Bonaventure

BONAVENTURE

THE TRIPLE WAY,
or LOVE ENKINDLED

The Works Of Bonaventure, vol. 1, Mystical Opuscula,
tr. Jose de Vinck St. Anthony Guild Press, Paterson, N.J, 1960, pp. 59-94

PROLOGUE

BEHOLD, “I have described it to you, three manner of ways. . .” as it is said in the twenty-second chapter of Proverbs (Prv.22:20). Since every science, and particularly the science contained in Holy Scriptures, is concerned with the Trinity before all else, every science as such must perforce present some trace of this same Trinity. Hence the Wise Man says of this sacred doctrine that he has described it in three manner of ways: by a threefold spiritual interpretation, that is:

Now, this threefold interpretation corresponds to a threefold hierarchical action:

As soon as the soul has mastered these three, it becomes holy, and its merits increase in the measure of its completion of them, for upon the proper understanding of these three states are founded both the understanding of all Scriptures and the right to eternal life.

2. First, let us consider what meditation is. We should know that there are three things in us through the use of which we may proceed along this triple way:

If you wish to be cleansed, turn to the sting of conscience; if you wish to be enlightened, turn to the beam of intelligence; if you wish to attain perfective union, turn to the little flame of wisdom. In this you will be following the advice of blessed Denis to Timothy, when he exhorted him, saying: ‘Turn to the beam’ (Dion. Myst Theol.1.1.,64 )

3. This is how a man should exercise himself in the use of the sting of conscience: he should first arouse it, then sharpen it, and, finally, direct it. He must arouse it through the remembrance of sin, sharpen it by considering the human condition, and set it in the right direction by meditating on what is good.

4. Now, the remembrance of sin must come about in such a way that the soul is led to accuse itself of a manifold negligence, concupiscence, and malice. Almost every one of our sins and evils, those inherited as well as those committed, may be reduced to these three causes.

Concerning negligence, a man must be careful to recall whether he has failed to guard his heart, make good use of his time, or act with the right purpose. These points require the greatest attention so that the heart may be safe, time well spent, and a proper goal pursued in every deed.

Next, one must ask himself whether he may have been neglectful in his prayer, his reading, or the performance of good works. For if he wishes to yield good fruit in due season (cf. Ps. 1:3), it is necessary that he train and exercise himself with care in all these ways, since one of them by no means suffices without the others.

Third, he should remember any negligence in doing penance, in resisting evil, or in making spiritual progress. All of us should take great care to grieve over sins committed, to repel the assaults of the devil, and to proceed from summit to summit (cf. Ps. 83:8) so as finally to reach the promised land.

5. Now, as to concupiscence, a man must ask himself whether there is alive in him any uncontrolled desire, born of the senses, or of curiosity, or of worldly vanity; for these are the roots of all evil.

First, let us consider the thirst for pleasure that thrives in a man who looks for sweetness, softness, and carnality. That is, one who seeks refined food, rich clothing, and lustful satisfaction. It is not only wrong to consent to these things willfully: it is also wrong not to shun them at their very first appeal.

Next, let us see whether concupiscence has ever lived or may still be alive within us in the form of curiosity. This vice afflicts the man who seeks to possess occult knowledge,to see what pleases the eye, to own costly treasures. In all these, there is the wickedness of curiosity and greed.

Third, let us consider the concupiscence of vanity, which lives or has lived in man if he ever sought favor, praise, and honor: vain things that make us vain. They must be shunned as carefully as lust for women.

6. Concerning malice, a man must know whether there lives or has ever lived in him any anger, envy, or acrimony, that make a soul evil. First to be considered is the malice of anger, as found in thought, sign, and word; or in the heart, on the face, and in the voice; or again, in emotions, expressions, and actions. Next, there is the malice of envy, that induces a man to grieve over a neighbor’s success, rejoice at his misfortune, and be indifferent to his misery. Third, there is the malice of acrimony, whence are born evil suspicions, blasphemous thoughts, and malicious detractions. Any form of this evil must be hated thoroughly.

Thus, by means of a threefold searching of memory, the sting of conscience shall be aroused, and the soul shall taste the bitterness of remorse.

7. Having seen how this is done through the remembrance of sin, we shall now see how the sting of conscience is sharpened by a consideration of what is external to us. Man should fix his gaze upon three things: the hour of death, so imminently close; the blood of the cross, so recently shed (cf. Col. 1:20; the face of the judge, so verily present.

First, it is sharpened by the thought of the hour of death, because that hour is unpredictable, inevitable, and final. A man who sees this clearly will strive mightily to cleanse himself, while there is time, of all negligence, concupiscence, and malice (cf. Gal. 6:10). Who shall dare to remain in sin if he cannot be certain of the morrow?

The sting of conscience is also sharpened when one considers the blood that was once shed on the cross to quicken, then cleanse, then finally soften man’s heart; or again, to remove man’s uncleanliness, change his death into life, and bestow fruitfulness upon his barren soul. Who would be so lost to reason as to let the sins of negligence, concupiscence, or malice reign in him while he sees himself bathed in this immeasurably precious blood?

Third, the sting of conscience is sharpened when one considers the face of the judge, for He is infallible, inexorable, and inescapable. No one can deceive His wisdom, or bend His justice, or elude His vengeance. Then, ‘since no good remains unrewarded and no evil unpunished,’’ is there a man whose mind, when he thinks of such things, would not be sharpened against all wickedness?

8. Now, it remains to be seen in what manner and degree the sting of conscience is to be directed, by considering what is good. The goods on which we are to concentrate at first are the following three: alacrity against negligence, austerity against concupiscence, and benignity against malice. As soon as these three are attained, the conscience becomes good and straight.

The prophet says: ‘I will shew thee, O man, what is good and what the Lord requireth of thee: Verily, to do judgment, and to love mercy, and to walk solicitous with thy God.’ (Mi. 6:8) He refers to the three goods we have indicated here.

Likewise, in the Gospel of Luke, the Lord says: ‘Let your loins be girt about. (Lk. 12:35).’

9. We must start with alacrity, that opens the way to the other goods. Let us describe it thus: alacrity consists in a certain spiritual vigor that shakes off all negligence and disposes the soul for the watchful, trustful, and careful performance of any godly work. It is such promptness that ushers in all the other virtues.

Next comes austerity: it consists in a certain spiritual rigor that restrains all concupiscence and prepares the soul for the love of hardship, poverty, and lowliness.

Third, there is benignity: it consists in a certain spiritual taste that excludes all evil and prepares the soul for kindness, tolerance, and internal joy.

And this is the end of purgation by way of meditation, for every clean conscience is joyful and glad. Let anyone who wishes to be cleansed turn to the sting of conscience in the manner explained above-starting this meditation at will with any of the points suggested, then passing to another, dwelling upon each as long as may be necessary to arrive at tranquillity and peace. From this, in turn, proceeds an inner joy that makes our spirit ready to rise aloft. And so, this first way originates in the sting of conscience, and terminates in a disposition of spiritual joy; it is pursued in pain, but consummated in love.

10. After the purgative way, there comes, in the second place, the illuminative way. Here a man must learn to use the beam of intelligence in this manner: first, he must hold it aloft to reveal the guilt remitted; then he must broaden its scope to include the favors he has received; lastly, he must turn it back to display the promised rewards.

Now, the beam of intelligence is held aloft when we carefully consider the guilt remitted by God: guilt as manifold as our sins, and as great as the damage we have incurred and the goods we might have lost. The characteristics of this meditation may be understood clearly from what was explained above.

But we are to be mindful of more than this, for we must consider also the great iniquities into which we might have fallen if God had permitted.’ And as we meditate with care upon such things, the beam of intelligence sheds light upon our darkness. This enlightenment must prompt us to thankfulness, else it cannot truly be that heavenly light whose glow is always accompanied by warmth. Thanks must be rendered here, then, for the remission of the sins we have committed, and for our escape from others into which we might have fallen through necessity, weakness, or perversion of the will.

11. Next, we should consider how the scope of this beam is broadened, as we behold the favors we receive. These are of three kinds: some representing a perfection of nature, others an assistance of grace, and others again a superabundant gift.

The favors perfecting nature are, in regard to the body, integrity of limbs, a healthy constitution, and the dignity of sex; in regard to the senses, sharp eyesight, keen hearing, and distinct speech; in regard to the soul, clear intelligence, true judgment, and proper disposition.

12. The favors representing an assistance of grace are: first, the baptismal grace by which God has erased sin, restored innocence, and conferred justification that makes the soul worthy of eternal life; next, the grace of repentance for any present needs, for the strengthening of the will, and for the betterment of religious life; third, the grace of priesthood through which you are made the minister of teaching, absolution, and Holy Communion: all these being offices in which the words of life are administered in the measure proper to each.

13. The favors representing superabundance are: first, His gift of the universe-irrational beings to serve us, human beings to be the occasion of merit, and heavenly beings to protect us; then, the gift of His Son-in the Incarnation as our Brother and Friend, in the Passion as a Price to be paid, in the Consecration as our daily Food; finally, His gift of the Holy Spirit-as a sign of acceptance, a privilege of adoption, and a ring of espousal, for He made the Christian soul His friend, daughter, and bride.

These things are all wonderful and beyond price, and the soul contemplating them should be filled with gratitude toward God.

14. As a final point concerning the illuminative way, it remains to be seen how the light of intelligence must be turned back through meditation. Man must return to the Fountainhead of all good by remembering the promised rewards. We should diligently call to mind and often ponder the fact that God, who does not lie (Ti. 1:2), has promised those who believe in Him and love Him the removal of all evils, the company of all the saints, and the fulfillment of all their desires in Him who is the Origin and the End of all good. He is, indeed, a Good so great as to exceed every possible request, desire, or surmise; and He deems us worthy of this Good so great if we love and desire Him above all else, and for His own sake. With the full might of our yearning love and resolute will, therefore, let us press on toward Him.

15. Finally, what are we to do about the little flame of wisdom? We are to act in the following way: it is first to be concentrated, then fed, and then raised aloft.

Now, we concentrate it by turning our hearts away from the love of creatures. This we absolutely must do: for there is no advantage in such love; if there were any, it would not be substantial; and if it were substantial, it still would not be sufficient. Therefore, all love of creatures, without reservation, must be rooted out of our hearts.

16. Next, we must feed it by turning our hearts toward the Spouse. Now, we do this by considering love in reference to ourselves, to those in heaven, and to the Spouse Himself. This leads us to realize that, through love, whatever we lack is given to us; through love, an abundance of all good is given to the blessed; and, through love, there is attained the supremely desirable presence of the Spouse. These are the considerations that set the heart aflame.

17. Third, we must raise it aloft, above anything perceptible, imaginable, or conceivable, in this way: first, looking straight upon Him whom we desire to love perfectly, we realize that this Beloved cannot be perceived through the senses, since He is neither seen, nor heard, smelled, tasted, or touched: thus, He is not perceptible; yet He is all delight (Ct. 5:16). Next, we realize that He cannot be seen through the imagination, since He has no shape, figure, quantity, limitation, or mutability: thus, He is unimaginable; yet He is all delight. Finally, we realize that He cannot be conceived through the intellect, since He is beyond demonstration, definition, opinion, estimation, or investigation: thus, He is inconceivable; yet He is all delight.

18. All this makes it clear that meditation about the purgative, illuminative, and perfective ways results in attaining the wisdom of Holy Scriptures. We should be concerned with this triple way whether we meditate on the Scriptures or any other subject.

-The acts of God: how much God has entrusted to man by creating all things for him, how much He has forgiven, and how much He has promised, these three summarizing the works of creation, reparation, and glorification.

-The principles of both kinds of acts: God and the soul, and the union that is to be accomplished between them.

Here our meditations must rest; this is the end of every thought and deed, the true wisdom where science is Life.

19. In a meditation of this sort, the whole soul must be attentive, applying all its faculties: intellect, synderesis, conscience, and will. For in such a meditation, intellect investigates and makes a proposition, synderesis judges and clarifies the issue, conscience agrees and draws the conclusion, will makes the choice and brings forth the solution. For instance, if a man wishes to meditate on the purgative way, intellect must raise the question of what should be done to a violator of the temple of God. Synderesis will answer that he must be either chastised, or cleansed by the tears of contrition. Conscience agrees: ‘Since this violator is yourself, you must either condemn yourself to hell, or afflict yourself with the goad of penance.’ Then will makes a choice: that is, it rejects eternal damnation, and deliberately chooses the sufferings of penance.

1. Having explained how reading and meditation lead to the wisdom of truth, we must now explain how to obtain that same wisdom by means of prayer.

We should know that, in prayer, there are three steps or stages: first, we deplore our misery, then we implore god’s mercy, and, finally, we worship him. For we cannot worship God unless we have first obtained grace from Him, nor can we induce God’s mercy to confer this grace upon us unless we first grieve for and confess our wretchedness. Every prayer should proceed through all these stages; since no one of them is sufficient without the others, or could lead surely to the goal, the three must be combined.

2. Guilt incurred, grace wasted, and glory lost may each give us a reason to weep over our misery. Whatever the case may be, our deploring must include three components-sorrow, shame, and fear: sorrow for the damage or injury; shame for the disgrace or infamy; fear for the danger or guilt. The recall of the past causes sorrow for what the soul has omitted, namely the precepts of justice; for what it has committed, namely the things forbidden under pain of sin; for what it has lost, namely life-giving grace. The consideration of the present causes shame, since the soul realizes where it is-deep in the abyss, whereas it had once been close to the summit; in what condition it is besmirched with mire, whereas it had once been an enchanting image; what it is-a slave, whereas it had once been free. The anticipation of the future causes fear, since the

Prv. 5:5 soul foresees where it is headed-to the nether world her steps attain; what is due-a judgment, inevitable yet just; what it would receive-the penalty of eternal death.

3. Whatever the particular grace we are asking for when we beg for God’s mercy, such begging must stem from three things: the intense desire generated by the Holy Spirit who pleads for us with unutterable groanings; (Rom. 8:26) the confident hope given to us by Christ who died for us all (cf. 1 Pt. 2:21); and the eager search for help-that help we expect to receive from the saints and the just.

Desire is generated by the Holy Spirit, for, through Him, we are eternally predestined by the Father in the Son, spiritually reborn in baptism, and harmoniously assembled in the Church. Hope is given us by Christ who, on earth, offered Himself up for us on the cross; in heaven, appears in glory before the face o f God the Father on our behalf (Heb. 9:24); and in the Mass is offered anew by Holy Mother Church. Help is from the communion of saints; from the patronage of angels, the prayers of the blessed in the Church Triumphant, and the merits of the just in the Church Militant.

When these three conditions are fulfilled, then only will God’s mercy be successfully implored.

4. Whatever the occasion of our worship, three things must be done: first, our heart must bow before God to express reverence and adoration; then, it must open up to render love and gratitude; finally, it must rise aloft to the mutual delight and converse between the Spouse and the bride, as told by the Spirit in the Canticle. If the proper order is observed, the soul will find therein such exuberance of joy that, enraptured, it will cry out: ‘It is good for us to be here.’ (Mt. 17:4) This is the final aim of our prayer; nor should we cease to pray until we reach the house o f God amid loud cries o f joy and thanksgiving, (Ps. 41:5) with the multitude keeping festival.

5. You induce yourself to reverence by admiring God’s immensity and beholding your own smallness; you open up your heart to love by considering God’s bounty and your own unworthiness; you lift up your soul to wonder by contemplating God’s charity and your own lukewarmness: so that, by this comparison, you reach a state of ecstasy.

6. Know also that we owe reverence to God under three aspects: first, as to the Father who formed, reformed, and informed us; second, as to the Lord who rescued us from the fangs of the enemy, redeemed us from the prison of hell, and led us into His vineyard; third, as to the judge before whom we are accused, convicted, and exposed: accused by the voice of conscience, convicted by the evidence of our life, exposed by the light of divine wisdom, so that in all justice, sentence must be passed against us. In the first instance, reverence must be deep; in the second, even deeper; and in the third, deepest of all. The first compares to a bow, the second, to a genuflection, the third, to a prostration. The first implies subjection, the second, dejection, and the third, abjection. We deem ourselves little in the first, least in the second, nothing in the third.’

7. Likewise, we must show God our loving will in three ways: strongly, more strongly, most strongly. Strongly, by considering our unworthiness; more strongly, by considering the abundance of His grace; most strongly, by considering the immensity of His mercy. Or, again, strongly because of sins committed, more strongly because of sins remitted, most strongly because of what has been promised. Or, once more, strongly because of the perfecting of nature, more strongly because of the clothing of grace, most strongly because of the gift of superabundance. In the first, the heart is expanded or extended; in the second, it is opened up; in the third, it is poured out, as expressed in this passage of the second chapter of Lamentations: Pour out thy heart like water. (Lam. 2:19)

8. As for delight in God, that also must be expressed in a threefold manner. First, our delight should be so well adapted to God that we must be happy to find it in Him alone. Second, we must be happy in that we please none but Him. Third, we must be happy that others share this delight with us.’ The first manner is great; the second, greater; and the third, greatest of all. In the first, there is gratuitous love; in the second, a love that is due; in the third, a love that is a combination of both.’ In the first, the world is crucified to man; in the second, man is crucified to the world (cf Gal. 6:14); in the third, Man is crucified for the sake of the world, since He chooses to die for all in order that all may please God.

And this is the state and the level of perfect love. No man, before reaching it, should deem himself perfect. Then only is perfection attained when he finds his heart not merely willing, but intensely longing, to die for his neighbor’s salvation, according to the words of Paul: I will most gladly spend and be spent myself for your souls. (Cor. 12:15) We can not love our neighbor perfectly before we attain a perfect love for God. It is for Him that we love our neighbor; only because of Him that we find our neighbor lovable.’

9. In order to understand progress in the love of God, we must bear in mind that man proceeds in a gradual and orderly fashion by six degrees until he reaches perfection.

The first is sensitivity: that is, a man learns to taste and see that the Lord is sweet (Ps. 33:9). And this he does by taking time out for a holiday to be spent with Him in sacred meditation; for, as is said in the Psalm: The remainders o f the thought shall keep holiday to Thee (Ps. 75:11). This occurs when meditation upon the love of God gives birth to sweetness in the heart.

The second degree is avidity: that is, the soul grows accustomed to the sweetness, and such great hunger arises in it that nothing short of the perfect possession of the One it loves can satisfy it. Since it cannot attain Him in the present life, because He, dwells afar, our soul constantly reaches out and overflows with ecstatical love, crying out and repeating the words of holy Job: I should prefer choking and death rather than my pains (Jb. 7:15); for, as the hind longs for the running waters, so my soul longs for You, O God. (Ps. 41:2)

10. The third degree is satiety, which is the direct result of avidity. Since the soul, in its ardent yearning for God, is rising to the heights, anything that would hold it down becomes distasteful to it. Thus, as if filled with God, it finds no refreshment in anything below the One it loves. The man who is full and yet tries to eat more, finds in food disgust instead of nourishment. On this level of love, the soul will react in the same manner to any good that is merely of the earth.

The fourth degree is ebriety, which is the direct result of satiety. Ebriety consists in this, that a man loves God so much that he is not only disgusted with consolation, but even, instead of it, loves and seeks the cross. Out of love for the Beloved, he rejoices, like the apostle, in pain, abuse, and scourging. Indeed, just as a drunkard will strip himself naked without shame, and pay no heed to blows, so does the soul behave here.

11. The fifth degree is security, which is the direct result of ebriety. Since the soul feels that it loves God so much that it would happily bear for His sake every punishment and every shame, (cf. 1 Jn. 4:18) fear is readily expelled, and the soul conceives such hope in the divine assistance that it believes no power could cut it away from God. On this level the apostle dwelt when he said: Who shall separate us from the love of Christ? . For I am sure that neither death nor life ... will be able to separate us from the love of God, which is in Christ Jesus our Lord. (Rom.8:35)

The sixth degree is true and full tranquillity. Here is such quiet and peace that the soul is, in a way, established in silence and is asleep, as if in Noe’s Ark where tempests cannot reach. What, indeed, could disturb a mind that is free from the goad of craving and the sting of fear? Such a mind is at the goal, in peace and quiet; here, the true Solomon finds his rest, for his place is in peace. (Ps. 75:3)

Therefore, these six degrees of love are most fittingly portrayed by the six steps that led to the throne of the king (cf. 3 Kgs.10:18; cf 2Par.9:17). That is why it is said in the Canticle: He made ... the going up of purple: the midst he covered with charity, for this peace cannot be had without charity (Ct. 3:10). As soon as we acquire charity, all that pertains to perfection becomes easy: acting or suffering, living or dying. We must therefore endeavor to advance in love, for perfect love leads to perfection in all else. May God deign to give it to us, He who lives and reigns forever and ever. Amen.

12. To sum up these distinctions in a practical way, remember that one who wishes to advance toward perfection should, by meditation, arouse, sharpen, and direct the sting of conscience; hold out, broaden, and turn back the beam of intelligence; concentrate, feed, and raise aloft the little flame of wisdom.

Then, by prayer, he should first deplore his misery, with sorrow because of the damage, with shame because of the disgrace, with fear because of the danger. Second, he should implore God’s mercy, with an intense desire flowing from the Holy Spirit, with a confident hope coming from Christ crucified, and with the helpful protection obtained for him by the prayers of the saints. Third, he should render worship by displaying reverence, love, and delight in God. Let admiration for the attributes of God be like a major proposition; let consideration of them follow as a minor; and let this result in full worship as a conclusion. The man who thus constantly and intensely keeps trying, will ascend in love through the six degrees which lead to perfect tranquillity. Here, great peace is found, the very consummation, as it were, of the peace the Lord left with the apostles (cf. Jn. 14:27). Note, therefore, that in all his greetings the apostle wished for his disciples grace and peace: grace as the first good, and peace as its complement. Writing to Timothy, he added mercy, the principle of both (cf. I Tm. 1:2).

1. Having considered how, through meditation and prayer, we are to prepare for wisdom, let us now discuss briefly how we may arrive at its fullness through contemplation. For it is by means of contemplation that our spirit enters the heavenly Jerusalem upon which, according to this passage of Exodus, the Church is modeled: See that you make them according to the pattern shown you on the mountain (Ex. 25:40). As much as possible, indeed, the Church Militant must conform to the Church Triumphant, the merit to the reward, and the wayfarers to the blessed.

Now, in glory, there is a threefold gift which constitutes the full reward: the eternal possession of supreme peace, the clear vision of supreme truth, and the full enjoyment of supreme goodness or love. Correspondingly, there is a threefold distinction between the highest hierarchies of heaven: that is, the Thrones, Cherubim, and Seraphim. Whoever wishes to attain beatitude through his merits must therefore conform himself to these three, as closely as is possible in this state of wayfaring, in order to obtain the tranquillity of peace, the splendor of truth, and the sweetness of love. For in these three the Lord Himself reposes, dwelling as in His own abode. Therefore, there are three stairs leading up to these three goals, according to the triple way: that is, the purgative way, which consists in the expulsion of sin; the illuminative way, which consists in the imitation of Christ; and the perfective way, which consists in union with the Spouse. Thus, each way has its steps, which we must climb from the bottom to the top.

One, shame, when we recall the four aspects of the sins committed: gravity, number, baseness, and ingratitude.

Two, fear, when we consider the four elements of judgment: the dissipating of grace, the blinding of reason, the hardening of the will, and the final condemnation.

Three, sorrow, when we estimate the fourfold damage done: the rejection of God’s friendship, the loss of innocence, the wounding of nature, and the waste of past life.

Four, insistence, when we send out a fourfold cry for help: to God the Father, to Christ the Redeemer, to the Virgin Mother, and to the Church Triumphant.

Five, resoluteness, when we extinguish the fourfold fire of vice: aridity or sloth, perversity or malice, pleasure or concupiscence, and vanity or pride.

Six, ardor, when we conceive a fourfold desire for martyrdom: for the sake of perfect remission of sin, perfect cleansing of blemishes, perfect fulfillment of the penalty, and perfect sanctification in grace.

Seven, quiet, when, reposing in the shade of Christ, in a state of happiness and rest, we feel we are sheltered by God’s wings from the heat of concupiscence and the fear of punishment. (cf. Pss. 16:8, 60:5) This state cannot be attained without the desire for martyrdom. But there is no desire for martyrdom without extinction of the passions; no extinction of the passions without a plea for help; no help without sorrow for guilt; no sorrow without fear of the divine judgment; no fear without the memory of sins and shame for them.

If a man desires to attain the repose of peace, therefore, let him proceed in the order indicated above.

3. These are the seven steps by which the splendor of truth is attained through the imitation of Christ: assent of reason; movement of compassion; gaze of admiration; outgoing of devotion; clothing in likeness; acceptance of the cross; contemplation of truth (cf. Rom. 13:14; cf. Gal. 3:27). Let us take these steps in order.

One, consider Who it is that is suffering, and submit yourself to Him through the assent of reason, believing with the utmost firmness that Christ is truly the Son of God, the Principle of all beings, the Saviour of all men, the One who will repay each according to his merits.

Two, consider how good is the One who is suffering, and unite yourself to Him with the movement of compassion, sharing the pains of the utterly blameless, meek, noble, and loving Christ.

Three, consider how great is the One who is suffering, and reach out to Him with the gaze of admiration for His immense power, beauty, happiness and infinity. Be filled with awe before this immense Power reduced to nothingness, this immense Beauty drained of all charm, this immense Happiness tormented, this Eternity brought down to death.

Four, consider why He is suffering, and forget yourself in a rapture of devotion: remembering only that He is suffering for your redemption, illumination, sanctification, and glorification.

Five, consider how He is suffering, and put on christ (Gal. 3:27). by endeavoring to resemble Him. He suffered most willingly as regards His brother, most severely as regards Himself, most obediently as regards His Father, most providently as regards the enemy. Following His example, strive therefore to be kind to your neighbor, severe to yourself, humble before God, and shrewd against the devil’s guile.

Six, consider how much He is suffering, and embrace the cross in an access of desire for suffering. Supreme Power, as if powerless, endures bonds; Goodness, as if vile, loud reproach; Wisdom, as if foolish, mocking taunts; Justice, as if guilty, cruel torture. You also should desire the cross: that is, a passion full of abasement by the instruments; full of insult by the words; full of derision by the sham regalia; full of pain by the torments.

Seven, consider what follows upon His suffering, and behold the light of truth through the eyes of contemplation. Because of the suffering of the Lamb, the scroll. and its seven seals were opened, as is said in the Apocalypse (cf. Ap. 5:5ff). This scroll contains the universal knowledge of all things, of which seven had been hidden from man, but were now revealed through the effectiveness of the passion of Christ: the admirable God, the rational spirit, the sensible world, the delightful heaven, the frightful hell, the praiseworthiness of virtue, and the guilt of sin.

4. One, the admirable God is revealed through the cross, in His highest and most inscrutable wisdom, His highest and most blameless justice, His highest and most ineffable mercy. In His supreme wisdom, He has confounded the devil; in His supreme justice, He has required the just price of redemption; in His supreme mercy, He has delivered up His Son for us. Careful consideration of these things will give us a most lucid vision of God.

Two, the rational spirit is revealed through the cross in a threefold distinction: in its benevolence, as seen in the angels; in its worth, as seen in men; in its cruelty, as seen in the demons. For the crucifixion of the Lord was accepted by the angels; the Son of God was crucified for the sake of mankind; and the crucifixion came about at the instigation of the demons.

Three, the sensible world is revealed through the cross. as being the place where blindness reigns, since it knew not the true and supreme Light (cf. Jn. 19f ); as being the place where sterility reigns, since it despised Christ as fruitless; as being the place where evil reigns, since it condemned and put to death its God and Lord, although He was both loving and innocent.

Four, the delightful heaven is revealed through the cross as being the summit of all glory, the expression of all joy, the treasury of all wealth; for God, desiring to restore to us what had been our abode, became man, humble, pitiful, and poor. Thus Supremacy accepted misery, justice was put to trial, Wealth assumed necessity; for the highest Ruler became a lowly slave that we might rise into glory; the most equitable judge received the basest condemnation that we might be acquitted of sin; the richest Lord suffered the deepest need that we might abound in plenty.’

Five, the frightful hell is revealed through the cross as being a place replete with bitter want, vileness, shame, disaster, and misery. If, indeed, Christ had to suffer such things to erase our sins and atone for them, it is the more fitting that the damned be afflicted with them as a just retribution and repayment for their crimes.

Six, the praiseworthiness of virtue is revealed through the cross, that we may see how precious, how beautiful, how fruitful virtue is: precious, in that Christ chose to give up His life in order to preserve it; beautiful, in that virtue shone forth brightly in His very disgrace; fruitful, in that a single perfect act of virtue despoiled hell, opened heaven, and renewed the earth.

Seven, the guilt of sin, and its despicable ugliness, is revealed through the cross. Behold, indeed, what a price, what a compensation, what a painful cure, its remission required. The one Person who was both God and the noblest of men, atoned for an arrogance unique in presumptuousness, by accepting the basest of humiliations; for a greed unique in avidity, by leading the poorest of lives; for a lust unique in corruption, by suffering the most dreadful of all torments.

5. This, therefore, is how all things stand exposed through the cross, for in this sevenfold division all things are included. It follows that the cross itself is the key, the door, the way, and the splendor of truth. He who is willing to take up the cross and follow its way, as Christ explained, does not walk in the darkness, but will have the light o f life (Jn. 8:12).

6. These are the seven steps by which the sweetness of love is attained through the reception of the Holy Spirit: alert watchfulness, comforting trust, inflaming desire, uplifting rapture, joyful peace, transporting happiness, and perfecting intimacy. You must proceed in this order if you wish to attain perfect charity and the love of the Holy Spirit.

One, since the Spouse is at hand, watchfulness must keep you alert so that you may exclaim: O God, my God, to Thee do I watch at break of day (Ps. 62:2); and, as in the Canticle: I was sleeping, but my heart kept vigil; (Ct. 5:2) and, again, with the prophet: My soul hath desired Thee in the night: yea, and with my spirit within me in the morning early I will watch to Thee. (Is. 26:9)

Two, since the Spouse is faithful, trust must be your comfort, so that you may exclaim: In Thee, O Lord, have I hoped, let me never be confounded (Ps. 30:2); and, with Job: Slay me though He might, I will wait for Him (Jb. 13.15).

Three, since the Spouse is sweet, desire must inflame you, so that you may exclaim: As the hind longs for the running waters, so my soul longs for You, O God! (Ps. 41:2) And, as in the Canticle: Love is strong as death (Ct. 8:6); and, again, as in the same: I am faint with love (Ct. 2:5).

Four, since the Spouse is lofty, rapture must uplift you, so that you may exclaim: How lovely is Your dwelling place, O Lord of hosts! (Ps. 83:2) And, with the bride: Draw me! (Ct. 1:4) And, again, with Job: I should prefer choking and death rather than my pains. (Jb. 7:15)

Five, since the Spouse is beautiful, delight in Him must bring you peace, so that you may exclaim with the bride: My Lover belongs to me, and I to Him (Ct. 2:16); and, with the same: My Lover is radiant and ruddy; He stands out among thousands (Ct. 5:10).

Six, since the Spouse is rich, you must be filled with happiness, so that you may exclaim: When cares abound within me, Your comfort gladdens my soul; (Ps. 93:19) and also: How great is the goodness, O Lord, which You have in store for those who fear You (Ps. 30:20); and, again, with the apostle: I am filled with comfort, I overflow with joy. (2 Cor. 7:4).

Seven, since the love of the Spouse is strong, close intimacy must weld you to Him, so that you may exclaim: For me, to be near God is my good (Ps. 72:28; and also: Who shall separate us from the love of Christ? (Rom. 8:35

7. These steps follow a definite order. There is no stopping before the last one; and the last one cannot be reached except through those intermediate, which are intimately correlated. At the first step, reason is at work; at all the following, the affections of the will dominate. Whereas, indeed, watchfulness reasons out how fitting, enriching, and delightful it is to love God, trust, as if born of it, gives rise to desire, and this, to rapture, until a state of union, tenderness, and embrace is attained; to which may God lead us.... Amen.’

First, the steps of cleansing are divided in this manner: you must blush because of your crimes, tremble in the face of judgment, weep for the damage done, beg for remedy, fight the enticements of the enemy, desire martyrdom on account of the reward, and come close to Christ, seeking shelter in Him.

The steps pertaining to illumination are divided in this manner: consider Who it is that is suffering, and surrender with faith; how good is the One who is suffering, and be filled with deep compassion; how great is the One who is suffering, and be carried away with admiration; why He is suffering, and be filled with trust and gratitude; how He is suffering, and be led to conform to Him; how much He is suffering, and embrace Him with ardor; what are the consequences of His suffering, and contemplate Him with deep insight.

The steps of the unitive way are divided in this manner: watchfulness must arouse you, since the Spouse is at hand; trust must strengthen you, since He is faithful; desire must inflame you, since He is sweet; rapture must uplift you, since He is lofty; delight in Him must bring you peace, since He is beautiful; joy must inebriate you, since His love is full; close proximity must weld you to Him, since His love is strong.

Thus, in the intimacy of our loving soul, let us always say to the Lord: It is You I seek, in You I hope, for You I long, to You I rise, You I receive, in You I exult, and to You I finally cling.

9. The steps of progress may be divided in another way, by means of a thrice threefold distinction, corresponding to the three levels of the hierarchy. Because of original sin, three things, namely sorrow, gratitude, and conformity, are necessary requirements for any person. If man had not sinned, two things would have sufficed, that is, gratitude and conformity: gratitude for the gift of grace, conformity for the sake of justification. But now there is need also for sorrow, as a medicine, because sins committed for our pleasure cannot be erased except through painful contrition.

Now, sorrow consists in weighing the evils we have deserved by our wickedness; in recalling the pains of Christ’s passion; and in trying to secure, through our supplications, remedies for the sufferings we have inflicted upon our neighbor.

gratitude consists in admiration for the gift of creation out of nothingness; disregard for our own merits in the work of redemption from sin; thankfulness for our deliverance from hell. For we were created in the image of God, redeemed by His blood alone, and made free to reach the heights of heaven.

conformity consists in contemplating truth with eyes lifted upward; in extending the movement of love outward; in applying the manly act of courage inward. Thus, you must rise above yourself through a vision of the truth; and this by contemplating the divine realities through intelligence; by surveying the world around you through knowledge; by bringing judgments into captivity through faith well-formed (cf. 2 Cor. 10:5). You must, likewise, reach out in a movement of love toward the things around you: and this by longing for the delights of heaven through wisdom; by embracing all that is rational through friendship; and by despising all carnal pleasures through modesty. Again, you must deal, by an act of courage, with the things within you: and this by attacking difficulties through vigorous effort; by performing praiseworthy deeds through magnanimity; by accepting lowly duties through humility.

10. Cleansing through sorrow, considered in regard to self, implies contrition, which must be laden with grief for the evils oppressing Christ, our neighbor, and ourselves. Considered in regard to Christ, it implies compassion, which must be mixed with fear because of the awe inspired by the future judgment, real though hidden, and as unpredictable as its time of coming, its day and hour. Considered in regard to our neighbor, it implies commiseration, which must be prayerful and marked with confidence in the help God always extends to us by Christ, through the saints.

Enlightening through conformity implies an intuition of the First Truth: an intuition that is high when it faces God the incomprehensible Object, broad when it faces God the intelligible Object, and pure when it faces God the Object of faith. It implies a movement of love: a love that is high when it faces Divinity, broad when it faces our neighbor, and pure when it faces the world. It implies, finally, an act of courage: a courage that is high when it faces good deeds, broad when it faces the spreading of the truth, and pure when it faces contemptible things.

Perfecting through gratitude implies an awareness that rises to a hymn of thanksgiving for the quality of the graces that are offered, a joy that rises to jubilation for the value of the gifts we have received, and a delight that culminates in an embrace because of the Giver’s bounty.

11. Note that our vision of truth must be elevated toward the incomprehensible, that is, the mysteries of the Trinity most high, to which we are raised in contemplation in two possible manners: one affirmative, the other negative. The first is that of Augustine (De Trin 5), the second, that of Denis. (Dion. Myst. Theol)

First, through affirmation we understand some concepts of Divinity as common, others as proper, others again, intermediate between the two, as appropriated.

Understand, and behold if you can, what in God is common to the three Persons, and see that He is First Essence, Perfect Nature, and Beatific Life. These have a necessary sequence. Again, attend, and discern, if you can, that God is Ever-present Eternity, Plenteous Simplicity, and Motive Stability. These, likewise, have a natural sequence and interrelationship.

Finally, consider that God is Inaccesible Light (cf. I Tm. 6:1), Unchanging Mind, and Uncontained Peace. These attributes imply not only unity of essence, but also the most perfect trinity of Persons.

Light, as the parent, generates brightness. Brightness and light produce heat, so that the heat proceeds from both, although not in the manner of an offspring. Thus, if God truly is Inaccessible Light in whom Brightness and Heat are substance, but also hypostasis, in God there are truly Father, Son, and Holy Spirit; which are the proper names of the divine Persons.

The mind, as the principle, conceives and then expresses the word. Out of their union the gift of love emanates. This process is seen in every mind in the state of perfection. If God, therefore, is Unchanging Mind, it is clear that there exists in the divine Being the First Principle, the Eternal Word, and the Perfect Gift. These also are proper names of the divine Persons.’

Peace, likewise, implies concordance, and thus more than one element. Now, two elements cannot be perfectly concordant unless they are alike; they cannot be alike unless both proceed from a third, or one proceeds from the other. But, in the Godhead, two Persons cannot proceed from the third in an identical way. Necessarily, therefore, if true peace exists in God, there must be present there the First Principle, its Image, and the Bond between the two.

FIRST, unity, truth, and goodness: unity is attributed to the Father, for He is the Origin; truth, to the Son, for He is the Image; goodness, to the Holy Spirit, for He is the Bond. (Aug., D.Doct.Chr., 5:5)

SECOND, power, wisdom, and will: power is attributed to the Father, for He is the Principle; wisdom, to the Son, for He is the Word; will, to the Holy Spirit, for He is the Gift.

THIRD, loftiness, beauty and sweetness: Loftiness is attributed to the Father, because of His oneness and power;’ for loftiness is nothing but singular and unique power. Beauty is attributed to the Son, because of His truth and wisdom, for wisdom implies the plurality of ideas, and truth implies their unity with the object; while ‘beauty means unity in plurality. (Aug., D.Musica. VI, 16:38) Sweetness is attributed to the Holy Spirit because of His will and His goodness; for wherever supreme goodness is united to will, there are found supreme love and supreme sweetness. Thus, there is in God an awesome loftiness, a wonderful beauty, and a desirable sweetness: and here we rest. This is the elevation of the mind in the affirmative manner.

13. But there is another, and higher, approach: that is, by manner of negation. As Denis says: ‘(When applied to God,) affirmations are inadequate, while negations are wholly true.’’ (Dion., Cel. H. 2:3) Negations seem to say less but actually they say more. This manner of elevation consists in using nothing but negative predications, and that in a way which is orderly, proceeding from the lowest to the highest, but which also expresses transcendence. For instance, we say: God is not perceptible through the senses, but is above the senses; nor is He imaginable, intelligible, manifest, but is above all these concepts. Then the vision of truth, having experienced the night of the intellect, rises higher and penetrates deeper, because it exceeds the intellect itself as well as every created thing. This is the most noble manner of elevation. To be perfect, however, it postulates the affirmative manner, as perfection supposes illumination, and as negation supposes affirmation.’ The more intimate the ascending force, the more powerful the elevation; the deeper the love, the more fruitful the rising. It is beneficial, therefore, to practice this manner.

14. Note that on the first level, truth is to be invoked by sighs and prayer, which pertains to the Angels; it is to be received by study and reading, which pertains to the Archangels; it is to be communicated by example and preaching, which pertains to the Principalities.-On the second level, truth is to be sought by recourse and dedication to it, which pertains to the Powers; it is to be grasped by activity and endeavor, which pertains to the Virtues; it is to be assimilated by self-contempt and mortification, which pertains to the Dominations.-On the third level, truth is to be adored by sacrifice and praise, which pertains to the Thrones; it is to be admired in ecstasy and contemplation, which pertains to the Cherubim; it is to be embraced with caresses and love, which pertains to the Seraphim.

This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1990....x.... ’ “”.