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Chapter Two - The Speculation on God in the Vestiges in the Sensible World
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48 St. Bonaventure’s Itinerarium mentis in Deum Chapter Two The Speculation on God in the Vestiges in this Sensible World 1.Withrespecttothemirrorofsensiblethings,itispossiblethat God might be contemplated not only through them, but also in them in as far as God is present in them by essence, power, and presence. And this way of reflecting is higher than the previous one.Therefore it is a second level of contemplation by which we oughttobeledtothecontemplationofGodinallthosecreatures that enter into our mind through the bodily senses. 2. It should be noted that this world which is called the macrocosm enters our soul, which is said to be a microcosm, through the doorways of the five senses by which we become aware of, enjoy, and judge concerning the objects of sense experience. This can be clarified as follows. In the world of sense objects, some things generate, some are generated, and some govern both of these. Those that generate are simple bodies such as the heavenly bodies and the four elements. For anything that is generatedorproducedthroughtheoperationofanaturalpower must be generated or produced from these elements by means of the power of light1 that harmonizes the contrary qualities of the elements in mixed things. Those things that are generated are bodies composed of the elements. These include minerals, plants, animals, and human bodies. Those things that govern both the former and the latter are spiritual substances, either completelyboundtomatterasarethesoulsofthebruteanimals, or separably joined to matter, as are the rational spirits, or totally 49 St. Bonaventure’s Itinerarium mentis in Deum separated, as are the heavenly spirits which the philosophers call Intelligences, but we call angels.2 According to the philosophers, it is the task of these latter beings to move the heavenly bodies. Becauseofthis,theadministrationoftheuniverseisattributedto them in as far as they receive from the first cause, namely God, an influxofpowerwhichtheythenuseintheworkofadministration which sustains the natural stability of creation. But according to the theologians, the ruling of the universe that is attributed to the angels is grounded in a command of the most high God that relates to the work of reparation. For this reason they are called ministering spirits sent for the sake of those who are to inherit salvation. 3. The human being, therefore, who is said to be a microcosm, has five senses which are like five doorways through which the knowledge of all things in the sensible world enter into the human soul. For the sublime and luminous bodies and all other coloredthingsenterthrough sight; solidand terrestrialbodiesenter through touch; and the intermediary things3 enter through the intermediatesenses;liquidthingsthroughtaste,soundsthrough hearing, and vaporous things through smell. These latter things contain something of the nature of water, air, and fire or heat, as is clear from the aroma produced by spices. Therefore, it is through these doorways that simple and composite or mixed bodies enter into the soul. In a true sense we perceive not only particular sense objects such as light, sound, smell, taste, and the four primary qualities4 which the sense of touch notices, but also the common sense objects5 such as number, size, shape, rest, and motion. Now“whatever is moved is moved by another.” And even though certain things such as animals move and come to rest by themselves, when we take note of their bodily movement through these five senses we are led to the knowledge of spiritual movers, as from an effect to the knowledge of its cause. 4. Therefore, the whole sensible world in its three categories [34.201.16.34] Project MUSE (2024-03-28 22:30 GMT) 50 St. Bonaventure’s Itinerarium mentis in Deum of beings enters into the human soul through apprehension.6 These external, sensible beings are the first to enter into the soul through the doors of the five senses.They enter, I say, not in their substantial reality but by means of the likenesses which are generated in the medium. And from the medium they pass into the organ, and from the external organ they move to the internal organ, and from this they move to the faculty of awareness. So the generation of the likeness in the medium and its movement from the medium to the organ, and the turning of the faculty of awareness to it leads to the knowledge of all those things which the soul comes to know as external to itself. 5.Nowpleasurefollowsfromtheawarenessofasuitableobject.7 For the senses delight in an object that is perceived by means of the likeness that has been abstracted. This delight comes either from its beauty, as...