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A. Third Treatise on the Fourth Vision Which Deals Specifically with the Second Object of This Vision, the Consideration of the Church Militant, and Also with the Third

2200 TWENTY-SECOND COLLATION Third Treatise on the Fourth Vision Which Deals Specifically with the Second Object of This Vision, the Consideration of the Church Militant, and Also with the Third, Which Is the Hierarchized Soul Itself.

COLLATIO XXII DE QUARTA VISIONE TRACTATIO TERTIA, QUAE SPECIALITER AGIT TUM DE SECUNDO OBIECTO HUIUS VISIONIS, NEMPE DE CONSIDERATIONE MILITANTIS ECCLESIAE, TUM DE TERTIO, QUOD EST IPSA ANIMA HIERARCHIZATA

1. AND a great sign appeared in heaven: a woman clothed with the sun, and the moon was under her feet, and upon her head a crown of twelve stars. Concerning the consideration of the heavenly Monarchy, it has been said that it is understood through the solar light, as being a Sun alive, lighting and heating, so that there come together in the soul nine lights from the viewpoints of divine excellence, divine influence, and divine primacy; and in what manner the divine Hierarchy is shown forth by this Sun, and hierarchized by reason of conformity to the Sun, of the disposition of the full hierarchy, and of its manifold aspects.

1. Signum magnum apparuit in caelo, mulier amicta sole, et luna sub pedibus eius, et in capite eius corona stellarum duodecim ¹ . Dictum est de consideratione caelestis monarchiae, quae intelligitur per lucem solarem, ut est sol vigens, fulgens, calens, secundum quod consurgunt in anima novem lumina secundum considerationes divinae excellentiae, divinae influentiae, divinae praesidentiae; et quomodo caelestis hierarchia illustratur ab illo sole et hierarchizatur propter conformitatem ad solem, propter dispositionem integritatis hierarchiae et propter multiformitatem aspectuum.

2. It remains, then, to speak of the moon. For as the contemplative soul is a good woman, clothed with the sun so also the moon is under her feet. Hence, as the moon is the daughter of the sun and receives its light from it, likewise the Church Militant [receives hers] from that Jerusalem which is above. Wherefore the Apostle calls her our mother, for she is the mother of those influences by which we are made to be the sons of God. The heavenly hierarchy is a model of the Church Militant. It is fitting, then, that the Church Militant have orders corresponding to the model hierarchy. They are distinguished in three different ways: the first, according as they proceed in different ways, the second, as regards their manner of ascent, and the third, as regards their manner of exercise.

2. Restat ergo dicere de luna. Sicut enim anima contemplativa est mulier bona, amicta sole, ita luna est sub pedibus eius, non ad conculcandum, sed ad stabiliendum, scilicet militans Ecclesia. Philosophi multa consideraverunt de sole aeterno, sed nihil eis valuit, quia non fuit luna sub pedibus. Unde sicut luna est filia solis et recipit lumen ab eo, similiter militans Ecclesia a superna Ierusalem; unde Apostolus dicit eam matrem nostram ² , quia est mater influentiam!!!, quibus efficimur filii Dei. Caelestis hierarchia est illustrativa militantis Ecclesiae. -- Oportet ergo, quod Ecclesia militans habeat ordines correspondentes hierarchiae illustranti. Distinguuntur autem tripliciter: uno modo secundum rationem processuum; alio modo secundum rationem ascensum^ tertio modo secundum rationem exercitiorum.

3. First, then, in terms of procession, for it (the Church Militant) is born and comes forth in time, in contrast with the angels who were created in a flash and simultaneously confirmed. For as the moon receives more and more light from the sun until it comes to be full, so does the Church. It has, then, three [sets of] orders: the fundamental which correspond to the highest hierarchy, the promoting which correspond to the intermediate, and the consummating which correspond to the lowest.

3. Primo ergo secundum rationem processuum, quia in tempore nascitur et procedit, non sicut Angeli, qui subito creati sunt et simul firmati. Sicut enim luna plus et plus recipit lumen a sole, quousque veniat ad complementum; sic Ecclesia. Habet ergo tres ordines, scilicet fundamentales, qui respondent supremae hierarchiae; promoventes, qui respondent mediae; consummantes, qui respondent infimae.

4. The fundamental orders correspond to the highest hierarchy, for the loftiest foundations are in spiritual matters. In bodily matters, the orders are the lowest, for things go down to the lowest point, while in spiritual matters the foundation is the highest. ¹ Wherefore man, too, has a head that is lifted up to heaven, for it is like a root. Wherefore, also, as in trees there is a drawing and an attraction from the root to the branches, so also in man whatever there is in the body is drawn from the head, although another organ may be more important, as the Philosopher ² explains. But Christ, who is the Head, holds the highest place in our hierarchy.!

4. Fundamentales ergo respondent supremae, quia in spiritualibus fundamenta sunt altissima; in corporalibus vero, quia res descendunt ad infimum, ideo fundamentum est infimum, sed in spiritualibus fundamentum est supremum. Unde et homo habet caput erectum ad caelum, quod est sicut radix. Unde sicut in arboribus per radicem est derivatio et attractio ad ramos, sic in homine quiquid est in corpore derivatur a capite, licet aliud membrum sit principalius, ut cor, secundum Philosophum. Christus autem, qui est caput, locum supremum tenet in hierarchia nostra.

5. And so, there are three [sets of] orders: the fundamental, which correspond to the Father, the promoting, which correspond to the Son, and the consummating, which correspond to the Holy Spirit. There are, in the Church three fundamental ranks: the patriarchal, the prophetical, and the apostolical. Therefore, you are now no longer strangers. You are built upon the foundation of the apostles and prophets. The patriarchs were the ancestors of the apostles according to the flesh and according to the promise. This order corresponds to the Father as He is in Himself. The prophetical order corresponds to the Father as He is in the Son, and the apostolical order, to the Father as He is in the Holy Spirit. These apostles are the children of them that have been shake. The Psalm reads: As arrows in the hand of the mighty, so the children of them that have been shaken. And, in another place: The place of your fathers your sons shall have.

5. Sunt ergo tres ordines: fundamenta^, respondentes Patri; promoventes, Filio; consummantes, Spiritui sancto. Sunt autem in Ecclesia tres ordines fundamentales, scilicet ordo patriarchalis, prophetalis, apostolicus; ad Ephesios: Iam non estis hospites et advenae; sequitur: Superaedificati supra fundamentum Apostolorum et Prophetarum ⁰ . -- Patriarchae fuerunt patres Apostolorum secundum carnem et secundum promissionem. Iste ordo respondet Patri, ut est in se ipso: prophetalis respondet Patri, ut est in Filio; apostolicus respondet Patri, ut est in Spiritu sancto. Isti Apostoli sunt filii excussorum; Psalmus: Sicut sagittae in manu potentis, ita filii excussorum ⁴ ; et alibi: Pro patribus tuis nati sunt tibi filii ⁵ .

6. The patriarchal order corresponds to the Thrones, the prophetical order, to the Cherubim, and the apostolical order, to the Seraphim. In the patriarchs, there was stability of faith, in the prophets, clarity of knowledge, and in the apostles, the warmth of love. If, then, the birth in the New Testament was to be out of the most noble origin, it had to be out of the most noble Principles. Wherefore the apostles correspond to the Seraphim, because the apostolic order is conformed to Christ, and before this, there was the illuminative order, that of the prophets, and before that, the stabilizing order, that of the patriarchs.

6. Ordo patriarchalis respondet Thronis; ordo prophetalis, Cherubim; ordo apostolicus, Seraphim. In Patriarchis fuit stabilitas fidei; in Prophetis, limpiditas cognitionis; in Apostolis, fervor caritatis. Si ergo genitura novi testamenti fuit a nobilissimo principio, debuit esse a nobilissimis principibus. Et ideo Apostoli respondent Seraphim, quia apostolicus ordo conformatur Christo, et ante illum ordo illuminativus, scilicet prophetalis, et ante illum ordo stabilis, scilicet patriarchalis.

7. There are also three promoting orders by which the Church is stabilized: the orders of martyrs, confessors, and virgins. The order of martyrs corresponds to the Son as He is in the Father, because in the martyrs there was the greatest possible power. The order of confessors corresponds to the Son as He is in Himself, that is, by reason of teaching. The order of virgins corresponds to the Son as He is in the Holy Spirit. Through these men, the Church was enlarged, for examples of virtue were seen in it: in the order of martyrs there shines forth examples of truth, in the order of confessors, privileges of holiness, and in the order of virgins, privileges of chastity. The virgins comprise not only the young girls who suffered for Christ, but all those who out of loving zeal cut themselves away from the world, as for instance Hilary and Paul the first hermit.

7. Sunt etiam tres ordines promotivi, per quos Ecclesia stabilitur in ordinibus martyrum, confessorum, virginum. Ordo martyrum respondet Filio, ut est in Patre, quia in martyribus fuit maxima potestas. Ordo confessorum respondet Filio, ut est in semetipso, scilicet ratione doctrinae. Ordo virginum respondet Filio, ut est in Spiritu sancto. Per viros istos dilatata est Ecclesia, in qua sunt exempla virtutis: in ordine martyrum documenta veritatis, in ordine confessorum privilegia sanctitatis fulgent, in ordine virginum privilegia castitatis. Per virgines intelliguntur non solum puellae passae pro Christo, sed omnes, qui zelo castitatis sequestraverunt se a mundo, ut Hilarion, Paulus, primus eremita.

8. The martyrs correspond to the Dominations, the confessors to the Virtues, and the virgins to the Powers, where every disorder is eliminated. In the martyrs, the Church was slightly obscured, for the moon became as blood; but it was cleansed, and returned to a greater growth. Hence, the Church was enlarged through the martyr's blood. Likewise, in the days of the confessors, it was attacked by heretics; but later, heresy was destroyed in the councils, and the faith of the Church was explained better. Once again, in the days of the virgins, when men had been turned to the flesh, the Holy Spirit impelled the minds of a few to love and serve chastity.

8. Martyres respondent Dominationibus, confessores Virtutibus, virgines Potestatibus, ubi removetur omnis deordinatio. In martyribus Ecclesia aliquantulum fuit obscurata, quia luna apparuit sicut sanguis ⁶ , sed repurgata est et rediit ad maiorem dilatationem; unde per sanguinem martyrum dilatata est Ecclesia. Similiter tempore confessorum per haereticos impugnata est; sed post haeresis destructa est in Conciliis, et magis est Ecclesiae fides explanata. Similiter tempore virginum, quando homines ad carnem convertebantur, excitavit Spiritus sanctus mentes quorundam, ut castitatem amarent et servarent.

9. In the third place, there are the consummating orders, and they are three in number: that of the prelates, that of the masters, and that of the regulars. The order of prelates corresponds to the Holy Spirit as He is in the Father; the order of masters, to the same as He is in the Son; the order of regulars, to the same as He is in Himself. The Church was established originally in the first three; secondly, it grew in the intermediate three; thirdly, it is fitting that it be ordained in its full universality and fulfilled through the Holy Spirit. Hence, there are in the Church prelates and subjects, masters and pupils, rulers and ruled. And by masters, I understand those who teach either philosophy, law, theology, or any good art through which the Church is promoted. By the order of prelates are understood those who preside with any degree of authority; while the order of rulers and ruled applies to the monastic life. And these are the last, for it is fitting that the world be consummated in chastity, for the last will not beget. And so, the consummation of the Church consists in this, that it be governed according to prelacy, according to demonstration, and according to abstention from the flesh.

9. Tertius est ordo consummandum, et sunt tres, scilicet praesidentium, magistratuum, regularium. Ordo praesidentium respondet Spiritui sancto, ut est in Patre; ordo magistratuum respondet eidem, ut est in Filio; ordo regularium respondet eidem, ut est in se ipso. Primo Ecclesia fuit fundata in primis tribus; secundo, in tribus mediis crevit; tertio oportet, quod sit ordinata in tota sua universitate et compleatur per Spiritum sanctum. Sunt ergo in Ecclesia praesidentes et subditi, docentes et discipuli, regulantes et regulati; et intelligo magistros seu docentes vel philosophiam, vel ius, vel theologiam, vel artem quamcumque bonam, per quam promoveatur Ecclesia. Per ordinem praesidentium intelliguntur praelati cuiuscumque auctoritatis. Per ordinem regulandum et regulatorum comprehenditur vita monastica; et isti sunt ultimi, quia oportet, mundum consummari in castitate, quia ultimi non generabunt. Consistit ergo in hoc consummatio Ecclesiae, ut regatur secundum rationem praelationis, secundum rationem illustrationis, secundum rationem a carne abstractionis.

10. The order of prelates corresponds to the Principalities, the order of masters to the Archangels, and the order of regulars to the Angels, whose function is humility, for the members of regular orders must be more subject to their superior than a pupil to his master or a subject to his prelate, for so it becomes us to fulfill all justice.

10. Ordo praesidentium respondet Principatibus; ordo magistratuum, Archangelis; ordo regularium, Angelis, qui habent officium humilitatis. Debent enim plus esse subiecti regulares superiori suo, quam discipuli magistro, quam subiecti praesidenti; quia sic decet nos implere omnem iustitiam ⁷ . Unde ille qui magis est humilis, maior est apud Deum.

11. There is yet another distinction based upon the elevation and the different levels of ecclesiastics. Now, it is fitting that this distinction be ordained with three rows of polished stones. Indeed, among the levels, some are cleansing, others enlightening, and others again uniting. Cleansing is threefold: man is cleansed of the company of the filthy, of the cloud of ignorance, and of the infestation of the devils. To these correspond the orders of porters, readers, and exorcists. The order of porters, [is intended] to exclude the unclean, the excommunicated, the possessed, the catechumens, and those not confirmed in the faith. And those things occurred in the primitive Church, at the time when the Church had been best disposed —but sometimes a swine or dog would come in. The order of readers is intended for man to be cleansed of the cloud of ignorance through the audition of readings, so that he may know the history of those being read about, and thus be informed. Hence, even in the primitive Church, while almost all were literate, readings were made to them. The third cleansing is for the vexation of devils through the order of exorcists. The first order corresponds to the Angels, the second to the Archangels, and the third to the Principalities.

11. Alia est distinctio secundum rationem ascensus et graduum ecclesiasticorum. Oportet autem, eam ordinari tribus ordinibus lapidum ⁸ . Sunt autem gradus quidam purgativi, illuminativi, perfectivi. -- Purgatio autem triplex est: purgatur homo a consortio foedorum, a nubilo ignorantiarum, ab infestatione daemonum. His respondet ordo ostiariorum, lectorum, exorcistarum: ordo ostiariorum, ut excludantur immundi, excommunicati, energumeni, cathecumeni et non fundati in fide. Et ista fiebant in Ecclesia primitiva, quando Ecclesia optime erat disposita; sed modo porcus et canis intrant. -- Ordo lectorum est, ut homo purgetur a nubilo ignorantiarum per auditum lectionis, ut homo sciat historiam eorum quae leguntur, et sic informetur. Unde etiam in primitiva Ecclesia, quia tunc quasi omnes erant litterati, legebatur eis lectio. -- Tertia Purgatio a vexationibus daemonum per ordinem exorcistarum. -- Ordo primus respondet Angelis, secundus Archangelis, tertius Principatibus.

12. Again, there is an order of levels intended for enlightenment, that of acolytes, subdeacons, and deacons, the function of acolytes is to carry the candelabra, that of the subdeacons, to read the Epistle, that of the deacons, to read the Gospel. But all of them take care of the vessels, yet in a different way, since the acolyte prepares the cruets, and the subdeacon, the chalice, while the deacon makes the offering. Wherefore sometimes he also distributed the Blood, when the Blood was distributed in olden days. ³

12. Item, est ordo graduum ad illuminandum per ordinem acolythorum, subdiaconorum, levitarum. Acolythorum est ferre lumina, subdiaconorum legere Epistolam, diaconorum legere Evangelium. Omnes autem ministrant vasa, sed diversimode, quia acolythus ampullas, subdiaconus parat calicem, diaconus offert; unde etiam aliquando ministrabat Sanguinem, quando ministrabatur Sanguis olim.

13. And these orders are for the sake of enlightenment. Now, enlightenment is at times through external example, at others, through writings of secondary importance, at others again, through writings of primary importance. The first carry candles, that is, the acolytes of whom it is said: "Let your loins be girt about and your lamps burning." According to Gregory, ⁴ the lamps are luminous works. The second enlighten by word and example: guileless, children of God without blemish in the midst of a depraved and perverse generation . . . among these shining like stars in the world, holding fast the word of life, as are the subdeacons who hold fast the words of the Epistles. The third, through writings of primary importance, such as the deacons. Wherefore they were also in the habit of preaching, as did Stephen, Lawrence, Vincent. Hence, in Luke the angel says to the shepherds: "I bring you good news of great joy, etc." The deacon is such an angel. The order of acolytes corresponds to the Powers, that of the subdeacons, to the Virtues, and that of the deacons, to the Dominations. ⁵

13. Isti ergo ordines sunt illuminativi. Illuminatio autem quaedam est per exempla exteriora, quaedam per documenta mediocria, quaedam per documenta suprema. -- Primi portant cereos, ut acolythi, quibus dicitur: Sint lumbi vestri praecidi, et lucernae ardentes ⁹ . Lucernae enim sunt opera lucida secundum Gregorium. -- Secundi illuminant verbo et exemplo; ut sitis sine querela et simplices filii Dei, sine reprehensione, in medio nationis pravae et perversae, Inter quos lucetis sicut luminaria in mundo, verbum vitae continentes ¹⁰ , ut subdiaconi, qui continent verbum Epistolarum. -- Tertii per documenta altissima, ut Evangeliorum, sunt diaconi. Unde etiam solebant praedicare, ut Stephanus, Laurentius, Vincentius. Unde in Luca Angelus ad pastores ait: Annuntio vobis gaudium magnum ¹¹ etc. Ille Angelus est diaconus. -- Ordo acolythorum respondet Potestatibus; ordo subdiaconorum, Virtutibus; ordo diaconorum, Dominationibus.

14. Now, there is also a perfecting order, and this is threefold: the priestly, the episcopal, and the patriarchal. Consummation, indeed, is by means of a threefold way. One of these consists in the common administration of those sacraments without which there is no salvation, baptism, penance, eucharist and extreme-unction. The first is the one through which a man is introduced into the Church; the second, the one through which he is restored to his earlier level; the third, the one through which a man is led into heaven. The purpose of the first is the erasing of original sin; that of the second, the erasing of mortal sin; that of the third, the erasing of every venial sin. And since in these matters there is no perfection except as it existed in Christ, the sacrament of the eucharist is entrusted more specifically to the priest.

14. Est etiam ordo perfectivus, et iste est triplex: sacerdotalis, episcopalis, patriarcha^. Consummatio enim est secundum triplicem modum. Una est in administratione communi Sacramentorum, sine quibus non est salus, ut est baptismus, poenitentia, eucharistia, unctio extrema. Primum est, per quod introducitur homo in Ecclesiam; secundum, per quod reducitur ad gradum pristinum; tertium, per quod homo deducitur in caelum. Primum est, ad deletionem culpae originalis; secundum, ad deletionem mortalis; tertium, ad deletionem omnis venialis; et quia in his non est perfectio nisi ut in Christo, ideo Sacramentum eucharistiae committitur sacerdoti specialiter.

15. The second order consists in the administration of special orders, such as sacred orders and confirmation, and this pertains to no one but bishops. And because these things make priests more perfect, therefore there must exist in these men a higher perfection for the sake of giving the Holy Spirit, for He was not given, except by the apostles. Wherefore also they hold the apostles' place. But above the apostles, there is Christ, and, later, Peter. It is fitting, then, that there be a father of fathers, whom we call the Pope, who yet, because of his humility, has four patriarchs: ⁶ those of Constantinople, Alexandria, Jerusalem, and Antioch. And of these Isaias says: There shall be five cities in the land of Egypt speaking the language of Chanaan and swearing by the Lord of hosts. But Rome is universal, wherefore one shall be called "City of the Sun." For while the other four sees have full authority over the neighboring churches, yet, like the sun, Rome in its universality has the fullness of power over them all. ⁷ And in this regard, there are three orders, not properly speaking on account of the imposition of some new character, since there is no level above the priesthood, but because of eminence and power. ⁸ The first corresponds to the Thrones, the second, to the Cherubim, and the third, to the Seraphim. For it is fitting that the bishop be holding fast the faithful word. But the Pope must be the most perfect of them all. And if the interior ordination corresponded to the exterior, that would be the best.}'

15. Secunda est in administratione ordinum privilegiatorum, ut sacri ordinis et confirmationis; quod est episcoporum, non aliorum; et quia faciunt sacerdotes perfectiores; ideo in ipsis debet esse altior perfectio ad dandum Spiritum sanctum, qui non nisi per Apostolos dabatur; ideo etiam locum tenent Apostolorum. -- Super Apostolos autem est Christus, et post Petrus. Oportet ergo, esse patrem patrum, quem nos Papam vocamus, qui tamen propter humilitatem quatuor habet patriarchas: Constantinopolitanum, Alexandrinum, Hierosolymitanum, Antiochenum. Et de his loquitur Isaias: Erunt quinque civitates in terra Aegypti, loquentes lingua Chanaan et iurantes per Dominum exercituum ¹² ; Roma autem universalis est, ideo civitas solis vocabitur una ^lJ quia, etsi aliae quatuor sedes plenam auctoritatem habeant super Ecclesias vicinas illis, tamen Roma habet universaliter, sicut sol, plenitudinem potestatis super omnes. -- Et secundum hoc sunt tres ordines, non quidem propter novi characteris impressionem, quia ultra sacerdotium non est gradus; sed propter eminentiam et potestatem. -- Primus respondet Thronis, secundus Cherubim, tertius Seraphim; quia oportet, episcopum esse amplectentem eum qui secundum doctrinam est fidelem sermonem ¹⁴ . Papa autem debet esse perfectissimus inter omnes. Si autem sic esset ordinatio interius, sicut exterius, optima esset.

16. The third [set of] orders is related to practice. There are three: activity, leisure, and a mixture of both; the active life, the contemplative life, and the mixed life. And although in terms of highness the order of prelates is placed at the highest level, yet, from this point of view, it is placed in the middle, since it is mixed. And so, the active order is at the lowest level, the order of prelates, at the intermediate, and the contemplative order, at the top. The active order corresponds to the father to whom pertain begetting and producing; the order of prelates, to the Son, and the order of contemplatives, to the Holy Spirit.

16. Tertia ordinatio est secundum rationem exercitiorum, quae sunt tria: actuosum, otiosum, ex utroque permixtum; vita activa, vita contemplativa, ex utroque permixta. Et licet ordo praelatorum secundum ordinem ascensuum ponatur in summo, tamen secundum istum processum ponitur in medio, ex quo permixtus est. Est ergo ordo activorum in infimo, ordo praelatorum in medio, ordo contemplativorum in summo. -- Ordo activorum respondet Patri, cui competit generatio et productio; ordo praelatorum Filio; ordo contemplativorum Spiritui sancto.

17. Hence, in the Church there are three orders, the monastic which is only produced, the lay, which is producing, and the clerical, which is both produced and producing.. For a cleric is made out of a layman, and not vice versa)* if he already has sacred orders, nor can it happen in any other way even if he does not as yet have them, unless he is completely unsuitable. A religious is made out of a cleric, and not vice versa.

17. Unde in Ecclesia sunt tres ordines: monasticus, qui est productus tantum; laicus, qui est producens; clericalis, qui est productus et etiam producens. Nam ex laico fit clericus, et non e converso, si iam ordinem sacrum habet, nec alio modo fieri debet, etiam si non habet, nisi sit totaliter ineptus. Ex clerico fit religiosus et non e converso.

18. Within the order of laymen, there is a threefold order, that is, of the holy people, the holy masters and the holy leaders. As Isaias writes, "I will restore your judges as at first." For good leaders have good masters. And good leaders together with good masters have good people, since they teach them. On the contrary, evil leaders have evil masters, and consequently, they teach the people improperly. Bad people choose bad leaders. The first order, that of the people, corresponds to the Angels; the second, that of the masters, to the Archangels; the third, that of the leaders, to the Principalities. Sometimes, however, it is not so, as occurred under the reign of Constantine. What a master Ambrose ⁹ was: while yet a Saracen, that is, a catechumen, he was a virgin! But sometimes leaders are comrades of thieves, and counselors advise for the sake of wealth.

18. In ordine laicorum est triplex ordo, scilicet sacrarum plebium, sacrorum consulum, sacrorum principum. Restituam, inquit, iudices tuos, sicut a principio ¹⁵ . Boni enim principes habent bonos consiliarios. Et boni principes et boni consules habent bonas plebes, quia erudiunt illas. Econtra mali principes habent malos consiliarios, et per consequens male instruunt plebes. Malae plebes eligunt malos principes. -- Primus ordo, scilicet plebium, respondet Angelis; secundus, scilicet consulum, Archangelis; tertius, scilicet principum, Principatibus. -- Modo autem non est ita, sicut quando Constantinus regnabat. Qualis consiliarius fuit Ambrosius, qui adhuc Saracenus, scilicet cathecumenus, virgo fuit! Sed modo principes sunt socii furum ¹⁶ , et consiliarii in munere consulunt.

19. The second order is the clerical, active and contemplative, which must both feed and contemplate so that its members be intermediates between God and the people. For every high priest taken from among men is appointed for men in the things pertaining to God, that he may offer gifts and sacrifices for sins. And among these, there are three orders, the ministerial, the sacerdotal, and the pontifical. All are reduced to these, for they are either ministering, and they are the first six; or they are sanctifying through words; or again, they rule through eminence. The first order, that is, the ministerial, corresponds to the Powers; the sacerdotal order, in which is the efficacy of the Sacrament, is that of the Virtues; the pontifical order corresponds to the Dominations, because it pertains to it to command, and in it there is both efficacy and might.

19. Secundus ordo est clericalis, activus et contemplativus, qui et pascere debet et contemplari, ut sint medii inter Deum et plebem. Omnis enim pontifex ex hominibus assumptus pro hominibus constituitur in his quae sunt ad Deum, ut offerat dona et sacrificia pro peccatis ¹⁷ . Et hi sunt tres ordines: ministerialis, sacerdotalis, pontificalis. Ad hos reducuntur omnes, quia omnes aut sunt ministrantes, et sunt primi sex; aut sunt sanctificantes per verba; aut sunt regentes per eminentiam. -- Primus ordo, scilicet ministerialis, respondet Potestatibus; ordo sacerdotalis, in quo est efficacia Sacramenti, est ordo Virtutum; ordo pontificum respondet Dominationibus, quia habet iubere, in quo est efficacia et virtus.

20. On the level of the contemplatives, there are three orders corresponding to the highest hierarchy, to which it pertains to be occupied with God. Now, they tend to divine matters in a threefold way: some by means of supplications, others by means of speculations, others again by means of elevations. To the first manner belong those who devote themselves entirely to prayer, devotion, and divine praise—except from time to time when they work manually or perform some labor for their own sustainment or that of others. And such are the monastic orders, white or black, the Cistercians, the Premonstratensians, the Carthusians, the [order of] GrandmontJ the Canons Regular. To all of these, estates are given, so that they may pray for those who gave them. And to these, the Thrones correspond.

20. In ordine contemplantium sunt tres ordines respondentes supremae hierarchiae, quorum est divinis vacare. Intendunt autem divinis tripliciter: quidam per modum supplicatorium, quidam per modum speculatorum!, quidam per modum sursumactivum. -- Primo modo sunt illi qui se totos dedicant orationi et devotioni et divinae laudi, nisi aliquando, quando intendunt operi manuali seu labori ad sustentationem suam et aliorum, ut sunt ordo monasticus, sive albus, sive niger, ut Cisterciensis, Praemonstratensis, Carthusiensis, Grandimontensis, Canonici regulares. Omnibus istis datae sunt possessiones, ut orent pro illis qui dederunt. Huic respondent Throni.

21. The second manner is that which strives by means of speculation, that is, the speculative way, as do those who engage in examination of Scripture, which is understood only by clean minds. For you cannot grasp the words of Paul unless you have the spirit of Paul: wherefore it is necessary that you be isolated in the desert with Moses and that you go up into the mountain. To these, the Cherubim correspond. These are the Preachers and the Minors. Others are concerned with speculation first —from which they receive their name—and with piety next. Others again are concerned with piety first, then with speculation. And may this love or piety be no less than that of the Cherubim. And he added: ¹⁰ Blessed Francis said that he wanted his friars to study, but first to practice what they preached. What is the use of knowing a lot and tasting nothing?

21. Secundus est, qui intendit per modum speculatorium vel speculativum, ut illi qui vacant speculationi Scripturae, quae non intelligitur nisi ab animis mundis. Non enim potes noscere verba Pauli, nisi habeas spiritum Pauli; et ideo necesse est, ut sis sequestratus in deserto cum Moyse et ascendas in montem ¹⁸ . -- Huic respondent Cherubim. Hi sunt Praedicatores et Minores. Alii principaliter intendunt speculationi, a quo etiam nomen acceperunt, et postea unctioni. -- Alii principaliter unctioni et postea speculationi. Et utinam iste amor vel unctio non recedat a Cherubim. -- Et addebat quod beatus Franciscus dixerat, quod volebat, quod fratres sui studerent, dummodo facerent prius, quam docerent. Multa enim scire et nihil gustare quid valet?

22. The third manner is concerned with those who attend to God by means of elevation, that is, through ecstasy and rapture. And he said, what is this? This is the Seraphic order. It seems that Francis belonged to it. And he said that he (Francis) was in ecstasy before even receiving the habit, and was found near a certain hedge. ¹¹ This, indeed, is the most difficult, that is, elevation, for the whole body is shaken, and unless there be some consolation of the Holy Spirit, it could not survive. And in these things the Church is consummated. But what this order is to be, or already is, it is hard to know.

22. Tertius ordo est vacantium Deo secundum modum sursumactivum, scilicet ecstaticum seu excessivum. -- Et dicebat: Quis enim iste est? Iste est ordo seraphicus. De isto videtur fuisse Franciscus. Et dicebat, quod etiam antequam haberet habitum, raptus fuit et inventus iuxta quandam sepem. -- Hic enim est maxima difficultas, scilicet in sursumactione, quia totum corpus enervatur, et nisi esset aliqua consolatio Spiritus sancti, non sustineret. Et in his consummabitur Ecclesia. Quis autem ordo iste futurus sit, vel iam sit, non est facile scire.

23. The first order corresponds to the Thrones, the second, to the Cherubim, and the third, to the Seraphim, and these are close to Jerusalem, and have nothing to do but fly. This order will not flourish, unless Christ appears and suffers in His mystical body. And he} said that this apparition of the Seraph to Blessed Francis, ¹² which was both expressive and impressed, showed that this order was to correspond to this one (the Seraph), but that he (Francis) was to attain it through hardships. In this vision, there were great mysteries. And so, these orders are distinguished in relation to their greater or lesser perfection. But the comparison is in the order of states, and not in the order of persons, for sometimes a lay person may be more perfect than a religious.

23. Primus ordo respondet Thronis; secundus Cherubim; tertius Seraphim, et isti sunt propinqui Ierusalem et non habent nisi evolare. Iste ordo non florebit, nisi Christus appareat et patiatur in corpore suo mystico. -- Et dicebat, quod illa apparitio Seraph beato Francisco, quae fuit expressiva et impressa, ostendebat, quod iste ordo illi respondere debeat, sed tamen pervenire ad hoc per tribulationes. Et in Hla apparitione magna mysteria erant. -- Sic ergo distinguuntur isti ordines secundum maiorem et minorem perfectionem; comparatio autem est secundum status, non secundum personas; quia una persona laica aliquando perfectior est quam religiosa.

24. The next subject is the light of the stars which represents the hierarchized soul. For it is necessary that the hierarchized soul have levels corresponding to the Jerusalem which is above. For the soul is something great: the whole universe may be described in it. ¹³ The soul is called as lovely as Jerusalem, for it is likened to Jerusalem through the disposition of the hierarchical levels. For they are disposed in the soul in a threefold manner: in relation to ascent, to descent, and to the return to God. Then the soul sees angels of God ascending and descending upon it; as Jacob saw in his mind. The Abbot of Vercelles ¹⁴ indicated three levels, those of nature, of diligence, and of grace. But it does not seem that the soul could be hierarchized by nature in any way. Therefore we should attribute [the three levels] to diligence combined with nature, diligence combined with grace, and grace superior to both nature and diligence.

24. Sequitur de luce stellari, per quam anima hierarchizata intelligitur. Necesse est enim, ut anima, quae est hierarchizata, habeat gradus correspondentes supernae Ierusalem. Grandis res est anima: in anima potest describi totus orbis. Pulcra, dicitur, sicut Ierusalem ¹⁹ , quia assimilatur Ierusalem per dispositionem graduum hierarchicorum. Disponuntur autem in anima tripliciter: secundum ascensum, secundum descensum et secundum regressum in divina; et tunc anima videt Angelos Dei ascendentes et descendentes per scalam ²⁰ , ut vidit Iacob in mente sua. -- Abbas Vercellensis assignavit tres gradus, scilicet naturae, industriae, gratiae. Sed non videtur, quod aliquo modo per naturam anima possit hierarchizari. Et ideo nos debemus attribuere industriae cum natura, industriae cum gratia, et gratiae super naturam et industriam.

25. Now, there are three levels of diligence combined with nature or action: announcement, dictation, and leadership. Announcement corresponds to the Angels, dictation to the Archangels, and leadership to the Principalities. For diligence [combined with nature] begins by perceiving what one of the senses announces. Sight and hearing announce many things, but hearing [announces] more of them [than sight], for instance, what is going on in Rome. Taste, odorate, and touch do not go far, wherefore they are slow. But diligence must be careful not to let in every message, such as looking upon women . Hence, diligence must make a distinction between those data that are to be rejected and those that are to be chosen. Then, there is need of deliberation, which is dictation, [that is, finding out] whether a thing is permitted, and if it is permitted, whether it is fitting, and if permitted and fitting, whether it is useful. Nothing, indeed, is useful unless it is permitted and fitting. Then, there is need of leadership, so that the thing may be executed. "To execute [a thing] is to take it within the faculty of the will," ¹⁵ and this pertains to the Principalities. For there are many Angels and Archangels, many who perceive and deliberate on what is fitting, but they are not executives, as are the Principalities.

25. Tres autem sunt gradus industriae cum natura sive actus, scilicet nuntiatio, dictatio, ductio. Nuntiatio respondet Angelis; dictatio, Archangelis; ductio, Principatibus. -- Industria enim primo percipit quod quilibet sensus nuntiat. Visus et auditus multa nuntiant, sed auditus plura, ut illa quae Romae fiunt; gustus, odoratus et tactus non vadunt longe, et ideo tardi sunt. Cavere autem debet industria, ut non permittat, omnem nuntium intrare, ut mulieres videre. Industria ergo debet discernere inter nuntiata, utrum sint respuenda, vel eligenda. -- Deinde necesse est deliberatio, quae est dictatio, utrum liceat; et si liceat, utrum deceat; et si liceat et deceat, utrum expediat. Nil enim expedit, nisi quod licet et decet. -- Deinde necessaria est ductio, ut prosequatur. «Prosequi autem est assumere in facultatem voluntatis», et hoc est Principatuum. Multi enim sunt Angeli et Archangeli, scilicet perspicientes et deliberantes quod expedit, sed non sunt prosequentes, ut Principatus.

26. The second level is that of diligence combined with grace. And there are three acts. The first is that the thing deliberated upon be done for God's sake, so that the first ordination be towards God: and this pertains to the Powers—that is, to ordain [things] to the end and remove whatever is disordered. And because this is difficult, there is need for strengthening, which pertains to the Virtues.} And because directing to the end is difficult and also strengthening, there follows command, which pertains to the Dominations.

26. Secundus est gradus industriae cum gratia; et sunt tres actus. Primus, ut propter Deum fiat quod deliberatum est; unde prima ordinatio est in Deum, quae est Potestatum, scilicet in finem ordinare et quidquid deordinatum est, removere; et quia hoc est difficile, ideo necessaria est roboratio, quae est Virtutum; et quia in finem ordinare est difficile et roborare; ideo sequitur imperato, quae est Dominationum.

27. The third hierarchizing is that of grace above nature and diligence. When the soul is lifted higher than itself, and, having emptied itself out, receives divine illuminations, it looks above itself to what has been given to it. And out of this, it rises, or is lifted up, to divine concerns. These three acts are reception, revelation, and union beyond which the mind does not reach. And it is in this that the whole Canticle consists: the chaste, chaster, and chastest receiving; the chaste, chaster, and chastest speculation; the chaste, chaster, and chastest union. And then will it be possible to say with this Canticle: "Let Him kiss me with kisses of His mouth!" Reception corresponds to the Thrones, revelation to the Cherubim, and union to the Seraphim. And this hierarchizing is in the order of ascent.

27. Tertia hierarchizatio est gratiae super naturam et industriam, quando scilicet anima supra se elevata est et, se deserta, suscipit divinas illuminationes et supra se speculatur quod sibi datum est; et ex hoc surgit in divina sive sursum agitur. Ista tria sunt susceptio, revelatio, unio, ultra quam non procedit mens. Et in istis consistit Canticum canticorum totum, scilicet in castis, castioribus, castissimis susceptionibus; in castis, castioribus, castissimis speculationibus; in castis, castioribus, castissimis unitionibus; et tunc poterit dicere illud Cantici: Osculetur me osculo oris sui ²¹ . -- Susceptio respondet Thronis, revelatio Cherubim, unio Seraphim. Et haec hierarchizatio est secundum ascensum.

28. Again, there is a hierarchizing of the soul in the order of descent, that is, by way of going down. For it is fitting that the ointment upon the head of the hierarchy on high run down over the heard in the intermediate hierarchy, and upon the robe, that is, the lowest hierarchy. Now, these things come about according to the powers of the soul, ¹⁶ and Dionysius (the Pseudo-Areapagite) says they are three: the powers of receiving, preserving, and distributing, so that a soul may receive abundantly, preserve attentively, and pour out again generously. Hence, freely you have received, freely give.

28. Item, est hierarchizatio animae secundum descensum sive per modum descendendi. Oportet enim, ut unguentum capitis hierarchiae supernae cadat in barbam, in mediam hierarchiam, et in vestimenta ²² , id est infimam. Haec autem habent fieri secundum virtutes animae, quae sunt tres, secundum Dionysium: susceptivae, custoditivae, distributivae; ut copiose suscipiat, studiose custodiat, liberaliter refundat; unde gratis accepistis, gratis date ²³ .

29. But for the soul to receive these illuminations, it needs lively desire, perspicacious scrutiny, and calm judgment. For the contemplative soul is not without lively desire. Anyone who does not have it has nothing of contemplation, for the origin of lights is from the highest things to the lowest, and not the other way. The first corresponds to the Seraphim, for it is burning like fire. That is why fire has the greatest significance in Scriptures. Moses went up to the summit of the mountain toward this burning fire. For he could not have come down from the mountain to teach the people unless he had first gone up to the fire. Desire, then, disposes the soul for the receiving of light.

29. Ad hoc autem, quod anima recipiat illa lumina, requiritur vivacitas desiderii, perspicacitas scrutinii, tranquillitas iudicii. Non enim est contemplativa anima sine desiderio vivaci. Qui hoc non habet nihil de contemplatione habet, quia origo luminum est a supremis ad infima, non e converso. -- Primus respondet Seraphim, qui est ardens sicut ignis; unde ignis maximam significationem habet in Scripturis. Ad istum ignem ardentem in vertice montis ascendit Moyses, et tamen illum ignem prius vidit in pede montis ²⁴ . Non enim Moyses descendere potuit ad erudiendum populum, nisi prius ad ignem ascendisset. Desiderium ergo disponit animam ad suscipiendum lumen.

30. In the second place, the soul must scrutinize or perceive perspicaciously those things that have been given to it by God, nor should it indulge in imaginations or occupations that would prevent it from being busy with this light and carried up to it. And this corresponds to the Cherubim.

30. Secundo oportet, quod anima perspicaciter advertat vel percipiat quae data sunt sibi a Deo, et non habeat phantasmata vel occupationes, quin possit occupari et ferri in illa lumina. Et istud respondet Cherubim.

31. In the third place, the soul must have calm judgment, for the gift of God must not be received in a vacuum, lest judgment be perverted into some passion. For as the judgment of the soul is perverted if I love or hate inordinately, so also if I hope [inordinately], and it is the same with the other passions. And this corresponds to the Thrones.

31. Tertio oportet, quod habeat tranquillitatem iudicii, quia donum Dei non debet in vacuum recipere ²⁵ , ut non pervertatur iudicium in aliqua passione; quia, sicut animae iudicium pervertitur, si inordinate amo vel odio, sic similiter, si spero, et sic de aliis passionibus. Et hoc respondet Thronis.

32. Out of these considerations, there follows the authority of command. For as soon as the soul has received something through desire, and perspicaciously perceived it, and calmly judged that what God willed had to be done, then it commands it to be done. And this corresponds to the Dominations. But command is of little value unless it is followed by execution. Hence, it is fitting that there be manliness in the exercise of what is proposed, and this corresponds to the Virtues, so that the soul will not give up on account of any hardship whatsoever that which it knows to be God's will. Following this, there is the nobility of having triumphed over the obstacles that come up after something has been received from God, and that corresponds to the Powers— that is, triumphing over everything. These three constitute the intermediate hierarchy of the soul.

32. Ex his sequitur auctoritas imperii. Ex quo enim desiderio suscipit et istud perspicaciter percipit et tranquille faciendum iudicat, quod Deus vult; tunc anima imperat fieri; et istud respondet Dominationibus. Sed imperare parum valet, nisi faciat; ideo oportet, quod sit Virilitas propositi exercitati, quod respondet Virtutibus, ut propter nullam tribulationem dimittat bonum, quod scit Deum velle. -- Post quod venit nobilitas triumphi propter impedimenta, quae occurrunt, postquam recipitur aliquid a Deo; et istud respondet Potestatibus, scilicet de omnibus triumphare. Haec tria faciunt mediam hierarchiam animae.

33. Now, thirdly,} the distribution of what has been preserved. And in this there are three things, or a threefold relationship, that is, clarity of example, truth of expression, and humility of service. In this manner should we give life to the neighbor: through example, knowledge, and fact. Outstanding example corresponds to the Principalities, to whom it pertains to lead; truth of expression, to the Archangels; humility of service, to the Angels. And so, in the descending way, there is consummation in humility and beginning in love, while the opposite is true of the ascending way. Hence, in descending, we begin with the liveliness of desire [and go] to the humility of service. Wherefore Christ came to the humility of serving us. Wherefore also as the soul has Angels going up, so must it have them going down. Hence: No one has ascended into heaven except Him who has descended from heaven.

33. Tertium est custoditi distributio; et in hoc sunt tria vel tripliciter contingit, scilicet per claritatem exempli, per veritatem eloquii, per humilitatem obsequii. Sic debemus vitam dare proximo, scilicet per exempla, scientiam, substantiam. -- Praeclaritas exempli respondet Principatibus, quorum est ducere; veritas eloquii, Archangelis; humilitas obsequii, Angelis. -- Sic ergo est consummatio in humilitate secundum descensum, et inceptio in caritate; ascendendo e contrario. Sic ergo descendendo incipimus a vivacitate desiderii ad humilitatem obsequii. Unde Christus venit ad humilitatem obsequii nostri. Sicut ergo anima habet Angelos ascendentes, sic debet habere descendentes. Unde in Ioanne: Nemo ascendit in caelum, nisi qui descendit de caelo, filius hominis qui est in caelo ^2b .

34. The third manner of distinguishing within the soul in relation to the return to God, corresponds to the threefold level of contemplation. Gregory, ¹⁷ commenting on Ezechiel, establishes three levels: whatever becomes an object of our consideration is outside us, inside us, or above us. Wherefore God is contemplated in those things that are inside us, outside us, or above us, and this, by means of three powers, the exterior, the interior, and the superior, that is, the apprehensive, the affective, and the operative. And, according to the Philosopher, ¹⁸ "every noble soul has three operations," that is, the animal toward things without, the intellectual toward things within, and the divine toward things above. It is fitting, then, that the soul be hierarchized in relation to these powers: first, to the exterior, of which there are three, a discerning investigation, a discerning selection, and a discerning execution.

34. Tertio modo modus distinguendi in anima secundum regressum est secundum triplicem gradum contemplationis. Gregorius, Super Ezechielem, ponit tres gradus: aut enim quod venit in considerationem nostram est extra nos, aut intra nos, aut supra nos. Unde Deus contemplatur aut in his quae sunt intra nos, aut extra nos, aut supra nos, secundum tres potentias, scilicet exteriores, interiores, superiores, sive. apprehensivas, amativas, operativas. Et secundum Philosophum «omnis anima nobilis tres habet operationes», scilicet animalem ad extra, intellectualem ad intra, divinam ad supra. Oportet ergo, ut anima habeat hierarchizationem secundum has potentias: primo secundum virtutes exteriores, circa quas sunt tria, scilicet discreta perlustratio, discreta praeelectio, discreta prosecutio.

B. Exterior

1. Discerning Investigation, Discerning Selection, Judgment Which is Found in Execution

35. First, then, there must be a discerning investigation, so that the world be considered discriminately by the soul. For within the soul there is, so to speak, a writing hand. First, one of the senses perceives exterior things, then the common sense; after that, the imagination and reason consider [the matter] and place it in the memory. It is fitting, then, that there be great discernment in the guarding of the house, lest all have access to these powers. May nothing useless be announced to the king and the queen. For a robber should not be introduced before the king, except perhaps to be condemned. Eve, wretched and imprudent as she was, introduced the serpent's eloquence, and doubted; and many today are corrupted by this eloquence. Wherefore nothing filthy should come in through those doors. Outside are the dogs, and the sorcerers, and the fornicators. Second, there must be a discerning selection. From the fact that what is perceived becomes manifest, it follows that it must be chosen insofar as it is good: for in relation to good things, there is well-ordered selection. For one should not eat before celebrating [Mass]. And this pertains to the Archangels, and discerning investigation, to the Angels. Then, there follows judgment which is found in execution, and this consorts with the Principalities. From the fact that good is perceived and selected as worthy of action, there must follow a judgment towards its execution. Now, all these things are brought about by grace, and not by diligence with the only help of nature, as it was said at first.

35. Primo ergo debet esse discreta perlustratio, ut discrete consideretur mundus ab anima. Nam in anima est sicut quaedam manus scribens. Sensus enim percipit exteriora et post, sensus communis; deinde imaginatio, et ratio considerat et reponit in memoria. Oportet ergo, quod sit magna discretio ad custodiendam domum, ne omnes intrent ad has vires; nihil nuntietur regi et reginae, quod sit inutile. Latro enim introduci non debet coram rege, nisi forte, ut condemnetur. Eva enim misera et incauta introduxit eloquium serpentis et dubitavit ²⁷ ; et isto eloquio hodie multi currumpuntur. Nihil ergo debet intrare per portas istas immundum; in Apocalypsi: Foras canes et venefici et impudici ² *. -- Secundum est discreta praeelectio; ex quo apparet, quid percipitur, sequitur, ut praeeligatur, ex quo percipitur bonum; quia in bonis est electio ordinata; non enim prius manducandum quam celebrandum. -- Et hoc respondet Archangelis, et discreta perlustratio convenit Angelis. -- Post sequitur iudicium -- et istud convenit Principatibus -- quod est in prosecutione. Ex quo bonum percipitur et bonum praeeligitur faciendum, sequi debet iudicium ad prosequendum. Haec autem omnia operatur gratia, non industria sola cum natura, ut dicebatur primo.

Interior

1. Disciplined Chastizing

36. The second hierarchizing of the mind is related to the interior powers: and this is more difficult than the first. It consists in three things: a disciplined chastizing, a disciplined strengthening, and a disciplined calling. First it consists in chastizing the roots of the passions, so that the opposing powers are cut off and neutralized. The prince of the world is coming, and in Me he has nothing. For as long as those passions dominate a man, the devil has something of his own in this man. But for this to be achieved, there is need to uproot the threefold concupiscence: of originating, of enjoying, and of possessing, for this threefold concupiscence introduces the devil into the soul. This hierarchizing corresponds to the Powers. For the soul cannot generate power as long as the devil has any right upon it. It is fitting, then, that a man have the three opposite [virtues]: that he be submissive, chaste, and poor. In this way will the roots of the passions be pulled out. The time of pruning . . . has come, for they abound every day.

36. Secunda hierarchizatio mentis est quantum ad potentias interiores; quod est magis difficile quam primum. Haec autem consistit in tribus, quae sunt: districta castigatio, districta confortatio, districta convocatio, quae interius hierarchizatam faciunt animam. -- Primo, quod castigentur radices passionum et amputentur, et enerventur contrariae potestates. Venit enim princeps mundi huius et in me non loabet quidquam ²⁹ . Quamdiu enim passiones illae dominantur homini, diabolus habet de suo in homine. Ad hoc autem faciendum necesse est, ut eradicetur triplex libido ³⁰ : libido principandi, libido delectandi, libido possidendi; quia haec triplex libido inducit diabolum in animam. -- Haec autem hierarchizatio respondet Potestatibus. Non potest autem anima potestativa esse, quamdiu diabolus habet ius suum in anima. Oportet ergo, ut homo habeat tria opposita: ut sit subiectus, castus, pauper. Et sic amputatur radices passionum; in Cantico: Tempus putationis advenit ³¹ , quia qualibet die pullulant.

2. Disciplined Strengthening

37. Second, there is disciplined strengthening. For as the threefold concupiscence makes a man prone to evil, so a threefold weakness constitutes an obstacle to good. These are the weaknesses of negligence, impatience, and discouragement. Some men are so negligent that it is hard for them to do any good. Others become impatient very soon. Others again, although they do not suffer the first two weaknesses, rapidly become discouraged. It is fitting, then, to reform the soul through a mind that is vigilant, long- suffering, and confident. And to this corresponds the order of the Virtues.

37. Secunda est districta confortatio. Sicut enim triplex libido facit pronitatem ad malum, sic triplex infirmitas facit difficultatem ad bonum. Haec autem est infirmitas negligentiae, impatientiae, diffidentiae. Quidam ita sunt negligentes, ut durum sit eis facere bonum; secundi, ut cito sint impatientes; tertii, etsi ambo praemissa non habeant, tamen cito diffidunt. Oportet ergo, per mentis vigilantiam, tolerantiam, confidentiam animam reformari. Et huic respondet ordo Virtutum.

3. Disciplined Calling

38. There follows a disciplined calling. For when the mind is well ordered, like the Church, when it has a power over it, then it is a temple of God. When there is domination and command over all the virtues, then it is hierarchized by the Dominations; that it, when the virtues are called to their task, and it is said to one, do this, and to another, do that. Now, in order to achieve this, it is necessary to have dominion over appetites, imaginations, and occupations, so that there be discipline in all three. Then is the soul its own master, when the threefold concupiscence is removed from the affective power, the threefold weakness from the aggressive power, and the threefold error from the rational power. Then the soul has command over its own empire. Then it is not thrown out of its own house as these passions are cut off. And in such a soul, God is dwelling—which He could not have done in case of concupiscence gone wild, and so forth. The devil gladly imprints what he has in himself, that is, "an irrational madness, loving shameless desires and fantasies." ¹⁹

38. Sequitur districta convocatio. Quando enim mens est ordinata sicut Ecclesia, quando habet potestatem supra se, tunc est templum Dei; quando dominatur et imperat omnibus viribus, tunc est hierarchizata Dominationibus; quando virtutes vocantur ad opera sua, et dicitur huic: fac hoc, et illi: fac tu illud ³² . Ad hoc autem faciendum necesse est, ut dominetur appetitibus, phantasmatibus, occupationibus, ut sit districtio in appetitibus, phantasmatibus, occupationibus. -- Et tunc est anima domina sui, quando concupiscibili aufertur concupiscentia triplex, irascibili aufertur infirmitas triplex, rationali aufertur error triplex. Tunc anima habet imperium in regno suo; et tunc non expellitur extra domum suam, quando illae passiones sunt amputatae; et in tali anima Deus habitat, non in furiosa concupiscentia etc. Diabolus libenter imprimit quod in se habet; haec sunt «furor irrationalis, amens concupiscentia, phantasia proterva».

D. Superior

39. Now, there follows the manner in which the soul is hierarchized as regards the superior virtues. For when the soul does what it can, grace lifts it up easily and God works in it, so that there be a worthy admission, a worthy inspection, and a worthy induction. A worthy admission of divine matters corresponds to the Thrones. And it is in this sense that the passage from Lamentations is understood: Rise up . . .at the beginning of every watch; pour out your heart like water in the presence of the Lord, that is, pray in the presence of the Lord. And the Psalm: O Lord, all my desire is before You; from You my groaning is not hid. Later, when the soul is lifted up, it must not be idle, but should look around. Arise, O Jerusalem!—Stand upon the heights! — Then you shall be radiant at what you see, your heart shall throb and overflow. Then, indeed, the soul must be fixed, and standing, and expecting. Then follows divine induction. When a worthy admission has come about together with a holy perception, then the soul is rapt in God, that is, in the beloved. Hence, in the Canticle: His left hand is under my head and His right arm embraces me. — My Lover belongs to me and I to Him; He browses among the lilies, for [the soul] already feels the union and is made one spirit with God. And this is the highest thing in the soul: it makes it abide in heaven. And to these correspond in an orderly manner the orders of the superior hierarchy. And so the soul is a woman clothed with the sun, and the moon . . . under her feet, and upon her head a crown of twelve stars, for it is full of lights and never turns its eyes away from light.

39. Sequitur, quomodo anima hierarchizatur quantum ad virtutes superiores. Quando enim anima facit quod potest, tunc gratia facile levat animam, et Deus ibi operatur, ut sit digna semper admissio, digna inspectio, digna inductio. -- Digna admissio divinorum respondet Thronis. Et ita intelligitur illud quod legitur in Threnis: Consurge in principio vigiliarum, effunde sicut aquam cor tuum ante conspectum Domini ³³ , id est, pone ante Deum preces. In Psalmo: Domine,, ante te omne desiderium meum, et gemitus meus a te non est absconditus ³⁴ . -- Et post, quando elevatur, non debet esse otiosa et debet circumspicere; Isaias: Ierusalem consurge et sta in excelso ³⁵ ; et: Tunc videbis et afflues, et mirabitur et dilatabitur cor tuum ³⁶ . -- Tunc enim debet anima esse fixa et stans et exspectare. -- Post sequitur divina inductio; quando facta est digna admissio et sancta perceptio, tunc rapitur in Deum sive in dilectum. Unde in Cantico: Laeva eius sub capite meo, et dextera illius amplexabitur me ⁰¹ . Ego dilecto meo, et dilectus meus mihi, qui pascitur inter lilia ³⁸ , quia iam sensit unionem et factus est unus spiritus cum Deo; unde: Qui adhaeret Deo unus spiritus est ³⁹ ; et hoc est supremum in anima, quod animam facit esse in caelo. -- Et istis per ordinem respondent ordines supremae hierarchiae. -- Et sic est anima mulier amicta sole, et luna sub pedibus eius, et in capite eius corona duodecim stellarum ⁴⁰ , quia est plena luminibus et nunquam oculum divertit a lumine.

40. And because in this life we cannot remain [intent] upon any one object, therefore the soul has twelve matters like twelve stars around which it always moves as in a circle, as the sun runs through the twelve constellations, that is, the twelve signs [of the zodiac] and never goes outside [of them]. These considerations adorn the soul, wherefore they are like a crown of twelve stars, to wit, the considerations of bodily natures, spiritual substances, intellectual notions, affective virtues, divinely instituted laws, divinely infused graces, irrevocable judgments, incomprehensible mercies, merits worthy of reward, rewarding gifts, periods of time, eternal reasons. In such matters, then, the contemplative soul must at all times be intent upon one of these lights, as the sun is always in one of the [zodiac] signs. ²⁰

40. Et quia in hac vita non possumus stare in uno, ideo anima habet duodecim materias sicut duodecim lumina, circa quae semper moveatur in quodam circulo, sicut sol percurrit duodecim constellationes, scilicet per duodecim signa, et nunquam exit. Hae autem considerationes ornant animam, et ideo sunt sicut corona ex duodecim stellis, quae sunt: consideratio corporalium naturarum, spiritualium substantiarum, intellectualium scientiarum, affectualem virtutum, institutarum divinitus legum, infusarum divinitus gratiarum, irreprehensibi- Hum iudiciorum ⁴¹ , incomprehensibilium misericordiarum, remunerabilium meritorum, praemiantium praemiorum, temporalium decursuum, aeternalium rationum. -- In his debet contemplativa anima versari semper in aliquo istorum luminum, sicut sol semper est in aliquo signo.

E. Warning

41. And note that the moon suffers an eclipse in the head or in the tail of the dragon: for there are two intersections in the sky on the ecliptic, ²¹ through which the moon passes, and which are called the head and the tail of the dragon. The name dragon is used because of the circle, as if it were holding its tail in its mouth. That intersection which is to the north is called the "head," because the sun injures us more when it is there, for it burns us more diametrically, as a dragon is the worst and the most damaging in its head. But the "tail" is toward the south, and the sun injures us less when it is there, because it is at a greater distance from us. And when the sun is in one place and the moon at the opposite point, as in the case of a full moon, it is eclipsed.

41. Et nota, quod luna patitur eclipsim in capite, vel in cauda draconis. Sunt autem duae intersectiones in caelo super eclipticam, per quam transit luna, quae vocantur caput et cauda draconis: draco vocatur propter circulum, quasi tenens caudam in ore. Illa intersectio, quae est versus aquilonem, vocatur caput, quia sol magis laedit nos, quando est ibi, quia magis diametraliter urit nos, sicut draco est peior et magis nocivus in capite. Cauda autem est versus meridiem, et minus laedit nos sol, quando est in parte illa, quia magis a nobis elongatur. Et quando sol in una parte est, et luna in puncto alio sibi opponitur, ut in plenilunio; tunc eclipsatur.

42. Likewise, the contemplative man is eclipsed twice and he falls shamefully, and often dangerously, in that he hardly rises up again. And no wonder, because he falls from high. He may fall, indeed, through error and through presumption, becoming luciferian; he falls from the light into horrible darkness. He may fall, likewise, through an error of estimation which arises from presumption when he believes that he possesses everything through revelation. For there must always be a rule. Hence, he said that many are deceived who believe they possess everything through revelation. Wherefore in this vision and apparition which is the rule of all apparitions, that of the Lord on the mountain, Christ appeared with Moses and Elias so that no one would believe anything to be true or revealed unless it concorded with the Law, the Prophets and the Gospels. And so, the contemplative must be humble and circumspect, lest he come to the head of the dragon through presumption, or to its tail through error. Wherefore the woman, that is, the hierarchized soul, sees two visions, the ark and the city.

42. Similiter vir contemplativus eclipsatur dupliciter et cadit turpiter et multum periculose, eo quod vix resurgit; nec mirum, quia de alto cadit. Cadit enim per errorem et per praesumptionem. Videt enim se illuminatum et praesumit, et fit luciferianus et cadit a luce in tenebras horribiles. Cadit similiter per errorem aestimationis, quae oritur ex praesumptione, quando credit, se omnia habere per revelationem. Semper tamen debet esse regula. -- Unde dicebat, quod multi decipiuntur, quod credunt, se habere omnia per revelationem. -- Unde in illa visione et apparitione, quae est regula omnium apparitionum, Domini in monte, apparuerunt Christus, Moyses et Elias ⁴² , ut nihil credatur verum vel revelatum, nisi quod consonat Legi, Prophetis et Evangelio. -- Debet ergo contemplativus esse humilis et circumspectus, ut non ad caput draconis veniat per praesumptionem, vel in cauda involvatur per errorem. Et ideo mulier, scilicet anima hierarchizata, videt duas visiones, scilicet arcam et civitatem ⁴³ .