Collation 18

English

Latin

A. Sixth Treatise on the Third Vision, Which is Concerned with the Theories of Scripture Signified by the Fruits, in Particular How They Sustain the Affective Dispositions.

1800 EIGHTEENTH COLLATION Sixth Treatise on the Third Vision, Which Is Concerned with the Theories of Scripture Signified by the Fruits, in Particular How They Sustain the Affective Dispositions.

COLLATIO XVIII DE TERTIA VISIONE TRACTATIO SEXTA, QUAE AGIT DE THEORIIS SCRIPTURAE SIGNIFICATIS PER FRUCTUS, ET QUIDEM QUATENUS REFICIUNT AFFECTUM

1. Scripture Sustains the Affective Dispositions

1. THE earth brought forth vegetation, etc. It has been said above that these theories are reduced to a twofold consideration: to the consideration of times as they follow upon each other, and as they correspond to each other in the government of the world: and here they correspond to the seeds. They also consist in the consideration of saving observations or sustainments by which the soul is fed: and there they correspond to the fruits. And so, this fruit is beautiful in the measure in which the intellect is sustained by it, and it is tasty in the measure in which the affective dispositions are fed by it. But it has been said how the intellect is enlightened by these theories, in order that it may go on to the tasting of its fruit. And this is necessary. As Gregory says, "He who labors only to find out what to say and how, remains empty inside and is devoid of inner devotion," ¹ for as the Apostle says, he has become as sounding brass or a tinkling cymbal.

1. Protulit terra herbam virentem ¹ etc. Dictum est supra, quod istae theoriae reducuntur ad considerationem duplicem: ad considerationem succedentium temporum et sibi mutuo correspondentium in gubernatione mundi; et sic intelliguntur per semina. Consistunt etiam circa considerationem salutarium circumspectionum vel refectionum, quibus anima reficitur, et sic intelliguntur per fructus; et sic iste fructus est decorus, secundum quod ipso reficitur intellectus; et est sapidus, secundum quod ipso reficitur affectus. Sed haec refectio adhuc ad aliud ordinatur. -- Dictum est autem quomodo intellectus illustratur per has theorias, ut ultra procedatur ad degustandum eius fructum; et hoc necesse est. «Qui enim ad hoc tantum laborat, ut sciat, quid et quomodo loquatur; interius vacuus remanet, ut dicit Gregorius, ab interna devotione»; quia, secundum Apostolum, factus est velut aes sonans aut cymbalum tinniens ² .

2. And so, the intellect is enlightened in twelve ways, as it has been said. But as regards the last four, they will be expressed better [than they had been before], so that what had been put in the eleventh place will now be in the twelfth.^ Wherefore those last [ways] used by Scripture and enlightening the soul, are four in number: assistance from the citizens [of heaven], that is, the hierarchized spirits, from the right; attacks from enemies, from the left, as is clearly the case with the three foes; the gifts of graces, from nearby; the symbolism of figures, from afar. This is the final enlightenment, for in this last one the preceding are included: within it, there is a concurrence of the heavenly forms, the elementary [forms, the natures^ of] meteors, of minerals; the natures of plants, of swimming beings, of birds, of progressing animals; the human limbs, the human powers, the human works, the human arts, out of all of which the soul rises in God's praise. And this act which straightens the intellect is an affective motion.

2. Illustratur ergo intellectus duodecim modis, ut dictum est; sed in quatuor modis ultimis melius dicetur, quam diceretur prius, ita ut id quod ponebatur in undecimo loco, ponatur in duodecimo. Illa ergo ultima, quibus utitur Scriptura, et illustratur anima, sunt quatuor, scilicet civium praesidia, qui sunt spiritus hierarchici, e directo; item, hostium certamina, ex obliquo, ut patet de tribus hostibus; gratiarum dona, e vicino; figurarum signa, e longinquo. Haec est illustratio ultima, quia in hanc ultimam praecedentes intrant; ad quam concurrunt formae caelestes, elementares, meteoricae, numerales; naturae germinum, natatilium, volatilium, gressibilium; humana membra, humanae vires, humana facta, humanae artes, ex quibus omnibus anima assurgit in laudem Dei. Et iste actus est affectus, qui habet rectificare intellectum.

2. Danger of Inquisitiveness, Knowledge Only

3. It is true that in this regard there comes the danger of the tree of the knowledge of good and evil, so that, after dismissing the tree of life by reason of the sweetness of emotions, the soul may wander around other sciences and go so far that it can no longer come back but is excluded from the delights of paradise and loses the flavor of the tree of life. To eat of the tree of life by means of these enlightenments is to be sustained, so that a man seeks nothing but the intelligence of truth, the mood of piety, and the enjoyment of sweetness, that is, the solace of contemplation. But when a man forgets these things and delights in the pursuit of inquisitiveness, he only wants to know; and out of this is born the arrogance of vanity when he looks down upon other men. And upon this there follows the conflict of lawsuits, because he considers himself dishonored when someone stands up to him: and he is always ready to fight any opponent. And in such a way true life is taken away from man, as occurred with Adam, or rather, with the woman who was inquisitive and wanted to be like God. Therefore, they made themselves coverings and blamed another for their sin, Adam [blaming] God for having given him such a wife, and the woman [blaming] the serpent. Hence these enlightenments must enter the affective dispositions in order that the intellect be straightened.

3. Verum est, quod circa ista incidit periculum ligni scientiae boni et mali, ut, dimisso ligno vitae ³ , scilicet suavitate affectus, anima evagetur circa scientias alias et in tantum elongetur, ut non redire possit et excludatur a deliciis paradisi et non gustet de ligno vitae. Edere de ligno vitae his illustrationibus est refici, ut homo nihil quaerat nisi intellectum veritatis, affectum pietatis, delectationem suavitatis sive solatium contemplationis. Sed quando homo horum obliviscitur et delectatur in studio curiositatis, vult scire tantum; et ex hoc nascitur supercilium vanitatis, cum alios despicit; ex quo sequitur litigium contentionis, quia reputat se despectum, quando quis respondet ei; et semper paratus est contra illos qui resistunt ei. Et per hoc aufertur homini vera vita; sicut Adam, vel potius mulier, quae curiosa fuit et voluit esse sicut Deus ⁴ ; et ideo consuerunt sibi perizomata ⁵ et refuderunt culpam in alium, ut Adam in Deum, quia uxorem talem dederat sibi, mulier autem in serpentem ⁶ . Debent ergo istae illustrationes intrare in affectum, ut intellectus rectificetur.

4. In this garden, there is much walking about, for if one is not happy to remain in the first, he goes to the second, and likewise with the others. And so man is compassed about with apples. Hence, in the Canticle: Stay me up with flowers, compass me about with apples. And in the Psalm: His truth shall compass thee with a shield. And so, as the intellect is ordained toward the affective dispositions, and faith is the way to charity, so also these enlightenments must pass over into the affective dispositions, in order that the intellect pass from the speculative to the practical. ²

4. In hoc horto multa deambulatio est, quia, si non placet stare in primo, vade ad secundum, et sic de aliis. Et sic homo stipatus est malis; unde in Cantico: Fulcite me floribus, stipate me malis ¹ ; et in Psalmo: Scuto cincumdabit te veritas eius*. Sicut ergo intellectus ordinatur ad affectum, et fides est via ad caritatem; sic istae illustrationes transire debent in affectum, ut intellectus speculativus fiat practicus.

3. From These Twelve [enlightenments] a Threefold Fruit

5. Now, there arises from these twelve [enlightenments] a threefold fruit. From the first four comes forth the fruit of grace, from the intermediate [four], the fruit of righteousness, from the last [four], the fruit of wisdom. These fruits are referred to in Deuteronomy: To Joseph also he said: "Of the blessing of the Lord be his land, of the fruits of heaven, and of the dew, and of the deep that lieth beneath. Of the fruits brought forth by the sun and the moon. Of the tops of the ancient mountains, of the fruits of the everlasting hills, and of the fruits of the earth, and of the fullness thereof. It touches upon this threefold fruit, meaning these enlightenments, in the sense that they produce nourishing food, in that this threefold fruit is from Christ. Hence, in the Canticle: As an apple tree among the trees of the woods, so is my lover among men. I delight to rest in his shadow, and his fruit is sweet to my mouth.

5. Oritur autem ex his duodecim triplex fructus: ex primis quatuor oritur fructus gratiae, ex mediis fructus iustitiae, ex ultimis fructus sapientiae. De his fructibus in Deuteronomio: De benedictione Domini terra eius, dicitur de Ioseph, de pomis caeli et rore, atque abysso subiacente; de pomis fructuum solis et lunae} de vertice antiquorum montium, de pomis collium aeternorum et de frugibus terrae et de plenitudine eius ⁹ . Tangit istum triplicem fructum sive istas illustrationes, secundum quod generant poma refectiva, secundum quod iste triplex fructus est a Christo; unde in Cantico: Sicut malus inter ligna silvarum, sic dilectus meus inter filios. Sub umbra illius quem desiderabam, sedi, et fructus eius dulcis gutturi meo ¹⁰ .

a. Fruit of Grace

6. And so, concerning the fruit of grace, it is written in the Psalm: For the Lord will give goodness: and our earth shall yield her fruit. The fruit of justice is mentioned in the Canticle, the fruit of wisdom in Proverbs: Her fruit [is better than] the chief est and the purest [gold]. And so these fruits come forth from Christ, blessed by Joseph who produced fruit of heaven, and of the dew, and of the deep that lieth beneath, that is, the charismatic gifts of the graces, by means of dew on humble hearts.

6. De fructu igitur gratiae scriptum est in Psalmo: Dominus dabit benignitatem, et terra nostra dabit fructum suum ⁿ ; de fructu iustitiae in Cantico, de fructu sapientiae in Proverbiis: Primi et purissimi fructus eius ¹² . Isti ergo fructus oriuntur a Christo, a Ioseph benedicto, qui producit poma de caelo et rore, atque abysso subiacente, scilicet charismata gratiarum per modum roris in corda humilia.

b. Righteousness

7. The fruits of the sun and the moon and the tops of the mountains refer to the exercise of perfect righteousness which consists in this, that man trains himself to fulfill God's commands, according to his condition of being a subject, a prelate, or a contemplative. The fruits of the sun refer to the merits of righteousness of one who presides, the fruits of the moon to the merits of righteousness of one who is a subject, the fruits and the tops of the mountains to the height of apostolic men who possess that life which God had given in paradise. If indeed man had not sinned, there would not have been a division of lands, but all would have been [owned] in common.

7. Per poma solis et lunae et verticem montium intelligitur exercitium perfectae iustitiae, quae est in hoc, quod homo se exerceat ad mandata Dei implenda, secundum statum subiectionis, praelationis, contemplationis. -- De pomis solis intelligitur quantum ad merita iustitiae praesidentis; de pomis lunae, quantum ad meritum iustitiae subiacentis; de pomis et vertice montium, per hoc intelligitur sublimitas apostolicorum virorum, qui tenent vitam, quam Deus dedit in paradiso. Si enim homo non peccasset, nulla fuisset agrorum divisio, sed omnia communia.

c. Wisdom

8. By the fruits of the everlasting hills, wisdom is understood, or the fruit of wisdom, which consist in the contemplation of eternal reasons and the consideration of lofty heavenly spirits. Thou enlightenest wonderfully from the everlasting hills. All the foolish of heart were troubled. The fruits of the earth refer to the consideration of the divine condescensions in the orders of the Churches. Their fullness is seen as the conjunction of both Churches, the militant and the triumphant. It is in this manner that God has granted peace in your borders; that is, as He shall declare, peace is like a river .

8. Per poma collium .aeternorum intelligitur sapientia vel fructus sapientiae, quae est in contemplatione aeternarum rationum et in consideratione caelestium spirituum sublimatorum; Psalmus: Illuminans tu mirabiliter a montibus aeternis, turbati sunt omnes insipientes corde ¹³ etc. -- De frugibus terrae, quantum ad considerationem divinarum condescensionum in ordinibus Ecclesiarum. -- De plenitudine eius, quantum ad coniunctionem utriusque Ecclesiae militantis et triumphantis, quomodo Dominus posuit finem eius pacem ¹⁴ , scilicet, ut declarabit, sicut flumen pacem.

9. Hence this fruit comes from Christ in a threefold manner, because Jesus Christ is the Son of God. Because He is Jesus, from Him comes the fruit of grace; because He is Christ, from Him comes the fruit of righteousness; because He is the Son of God, from Him comes the fruit of wisdom. For all these considerations both proceed from Christ and lead back to Him. If you consider the inner spectacle of lights, they lead you back to Christ. If you come to exemplars, the supreme Exemplar of all virtues is in Christ. Compared to the patience of Job, the patience of Christ is greater. You have heard of the patience of Job, and you have seen the purpose of the Lord, says James. For stars are nothing when compared to the sun. If you come to the eternal rewards, these we shall not have except through Christ. John writes: Now this is everlasting life, that they may know Thee, the only true God, and Him whom Thou hast sent, Jesus Christ. If you turn to the eternal punishments, unless the hand of Christ hold you, you shall not be delivered [from them]. For a child afraid of falling into a chasm most fittingly holds on to its mother. Wherefore you cannot be saved unless you have been freed by the blood of Christ.

9. Sic igitur iste fructus est a Christo tripliciter, quia Iesus Christus est Filius Dei: quia Iesus, ab ipso fructus gratiae; quia Christus, fructus iustitiae; quia Filius Dei, fructus sapientiae. Omnes enim considerationes et a Christo sunt et ad Christum reducunt. -- Si consideras interna spectacula luminum, ad Christum te reducunt. -- Si venis ad exempla, summum exemplar omnium virtutum in Christo est. Si patientiam consideras Iob, maior est Christi patientia; patientiam Iob audistis et finem Domini vidistis ¹⁵ , dicit ille. Stellae enim nihil sunt in comparatione solis. -- Si venis ad praemia aeterna, haec non habebimus nisi per Christum; in Ioanne: Haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum Christum ¹⁶ . -- Si ad tormenta perpetua; nisi manus Christi te teneat, non liberaberis. Puer enim, si timet cadere in praecipitium, optime se tenet ad matrem; nisi enim per sanguinem Christi liberatus fueris, non poteris salvari.

10. If you consider the commands, this is My commandment, that you love one another. If you are concerned with judgment, it is to Christ that the power of judgment pertains; and we should gladly choose to have Him as a judge, for He loves us. We should say to Him: "Lord, You must judge us; but make it so that Your blood atones for us."

10. Si consideras praecepta; hoc est praeceptum meum, ut diligatis invicem ¹¹ . -- Si de iudicio; Christus iudicare habet; et hunc debemus libenter velle habere iudicem, quia nos diligit; unde debemus sibi dicere: Domine, debes nos iudicare; sed fac, ut sanguis tuus satisfaciat pro nobis.

d. All Considerations Return to Christ.

11. If you consider dangerous satisfactions,! they are not seen in Christ in the same manner as they are in others, but in another way: for to Him they were never dangerous, and He never enjoyed temporal consolations. He mixed bitterness with consolations, suffering with enjoyment. For His soul, which was always united to the Godhead, was in a state of supreme delectation. And yet He Himself mixed [with it] bitterness, poverty, crucifixion; and by contrast, He mixed consolations with the scourging in which He experienced supreme joy. Hence, taking Christ as an example, we should mix fear with consolation, and consolation with sadness, as did also Blessed Francis who, when an honor was offered to him, told his companion that they were not enriched by it in the least, but that when they received insults, then they were enriched. ³

11. Si consideras solatia severa, in Christo non videntur per illum modum, sicut in aliis, sed per alium; quia sibi nunquam periculosa fuerunt, nec temporalia solatia habuit. -- Miscuit enim cum solatiis amaritudinem, cum fruitione poenam; anima enim eius, quae semper unita est Divinitati, summe delectabatur; et tamen ipse miscuit amari tudinem, paupertatem, crucem, et e converso miscuit solatia in flagellis, in quibus summe delectabatur. Unde exemplo Christi in consolatione iungendus est timor, et in tristitia iungendum est solatium, exemplo etiam beati Francisci, qui, quando ei offerebatur honor, dicebat socio suo, quod ibi nihil erant lucrati; sed quando recipiebant vituperia, tunc lucrabantur.

12. If you take a straight look at the leaders of the city, the foremost chief is Christ. In terms of the fight, although the angels and the saints help—I lift up my eyes toward the mountains; whence shall help come to me — yet the principal contender is Christ. Hence, in the Psalm: I set the Lord ever before me; with Him at my right hand I shall not be disturbed. And again, in the Acts: "Behold, I see the heavens opened, and the Son of Man standing at the right hand of God." If you are concerned with grace, all such things proceed from the throne of God and of the Lamb. Behold, says John, a river coming forth from the throne of God and of the Lamb. If you consider the prophetic signs, all refer to Christ and are obscure unless their meaning is solved through Christ. Hence all considerations return to Christ.

12. Si consideras e directo ad civium praesidia, hierarcha principalis Christus est. -- Si de pugna; etsi Angeli et Sancti iuvant. -- Psalmus: Levavi oculos meos in montes, unde veniet auxilium mihi ¹⁸ -- principalis tamen pugnator Christus est; unde in Psalmo: Providebam Dominum in conspectu meo semper, quoniam a dextris est mihi, ne commovear ¹⁹ ; item, in Actibus: Video caelos apertos et Filium hominis stantem a dextris Dei ²⁰ : -- Si gratiam consideras, haec omnia veniunt de sede Dei et Agni. Vidi, inquit Ioannes, fluvium procedentem de sede Dei et Agni ²¹ . -- Si consideras figurarum signa, omnia referuntur ad Christum et sunt obscura, nisi per Christum solvantur signacula ²² . -- Unde omnes considerationes remittunt ad Christum.

13. From Christ, indeed, is the fruit of grace. This fruit of grace is fourfold: it consists in steadying the soul through faith, blessing it through divine love, lifting it up through hope, curbing it through divine fear. The Apostle speaks of the first: It is good to make steadfast the heart by grace, not by foods. The Jews steadied themselves with foods. Peter speaks of the second: Therefore, having girded up the loins of your understanding, he sober and set your hope completely on that grace which is brought to you in the revelation of Jesus Christ. For sanctification consists in this, that virtues, which are the loins of the mind, are transformed in God. The third is mentioned in the Epistle to Titus: Justified by His grace, we are heirs in the hope of life everlasting. And in the First Epistle of Peter: Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy hath regenerated us unto a lively hope. The fourth is indicated in Ecclesiasticus: The greater thou art, the more humble thyself in all things.

13. A Christo ergo est fructus gratiae. Est autem quadruplex fructus gratiae: stabilire animam per fidem, sanctificare per divinum amorem, sursum ferre per spem, inclinare per divinum timorem. -- De primo Apostolus: Optimum est gratia stabilire cor, non escis ²⁰ . Iudaei stabiliebant se super escas. -- De secundo Petrus: Propter quod, succinti lumbos mentis vestrae, sobrii, perfecte sperate in eam quae offertur vobis gratiam, in revelationem Iesu Christi ²⁴ . Sanctificatio enim est in eo, quod virtutes, quae sunt lumbi mentis, transferuntur in Deum. -- De tertio ad Titum: Iustificati gratia ipsius, heredes sumus secundum spem vitae aeternae ⁷⁵ . Et prima Petri: Benedictus Deus et Pater Domini nostri Iesu Christi, qui secundum magnam misericordiam suam regeneravit nos in spem vivam ²⁶ . De quarto Ecclesiasticus: Quanto maior es, humilia te in omnibus ²¹ .

14. Through the spectacle of lights, the soul is disposed toward the first act of grace. For the better Scripture is understood, the more faith is increased: and hence it is the one food of affective dispositions. The examples of the saints prepare for the sanctification of the soul, the second act of grace. Among all the things we read about Joseph, this one is particularly pleasing: that he served his master with such faithfulness in spite of his mistress' beauty and her threats. David, likewise, who did so many things worthy of imitation, is most pleasing in this, that while he could have killed Saul, he did not choose to do so, and yet, as Augustine says, he had nothing to fear from God or man: not from man, because sleep had invaded them all, nor from God, because this man was a reprobate, and David was truly king, and yet out of charity he let him go. ⁴ The same charity was present in all the Fathers: if they sometimes fell, they made penance. Hence, as Jerome writes, if the case of David displeases you, may his penance please you. ⁵ You have here an indication that no one should despair in his own case, nor should he be presumptuous about his own state.

14. Per luminum spectacula disponitur anima ad primum actum gratiae. Quanto enim plus intelligitur Scriptura, tanto augetur fides; et sic est una refectio affectus. -- Sanctorum exempla disponunt ad sanctificationem animae, ad secundum actum gratiae. Inter omnia, quae de Ioseph leguntur, placet illud, quod sic fidelitatem servavit domino suo; cum tamen domina sua pulcherrima erat et comminabatur sibi ²⁸ . David similiter, cum multa fecerit, quae movent ad imitationem, illud potis- sime placet, quod cum Saul posset interficere, noluit ²⁹ ; qui tamen, ut dicit Augustinus, nec Deum nec hominem timebat: hominem non, quia sopor irruerat in omnes; Deum non, quia ille reprobatus erat, et David secundum veritatem rex erat, et tamen ex caritate dimisit. Et similiter in omnibus Patribus fuit haec caritas; qui tamen, si aliquando ceciderunt, poenituerunt. Unde si displicet tibi casus David, placeat tibi eius poenitentia, ut dicit Hieronymus, et habes in hoc, ut de casu suo nullus desperet, et de statu suo nullus praesumat.

15. But grace which lifts up is obtained through hope. The Psalm reads: For what have I in heaven? And besides Thee what do 1 desire upon earth? And elsewhere: I say, "You are my refuge, my portion in the land of the living," so that a man be kept whole in view of this fatherland. Therefore our present light affliction which is for the moment, prepares for us an eternal weight of glory. For the Lord rejoices in the right The delights at your right hand forever. At the left are passing riches, glories and consolations. We must indeed adhere to the right. As the Psalm says, Your right hand upholds me, Lord. Hence the rewards dispose towards the third act of grace. Likewise, the fourth consideration, that of the torments of hell, provides disposing grace. :

15. Gratia autem sursum agens habetur per spem. Psalmus: Quid enim mihi est in caelo, et a te quid volui super terram? Deus cordis mei, et pars mea Deus in aeternum ³⁰ , et alibi: Dixi: tu es spes mea, portio mea in terra viventium ³¹ , ut totum reservetur in illam patriam. Ideo quod momentaneum est et leve tribulationis nostrae aeternum gloriae pondus operatur ³² . Dominus enim delectationes habet in dextera; Psalmus: Delectationes in dextera tua usque in finem ³³ ; in sinistra habet divitias et glorias et consolationes temporales. Debemus autem adhaerere dexterae; Psalmus: Me suscepit dextera tua ³⁴ , Domine. Ergo praemia disponunt ad tertium actum gratiae. -- Similiter gratiam inclinantem facit habere quarta consideratio, scilicet tormentorum infernalium.

16. In the same manner, there are four acts of justice: to do good, to flee evil, to beware of prosperity, and to withstand misfortune. Of the first two, the Psalm says: Turn from evil, and do good. . . . The Lord has eyes for the just. .. . The Lord confronts the evildoers. Of the third: Happy the man who is always on his guard when things go well with him. Hence the just is warned not to fall. If he does fall, he is advised to rise again. For the just man falls seven times and rises again. The fourth is referred to in Proverbs: The just man, like a lion, feels sure of himself. There is also this: Blessed are they who suffer persecution for justice' sake. And again: Strive for justice for thy soul, and even unto death fight for justice.

16. Similiter iustitiae quatuor actus sunt: facere bona, fugere mala, formidare prospera, ferre adversa. -- De primis duobus Psalmus: Declina a malo et fac bonum. Oculi Domini super iustos ³⁵ ; et: Vultus autem Domini super facientes mala ³⁶ . -- De tertio: Beatus homo, qui semper est pavidus ³¹ in prosperitatibus. Unde iustus deprecatur, ne ruat, et si corruat, ut resurgat; quia septies cadet iustus et resurget ³ *. -- De quarto in Proverbiis: Iustus quasi leo confidens absque terrore erit ³⁹ . Et: Beati, qui persecutionem patiuntur propter iustitiam ⁴⁰ . Et: Pro iustitia agonizare pro anima tua, et usque ad mortem certa pro iustitia ⁴¹ .

17. These fruits arise from four manners of considering, a prior and a posterior, from the right and the left, in order that, according to Dionysius [the Pseudo-Areopagite], the soul be moved in a circular motion, in a straight line and in a roundabout way. ⁶ And Richard [of Saint-Victor] says that some birds fly high, others low, some in a circle and others straight ahead. ⁷ And so does the soul in these manners of thinking.

17. Isti fructus oriuntur ex quatuor mediis considerationibus, scilicet antrorsum, retrorsum, dextrorsum, sinistrorsum, ut, secundum Dionysium, anima moveatur circulariter, recte et circumflexe. Et dicit Richardus, quod quaedam aves sursum volant, quaedam deorsum, quaedam circulariter, quaedam ante etc. Sic anima per istas considerationes.

18. From the first consideration comes forth the first act, that is, doing good, under the guidance of the commandments. "If thou wilt enter into life, keep the commandments." Indeed this consideration of God's commandments leads to good deeds. The command of the Lord is right in itself, for righteousness is nothing else than rectitude. ⁸ Within the law, rectitude exists through itself; in the one observing the law, rectitude exists through participation. ⁹ It is fitting, therefore, to consider, accept, and love God's commandments. If Adam and Eve had done it, they would not have fallen. In this way you will be transformed through love.

18. Ex prima consideratione habetur primus actus, scilicet facere bonum, per directionem praeceptorum; si vis ad vitam ingredi, serva mandata ⁴² . Consideratio enim mandatorum Dei facit facere bonum. Praeceptum Domini rectum est in se; iustitia enim nihil aliud est, quam rectitudo; rectitudo autem per se est in lege, per participationem in servante. Oportet ergo praecepta divina considerare, acceptare, amare; si sic fecissent Adam et Eva, non cecidissent; et sic transformaris per amorem.

19. From the second consideration comes forth that fruit of justice which consists in fleeing evil, that is, by means of distinguishing judgments. As Ecclesiasticus says: Sow not in the furrows of injustice, lest you harvest it sevenfold. No one, indeed, wants to reap cockle or tares, for as it is said in Deuteronomy: According to the measure of the sin shall the measure also of the stripes he. Thus the consideration of the judgments will make one flee from evil.

19. Ex secunda consideratione oritur fructus iustitiae, scilicet fugere mala, scilicet per iudicia districta; Ecclesiasticus: Ne semines mala in sulcis iniustitiae, et non metes ea in septuplum ⁴³ . Nullus enim vult metere zizaniam vel lolium, quia, ut dicitur in Deuteronomio, iuxta modum culpae erit et plagarum modus ⁴⁴ . Consideratio igitur iudiciorum facit fugere mala.

20. From the third consideration, that is, through dangerous satisfactions, comes forth the fruit of righteousness which consists in being wary of prosperity. Once honors have been offered, a man flees because he fears to fall into sin, for in every grain there is a worm: in the grain of honor, pride; in the grain of wealth, avarice; in the grain of pleasure, concupiscence. There are indeed some kinds of fruits that immediately begin to have worms, as for instance cherries in Italy. Others seem excellent, and yet there is a worm inside. On the contrary, by means of sweet chastisements, the fourth fruit of righteousness is shown: the ability to bear misfortune with patience. See, for instance, Paul and Lawrence.

20. Ex tertia consideratione, scilicet per severa solatia, oritur fructus iustitiae, scilicet formidare prospera. Oblatis enim honoribus, fugit homo, quia timet in culpam incidere, quia in quolibet grano est vermis: in grano honoris, elatio; in grano divitiarum, avaritia; in grano deliciarum, concupiscentia. Fructus enim quidam sunt, qui statim incipiunt verminari, ut cerasa in Italia. Quidam sunt, qui apparent optimi, et tamen vermis est intus. -- Econtra, per dulcia flagella ostenditur fructus iustitiae quartus, scilicet patienter ferre adversa; vide Paulum, Laurentium.

21. Likewise, the fruit of wisdom is bora of the last four by contrast. Corresponding to this fruit, there are four acts, for wisdom is comforting, struggling, contemplating, and extolling. It comforts the good. Wisdom is a better defense for the wise man than would be ten princes in the city. It is also struggling, against evil: Better is wisdom than weapons of war. Again, [Wisdom] gave him a strong conflict, that he might overcome and know that wisdom is mightier than all. It is also contemplating the Supreme Good: For she is fairer than the sun. Wisdom makes the soul taste [the Supreme Good] and be united [to it]. It is also extolling God on account of all things. This fruit is united with glory: this is the work, this is the reward, this is the fruit, that we shall see, love, and praise. ¹⁰

21. Similiter sapientiae fructus ex quatuor ultimis antithetis nascitur. Huius sunt quatuor actus: sapientia enim est confortans, collatam, contemplans, collaudans. -- Confortans in bono; Ecclesiastes: Sapientia confortabit sapientem super decem principes civitatis ⁴⁵ . -- Est etiam colluctans contra malum; unde Ecclesiastes: Melior est sapientia quam arma bellica ⁴⁶ ; et in Sapientia: Certamen forte dedit illi, ut vinceret et sciret, quoniam omnium potentior est sapientia ⁴¹ . -- Est etiam contemplans summum bonum; in Sapientia: Est enim haec speciosior sole ⁴⁸ . Facit enim animam gustare et uniri. -- Est etiam collaudans ex omnibus Deum. Hic fructus est coniunctus gloriae; hoc opus, hoc munus, hic fructus: videbimus, amabimus, laudabimus.

22. These four fruits come forth in an orderly manner. Consideration in a direct line through the help of the citizens [of heaven] disposes toward the first act of wisdom, [seen to be] as awe-inspiring as bannered troops and the companies of the camps.

22. Hi quatuor fructus per ordinem oriuntur. Consideratio e directo per civium praesidia disponit ad primum actum sapientiae, in acie terribili, ordinata et in choris castrorum ⁴⁹ .

23. Secondly, the second fruit comes forth in opposition:]; through contending with foes. It consists in the struggle against enemies. For when a man has enemies, he behaves wisely, and an imminent war makes him judicious, strong, and knowing. Likewise, prisoners find many avenues of escape. Therefore imminent temptation makes a man stronger in an indirect way, as a ray of light coming upon an opaque, dense, and solid body, and then reflected, gives forth increased light and heat, as is evident in a steel mirror. Likewise, a man becomes all the more chaste as his enemy attempts more strenuously to drag him into immorality. As [Francis] tells, there was a woman who had a devil who spoke within her and declared that Francis was doing much harm to them, and that there were gathered against him a good five thousand [devils], planning his downfall. And the friar who heard it told it to blessed Francis: and he got up and said that perhaps he had become stronger [because of it]. ¹¹

23. Secundo, per hostium certamina ex adverso oritur secundus fructus, scilicet colluctari contra hostes; quia homo, quando habet hostes, tunc valde sagaciter se gerit, et imminens bellum facit hominem sagacem, fortem et sapientem; sicut inclusi multas inveniunt vias ad evadendum; unde tentatio imminens quasi ex obliquo fortiorem reddit, sicut radius veniens super corpus opacum, densum, solidum, postea reflexus, maius lumen et calorem generat, ut patet in speculo ferreo. Similiter magis castus quis efficitur, cum inimicus fortiter vult trahere ad luxuriam. -- Sicut enim dixit, mulier habebat daemonem, qui in illa loquebatur et dixit, quod Franciscus magnum malum eis faciebat, et quod bene erant contra ipsum congregati quinque millia ad ipsum deiiciendum; et frater, qui audivit, dixit beato Francisco; tunc ipse surrexit et dixit, quod modo fortior esset.

e. From Charity, There are the Twelve Charismatic Gifts

24. The third fruit of wisdom consists in contemplating the supreme good which arises from a close consideration of the gifts of grace. For grace can be so great that a man living in it would be existing as it were in paradise. He would have an insight into his inner self, like blessed Paul who says: Wisdom, however, we speak among those who are mature. And later: But to us God has revealed them through His Spirit. ... For who among men knows the things of a man save the spirit of the man which is in him? Even so, the things of God we do not know, unless the Spirit of God goes into us.

24. Tertius fructus sapientiae est contemplari summum bonum, quod oritur ex consideratione e vicino per gratiarum dona. Tanta enim posset esse gratia, quod existens hic esset quasi in paradiso. Videret enim in intimis suis, sicut beatus Paulus, qui dicit: Sapientiam loquimur inter perfectos; et post: Nobis autem revelavit Deus per Spiritum sanctum. Sicut enim nemo scit quae sunt hominis, nisi spiritus, qui in illo est; ita et quae Dei sunt ⁵⁰ nescimus, nisi Spiritus Dei intret in nos.

25. In the fourth place, that is, from afar, there is born in us the praise of God in all things. For all creatures declare God. What shall I do? I shall sing with them all. The thick cord in the zither does not give forth a pleasant sound if struck alone, but there is harmony in consonance with others. Symbolic figures are received by all creatures in the Scriptures for the sake of praising God, as is evident in the Psalms: Praise the Lord from the heavens, and Bless the Lord, all you works of the Lord, from above and below. So does the man who sees God in all things, who tastes God in them through his three powers. Pleasing to Him be my theme; I will be glad in the Lord. And elsewhere: For you make me glad, O Lord, by Your deeds. Again: I will glorify Him with thanksgiving. In all things there is taste and restoration for the intellective and the affective powers. Out of all these fruits there arises the fruit of love and charity which covers them all. For all of Scripture is ordained towards charity. These twelve fruits rise towards charity in an orderly manner.

25. Ex quarto, scilicet e longinquo, nobis innascitur collaudatio Dei in omnibus. Omnes enim creaturae effantur Deum. Quid ego faciam? Cantabo cum omnibus. Grossa chorda in cithara per se non bene sonat, sed cum aliis est consonantia. Figurarum signa ab omnibus creaturis accipiuntur in Scriptura ad laudandum Deum, ut patet in Psalmo: Laudate Dominum de caelis ³¹ et in: Benedicite omnia opera Domini Domino ⁵² , a summo usque deorsum; sic homo Deum videns in omnibus, Deum gustans in omnibus tribus viribus suis. Psalmus: Iucundum sit ei eloquium meum, ego vero delectabor in Domino ⁵³ ; et alibi: Delectasti me, Domine, in factura tua ⁵⁴ ; et: Magnificabo eum in laude ⁵⁵ . Sic in omnibus habet gustum et refectionem intellectus et affectus. -- Ex his omnibus fructibus surgunt fructus amoris et caritatis, quae intenditur in omnibus. Omnis enim Scriptura ordinatur ad caritatem. Hi duodecim fructus ordinate ascendunt ad caritatem.

26. Now, flowing down from charity, there are the twelve charismatic gifts, the fruits which the Apostle enumerates [in his Epistle] to the Galatians: But the fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity. For grace and righteousness and wisdom cannot exist without charity. Indeed, fruit comes from [the Latin] frui which means "to cleave to something because of its intrinsic value." ¹² Wherefore neither acts of justice nor miracles nor the understanding of mysteries are of any use without charity. And this is the opinion of all the doctors and saints. And so for instance, a little old woman who owns a small garden, if she has nothing but charity, will bring forth a better fruit than a great master who owns an enormous garden and knows the mysteries and natures of things.

26. Descendendo autem a caritate fluunt charismata duodecim, quae sunt fructus, quos ponit Apostolus ad Galatas quinto: Fructus autem spiritus est caritas, gaudium, pax, patientia, longanimitas, bonitas, benignitas, mansuetudo, fides, modestia, continentia, castitas ⁵⁶ . Gratia enim et iustitia et sapientia non possunt esse sine caritate ⁵⁷ . Nam fructus dicitur a frui; «frui autem est inhaerere alicui rei propter se ipsam». Unde nec iustitia nec miracula nec scire mysteria sine caritate prosunt. Et hoc sentiunt omnes doctores et Sancti. Sic ecce, quod una vetula, quae habet modicum hortum, quia solam caritatem habet, meliorem fructum habet quam unus magnus magister, qui habet maximum hortum et scit mysteria et naturas rerum.

27. That these twelve fruits are sufficient may be understood in this way. According to Augustine, the disciple of Paul, four things must be loved with charity, and to them "we must cleave because of their intrinsic value." They are ¹³ God, myself in God, my neighbor in God, and my body in God. I cleave to God when I experience supreme repose, delight and union with God: repose through love, delight through joy, union through peace. And these three are set in order, for wherever there is peace, there must also be joy, and wherever there is joy, there must be repose.

27. Sufficientia autem horum duodecim fructuum surgitur per hunc modum. Secundum Augustinum, filium Pauli, quatuor sunt diligenda ex caritate, quibus fruimur: Deo, me ipso in Deo, proximo in Deo, corpore meo in Deo. -- Deo autem fruor, quando summe in Deo conquiesco, delector, unior: conquiesco per amoretti, delector per gaudium, unior per pacem. Et haec tria ordinata sunt; quia, ubi est pax, necesse est, ut sit gaudium; et ubi gaudium, necesse est, ut sit quies.

28. In the second place, I cleave to myself in God. But I cleave to my soul when I possess it: for if a thing passes to the possession of another, I do not have its fruit. Now, I possess [my soul] when I can face adversity with patience. By your patience you will win your souls. But the patient toleration of adversity must not be casual, nor result from mere chance: it must come from an inner vision of mercy4 And that consists in looking forward to mercy. Thirdly, it consists in forgiving the trespasser for his offense. And these three result from patience, longanimity and goodness. Patience consists in tolerating adversity; longanimity, in expecting the reward that will come from all tribulations; and goodness, in forgiving generously. Hence, if charity is patient, long-suffering and good, then it shall suck as milk the abundance of the sea. In this way did Lawrence rejoice over the glowing embers as if they had been flowers. These fruits are in the spirit, not in the flesh. Hence in James: Esteem it all joy, my brethren, when you fall into various trials.

28. Secundo fruor me ipso in Deo. Anima autem mea fruor, quando illam possideo; quia, si transit res in possessionem alterius, fructum non habeo. Tunc autem possideo, quando patienter possum ferre adversa; in patientia vestra possidebitis animas vestras ⁵⁸ ; patienter autem ferre adversa non debet esse a casu, vel fortuna, sed intuitu mercedis; et hoc est expectare mercedem; tertium est condonare iniurianti offensam. Et haec tria sunt per patientiam, longanimitatem, bonitatem. Patientia est adversa tolerando; longanimitas, exspectando mercedem ex omnibus tribulationibus; bonitas, liberaliter condonando. Unde si caritas patiens, longanimis, bona; tunc inundationes maris quasi lac sugit ⁵⁹ , sicut Laurentius carbonibus quasi floribus laetabatur. Hi fructus sunt in spiritu, non in carne. Unde Iacobus: Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis ⁶⁰ .

29. In the third place, we cleave to the neighbor in God when we practice charity towards him, and this in a threefold way: kindly, in heart or spirit; considerately, in fellowship; faithfully, in word or appearance. I have a kind heart when I see any good that befalls my neighbor as befalling myself. Likewise, considerateness is [the virtue] which makes man gregarious and sociable. Some men are actually quite good, and yet they appear to be so hard that no one dares approach them. But when a man makes himself easy to approach, then he is considerate. Likewise, faithfulness makes a man greatly lovable. And this procures greater confidence in a man's word than in his heart, for affections may change.

29. Tertio, proximo fruimur in Deo, quando habemus caritatem ad proximum; et hoc tripliciter: benigne in corde vel animo; mansuete in contubernio; fideliter in verbo vel signo. Cor benignum habeo, quando quidquid boni habet proximus in meum bonum refundo. Similiter mansuetudo est, quae hominem facit gregalem et socialem. Aliqui homines sunt valde boni, et tamen sunt ita duri in signis, quod homo non audet eis appropinquare; sed quando homo familiarem se reddit, tunc est mansuetus. Similiter fidelitas multum facit amabilem; et haec facit confidere de homine magis in verbo quam in corde, quia affectus est variabilis.

30. In the fourth place, I cleave to my body in God when I keep my body clean. This I do when I remain moderate in the use of taste, continent in the use of touch, and chaste in all the senses. Moderation is characteristic of taste. The bodies of the lustful, the greedy, the incontinent are not buried in peace.

30. Quarto, fruor corpore meo in Deo, quando mundum servo corpus meum, et hoc, quando servatur modestia in gustu, continentia in tactu, castitas in omnibus sensibus. In gustu principaliter notatur modestia. Corpora luxuriosorum, gulosorum, incontinentium non sunt in pace sepulta ⁶¹ .

31. And so, in descending order, out of charity which is an ointment flowing from the head over the beard upon the the collar of the robe, there is the cleaving to God, to self, to the neighbor and to one's body. Hence, as there are twelve fruits in the twelve examples of ascent towards charity, so also there are twelve fruits in the descent. And this is what is said in the Apocalypse: On both sides of the river, was the tree of life, bearing twelve fruits, yielding its fruit according to each month. On the one side of the river, the intellectual fruits; on the other, the affective; or on the one side the ascending fruits, and on the other the descending.

31. Sic ergo descendendo, ex caritate, quae est unguentum fluens a capite ad barbam usque ad oram vestimenti ⁶² , est fruitio Dei, mei, proximi, corporis. Sicut ergo sunt duodecim fructus ex duodecim illustrationibus ascendendo ad caritatem, sic sunt duodecim fructus descendendo. Et hoc est illud quod in Apocalypsi dicitur, ex utraque parte fluminis esse lignum vitae, afferens fructus duodecim per duodecim menses ⁶³ : ab una parte fluminis fructus intellectuales, ab altera affectuales; vel ab una parte fructus ascendentes, ab altera descendentes.

32. This indeed is the fruit of Scripture: charity. It is for its sake that there are mysteries, interpretations, and theories. Hence towards the end of the Apocalypse: Blessed are those who wash their robes that... by the gates they may enter into the city. And he said: I imagine those twelve first examples as going up which flow from God and end in God and run through all of Scripture. I imagine as it were twelve circles, so that whatever circle the soul enters, it finds a forest and the amenity of trees and an abundance of fruits.

32. Iste ergo est fructus Scripturarum, scilicet caritas. Propter hanc sunt mysteria, intelligentiae, theoriae. Unde in fine Apocalypsis: Beati, qui lavant vestimenta sua, ut intrent per portam civitatis ⁶⁴ . -- Et dicebat: Imaginor illas duodecim illustrationes primas sive ascendentes, quae fluunt a Deo et ad Deum terminantur et currunt per totam Scripturam; imaginor sicut duodecim circulos, ut in quemcumque anima intret, inveniat silvam et arborum amoenitatem ac fructuum ubertatem.