Question II: Concerning the Perfect and Contemplatives

I. The obligation of the confessor to acquire knowledge of the perfect spiritual life. - "When some soul is given by God the grace of contemplation," says St. Alphonsus, "it is necessary that the confessor know very well the manner in which he ought to direct it, so that he may free it from all illusions; otherwise he will bring it the greatest harm; and, as St. John of the Cross says, he himself will have to render a great account to God," Pr. Conf., n. 126. "And therefore... let him not omit to consult other men more learned, and of greater experience... in the direction of some elevated soul, and one which has been endowed by God with some supernatural graces, when he himself is little experienced in this matter..."; or even "let him feel no difficulty whatever in prescribing to souls of this kind that for direction they betake themselves to more expert masters; or at least that they undergo their judgment," ibid., n. 194.

Therefore we admonish the confessors of such penitents that, in order to acquire competent knowledge, it is necessary that they go to learned books which expound the right doctrine of the spiritual life; and, for their sake, we set down the essential notions and general principles of direction concerning the perfect life.¹

¹ Concerning perfection and the perfect and contemplative life, cf. St. Thomas, II-II, qq. 179-184, with the commentary of Cajetan; in III Sent. d. 35; little work de Perfectione vitae spiritualis; St. Bonaventure, Itinerarium mentis in Deum; Dionysius the Carthusian, de Contemplatione; de Fonte lucis; Lud. Blosius, Institutio spiritualis; St. Francis de Sales, Traite de l'Amour de Dieu; St. Teresa, Opera; St. John of the Cross, Opera; Suarez, De Religione, tr. 4; John of St. Thomas, Comm. in summam S. Thomae, where concerning the gifts of the Holy Spirit and concerning prayer; Philip of the Most Holy Trinity, Summa theologiae mysticae; Passerini, de Hominum statibus et officiis; Thomas de Vallgornera, Mystica theologia Divi Thomae; Joseph of the Holy Spirit, Cursus theologiae mystico-scholasticae; Schram, Institutiones theologiae mysticae; Scaramelli, Directorium mysticum; St. Alphonsus, Praxis conf., nn. 126-144; Marc, Th. M., II, nn. 1843-1847; Theol. Mechl., de Virt., nn. 88-90, pp. 220-223; n. 100, pp. 251-254; Frassinetti, Th. M., diss. 15, § 6; Meynard, Traite de la Vie interieure, Somme de theologie ascetique et mystique; Saudreau, Des degres de la Vie Spirituelle; La Vie d'Union a Dieu; L'etat mystique; Les Faits extraordinaires de la Vie spirituelle; Poulain, Des Graces d'Oraison; Garrigou-Lagrange, Perfection chretienne et Contemplation; Tanquerey, Precis de theologie ascetique et mystique; Lemonnyer, La Vie humaine, ses formes, ses etats, in the French version of the Summa of St. Thomas; Ill. Waffelaert in the periodical Collationes Brugenses, passim; likewise two periodicals: La Vie spirituelle, and Revue d'ascetique et de Mystique, of which one is directed by the Preachers, the other by the Jesuits.

II. In what the perfection of Christian life consists. - "Essentially the perfection of Christian life consists in charity," says St. Thomas, II-II, q. 184, a. 3; hence, a man will be the more perfect, the greater charity he has, by which the soul is joined to God. For "each thing is said to be perfect insofar as it attains its proper end, which is the ultimate perfection of the thing. But charity is what unites us to God, who is the ultimate end of the human mind," ibid., a. 1, and perfect beatitude. Hence by charity alone our mind is perfected and is able to rest peacefully.

Already St. Augustine says, De Nat. et Gr., c. 42, that the truest, fullest, and most perfect charity is justice, if, namely, charity itself is perfect.²

² Cf. Suarez, De Religione, Tr. 7, l. I, c. 3, n. 4.

Hence: 1) Since charity in this life is not in a consummated and perfect state, perfection in this life is only begun and incomplete: namely consummated and perfect charity is always actually borne toward God; this cannot happen in the present life, but only in the fatherland through the intuitive vision of God, ibid., a. 2; and q. 24, a. 8; q. 44, a. 4, ad 2.

2. Perfection does not formally consist in good works, fasts, prayers, alms, or in the exercise of moral virtues, even most perfect exercise, as in the evangelical counsels. For all these things are only means, instruments, and helps for acquiring perfection. Namely moral virtues and good works are a necessary means by which dispositions toward perfection are introduced into the soul, so that without them, according to the ordinary providence of God, it is impossible to obtain it; in the same manner as study is necessary for acquiring science, ibid., a. 3 and a. 1, ad 2. With greater reason the evangelical counsels are an opportune means, since they more efficaciously exclude all impediments of perfection or fervent charity, according to Christ, Mt. XIX, 21, so that now we tend more freely into God. - Therefore:³

³ Concerning these and the following, Suarez, l. c., n. 16 sqq., can also be seen.

a) Moral virtues also are said to furnish perfection, not however simply, but only in a certain respect, St. Thomas saying: "Christian life consists specially in charity, by which the soul is joined to God... And therefore according to charity the perfection of Christian life is attended to simply, but according to other virtues in a certain respect," a. 1, ad 2.

b) In the evangelical counsels there is perfection, not however essentially of itself, but only secondarily and accidentally, a. 3.

3. Nor does perfection formally consist in the virtues of faith and hope: for these in some way, even proximately, join us to God, and without them it is impossible to love God, unless, namely, we first know His goodness by faith, and hope for help and eternal life from Him. But nevertheless charity alone joins perfectly, because it makes a man adhere to God for His own sake, uniting the mind of man to God through the affection of love, so that, namely, man does not live for himself but for God, II-II, q. 17, a. 6 and ad 1: "But faith and hope make man adhere to God as to a certain principle from which certain things come to us... both knowledge of truth and attainment of perfect goodness. Therefore faith makes man adhere to God insofar as He is for us a principle of knowing truth; but hope makes him adhere to God insofar as He is in us the principle of perfect goodness, namely insofar as through hope we lean upon divine help for obtaining beatitude," q. 17, a. 6. Therefore charity is "more powerful, which attains God more... Faith and hope indeed attain God insofar as from Him there comes to us either knowledge of the true or attainment of the good; but charity attains God Himself, that it may stand in Him, and not that something may come from Him; and therefore charity is more excellent than faith and hope, and consequently than all other virtues," q. 23, a. 6.

Hence charity "holds itself nearer to the object, God... and in this way... it is greater than the others. For the others import in their notion distance from the object: for faith concerns things not seen, and hope concerns things not possessed. But the love of charity concerns what is already possessed: for the beloved is in a certain way in the lover, and the lover through affection is drawn to union with the beloved; on account of which it is said, 1 John IV, 16: He who remains in charity remains in God and God in him," I-II, q. 66, a. 6; II-II, q. 23, a. 6, ad 3. Hence charity alone remains in the other life, I-II, q. 67, aa. 3, 4, 6; but faith and hope without charity are unformed and dead, II-II, q. 23, a. 7; I-II, q. 65, a. 3; II-II, q. 4, a. 5.

Therefore perfection can fittingly be defined: charity prompt and ready for exercising acts, and those as perfect as can be.⁴

⁴ Suarez, o. c., l. I, c. 4, n. 19.

III. Is there an obligation of tending to perfection? - An obligation of tending to perfection in some way lies upon all; for, as St. Thomas says, q. 186, a. 2, ad 2: "Just as all are held to love God from the whole heart... so also all, both religious and seculars, are held in some way to do whatever good they can: for to all in common it is said, Eccles. IX, 10: Whatever your hand can do, work earnestly. Yet there is some manner of fulfilling this precept by which sin is avoided, namely if a man does what he can according as the condition of his state requires, provided contempt of doing better things is not present, by which the soul is hardened against spiritual progress."

The tendency to greater perfection of itself belongs only to counsel, namely "insofar as from the affection of man there is excluded not only that which is contrary to charity, but also all that which impedes the affection from being directed totally into God; without which perfection charity can exist, as in beginners and proficients," II-II, q. 184, a. 2.

Hence: 1) it is said to all, even laymen, Mt. V, 48: "Be therefore perfect, as also your heavenly Father is perfect"; Jas. I, 4: "Patience has a perfect work, that you may be perfect, lacking in nothing"; and Eph. VI, 13: "Take the armor of God, that you may be able to resist in the evil day, and in all things stand perfect."

2. Nevertheless a higher perfection can also be required in a man "according as the condition of his state requires," II-II, q. 186, a. 2, ad 2, as in priests, q. 184, aa. 6 and 8, and Supplement, q. 35, a. 1, ad 3.

3. Likewise greater perfection befits religious, as those who are in the state of tending to perfection, and with greater reason bishops, II-II, q. 186, aa. 5, 6, 7.

IV. Threefold grade or state in perfection. - In order to perfection, or the progressive ascent of the mind to God, there is distinguished a threefold grade of charity or state of the just, who study to live and advance in charity, namely of beginners, of proficients, and of the perfect.

"First indeed there lies upon man the principal study of receding from sin and resisting its concupiscences, which move contrary to charity; and this pertains to beginners, in whom charity is to be nourished and fostered, lest it be corrupted. But a second study succeeds, that man principally intend to this, that he advance in the good; and this study pertains to proficients, who principally intend to this, that in them charity be strengthened by increase. But the third study is, that man principally intend to this, that he adhere to God and enjoy Him; and this pertains to the perfect, who desire to be dissolved and to be with Christ," II-II, q. 24, a. 9.

In other words, it is necessary 1) to avoid sin and therefore to mortify the passions and repress concupiscence; 2) the passions having been calmed and concupiscence restrained, to be exercised more and to advance in virtue; 3) the passions having been subdued and concupiscence almost extinguished, to enjoy divine union.

Yet these three states are never found so distinct that each of them does not participate in something of the others, ibid., ad 2 and 3; therefore in any state whatever one must unceasingly apply oneself to mortification, to the exercise of virtues, and to divine love; but in the first grade one must insist more upon mortification, in the second upon progress in virtue, in the third upon the perfect exercise of charity. According to the three aforesaid states, three ways of those who study perfection are also customarily distinguished: purgative, illuminative, and unitive. The way of beginners is called purgative because first and of itself it tends to purging the soul from sins and stripping off the old man with his acts by mortifying the passions, so that charity may be preserved. The way of proficients is called illuminative, because of itself it tends to this, that, the passions having been calmed, the mind, more immune from vices and concupiscences, now may be more abundantly illuminated by God concerning Christian virtues, and may manfully apply itself to the operation of virtues and the increase of charity, and through this the new man may be put on. The way of the perfect is called unitive, because, the passions having been subdued and the practice of virtues acquired, and thus internal peace and tranquility of soul obtained, of itself and especially it is ordered to the prompt and delightful exercise of charity and to the closest union of the soul with God.

V. Threefold perfect life. - In order to Christian perfection there is also distinguished a threefold life: active, contemplative, and mixed. Benedict XIV, de Can., l. 3, c. 26, n. 4, explains this distinction:

"For those among the faithful who continually, or at least frequently, devote themselves to the exercise of works of spiritual and corporal mercy, and to the assiduous exercise of virtues toward God and the neighbor, whether the works are of precept or of counsel, are said to live the active life. - Those who devote themselves to continual, or at least frequent, consideration of God and of divine things and of all revealed things, endowed with charity together with total abdication of the world, purity of heart, and subjection of the passions, are said to live the contemplative life. - Finally, those who perform those things which have just been said, and who exercise themselves now in the active life, now in the contemplative, are said to live the mixed life."

Altogether conformably to St. Thomas, who teaches in II-II, q. 179:

1. the division of human life, that is, life conforming to right reason or perfect life, into active and contemplative: "Each living thing is shown to live from the operation most proper to it, to which it is most inclined; as... the life of men is said to consist in this, that they understand and act according to reason. Hence also among men the life of each man seems to be that in which he most delights, and to which he most intends, and in which each especially wishes to live with a friend... Therefore, because certain men especially intend to contemplation of truth, but certain ones principally intend to exterior actions, from this it is that the life of man is fittingly divided into active and contemplative," a. 1. Therefore, just as the contemplative life essentially consists in the contemplation of divine truth, so the active life essentially consists in the exercise of the moral virtues;⁵

⁵ Cf. q. 180, aa. 1-4, and q. 181, a. 7.

2. that this division of itself is sufficient and complete: "That division is given concerning human life, which indeed is attended to according to the intellect. But the intellect is divided into active and contemplative, because the end of intellectual cognition is either cognition of truth itself, which pertains to the contemplative intellect; or some exterior action, which pertains to the practical or active intellect. And therefore life also is sufficiently divided into active and contemplative," art. 2;

3. that the mixed life is not a third genus really distinct, but is a middle life composed from each, by which, namely, someone intends to the study of contemplation and from this also breaks forth into exterior acts, yet in such a way that either contemplation or action predominates: "Middles are made from extremes, and therefore are contained virtually in them..., and similarly under active and contemplative there is comprehended that which is composed from both. And nevertheless just as in any mixed thing some simple element predominates, so also in the middle genus of life sometimes the contemplative superabounds, but sometimes the active," ibid., ad 2. Now:

a) The purely contemplative life of itself is to be preferred to the active life, as being simply better, as the Fathers and Theologians teach, interpreting thus the words of Christ, Luke X, 42, Mary has chosen the best part, handing down Mary as a symbol of the contemplative life, Martha as a symbol of the active life. - St. Thomas hands down a multiple reason for this doctrine, II-II, q. 182, a. 1, and adds: "in a certain respect, however, and in a case, the active life is more to be chosen because of the necessity of the present life." Hence, of themselves, those religious institutes which lead a contemplative life, such as the monks of St. Benedict and the Carmelites, are more excellent than religious institutes of the active life, q. 188, a. 6.

b) The active life is multiple and of diverse perfection according to diverse varied occupations, and thus "preeminence can be attended to according as one religious institute is ordered to a higher act in the same genus, as among the works of the active life it is better to redeem captives than to receive guests," ibid. But among the works of the active life the first place is held by actions which are directly ordered to the salvation of souls. Hence more perfect than institutes which are ordered to the care of the sick or to the instruction of youth are those which apply themselves to the active life of the sacred ministry, such as the more recent clerical religious institutes founded from the sixteenth century onward.

c) The mixed life from the contemplative and active together is more perfect than either, both because it embraces the perfection of each, and because it is the life which Christ and the Apostles led. This belongs to bishops, q. 182, a. 1, ad 1; and a religious institute can be founded for it, such as the Order of Preachers. Namely, when "the work of the active life... is derived from the fullness of contemplation, as teaching and preaching,... this is preferred to simple contemplation. For just as it is greater to illuminate than merely to shine, so it is greater to hand on to others the things contemplated than merely to contemplate," q. 188, a. 6.

"It can happen, however, that someone merits more in the works of the active life than another in the works of the contemplative or mixed life, for example if, on account of the abundance of divine love, that His will may be fulfilled, for His glory, he sometimes sustains being separated for a time from the sweetness of divine contemplation," q. 182, a. 2.

VI. Contemplation strictly so called, insofar as it is distinguished from meditation or common mental prayer, is "the elevation of a mind suspended in God, tasting the joys of eternal sweetness," says Scala claustralium, c. 1 at the end,⁶ or "a simple intuition of truth," II-II, q. 180, a. 3, ad 1.

⁶ Migne, P. L., t. CLXXXIV, col. 746.

Contemplation differs from meditation: the latter is instituted by the labor of discourse or by a succession of images and representations, by which we seek to know God; the former without labor beholds God, now found, by a simple intuition; - in the latter the soul operates by its own acts through the powers of grace, namely by acts of its own powers elevated by grace; the former God operates in a special way, namely through the more perfect gifts of the Holy Spirit, and the soul rather suffers, because the very light and divine love, by which it is then wholly filled, render it sweetly attentive to contemplating the goodness of God.⁷

⁷ Cf. St. Alphonsus, Pr. conf., n. 126.

Contemplation can be distinguished as natural or scientific, and supernatural or Christian. The first occurs in a human or active manner, and concerns any truth whatever; namely, an inquiry or demonstration of truth having been completed, someone without labor and with sweetness attends to the truth, whatever it may be: thus by one intuition he knows truths which he had known only by long discourse and labor. The other turns about supernatural truths as such, which the intellect, instructed by supernatural habits and gifts, under their light and motion, considers from the intention of charity above the human mode, and more passively than actively. The first stops in the intellect; the other passes to affection through love.

In the present matter we treat only of Christian contemplation of supernatural truths. This, St. Thomas teaching, "although it consists essentially in the intellect, nevertheless has its principle in the affection, insofar, namely, as someone is incited to contemplation from the charity of God. And because the end corresponds to the principle, from this it is that the term and end of the contemplative life also has its being in the affection, while, namely, someone delights in the vision of the thing loved, and the very delight of the thing seen further excites love," II-II, q. 180, a. 7, ad 1.

It is perfected by one act, although there can be many acts preparatory to it, by which we ascend to it.⁸ Three gifts of the Holy Spirit concur for it: of itself the gift of understanding, sometimes the gift of knowledge, especially the gift of wisdom. Of itself the gift of understanding, whose office is to penetrate and to behold by a simple gaze, in the darkness of faith, divine truths; for this reason it is called by St. Catherine of Siena the light of living faith. Sometimes the gift of knowledge, insofar as by the instinct of the Holy Spirit, from a right judgment of creatures, we ascend to the knowledge of God. Especially the gift of wisdom, through which by affective cognition we judge concerning God and divine things from a certain connaturality and affinity, and perceive and as it were taste them: this is most properly contemplation.

⁸ St. Thomas, II-II, q. 180, a. 3.

By reason of the mode by which the soul attains the object, one contemplation occurs through affirmation, another through negation,⁹ "insofar as God in this life is known... by mode of excellence and removal"; and whatever goodness and perfection is found in creatures, we attribute most excellently to God as the first principle of all, every imperfection being excluded; or, on the contrary, whatever is found in creatures, we deny of God, who is superexalted, superessential, and supercomprehensible, and thus we see what He is not. Yet this latter does not stop in mere negation, but forms a general and confused concept, by which the mind, all created perfections having been removed, apprehends that God is infinitely perfect, most pure, and most eminent. And therefore it is more perfect than the first, because under the special action of infused divine light, from the abundance of light, it brings in a concept far greater of the divine greatness, and thus God is known more clearly and sublimely. It is called divine darkness, clear darkness, and sublime cognition of God through ignorance.¹⁰

⁹ St. Thomas, comm. in Dion. de div. Nom. c. 4, l. 4; I, q. 13, a. 1; q. 4, aa. 1 and 2. Cf. Dionysius the Carthusian, de Fonte lucis, a. 13.

¹⁰ II-II, q. 8, a. 7.

Now, however, very many more recent authors are accustomed also to distinguish a twofold contemplation by reason of principle: acquired, as they say, or active, and infused or passive, which many call extraordinary. Yet this division, which seems unknown to the ancients, cannot be proved and is not proposed without danger. For a) both enjoy and are described by authors with the same characters, gifts, and distinctive notes; b) every supernatural contemplation, from the lowest grade to the highest, is one in species from the identity of the formal eliciting principle, which is the intellect instructed by supernatural habits not only of the virtues but also by the gifts: for it occurs under the exercise of the gifts of the Holy Spirit, and therefore under His motion, for receiving which the gifts are ordained, and for this reason there is none which is not supernatural or infused; c) nor can any properly be called extraordinary or as if miraculous, since the gifts of the Holy Spirit are the connatural principles of any contemplation whatever, even the highest; d) but if it is said that after meditation or study, after the manner of philosophers, the soul now can by one intuition contemplate truths subjected to meditation, this will be merely natural contemplation; which besides, considering the condition of fallen nature, cannot endure sufficiently that from it there be constituted a distinct state of mental prayer.

VII. Various grades of prayer. - Therefore computing the diverse manners of conducting oneself by which mental prayer is instituted, not only those which regard contemplation, but also those which pertain to meditation and common mental prayer and are as if preparatory to contemplation, several grades of perfection in prayer can be distinguished: the first is of discursive prayer or meditation through discourse; the second is of affective prayer; the third of recollection; the fourth of quiet or leisure; the fifth of simple union; the sixth of ecstatic union or espousal; the seventh of consummated union or spiritual marriage.

The first two regard common mental prayer, and access to both, at least after some time, lies open to all the pious and devout; hence to these, generally and of themselves, all are to be directed. They pertain to the active ascetical life and to the purgative and illuminative way.

The last grades, from quiet onward, certainly consist in the mystical or passive life, and constitute contemplative prayer properly so called, which is totally directed by the Holy Spirit. Of this, St. John of the Cross testifying, there is a threefold sign: a) if the soul can no longer bear meditation, b) if it experiences no desire of fixing the imagination on some object, c) if it loves to remain alone with God. This last is the principal, because the two former are not absolutely certain, since they also sometimes arise from other causes, such as from bodily indisposition.

The third grade seems to be intermediate, and as it were mixed prayer, so that by some a twofold recollection is distinguished, one acquired, the other infused. But it is better said to pertain of itself to the ascetical life and to active mental prayer, yet in such a way that it disposes to passivity, and in it certain motions are given transitorily under infused divine light and the inspiration of the Holy Spirit gathering the senses, and thus inviting the soul to a more perfect life and to contemplation properly so called: thus especially if it is frequent and habitual, and fully evolved and very simple, as if nascent contemplation.¹¹

¹¹ Cf. Tanquerey, L'Oraison de simplicite in the periodical La Vie spirituelle, t. III.

In species: 1) Discursive prayer is when the cognitive faculties have the first parts in it, passing and discoursing from truth to truth.

2. Affective prayer, when the first parts are now not with the cognitive faculties but with the appetitive, so that affections of the will and heart predominate.

3. Prayer of recollection, also called of simplicity because it occurs without ratiocination and without labor, when the intellect, abstracted from external things and gathered within itself, without labor and with sweetness attends to supernatural truths and to God, being sweetly attracted by God.

4. Quiet, in which a more ardent love is immediately communicated to the spirit in the very center of the soul, and sometimes is diffused even to the senses themselves: thus the will is suspended in its natural activity and remains as if bound, because then it is not able to love any object besides God, who draws it to Himself; but the intellect and memory or phantasy remain free and sometimes run here and there.

5. Passive union, by which God presents Himself to be seen, in darkness, by the soul not merely as nearby, as in the preceding grades, but as present; and the soul experiences Him joined to itself through a certain sweet contact. In the darkness there is a clear idea of God present, who joins Himself to the soul in the center of the soul, so that it cannot doubt the truth of that presence. In this darkness all the interior powers are suspended, and sometimes the exterior powers, which are at least weakened: for it fixes the mind and keeps it immobile; hence memory recalls nothing except God, the will is so joined to God that it cannot love another, the intellect is filled with so great a light that it is not able to think of another thing, nor even of the graces which it actually receives. It is namely a union which the soul does not see, nor feel, nor advert itself to have.

6. Union of espousal, in which even the bodily senses are bound in such a way that they do not see, nor hear, nor perceive even cutting or burning, ecstasy. But if the grace is stronger, it snatches the soul to union by a sudden and violent motion, which is called rapture, and indeed sometimes in such a way that the soul feels itself snatched outside itself and raised above itself, elevation of spirit.

7. Finally consummated union, or of spiritual marriage, is the greatest which God can grant in this life, through which the soul is transformed into God and becomes one with God, in that manner as a vessel of water poured into the sea becomes one with the water of the sea. It is a state in which the soul is habitually conscious to itself of living the divine life, namely under a continuous divine influence which exercises itself in the innermost depth of its being and in all operations, whereby it happens that God is not only the object, but also shows Himself as the helper who produces them so that they truly are divine. Therefore it feels God living in itself, and itself living in God and through God. But in this union the powers are now not suspended, because, their sensibility now having been purified, they have been made capable of divine union, so that the will loves its God most peacefully, and the intellect knows rightly and attends to this union made in the center of the soul, in the manner as if someone were to gaze upon the sun and know its splendor without injury to the eyes. This union is permanent, so that the soul habitually enjoys the divine presence now joined to itself, and enjoys it in stable peace, which passions no longer disturb.

But God is accustomed to introduce into a firmer state of contemplation through a certain passive purgation of the soul, which He Himself infuses, and by which the soul is purified more from its imperfections, which impede contemplation, than it could effect by its own human manner of acting. It is a certain drawing of grace and divine light, but one which brings pain and obscurity, which God places in the soul while He finds its powers incapable of union, as not sufficiently separated from sensible consolation and material forms. And it is twofold:

a) sensitive aridity, the night of the senses, which is accustomed to precede the prayer of quiet, and endures until the soul is rendered fit for that grade of contemplation: it is a most troublesome withdrawal of sensible devotion, through which the soul is led to a certain alienation from all sensible pleasures, both earthly and spiritual;

b) spiritual aridity, the night of the mind, which is accustomed to precede simple union or even the union of espousal, and prepares for the last grades of contemplation and endures until the soul is rendered capable of divine union. It is a divine light by which God brings it about that the soul recognizes its own nothingness, and the soul sees itself in a certain terrible agony, and, recognizing its imperfections, therefore seems to itself expelled and abandoned by God, as ungrateful for benefits received; it believes all things done by itself to be worthy of punishments, and itself hateful to God; indeed it sometimes experiences a thousand temptations, the punishments of the damned, and divine abandonment.

VIII. Duties of the confessor. - Penitents aspiring to perfection are to be tested, both that they may be promoted, and more often that it may be adverted by what spirit they are led, of God or of self-love, and what affection is predominant in them, and therefore to be mortified before the rest. But the tests should be proportioned to the disposition and temperament of each one. Hence those who are fainthearted are to be treated more lightly; toward those who are great of soul and receive more eminent graces, a certain severity is to be joined to sweetness, because they are equal to difficulties. Yet the testing of these should not be sought out and open; for if penitents advert that they are being tested, they will easily fashion themselves to every mode of humility and abjection. Nor ordinarily should it savor of anything singular, but let it be done from the thing born, so that it does not seem to depart from the common manner of directing ordinary souls; wherefore common and light things are sometimes to be imposed on them: for thus pride and eagerness for extraordinary things will be repressed. The best test is obedience.

But if some persons seem to be endowed with infused contemplation, or are thought to be so by themselves, let the confessor a) frequently implore the divine light which he needs for their testing and direction; b) carefully inquire concerning the intimate phenomena which they experience, and not from the difficulty of understanding the declarations of penitents, who are not able sufficiently to express their spiritual senses and high states of soul, immediately conclude that they are illusions or chimeras; c) nevertheless let him not be facile in admitting supernatural manifestations or mystical graces in those who do not exercise moral virtues, which are accustomed to be a prerequisite preparation for that contemplation.

Moreover for persons who have arrived at higher contemplation, St. Alphonsus most wisely hands down rules of direction:

A. General. The confessor must preserve such a soul in humility, comfort and help it; and therefore:

1. "The confessor must admonish it that it has not therefore become impeccable, and on this account, the more it sees itself endowed by God with graces of this kind, the more humble it ought to be and alienated from all things, loving the cross alone, and living wholly conformed to the divine dispositions, with assiduous fear lest from that time its infidelities be punished more bitterly, because of the greater ingratitude with which they will be committed. St. Teresa says, Mans. 5 and 6, that several souls known to her, which previously had ascended to this state of union, afterward fell headlong into mortal sin," Pr. conf., n. 136.

2. "Let him impose upon the soul... that it faithfully narrate all the communications which it has in prayer, yet let him show no appetite for knowing them; nor let him ever manifest to others the supernatural graces granted to his penitent: for it will happen that they commend themselves to her prayers, and expose her to the greatest danger of becoming proud; or if after this knowledge they behold the lightest defect, they will be greatly scandalized and will hold her in derision," n. 144.

3. "Let him not show to this soul distinguished by such favors any particular sign of admiration, and much less send other penitents to ask counsel from her, or to seek consolation or direction. Rather let him show that he makes less of her than of other souls which walk by the way of faith, because souls adorned with these favors, speaking regularly, are always and much to be humbled," ibid.

4. "If he adverts that the soul preserves humility and fear in these divine communications, it is necessary to help it, indeed also to render it secure as often as he knows this to be expedient. St. Teresa says that the soul will never be moved to doing great things for God unless it knows that it has received great things from God. And indeed the same saint, when... she was made more secure that the gifts which she had received were truly divine, from that time no longer ran to perfection but flew," ibid.

5. "Nor from the fact that the director discerns the soul from time to time falling into some defect, as often as the defects are not fully deliberate or committed with adherence and contempt, ought he to judge all communications of this kind as lies and illusions. The Lord grants such graces not only to perfect souls, but sometimes also to imperfect ones, namely for this reason, that He may free them from imperfections and raise them to a more perfect life. Hence when it is discerned that through communications of this kind the soul is more and more freed from passions, and advances in divine love and in desire of perfection, it is a sign that those communications are good," ibid.

B. Special. 6) Specifically, "when it is a question of external graces, such as visions, locutions, and revelations, speaking regularly... it is safer that the director show that he makes little of them... because more are false than true; and the more eagerly they are expected, and the more they will be held in price, the more the person will wander from faith and humility, which is the safer way, which God has placed. - Wherefore let him give her the counsel that she pray God to grant the true ecstasy, namely total alienation from earthly things and from herself, without which she will never be able to arrive at great perfection," ibid.

7. During the prayer of recollection, or higher, while the soul is placed in a passive state, "when God speaks or operates, it is necessary that the soul be silent and cease from its own operations, placing nothing else on its own part... than a certain attention of love toward the divine operations," n. 127; namely, it must never contradict the divine inspiration, "nor ought it to investigate more curiously what that interior recollection of spirit is; but let it permit itself to be directed by God to considering those things, and to doing those acts, toward which it knows itself to be borne more by God," n. 133.

8. Consequently, in the aridity of sense, the confessor "must comfort the soul to hope for great things from God, who conducts Himself with it in this way for this end. Let him suggest to it that it not strive to exercise itself in meditation, but humble itself, make an act of oblation, and commit itself wholly to God, most perfectly resigned to the dispositions of His will, which tends wholly to our good," n. 128.

9. Likewise in the aridity of spirit, "let him manfully comfort it to fear nothing..., let him add that God... thus conducts Himself in souls loved by Him... while He leads them by the safer way, namely by the way of the cross. Let him also admonish

a) that first it humble itself as worthy to be thus treated by God on account of the defects of its past life;

b) secondly that it resign itself wholly to the divine will, presenting itself most ready to bear all these things, indeed even greater things, for all the time that it shall please;

c) thirdly... let it cast itself as dead into the arms of divine mercy, and commit itself to the protection of Mary most holy, who is rightly called the mother of mercy and the consoler of the afflicted," n. 130.

10. Yet "let the director know how rightly to discern vicious tepidity from useful aridity, which the Lord sends upon spiritual persons either to test them or to purify them. In each state the soul remains arid and fasting; but there is this difference: that in aridity the will is not destitute of its fervor, indeed it shows itself more diligent in the exercise of virtue, while in tepidity even the will fails."¹²

¹² Aertnijs, Th. P., n. 235.

IX. What is to be thought concerning special liberality and extraordinary gifts. - Although infused contemplation and the mystical life are not properly miraculous, nevertheless there are often granted in them certain special liberalities, such as visions, locutions, and revelations, in which illusion and hallucination easily occur; hence it is greatly important to distinguish them from false ones.

A. Visions are either external, imaginary, or even intellectual; and they can also be caused by the devil. But the probable signs from which their divine origin is discerned are these: 1) if they are rare, sudden, passing after the manner of lightning, yet fixed immovably in the mind; - 2) if from the beginning they bring confusion and terror, but at the end leave the soul in greatest peace and vivid knowledge of its own misery, with an immense desire of perfection. For such things ordinarily do not come from nature; although they can also come from the devil, who "transforms himself into an angel of light"; but "by their fruits you shall know them," that is, demons and false prophets.

B. Locutions, e.g., for imposing works, for instructing, are: either virtual and successive, when someone, meditating, feels himself as if answered by his own spirit itself, but as if it were an external person; - or formal, when the soul perceives by the ears, imaginative faculty, or intellect, certain formed words, but outside itself; these locutions are efficacious when they quickly operate that which they express, as, for example, if the soul were to hear: do not fear, and at once becomes fearless. These latter are safer than all the others; the former, however, are very uncertain, and the second kind very suspect. Hence the director, if he observes that those things which are commanded are contrary to Christian prudence, must altogether prohibit them. But if they are not contrary, it is expedient that he suspend the execution until greater certainty is acquired.

C. Revelations of hidden and future things, e.g., of mysteries of faith, states of consciences, etc., can be had in three ways, namely through visions, through locutions, and through understandings of naked truths. In these one must proceed most cautiously, especially when it is a question of making someone certain on account of knowledge received in revelation.¹³ Hence before all things let the confessor order him not to indicate the revelation to others.¹⁴

¹³ Cf. Marc, Th. M., II, n. 1846, conformably to St. Alphonsus, Pr. Conf., nn. 139-142.

¹⁴ St. Alphonsus, ibid., n. 142.

Therefore, where such things occur, let the confessor generally have no faith in them. For not rarely persons think that such things happen to themselves when they have read many things of this kind or have heard of some recent fact, and from this are held by a great desire for them; or persons whose phantasy is fervid; or even whose body has been weakened by infirmities, e.g., hysteria; indeed sometimes direct simulation and hypocrisy also have place.

Yet if valid indications occur, and no sign of hallucination appears, and the person is of solid virtue and settled disposition, then let him weigh the matter not with an incredulous, but with a sober mind and mature examination, according to the rules handed down by approved authors and with those more expert consulted. Meanwhile let him study to test such a person in various ways, especially through humility and obedience, even sometimes by commanding against that person's own sense.

Moreover the principal criteria handed down for discerning extraordinary things, whether they come from a good or an evil spirit, are these:

1. It is a sign of the good spirit if all things from beginning to end are right and ordered, conformable to Catholic truth, to the morals of the saints and the practice of the Church, and impel to true virtue. If anything evil occurs, it is an indication of the evil spirit.

2. If a man is moved to the casting away of self-love, to self-denial, mortification in customary and daily actions, and tolerance of adversities, to conformity with the divine will, subjection of his own judgment, perfect obedience even against his own sense, humility, contempt of the world, flight from goods, it is a sign of the visitation of God; - on the contrary, if he is moved to a good opinion of himself, vain glory, contempt of others, and empty and idle manifestation of the communication received, or to other things which are contrary to the aforesaid virtues, they proceed from nature or from the evil spirit.

3. If the person does not desire extraordinary things, nor tend to exercises which move admiration, but judges himself unworthy of God's gifts, and hides his gifts, and does not will special things except that he may please God, indeed rejoices in contempt when the confessor judges the illustrations to be illusions, it is a sign of the good spirit; - on the contrary, if the suggestion tends to new, curious, singular, unusual things, or to extraordinary gifts but with inordinate or empty affection. Therefore those are deceived who pant after extraordinary things.

4. Divine motion is good in every part: in the beginning, in progress, in the end; an illusion of the devil, even if it seems to begin rightly, shortly ends in something depraved, whether by drawing back from a better good, or by insinuating something evil, or by disturbing the soul. Hence if the motion, although at the beginning it casts in reverential fear, afterward brings peace to the soul, illustrating the intellect with a new light of truth, enkindling the will with the sweet flame of divine love, it is a sign of the good spirit. On the contrary, if at the beginning it approaches pleasantly, but then leaves sorrow, disturbance, and darkness of soul, it is a sign of an evil spirit.

But from wherever the motion comes, let a man seriously and constantly intend to use it for advancing in the imitation of Christ, in abjection and humility; by this it will happen that if the motion comes from the devil, he himself, frustrated in his end and hope, will easily withdraw.

X. Corollaries concerning aspiration and preparation for the more eminent gifts of God, first of all contemplation and mystical life.¹⁵ - From all that has been set forth above, the following conclusions are easily understood:

¹⁵ Fr. Garrigou-Lagrange in the periodical La Vie spirituelle, t. V.

1. Special and miraculous liberalities or communications, which are said to draw away from faith because they consist in distinct pieces of knowledge, are not to be desired, because they are extraordinary and therefore provide a handle for vain glory, curiosity, and illusion, and because they are not necessary for perfection nor do they sanctify. Hence they are most constantly to be rejected, "yet always with a spirit of humility and without any contempt, and always protesting before God that one wishes to serve Him in pure faith."¹⁶ For one act of charity is worth more than all visions.

¹⁶ St. Alphonsus, Pr. conf., n. 143.

2. The more eminent graces of the mystical life, as being uniform with faith and sanctifying, such as confused knowledges and divine touches which unite to God, are not to be rejected; hence of themselves it is licit to desire them and humbly seek them, especially by those persons who are already endowed with them, so that union with God may be perfected and love may receive new increases. For it is good for man and desirable to God, the ultimate end, to adhere to Him by the intellect through contemplation, and by the affection through excellent love. Hence he can also prepare and dispose himself for it, both by the progressive practice of affective prayer and recollection, and by the exercise of moral virtues by which the obstacles of contemplation are removed;¹⁷ yet he cannot merit nor effect it.

¹⁷ St. Thomas, II-II, q. 180, a. 2.

3. Nevertheless, for those persons who are not sufficiently prepared, it is safer only to desire perfection in general, and conformity to God's will; because they tend only altogether remotely to contemplation, but are not yet able to attain it.

4. Let the aspiration be pure, humble, discreet. Practically, it will be better to obey the Holy Spirit generously, to sweat with God's help in the works of perfection, never to judge oneself worthy of the grace of contemplation, so that if God should wish to raise one to contemplation, He may not find one unprepared.

5. The dispositions ordinarily required are enumerated: some at least confused and general knowledge of the contemplative life; - a strong soul; - silence and withdrawal; - mortification of body and spirit; - purity of heart; - simplicity of mind; - profound humility; - meditation; - study of acquiring the presence of God; - fervent charity.

6. Therefore very many moderns err who hold the graces of the contemplative and mystical life as extraordinary gifts, and consequently apply to them the rules which authors of the spiritual life hand down concerning these things. There is one spiritual life which begins from the purgative way, grows through the illuminative way, and is terminated in mystical union with God. To this all are called by a general and remote vocation; but by a proximate and individual vocation those who are found sufficiently disposed. Therefore that distrust which many nourish toward the mystical life is not legitimate.