Article IV. According to Tradition the Full Perfection of Christian Life Belongs to the Mystical Order

According to St. John of the Cross, the full perfection of Christian life belongs clearly to the mystical order, and is

In Ep. ad Hebraeos, 6: 1, lect. 1.

truly realized only in the transforming union. However, many modern writers on asceticism hold an entirely different opinion. Whence comes this divergence?

Father Poulain’s explanation is well known. He says: “All the ascetic writers speak of the three ways, the purgative, the illuminative, and the unitive, and they make them corre spond, approximately at all events, to the terms: way of be ginners, of proficients, and of the perfect. Some allow mys ticism to play no part here; others at the most, place it only at the end of the third way. St. John of the Cross also employs these six terms, but gives them a meaning peculiar to his teaching. He looks at matters, from the special point of view of mysticism, and places it in the second and third way . . . : ‘The way of the spirit, which is that of proficients, is also called the illuminative way, or the way of infused contempla tion’ (The Dark Night of the Soul, Bk. I, chap. 14). Certainly this language is very different from that of other spiritual authors.”¹

The language of St. John of the Cross, to be sure, differs notably from that of many modem writers on asceticism. Some of the latter distinguish not merely three ways, but six; three ascetical and three mystical.² Is this not placing a ma terialistic interpretation on everything under the pretext of being more precise? Tradition has always spoken of only three ways, not six; but materially they appear in an imperfect manner or in their plenitude, according to the spiritual con dition of the subject.³ Although St. John of the Cross clarifies on several points the language of the great doctors who pre ceded him, nevertheless he teaches the same doctrine as they do.

Is a less elevated doctrine found in the spiritual works of the fathers, of St. Augustine, Dionysius, St. Bernard, St. Bonaventure, St. Thomas, Tauler, Louis de Blois, Dionysius the Carthusian, the author of The Imitation, St. Francis de Sales, and, in a general way, in the works of the saints who have spoken of the perfect life considered in its plenitude? We cannot find in their works, any more than we can in those of St. John of the Cross, mention of a twofold unitive life; the first ordinary, and the second extraordinary by its very nature and, as such, inaccessible to the majority of interior souls.

How can we, then, explain the divergence which we have just pointed out? While certain authors are especially concerned with beginners and with souls that have only a relative perfection in view, St. John of the Cross writes “for those who are determined to pass through nudity of spirit,” especially for contemplative souls. He proposes to them the loftiest perfection attainable in this life, and the most efficacious and direct means to reach it. He himself states this fact in the prologue of The Ascent of Mount Carmel.* This explains the apparent exaggeration of his insistence on mortification. It explains also his very lofty idea of the illuminative and of the unitive ways, which he presents to us in their plenitude, which is found only in the mystical life. Some modem writers on asceticism give us, on the contrary, only an inferior and a diminished idea of them; for if these two ways appear in the course of the ascetical life, it can only be in a manner that is still very imperfect.

We find here something similar to that which occurs in intellectual culture. For many, adequate theological training is given by a manual that can be studied in three years, and that one does not feel impelled to reread, because all it contains is quickly exhausted. Who can claim that the perfection of theo-⁴ logical culture is found in such a study? Others can satisfy the demands of their minds only by the profound study of St. Thomas and of his principal commentators. This study is neither an extraordinary undertaking nor a luxury for them; it is necessary for the training of their minds. They realize that even if they spend all their lives teaching the Summa theologica, written though it is for novices, they will never exhaust it, and will never arrive at a complete grasp of its breadth, height, and depth; to do so, would require an intellect equal to that of the master. “To comprehend is to equal,” said Raphael. To study the tract on grace, some will consecrate three months to it and scarcely ever return to it; others understand that the work of a lifetime would not suffice to penetrate what the doctors of the Church wished to tell us about this great mystery.

Thus, from the spiritual point of view, many souls are quickly, even too quickly, satisfied by a very relative perfection, which seems altogether insufficient to others. The latter feel a need for the eminent exercise of charity and of the gifts of the Holy Ghost. Certain very passionate temperaments and extremely vigorous intellects seem to find peace only in a lofty perfection, even that described by St. John of the Cross. With still greater reason, this is true of souls which received early in life a superior attraction of grace. They will find rest only after the painful purifications, in the transforming union, in which they will no longer be disturbed by the devil, the flesh, and the world.

Why should we not believe that St. John of the Cross has preserved in its essentials the true and very lofty traditional conception of Christian perfection, or of union with God? Should we not believe, on the contrary, that some modern writers on asceticism have impoverished tradition by confounding the full normal development of the life of grace on earth with what is only its prelude? This is the opinion of some contemporary theologians who consider the mystical life i6o necessary to full perfection, to that required, for example, for beatification. 6 They add that the other opinion, while claiming to combat presumption, might cause some souls to believe they have reached the unitive life, when, as a matter of fact, they are far from it. As a result, the ideal of perfection, the aim of the religious life, might be lowered and souls deprived of one of the greatest stimulants to an increasingly fervent and more generous life in closer union with God.

The true view seems to us to be the latter; namely, that there are not two unitive ways, the one ordinary and the other extraordinary by its nature, to which all fervent souls could not aspire, but only one unitive way, which, by an ever more perfect docility to the Holy Ghost, leads to a more intimate mystical union. This way is extraordinary in fact because of the small number of souls that are completely docile, but it is not extraordinary in itself or by its nature, like miracles or prophecy. On the contrary, it is in itself the perfect order, the full development of charity, actually realized in truly generous souls, at least at the close of their lives, if they live long enough. It may well be that, for lack of proper direction or favorable surroundings, or again by reason of a nature given to exterior activities, certain generous souls would reach the mystical life only after a much longer time than the ordinary span of life. 6 But these are accidental circumstances and, however frequent they may be, they do not affect the fundamental law of the full development of the life of grace. 7 St. John of the Cross makes this point very clear when, at the begin-

6 Cf. Father Arintero, O.P., La Ciencia tomista, May, 1919. The expression “full perfection” shows that we are speaking not only of its essence but of its integrity. Thus to have five fingers on each hand belongs to the integrity of the human body, without being of its essence.

6 Cf. De la Taille, S.J., L’oraison contemplative, 1921.

7 The same is true in the physical order. A cedar will not attain its normal height if it is not planted in suitable ground, or if certain exterior circumstances are lacking. Similarly, from an intellectual point of view, by reason of a lack of serious foundation, of favorable environment, or because of an unreceptive temperament, certain laborious minds never attain their full normal development.

ning of his works, he says they are written “in order to help the many souls which are in great need of assistance. After the first steps in the path of virtue, when the Lord wishes to make them enter the dark night in order to lead them to divine union, there are some that go no further. Occasionally, it is the desire which is lacking, or they are not willing to let themselves be led therein. At times, it is because of ignorance, or because they vainly seek an experienced guide capable of leading them to the summit.” 8

This summit is not reached without infused contemplation; and certainly infused contemplation is not the fruit of our personal effort, for it surpasses the human mode of the Christian virtues. We do not have it when we wish it; it comes from a special grace, from an inspiration and illumination to which the gifts of the Holy Ghost render us docile. Though we do not have this inspiration when we wish it, we can hold ourselves ready to receive it; we can ask it, and merit it, at least in the broad sense of the word “merit.” Every soul in the state of grace has, in fact, received the gifts of the Holy Ghost which develop with charity. As a general rule, the Holy Ghost moves us according to the degree of our habitual docility. 9

“The conclusion is clear,” says the holy doctor, “that, as soon as the soul has succeeded in carefully purifying itself of sensible forms and images, it will bathe in this pure and simple light, which will become for it the state of perfection. In truth, this light is always ready to penetrate us. Its infusion s The Ascent of Mount Carmel, Prologue.

® Cf. John of St. Thomas, commentary on la Ilae, q.68, De donis Spiritus Sancti, disp. XVIII, a. 2, no. 31: “The actual inspiration of the Holy Ghost is not within our power, but it is within our power to have our heart always ready to obey, in order that we may be easily moved by the Holy Ghost/'

The Carmelite theologians and those of the Dominican school teach that all souls should aspire to supernatural or infused contemplation, and that this contemplation can be merited at least de congruo: “All ought to aspire to supernatural contemplation." This thesis is defended by Philip of the Blessed Trinity, Theol. myst. (1874), II, 299, 311; by Anthony of the Holy Ghost, Directorium mysticum (1732), p. 99; by Vallgornera, O.P., Theol. mystica (Berthier ed.), 1 ,428; by Father Meynard, O.P., Traiti de la vie interieure, II, 131.

i6*

is prevented by the forms and veils of creatures, which envelop and hamper the soul. Tear aside these veils . . . and little by little, without delay, rest and divine peace will overwhelm your soul with admirable and profound views on God, which are enfolded in divine love.” 10

We shall demonstrate that this doctrine of St. John of the Cross, while clarifying that of the great doctors who preceded him, remains perfectly conformable to their teaching, and that it is contained in the evangelical beatitudes. These propose to us Christian perfection in all its grandeur, and are certainly not inferior in elevation to what the author of The Spiritual Canticle has written.

Thus we begin to see the answer which should be made to three questions already proposed:

1. What characterizes the mystical life? A special passivity or the predominance of the gifts of the Holy Ghost, having a superhuman mode specifically distinct from the human mode of the Christian virtues, without, however, being confounded with graces gratis datae, such as prophecy. These last are in no way necessary to the mystical life; they are in a certain sense exterior, and given especially for the benefit of one’s neighbor. 11

10 The Ascent of Mount Carmel, Bk. II, chap. 15. This is true in principle. However, we must keep in mind predestination, about which St. John of the Cross writes: “It is true that souls, whatever their capacity may be, can have attained union, but all do not possess it in the same degree. God disposes freely of this degree of union as He disposes freely of the degree of the beatific vision” (The Ascent, Bk. II, chap. 5). From the fact that all the just are not predestined to glory and do not infallibly attain it, one cannot claim that it is not the normal consummation of grace as well as of the mystical union in this life. We must not confound vocation and predestination: “Many are called, but few are chosen.” This difference should, however, be noted: it is through his own fault only that an adult fails to attain salvation, while he may fail through no fault of his own to attain contemplation.

11 This doctrine stands out as a happy medium between and a culminating point above two opinions which are contrary to each other. The first opinion reduces mystical contemplation to an act of living faith more intense than other acts of faith, and this because it fails to understand the specific distinction between the virtues and the gifts, established by St. Thomas, la Ilae, q.68, a. 1-3. The second opinion seems to elevate the mystical life greatly, though in reality

2. When does the mystical life begin in the course of the spiritual life? Normally with the passive purification of the senses, and the prayer of passive recollection which St. Teresa speaks of in the fourth mansion. 12

3. Is a special vocation necessary to reach the mystical life? In principle, no. “The grace of the virtues and of the gifts” suffices in itself by its normal development to dispose us to the mystical life, and mystical contemplation is necessary for the full perfection of Christian life. 18 But in fact, for lack of certain conditions which at times are independent of our will, even generous souls would attain contemplation only after a longer space of time than the ordinary span of life; just as some minds, which are capable of a superior intellectual development, never reach it for lack of certain conditions. And lastly, in some who are more fitted for the active life, the gifts of action dominate. 14

This teaching antedates that of St. John of the Cross. It will be interesting to recall the chapter of The Imitation on “True Peace” (Bk. IV, chap. 25). It is certainly not inferior to the doctrine we have just set forth, and it is addressed to all souls to show them an ideal of perfection which they may aspire to without presumption. We quote some passages. “Peace is what all desire, but all do not care for the things that pertain to true peace. My peace is with the humble and gentle of heart; in much patience shall thy peace be. . . . Direct thy it reduces it, because it does not see clearly enough the profound difference which exists between the gifts of the Holy Ghost (supernatural by their essence and their mode, and present in all souls in the state of grace) and the graces gratis datae, which are not generally supernatural by their very essence, but only by their mode (quoad modum); which do not necessarily presuppose the state of grace, and which are, so to speak, not only actually but essentially exterior and extraordinary. Cf. Ia Ilae, q.g, a. 5.

12 See supra, chap. 5, art. 2.

18 See chap. 6.

14 it may be conceded that materially and in fact there are two unitive ways, although formally and in principle there is only one, now perfectly, now imperfectly, realized. We must not elevate a material or actual distinction into a formal or essential distinction.

whole attention to please Me alone, and neither to desire nor to seek anything besides Me. . . . The spiritual progress and perfection of a man consist in these things . . . in giving thyself up with all thy heart to the divine will, not seeking thine own interest either in great matters or in small, either in time or in eternity. So shalt thou keep one and the same demeanor always giving thanks both in prosperity and adversity, weighing all things in an equal balance. Be thou so full of courage and so patient in hope, that when inward comfort is withdrawn thou mayest prepare thy heart to suffer even greater things; and do not justify thyself, as though thou oughtest not to suffer such and so great afflictions, but justify Me in whatsoever I appoint, and cease not to praise My holy name. Then thou walkest in the true and right way of pdace, and thou shalt have a sure hope to see My face again with great delight. Now, if thou attain to the full contempt of thyself, know that thou shalt then enjoy abundance of peace, as great as is possible in this thy state of sojourning.”

This peace is the fruit of an eminent charity and of the gift of wisdom which makes us see everything, whether agreeable or painful, in relation to God, the beginning and end of all things. St. Augustine says that the beatitude of the peacemakers corresponds to this gift.

And this is why, in the same book of The Imitation , lB the disciple asks for the superior grace of contemplation, saying: “O Lord, I stand much in need of yet greater grace if it be Thy will that I should attain to that state where neither man nor any creature shall be a hindrance to me. . . . He desired to fly freely that said, ‘Who will give me wings like a dove, and I will fly and be at rest?’ (Ps. 54: 7.) ... A man ought, therefore, to mount above all creatures and perfectly renounce himself, and in ecstasy of mind perceive that Thou, the Creator of all things, hast nothing amongst creatures like unto Thee. Unless a man be set free from all creatures, he cannot 1® Bk. IV, chap. 31.

wholly attend unto divine things and therefore are there so few contemplative, because few can wholly withdraw themselves from things created and perishing. To obtain this there is need of much grace to elevate the soul and carry it away above itself, and unless a man be uplifted in spirit and be freed from all creatures and wholly united unto God, whatsoever he knoweth and whatsoever he hath are of small account.”

This remarkable chapter 16 is not less sublime than the chapters of St. John of the Cross on the transforming union. Properly speaking, it belongs to the mystical order, in which alone the true perfection of the love of God is to be found. 17

16 See the commentary on this passage by Father Dumas, S.M., in his excellent book. Limitation de Jesus-Christ: introduction a Vunion intime avec Dieu, pp. 360-370.

17 The mistress of novices in a French Carmelite convent recently wrote us the following letter on this subject: “I have been a religious for many years, and for a long time mistress of novices. In my opinion, many souls remain at the door of the true life because they lack instruction and are deluded in believing that meditation alone is a sure state. Ordinarily when one enters our monasteries with the required dispositions (and it ought to be the same in all cloisters), and when one strives seriously to acquire the virtues, the soul is, in a very short time, subjected by God to aridity and powerlessness, the prelude of the passive purifications. It is almost impossible to make those who have been trained according to the method of reasoned meditation believe that this state is good, and that it is made to lead them to the divine union. They do not understand the teaching of St. John of the Cross: ‘To apply oneself at this time to the comprehension and the consideration of particular objects, were they ever so spiritual, would be to place an obstacle in the way of the general, subtle, and simple light of the spirit; it would be to overcloud one’s spirit’ ( The Ascent of Mount Carmel, Bk. II, chap. 15).

“The contrary is true of souls that submissively accept these first trials. In a short time they enjoy peace, and then the knowledge of how to find God in this darkness. As a result of this knowledge, they make rapid progress. Those who cling to meditation are still waiting after thirty and more years of religious life for someone to lift them up and show them what they are still seeking. They lead a colorless and dull spiritual life. In the contemplative life the secret of happiness is in knowing how to live this life under the eye of God.

“May I continue to teach that contemplation, properly so called, in its divers degrees, always comes from God and that it is infused? One of the reasons, which has always led me to believe this, is that a soul, after making a little progress in prayer, is content only when it feels that all it has and all it experiences comes to it directly from God and not from self. Every soul that is even slightly contemplative, instinctively seeks to rid itself of everything personal and places no value on it. I clearly understand acquired contemplation which follows a fasci-

The saints use such language as this when they speak of perfect love, of the intimate knowledge of God and of ourselves which it presupposes, and of the signs by which it may be recognized.

God Himself used such words as these when speaking to St. Catherine of Siena: “I must now tell thee the sign that gives evidence that the soul has reached perfect love. This sign is the same as that which was seen in the Apostles after they had received the Holy Ghost. They left the Cenacle and, freed from all fear, they announced My word and preached the doctrine of My only Son. Far from fearing suffering, they gloried in it. . . .

“Those who passionately desire My honor and who hunger for the salvation of souls hasten to the table of the holy cross. Their only ambition is to suffer and to bear a thousand fatigues for the service of their neighbor. . . . They bear in their bodies the wounds of Christ, and the crucified love which bums them bursts forth in the contempt they feel for themselves, in the joy they experience in opprobrium, in the welcome they give to the contradictions and the pains that I grant them, wherever they may come from, and in whatever manner I may send them. . . .

“They run ardently in the way of Christ crucified. They follow His doctrine, and nothing can slacken their course, neither injuries nor persecutions nor the pleasures which the world offers them and would wish to give them. With unshakable fortitude they pass all this by, equipped as they are with a perseverance which nothing can trouble, their hearts transformed by charity, tasting and enjoying this nourish- nating study or an interesting book; this is merely admiration called forth by the discovery of truth. But in prayer the subjects are always practically the same. How can one then persist for a time and habitually in this undertaking without the grace of infused contemplation? Is a person npt on the road to this contemplation as soon as he wills to accept the purifications which lead to it?”

The substance of this letter seems to us the same as the doctrine of St. John of the Cross, who holds that contemplation, properly so called, is infused. See chap. 5, arts. 2-6.

ment of the salvation of souls, ready to bear all things for them. This is the incontestable proof that the soul loves God perfectly and without any selfish motive. ... If the perfect love each other, it is for My sake. If they love their neighbor, it is for Me, in order to give honor and glory to My name. That is why suffering always finds them strong and persevering. ... In the midst of injuries, patience shines forth and proclaims its royalty.

“To these souls I give the grace of a consciousness of My continual presence, 18 while to others I give it from time to time; not that I withdraw My grace from them, but rather the feeling of My presence. . . . These souls are plunged into the burning flames of My charity, purified of everything that is not I, stripped of all self-will and consumed with love of Me. Who then could withdraw them from Me and from My grace? . . . They always experience My divine presence in them, and I never deprive them of this feeling. . . . Moreover, their bodies are frequently raised from the earth by reason of this perfect union. . . . The body remains, as it were, motionless, broken by the love of the soul to such an extent that it would die, did not My goodness gird it with strength. . . . Furthermore, I interrupt this union for a time in order to permit the soul to remain united to the body. St. Paul complained of this body to which he was enslaved, because it hindered him from the immediate enjoyment of My divinity. He groaned because he was among mortals who continually offend Me, because he was deprived of the sight of Me, deprived of seeing Me in My essence.” 19

The sober, theological language of St. Thomas Aquinas is no less sublime when he treats of the question: “Whether anyone can be perfect in this life.”

“The divine law,” he answers, “does not prescribe the im- is These words clearly indicate the mystical union, and even the perfect mystical union.

18 St. Catherine of Siena, Dialogue, chaps. 74, 78, 79, passim.

possible. Yet it prescribes perfection, according to Matt. 5: 48, ‘Be you . . . perfect, as also your heavenly Father is perfect.’

“The perfection of the Christian life consists in charity. Now, perfection implies a certain universality because the perfect is that which lacks nothing. Hence we may consider a threefold perfection. . . . Absolute perfection consists in loving God as much as He is lovable. Such perfection as this is not possible to any creature; for God alone can love Himself in this way, that is to say, infinitely. Another perfection consists in loving God to the extent of our power, so that our love always actually tends to God. Such perfection as this is not possible in this life, but we shall have it in heaven. Finally, there is a third perfection which consists in loving God not as much as He is lovable, nor in always actually tending to Him, but to the exclusion of whatever is opposed to the love of Him. ‘The poison which kills charity,’ says St. Augustine, ‘is cupidity or covetousness. When this is destroyed, perfection exists.’ On earth this perfection can exist, and that in two ways. Man may exclude from his affection all that is contrary to charity, and which would destroy it, such as mortal sin. This is necessary to salvation. Secondly, man may exclude from his affection not only what is contrary to charity, but also whatever hinders his love from being directed completely toward God. Without this perfection, charity can exist, for instance, in beginners and in proficients.” 20

It is this last perfection which is peculiar to the perfect. They still commit venial sins through frailty or surprise, but they avoid deliberate venial sin and also slight* conscious, and voluntary imperfections. They are very faithful to the inspirations of the Holy Ghost, whether these inspirations remind them of a duty, even though quite unimportant, or of a simple counsel. 21 Moreover, instead of being content to make acts of charity which are comparatively weak for the

20 Summa, Ha Ilae, q. 184, a. 2.

21 Summa, la Ilae, q.68, a. 2.

degree of supernatural life to which they have attained (actus remissi), the perfect frequently make acts which are af least as intense as their degree of charity. By these acts they merit an immediate and notable increase of this virtue. 22 Having ten talents, they take good care not to act as if they had only two. Moreover, they receive communion with great fervor of will; they hunger for the Eucharist. 23 Ever tending toward great things by reason of the virtue of magnanimity, 24 they show a profound humility in their confessions, as also in their whole life, and, in their own opinion, they are the least of men. 26 They are meek and humble of heart, as well as firm and strong. In them “prudence scorns the things of the world for the contemplation of divine things; it directs all the efforts of their souls toward God. Temperance abandons, in so far as nature can bear it, whatever the body demands. Fortitude prevents the soul from becoming frightened in the face of death and the supernatural. Finally, justice leads the soul to enter fully on this wholly divine way.” 26 Higher still, according to St. Thomas, are the virtues of the soul that has been completely purified. They are those of the great saints in this life, and of the blessed in heaven.

In the perfect, the prayer of desire is almost continuous. They understand our Lord’s saying that we must pray always. Their faith has become loving contemplation; 27 their hope, invincible confidence. 28

St. Thomas states that, “while beginners strive above all to flee sin, to resist the movements of concupiscence . . . and proficients direct their principal efforts toward advancing in the practice of charity and of the other virtues, ... the perfect tend, above all, to unite themselves with God, to adhere

22 Summa, Ila Ilae, q.24, a. 6.

23 Summa, Ilia, q. 8 o, a. 10.

24 Summa, Ha Ilae, q.129, a. 3 ad 411m.

25 Summa, Ha Ilae, q.161, a.6, On the Degrees of Humility.

2« Summa, la Ilae, q.61, a. 5.

27 Summa, Ila Ilae, q. 8 , a.4, 7; q.45; q. 180, a.6.

28 Summa, Ila Ilae, q. 18, a.4; q. 129, a.6.

to Him, to enjoy Him. They desire to die in order to be with Christ.” 29

We find that St. Thomas expresses a no less sublime idea of what the love of one’s neighbor should be in the perfect: “There are, likewise, three degrees in charity toward one’s neighbor. In the first degree, our charity, without excluding anyone, extends positively only to our friends and to those who are known to us. Then it wishes well to strangers and does good to them, and finally, to our enemies. The last, says St. Augustine, is characteristic of the perfect.

“This progress in the extension of charity is accompanied by like progress in the intensity of this virtue. This growing intensity displays itself in the things which a man despises for the sake of his neighbor. He finally reaches a point where he despises not only exterior goods, but bodily afflictions and ultimately death itself, according to our Lord’s expression, ‘greater love than this no man hath, that a man lay down his life for his friends.’ Last of all, the progress of fraternal charity is manifested by its effects, so that a man will surrender for his neighbor not only his temporal but also his spiritual goods, and even himself, according to the words of St. Paul: ‘But I most gladly will spend and be spent myself for your souls; although loving you more, I be loved less.’ ’ 1 80 St. Bonaventure teaches the same doctrine. 81

St. Thomas teaches that to these three degrees of charity correspond three degrees in the moral virtues, 82 and also in the gifts and in contemplation. 88 A more sublime idea of Christian perfection can hardly be conceived. This conception

29 Summa, Ha Ilae, q.24, a.9.

so Summa, Ila Ilae, q.184, a. 2 ad gum.

si St. Bonaventure, De gradibus virtutum, chap. 1; De triplici via vel incen - dium amoris.

82 Summa, la Ilae, q.61, a.5. Manifestly the perfection of the virtues of the purified soul, described by St, Thomas, belongs to the mystical order.

88 Summa, Ila Ilae, q. 180, a. 6. Dionysius the Carthusian, De donis, tr. II, a. 15, has well described these three degrees of the gifts; the third certainly belongs to the mystical order.

excludes everything that would hinder the soul from belonging completely to God. To adhere to Him, to aspire eagerly to the beatific vision, to love effectively and in particular even our enemies, to scorn death for the glory of God and for the salvation of souls, such is the perfect age of the spiritual life.

An examination of the early doctors, who first spoke of the three ways (the purgative, the illuminative, and the unitive) and of the corresponding degrees of charity, shows that they used these terms in a broad sense, which has been preserved by St. John of the Cross, and not in the narrow acceptation of these terms, which has become current among several modern writers on asceticism. Evidently the distinction of the three ways owes its origin to the doctrine of Christian contemplation as formulated by St. Augustine and Dionysius. Pourrat recognizes this fact in his recent work, La spirituality chretienne when he says: “The doctrine of the three stages, the purgative, the illuminative, and the unitive, . . . was gradually generalized and applied to the ordinary Christian life”; that is, in the course of time these expressions were often used in a diminished sense. At the beginning they were understood in their loftiest acceptation, which did not designate something extraordinary in itself, or something miraculous, but something of eminent degree, the perfect order, or the full development of the supernatural life here below.

Dionysius often speaks of these three ways, especially throughout chapter five of his book. The Ecclesiastical Hierarchy. “God,” he says, “first purifies the souls in which He dwells, then He illumines them, and finally leads them to divine union. ... In the same way, in the Church the power of purifying belongs to the diaconate, . . . the power of illuminating, to the priesthood, and that of perfecting, to the episcopate.” 88 St. Thomas later repeats this doctrine and makes it his own. 86

84 P. 349, no. 1.

as Ibid., no. 7.

so See IV Sent*, d.4, q. 1, a. 1, q.3, and II Sent., d.9, q. 1, a.a, c. and ad 8um.

In his Mystical Theology , M Dionysius shows more explicitly what he understands by these words, which he uses so frequently: “As for thee, O well beloved Timothy, in thy desire to reach mystical contemplation strive without wearying to detach thyself both from the senses and from the operations of the understanding, from all that is sensible and intellectual, and from all that is or is not, in order to raise thyself by unknowing, as much as it is possible to do so, to union with Him, who is above all being and all knowledge; that is to say, to raise thyself by detachment from self and from all things, stripped of all and untrammeled, to that supernatural, transluminous way of the divine darkness.” This is exactly the same doctrine and the terms are the same as those which in a later age St. John of the Cross often used.

St. Augustine employs the same language when he discusses contemplation in the Confessions , 38 in the Soliloquies /» in De beata vita, and in De quantitate animae .* 0 In particular in this last named work, 41 when he is describing the various degrees of the life of the soul, after considering the vegetative, the sensitive, and the intellectual life, or the knowledge of

This entire article, which is entitled “Whether one angel purifies another,” should be read to see how exactly St. Thomas, following Dionysius, takes the words purgation, illumination, and union. Cf. also the general index of the works of St. Thomas, called Tabula aurea, under the heading Illustratio . An idea of what he understands by the illuminative life can be obtained by reading what he says of the gift of understanding, 111 Sent., d.34, q.i, a.i, c: “The gift of understanding, as Gregory says, illumines the mind in regard to things that are heard, so that man, even in this life, receives a foretaste of the future manifestation.” This illumination of the gift of understanding gives us a foretaste of the beatific vision.

sr Chap. 1, no. 1.

88 Bk. IX, chap. 10.

8» Bk. I, chaps. 1,12, 13.

40 These works are found in Migne, PL, Vol. XXXII. Pourrat has clearly brought out these texts in La spirituality chretienne, pp. 332-44. Their meaning would be clearer, in our opinion, if they were more closely related to those quoted in the preceding chapter of the same work, which is entitled “The Spiritual Doctrine of St. Augustine.” St. Augustine's mysticism is certainly not separated from his spiritual doctrine. We do not see why Pourrat has dealt with them separately in two distinct chapters.

4 1 De quantitate animae, Bk. I, chap. 33.

the sciences, he studies the degrees of the spiritual life: (1) The struggle against sin, the very difficult work of purification, during which entire confidence must be placed in God. This purification, he says, leads to true virtue, which shows all the grandeur of the soul, its incomparable superiority over the world of bodies. (2) The entrance into the light, which is possible only to those who are purified, for infirm eyes cannot endure the light which a pure and healthy eye desires. (3) Contemplation and divine union, which permit us to enjoy the sovereign good: “How shall I describe the joys and the foretastes of eternal serenity which the soul experiences in the intellectual vision and the contemplation of truth? Some great and incomparable souls have related these marvels. . . . We. know that they have seen them and still see them.” 42

St. Augustine describes this contemplation in the Confessions 43 when he relates his meeting with his mother at Ostia. In the following phrases he indicates his conception of the contemplative state: “He who would silence in himself the tumult of the flesh, who would close his eyes to the spectacles offered by the earth, the waters, the air, and the firmament, who would impose silence on his very soul, suppressing self,

. . . he who would no longer hear these creatures . . . and to whom God alone would speak directly ... in an entirely spiritual manner. . . . Were this rapture to continue and this contemplation alone to absorb him who would enjoy it,

. . . would not this state of things be the fulfilment of the expression found in the Gospel: ‘Enter thou into the joy of the Lord’?” 44

It is not surprising that, to reach such contemplation and divine union, the full purification, spoken of by St. John of the Cross, is necessary. St. Augustine himself insists upon it, and it would be an error to separate his asceticism from his

« Ibid.

43 Bk. IX, chap. 10.

44 Certainly he is speaking here of infused and, indeed, of lofty contemplation.

l74 CHRISTIAN PERFECTION mysticism. The first leads to the second, as adolescence does to maturity. The three ways that he speaks of, in terms quite similar to those used by later great masters, correspond to the three degrees of charity which he mentions elsewhere, that of beginners, of proficients, and of the perfect. 45

According to St. Augustine, a soul must, in fact, possess great charity to be numbered even among the proficients. We may say that a Christian is not of that number until he has undergone the trial of criticism and contradiction on the part of people who cannot bear to have anyone surpass them in virtue. 46 The perfect charity, which St. Augustine speaks of in The Canticle of the Degrees 4T and in the Confessions, iS presupposes that one is ready to die for his brethren, and cannot be conceived as existing without that intimate and penetrating knowledge of God which is mystical contemplation. The gift of wisdom grows with charity; the supernatural organism of grace, of the virtues, and of the gifts develops at the same time.

Therefore we conclude that St. John of the Cross, in his description of the three ways (the purgative, the illuminative, and the unitive) and in his account of the three corresponding degrees of charity, agrees perfectly with St. Augustine, Dionysius, St. Thomas Aquinas, and also with St. Bernard, St. Bonaventure, and the true disciples of these great masters. He clarifies their teaching on several points, but he does not alter it. His lofty conception of the illuminative and unitive ways

45 Cf. St. Augustine, De natura et gratia, chap. 70, nos. 82, 84. Commentary on the First Canonical Epistle of John (Tract. V, 4) “As soon as charity is born it takes food . . . , after taking food, it waxes strong . . . and when it has become strong it is perfected. ... If a man be ready even to die for his brethren, charity is perfect in him.” St. Thomas quotes this classic text in Ha Ilae, q. 24, a. 9, sed c.

46 Enarr. in psalm., CXIX, no. 3. See Pourrat, La spirituality chritienne, p. M-

47 Enarr. in psalm., LXXXIII, no. to.

48 Confessions, XIII, 8.

is therefore entirely traditional. He does more than depict them in an inferior or embryonic form, as do several modern writers on asceticism. He shows them to us in their plenitude; thus considered, they belong to the mystical order.

In company with this great master, who is the faithful echo of tradition, we must hold that the full perfection of charity in this life cannojt exist without mystical contemplation, without the full development of the gifts of understanding and of wisdom, which grow with charity. The entire supernatural organism should develop at the same time. This development is not anything extraordinary in itself; it is the full harmony, the perfect order, of the life of grace which has attained here on earth the summit of its normal development. This grace, called by St. Thomas “the grace of the virtues and of the gifts,” 49 is entirely distinct, as we have seen, from the graces gratis datae, such as prophecy or the gift of miracles. 50

This is what makes St. John of the Cross exclaim: “O souls created for such glories, and called to them, of what are you thinking? With what are you occupied? How mediocre are your aspirations, and how wretched your pretended good! How sad is the blindness of your soul! You are blind to the most dazzling light and deaf to the powerful voices which solicit you. By allowing yourselves to be led on by what you consider happiness and glory, you do not see that you remain plunged in your wretchedness and your mediocrity, and you render yourselves ignorant and unworthy of the treasures destined for you.” 51

All should say with the psalmist: “As the hart panteth after the fountains of water; so my soul panteth after Thee, O God. My soul hath thirsted after the strong living God; when shall I come and appear before the face of God?” 52

49 Summa, Ilia, q.62, a. 2.

60 St. Thomas, la Ilae, q.in, a.5.

61 The Spiritual Canticle, IV, st. 39.

*2 Ps. 41: 3.

iy6

RELATIVE PERFECTION. HEROISM AND SANCTITY

Mystical theologians 83 have remarked that even among the perfect we should distinguish between those who are beginning to live a perfect life, those who are making progress in this life by heroism of virtue, and those who reach full perfection or sanctity.

Immediately after the passive purification of the senses, the soul already possesses a relative perfection. It generally avoids deliberate venial sins and enjoys a very calm and loving contemplation of God, 54 described by St. Teresa in the fourth and fifth mansions. But it still has many imperfections to remove.

Especially during the passive purifications of the spirit and their concomitant trials, heroic virtues, particularly those of faith, hope, and charity, are practiced, as St. John of the Cross shows, 55 and as St. Teresa describes them at the beginning of the sixth mansion.

Finally, when the soul has passed through and beyond the passive purifications of the spirit, it reaches the full perfection of the interior life, described by St. John of the Cross in The Living Flame and in the third part of The Spiritual Canticle; by St. Teresa in the seventh mansion; and by St. Bernard in the higher of the ten degrees of charity which he enumerates. 66 Because of this distinction made even among the perfect, we have in this present work, as a rule, purposely spoken of the full perfection of Christian life, and not only of that lesser, relative perfection discussed in several works on asceticism which do not deal with the mystical life, properly so called.

Is not this full perfection truly the summit of the normal

53 Notably Joseph of the Holy Ghost, in his Cursus theol. scolastico-mysticae, in which he considers the perfect according to the teaching of St. John of the Cross.

54 Cf. St. John of the Cross, The Dark Night of the Soul, Bk. II, chap. l.

55 Ibid.

56 St. John of the Cross explains them: The Dark Night of the Soul (Bk. II, chap. 20), following a short work attributed to St. Thomas.

development of the life of grace? The word “normal” should not make us forget the word “summit,” and vice versa. To understand it clearly, we must remember that Christian life requires of all souls heroism of virtue (according to the preparation of the mind); that is, in the sense that every Christian must be ready, with the help of the Holy Ghost, to accomplish heroic acts when circumstances require them. Martyrdom in certain cases is of precept and not only of counsel, for we must all prefer torments and death to abjuration, and we must love God more than life. Otherwise how should we be conformed to Christ crucified and sealed with His countenance? 57 Christians who habitually fulfil their duties must hope that, if they ask with humility, trust, and perseverance, the Holy Ghost will grant them the strength to remain faithful even in torture, should they have to undergo such a trial. Our Lord told His disciples not to fear those who kill the body, and He assured them that the Holy Ghost would inspire them on occasion with what they should say. Considering the matter from a purely human point of view, should we not say that every citizen ought to be ready, if necessary, to die heroically in defense of his country?

Moreover, every Christian ought to prefer the supernatural good, the salvation of his neighbor, to his own natural good. Charity counsels him to assist, even at the risk of his life, a soul in extreme spiritual need. This obligation is stricter for a priest who has charge of souls and for a bishop in regard to his flock. Although the latter is not obliged to have the virtues in a heroic degree, he must be ready, if the occasion arises, to give his life for the faithful of his diocese.

Therefore it must be conceded that Christian charity should in its daily progress tend normally to the heroic degree, which permits the prompt and even joyful performance of most

*7 On this point, cf. St. Thomas on the question of martyrdom, Ha Ilae, q. 124, a.i ad sum.

difficult acts for God and our neighbor. Every soul that has undergone the passive purifications of the spirit feels strongly inclined to this heroic degree of charity.

These purifications lead finally to true sanctity, which is perfect purity, immutable union with God, 68 and also the intimate harmony of all the virtues, even of those which to all appearances are most opposed: the perfect accord of great fortitude and unalterable meekness, of rigorous justice and tender mercy, of the loftiest and simplest wisdom with allembracing prudence. This is truly sanctity before God, although it may not always be manifested by definite signs to the Church. Only in this sanctity is found the full perfection of Christian life, a perfection truly superior to the relative perfection which is mentioned by several authors on asceticism and which is only the entrance into the way of the perfect.

Evidently we are speaking not merely of the essence of perfection, but of its normal integrity; as, for example, to have good eyes belongs, if not to the essence of the human body, at least to its integrity. Similarly, as will become more and more evident, infused contemplation belongs, if not to the essence of Christian perfection, at least to its integrity. This contemplation, very manifest in the perfect who are more fitted to the contemplative life, is diffuse in the other perfect in whom dominate especially the gifts of the Holy Ghost which relate to action—the gifts of fear, fortitude, counsel, and knowledge, united to the gift of piety, under a less visible influence of the gifts of wisdom and of understanding. 69

Footnotes

1. A. Poulain, S.J., The Graces of Interior Prayer, chap. 31, no. 45. ↩

2. In this division there would be the purgative-ascetical way, the illuminativeascetical way, and the unitive-ascetical way below the three corresponding mystical ways. ↩

3. Thus the same doctrine explained to several students is clearly understood by one of them, less clearly by another. ↩

4. "Both groups will find a substantial doctrine in this book, but it is on con dition that they decide to pass through nudity of spirit. I confess, however, that in this treatise I have had in mind especially some members of our holy order/’ ↩