Marsilio Ficino on Divine Accommodation
Marsilio Ficino inherited many philosophical principles both from the Medievals and from the ancient Platonists that he wished to emulate. One of these principles is quidquid recipitur ad modum recipientis recipitur, that is, “whatever is received is received according to the mode of the receiver.” In application to theology this means that divine knowledge is received by the angelic intellect in a specific angelic mode (i.e., by pure intellection) and by humans in a specifically human mode (i.e., through concepts abstracted from sensible qualities). In his commentary on Dionysius’s Divine Names, Ficino explains this principle as a necessary outcome of the human duality of body and soul. Because the intellect must first gain sensible images from the senses in order to know immaterial realities, so it was necessary for God to accommodate the heavenly light to the human sensation of vision in his revelation of himself to man. He did this, argues Ficino, in the Holy Scriptures.
Ficino comments on the first book of the Divine Names, where Dionysius explains divine illumination which reveals a hidden tradition “at one with scripture.” I offer his comment in Latin with an English translation below. This passage, to my knowledge, has never been translated into English:
Facilius tutiusque divina videmus si mentis aciem ad eloquia sacra convertimus, quam si in ipsum Deum audentius dirigamus:
Quod lucet in Deo tanquam Solis mundani Sole, super essentiae & intelligentiæ limites, non tam perscrutari quam venerari debemus. Mentisque oculos immensam hanc lucem minime sustinentes, hinc ad sacras literas tanquam ad cœlos flectere. In quibus nomina sunt cognomentaque divina tradita divinitus, velut stellæ oculis nostris accomodatæ, ex quibus sane stellis nobis emicant propriæ Dei vires & appellationes laudesque divinæ, tanquam Solis, virtutes in stellis. Ex hoc denique sedulo pioque studio duo quædam potissima reportamus. Primum quidem, quod divinos radios hinc haurimus nostro ingenio congruentes. Secundum, quod divinum Solem radiorum eiusmodi sacrum fontem, ut Deo placet, rite laudamus. In nominibus appellationibusque divinis divinitus videlicet traditis, mirabiles latere virtutes, tum ad divina mysteria declaranda, tum ad mirabilia perpetranda Hebræi omnes existimant, & Zoroaster Iamblichusque confirmant.
~ Ficino, Opera II:1027-1028
We will more simply and safely view divine things if we turn the vision of the mind to the Holy Scriptures, than if we more presumptuously steer into God himself.
We ought not so much investigate as worship the light which shines in God, just as the light of the sun of this world, beyond the limits of essence and intelligence, and we ought to turn the eyes of the mind (by no means holding this immense light) to the Holy Scriptures as to the heavens. In [the Scriptures] are the divine names and characteristics handed down by divine influence like stars accommodated to our eyes, because of which the particular divine powers, titles, and merits of God truly shine forth to us just as the powers of the Sun [shine forth] in the stars. From this we relay, in short, two most powerful [principles] to the one diligent and pious in devotion. First, we take in the divine rays from here in a manner suitable to our nature. Secondly, that we solemnly praise the divine sunlight, the sacred font of these rays, that it might please God. All of the Jews believe, and Zoroaster and Iamblichus confirm that wonderful powers lie hidden in the divine names and titles which were clearly and divinely handed down, whether for the sake of declaring divine mysteries or for accomplishing wonderful things.
Many modern interpreters of Ficino have labeled him as a philosopher to the exclusion of his theological writings. Others have recognized his devotion to “religion” and argued that Ficino promoted a purely naturalistic religion while excluding from the discussion his explicitly Christian theology most clearly propounded in his lengthy confession De Religione Christiana, which Amos Edelheit refers to as the “manual” of humanist theology. In his commentary on the Divine Names, Ficino shows his orthodoxy, which is partly why his commentary on the Corpus Dionysiacum was included in manuals of piety alongside the comments of other authorities such as Maximus and Eck.