Quae sunt opera restaurationis humanae.
The Scope of Restoration
The works of restoration encompass all saving deeds from the beginning to the end of the age, viewed through place, time, and dignity, with dignity mapped to the height of the ark.
Therefore, the works of restoration are everything that has been done from the beginning of the world right up to the end of the age, or that must be done for the restoration of humanity. In these works you must consider the deeds themselves, the very persons through whom, on whose account, and among whom they were done, and at the same time the places and the times, where and when they took place. In the works of restoration, order is considered in three ways: according to place, according to time, and according to dignity. According to place: what was done nearby, and what was done far away. According to time: what was done earlier, and what was done later. According to dignity: what is more humble, and what is more excellent. This last category is divided into many parts: what is holy, what is holier; what is useful, what is more useful; what is honorable, what is more honorable; what is beautiful, what is more beautiful; what is wonderful, what is more wonderful; what is rare, what is rarer; what is difficult, what is more difficult; what is credible, what is more credible; what is great, what is greater; what is obscure, what is more obscure; and whatever else there may be of this kind. And this order, the one according to dignity, seems to relate to the height of the ark. So if we say that the things that are holy are reckoned to the first dwelling, those that are holier to the second, and those that are holiest to the third, the same pattern applies to the other qualities we have listed.
From East to West
God has ordered sacred history along a path from East to West, so that the course of events moves from Eden and the ancient empires toward Rome, signaling the nearness of the end of the age.
Now the order of place and the order of time practically run together throughout the whole sequence of events that have taken place, and so it seems to have been arranged by divine Providence that things done at the beginning of the ages in the East were done as if at the beginning of the world, and then, with time flowing on toward the end, the whole sum of events would come down as far as the West, so that from this we might recognize that the end of the age is drawing near, since the course of events has already reached the end of the world. Indeed, the first man, now established in the East, in the gardens of Eden, is placed there so that from that starting point the offspring of future generations would spread out across the world. Likewise after the flood, the beginning of kingdoms and the capital of the world was among the Assyrians, the Chaldeans, and the Medes, in the regions of the East. Then it passed to the Greeks, and finally, around the end of the age, to the Romans in the West, dwelling as if at the end of the world, and supreme power came down to them. And so, with the sequence of events running in a straight line from East to West, the things done on the right side or the left, that is, toward the north or toward the south, correspond in their own meanings, so that if anyone has considered them more carefully, they cannot doubt that they were arranged by divine Providence. For example, so that we may say a few words about many things. Egypt is south of Jerusalem, but Babylon is to the north. Egypt means darkness, and the south wind is hot.
Egypt and Babylon
Egypt figures this world of darkness and desire, while Babylon figures hell and confusion, and the Hebrew experience in Egypt and exile reveals the human fall from heavenly homeland into bondage to sin and death.
So Egypt stands for this world, steeped in the darkness of ignorance and the heat of fleshly desire. Babylon, on the other hand, is interpreted as 'confusion,' and it signifies hell, where there is no order—only everlasting horror dwelling there. We read, however, that the ancient people of the Hebrews first served in Egypt, in mud and brick, and then, after many intervening years, were led off captive to Babylon. What does this deed intimate to us other than the fall of the entire human race? Because on account of original sin, from the heavenly homeland into exile, first in this mortal life a person is subjected to vices through ignorance and desire, and then after that life is held captive among the dead in torments—that is, in Babylon, toward the north, where that first apostate angel established his seat.1
The Ark and the Three Dimensions of Scripture
The ark's length, breadth, and height correspond to history, allegory, and tropology, so that all of divine Scripture is contained within these three dimensions.
So the order of dignity corresponds to the height of the ark, the order of time to the length of the ark, and the order of place to both the height and the length at once. The length of the ark corresponds to this: The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard, and likewise around the third hour, the sixth, the ninth, and the eleventh, and going out and seeing others standing, he sent them into his vineyard.✦2 The breadth of the ark corresponds to this: Their sound has gone out into all the earth, and their words to the ends of the world.✦3 The height of the ark corresponds to this. For thither the tribes ascended, the tribes of the Lord, as a testimony to Israel, to confess the name of the Lord.✦4 And so that I don't get tangled up in delays by going through each detail one by one, I'll tell you briefly what needs to be said. In these three dimensions all of divine Scripture is contained. For history measures the length of the ark, because in the series of things done, the order of time is found.
Three Orders, Three Dwelling-Places
Just as the ark has three dwelling-places, the works of restoration are ordered in three ways: shadow, body, and spirit, or figure, thing, and truth.
Allegory measures the breadth of the ark, because the gathering of the faithful peoples consists in the participation of the Sacraments. Tropology measures the height of the ark, because the dignity of merits grows through progress in the virtues. We can still, if we wish, distinguish the height of the ark in another way, so that teaching may become manifold while the same truth remains. For we want the reader to be warned about this: that we have often brought forth the same matter in this treatise in different ways, because of the abundant exercise of teaching, so that a prudent mind may experience every path of knowledge — this one thing being watched, that nothing contrary to truth be felt or said. Just as the ark is distinguished into three dwelling-places, so also the works of restoration are distinguished into three orders. In the first order, as it were in the first dwelling-place, is the shadow. In the second order, as it were in the second dwelling-place, is the body. In the third order, as it were in the third dwelling-place, is the spirit, or, if you prefer to say it this way.
Shadow, Body, and Spirit in the Sacraments
Old prefiguring rites are shadow, our visible sacraments are body, and God's invisible grace is spirit, so the same reality is shadow, body, and spirit under different economies.
Figure, thing, truth — so that you understand the same reality to be both shadow and figure, the same reality to be both body and thing, the same reality to be both spirit and truth. Hence those things are called a shadow which, before the coming of Christ, were done corporeally and visibly under the natural law and under the written law, to prefigure those things which now, after the coming of Christ, in the time of grace, are done corporeally and visibly — which are therefore called a shadow because they were corporeal and a figure of corporeal things. Our own sacraments, which are now done visibly in this Church, are called the body. The spirit, on the other hand, is what the grace of God works invisibly under the visible sacraments — for example, to give just one instance: the Red Sea prefigured baptism, which is now consecrated in holy Church. Visible baptism itself signifies the cleansing of sins, which the Holy Spirit works invisibly in souls under the sacrament by which bodies are anointed. The Red Sea, then, is shadow and figure; baptism with visible water, which we now have, is body and thing; and the cleansing of sins is spirit and truth. There is yet another way, which we spoke about above, by which we can distinguish the height of the ark. For the works of restoration were worked by God partly through human beings, partly through angels, and partly through himself.
Faith, Hope, and Love
The three dwellings of the ark can also be read as works of humans, angels, and God, or as faith, hope, and love, and as nature, law, and grace, which unfold in time and rise in dignity.
So in the first dwelling we place the works of men. In the second dwelling, the works of angels. In the third dwelling, the works of God. Or in a moral sense: the first dwelling is faith, the second is hope, the third is love. Or in an allegorical sense: the first dwelling is right thinking, the second is thoughtful foresight, the third is clear contemplation. Or in terms of practice: the first dwelling is knowledge, the second is discipline, the third is goodness. Or in terms of different states: the first dwelling is nature, the second is the written law, the third is grace. For if these three are considered in terms of time, they measure the length of the ark; if they are discerned in terms of dignity, they mark the height of the ark — because just as they follow one another in time, so they rise above one another in dignity.
The Ark of Rest
The ark is not a labyrinth of toil but a place of rest, because Christ dwells in it, and in Zion he has broken the weapons of war and established joy and peace.
So what is this ark, which is spoken of so much and contains so many different ways of knowledge? You don't think it's a labyrinth, do you? It's not a labyrinth, and there's no toil inside, but rest inside — how do I know this? Because the one who said "Come to me, all you who are laboring and burdened, and I will refresh you, and you will find rest for your souls" dwells in it.✦5 If there is toil where he himself is, how do those who come to him find rest? But now his place has been established in peace, and his dwelling is in Zion. There he has shattered the power of bows, shield, sword, and war; therefore every noise and tumult is far away, and there joy and peace and rest are always present. What kind of ark, then, is this?
The Storehouse of All Delights
The ark is a treasury of all delights, containing the whole work of restoration, the mysteries of the sacraments, the order of the inner life, and the full form of human perfection.
Do you want to know what kind? Bear with me while I share a few things with you about many. This ark is like a storehouse of all delights, packed with variety. You'll seek nothing in it that you won't find, and when you find one thing, you'll see many things revealed to you. There, from the beginning of the world to the end, all the works of our restoration are most fully contained, and the universal state of the Church is figured forth. There the history of what has been done is woven, there the mysteries of the sacraments are found, there the steps of affections, thoughts, meditations, contemplations, good works, virtues, and rewards are arranged. There it is shown what we ought to believe, what to do, and what to hope for. There the form of human life and the sum of perfection are contained.
The Other World Within This World
Within this passing world the ark figures another eternal world, where all times are present, sorrow and fear cease, and the beauty of God's world does not fade.
There hidden things come to light, there difficult things appear easy, and what by themselves could be seen as less fitting, once considered in its proper order, is proved fitting. There a kind of body of the universe is fashioned, and the harmony of individuals is unfolded. There another world is found, set against this passing and transient one, because the things that pass through this world across different times all stand together in that world, as it were in a fixed state of eternity. There present things do not succeed past ones, nor do future things overtake present ones, but whatever is there is present; and because of this they remain there, and always endure, and always rejoicing — grieving over nothing past, fearing nothing future — because they have what they love, seeing what they desire. And so perhaps the Apostle said: The figure of this world is passing away, the form of this world is passing away, the appearance of this world is fading, the beauty of this world is failing — because there is another world whose figure does not pass away, whose form does not pass, whose appearance does not fade, whose beauty does not fail.✦6 That world is present within this world, and this world is the lesser one, because that world contains what this world cannot contain. The eyes of the flesh see this world; the eyes of the heart contemplate that world inwardly. In this world people have their own pleasures; in that world there are pleasures beyond words. In this world people run and applaud the spectacles of vanity; in that world they are engaged through eternal silence and delight in the heart of the world, in the contemplation of truth.
A Broken Promise of Further Teaching
The chapter breaks off with a truncated sentence promising further explanation of how this eternal world is present within the ark.
How, etc.
Read the original Latin
Igitur opera restaurationis sunt omnia quae ab initio mundi usque ad finem saeculi facta sunt, vel facienda pro restauratione hominum, in quibus et res gestas, et personas ipsas, per quas, et propter quas, et apud quas gestae sunt, loca simul, et tempora, ubi et quando gestae sunt, considerare oportet. In operibus restaurationis tribus modis ordo consideratur, secundum locum, secundum tempus, secundum dignitatem. Secundum locum, ut quid prope, quid longe gestum sit. Secundum teinpus, quid prius, quid posterius gestum sit. Secundum dignitatem, quid humilius, quid excellentius sit. Hoc postremum in multas partes dividitur, quid sanctum, quid sanctius, quid utile, quid utilius, quid honestum, quid honestius, quid pulchrum, quid pulchrius, quid mirabile, quid mirabilius, quid rarum, quid rarius, quid difficile, quid difficilius, quid credibile, quid credibilius, quid magnum, quid majus, quid obscurum, quid obscurius, et si qua sunt talia. Et hic ordo cuidem, qui est secundum dignitatem, videtur ad altitudinem arcae pertinere, ut si dixerimus ea, quae sancta sunt in prima mansione computari, quae sunt sanctiora in secunda, quae vero sanctissima sunt in tertia, et sic de caeteris quae enumeravimus.
Ordo autem loci, et ordo temporis fere per omnia secundum rerum gestarum seriem concurrere videntur, et ita per divinam providentiam videtur esse dispositum, ut quae in principio temporum gerebantur in Oriente, quasi in principio mundi gererentur, ac deinde ad finem profluente tempore usque ad Occidentem rerum summa descenderet, ut ex ipso agnoscamus appropinquare finem saeculi, quia rerum cursus jam attigit finem mundi. Imo primus homo in Oriente, in hortis Eden jam conditus collocatur, ut ab illo principio propago posteritatis in orbem proflueret. Item post diluvium principium regnorum et caput mundi in Assyriis, et Chaldaeis, et Medis in partibus Orientis fuit. Deinde ad Graecos venit, postremo circa finem saeculi ad Romanos in Occidente, quasi in fine mundi habitantes, potestas summa descendit. Atque ita serie rerum ab Oriente in Occidentem recta linea decurrente, ea, quae a dextris vel a sinistris, hoc est ad aquilonem vel ad austrum gesta sunt, ita suis significationibus respondent, ut si quis diligentius consideraverit, per divinam Providentiam ita disposita esse ambigere non possit. Verbi gratia ut de multis pauca dicamus. Aegyptus ab Hierusalem ad austrum est, Babylon vero ad aquilonem. Aegyptus interpretatur tenebrae, et auster ventus est calidus.
Designat ergo Aegyptus mundum istum in tenebris ignorantiae, et calore carnalis concupiscentiae positum. Babylon autem interpretatur confusio, et significat infernum, ubi nullus ordo est, sed sempiternus horror inhabitans. Legimus autem, quod ille antiquus Hebraeorum populus prius in Aegypto in luto et latere servivit, ac deinde multis annis intercurrentibus captivus in Babylonem abductus est. Quod factum quid aliud nobis innuit, quam totius humani generis casum? quod propter peccatum originale a coelesti patria exsulando, prius in hac vita mortali, per ignorantiam et concupiscentiam subditur vitiis, ac deinde post hanc vitam apud inferos captivatur in tormentis, hoc est in Babylone, ad aquilonem scilicet, ubi ille primus apostata angelus sedem posuit.
Igitur ordo dignitatis ad altitudinem arcae pertinet, ordo temporis ad longitudinem arcae, ordo loci ad altitudinem simul et longitudinem. Ad longitudinem arcae pertinet: Simile est regnum coelorum homini patrifamilias, qui exiit primo mane conducere operarios in vineam suam, similiter et circa horam tertiam, et sextam, et nonam, et undecimam egressus, et videns alios stantes misit eos in vineam suam. Ad latitudinem arcae pertinet: In omnem terram exivit sonus eorum, et in fines orbis terrae verbo eorum. Ad altitudinem arcae pertinet. Illuc enim ascenderunt tribus, tribus Domini, testimonium Israel ad confitendum nomini Domini. Et ne per singula eundo moras innectam, breviter tibi dicam quod dicendum est. In his tribus dimensionibus omnis divina Scriptura continetur. Historia enim longitudinem arcae metitur, quia in serie rerum gestarum ordo temporis invenitur.
Allegoria latitudinem arcae metitur, quia in participatione sacramentorum constat collectio populorum fidelium. Tropologia altitudinem arcae metitur, quia in profectu virtutum crescit dignitas meritorum. Possumus adhuc, si volumus, aliter altitudinem arcae distinguere, ut doctrina multiplex fiat manente eadem veritate. Nam ad hoc admonitum lectorem esse volumus, saepe nos eamdem rem in hoc tractatu diversis modis protulisse, propter affluentem doctrinae exercitationem, ut omnem scientiae viam prudens animus experiatur, hoc tantum observato, ut nihil quod veritati contrarium sit, aut sentiatur aut dicatur. Sicut ergo arca in tres mansiones distinguitur, ita etiam opera restaurationis in tres ordines distinguuntur. In primo ordine quasi in prima mansione est umbra. In secundo ordine quasi in secunda mansione est corpus. In tertio ordine quasi in tertia mansione est spiritus, vel, si mavis hoc modo dicere.
Figura, res, veritas, ut idem intelligas esse umbram et figuram, idem corpus et rem, idem spiritum et veritatem. Unde umbra dicuntur illa, quae ante adventum Christi sub lege naturali, et sub scripta lege corporaliter et visibiliter gesta sunt ad praefiguranda ea, quae nunc post adventum Christi in tempore gratiae corporaliter et visibiliter geruntur, quae ideo umbra dicuntur, quia corporalia erant et figura corporalium. Corpus vocantur ipsa nostra sacramenta, quae nunc in ista Ecclesia visibiliter geruntur. Spiritus autem est id quod gratia Dei sub visibilibus sacramentis invisibiliter operatur, verbi gratia (ut unum exemplum ponamus): Mare Rubrum praefiguravit baptisma, quod nunc in sancta Ecclesia consecratur. Ipsum autem baptisma visibile significat emundationem criminum, quam Spiritus sanctus sub sacramento, quo corpora unguntur, invisibiliter in animabus operatur. Mare Rubrum igitur umbra et figura est; baptisma autem aquae visibilis, quod nunc habemus, corpus et res; emundatio vero peccatorum spiritus et veritas. Est adhuc, et alius modus, de quo superius locuti sumus, per quem altitudinem arcae distinguere possumus. Opera enim restaurationis partim per homines, partim per angelos, partim per semetipsum operatus est Deus.
In prima ergo mansione collocamus opera hominum. In secunda mansione opera angelorum. In tertia mansione opera Dei. Vel moraliter, prima mansio est fides, secunda mansio est spes, tertia mansio est charitas. Vel secundum anagogem, prima mansio est cogitatio recta, secunda mansio est meditatio provida, tertia mansio est contemplatio clara. Vel secundum operationem, prima mansio est scientia, secunda mansio est disciplina, tertia mansio est boninitas. Vel secundum status differentes, prima mansio est natura, secunda mansio est lex scripta, tertia mansio est gratia. Haec enim tria si secundum tempus considerantur, longitudinem arcae metiuntur, si secundum dignitatem discernuntur, altitudinem arcae distinguunt, quia sicut tempore se subsequuntur, ita dignitate se praecedunt.
Quae est ergo haec arca, de qua tam multa dicuntur, et in qua tam multiplices viae scientiarum continentur? Nunquid putas est labyrinthus? Non labyrinthus, nec labor intus, sed requies intus; unde hoc scio? Quia ille in ea habitat, qui dicebat: Venite ad me omnes qui laboratis, et onerati estis, et ego reficiam vos, et invenietis requiem animabus vestris. Si enim labor est ubi ipse est, quomodo requiem inveniunt qui ad eum veniunt? Nunc vero in pace factus est locus ejus, et in Sion habitatio ejus. Ibi confregit potentias arcuum, scutum, gladium et bellum; unde omnis strepitus, et tumultuatio longe abest, et ubi gaudium, et pax, et requies semper praesens est. Qualis ergo est haec arca?
vis scire qualis? Sustine me ut de multis pauca tibi dicam. Haec arca similis est apothecae omnium deliciarum varietate refertae. Nihil in ea quaesieris quod non invenias, et cum inveneris unum, multa tibi patefacta videbis. Ibi universa opera restaurationis nostrae a principio mundi usque ad finem plenissime continentur, et status universalis Ecclesiae figuratur. Ibi historia rerum gestarum texitur, ibi mysteria sacramentorum inveniuntur, ibi dispositi sunt gradus affectuum, cogitationum, meditationum, contemplationum, bonorum operum, virtutum et et praemiorum. Ibi quid credere, quid agere, quid sperare debeamus ostenditur. Ibi forma vitae hominis, et summa perfectionis continetur.
Ibi elucent occulta, ibi operosa apparent facilia, et quae per se videri poterant minus congrua, in ordine suo considerata probantur idonea. Ibi quoddam universitatis corpus effingitur, et concordia singulorum explicatur. Ibi alter quidam mundus huic praetereunti et transitorio contrarius invenitur, quia ea quae in hoc mundo per diversa tempora transeunt, in illo mundo quasi in quodam aeternitatis statu simul consistunt. Ibi praeteritis praesentia non succedunt, nec praesentibus futura superveniunt, sed quidquid ibi est, praesen est, propter quod et ibi manent, et semper permanent, et semper gaudent, nihil dolentes praeteritum, nihil timentes futurum, habentes quod diligunt, videntes quod concupiscunt, et ideo fortassis, dixit Apostolus: Praeterit figura hujus mundi, forma hujus mundi, species hujus mundi, pulchritudo hujus mundi, qui est alter mundus, cujus figura non praeterit, cujus forma non transit, cujus species non marcescit, cujus pulchritudo non deficit. Ille mundus in isto mundo est, et iste mundus illo mundo minor est, quia ille capit quem capere iste non potest. Istum mundum vident oculi carnis, illum mundum intrinsecus contemplantur oculi cordis. In isto mundo habent oblectamenta sua homines, in illo mundo ineffabiles sunt delectationes. In hoc mundo currunt homines, et plaudunt ad spectacula vanitatis, in illo mundo per aeternum silentium exercentur, et jucundantur mundi corde in contemplatione veritatis.
Quam, etc.
Scripture echoes
- ↩Matt.20.1-Matt.20.16 — For the kingdom of heaven is like a man, a master of a house, who went out early in the morning to hire laborers for his vineyard. Matt.20.2 — And when he agreed with the workers for a denarius a day, he sent them into his vineyard. Matt.20.3 — And going out about the third hour, he saw others standing in the marketplace, idle. Matt.20.4 — and to them he said, 'You also go into the vineyard, and whatever is right I will give you.' Matt.20.5 — But he went out again about the sixth and ninth hour, and did the same. Matt.20.6 — And about the eleventh hour he went out and found others standing around, and he said to them, 'Why are you standing here all day idle?' Matt.20.7 — They answered him, 'Because no one hired us.' He said to them, 'You also go into the vineyard.' Matt.20.8 — And when evening had come, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last and going to the first.' Matt.20.9 — And when those hired about the eleventh hour came, they each received a denarius. Matt.20.10 — And when the first came, they supposed that they would receive more; and they also received each a denarius. Matt.20.11 — But when they received it, they grumbled against the master of the house. Matt.20.12 — saying, 'These last ones worked one hour, and you made them equal to us, who bore the burden of the day and the scorching heat.' Matt.20.13 — But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius?' Matt.20.14 — Take what is yours and go. But I want to give to this last one the same as I give to you. Matt.20.15 — Or is it not lawful for me to do what I wish with what is mine? Or is your eye evil because I am good? Matt.20.16 — So the last will be first, and the first will be last.
- ↩Ps.19.4 — There is no speech, and there are no words; their voice is not heard.
- ↩Ps.122.4 — where the tribes go up, the tribes of Yah, a testimony to Israel, to give thanks to the name of the LORD.
- ↩Matt.11.28-Matt.11.29 — Come to me, all you who labor and are burdened, and I will give you rest. Matt.11.29 — Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.
- ↩1Cor.7.31 — and those who use this world as if not making full use of it, for the present form of this world is passing away.
Notes
- 1 ↩The subject of the clause chain is best supplied as 'a person' (the human condition); the Latin is impersonal/passive throughout and could also be rendered generically ('one is subjected... is held captive').
- 2 ↩Quotation from Matthew 20:1–16 (parable of the laborers in the vineyard), with some adaptation in phrasing.
- 3 ↩Quotation from Psalm 19:4 (Vulgate 18:5).
- 4 ↩Allusion to Psalm 122:4 (Vulgate 121:4), describing the tribes going up to Jerusalem.
- 5 ↩Quoted words correspond to Matthew 11:28–29.
- 6 ↩The Latin weaves together language from 1 Corinthians 7:31 (figura hujus mundi praeterit) with a liturgical-like quadruple expansion (figura, forma, species, pulchritudo). The embedded chain is treated as a candidate Pauline quotation/allusion pending tx-08 resolution.
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