Light, Life, and Love: Selections from the German Mystics of the Middle Ages Part 8

ON PURITY

FROM this sobriety are born purity of soul and body, for none can be absolutely pure in body and soul, save he who follows after sobriety in body and soul. Purity of spirit consists in this--that a man cleaves to no creature with any pa.s.sionate desire, but attaches himself to G.o.d only; for one may use all the creatures while rejoicing in G.o.d only. Purity of spirit makes a man attach himself to G.o.d above intelligence and above the senses, and above all the gifts which G.o.d may bestow upon the soul; for all that the creature receives in its intelligence or in its senses purity desires to transcend, and to repose in G.o.d only. We should approach the sacrament of the altar not for the sake of the delights, the pleasure, the peace, or the sweetness which we find there, but for the glory of G.o.d only, and that we may grow in all the virtues. This is purity of spirit.

Purity of heart signifies that a man turns towards G.o.d without hesitation in every bodily temptation and every disturbance of nature, in the freedom of his will abandoning himself to Him with a new confidence and a firm resolve to abide always with G.o.d. For to consent to sin, or to the animal desires of the bodily nature, is a separation from G.o.d.

Purity of body means that a man abstains from impure actions of every kind, when his conscience a.s.sures him that they are impure and contrary to the commandments, to the glory, and to the will of G.o.d.

Thanks to these three kinds of purity, the seventh deadly sin, that of wantonness, is conquered and driven away. Wantonness is a voluptuous inclination of the spirit, leading away from G.o.d towards a created thing; it is the impure act of the flesh outside what Holy Church permits, and the carnal occupation of the heart in some taste or desire for a creature. I do not here refer to those sudden stirrings of love or desire which none can escape.

You now know that purity of spirit preserves men in the likeness of G.o.d, without care for the creatures, inclined towards G.o.d and united to Him. The chast.i.ty of the body is compared to the whiteness of the lily and to the purity of the angels. In its resistance to temptation, it is compared to the redness of the rose, and to the n.o.bility of the martyrs. If it is preserved for love of G.o.d and in His honour, it is then perfect, and it is compared to the heliotrope, for it is one of the highest adornments of nature.

Purity of heart renews and increases the grace of G.o.d. In purity of heart all the virtues are inspired, practised, and preserved. It keeps and preserves the outer senses, it subdues and binds the animal desires within, and it is the ornament of all the inner life.

It is the exclusion of the heart from things of earth and from all lies, and its inclusion among the things of heaven and all truth.

And this is why Christ has said: "Blessed are the pure in heart, for they shall see G.o.d." This is the vision in which consists our eternal joy, and all our reward, and our entrance into bliss. This is why a man will be sober and moderate in everything, and will keep himself from every occasion which might tarnish the purity of his soul and body.

ON THE THREE ENEMIES WHO ARE TO BE CONQUERED BY JUSTICE

IF we wish to possess this virtue and to repulse these enemies, we must have justice, and we must practise it, and preserve it even until our death, in purity of heart, for we have three powerful enemies who try to attack us at all times, in all states, and in many different ways. If we make our peace with any one of them and follow him, we are vanquished, for they are in league with each other in all wickedness and injustice. These three enemies are the devil, the world, and our own flesh, which is the nearest to us, and is often the worst and most mischievous of our foes. For our animal desires are the weapons with which our enemies fight against us.

Idleness, and indifference to virtue and the glory of G.o.d are the cause and occasion of war and combat. But the weakness of our natures, our negligence and ignorance of truth are the sword by which our enemies wound us and sometimes conquer us.

And this is why we must be divided in ourselves. The lower part of ourselves, which is animal and contrary to the virtues, we ought to hate and persecute and cause it to suffer by means of penitence and austerities, so that it may be always crushed down and submissive to reason, and that justice, with purity of heart, may always keep the upper hand in all virtuous actions. And all the pains, sorrows, and persecutions which G.o.d makes us suffer at the hands of those who are enemies to virtue, we shall endure with joy, in honour of G.o.d and for the glory of virtue, and in the hope of obtaining and possessing justice in purity of heart; for Christ said: "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." For righteousness preserved in virtue and in virtuous actions is a coin of the same weight and value as the kingdom of heaven, and it is by it that we may purchase and obtain eternal life. By these virtues a man goes forth towards G.o.d and towards himself, in good conduct, virtue, and justice.

ON THE KINGDOM OF THE SOUL

HE who wishes to obtain and preserve these virtues, will adorn, occupy, and order his soul like a kingdom. Free will is the king of the soul. It is free by nature, and more free still by grace. It will be crowned with a crown or diadem named Charity. We shall receive this crown and this kingdom from the Emperor, who is the Lord, the sovereign and king of kings, and we shall possess, rule, and preserve this kingdom in His name. This king, free will, will dwell in the highest town in the kingdom--that is to say, in the concupiscent faculty of the soul. He will be adorned and clad with a robe in two parts. The right side of his robe will be a virtue called strength, that he may be strong and powerful to overcome all obstacles and sojourn in the heaven, in the palace of the supreme Emperor, and to bend with love and ardent self-surrender his crowned head before the supreme monarch. This is the proper work of charity.

By it we receive the crown, by it we adorn the crown, and by it we keep and possess the kingdom throughout eternity. The left side of the robe will be a cardinal virtue, called moral courage. Thanks to it, free will, the king, will subdue all immorality, will accomplish all virtue, and will have the power to keep his kingdom even until death. The king will choose councillors in his country, the wisest in the land. They will be two divine virtues, knowledge and discretion, illuminated by divine grace. They will dwell near the king, in a palace called the reasonable force of the soul. They will be crowned and adorned with a moral virtue called temperance, that the king may always act and refrain from acting according to their advice. By knowledge we shall purge our conscience from all its faults and adorn it with all virtues; and, thanks to discretion, we shall give and take, do and not do, speak and be silent, fast and eat, listen and answer, and act in all ways according to knowledge and discretion clad in their moral virtue, which is called temperance or moderation.

This king, free will, will also establish in his kingdom a judge, who will be justice, which is a divine virtue when it is born from love. And it is one of the highest moral virtues. This judge will dwell in the conscience, in the middle of the kingdom in the irascible faculty. And he will be adorned with a moral virtue called prudence. For justice without prudence cannot be perfect. This judge, justice, will traverse the kingdom with royal powers, accompanied by wise counsel and his own prudence. He will promote and dismiss, he will judge and condemn, will condemn to death and acquit, will mutilate, blind, and restore to sight, will exalt and abase and organise, will punish and chastise according to justice, and will destroy all vices. The people of the kingdom--that is to say, all the faculties of the soul, will be supported by humility and the fear of G.o.d, submitting to Him in all the virtues, each after its own manner. He who has thus occupied, preserved, and ordered the kingdom of his soul, has gone forth, by love and the virtues, towards G.o.d, towards himself, and towards his neighbour.

This is the third of the four princ.i.p.al points which Christ speaks of when He says, Go forth.

ON THE THREEFOLD MEETING OF THE SOUL

WHEN a man has, by the grace of G.o.d, eyes to see, and a pure conscience, and when he has considered the three comings of Christ, our Bridegroom, and lastly when he has gone forth by the virtues, then takes place the meeting with our Bridegroom, and this is the fourth and last point. In this meeting consist all our blessedness, and the beginning and the end of all the virtues, and without this meeting no virtue can be practised.

He who wishes to meet Christ as his well-beloved Bridegroom, and to possess in Him and with Him eternal life, must meet Christ, now in time, in three points or in three manners. First, he must love G.o.d in everything wherein we shall merit eternal life. Secondly, he must attach himself to nothing which he might love as much as or more than G.o.d. Thirdly, he must repose in G.o.d with all his might, above all creatures and above all the gifts of G.o.d, and above all acts of virtue and above all the sensible graces which G.o.d might spread abroad in his soul and body.

Now understand: he who has G.o.d for his end must have Him present to himself, by some divine reason. That is to say, he must have in view Him who is the Lord of heaven, and of earth, and of every creature, Him who died for him, and who can and will give him eternal salvation. In whatever mode and under whatever name he represents G.o.d, as Lord of every creature, it is well. If he takes some divine Person, and in Him sees the essence and power of the divine nature, it is well. If he regards G.o.d as saviour, redeemer, creator, governor, as blessedness, power, wisdom, truth, goodness, it is well. Though the names which we ascribe to G.o.d are numerous, the sublime nature of G.o.d is simple and unnameable by the creatures. But we give Him all these names by reason of His n.o.bleness and incomprehensible sublimity, and because we cannot name or proclaim Him completely. See now under what mode and by what knowledge G.o.d will be present to our intention. For to have G.o.d for our aim is to see spiritually. To this quest belong also affection and love, for to know G.o.d and be without love aids and advances us not a whit, and has no savour. This is why a man, in all his actions, must bend lovingly towards G.o.d, whom he seeks and loves above everything.

This, then, is the meeting with G.o.d by means of intention and love.

In order that the sinner may turn from his sins in a meritorious penitence, he must meet G.o.d by contrition, free conversion, and a sincere intention to serve G.o.d for ever, and to sin no more. Then, at this meeting, he receives from the mercy of G.o.d the a.s.sured hope of eternal salvation and the pardon of his sins, and he receives the foundation of all the virtues, faith, hope, and charity, and the good will to practise all the virtues. If this man advances in the light of faith, and observes all the works of Christ, all His sufferings and all His promises, and all that He has done for us and will do to the day of judgment and through eternity; if he examines all this for his soul's health, he must needs meet with Christ; and Christ must needs be present to his soul, so grateful and full of thankfulness. So his faith is fortified, and he is impelled more inwardly and powerfully towards all the virtues. If he still progresses in the works of virtue, he must again meet with Christ, by the annihilation of self. Let him not seek his own things; let him set before him no extraneous ends; let him be discreet in his actions; let him set G.o.d always before him, and the praise and glory of G.o.d; and let him so continue till his death; then his reason will be enlightened and his charity increased, and he will become more pious and apt for all the virtues. We shall set G.o.d before us in every good work; in bad works we cannot set Him before us. We shall not have two intentions--that is to say, we shall not seek G.o.d at the same time as something else, but all our intention must be subordinated to G.o.d and not contrary to Him, but of one and the same kind, so that it may help us and give us an impulse which may lead us more easily to G.o.d. Then and then only is a man in the right road. Moreover, we shall rest rather upon Him who is our aim and our goal and the object of our love, than upon the messengers whom He sends us--that is to say, His gifts. The soul will rest constantly upon G.o.d, above all the adornments and presents which His messengers may bring. The messengers sent by the soul are intention, love, and desire. They carry to G.o.d all our good works and virtues. Above all these, the soul will rest on G.o.d, its Beloved, above all multiplicity. This is the manner in which we shall meet Christ all through our life, in all our actions and virtues, by right intention, that we may meet Him at the hour of our death in the light of glory.

This mode, as you have learnt, is called the active life. It is necessary to all men; or at least they must not live in a manner contrary to any virtue, though they may not attain the degree of perfection in all the virtues which I have described. For to live contrary to the virtues is to live in sin, as Christ has said: "He that is not with me is against me." He who is not humble is proud, and he who is proud belongs not to G.o.d. We must always possess a virtue and be in a state of grace, or possess what is contrary to that virtue and be in a state of sin. May every man examine and prove himself, and order his life as I have here described.

ON THE DESIRE TO KNOW G.o.d AS HE IS, IN THE NATURE OF HIS G.o.dHEAD

THE man who thus lives, in this perfection, as I have here described it, and who devotes all his life and actions to the honour and glory of G.o.d, and who seeks and loves G.o.d above all things, is often seized by the desire to see and know Christ, this Bridegroom who was made man for love of him, who laboured in love even till death, who drove away from him sin and the enemy, who gave him His grace, who gave him Himself, who left him His sacraments and promised him His kingdom. When a man considers all this, he is exceedingly desirous to see Christ his Bridegroom, and to know what He is in Himself While He only knows Him in His works he is not satisfied. So he will do like Zacchasus, the publican, who desired to see Jesus Christ. He will go in front of the crowd--that is to say, the mult.i.tude of the creatures, for they make us so little and short, that we cannot perceive G.o.d. And he will climb the tree of faith, which grows from above downwards, for its roots are in the G.o.dhead. This tree has twelve branches, which are the twelve articles of faith. The lower branches speak of the humanity of Christ, and of the things which concern the salvation of our body and soul. The higher part of the tree speaks of the G.o.dhead, of the Trinity of the Divine Persons and the Unity of the Divine Nature. A man will strive to reach the unity at the top of the tree, for it is there that Jesus must pa.s.s with all His gifts. Here Jesus comes, and sees the man, and tells Him in the light of faith that He is, according to His G.o.dhead, immeasurable and incomprehensible, inaccessible and abysmal, and that He surpa.s.ses all created light and all finite comprehension.

This is the highest knowledge acquired in the active life, to recognise thus, in the light of faith, that G.o.d is inconceivable and unknowable. In this light Christ saith to the desire of a man: "Come down quickly, for I must lodge at thy house to-day." This rapid descent to which G.o.d invites him is nothing else but a descent, by desire and love, into the abyss of the G.o.dhead, to which no intelligence can attain in crested light. But where intelligence remains outside, love and desire enter. The soul thus bending towards G.o.d, by the intention of love, above all that the intellect can comprehend, rests and abides in G.o.d, and G.o.d abides in her. Then mounting by desire, above the mult.i.tude of the creatures, above the work of the senses, above the light of nature, she meets Christ in the light of faith, and is enlightened, and recognises that G.o.d is unknowable and inconceivable. Finally, bending by her desires towards this inconceivable G.o.d, she meets Christ and is loaded with His gifts; by living and resting upon Him, above all His gifts, above herself and above all the creatures, she dwells in G.o.d and G.o.d in her.

This is how you will meet Christ at the summit of the active life, if you have as your foundations justice, charity, and humility; and if you have built a house above--that is to say, the virtues here described, and if you have met Christ by faith--that is to say, by faith and the intention of love, you dwell in G.o.d and G.o.d dwells in you, and you possess the active life.

This is the first explanation of the word of Jesus Christ our Bridegroom, when He said, "See, the Bridegroom cometh; go forth to meet Him."

BOOK II

THE SUBJECTS OF THE SECOND BOOK

THE prudent virgin--that is to say, the pure soul, who has renounced the things of earth, and lives henceforth for G.o.d in virtue, has taken in the vessel of her heart the oil of charity and of divine works by means of the lamp of an unstained conscience. But when Christ, her Bridegroom, withdraws His consolations and the fresh outpouring of His gifts, the soul becomes heavy and torpid.

At midnight--that is to say, when it is least expected, a spiritual cry resounds in the soul: "See, the Bridegroom cometh, go forth to meet Him." We shall now speak of this seeing, and of the inward coming of Christ, and of the spiritual going forth of the man to meet Jesus, and we shall explain these four conditions of an inward life, exalted and full of desire, to which all men attain not, but many reach it by means of the virtues and their inward courage.

In these words, Christ teaches us four things. In the first, He requires that our intelligence shall be enlightened with a supernatural light. This is what we observe in the word, "See." In the next words He shows us what we ought to see--that is to say, the inward coming of our Bridegroom of eternal truth. This is His meaning when He says: "The Bridegroom cometh." In the third place, in the words "go forth," He bids us go forth in inward actions according to righteousness. In the fourth place, He shows us the end and motive of all our works, the meeting with our Bridegroom Jesus Christ in the joyous unity of His adorable G.o.dhead.

HOW WE MAY GAIN SUPERNATURAL VISION BY INTERNAL EXERCISES

NOW let us speak of the first word. Christ saith, "See." Three things are required by him who would see supernaturally in interior exercises. The first is the light of the divine grace, but in a far more sublime manner than can be felt in the external, active life.

The second is a stripping off of extraneous images and a denudation of the heart, so that a man may be free from images, and attachments to every creature. The third is a free conversion of the will, by means of a concentration of all the bodily and spiritual faculties, and complete deliverance from all inordinate affections. Thus this will flows together into the unity of the G.o.dhead and of our own mind, so that the reasonable creature may be able to obtain and possess supernaturally the sublime unity of G.o.d. It is for this that G.o.d made the heaven and earth and mankind, it is for this that He was made man, and taught us by word and example by what way we should come to this unity. And then in the ardour of His love He endured to die, and He ascended to heaven, and opened to us this unity in which we may possess felicity and eternal blessedness.

ON THE THREEFOLD NATURAL UNITY OF MAN

NOW consider attentively: there are three kinds of natural unity in all men, and, moreover, of supernatural unity among the just. The first and supreme unity of man is in G.o.d; for all creatures are immanent in this unity, and if they were to be separated from G.o.d, they would be annihilated, and would become nothing. This unity is essential in us according to nature, whether we are good or bad. And without our co-operation it makes us neither holy nor blessed. This unity we possess in ourselves, and nevertheless above us, as a beginning and support of our life and essence.

Another unity exists in us naturally--that of the supreme forces, in so far as they actively take their natural origin in the unity of the spirit or of the thoughts. This is the same unity as that which is immanent in G.o.d, but it is taken here actively and there essentially. Nevertheless the spirit is entirely in each unity according to the integrity of its substance. We possess this unity in ourselves, above the sensitive part of us; and thence are born memory, intelligence, and will, and all the power of spiritual works. In this unity the soul is called spirit.

The third unity which is in us naturally is the foundation of bodily forces in the unity of the heart, the source and origin of bodily life. The soul possesses this unity in the lively centre of the heart, and from it flow all the material works and the five senses, and the soul draws from thence its name of soul (anima); for it is the source of life, and animates the body--that is to say, it makes it living and preserves it in life. These three unities are in man naturally, as a life and a kingdom. In the inferior unity we are sensible and animal, in the intermediate unity we are rational and spiritual; and in the superior unity we are preserved according to our essence. And this exists in all men, naturally.

Now these three unities are adorned and cultivated naturally, like a kingdom and an eternal abode, by the virtues, in charity and in the active life. And they are adorned still better and more gloriously cultivated by the internal exercises of a spiritual life. But most gloriously and blessedly of all by a supernatural contemplative life.

The inferior unity, which is corporeal, is adorned and cultivated supernaturally by external practices, by perfect conduct, by the example of Christ and the saints, by carrying the cross with Christ, by submitting our nature to the command of Holy Church and the teachings of the saints, according to the forces of nature and prudence.

The other unity which resides in the spirit and which is absolutely spiritual, is adorned and cultivated supernaturally by the three Divine gifts, Faith, Hope, and Charity, and by the influx of grace and Divine gifts, and by good will directed to all the virtues, and the desire to follow the example of Christ and of holy Christendom.

The third and supreme unity is above our intelligence and yet essentially in us. We cultivate it supernaturally when in all our works of virtue we have in view only the glory of G.o.d, without any other desire but to repose in Him, above thought, above ourselves, and above everything. And this is the unity from which we flowed out when we were created, and where we abide according to our essence, and towards which we endeavour to return by love. These are the virtues which adorn this triple unity in the active life.

Now we proceed to say how this triple unity is adorned more sublimely and cultivated more n.o.bly by interior exercises joined to the active life. When a man, by love and right intention, elevates himself in all his works and in all his life towards the honour and glory of G.o.d, and seeks rest in G.o.d above all things, he will wait in humility and patience and abandonment of self and in the hope of new riches and new gifts, and he will not be troubled or anxious whether it pleases G.o.d to grant His gifts or to refuse them. So men prepare themselves for receiving an internal life of desires; even as a vessel is fitted and prepared, into which a precious liquid is to be poured. There is no vessel more n.o.ble than the loving soul, and no drink more necessary than the grace of G.o.d. Man will thus offer to G.o.d all his works and all his life, in a simple and right intention, and in a zest above his intention, above himself, and above everything, in the sublime unity in which G.o.d and the loving spirit are united without intermediary.

ON THE FIRST MODE OR DEGREE OF THE FIRST SPIRITUAL COMING OF CHRIST

THE first coming of Christ to those who are engaged in the exercises of desire is an internal and sensible current from the Holy Spirit, which impels and attracts us to all the virtues. We shall compare this coming to the splendour and power of the sun, which, so soon as it is risen, enlightens and warms the whole world in the twinkling of an eye. In the same way Christ, the eternal sun, burns and s.h.i.+nes, dwelling at the highest point of the spirit, and enlightens and fires the lower part of man--that is to say, his physical heart and sense-faculties, and this is accomplished in less time than the twinkling of an eye, for the work of G.o.d is prompt; but the man in whom it takes place ought to be internally seeing by means of his spiritual eyes.

The sun burns in the East, in the middle of the world, on the mountains; there it hastens in the summer, and creates good fruits and strong wines, filling the earth with joy. The same sun s.h.i.+nes in the West, at the end of the world; the country there is colder and the force of the heat less; nevertheless, it there produces a great number of good fruits, but not much wine. The men who dwell in the West part of themselves, abide in their external senses, and by their good intentions, their virtues, and their outer practices, by the grace of G.o.d produce abundant harvests of virtues of divers kinds, but they but rarely taste the wine of inward joy and spiritual consolation.

The man who wishes to experience the rays of the eternal sun, which is Christ Himself, will be seeing; and will dwell on the mountains of the East, by concentrating all his faculties, and lifting up his heart to G.o.d, free, and indifferent to joy and pain and all the creatures. There s.h.i.+nes Christ, the sun of righteousness, on the free and exalted heart, and this is what I mean by the mountains.

Christ, the glorious sun and divine effulgence, s.h.i.+nes through and fires by his internal coming, and by the power of His Spirit, the free heart and all the powers of the soul. This is the first work of the internal coming in the exercises of desire. Just as fire inflames things which are thrown into it, so Christ inflames the hearts offered to Him in freedom and exultation at His internal coming, and He says in this coming: "Go forth by the exercises appropriate to this life."

ON UNITY OF HEART

FROM this heat is born unity of heart, for we cannot obtain true unity, unless the Spirit of G.o.d lights His flame in our heart. For this fire makes one and like unto itself all that it can overtop and transform. Unity gives a man the feeling of being concentrated with all his faculties on one point. It gives internal peace and repose of heart. Unity of heart is a bond which draws and binds together the body and the soul, and all exterior and interior forces, in the unity of love.

HOW THE VIRTUES PROCEED FROM UNITY