S'BREVlLOQUIUM PART I 31

not deprive the divine essence of its supreme unity, sim- tally communicates himself by eternally having a beloved
plicity, infinity, eternity, immutability, necessity, and sov- . and another who is loved by both. In this way God is both
ereign primacy; and yet it includes the highest fecundity, one and three.'
love, generosity, equality, relationship, likeness, and insepa- 4. In fact, the whole of Sacred Scripture, which is called
rability. All ofthese things true faith understands to exist a doctrine according to piety, testifies to this belief, dictat-
in the most blessed Trinity. 6 ing that we conceive of God in the most loving way. For it
3. The reason for this truth is as follows. Since faith is declares that God [the Father] has an offspring whom he
the source of our worship of God and the foundation of supremely loves: a Word coequal with himself, whom "he
that doctrine which is according to piety, 7 it dictates that has begotten from all eternity and in whom he has dis-
we should conceive of God in the most elevated and most posed all things;'" by whom he produces and governs all
loving manner. Now our thought would not be the most things. Furthermore, it declares that through the precious
elevated if we did not believe that God could communi- blood of this Word made flesh, God in his all-surpassing
cate himself in the most complete way, and it would not be goodness redeemed humankind and nourishes it once re-
the most loving if, believing him so able, we thought him deemed. It also declares that at the end of the world,
unwilling to do so. Hence, if we are to think of God most through that same Word, God will liberally pour out his
loftily and most lovingly, faith tells us that God to- supreme mercy, delivering humankind from every misery,
so that through Christ, all the elect might become chil-
dren of the eternal Father. In him all love will be consum-
Father, Son, and Holy Spirit; three persons indeed but OTIe absolutely
mated: God's for us, and ours for God.
simple essence, substance, or nature. The Father is from none, the Son.
from the Father alone, and the Holy Spirit from both equally, eternally 5. And that our faith requires that we think of God in
without beginning or end; the Father generating, the Son begotten, the most elevated manner is attested to not only by Scrip-
and the Holy Spirit proceeding." DEC, 1: 230.
'Cf. In 1 Sent., 2 (I, 49-62), fully developed in the Disputed Questions
on the Trinity. S Bonaventure's argument here concisely summarizes Book III of
71 Tim 6:3, according to the Vulgate (doctrinam secundum pietatem). Richard of St. Victor's De trinitate (PL 196:915-930), in which he deduces
The word pietas ('piety') had a number of connotations, as Bonaventure the trinity of persons from the fact that God is supreme goodness. "So
explains elsewhere, quoting Augustine (De civ. Dei .. 10.1.3): "The word that fullness of charity might have a place in that true Divinity, it is
pietas is usually understood in the strict sense to mean the worship of necessary that a divine person not lack a relationship with an equally
God; yet this word is also used to denote the duties which we owe to worthy person, who is, for this reason, divine" (De trinitate, 3.2), trans.
parents. Also, in common speech, the word frequently refers to works Grover Zinn, The Twelve Patriarchs, The Mystical Ark, Book Three of
of mercy . . . because God especially commands the performance of the Trinity (New York: Paulist Press, 1979),375. The term condilectus
such works . .. .From this manner of speaking, it has also come about 'one who is loved by both' is introduced by Richard in 3.19: "Shared
that God himself is called pius" (trans. R. W. Dyson, The City of God love is properly said to exist when a third person is loved by two persons
against the Pagans [Cambridge: Cambridge University Press, 19981, harmoniously and in community, and the affection of the two persons
392) [In 3 Sent., 35.un.6 (III, 785)). Thus, for a Christian,pietas (worship) is fused into one affection by the flame oflove for the third" [po 3921. Cf.
of God springs from the awareness that God first has had pietas the more expansive argument by Bonaventure in Itin. 6.2 (V, 310-311).
(compassion) toward us; that God is love itself (1 John 4:7-21). And so 'Peter Lombard, Gloss on Psalm 61.12 (PL 191: 568B), in turn
at the end of this sentence, when Bonaventure says we must conceive alluding to Augustine, Enarr. in Ps. 61, 12: '''Once has God spoken': He
of God piissime, I have translated it "in a most loving manner." This has but one Word, the only-begotten God. In that Word are all things,
nuance is evident from his argument in paragraph 4 that follows. because by the Word all things were made" (PL 36: 743).
 ST. BONAVENTURE'S BREVlLOQUIUM PART! 33
32

ture, but by all creation as well. As Augustine writes in all the noble attributes of the divine essence mentioned
the fourth chapter of his fifteenth book On the Trinity: "It above are simultaneously attributed ofthe Blessed Trin-
is not, after all, only the authority of the divine books that ity.
asserts that God is. The universal nature of things which
surround us, to which we too belong, proclaims that it has CHAPTER 3
a most excellent founder, who has given us a mind and THE RIGHT UNDERSANDING OF THIS BELIEF

natural reason by which to see that living beings are to be

preferred to non-living, ones endowed with sense to non- 1. So that we might come to a right understanding of
sentient ones, intelligent ones to non-intelligent, immor- this belief, sacred doctrine teaches that in the Godhead
tal ones to mortal, powerful to powerless ones, just to un- there are:
just, beautiful to ugly, good to bad, things that cannot de- a) two emanations,12
cay to things than can, changeless to changeable things, b) three hypostases,13
invisible to visible, non-bodily to bodily, happy to unhappy. c) four relations,'·
And so, since we rank the Creator without a shadow of d) five characteristics,"
doubt above created things, we have to admit that this e) and yet in all only three personal properties."
being supremely lives, and senses and understands all
things, and cannot die, decay, or change; and that it is not
a body but the most powerful, just and beautiful, the best
12 The two emanations are the generation ["begetting"] of the Son by
and happiest spirit of all."l0 the Father and the spiration ["breathing forth"] of the Holy Spirit by
Now the twelve predications in this passage contain the Father and the Son.
the highest qualities of the divine being. But as August- 13 Hypostasis means a subsistent reality. The three hypostases are

ine shows further on,l1 these twelve can be reduced to the Father, the Son, and the Holy Spirit. On the two emanations and
three hypostases, see In 1 Sent., 2.4, 9.1, 10.1.1 (1, 56-58, 180-81, 194-
three: eternity, wisdom, and happiness; and these three to 96).
one, namely, wisdom. In this wisdom are included the gen- 14 The four relations are, respectively, fatherhood [the Father to the

erating Mind, the begotten Word, and Love, their mutual Son], sonship [the Son to the Father], spiration [the Father and Son
jointly to the Holy Spirit], and procession [the Holy Spirit to the Father
bond. And these, our faith tells us, comprise the Blessed
and the Son].
Trinity. Since the highest wisdom posits the Trinity, it pos- 15 The five characteristics (notiones) are unbegottenness, fatherhood,

its also all of the noble attributes listed earlier: oneness, sonship, spiration, and procession. Some studies of medieval theology
simplicity, and so forth. It follows of necessity, then, that translate this term literally as 'notion', which is misleading in
contemporary English as 'notion' implies an inclusive general concept.
By contrast, notio in Trinitarian theology meanS a proper concept
peculiar to only one thing. The more suitable 'characteristic~ was
" De Trin. 15.4.6 (PL 42: 1061), translated by Edmund Hill, in The suggested by the Dominican translators of the Summa theolog~ae of
Trinity, WSA, I/5 (Brooklyn: New City Press, 1990),399, alt. C£Hexaem., Thomas Aquinas (New York: McGraw-Hill Book Company, 1965), 6:
11, 2ff (V, 380ff.) 151-153.
11 Ibid., 15. 5-6 (PL 42, 1061-63). The twelve are: eternity, immortality, 16 The three personal properties are fatherhood, sonship, and
incorruptibilty, unchangeablity, life, wisdom, power, beauty, procession. On the relations, characteristics, and properties, see In 1
righteousness, goodness, happiness, and spirit. Sent., 26.4 (I, 460-61).
34 ST. BONAVENTURE'sBREVILOQUlUM PART! 35

2. The explanation for this is as follows. The first and cover that the original producing hypostasis has no origi-
supreme Principle, by the very fact of being its first, is nator, which is the very reason for its excellence. Hence,
utterly simple; by the very fact that it is supreme, utterly in the Trinity there are five distinguishing characteris-
perfect. Being utterly perfect, it communicates itself with tics: the four relations indicated above, and unbe-
total perfection; being utterly simple, it remains completely gottenness.
undivided. Consequently, any modes of emanation within 6. But each person has one property that is the princi-
the divine nature are of such perfection that they do not pal means by which we identifY it. There are consequently
violate its unity. Now there are only two such modes of only three personal properties that are characteristically
perfect emanation, namely through nature and through and principally denoted by the names Father, Son, and
will." The first of these is generation,18 the second spiration Holy Spirit. 20
or procession. Hencll these are the two modes [of emana- 7. For it is proper to the Father to be the one without
tion] found in the Trinity. an originator, the Unbegotten One; the Principle who pro-
3. Now, while two hypostases [subsistent realities] nec- ceeds from no other; the Father as such. 'Unbegottenness'
essarily result from two substance-producing modes of designates him by means of a negation, but this term also
emanation, we must also posit that the original producing implies an affirmation, since unbegottenness posits in the
hypostasis does not itself emanate from anything else, for Father a fountain-fullness. 21 The 'Principle that proceeds
we would then have an infinite series. Hence, there are from no other' designates him by an affirmation followed
three hypostases in the Trinity.
4. Again, because each emanation implies a double
relationship, there are in the Trinity four relations: fa-
20 cr. Fourth Lateran Council, canon 2: "the Father begets, the Son is
begotten, and the Holy Spirit proceeds" [DEC 1:231).
therhood, sonship, spiration, and procession." 21 cr. In 1 Sent., 2.un.l: "The more prior a being is, the more it is

5. It is through these relations that the divine hy- fecund and the principle of others. Therefore,just as the divine essence,
postases are made known to us. But in addition, we dis- because it is first, is the principle of other essences, so the person of the
Father, since he is the first, because from no one, is the principle and
has fecundity in regard to [the other] persons" (I, 53-54). For a more
extended discussion, see In 1 Sent., 27.1.un.2 (I, 468-474); there
17 Aristotle distinguished three types of emanation: fortuitous, natural, Bonaventure cites the Book of Causes as source of the axiom, "the more
and voluntary (Metaph. 6.22 [1032 a 12-13]). Since nothing fortuitous prior a being is, the more it is fecund." This treatise, translated into
is worthy of God, only the two latter types of emanation can exist within Latin c. 1180, was commonly attributed to Aristotle, but was actually a
the Godhead. Cf. In 1 Sent., 2.un.4 (l, 56); M. Trin., 4.2, 8 conc!. (V, 85- ninth century Arab reworking of the Elements of the neo-Platonic
86,114). philosopher, Proclus (d. 485).
"Cf.Hexaiim. 11.13 (V, 382). Although this view of the Father as the fontal source of the other
19 Bonaventure is saying that each of the two emanations in God (the persons of the Trinity may be found in Augustine: "The Father is the
generation of the Son by the Father and the spiration of the Holy Spirit principle of the whole Godhead" (De Trin., 4.20.29 [PL 42: 908]), it is
by the Father and the Son) has, as it were, two termini, so that there much more characteristic of Greek authors Cf. Pseudo-Dionysius, De
are four relationships present in God. The Father begets the Son diu. nom., 2.7: "The Father is the originating source of the Godhead
[fatherhood); the Son is begotten by the Father [sonship); the Father and the Son and the Holy Spirit are, so to speak., divine offshoots, the
and the Son jointly spirate [''breathe forth") the Holy Spirit; and the flowering and transcendent lights of the divinity" (PG: 3: 645), trans.
Spirit proceeds from the Fatber and the Son. Colm Luibheid (New York: Paulist Press, 1987),64.
36 ST. BONAVENTURE'SBREVILOQUIUM PART! 37

by a negation. 'Father' designates him in a proper, com- CHAPTER 4

plete, and determinate way, by affirmation and the posit- THE CATHOLIC EXPRESSION OF THIS BELIEF
ing of a relation. 22
8. Similarly, the Son is properly the Image, the Word, 1. According to the writings of the holy doctors, in or-
and the Son as such. 'Image' designates him as expressed der to give Catholic expression to this belief, we must hold
likeness, 'Word' as expressive likeness,23 and 'Son' as per- that in regard to the three divine persons there are:
sonallikeness. Again, 'Image' designates him as likeness a) two modes of predication, namely those of sub-
in the order ofform, 'Word' as likeness in the order of rea- stance and relation;"
son, and 'Son' as likeness in the order of nature." b) three modes of supposition, namely, those of es-
9. In the same way, the Holy Spirit is properly the Gift, sence, person, and characteristic;27
the mutual bond or Love, and the Holy Spirit as such. 'Gift' c)four ways of indicating substance, namely, by essence,
designates him as the one given gratuitously, 'Bond' or substance, person, and hypostasis;"
'Love' as one given freely as the gift excelling all others, d) five ways of speaking, namely, who [the person],
and 'Holy Spirit' as one given freely as an excelling gift, which one [the supposite], which [the characteristic], what
who is also personaJ.26 [the substance], and whereby [the essence];29 and
Hence the three names, Father, Son, and Holy Spirit, e) three modes of differentiation, that is, in the order
convey the personal properties of the three persons. This of origination, in the order of predication, and in the order
is what we must grasp if we are to understand correctly of comprehension. 3D
the belief in the Holy Trinity. 2. This is the reason for what we have just said. Since
the First Principle is both totally perfect and at the same
time utterly simple, anything that implies perfection may
be properly and truly predicated of it. On the other
hand, anything that implies imperfection may not be said

26 This chapter is difficult due to the extremely technical language

"Gf.In 1 Sent., 27.1.2 and 28.1 f.f. (I, 468-72, 496ff.). used by Scholastic theologians to discuss the Trinity. 'Predication'
23 "A word is nothing other than an expressed and expressive likeness
consists in either affirming or denying something about a subject. For
conceived by the power of an intelligent spirit by which it knows itself example, if we say "God is the supreme good," 'supreme good' is the
or another" (In 1 Sent., 27.p.un.3 (I: 488). predicate affirmed of the subject 'God: Gf.In 1 Sent., 22.4 (I, 397-99).
27 'Supposition' is the logical operation that consists in identifying
"Gf.In 1 Sent., 27.2.1f.f., 31.2.1.1, 37.2.dub. 2 (1, 481ff, 539ff, 664). In
his Commentary on John (1.1.1), Bonaventure indicates his preference the subject of which we are speaking. In speaking of God, we may be
for the term 'Word/ as it expresses not only the Son's relation to the making a statement either about the divine essence, one of the persons,
Father [as speaker], but also to the mysteries of creation [that which is or one of the characteristics. On these three 'supposits' of Trinitarian
spoken through the Word], incarnation [the utterance of the Word itself], discourse, see In 1 Sent., 5.1.1,d. 25.1.2, ad 3, 33.2.ad 5 (I, 111-14, 440-
and revelation [the insight it causes in others] (VI, 247). 41,576).
26Cf. In 1 Sent., 10.1-2, 18.un.5, especially ad 4, where Bonaventure "Ibid., 23.1.3 (I, 408-10).
explains the three names of the Holy Spirit (I, 194-204,329,331). 29Idem.
30In 1 Sent., 26.1 (I, 451-52).
 38 ST. BONAVENTURE'sBREVILOQrffUM PART I 39
of it; or if it is, it may be predicated only of the human intrinsic relationship. The term 'Trinity,' however, includes
nature it has assumed [in the incarnation] or in a figura- both [Le., it may be predicated both as a substance and as
tive sense. Now there are ten modes of predicating [some- a relation]."
thing of a subject): as substance, quantity, relation, quali- 3. Since several relations are capable of existing in one
fication, action [doing], passion [being-affected], place, time, person," just as many persons exist in one nature, the
being-in-a-position, and possession [having]."' The last five, distinction between characteristics does not imply a di-
proper to bodily and mutable natures, do not apply to God versity of persons any more than a distinction between
except in an analogical or figurative way. The first five persons implies different natures. Hence, not everything
categories may be attributed to God in a way that signi- that applies to the essence applies also to the characteris-
fies the divine fullness without contradicting its simplic- tic or the person, and conversely. That is why there are
ity. That is why these categories are identical with the three modes of suppositing, for which the following rules
very thing of which they are predicated, so that, in respect are generally given: in suppositing the essence, we do not
to the subject in which they inhere, they are all said to be supposit either the characteristic or the person; in
reducible to substance. The only exception is 'relation,' suppositing the characteristic, we do not supposit the es-
which has a two-fold referent: the subject in which it ex- sence or the person; and in suppositing the person, we do
ists, and the object to which it points. In the case of the not supposit the essence or the characteristic. This is ob-
first, relation goes over [into substance) because there can- vious from examples. 35
not be composition; in the second, it does not, because there 4. Since there. is a real distinction in the supposits of a
must be distinction. That is why "the substance contains substance even though one essence remains, the substance
the Unity, and relation expands into the Three."" must be expressed in more than one way: it must be shown
Thus [when we speak of God), there are only these two to be both communicable and incommunicable. As com-
modes [of substance and of relation] of predicating differ- municable, it is expressed abstractly by the term 'essence'
ences. And this is the rule that governs them: whatever is and concretely by the term 'substance'. As incommunicable,.
predicated of the substance is affirmed by that very fact it is expressed by the term 'hypostasis' insofar as it de-
of all three persons, singly, together, and individually; but notes the possibility of distinction, and by the term 'per-
whatever is predicated of a relation cannot be predicated son' insofar as it denotes the actuality of distinction. In
of all three persons. If they do apply to more than one other words, 'hypostasis' points to the substance as indi-
person, they are predicated in the plural, designating them
as related, distinct, similar, or equal, by reason of their
"On this rule, see In 1 Sent., 22.dub.2, 31.1.2 (I, 400; 534·36). On the
term "Trinity," cf ibid., 24,.3.1-2 (I, 428-31).
34 Such as fatherhood and spiration in the Father.
31 Boethius, De Trin. 4 (PL 64: 1252ft), an extended discussion of God 35 cr. Alexander of Hales, Glossa in N Libros Sent., Bibliotheca
language in light of Arisotle's Categories. Franciscancana Scholastica Medii Aevi, vols. 12-15 (Quaracchi, 1951-
32 Ibid., 6 (PL 64: 1255). Cf In 1 Sent., 26.2, 27.1.3, 33.1 (I 455-56 57), 1.26.1.3 (12: 251·54); also see Summa Halesiana, 1.390. ad 3 (I,
476,571-73). ' ,
575); ibid., 34.6.4 (I, 344-46), and his Questiones Disp. antequam esset
frater, 3.2 ([Quaracchi, 1960], 26-27).
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Title: Der Klausenhof: Roman

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KLAUSENHOF: ROMAN ***
 Der Klausenhof

Roman
von

Angela Langer

S . F i s c h e r, Ve r l a g , B e r l i n
1916

Alle Rechte, besonders die der Übersetzung, vorbehalten

Copyright 1916 S. Fischer, Verlag, Berlin
Der Klausenhof
 Erstes Kapitel

Die Baukommission war wieder einmal den Berg

heraufgekommen. Östlich vom Klausenhof, keine fünfzig Meter
davon, gerade an der Stelle, wo der Wald mit tiefdunklen Tannen
und hellgrünen Lärchen einsetzte, machte sie halt und begann den
Boden zu prüfen und zu messen.
Unten auf der Wiese standen der Klausenbauer und sein Sohn. Sie
hatten die Fremden den steilen Weg emporkommen sehen, hatten
sie ihre rätselhaften Geräte auf dem grünen Waldboden ausbreiten
sehen, und nun stockten sie in ihrer Arbeit und sahen sich
schweigend an. Der Sohn hinab zu dem Vater, der Vater hinauf zu
dem Sohn. Und respektvoll wartete der Junge, bis der Alte reden
würde. Aber der Alte redete nicht. Er spuckte in seine ledernen
Hände, griff nach der Hacke und führte gegen den fetten, lockeren
Boden zähe, energische Streiche. Da nahm auch der Junge seine
Arbeit wieder auf. Aber seine Finger zitterten nicht um den Schaft
der Hacke, und in seinen Augen lag kein Zorn. – Was war auch so
sehr Böses daran, daß sie hier oben bauten? Die Schuld lag beim
Vater. Hätte er doch den Wald vor sechs Jahren erstanden. Damals
fing es an. Erst das Haus am äußersten Bergrand. Breit, behäbig, als
ob es ein uraltes Recht hätte dort zu stehen, erhob es sich aus dem
Boden, und als es fertig war, erhielt es den Namen »Waldfriede«.
Den Winter über merkten die Klausen kaum etwas davon, aber mit
dem Sommer begannen sie es zu spüren. Die Eigentümer der Villa
zogen herauf, und nun wehten bald im Wald, bald auf den Wiesen
die Schleier der Frau Doktor. Noch im selben Jahre erbaute man zwei
andere Villen, im nächsten Jahr noch eine. – Und der Klausenhof,
der seit Jahrzehnten stolz und einsam auf dem Berg gestanden,
stand nicht mehr allein.
Das kam den Klausenbauern vor wie ein Unglück.
Seit Generationen und Generationen war kein fremder Mensch auf
den Berg gekommen, und nun traf man bald da, bald dort diese
neuen Leute mit ihrem weichlichen Getue. Aber ihre Villen lagen
doch tiefer unten, denn die weiten Wiesen, die den Klausenhof
umgaben und zum Klausenhof gehörten, wehrten jede Ansiedelung
in der Nähe. Nur der Wald war fremdes Gut. Das hatte den
Klausenbauern längst Sorge gemacht, und sie hätten ihn gerne
erstanden. An Geld hätte es auch nicht gefehlt, denn sie waren
reiche Bauern. Aber der Alte war langsam, bedächtig und schwer
von Entschluß. – Ja, schwer von Entschluß – und der Junge erschrak
über seine Respektlosigkeit und schaute scheu auf den Alten. Der
aber war ruhig geworden und arbeitete fort, als gäbe es nichts. Nur
den Blick des Jungen vermied er geflissentlich, und als Stephan das
merkte, fiel ihm ein, daß er zu den Knechten müsse. Darauf nickte
der Alte, aber es war wie eine traurige Antwort auf eine traurige
Frage. Das schnitt Stephan ins Herz, und er dachte: »Könnte ich ihn
nicht trösten? Er meint, mir liegt etwas an dem Wald.« Aber die
Worte, die er reden wollte, freundliche, begütigende Worte,
überschlugen sich in seiner Kehle mit dumpfem Geräusch, und als
sie endlich heraus waren, sagten sie etwas Gleichgültiges über eine
der Wiesen weiter unten. Ganz beschämt nahm er seine Hacke und
ging.
Das war die Art der Klausen. Vater und Sohn innerlich voll Liebe
zueinander, aber im Verkehr herb und stolz wie Herr und Diener. Ja,
es herrschte Zucht unter den Klausen.
Vor dem Bauernhaus stieß Stephan auf die Knechte. Sie brachten
das erste Heu herein und schoberten es haushoch auf. Er sprach ein
paar Worte mit ihnen, dann schritt er in den Hof und begegnete
seiner älteren Schwester Therese. Sie kam aus den Ställen, die
derben Lederschuhe bis zu den Knöcheln voll Kot. Mürrisch lief sie an
ihm vorbei, hastete irgendwohin. Sie war immer dort, wo es am
meisten zu tun gab, arbeitete mehr als zwei Dienstboten zusammen,
und Stephan hatte große Achtung vor ihr. Aber keine besondere
Liebe. Seine Zuneigung galt der jüngeren Schwester Maria. Sie war
gleich ihm ein wenig aus der Art. Nicht überfleißig, verstohlen heiter
und zu Kurzweil aufgelegt. Das hatte ihnen früher von den Eltern
manches scharfe Wort eingebracht, so daß sie sich gewöhnten, ihre
Freude zu verbergen und ihr Lächeln zu unterdrücken. Aber in den
Ställen, in den Scheunen, im Wald, und wo immer sie allein waren,
holten sie ihre Munterkeit hervor und spotteten oft genug über
Therese, über ihre unschönen Züge und ihren schweren, raschen
Gang. Später wurden sie ernster, unterschieden sich aber doch noch
immer von den andern Klausen. Maria arbeitete im Küchengarten
und winkte, als sie den Bruder kommen sah. Stephan wollte
eigentlich in die Küche, doch nun ging er daran vorbei und trat zu
Maria in den Garten. Als sie dann beisammen standen, merkte man
erst, wie groß der junge Klausen war. Einen guten Kopf höher als
das Mädchen, das auch nicht zu den Kleinen zählte. Im Antlitz aber
Zug um Zug Abkömmlinge der Klausen. Hochgezogene
Augenbrauen, schwere Lider und einen festen, schmalen Mund. Nur
der strenge Strich um die Lippen fehlte bei den beiden, den man am
Vater und der älteren Schwester so deutlich wahrnehmen konnte.
Maria zeigte Stephan die Pflanzen, die sie soeben gesetzt hatte,
und als sie nach einer Weile den Weg in das Haus einschlugen, sagte
er: »Weißt du es schon, daß im Wald gebaut wird?«
»Im Wald?« fragte sie schnell, »wo?«
»Gleich hinter uns.«
Da stieg eine feine Röte bis in ihre Schläfen auf, und sie wandte
sich an den Bruder mit blitzenden Augen.
»Warum hast du Vater nicht längst dazu überredet, daß er den
Wald kauft?«
 Ihr Vorwurf ärgerte ihn, zugleich aber freute ihn ihr Eifer. Die
Unnahbarkeit der Klausen sprach daraus.
»Du weißt,« sagte er, »Vater läßt schwer mit sich über Geschäfte
reden.«
Sie aber war sehr zornig.
»Daß der Wald nicht längst uns gehört, ist deine Schuld. Die
früheren Klausen hätten natürlich nie daran gedacht, daß Fremde
heraufkommen könnten. Aber als sie vor sechs Jahren zu bauen
anfingen, hättest du daran denken müssen. Vom Vater konnte man
so etwas nicht verlangen. Er war immer so – du weißt wie ich meine
– zäh am Hergekommenen – – aber du – –, wenn sie jetzt den Wald
niederreißen und eine Stadt aufbauen, kannst du dir vorstellen, wie
das hier oben aussehen wird?«
Es war der erste ernstliche Zwist, den die Geschwister miteinander
hatten, und Stephan sann nach, wie er das erregte Mädchen
begütigen könne.
»Den ganzen Wald niederreißen, aber Maria, davon kann keine
Rede sein. Da müßten sie ja den ganzen Berg wegräumen. Ich
glaube auch, daß sie weiter hinauf nicht mehr bauen, denn sie
finden keinen Schutz gegen den Wind. – Und wenn sie auch den
ganzen Berg wegräumten und eine Stadt hier oben erbauten, du und
ich, Maria, würden das kaum mehr erleben.«
Da trat sie dicht an ihn heran und sagte leidenschaftlich: »Du bist
ein schlechter Klausen.«
Dann ließ sie ihn stehen und ging in das Haus.
Obwohl es Mittag war und Stephan wußte, daß seine Mutter auf
ihn wartete, folgte er doch nicht, sondern blieb bei der Mauer
stehen, wo er gerade stand. Und die Luft wurde voll mit einem
merkwürdigen Getöse, und von allen Seiten klang es zu ihm: »Du
bist ein schlechter Klausen.«
 Aber nein – das war nur die Glocke, die die Leute zu Mittag rief.
Und Stephan starrte auf die Knechte, die über den Hof kamen.
Derbe, tüchtige Leute, erfahren und erprobt. Bauern von oben bis
unten und den Klausen zäh ergeben. – Und einmal würde er Herr
sein über diese Leute – ein schlechter Herr – ein schlechter Klausen
– ja, er hatte es längst gespürt.
Schweißtropfen traten auf seine Stirn, und er wischte sie
ungeschickt hinweg. Dann schritt er langsam um den Hof. Ohne jede
Zierlichkeit, ein breiter, massiver Kasten lag er da. Aber vornehm
durch sein Alter und seine Weltgeschiedenheit. Das Stammhaus der
Klausen, 1300 Meter hoch, mit rissigen, sturmfesten Mauern, der
ragenden Windmühle dahinter, und über dem Tor in roter,
verblichener Farbe den trotzigen Spruch:

»Wer baut an den Straßen,

Muß jeden reden lassen.
Der eine schaut vor,
Der eine schaut vor,
Der andere hinten,
So wird jeder einen Tadel finden.«
Adalbert Klausen.

Stephan schaute noch immer auf den Namen unter dem Spruch.
»Adalbert Klausen.« Der Name stand allein unter den anderen
Namen – Adalbert. –
Niemand wußte etwas über sein Leben, nur daß er den Hof erbaut
hatte, stand fest – und daß er ein Geschlecht hinterlassen hatte, das
auf sich stolz sein konnte, bis – ja, bis auf den einen. –
Stephan straffte sich plötzlich in jähem Trotz.
Warum aber war er ein schlechter Klausen? Sah er etwa die neuen
Ansiedelungen gern? Nein, gewiß nicht. Dann, warum war er
schlechter als die andern Klausen? – Wie waren eigentlich die
Klausen immer gewesen? Es gab eine Menge Geschichten darüber.
Jeden Winter erzählten sie die Knechte aufs neue. Ein Klausen hatte
einmal eine mittlere Eiche samt den Wurzeln aus dem Boden
gerissen. Ein anderer hatte einen wütenden Stier ohne jede Waffe
mit der Kraft seiner Arme gebändigt. Ein dritter hatte sich an einen
Wagen, der schwer mit Steinen beladen war, gespannt und ihn den
Berg heraufgezogen. – Also stark waren alle Klausen gewesen, stark
und tapfer – aber war er das denn nicht auch? Stephan spreizte die
Finger und sah hinab auf seine Hände. Große, braune Hände waren
es, aber nicht breit und hart wie die des Vaters, sondern eher
schlank und weich. Ja, er hatte zu lange in der Schule gesessen –
und im plötzlichen Zorn drückte er die Rechte zur Faust. Die Nägel
gruben sich in die Handfläche, und immer tiefer grub er sie. Erst
zeigten sich vier rote Male, dann zeigten sich vier rote Tropfen, und
schließlich zeigten sich vier rote Bächlein, die durch die Finger
sickerten. –
Da erschien im Garteneingang, noch schmollend und gekränkt,
aber doch Versöhnung wünschend nach echter Frauenart, abermals
Maria. Zögernd blieb sie in der Türe stehen, da sie dachte, daß der
Bruder ihr entgegenkommen werde. Weil er aber nicht kam, sich
nicht rührte, trat sie zu ihm. Dann schrie sie laut auf. Stephan aber
dachte an die Mutter, die erschrecken würde, und herrschte sie an:
»Schweig.« Darauf spannte er die erstarrten Finger auseinander,
hielt ihr die blutüberströmte Hand entgegen und fragte:
»Bin ich schlechter als die andern Klausen?«
Da begriff sie. Nun wollte sie aber nicht jammern, sondern zeigen,
daß sie auch eine Klausen sei. Sie löste ihr Halstüchlein und wischte
das Blut von seiner Hand. Dann küßte sie die Wundmale, küßte sie
einzeln, leise und zärtlich, und dabei sagte sie:
»Du bist der beste Klausen.«
 Zweites Kapitel

Der Sommer hatte in diesem Jahre besonders früh eingesetzt, und

die Junitage kamen mit heißem Atem und Dunstmänteln. Erst
lungerten sie im Tale herum, hatten nichts Schlechtes im Sinne und
lachten nur unbändig über die Erde, die unter den Tritten ihrer
ungestümen Gäste keuchte und an Blüten und Blumen brachte, was
sie besaß. Nach einer Weile aber wurde ihnen ihr eigenes sanftes
Spiel zuwider. Sie spien Staub, daß das Land rauchte, verbrannten
Blüten und Blumen, soffen die Bächlein leer, hockten sich an die
Landesflüsse und steckten ihre glühenden Mäuler hinein, daß das
Wasser aufzischte und schwand. Und als im Tale kein Tropfen
Feuchtigkeit mehr war, wurden sie matt vom eigenen Ungestüm und
klommen auf die Höhen. Oben war es frisch und kühl. Da kamen sie
wieder zu sich, rollten lachend über die Hänge, und wo sie einen
Menschen trafen, sprangen sie ihm auf die Schultern und preßten
ihre Finger um seine Kehle. Aber die Leute da oben waren zäh.
Am allerzähesten die Leute vom Klausenhof.
Die Knechte warfen ihre Joppen, die Mägde ihre Tüchlein weg,
und unablässig arbeiteten sie weiter. Heute auch. Plötzlich aber
hielten sie inne, stützten sich auf ihre Schaufeln und Rechen und
horchten auf. – Durch die Hitze und den Dunst des Mittags klang
vom Hof her die Alarmglocke. Schrill und schneidend, wie um Hilfe
rufend, ertönte sie und zeigte an, daß etwas Entsetzliches
geschehen sei. –
»Feuer!«
 Dieses eine Wort fuhr durch die Köpfe der Leute, und nun kam
Leben in die erstarrten Gruppen. Und noch etwas anderes kam.
Etwas Merkwürdiges, bei diesem treuen, jahrelang erprobten
Gesinde nie Dagewesenes: eine wilde Angst um die eigene Habe.
Die Mägde dachten an ihren Sonntagsstaat, die Knechte an ihre
silbernen Uhren. Aber keines unter ihnen dachte an den Bauer, an
die Bäuerin oder an den alten Hof. Mit großen Schritten hasteten sie
heimwärts, rochen Rauch in der Einbildung und sahen ihre geringen
Schätze bereits verkohlt. –
Gerade als sie auf die Höhe kamen und den Klausenhof still und
friedlich ohne Rauch und Flammen auf dem gewohnten Orte sahen,
hörte die Glocke auf. Darauf herrschte eine so unheimliche Stille, daß
sie sich fürchteten, obwohl es heller Tag war.
Unwillkürlich rückten sie zusammen, und der älteste Knecht sagte:
»Es muß eine plötzliche Seuche unter das Vieh gekommen sein.«
Und ohne eine Antwort abzuwarten, faltete er die Hände und
begann das Bittgebet, das sie bei Seuchen immer beteten. Die
andern folgten Wort für Wort, und als sie damit fertig waren, langten
sie bei der Haustüre an. Aber obwohl keines unter ihnen dachte, daß
irgendetwas Schreckliches im Hause zu sehen sei, wagte sich doch
niemand hinein. Scheu aneinandergedrückt blieben sie stehen und
wunderten sich nur, daß alles so still blieb.
Plötzlich öffnete sich die Tür mit einem Ruck nach innen, und auf
der Schwelle erschien eine Schar Männer und Frauen. Allen voran
der junge Klausen, den rechten Arm um die Mutter geschlungen, die
sich schwer auf ihn stützte und leise weinte. Als sie die
fassungslosen Gesichter der Leute sah, schluchzte sie laut auf. Dann
aber beherrschte sie sich und sagte:
»Der Bauer ist tot.«
Das traf wie ein Schlag. Alles hätten sie eher erwartet.
Der Bauer tot! Der Bauer, der nie eine Stunde krank gewesen, der
bei keiner Arbeit fehlte und rüstiger war als mancher Junge. – Der
Bauer tot! – Und nun fiel ihnen ein, wie gut er war. Wie reichlich er
den Wein bemaß und jedes Jahr um einen halben Silbergulden ihre
Löhne besserte. – Und voll Scham dachten sie an ihre Bänder und
Uhren, die ihnen im Augenblick der Gefahr zuerst einfielen. – Dann
stolperten sie in die Stube, worin der Tote war. Ein weißes Tüchlein
lag auf seinem Gesicht, aber sein Anzug, das Bett und die Dielen
waren voll Blut. Während die Leute ihre schweren Hände, die so
viele Jahre für den Bauer gearbeitet hatten, steif und mühsam
ineinanderfalteteten, suchten ihre stumpfen Gehirne nach einer
Erklärung. Was war denn eigentlich geschehen? – Endlich sagte es
ihnen jemand. Drüben beim neuen Bau hatten fremde Arbeiter mit
dem Sprengen begonnen, und ein Felsstück traf den Bauer, als er
auf der Wiese Heu einfuhr. Man könne aber niemand zur
Verantwortung ziehen, denn die Tafel, die gegen das Betreten der
nahen Gründe während der Sprengzeit warnte, war aufgepflanzt
gewesen. Es wäre des Bauern eigene Schuld. –
Die ganze Nacht wurde gebetet, und Stephan, als der neue Herr,
betete vor. Einmal aber gegen Mitternacht trat er hinaus. Er
durchschritt den Hofraum und öffnete das Tor. Die Nacht war kühl
und hell. Weiß und glatt wie ausgespannte Tücher lagen die Wiesen
vor dem Haus. Aber östlich, wo der Wald begann, war der Grund
zerrissen, und gestürzte Lärchen lagen links und rechts ... lagen steif
und lang wie Tote ... Da hob Stephan die Arme wie in einer
mächtigen Verzweiflung und sagte: »Du Unglückshaus!«
 Drittes Kapitel

Im Klausenhof ging bald wieder alles den gewohnten Gang. Es

wäre auch nicht anders möglich gewesen, denn es gab immer zu
tun, und die Mühen halfen über vieles hinweg.
Anfangs spürte man allerdings stark, daß der Alte fehlte. Er hatte
so wacker bei der Arbeit mitgeholfen und besaß so viel Einsicht und
Erfahrung, daß der älteste Knecht wie ein Knabe war neben ihm. Er
hatte auch die Fäden der ganzen Wirtschaft in der Hand gehalten
und wußte allein Bescheid über alles. Oft hatten sie sich nach
seinem Heimgang ratlos angeschaut und gewünscht, daß er nur
noch einmal bei ihnen wäre, daß sie ihn um dies oder jenes fragen
könnten. Am meisten aber fehlte der Vater dem Sohn.
Plötzlich zu Selbständigkeit und Verantwortung gelangt, merkte
der Junge nun, wie weit weg er eigentlich von einem richtigen Bauer
war. Und jedesmal, wenn er einen Fehler begangen hatte und ihm
der älteste Knecht bescheiden seinen Rat antrug, schämte er sich
und dachte, er sei am Ende doch ein schlechter Klausen. – Dann
griff er tagsüber nach der schwersten Arbeit und stöberte des
Nachts in landwirtschaftlichen Büchern. Aber trotz der schweren
Arbeit und der landwirtschaftlichen Bücher wußte er doch nie richtig
Bescheid, wenn es sich um etwas Wichtiges handelte. In einer
solchen Not kam ihm einmal Therese zu Hilfe. Damals wunderte er
sich, wie klug sie dachte und wie beherzt sie die Sache anpackte.
Seitdem frug er sie öfters um ihre Meinung und entdeckte dabei
immer mehr, wie sehr sie innerlich und äußerlich dem Vater glich. –
Maria ging es wie ihm. Sie hatte manches nachzuholen und begann
von der Schwester zu lernen. Aber trotzdem sie überall zugriff und
hinter den andern nicht zurückstehen mochte, beschäftigte sie sich
doch am liebsten in Garten und Küche und ging nur selten in die
Ställe oder in das Feld. Auch ließ sie die Mutter nicht gern allein, die,
trotzdem es nun schon Herbst wurde, noch immer um den Vater
weinte. Allerdings nur heimlich, wenn sie niemand sah. Diesen Zug
hatten sie übrigens alle. Jedes trauerte um den Verstorbenen, jedoch
keines sprach davon. Nur Maria schluchzte manchmal plötzlich auf,
wenn sie mit Stephan allein war. Dann strich er wortlos über ihr
Haar, horchte aber dabei hinaus auf den Gang, ob auch niemand
käme. –
Drüben im Walde aber wurde gebaut. Schwere Zugochsen
brachten täglich große Ladungen von Sparren und Balken herauf,
und geübte Hände fügten sie kunstvoll ineinander. Wie ein
Feenschlößchen, so zauberschnell, so leicht und zierlich, mit
Gesimsen, Erkern und Balkonen wuchs die Villa zwischen den
Bäumen auf. Das Erdgeschoß war aus Stein, aber der ganze obere
Teil bestand aus geschnitztem und gebranntem Holz. Vom Dache
strebten drei schlanke Türme mit schönem Ebenmaß empor, und die
vergoldeten Spitzen ihrer Blitzableiter ragten leuchtend,
glückverheißend neben den höchsten Lärchen auf. – Und als die
Handwerker ihre Arbeit getan hatten, kamen Künstler und
schmückten das Haus innen wie außen mit Bildern und Sprüchen.
Auf der Seite gegen den Wald war zu lesen:

»Auf hoher Warte rag' ich da,

Dem Tale fern, dem Himmel nah,
Blick' weit hinaus ins freie Land
Und stehe so in Gottes Hand.«

Über dem großen, geschnitzten Eingangstore aber stand:

»Grüß Gott, tritt ein,

Bring Glück herein.«
 Und so oft einer von den Klausen die Aufschrift sah, dachte er an
den toten Vater und lächelte bitter. Andere Leute aber, die des
Weges kamen, blieben vor dem Bau bewundernd stehen, und die
Träumer unter ihnen meinten, daß nur bevorzugte Menschenkinder
mit heiterem Herzen und sorglosen Sinnen dieses Haus bewohnen
würden. – Vorläufig aber wohnte niemand drinnen.
Der Winter stand hinter den Bergen und hatte seine ersten
schweren Stürme bereits herübergeschickt. Nicht lange danach kam
er selbst, hetzte seine Nebelschwaden wie Hunde auf die Sonne und
pflanzte, als sie nach langem Kampfe ihre Königskrone dem Sieger
vor die Füße legte, in den Feldern, in den Wäldern, auf den Wiesen,
auf den Matten seine weiße Fahne auf.
Da wurde es still auf der Höhe und still im Klausenhof.
Die Knechte und Mägde arbeiteten zwar wie früher, aber über
ihrem ganzen Tun und Gehaben lag eine ernste Bedächtigkeit, die
gut übereinstimmte mit dem feierlichen Ebenmaß, das der Schnee
ringsum geschaffen hatte. Alles Schroffe war verschwunden, alle
Gegensätze waren fort. In langen, weichen Wellenlinien erstreckte
sich der Berg bis zu den Wäldern, und der Klausenhof, der sonst so
breit und stattlich auf seiner Höhe stand, sah aus wie ein
verschneiter Vogel, der sich frierend niederduckt.
Drinnen aber war es warm und gemütlich. In dem mächtigen
Kachelofen brannten Tag und Nacht große, duftende Scheite, und
von morgens bis abends surrten die Spinnrocken der beiden
Schwestern daneben. Therese sollte nächstes Frühjahr Hochzeit
halten, da mochte wohl das Rädchen surren! Ein heimlicher
Liebeszauber hatte nun endlich die stolze, nüchterne Klausin
ergriffen, und sie spann die Träume aller Bräute in die groben Fäden
ein. Maria, sanft und gut wie immer, sann auch viel über die Zukunft
ihrer Schwester. Dabei ließ sie nun schon öfters die schlanken Hände
von dem Rocken gleiten und ertappte sich auf fremden, drängenden
Gedanken. Der vorwurfsvolle Blick Theresens, die Müßiggang nicht
leiden konnte, brachte sie dann erst zurück, und hastig, mit
doppeltem Eifer, nahm sie die Arbeit auf. – Die Mutter kränkelte seit
dem Herbst und war nicht mehr so rüstig wie früher. Maria umgab
sie mit zärtlichster Sorge, aber so dankbar auch die alte Frau für alle
Liebe war, erhielten ihre Augen doch erst den rechten Glanz, wenn
sie am Abend Stephans Schritt im Flur vernahm. Dann wurde sie
gesund, wurde jung und bemühte sich um ihn mit rührender
Geschäftigkeit. Das aber verdroß Maria aus geheimer Eifersucht. Sie
sprang dann auch schnell vom Rocken, lief in die Küche und
bemächtigte sich der Dinge, die sie zur Herstellung seines
Abendbrotes brauchte. Stephan besänftigte mit einem raschen
Lächeln den aufwallenden Groll der Mutter, zog aus seiner
Jagdtasche einen seltenen Vogel oder ein schönes Stück Wild und
erzählte, wie er dazu gekommen sei. Dabei aber sah er durch die
offene Tür in die Küche nach Maria, die mit geröteten Wangen und
leuchtenden Augen, funkenumsprüht beim Herde stand. Dann
wunderte und freute er sich über ihre Schönheit und dachte an die
Zukunft. Dachte, wie er und Maria allein hier am Hofe bleiben
würden, wenn Therese ging ... und später die Mutter auch ... Und
bei dem letzten Gedanken drängte er sich näher an die alte Frau ...
Während alledem Therese spann. Ihr Blick war hart wie immer, und
schärfer als gewöhnlich lag um ihren Mund der strenge Zug der
Klausen. Sie spürte den stummen Kampf der Liebe und der
Eifersucht, den die drei miteinander führten, und sie konnte die
Mutter, die Schwester und den Bruder nicht verstehen. –
Heute blieb Stephan ungewöhnlich lange aus. Die Bäuerin begann
schon unruhig auf und ab zu wandern, und Maria horchte beständig
nach der Türe. Endlich kam er. Sie hörten, wie er draußen den
Schnee von den Stiefeln stampfte. Es mußte aber noch jemand mit
ihm gekommen sein, denn es erklangen viele Tritte. Therese hielt
einen Augenblick im Spinnen inne, und in Marias Wangen stieg ein
feines Rot. Dann ging die Türe auf, und Stephan und zwei Männer
traten ein. Der eine von den Besuchern war Theresens Bräutigam,
ein wohlhabender Bauer aus der Nachbarschaft, und der zweite war
ein junger Jäger. Therese begrüßte ihren Bräutigam mit einer
schönen Wärme in den sonst wechsellosen Augen und ging dann in
die Küche, um den Männern mit einer warmen Speise aufzuwarten.
Maria grüßte die Besucher mit zwangloser Freundlichkeit, zeigte
sich aber ein wenig scheu dem Jäger gegenüber und vermied, soviel
es ging, den Blick des Bruders. Dann begann sie der Schwester zu
helfen. Geschäftig, aber ohne Hast ging sie hin und her, stellte die
langen Bänke rings um das Feuer, deckte den Tisch, brachte Brot
und Wein und beteiligte sich hier und da mit einigen Worten am
Gespräch. Nach dem Essen ließen sich die drei Männer auf den
Bänken um das Feuer nieder; die Bäuerin machte es sich in ihrem
Großvaterstuhl bequem; die Mädchen setzten sich wieder an ihre
Rocken, und nun wurde die Unterhaltung eine allgemeine.
Stephan erzählte von frischen Schlägen im Wald, Theresens
Bräutigam berichtete von einer jungen Magd, der Geisler-Toni, die er
wegen Diebereien fortgejagt hatte, und der Jäger sprach über sein
Gewehr. Er streichelte den langen, glänzenden Lauf und sagte:
»Es ist das beste Gewehr im Land. Oft genug schon hätte ich es
teuer verkaufen oder gegen ein feineres, neueres umtauschen
können. Ihr solltet gehört haben, wie beim letzten Scheibenschießen
der Oberförster aus Deutnofen darum feilschte. Zum Schluß
versprach er mir sogar eine Försterei.«
»Welche?«
»Unten in Kampenn.«
»Und die hast du abgeschlagen!«
»Ja ...,« er stockte, sah hinüber zu Maria, deren Rocken plötzlich
schwieg, errötete stark, und sagte:
»... sie war mir zu klein ...«
Dann war er wieder ganz unbefangen, und Marias Rocken setzte
auch wieder ein. Stephan wollte das Gewehr näher beschauen und
langte danach. Als er es in die Hand nahm, schlug im Hofe der Hund
an.
Laut und zornig klang sein Gekläff in die Stube, und die Kette,
woran er befestigt war, klirrte dazu. Aber weder Stephan noch sonst
jemand kümmerte sich darum, da sie dachten, es handle sich um
einen verspäteten oder wegmüden Wanderer, den die Knechte schon
erquicken und für die Nacht unterbringen würden. Eine kleine
Kammer in der Nähe der Scheunen war für solche Fälle da. Plötzlich
aber wurde die Tür aufgestoßen, und wie hereingeschleudert von
einem eisigen Windstoß, der für Augenblicke das Zimmer kalt
machte, stand ein Mädchen da.
In tausend Rinnchen floß der Schnee von ihren dünnen Kleidern,
nur auf dem unbedeckten Kopf lag er dicht und fest wie eine weiße,
krause Mütze. Vielleicht aus Schmerz, vielleicht aus Kälte preßte sie
die Hände an die Brust, und aus ihren Augen sprach es wie Zorn und
Weinen. Alle sahen sie erstaunt an, ausgenommen Theresens
Bräutigam. Unwillig sprang er auf und herrschte sie an:
»Was soll das, Toni? Wo kommst du her?«
Das Mädchen aber sah an ihm vorbei und blickte auf Therese.
»Ich komme zu Euch,« sagte es, »daß Ihr den Bauern bitten
möget, mich zurückzunehmen. Ich habe eine alte Mutter zu Hause –
erbarmet Euch, ich will nie wieder stehlen.«
Ohne Scham, ohne Zögern, sprach sie das letzte Wort, und alle
wußten nun, wer sie war. Den Bauern schienen der flehende Ton und
die bittenden Worte bereits milder gestimmt zu haben, denn die
zornige Röte wich aus seinen Wangen, und fragend blickte er
Therese an. Diese aber trat hastig vor und sagte:
»Ihr habt einen weiten Weg gemacht, aber Ihr habt ihn umsonst
gemacht. Diebe kann man nicht auf ehrlichen Höfen brauchen.«
Da schämte sich ihr Verlobter seiner Schwäche, und während er
Theresens Hand erfaßte, wie sich an ihrer Stärke zu erhärten, sagte
er:
»Ja, sie hat recht. Diebe kann man nicht auf ehrlichen Höfen
brauchen.« Da trat in Tonis Augen ein böses Licht, und während
Schaum von ihren Lippen spritzte, schrie sie: »So seid verflucht!«
Dann war sie fort, und in das Zimmer drang wieder der eisige
Wind, den sie zuerst gebracht hatte und unter dem die
Zurückgebliebenen zu erstarren schienen, denn keines regte sich.
Abergläubisch, wie alle Bergbewohner, hatten die Worte des
Mädchens ihre Wirkung auf sie nicht verfehlt. Stumm, mit
eingehaltenem Atem sahen sie einander an.
Die Bäuerin war die erste, die sich ermannte. Langsam, andächtig
bekreuzte sie sich, und Maria tat das gleiche. Die Männer hoben die
Hände, hielten sie unschlüssig in der Luft und ließen sie wieder
sinken ... sie waren keine Feiglinge, aber so ein Fluch ist etwas
Schreckliches ... und heimlich, voneinander abgewendet, machten
sie das Kreuz. Nur Therese nicht. Ihre Wangen waren bleich bis an
die Lippen, aber Blick und Gebärde ruhig, unerschüttert. Mit
Fraueninstinkt fühlte sie, um was es jetzt ging. Um Herzensruhe. Um
Herzensglück. Ohne ein Wort zu reden, setzte sie sich wieder an den
Rocken und nahm die Arbeit auf. Aber ihre Hände zitterten, und der
Faden riß hintereinander. Maria legte frische Scheite in den Herd,
und die Männer versuchten es wieder mit dem Reden. Es kam
jedoch nichts Rechtes mehr dabei heraus, und schließlich brachen
die Besucher auf. Therese begleitete ihren Bräutigam über den
verschneiten Hof bis an das Tor. Dort blieben sie trotz der Kälte
stehen, und der Bauer nahm ihre Hände. Er spürte, daß sie eiskalt
waren, und rieb sie sachte an den seinen. Dabei fragte er:
»Fürchtest du dich?« Da sah sie ihn voll an und sagte fest »Nein«.
Darauf nickte er, und sie trennten sich. Als Therese dann aber
allein in ihrer schmucklosen Kammer war, entzündete sie eine
geweihte Kerze und stellte sie vor dem Bildnis des heiligen
Benediktus auf. Dabei flüsterte sie: »Heiliger Benediktus, der du Vieh
und Leute vor Zauberei beschützest, schirme und bewahre uns.«
 Das tat sie jeden Abend den ganzen Winter durch bis zu ihrem
Hochzeitstag. – Der kam mit dem Föhn und den Schneeglocken.
Aber es waren unverläßliche Frühlingszeichen. Der Winter saß noch
fest im Land. Therese hatte den ganzen Tag ein Gefühl von Glück
und Beschämung. Sie war das Getue um sich nicht gewohnt, und
nun drehte sich schon seit einer Woche alles um sie. Jedes zweite
Wort hieß Therese, und all die neuen, hübschen Dinge, die überall
herumlagen, gehörten ihr. Gestern, am Vorabend des großen Tages,
kam Maria ganz spät in ihre Kammer, blieb eine Weile verlegen
stehen, fing dann zu weinen an und bat Therese, ihr zu verzeihen. –
Was? Therese konnte sich auf kein Unrecht der Schwester besinnen,
und ihr wurde hilflos zu Mute. – Es gab doch nichts zu verzeihen. –
Daß sie einander nie so recht verstanden hatten, dafür konnte
niemand. Stephan und Maria waren eben anders als die andern
Klausen. Sie dachte plötzlich an den Vater und wurde ernst im
Gedanken, daß er diesen Tag nicht mehr erlebt hatte. Er hätte sich
darüber gefreut ... heimlich zusammen hätten sie sich darüber
gefreut, wie die andern zwei sich immer freuten ... Herb, hart,
feindselig leuchtete es einen Moment in ihren Augen auf. Dann aber
trieb sie die uneinigen Bilder fort, faßte Marias Hände und sagte
freundlich:
»Du warst ja immer gut, Maria.«
Und heute! Heute wich Maria keinen Schritt von ihrer Seite, nahm
ihr jede Arbeit aus der Hand und erinnerte sie tausendmal, daß sie in
ein paar Stunden Hochzeit habe. Und gegen Mittag schritten sie
Hand in Hand in Theresens Stübchen, wo auf dem schmalen
Mädchenbett das Ehrenkleid aus schwarzer, starrer Seide lag. Da
kam es wie eine Verwandlung über das steife, ältliche Mädchen. Ihre
Wangen begannen sich zu färben, ihre rauhen Finger fuhren über
den glänzenden Stoff, und plötzlich drückte sie das Gesicht tief in die
knisternde Seide. Maria hatte Therese nie so weich, so haltlos
gesehen und umschlang sie wie in Angst. Das brachte Therese zu
sich. – »Weißt du, Maria,« sagte sie, mit den Augen fest auf dem
Kleid, »manchmal glaube ich, ich verdiene es gar nicht!«
 »Was?«
»All das Glück.«
»Aber Therese ...«
»Ich meine, Maria, es ist eigentlich eine Sünde gegen den Hof.«
»Daß du fortgehst?«
»Ja!«
»Aber warum gegen den Hof?«
»Ich meine ... schau, wenn man bedenkt, was für Freude so eine
Wirtschaft macht. Und dann gar unsere Wirtschaft. Der Klausenhof
ist kein gewöhnlicher Hof. Ich glaube, im ganzen Land gibt es
keinen, den man damit vergleichen könnte ... Und wenn man daran
denkt, wie er gehalten wurde; – vom Vater, vom Großvater und von
den andern. Und jeder von uns tat sein Teil daran und ist ein Teil
davon.«
Sie sorgt sich um den Hof, dachte Maria, sie sorgt sich darum, weil
sie weiß, daß weder Stephan noch ich für die Wirtschaft taugen.
Laut aber sagte sie: »Aber schau, Therese, du gehst ja so gern.«
»Das ist es ja eben.« Therese stockte verwirrt, »das ist es ja, was
ich meine, daß ich imstande bin zu gehen und so gern.«
»Gehst du so gern?«
»Ja ...,« sie stockte abermals, und während sich ihre Wangen
verdunkelten, schloß sie: »Du kannst ja nicht begreifen, wie das ist,
wenn man einen Mann so lieb hat.... Alles täte man für ihn, immer
möchte man bei ihm sein, und man ginge mit ihm bis ans Ende der
Welt ...«
Maria errötete jetzt auch. So offen hatte Therese nie gesprochen.
Mit zitternden Fingern hob sie das rauschende Kleid in die Höhe und
hielt es gegen das Licht.
 »Wie schön du aussehen wirst, Therese.«
Sie nickte verträumt ... »und einmal wirst du auch kommen,
Maria.«
»Zu dir?«
»Ja, zu uns.«
Maria versprach es und half ihr in das Kleid. Als die Braut
angezogen war, kam die Bäuerin in das Zimmer. Sie weinte, als sie
Therese fertig sah, und machte ihr das Zeichen des Kreuzes auf Stirn
und Brust. »O Therese ...« und alles andere, das sie sagen wollte,
schwemmten neu hervorbrechende Tränen hinweg. Maria versuchte,
sie heiter zu stimmen. »Aber, Mutter, Therese geht doch nicht aus
der Welt.«
»Daran dachte ich auch gar nicht.«
»Woran denkst du dann?«
»Ich weiß es nicht ... aber wenn ich Therese wäre, würde ich ihn
nicht heiraten.«
Dann wischte sie sich die Tränen aus den Augen und blickte auf
die beiden Mädchen, um zu sehen, wie sie das aufnahmen. Therese
stand still beim Bett, und Maria lehnte sich gegen einen Stuhl. Sie
hatte einen Augenblick das Gefühl, als ob sie schwanke, hielt sich
aber aufrecht und sagte fest: »Meinst du wegen dem Fluch?«
Endlich war es heraus. Den ganzen Winter hatte es zwischen
ihnen gelegen, und keines hatte gewagt, darüber zu reden. Endlich
heute ... Maria hatte es gut gemeint. Ohne Scheu, ohne Rücksicht,
ohne Ängstlichkeit, glaubte sie, müsse man darüber reden ... es sich
ausreden. Nun es aber gesagt war, erschrak sie aufs tiefste ... wollte
alles ungesagt machen ... das gräßliche Wort zurückholen. Aber es
hing schon in der Luft, flatterte schon durch die Stube. Die Mutter
hatte es schon gehört, denn sie bejahte schluchzend, und Therese
mußte es auch gehört haben. Langsam wandte Maria den Kopf nach
ihr. Die stand noch immer beim Bett, ruhig wie vorher. Als aber die
Bäuerin jetzt laut zu beten begann, Gebete gegen den Teufel und
gegen die Zauberei, trat Therese vor. Im starren, schwarzen
Seidenkleid, Gesicht und Hände blaß, sagte sie mit schweren,
zwingenden Lauten: »Ich habe den ganzen Winter Kerzen geopfert.«
Sie errötete vor Scham über das Geständnis, gleich aber nahm ihr
Gesicht die vorige Ruhe und Blässe wieder an, und sie schritt ihrem
Bräutigam entgegen, den sie durch das Fenster über den Hof
kommen sah.
Als sie von der Trauung zurückkehrten, blieben sie nun aber nicht
mehr lange, denn sie mußten zu Fuß in das neue Heim. Der Weg
dorthin ging steil bergab und war nicht fahrbar. Die Bäuerin
verabschiedete sich von den Neuvermählten im Zimmer, aber
Stephan und Maria begleiteten sie bis an das Tor. Dort blieben sie
dann noch stehen und schauten den zweien nach. Als sie so weit
waren, daß man sie nicht mehr sehen konnte, blickte Stephan
hinüber zu dem Berg, wo Therese fortan leben sollte. Düster und
stolz, ein wenig wie Therese selbst, schied er sich von den andern
Bergen und trug wie eine Krone den Hof an seiner Spitze. Maria
lehnte indessen still beim Tor. Sie dachte an die Försterei in
Kampenn und an Förstereien im allgemeinen und kam zu dem
Entschluß, daß es auch in kleinen Förstereien schön zu leben sein
müsse, wenn man nur das Zeug in sich hat, zufrieden zu sein ...
Stephan merkte plötzlich ihre Versonnenheit, und mit einem Male
war ihm, als ginge Maria denselben Weg, den Therese eben ging,
mit einem Mann an ihrer Seite ...
Mißtrauen und Eifersucht quoll in seinem Herzen auf, aber er
beherrschte sich, und zum erstenmal an diesen Gegenstand rührend,
fragte er wie im Scherz: »Nun, und du, Maria?«
Darauf fuhr sie zusammen, wurde rot und verlegen, faßte sich
aber rasch und sagte schlagfertig: »Nun, und du, Stephan?«
Da wurde sein Gesicht, das so lebhaft jede Regung seiner Seele
spiegelte, noch ernster als vorher, und nach einem sinnenden
Schweigen sprach er: »Du weißt ja, Maria, daß wir immer davon
geredet haben, beisammen zu bleiben.« Nun drückte Maria, wie ihn
zu besänftigen, ihre weichen Wangen an den rauhen Ärmel seines
Gewandes und sagte, wie ihn auf andere Gedanken zu bringen,
zögernd, einschmeichelnd und voll süßer Schelmerei: »Weißt du
schon, Stephan, daß seit gestern Leute in der neuen Villa
wohnen? ... Nicht? ... O, du hättest sehen sollen, was für prachtvolle
Dinge man hineingeschafft hat. Feine, große Schränke, Spiegel mit
breiten, goldenen Rahmen, Waschtische mit Marmorplatten, Stühle
mit rotsamtenen Überzügen ... und dann an allen Fenstern ... hast
du die Vorhänge nicht gesehen? ... sie sind aus himmelblauer
Seide.«
Stephan, leicht getäuscht wie alle harmlosen Naturen, merkte ihre
Absicht nicht und fragte interessiert: »Und Leute hast du auch
gesehen, Maria?«
»Ja, Stephan. Eine alte Frau und einen alten Mann. Aber ich
glaube, das sind nur Bedienstete. Wahrscheinlich aber kommt die
Herrschaft schon diesen Sommer.«
»Wahrscheinlich.«
Dann befreite er sich aus der leichten Umarmung seiner Schwester
und blickte nach der Villa. Das Gebäude lag im Dunkel; plötzlich aber
flammte Licht hinter einem Fenster auf. Die Geschwister
beobachteten es atemlos, und nach einer Weile sagte Maria: »Es ist
weiß wie das Licht der Sonne.«
Darauf Stephan: »Ja, ich kenne es. Wir hatten es in Innsbruck in
der Schule und bei der Kostfrau, wo ich zuerst wohnte.«
Sie nickte auf seine Worte und fragte nach einer Pause:
»Warum bist du eigentlich nicht Geistlicher geworden? Hattest du
keine Freude am Lernen?«
»Erstens. Und zweitens, weil ich einmal einem Mitschüler ein paar
Rippen brach. Ich hatte natürlich nichts Schlechtes im Sinne,
sondern wollte ihn nur ein wenig drücken ... aus plötzlicher Freude,
weißt du, weil nach langer Regenzeit auf einmal die Sonne durch die
Fenster auf die Bänke schien. Das machte mich so froh, ich kann dir
nicht sagen wie froh, und ich legte meinen Arm ein wenig um
meinen Nachbar. Der aber wurde leichenblaß, schrie auf und sank
zurück, als wäre er tot. Den Schreck, den ich damals erlebte, werde
ich nie vergessen ... Seit diesem Tag grüßten mich die Lehrkörper
immer zuerst, solche Angst hatten sie vor meiner Stärke ... Ich aber
dachte dann viel an die heilige Hostie, die der Priester bei der Messe
in die Höhe heben muß, und träumte oft, ich hätte den lieben
Herrgott mitten entzweigebrochen. Es fing auch wieder zu regnen
an, und wenn es regnete, fiel mir das Lernen immer schwerer als
sonst ... Aber du mußt nicht denken, daß ich ein Faulenzer war. Es
gab nur gewisse Dinge, die mir durchaus nicht in den Kopf wollten.
Rechnen zum Beispiel. Am liebsten wäre ich Altertumsforscher
geworden. Ja, dazu hätte ich Lust und vielleicht auch Talent gehabt.
Aber unser Vater hätte so etwas nie erlaubt. Nach seinen Begriffen
gab es nur zwei ehrenvolle Stände: Geistlicher oder Bauer.«
»Und was war dann weiter?«
»O, ich weiß es nimmer. Die Professoren tuschelten, so oft sie
mich sahen, und einmal schrieben sie an Vater. Er kam nach
Innsbruck, und sie hatten mit ihm lange, geheime Unterredungen.
Darauf nahm er mich heim.«
»Und ich weiß noch genau den Tag, an dem du gekommen bist.
Unsere Mutter weinte den ganzen Abend, weil sie dachte, du
würdest sicher sterben, weil du gar so mager warst ... und weißt du
noch, wieviel du damals gegessen hast?«
»Und weißt du noch, wieviel du damals gekocht hast? Es wäre
schade gewesen um die guten Sachen.«
Sie lachten und schritten engumschlungen zurück über den Hof.
Plötzlich erschien im Rahmen der offenen Küchentür die Bäuerin mit
einem Licht in der Hand und hielt Ausschau nach ihren Kindern. Da