Soliloquium de Arrha Animae
Epistolary Greeting and Dedication
The author addresses his beloved brother G. and the fellow servants of Christ at Hamersleben, dedicating the Soliloquy to their charity and commending them all to the book of life.
To the beloved brother G. and to the other servants of Christ living at Hamersleben, H. I, a servant of whatever kind to your holiness, to walk in one peace and to arrive at one rest. A Soliloquy of love, which is entitled On the Betrothal Gift of the Soul, I entrust to your charity, so that you may learn where you ought to seek true love, and how you ought to rouse your hearts, by the zeal of spiritual meditations, toward the joys of heaven. This, then, dearest brother, I ask: that together with the others you take me into your memory, and that what is sent specially to you does not exclude the others, and what is given commonly to all does not diminish the gift's distinction. I do not wish to challenge you here by the style of my writing, but because I could not conceal my feeling of devotion toward you. Greet brother B. and brother A. And all the others — whose names, though I cannot list them one by one here, I nevertheless desire to have them all written in the book of life.✦1 Farewell.
The Soul's Search for True Love
A human being begins a private soliloquy with the soul, asking what it loves above all else, and the soul confesses its restless wandering among visible, temporal things without finding lasting love.
A person. I'll speak privately with my soul, and in a friendly conversation I'll ask it what I want to know. No stranger will be admitted, but we'll speak openly, just the two of us, with a clear conscience. That way I won't be afraid to probe hidden things, and my soul won't be ashamed to tell me the truth. Tell me, I beg you, my soul — what is it that you love above everything else? I know that your life is your love, and I know that you can't exist without love. But I'd like you to confess to me, without holding back, what you've chosen to love above everything else. Let me say more, so you'll understand more clearly what I'm asking you. Look at the world and everything in it; you'll find many beautiful and enticing things there that draw human hearts in and, depending on the different pleasures people take in them, stir up desire for what passes away. Gold has its gleam, precious stones have their brilliance, the beauty of the flesh has its appeal, and painted tapestries and dyed garments have their color. Such things are beyond counting. But why should I list these things for you? Look — you've known all these things, seen nearly every one of them, and experienced a great many firsthand. You already recall having seen many things, and you still see many things in which you can experience and confirm what I'm saying. So tell me, I ask you: out of all these things, what one thing have you made your own — the one you would embrace above all others, the one you'd want to enjoy forever? For I'm certain that either you love something among the things that are seen, or if you've already set all these aside, you have something else that you cherish above all of them. SOUL. Just as I can't love what I've never seen, so with all these visible things I've still been unable to love any of them — and yet, among all these things, I still haven't found what above all else is to be loved. For through many experiences I've now learned that the love of this age is deceptive and fleeting — a love I'm always compelled to change, either when what I'd chosen for myself perishes and I'm forced to lose it, or when something else comes along that pleases me more. So I still waver, uncertain in my desires, since I can neither exist without love nor find true love.
The Call to Love Eternal Things
The human being exhorts the soul to turn from temporal to eternal love, and the soul raises the paradox of how the invisible can be seen and loved, warning that without true love life is misery.
HUMAN. I'm glad that at least you're not stuck in love with temporal things — but I grieve that you don't yet rest in love of eternal things. You'd be more unhappy if you were making a homeland out of exile; but as it is, because you wander in exile, you're the one who needs to be called back to the way. You'd make a homeland out of exile, if in this transitory life you chose to have love of what is eternal. But as it is, you wander in exile, because while you're pulled along by desire for temporal things, you don't find love of eternal things. But this can be a great beginning of salvation for you: that you've learned to change your love for the better — because that's how you'll be able to be torn away from all love of temporal things, if a greater beauty is shown to you, which you'll embrace more gladly. Soul. How can it be shown that what cannot be seen can be seen? And what cannot be seen — how can it be loved? Surely, if among temporal things — things that can be seen — there is no true and lasting love, and yet what cannot be seen cannot be loved, then eternal misery always follows the one who lives, if lasting love is never found. For no one can be without love and still be blessed, because it is established that one is wretched on this alone — that one does not love what is.2 Indeed, who would not call that person — I won't say blessed, but even human — who, forgetful of our common humanity and rejecting the peace of fellowship, loves only himself with a certain solitary and wretched attachment?3 It is necessary, therefore, that you either approve your love of the things that are seen, or — if you set this aside — show that other things are loved more wholesomely and more pleasantly.
The Soul's Hidden Beauty and the Need for a Mirror
The human being urges the soul to love itself since its beauty surpasses all visible things, but the soul replies that the eye cannot see itself and so it directs love outward, needing a mirror to know its own face.
Human being. If you think these temporal and visible things ought to be loved, because you perceive in them a certain beauty of their own kind, why don't you rather love yourself, who with your beauty surpass entirely the beauty and loveliness of all visible things? Oh, if only you would look upon yourself! Oh, if only you would see your face—you would recognize, surely, with how great a reproach you would have been worthy, since you were thinking that something outside yourself was worthy of your love! Soul. The eye sees everything else but doesn't see itself, and by the very light through which we perceive other things, we don't see our own face — the face in which the light itself is set. People learn their own faces from external signs, and they recognize the look of their own expression more often by hearing about it than by seeing it — unless perhaps you bring some other kind of mirror, in which I might come to know and love the face of my heart. Otherwise, anyone would say, not without reason, that whoever kept gazing at his own reflection in a mirror just to feed his love for his own likeness was utterly foolish.4 So because I can't contemplate my own face and the look of my expression — what it's really like — I more easily direct the affection of my love toward things that are admired outwardly. Especially since love never allows itself to be alone, and in this very fact it is already, in a sense, love — if an equal partner is lacking, it doesn't pour out its loving force toward another.5
The Nature of True Love and Its Transformative Power
The human being teaches that love transforms the lover into the likeness of the beloved, warns against loving what is base, and urges the soul to attend to its own beauty through self-knowledge or, if that fails, through the judgment of another.
MAN. The one with whom God dwells is not alone, and the power of love is not for that reason extinguished, even if its desire is held back from low and worthless things. That person does himself the greater wrong who admits into the fellowship of love either things that are dishonorable or certainly things that are not worthy of his love. First, then, it is necessary that each person consider himself, and when he has recognized his own dignity, he must not love what is baser than himself — lest he do wrong to his own love. For even those things which, considered on their own, are beautiful, when compared to things more beautiful become cheap. And just as it is unfitting to join ugly things to beautiful ones, so it is altogether unseemly to equate things that possess only the lowest and most imaginary beauty with true beauty. You do not want your soul to have a love that is solitary; yet do not want it to be a love that is prostituted. You seek the one and only — then seek the one uniquely chosen. You know that love is a fire, and fire indeed seeks fuel so that it may burn. But be careful not to throw in anything that produces smoke rather than a real flame, or that gives off only a foul stench.6 This is the power of love: you necessarily become like the thing you love, and the one who is joined through affection is transformed, by the very fellowship of love, into the likeness of that beloved — in a certain way, of its own accord.7 Therefore, attend to the beauty of your soul, and you'll understand what kind of beauty you ought to love. Your own face isn't invisible to you. Your eye doesn't see anything well if it doesn't see itself. For when the eye is keen in contemplating itself, no foreign likeness outside, no shadowy imagination of truth, can deceive it.8 But if that inner vision of yours has been darkened through negligence, and you aren't sufficient to contemplate yourself as is fitting and expedient, why don't you at least weigh what you ought to think of yourself from the judgment of another, since you won't consider it on your own?9
The Bridegroom Who Loves in Secret
The human being reveals that the soul has an unseen Bridegroom of supreme beauty who has sent gifts and a pledge of love, and rebukes the soul for prostituting itself to lesser loves despite this singular devotion.
You have a bridegroom, but you don't know it. He is the most beautiful of all, but you have not seen his face. He saw you, because if he had not seen you, he would not love you. He did not wish to present himself to you just yet, but he sent gifts, gave you a pledge, a token of love, a sign of his affection.10 If you could come to know him, if you were to see his beauty, you would no longer be in any doubt about your own beauty. For you would know he would never have been so beautiful, so handsome, so elegant, so utterly unique — captivated by the sight of you — if his singular beauty, worthy of admiration above all others, had not drawn him to you. What then will you do? For now you cannot see him, because he is absent. And so you neither fear nor blush to do him wrong, because you despise his singular love, and you prostitute yourself shamelessly and without shame to another's lust. Don't do this. If you still cannot know what kind of person he is who loves you, consider at least the pledge he gave you; perhaps in the gift itself, which is in your keeping, you'll be able to recognize with what affection you should love him, and with what zeal and care you ought to keep yourself for him. In these signs his pledge is present — his noble gift — because it would not have been fitting for him to give something small, nor would the wise one have given great things for something of little worth.11 Great, then, is what he gave you, but greater still is what he loves in you. Great is what he gave. What did your bridegroom give you, O soul? Perhaps you're waiting, and you don't know what I'm about to say. You think about the one from whom you received something great, yet you don't find that you have or have received anything of the sort from which you could boast.
The World as the Bridegroom's Gift
The human being shows that all creation serves the soul as a gift from the Bridegroom, and warns the soul not to love the gifts more than the Giver, lest it be called a bride no longer but a prostitute.
So I'll tell you, so that you may know what your bridegroom gave you. Look over this whole world, and consider whether there's anything in it that doesn't serve you. All nature directs its course toward this end: to be at your service, to attend to your needs, and to come to your aid with pleasures and necessities alike, in an inexhaustible abundance. This heaven, this earth, this air, this sea — along with everything in them — do not cease to fulfill this purpose: in this cycle of times, with yearly renewals and ever-new births, renewing what has grown old, reforming what has decayed, restoring what has been consumed, supplying nourishment without end. Who do you suppose established this? Who commanded this of nature, so that with one accord it should serve you? You receive the benefit, and you don't recognize its author. The gift is out in the open; the giver is hidden. And yet reason itself does not allow you to doubt that this is not owed to you as a debt, but is another's gift. Whoever that one is, he has bestowed much on you — he who gave you this whole world and so much besides — he is much to be loved, who was able to give so much, and who willed to give so much, has loved much. So great a lover, then, and so greatly to be loved, is revealed by his gift — so that how foolish it is not to desire spontaneously the love of one so powerful, and how impious and perverse it is not to love in return one who loves so greatly. See, then, O reckless and rash soul — see what you are doing, since in this world you desire both to be loved and to love. The whole world is subject to you, and yet you — I don't say the whole world, but scarcely some small portion of it, one that is neither beautiful in appearance, nor necessary in usefulness, nor great in quantity, nor best in goodness — you do not disdain to admit into the fellowship of your love. Surely, if you love these things, love them as subject things, love them as things that serve you, love them as gifts, love them as the bridegroom's pledge, love them as a friend's presents, love them as the Lord's benefits. In this way, then — but always remembering what is owed to him, and loving these things not for his sake, not with him, but because of him, and through these things loving him, and above these things loving him. Beware, O soul — lest (far be it!)
The Way of Ordered Love
The human being teaches that pure love loves God for his sake, loves self because God loves it, and loves God's gifts because they are from him; the soul responds with burning desire but confesses one remaining obstacle.
You are not called a bride, but a prostitute, if you love the gifts of the giver more than the affection of the lover. You do greater injury to his love if you accept his gifts and yet never return the love. Either refuse his gifts — if you can — or, if you cannot refuse his gifts, then return the love. Love him, love yourself for his sake, love his gifts for his sake. Love him so that you may enjoy him; love yourself because you are loved by him. Love in his gifts, because they were given by him. Love him for yourself and yourself for him; love his gifts, given by him to you, for your sake. This is a pure and chaste love: having nothing foul, nothing bitter, nothing transitory — adorned with chastity, made pleasant with sweetness, grounded in stable eternity. O my soul, Your words have set me on fire; I've conceived a burning desire and I'm aflame within. For even though I haven't yet seen this one whom you declare to be so lovable, nevertheless I confess that by the very sweetness of your speech and the gentleness of your exhortation you set me aflame with love for him. Indeed, your reasons compel me to love him above all else, since I see that from him I have received everything as a pledge of love. And yet one thing still remains that greatly diminishes the happiness of this love within me, unless your hand of consolation wipes it away too, just as it has done with the rest.
The Soul's Complaint: Is Love Truly Singular?
The soul presses its objection that the Bridegroom's gifts are shared with all creatures and even with brute beasts, so there is nothing uniquely its own to justify singular love.
HUMAN. I promise you with confidence: in this love there is nothing that should rightly displease you. And yet, lest I seem to be deceiving your trust rather than bearing witness to the truth, I want you to tell me what is troubling you, so that, strengthened once again by my arguments, you may grow stronger in your longing for him. Soul. I want you to remember—and I don't think you've forgotten—that a little while ago, when you were commending a love that is commendable and honorable, you said it was not only unique.12 But a love that is uniquely chosen ought to be directed—that is, set upon the only beloved and fixed solely on loving—because a perfectly praiseworthy love cannot exist if either another is loved alongside the only one, or the one who supremely ought to be loved is not loved alone.13 So here I am: I love the one uniquely chosen and uniquely beloved. But I suffer this injustice in my love for him: though I love him alone, I, who am alone, am not loved in return.14 For you yourself know the pledge of his love that you hold up before me—how many they are, or at least what kind, and with whom this love is shared with me.15 With what boast, then, about the privilege of a singular love will I be able to glory—I who have received what you claim is so great, not to say from brute creatures, but even from the beasts themselves as something shared?16 What more does the light of the sun give me than it gives to the reptiles and worms of the earth? All things live the same way, all things breathe, the same food and drink for everyone — what's so great about that? What's so unique about that? You can see clearly what sort of thing it is. So you don't prove fittingly enough that one ought to be loved uniquely, if you don't also show that you yourself have loved him — or even something else — in a singular way. I confess these things would indeed be great and worthy of singular love — if they had been given uniquely.
Common, Special, and Singular Gifts
The human being distinguishes three kinds of gifts—common to all, special to many, and singular to the individual—and argues that shared goods do not diminish the Bridegroom's unique love.
MAN. This diligence of yours cannot displease me, because it's clear from this that you desire to love perfectly — since you investigate the cause of perfect love so carefully. So I gladly take up this discussion with you — both to defend the love of the best one from the wrong done to it, on which you take issue, and at the same time to restore you fully, so that you don't waver because of any suspicion about his love. There are three things in which you'll find what moves you. Distinguish which gifts you've received from your Bridegroom. Some were given in common, some specially, some singularly. Given in common are those that all people serve alongside you for your sake. Given specially are those granted to many but not to all, for your sake alongside you. Given singularly are those given to you alone. What then — does he love you less for that reason, because he granted certain of his gifts to everyone along with you? Would he have made you any happier if he'd handed the whole world over to you alone? Look — human beings were not created upon the earth, beasts were not created, for you alone to possess the world's riches. Where, then, is that welcome and useful fellowship of human companionship?17 Where are the comforts, where are the pleasures you now enjoy?18 See, then, that in this too he has given you much — because he created these things to be your comfort, and created them to share your life.19 If this world and all its goods serve you, how can it be that all things were not made for your benefit? Surely the head of a household doesn't eat his bread alone? Surely he doesn't drink his fill alone? Surely he doesn't dress himself with his garments alone? Can it be that a person warms himself by his own fire alone? Can it be that a person lives in his own house alone? Still, the whole is not undeservedly called his — whatever belongs to those who serve him, whether through love or through submission. Whether, then, it is the things that serve you, or the things that are necessary for those who serve you — all have been given to you; all are placed at your service.
The Soul Persists: Shared Fellowship Diminishes Singularity
The soul acknowledges the distinction of gifts but presses further: even the fellowship of other human beings is shared with unbelievers and the wicked, so nothing feels uniquely its own.
Soul. What was stirring in me, you cut back rather than root out. For I was complaining about this very thing: that though I love uniquely, I am not uniquely beloved — because I see that the pledge of my love has been granted equally to others.20 But your reasoning persuaded me on this point — that I should also believe those things to have been given specially to me which I could see had been given in common for the use of those who serve me. On this point I confess you spoke well enough, but not enough, about what was troubling me. For from this I learn that all the things by which the life of irrational creatures is sustained are to be assigned to my dominion — precisely because even the things that nourish them are designated for my use.21 Yet the privilege of special love is not established from this — because these things are known to belong not to me alone, but equally to all human beings, and indeed to many creatures even more so. Therefore, in all those things that have been granted in common for the use of human beings — and even if they do not rightly claim anything more for themselves — those who ascribe anything specially to their own dominion are in error. There is, then, a certain special love of the Creator toward human beings — in which human beings indeed have more reason to boast over other creatures, though not over one another. For when you say, in claiming a singular love for yourself, that the fellowship of others has also been given to me among other things — since what's been given to them is just as much theirs as what's been given to me is mine — I can find nothing uniquely my own in any of this. In this fellowship, not only is the lost glory of being set apart a wound to me, but so is the cheapness of having to share. For how many unbelievers, how many wicked, how many impure there are who can likewise boast of this fellowship!
Why the Wicked and the Good Share Temporal Things
The human being explains that the wicked serve the good by exercising virtue and provoking gratitude, and that the fellowship of good people increases rather than diminishes love, since divine love is shared yet whole in each person.
Man. You shouldn't be troubled that the good and the wicked share equally in the use of temporal things, nor should you suppose on that account that God loves them the same way He loves you, just because you see them sharing all these things alongside you. For just as animals were created not for their own sake but for the sake of man, so wicked men live not for their own sake but for the sake of the good. And just as their life serves the benefit of the good, so there is no doubt that everything by which their life is sustained should be counted as an increase for the good. This is why the wicked are permitted to live among the good: so that their society exercises the life of the good, whom the wicked both admonish by their prosperity to seek better things than these, and — being unable to share in the good things the wicked pursue — compel to seek what is truly good, and by their wickedness force them to love virtue more deeply. Finally, so that when they see those abandoned by divine grace rushing headlong over every precipice of vice, they may learn how great the thanks they owe the Creator for their own salvation. The logic of divine dispensation demanded this for the increase of our salvation and as proof of our glorification: that just as we say the highest happiness in the life of animals does not consist in using them, so too in the life of wicked men we should learn that the highest happiness does not consist in dominating them. In the same way, then, these things had to be granted to both the good and the wicked, because otherwise the good would not believe that better things were being kept for themselves, unless they saw that these things were common to both the good and the wicked alike. So have no further complaint about the fellowship or the happiness of wicked people, and don't think they should be counted as part of your special love just because you share with them the use and control of passing things — since, as I've already said, they actually contribute to your salvation, because with them you can not only use these things but also have mastery over them. But what am I to say about the fellowship of good people? For this is the only thing left to consider: whether you can't actually boast about the special love of your bridegroom, since you are loved by him not apart from the fellowship of good people. So I want you to call to mind that principle I put forward earlier as an assertion — the one you then judged somewhat unsuited to the matter being discussed there, and to the point that needed proving. So I'll go over it again now, so that I can examine it more carefully before you, to see whether its truth lends any support to the point we're trying to establish. For I said that the fellowship of other people has been granted to you as a gift from the Creator, so that you might draw from it the comfort of living, and not waste away, deprived of a life that is solitary and idle. So just as the life of wicked people is an exercise for you, the life of good people is a comfort — and they are certainly the kind of people whom you should count as sharers in your happiness as well as in your love, and not reject as partners. For if you truly love good people, then whatever kindness is shown to them, the love within you rejoices — not as if it were someone else's good, but as if it were your own. Although it would be a blessed thing for you to enjoy this love all by yourself, it is far more blessed to delight in him together with the shared joy of many good things, because when the feeling of love is poured out also toward those who share it with you, the joy of love and its sweetness are both increased. For spiritual love becomes more truly one's own to each person precisely when it is shared with everyone. Nor is it diminished by the participation of many, whose fruit is found whole and entire and the same in each individual. So the fellowship of good things in no way diminishes the privilege of your singular love, because your Bridegroom loves you in all those he loves, and he loves them for your sake, and through this he also loves you singularly, because he loves nothing apart from you. But don't be afraid that his heart is being pulled toward the love of many as if scattered by emotion, and that it is therefore less present to each individual, because it seems somehow parceled out and divided among all. He is present to each individual as if to all, because he would not bestow any different or greater feeling of love on each one if he loved them apart from the participation of all. Therefore let all love the one uniquely, so that all may be uniquely loved by the one, because there is no other besides the one who is to be uniquely loved by all, and no other besides the one who can uniquely love all. Moreover, let all love one another in the one as though they were one, so that by the love of the one they may become one.
The Soul Asks for Proof of the Bridegroom's Presence
The soul, moved by the description of singular love, now asks how the Bridegroom can be present to each one as if to all, seeking proof in effect rather than mere assertion.
This love is unique — yet not private, alone yet not solitary, shared yet not divided; it is common and singular, one with each and whole with all. It does not shrink by being shared, nor wear thin with use, nor grow old with time. It is ancient and new, longed for in the heart, sweet in experience, eternal in its fruit, full of joy, refreshing and satisfying — and it never breeds disgust.✦2223 Soul. Your assurances please me enough, and I confess that from them I now begin to desire that love more ardently, where before I had begun to disdain it all the more.24 Yet one thing still remains to my longing: if through you I can obtain it, I won't doubt that enough has been done for me in every respect.25 This, however, is the question — if it can be shown how this bridegroom of chastity is present to each one he loves, as if to all, with affection and effect.26 And as for affection, I won't be able to doubt it, if I come to know it to be true in effect.
Gradations of Grace: From Creation to Redemption
The human being recounts the Bridegroom's gifts in order: existence, beautiful existence, life, likeness to God, senses, wisdom, and the capacity to feel and discern—all given through love before any merit.
A human being. O my soul, if you persist so greatly in what you've begun, and you don't judge yourself to have been satisfied unless you recognize the singular benefit of your bridegroom as bestowed in full, then I willingly grant this request of yours, because I recognize that this persistence of yours arises from devotion rather than from mere persistence. For in this too your best lover has provided for you, so that there would be nothing in which you could singularly glory in himself; but just as he gave common things and special things, so too he bestowed singular things. Common things are those that come into use for everyone, such as the light of the sun, the breath of the air. Special things, namely those that are granted not to all but as if to a certain fellowship, such as faith, wisdom, discipline. Singular things, namely those that are imparted as proper to each one, such as to Peter the primacy among the apostles, to Paul the apostleship among the Gentiles, to John the privilege of love. Consider therefore, my soul, which common things you have received with all, which special things with certain ones, which singular things alone. In all these things he loved you, which he bestowed either in common with all together with you, or specially to certain ones, or singularly to you alone. With all these he loved you again—those with whom he joined you by sharing his gift. Above all these he loved you—those to whom he preferred you by the gift of singular grace. In all creation you are beloved; with all good things you are beloved; above all evil things you are beloved. And lest it seem too little to you that you are beloved above all evil things, consider how great are the good things received by those who have received less than you.27 But because I see you striving, out of a desire for singular love, toward those things that were given uniquely—though much more could still be said about the things in which and the ones with whom you are beloved—I want what has already been said to suffice.28 I don't want you to think it a small thing that you are beloved among such great ones and alongside such company—where you have all the good as your companions, and the evil as subjects, just as all created things are subjected.29 You have seen, then, my soul, how great are the things in which you are beloved; you have seen what kind of beings they are with whom you are beloved—now consider, as fully as you can, the ones above whom you are beloved. I'm speaking to you, my soul—you know what you have received, and you need to know it still more deeply, so that you don't begin either to presume about things you haven't received or to fail to give thanks for things you have. If only I could keep in mind how all of this is for your good, and how it pleases the one who gave it to you! He gave you these things for this very reason: so that you would always hold them in memory and never grow cold in his love through forgetfulness.30 First, consider, my soul, that there was a time when you did not exist, and that you came into being only by his gift.31 His gift, then, was that you might come into being. But surely you had not given him anything before you came into being, by which this might be repaid to you by him so that you would come into being?32 Nothing at all — you had given nothing, and you could not have given anything before you existed; but you received it freely from him, so that you might come into being.33 To whom, then, are you preferred, in that you were made? Who could receive less than the one who received in order to come into being?34 And yet, unless this were something to receive — one who did not exist could not begin to exist — and unless being were better than not being, the one who exists would have received nothing more than the one who does not exist. Why then, my God, did you make me, unless it was because you willed that I should exist rather than not exist? And you loved me more than all those who did not deserve to receive that gift from you. Since therefore, my God, you gave me existence — a good and a great good — and you gave me your beautiful good, and when you gave this to me, you preferred me to all those to whom you were unwilling to give this great good of yours. O my soul, do we really say anything at all, when we say this to our God? From our God, by whom we were made — made when we had not existed — and from all those who were not made, we have received more. In this way, truly, we say something — and we say much — when we say this, and we ought always to say it, lest we ever forget the one from whom we received so great a good. Even if he had given nothing more beyond that one gift alone, he would always deserve to be praised and loved by us for that very gift. Now he has given something more, because he gave not only existence, but beautiful existence, shapely existence — and what nothing surpasses by the fact of existing, that very thing is surpassed by something through the beauty of its form, in which what exists finds great delight, and still more so when it exists as something beautiful. In this, my soul, see how you have been preferred above all those who did not receive such an excellent gift of existence. But the generosity of the most excellent Giver could not be limited to this. He gave still something more, and he drew us more fully into his own likeness; he willed to draw us to himself through likeness, those whom he was drawing to himself through love.✦ He gave us, therefore, existence, and beautiful existence; and he gave us life, so that we might excel both those things that do not exist at all by virtue of essence, and those things that are disordered or unformed by virtue of shape, and those things that are lifeless by virtue of life itself. You are bound by a great debt, my soul — you received much, and you had nothing from yourself. And for all these things you have nothing to repay — except simply this: that you love.✦ For what has been given through love can be repaid in no better or more fitting way than through love. You have received all of this through love. God could have given life even to his other creatures, but he loved you more in giving you this gift. He didn't love you more because he found in you greater worthiness to be loved, but because he freely loved you more, he made you such that now you rightly deserve to be loved all the more.35
The Soul's Adornment and Its Shameful Fall
The soul begs to hear more; the human being describes how God adorned the soul as a bride with senses and wisdom, but the soul laments that it has defiled that beauty through ingratitude and prostituted love.
SOUL. The more I hear, the more I want to hear — go on, I'm begging you, and tell me what comes next. HUMAN BEING. After existence itself, after beauty, after life — the capacity to feel was given, and the capacity to discern was given, and through that same love was given; unless that love had gone before, nothing would have been given by the Giver, and nothing would have been received by the one in need. How exalted you are, and how beautiful you have been made, my soul. What purpose did such great and splendid adornment serve, unless the very One who clothed you had prepared you as a bride for his own chamber? He knew what work he was creating you for; he knew what kind of adornment that work required. And so he gave what was fitting — and gave so much that was fitting — so that he himself, who gave it, might also love what he had made. He adorned the senses on the outside; he illuminated the mind within with wisdom. He gave the senses as an outer garment, and wisdom as an inner robe. He fastened the senses on the outside like gleaming gems, and adorned the face of your countenance within with wisdom as though it were your natural beauty. Look — your adornment surpasses the beauty of every jewel; look — your face surpasses the loveliest of all forms. Such you truly had to be — you who were destined to be led into the bridal chamber of the heavenly King. How greatly you are loved, and how many have loved you — now that you have been made into this! What a singular gift — not granted to everyone, but meant only for the beloved and those yet to be loved! You could have boasted greatly, and you should have guarded yourself carefully — lest you lose such a gift, lest you defile such an ornament, lest you corrupt such great beauty; lest, with it lost or left unguarded, you become more wretched than you would have been had you never received it or never brought it to completion; lest, along with the loss of your beauty, the shame of your foulness torment you at the same time, and cast down, you become more vile than if you had never been chosen at all. This, then, was to be guarded, and that was to be watched against — so that what was guarded would endure, and what was watched against would never come to pass. But see what you have done, my soul — you abandoned your Bridegroom, and with strangers you prostituted your love. You corrupted your integrity, you defiled your beauty, you scattered your adornment. You've become so cheap, so foul, and so unclean that you no longer seem worthy of the embraces of such a bridegroom. You've forgotten your bridegroom and haven't returned fitting thanks for such great blessings. You've become a prostitute, and because of your many acts of immorality your breasts have been loosened.36 Your forehead has become wrinkled, your cheeks withered, your eyes dull and glazed, your lips covered with pallor, your skin dried up, your strength broken — hateful even to your own lovers.37 Soul. I was hoping those great praises of yours were aimed at some other purpose, but as I see it, you said all this to my greater shame — to show me all the more deserving of hatred, since I received such great benefits and failed to keep them, and so proved myself all the more ungrateful. I wish, then, either that what was said had never been done, or at least that what was done had never been spoken of — so that either forgetfulness might have covered over my shame, if presumption had not already sealed my guilt.
The Bridegroom's Humility in Redemption
The human being reveals how the Bridegroom descended from sublimity to humility, suffering and dying to restore the fallen soul, and the soul responds with the joy of the felix culpa, recognizing that its sin revealed the depth of divine love.
MAN. These words were spoken not to shame you, but to instruct you, so that you might become all the more indebted to the one who both made you when you did not exist and redeemed you when you had perished. For I also recalled that point as proof of his love, so that, taking the occasion from it, I might now begin to tell you how far this bridegroom of yours — who appeared so exalted when he created you — deigned to humble himself when he restored you. There so sublime, here so humble — yet no less lovable here than there, because no less wonderful here than there. There he powerfully bestowed great things on you; here he mercifully endured terrible things for you. For in order to raise you up to the place from which you had fallen, he himself deigned to descend to where you were lying; and in order that what you had lost might be justly restored to you, he himself deigned to suffer mercifully what you were enduring. He therefore descended, took up, endured, conquered, restored — he descended to what was mortal, he took up mortality, he endured suffering, he conquered death, he restored the human being. Behold, my soul, stand in awe at such wonders, at such great kindnesses shown for your sake. Consider how much he loves you — the one who deigned to do such great things for your sake. You had been made beautiful by his gift, but you have been made foul by your own iniquity. But now you are cleansed and made beautiful again by his loving kindness — yet it is love that works at both ends. Once, when you were nothing, he loved you so as to create you; afterward, when you were defiled, he loved you so as to make you beautiful, and to show you how much he loved you — yet to free you from death he willed nothing short of dying, so that he might lavish on you not only the gift of his mercy but also reveal the depth of his love. Now, however, he loves you with such pure love, as if you had always stood firm with him; he throws no guilt in your face, and he doesn't throw your blessings back at you. And if from now on you are faithful to persevere with him, to love him as he deserves, and to keep your love for him unstained, he promises that he will give you even greater things than before. SOUL. In a way, I'm already starting to love my fault, because I can see that doing wrong has actually profited me quite a bit — from that very thing, by the light, what I had longed to know with all my desires has become all the more clear to me. O happy fault of mine, for the washing away of which he is drawn by charity — and that very charity is also revealed to me, just as I desire it and long for it with my whole heart. I never would have recognized his love so well if I hadn't experienced it in such great danger. O how happily I fell, who after my fall rose again more blessed! No love is greater, no love more sincere, no charity holier, no affection more ardent — the innocent one died for me, finding in me nothing that he could love. What, then, Lord, did you love in me — and love so much that you would die for me? What did you find in me that was worth this, that you were willing to endure things so great and so harsh?
The Soul's Election Above All Generations
The human being calls the soul to self-accusation, then reveals that the Bridegroom preferred it above countless generations who perished without redemption, choosing it freely and naming it Christian with the oil of gladness.
MAN. O my soul, accuse yourself before the Lord, because up to this point you have been ungrateful for his great benefits and have refused to recognize his many mercies. But so that you can understand still better how much you owe to him, I want you to pay careful attention while I go over his remaining benefits in the order I have begun.38 SOUL. I always long to hear this, because it is so sweet to me that I would wish you to repeat the same thing unceasingly, and I would not hasten on to the other things that still remain to be heard. O man. You had gone away and would have perished, and because you were sold in your sins, he came after you to redeem you, and he loved you so much that he paid the price of his own blood for you, and by such terms he led you back from exile and redeemed you from slavery. Soul. I didn't know that God loved me so much — I should no longer count myself worthless, since I was so pleasing to God that he chose even to die for me, so as not to lose me. HUMAN BEING. And what if you started to think about how many people — and what kinds of people — have been cast down compared to you, people who could not obtain this grace that was given to you? Surely you have heard from the beginning, even to this day, how many generations of human beings have passed by — all of them, without knowledge of God and without the price of their own redemption, have slipped away into eternal destruction. To all of them your Redeemer and Lover preferred you, when he bestowed on you this grace that none of these deserved to receive. And what will you say? Why do you think you were preferred above all of them? Surely you were not stronger, surely not wiser, surely not more noble, surely not richer than all of them — because you deserved to obtain this special grace before all of them? How many strong, how many wise, how many noble, how many rich there were among them? And yet they were all abandoned, all cast off, and they perished. You alone were taken up before all of them, and why this was done in you, you can find no reason except the free love of your Savior.39 Therefore your Bridegroom has chosen and pre-elected you — your lover, your Redeemer, your God. He chose you among all, and he took you up out of all, and he loved you above all. He called you by his own name, so that the remembrance of him would always be with you. He willed you to share in the name, to share in the truth of the name — because he anointed you with that oil of gladness with which he himself was anointed, so that from the Anointed One the anointed one might be, who from Christ is called Christian.✦4041
The Soul's Delay and the Need for Preparation
The soul asks why it is still held back from the Bridegroom's embrace, and the human being explains that the polluted must first be purified and adorned before entering the bridal chamber, warning against pride and negligence.
SOUL. Much, I confess, has been given to me — but I ask you, if, as you claim, I have already been taken up, why am I still being held back? Why can I not yet come to the bridegroom's embrace? MAN. So you don't know, my soul — you don't know how foul you were before, how polluted, how deformed and squalid, torn apart and shattered, filled with every horror and enormity. And how is it that you seek to be led so quickly into that bridal chamber of modesty and chastity, unless you are first cultivated by some care and zeal and restored to your former beauty? For this is why you are being kept waiting now; this is why that bridegroom of yours still withdraws his presence from you and does not yet admit you to mutual embraces and sweet kisses — because the polluted one ought not to touch what is clean, and it is not fitting for the Beautiful One to look upon what is shameful. But when you have been prepared and becomingly adorned, then at last you will enter without shame into that bridal chamber of the heavenly bridegroom, there to remain. Nor will you then be ashamed of your former shamefulness, since you will have nothing shameful, nothing worthy of regret. First, then, strive to cultivate your form, to adorn your face, to arrange your bearing, to wipe away stains, to restore purity, to correct your manners, to keep discipline, and once all these things have been changed for the better, to render yourself a bride worthy of a worthy bridegroom. There's something I want to say to make you more cautious: lest, because you hear that you have been chosen, either pride puff you up or negligence leave you careless.
The Lesson of Esther: Many Chosen, One Selected
The human being recounts the story of Queen Vashti's rejection and Esther's selection as an allegory for the Church: many are called through faith and the sacraments, but only the truly adorned will be chosen for the King's chamber.
Have you never heard what King Ahasuerus did when he rejected Queen Vashti for her insolence?✦ A remarkable deed, a useful example, a serious danger. She was cast off because of her own pride, and a decree went out from the king that beautiful young virgins should be gathered from every province of his kingdom and brought to the city of Susa, and handed over to the house of women under the authority of Hegai the eunuch, who was overseer and guardian of the royal women, and there they were to receive feminine adornment and everything else necessary for their purpose.✦ And so they were to be adorned and decorated with everything supplied in abundance for royal splendor.✦ For six months they were to be anointed with oil of myrtle, and for another six months they were to use certain pigments, and so, prepared and adorned, they would pass from the women's quarters to the king's bedroom, so that whichever one pleased him more than all the others would sit on the throne of the kingdom in place of Vashti (Esther 2:13–17).✦ II). See how many are chosen so that one may be selected — namely, the one who would appear more beautiful and more adorned than all the others in the eyes of the king.✦ The king's ministers may choose many for adornment.✦ The king himself chooses one for the bridal chamber.✦ The first choice, the choice of many, was made according to the king's command; the second choice, the choice of one, was made according to the king's will. Let us consider, then, whether perhaps this example can be applied to the present matter we are discussing. The King, the Son of the Most High King, came into this world — which he himself had created — to betroth to himself a chosen bride, a singular bride, a bride worthy of a royal wedding. But because Judaea scorned to receive him, appearing in the form of humility, she was cast off. And the king's ministers — the apostles, that is — were sent throughout the whole world to gather souls and bring them to the King's city, that is, to the holy Church, in which is the house and dwelling of royal women, that is, of holy souls, who are made fruitful and bear children not for servitude but for the kingdom. Because they serve God not out of fear but out of love, they bring forth offspring as though into the freedom of good works. Many who are called enter the Church through faith, and there they receive the sacraments of Christ — prepared as certain ointments and remedies for the restoration and adornment of souls. But because it is spoken by the mouth of truth: 'Many are called, but few are chosen' (Matt.)—✦ Not everyone admitted into this worship is meant for the kingdom — only those who work to cleanse and cultivate themselves through these things, so that when they are brought into the king's presence, they may be found to be the kind of people he would rather choose than reject.✦42 See, then, where you stand, and you'll understand what you must do. For your Bridegroom has placed you in the banqueting hall where the women are adorned. He has given you various pigments and diverse forms of beauty, and he has commanded that royal food from his own table be served to you — whatever can serve your health, your refreshment, the restoration of your beauty, and the increase of your adornment, he has granted.✦43 So be careful not to be careless about cultivating yourself. Beware that in your final moment, when you are brought into the presence of this Bridegroom, you are not found unworthy — God forbid!✦44 …that you may be found worthy of his companionship.45 Prepare yourself, as is fitting for a bride of the King, and of the King of heaven — a bride of the immortal Bridegroom.✦
The Soul's Fear and Desire for Instruction
The soul is struck with fear by the warning but turns from wandering love to singular devotion, asking the human being to teach it about the remedies and adornments needed to become a worthy bride.
O my soul. You have made me bitter once again, and struck me with no small fear.46 For from your words, as far as can be understood, I have changed my resolve — but I have not escaped the danger. I have changed my resolve, because I have been turned from the one who once distracted me with wandering, unstable love, toward a single, undivided love. I have not escaped the danger, because — as you say — unless I strive to show myself worthy in every way, I do not reach the fruit of this love. So it remains for you now to explain to me more carefully about this banqueting hall in which the royal women are fed, and about the royal food that is given to them, and about the very ointments with which they are anointed, and about everything else that is provided for their adornment or beauty. For I am stirred by his love to devote my effort to these things as well, without which I see that I cannot arrive at the affection of love. And oh, that I might deserve to be that one woman whose beauty and adornment the king will praise. How happy is that woman, and how far more chosen than the chosen ones, who brings her effort to this end! How little I would now count every toil, if only I could bring my effort to this end.47 So I ask you not to hesitate to teach me, point by point, what those remedies are by which I should reshape my face for this beauty, because I deeply desire to please the one whose love toward me I recognize as so kind and whose affection I find so joyful.484950
The Dining Room and the King's Chamber
The human being explains that the present Church is the dining room where brides are prepared, and the heavenly Jerusalem is the King's chamber where the wedding is celebrated, and describes the sacramental means of adornment.
A human being. This is truly how you must live. I pray that he who has already given you the will to do this would also grant you the strength to carry it through. You ask what the dining room is; ask also what the king's bedroom is. Set these two dwelling places before yourself, because you need to reflect on them. There is a dining room, and there is the king's bedroom. In the dining room the brides are prepared for the wedding; in the bedroom, however, the wedding is celebrated. The present Church is like a dining room, in which the brides of God are now being prepared for the coming wedding. The heavenly Jerusalem is, as it were, the King's own chamber, where the wedding itself is celebrated.✦ But after the seasons of adorning, they pass from the dining room to the King's chamber, because after seasons of faithful labor they come so that they may receive the fruit of their own good work.✦ The present Church, however, is called a dining room on account of the three orders of the faithful: the married, the continent, and those in authority — or virgins. Let us now consider what the ointments are, the kinds of spices, the foods, and the garments prepared for the adornment of brides. Nor should this be passed over: that the Bridegroom himself — just as he first freely loves those who are, in a sense, foul and shameful — so also freely bestows upon them every aid to adornment.✦ Nor have they anything of themselves, unless they receive it from him, by which they may please him — so that you may know this too, that what you have by which you are able to adorn yourself belongs to love. For surely you have nothing of yourself by which to adorn yourself, unless you have received it from him.✦ First, there is the font of baptism set here, and the washing of regeneration, in which you are washed clean of the stains of past sins.✦ Next, chrism and oil, in the anointing of which you are anointed with the Holy Spirit.✦
The Sacraments and Virtues as Bridal Adornment
The human being details the soul's adornment through baptism, anointing, Eucharist, good works, fasting, prayer, and the virtues, and teaches that God mercifully restores what is lost, loving the humble more than the exalted.
After these things, anointed and bathed in the anointing of joy, you come from the table and there receive the nourishment of the Body and Blood of Christ. Fed and refreshed inwardly by this, you drive away the harmful leanness left from your past fastings, and restored to your former fullness and strength, you become young again in a certain way. Then you put on the garments of good works, and with the fruit of almsgiving, with fastings and prayers, with sacred vigils and other works of piety, you are adorned as if with a varied array of ornament. Finally, the spices of the virtues follow, whose sweet fragrance breathes forth and drives away every trace of the ancient filth, so that you seem wholly changed and transformed into something else — more joyful, more eager, more whole. You are also given a mirror, holy Scripture, so that there you may see your face — that the composition of your adornment may have nothing less or other than what is fitting. What do you say, then, my soul? Do you know whether you have perceived any of these things yet? Certainly you have been washed in the fountain; certainly you have eaten the same food from the King's table and drunk the same drink. But perhaps you have been defiled again — you have tears with which to wash yourself once more. The anointing has dried up in you again; anoint yourself once more with good and devoted reverence. Worn out again by prolonged fasting, washed again with tears, and renewed with the anointing of devoted reverence, return to your refreshment. See how devotedly help comes together for you everywhere.51 You didn't have it, and it was given to you; you lost it, and it's restored to you; you're never abandoned, so that you may know how much the one by whom you is loved loves you — he doesn't want to destroy you, and so with such patience he waits, and mercifully grants that so many things lost through your own neglect may be restored again and again, if only you're willing to repair them.5253 O how many have already perished who received those things along with you, but who didn't deserve to have what was lost received back with them again. You therefore are more dearly loved than all of them, because what was lost is so kindly restored to you, whereas what was lost was so strictly denied to them. Has no grace for doing well been given to you? Yet a good will has not been denied, even when he himself generously grants it. If you do great works, you are mercifully raised up. If you don't do great works, perhaps you are salutarily humbled. He knows better than you what is expedient for you, and for this reason, if you wish to think well of him, understand that everything he does to you is done well. Perhaps you don't have the grace of virtues, but while you are shaken by the impulse of vices, you are made more firm in humility.54 Weak humility smells more sweetly to God than exalted virtue. Therefore, don't you dare prejudge his disposition, but always pray to him with fear and reverence, so that he may come to your aid in the way he himself knows is best for you. If any evil things still remain in you, may he mercifully wash them away; if any good things have been begun, may he kindly bring them to completion, and by that way — the way he himself wills — may he lead you through to himself. What more should I say to you?
Love Is the Source of All Things
The human being and soul together affirm that love is the source of all things, illustrating with the example of two children shaped differently by love—one humbled by poverty, the other comforted by abundance—both loved.
Is there anything more we can say to show love? I'm speaking to you, my soul—is there anything more? What do you say? If you speak of what's yours, you won't be able to speak of what belongs to another. If you speak of what's another's and what's your own, still not everything. For who can say everything? And yet we know that love is the source of all things. Look: two children are born, the same nobility of family for both, the same hour of birth. One is left in poverty, the other is raised up in riches, and love shapes them both, because it humbles the one through poverty and comforts the other through abundance. This one is weak, and that one is strong. The one is held back from doing wrong, the other is strengthened to grow in good work; love approves them both — it doesn't reject them. One is enlightened through wisdom, the other is left behind in the simplicity of his own mind. This one, so that he might despise himself; that one, so that he might strive to acknowledge his Creator — yet love willed itself to be present to both. Such is the love of God toward us, and no human weakness at all endures anything that he himself, as far as his goodness extends, does not arrange for our good.
Psalmic Praise and the Soul's Gratitude
The human being breaks into Psalmic praise, confessing God's mercies and recounting every benefit from creation to daily providence, and exhorts the soul to keep itself pure for the Bridegroom.
I confess your mercies to you, Lord my God — how is it that you have not forsaken me, sweetness of my life and light of my eyes? What can I repay you for all you've given me?✦ (Psalm 115.) Do you want me to love you, and how should I love you? How much should I love you? Who am I that I should love you? And yet let me love you, Lord, my strength, my foundation, my refuge, my deliverer, my God, my helper, my protector, my horn of salvation, and my upholder — and how much more could I still say?✦ You are the Lord my God (Psalm XVII). O my soul, what shall we do for the Lord our God, from whom we have received so many and such great blessings?✦ He was not content merely to grant us the same blessings he gave to others, but even in our troubles we recognize him as a singular lover, so that we might love him uniquely — as much for the good things as for all the evils that come to us.55 You have given me, Lord, the grace to know you and, before many others, to understand the things revealed from your hidden mysteries.56 You left my contemporaries in the darkness of ignorance, but before them all you poured into me the light of your wisdom. You have given me the gift of knowing you more truly, loving you more purely, believing in you more sincerely, and following you more ardently. You have given me a capacious mind, an easy understanding, a tenacious memory, an eloquent tongue, pleasing speech, persuasive teaching, effectiveness in work, grace in conversation, progress in studies, success in my undertakings, comfort in adversity, and caution in prosperity — and wherever I turned, your grace and mercy went before me. And you have done all these things for me from the very first: often when I seemed completely worn out, you suddenly set me free; when I wandered, you led me back; when I was ignorant, you taught me; when I sinned, you corrected me; when I was sad, you comforted me; when I despaired, you strengthened me; when I fell, you raised me up; when I stood, you held me fast; when I walked, you guided me; when I came, you welcomed me. All this you have done for me, Lord my God, and many other things besides — and it will always be sweet for me to think about them, to speak of them, and to give you thanks, so that I may praise you and love you for all your kindnesses, Lord my God. See, my soul, you have your pledge, and in that pledge you recognize your Bridegroom. Keep yourself untouched for him, keep yourself undefiled, keep yourself whole, keep yourself unstained. If once you were a prostitute, now you have been made a virgin. For just as his love has always been accustomed to restore integrity to the corrupted and to preserve chastity in the pure, Always consider, then, what great mercy he has shown you, and in this weigh carefully how much you are loved by him — because you know that his kindness has never once been lacking to you.
The Soul's Shame and the Resolve to Cast Out Sin
The soul confesses the singularity of divine love but is overwhelmed with shame at being seen in its deformity, and resolves to cast out every stain and cling only to the Bridegroom's pattern.
Soul. I truly confess that this love is rightly called singular: even though it pours itself out upon many, it still embraces each one individually. It is truly a beautiful and wondrous good — shared by all, yet wholly belonging to each one. Presiding over all, filling each one, present everywhere, caring for everyone, and yet providing for each individual as though for all — so it truly seems to me, when I consider his mercies toward me, that (if it is right to say so) God does nothing else, in a manner of speaking, but provide for my salvation, and I see him wholly occupied with keeping watch over me, as though he had forgotten all others and wished to attend to me alone.57 He always shows himself present, always offers himself ready; wherever I turn, he does not desert me; wherever I may be, he does not withdraw; whatever I do, he stands by me all the same. And that in the end he is the constant watcher over all my actions and thoughts, and — so far as his goodness allows — my inseparable companion, he makes openly clear by the very effect of his work. From this it is clear that, although his face cannot yet be seen by us, his presence can never be escaped. But I confess that, considering this more carefully, I am overwhelmed with fear and deep shame, because I see before me the one I so long to please — present everywhere to me and seeing all my hidden things. Oh, how many things there are in me that I blush over before his eyes, and because of which I now fear I displease him more than I trust I can please him with whatever praiseworthy things are in me — if there are any! Oh, if only I could hide from his eyes for a little while, until I had wiped away all these stains, and so at last appear before him without blemish, spotless! For how, in this state of deformity, can I possibly please him, when I myself am utterly displeased by it? O old stains, O foul and shameful stains, why do you cling so long? Go away, depart, and do not presume any longer to offend the eyes of my beloved. Do not deceive yourselves; you will not always remain with me — with him himself helping you — though while I have been sluggish you have not been able to be driven out. I have sworn against you that I will neither hold you nor love you any longer, because I utterly detest and wholly abhor your shamefulness. And from now on, even if I could not be seen by my Bridegroom, I would still not want to be infected by you. How much more now, since I am in his open sight, and since his offense grieves me far more certainly than even my own shamefulness. So step back — you're clinging to me pointlessly. Because even while you remain with me, you don't belong to me.58 I judge you strangers to my lot, and I want no fellowship with you from now on.59 I have another pattern I long to be shaped by, and I keep turning my eyes toward another, and as much as I can I am always drawing more and more likeness from it.60 And I have learned this too through that same source: that I must drive you out, and I now see clearly how to do it.61
Love Proven Through Every Objection
The human being marvels that every objection the soul raised has only proven divine love more wonderful—both shared and singular, patient with imperfection, and loving the soul even in its shame because it hates what displeases God.
A human being. Something wonderful is happening between us — and maybe you're not surprised, because you don't yet understand what I'm trying to say. I'm reflecting on how, from the very start of our conversation, you brought forward many things that seemed to stand against love — and how the strength of love was never weakened by any of them, but only proved all the more. You said that love can't be at once singular and shared — but from that very point it's been confirmed as all the more marvelous, because it has shown itself to be both shared and singular. You said again that you're not perfectly loved, because you'd heard that your chosen adornment was still lacking, and you had not yet been taken up into the bridal chamber. But once again it's shown that the love directed toward you is all the greater, the greater the perfection that is awaited in you through its patience. At the very end, you began to wonder whether, in this disfigurement of yours — which you endure, though unwillingly — you could be loved by him. But when you doubted this, you no longer remembered that you were once wholly foul — and yet beloved. If, then, he has deigned to love you now, when you were wholly ugly and still had no beauty at all, how much more will he love you now that you are being adorned and have already begun to put off your former shame. For this too redounds to the praise of his love: that he deems it worthy to love you while you are still imperfect. And although he still sees certain things in you that are not pleasing to him, he nevertheless loves this very thing: that you too have already begun to hate in yourself the things that displease him. For he looks not so much at your condition as at your intention — not at what you are, but at what you want to become. He pays attention to this: if, however, you strive as much as you can to deserve to become what you have not yet begun to be.
The Soul's Mystical Experience and the Final Exhortation
The soul describes a mysterious sweetness and ineffable consolation that visits it at times, and the human being confirms this as the Bridegroom's hidden visitation—a pledge of future union—before the soul declares its final, wholehearted choice of the Beloved.
SOUL. This is the last question of my searching — kindly let me pose it, I beg you: what is that sweetness which, when I sometimes recall him, is accustomed to touch me and to move me so powerfully and so tenderly that already I begin, in a sense, to be wholly carried away from myself, and drawn — I don't know where? For suddenly I am renewed and wholly transformed, and it begins to be well with me beyond what I can say. My conscience is gladdened; all the misery of past sorrows passes into forgetfulness. My spirit exults, my understanding grows clear, my heart is illuminated, my desires are made joyful — and already I see myself to be somewhere else (I don't know where), and as if I hold something within, embraced by the arms of love, and I don't know what it is, yet I strive with all my effort always to retain it and never to lose it. My spirit struggles, in a way, with delight — lest it depart from that which it always longs to embrace — and as if in that embrace it had found the goal of all its desires, it exults supremely and ineffably, seeking nothing further, desiring nothing beyond, always willing to be thus. Is that one, perhaps, my beloved? I beg you, tell me — so I may know whether that is he — so that if he comes to me again, I may entreat him not to depart, but to remain always. MAN. Truly that one is your beloved, who visits you — but he comes invisible, he comes hidden, he comes beyond all comprehension. He comes to touch you, not to be seen by you; he comes to stir you, not to be grasped by you; he comes not to pour himself out entirely, but to offer himself to be tasted; not to satisfy your desire, but to draw out your love. He extends certain first fruits of his love, not the fullness of perfect satisfaction.62 And this is what belongs most especially to the pledge of your betrothal: that he who in the future will give himself to you to be seen and possessed forever, now and then — so that you may know how sweet he is — offers himself to you to be tasted.6364 At the same time, let his absence be your consolation in the meantime — for when you are refreshed by his visitation, you are kept from failing, renewed without ceasing.65 I ask you, my soul — we have said many things. After all this, know one thing, love one thing, follow one thing, lay hold of one thing, possess one thing. O my soul, This is what I choose, this is what I long for, this is what I yearn for with my whole heart.
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Dilecto fratri G. caeterisque servis Christi Hamerislevae degentibus H. qualiscunque vestrae sanctitatis servus, in una pace ambulare, et ad unam requiem pervenire. Soliloquium dilectionis, quod de Arrha animae inscriptum est, nisi charitati vestrae, ut discatis ubi vos oporteat verum amorem quaerere, et quemadmodum debeatis corda vestra spiritualium studio meditationum ad superna gaudia excitare. Hoc ergo, frater charissime, rogo, ut cum caeteris in memoriam mei suscipias, nec quod specialiter tibi mittitur, caeteros excludat, nec quod communiter omnibus datur, muneris praerogativam imminuat. Nolo vos hic provocare colore dictaminis, sed quia celare non potui meae erga vos affectum devotionis. Salutate fratrem B. et fratrem A.
et omnes alios, quorum nomina, etsi ego in praesenti sigillatim enumerare non valeo, omnia tamen in libro vitae conscribi exopto. Valete.
HOMO. Loquar secreto animae meae, et amica confabulatione exigam ab ea quod scire cupio. Nemo alienus admittetur, sed aperta conscientia soli verba conferemus. Sic enim nec mihi timor erit occulta quaerere, nec illi pudor vera respondere. Dic mihi, quaeso, anima mea, quid est quod super omnia diligis? Ego scio, quod vita tua dilectio est et scio quod sine dilectione esse non potes. Sed velim mihi sine verecundia confitearis, quid inter omnia diligendum elegeris? Dicam adhuc, ut manifestius intelligas quid te interrogem.
Aspice mundum, et omnia quae in eo sunt; multas ibi species pulchras et illecebrosas invenies, quae humanos affectus illiciunt, et secundum varias utentium delectationes ad fluendum se desideria accendunt. Habet aurum, habent lapides pretiosi fulgorem suum, habet decor carnis speciem, picta tapeta et vestes fucatae colorem. Infinita sunt talia. Sed haec cur tibi enumerem? Ecce et tu novisti omnia, vidisti pene singula, experta plurima. Multa jam te vidisse recolis, et adhuc multa vides, in quibus quod dico experiri et comprobare possis. Dic ergo obsecro mihi, quid de his omnibus unicum tibi feceris, quod singulariter amplecti, quo semper perfrui velis? Certus enim sum, quod aut horum quae videntur aliquid amas, aut si jam postposuisti universa haec, aliud habes quae prae omnibus his diligas.
ANIMA. Sicut amare non possum quod nunquam vidi, sic de his omnibus quae videntur, nihil adhuc amare non potui, et tamen de his omnibus quid super omnia amandum sit nondum inveni. Multis enim jam experimentis didici fallacem esse, et fugacem amorem hujus saeculi, quem semper, vel cum perit id quod mihi elegeram perdere, vel cum aliud, quod magis placeat, supervenerit, cogor commutare; sic adhuc desideriis incerta fluctuo, dum nec sine amore esse possum, nec verum amorem invenio.
HOMO. Gaudeo quod saltem in amorem temporalium non figeris, sed doleo quod in amore aeternorum nondum requiescis. Infelicior esses, si de exsilio patriam faceres; nunc vero, quia in exsilio erras, ad viam revocanda es. De exsilio patriam faceres, si in ista vita transitoria aeternum amorem habere velles. Nunc vero in exsilio erras, quia dum traheris per concupiscentiam temporalium, amorem non invenis aeternorum. Sed magnum salutis principium tibi esse potest, quod amorem tuum didicisti mutare in melius, quia sic ab omni temporalium amore avelli poteris, si major tibi pulchritudo ostensa fuerit, quam gratius amplectaris.
ANIMA. Quomodo potest demonstrari, quod videri non potest? quod autem videri non potest, quomodo potest diligi? Certe si in rebus temporalibus, et quae videri possunt, verus et permanens amor non est, amari autem non potest, quod non potest videri, aeterna miseria semper viventem sequitur, si semper permanens amor non invenitur. Nemo enim sine amore esse beatus potest, quia vel in hoc solo miserum esse constat, quod non diligit id quod est. Imo vero quis illum non dico beatum, sed vel hominem diceret, qui humanitatis oblitus, et societatis pacem respuens, solitaria quadam et misera dilectione se solum amaret? Necesse est igitur, ut aut eorum quae videntur amorem approbes, aut si hunc tollis, alia quae salubrius atque jucundius amentur, demonstres.
HOMO. Si temporalia ista et visibilia idcirco amari debere existimas, quia illis quemdam sui generis decorem inesse conspicaris, cur teipsam potius non diligis, quae specie tua omnino visibilium decorem et pulchritudinem vincis? O si teipsam aspiceres! O si faciem tuam videres, agnosceres certe quanta reprehensione digna fueras, cum aliquid extra te amore tuo dignum existimabas!
ANIMA. Oculus cuncta videt, seipsum non videt, et eo lumine, quo reliqua cernimus, ipsam, in qua positum est lumen, faciem nostram non videmus. Alienis indiciis discunt homines facies suas, et speciem vultus sui audiendo saepius quam videndo cognoscunt, nisi forte quoddam alterius generis speculum afferas, in quo faciem cordis mei cognoscam et diligam, quasi et illum non rectissime insipientem quisque diceret, qui ad pascendum amorem suum similitudinem vultus sui jugiter in speculo consideraret. Ego igitur quia faciem meam et speciem vultus mei qualis sit, contemplari nequeo, facilius in ea, quae foris admiranda videntur, affectum dilectionis meae extendo. Praesertim quia amor nunquam solitarius esse patitur, et in hoc ipso jam quodammodo amor esse, si desint in alterum parilitatis consortem vim dilectionis non diffundit.
HOMO. Non est solitarius, cum quo est Deus, nec idcirco vis dilectionis exstinguitur, si a rebus abjectis et vilibus appetitus ejus cohibeatur. Ille magis sibi injuriam facit, qui vel inhonesta vel certe ea, quae amore suo digna non sunt, in societatem dilectionis admittit. Primum igitur necesse est, ut quisque semetipsum consideret, et cum cognoverit dignitatem suam (ne injuriam faciat amori suo) abjectiora se non amet. Nam et ea, quae per se considerata, pulchra sunt, pulchrioribus comparata vilescunt. Et sicut ineptum est deformia pulchris conjungere, sic omnino indecens est ea, quae non habent nisi infimam quamdam et imaginariam pulchritudinem, pulchritudinis coaequare. Non vis habere anima amorem solitarium, noli tamen habere prostitutum. Quaeris unicum, quaere et unice electum.
Scis quod amor ignis est, et ignis quidem fomentum quaerit ut ardeat. Sed cave ne id injicias, quod fumum potius aut fetorem ministrat. Ea vis amoris est, ut talem esse necesse sit, quale illud est quod amas, et qui per affectum conjungeris, in ipsius similitudinem ipsa quodammodo dilectionis societate transformaris. Tuam igitur anima pulchritudinem attende, et intelliges qualem debeas pulchritudinem diligere. Non est tibi invisibilis facies tua. Oculus tuus nihil bene videt, si seipsum non videat. Nam cum ad seipsum contemplandum bene perspicuus est, nulla eum foris peregrina similitudo, vel adumbrata veritatis imaginatio fallere potest. Quod si forte interna illa tua visio per negligentiam obscurata est, et temetipsam ut decet et expedit contemplari non sufficis, cur saltem quid de te existimare debeas, ex judicio alieno non perpendis?
Sponsum habes, sed nescis. Pulcherrimus est omnium, sed faciem ejus non vidisti. Ille te vidit, quia nisi te vidisset, non te diligeret. Noluit adhuc seipsum tibi praesentare, sed munera misit, arrham dedit, pignus amoris, signum dilectionis. Si cognoscere illum posses, si speciem illius videres, non amplius de tua pulchritudine ambigeres. Scires enim quod tam pulcher, tam formosus, tam elegans, tam unicus in tuo aspectu captus non esset, si eum singularis decor et ultra caeteros admirandus non traheret. Quid igitur ages? Nunc videre illum non potes, quia absens est.
Et ideo non times, neque erubescis illi injuriam facere, quod singularem ejus amorem contemnis, neque alienae libidini turpiter et impudice prostituis. Noli sic facere. Si adhuc scire non potes qualis ille sit, qui te diligit, considera saltem arrham, quam dedit; fortassis in ipso munere ejus, quod penes te est, poteris agnoscere quo affectu illum diligere, quo studio et diligentia te illi debeas conservare In signis est arrha ejus, nobile donum ejus, quia nec magnum decuit ut parva daret, nec pro parvo sapiens magna dedisset. Magnum ergo est quod tibi dedit, sed majus est quod in te diligit. Magnum ergo est quod dedit. Quid dedit tibi anima sponsus tuus? Exspectas fortassis, et nescis quid dicturus sim. Cogitas a quo quid magni acceperis, nec invenis te aliquid tale habere aut accepisse, unde gloriari possis.
Dicam igitur tibi, ut scias quid dedit sponsus tuus. Respice universum mundum istum, et considera si aliquid in eo sit, quod tibi non serviat. Omnis natura ad hunc finem cursum suum dirigit, ut obsequiis tuis famuletur, et utilitati deserviat, tuisque oblectamentis pariter et necessitatibus secundum affluentiam indeficientem occurrat. Hoc coelum, hoc terra, hoc aer, hoc maria, cum iis, quae in eis sunt, universis, explere non cessant; in hoc circuitus temporum annuis innovationibus, et redivivis partubus antiqua innovans, dilapsa reformans, consumpta restaurans, pastu perpetuo subministrat. Quis ergo putas hoc instituit? quis istud naturae praecepit ut sic uno consensu tibi serviat? beneficium accipis, et auctorem ejus non agnoscis. Donum in manifesto est, largitor occultus.
Et tamen ipsa te ratio dubitare non sinit hoc tuum non esse debitum, sed beneficium alienum. Quicunque ergo ille est, multum tibi contulit, qui hoc totum et tantum tibi dedit multum diligendus est, qui tantum dare potuit et qui tantum dare voluit, multum dilexit. Tantum ergo diligens, et tantum diligendus dono suo demonstratur, ut quam stultum est amorem tam potentis non ultro concupiscere, tam impium sit atque perversum tam diligentem non redamare. Vide ergo, o anima imprudens et temeraria, vide quid agis, cum in hoc mundo amari et amare concupiscis. Totus tibi mundus subjectus est, et tu non dico totum mundum, sed nescio quid vix aliquam mundi portiunculam, quod nec specie pulchra, nec utilitate necessaria, nec quantitate magna, nec bonitate optima antecedat, in societatem tui amoris admittere non aspernaris. Certe si haec diligis, ut subjecta dilige, ut famulantia dilige, ut dona dilige, ut arrham sponsi, ut munera amici, ut beneficia Domini. Sic tamen, ut semper memineris quid illi debeat, nec ista pro illo, nec ista cum illo, sed ista propter illum, et per ista illum, et supra ista illum diligas. Cave, o anima, ne (quod absit!)
non sponsa, sed meretrix dicaris, si munera dantis plus quam amantis affectum diligis. Majorem charitati ejus injuriam facis, si et dona illius accipis, et tamen vicissitudinem dilectionis non rependis. Aut dona illius (si potes) respue, vel si dona illius respuere non potes, vicissitudinem dilectionis repende. Dilige illum, dilige te propter illum, dilige dona illius propter illum. Dilige illum ut fruaris illo, dilige te quod diligeris ab illo. Dilige in donis illius, quod data sunt ab illo. Illum tibi, et te illi dilige, dona illius ab illo tibi, propter te. Haec pura et casta dilectio est, nihil habens sordidum, nihil amarum, nihil transitorium, decora castitate, jucunda dulcedine, stabili aeternitate.
ANIMA. Verba tua inflammaverunt me, concepi ardorem, et aestuo intus. Quamvis enim nondum viderim hunc, quem tam amabilem esse asseris, ipsa me tamen (fateor) sermonis tui dulcedine et exhortationis suavitate ad amorem ejus accendis. Cogor siquidem rationibus tuis illum super omnia diligere, a quo me video omnia in pignus dilectionis accepisse. Verumtamen adhuc unum superest, quod apud me valde felicitatem hujus amoris imminuat, nisi illud quoque (sicut caetera) manus tuae consolationis abstergat.
HOMO. Fiducialiter tibi promitto in hoc amore nihil esse, quod jure displicere debeat, et tamen ne magis videar credulitatem tuam fallere, quam veritati testimonium perhibere, volo ut mihi quod te movet aperias, ut meis iterum rationibus confirmata amplius in ejus desiderio convalescas.
ANIMA. Meminisse te volo, sed nec oblitum existimo, quod paulo ante (cum tu probabilem et honestum amorem commendares) dixeris non solum unicum. sed et unice electum esse debere amorem, id est in solum dilecto et solum diligendo constitutum, eo quod perfecte laudabilis amor non sit, si vel alter cum solo diligitur, vel qui summe diligendus non est, solus amatur. Ecce igitur ego unice electum et unice dilectum diligo. Sed hanc hujus dilectionis meae injuriam patior, quod solum diligens sola non amor. Nam hanc dilectionis ejus arrham, quam mihi objicis, quot sint, vel certe quales, cum quibus haec mihi communis est, tu ipse agnoscis. Quo igitur de privilegio singularis amoris potero gloriari, quae hoc, quod tam magnum asseris, non dicam cum bestialibus, sed et cum ipsis bestiis commune accepi? Quid mihi lux solis amplius confert, quam reptilibus et vermibus terrae?
Omnia similiter vivunt, omnia spirant, idem pastus, idem potus omnium, quid hoc tam magnum? quid hoc tam singulare? vides certe quale est. Non itaque satis congrue singulariter diligendum probas, si non et ipsum quoque vel in aliquo singulariter dilexisse demonstras. Magna quidem fateor haec et singulari amore digna forent, si singulariter data fuissent.
HOMO. Non mihi displicere potest haec diligentia tua, quia in hoc patet, quod perfecte amare desideras, quoniam causam perfecti amoris tam diligenter investigas. Gratanter igitur hoc tecum disserendum suscipio, ut et tam optimi amorem ab hac, pro qua causaris, injuria defendam, et simul te, ne qua ab illius dilectione suspicione vacilles, ad integrum restituam. Tria quaedam sunt, in quibus id quod te movet, invenias. Discerne quae dona a sponso tuo accepisti; alia enim communiter, alia specialiter, alia singulariter data sunt Communiter data sunt, quae omnibus propter te tecum serviunt. Specialiter data sunt, quae multis nec tamen omnibus propter te tecum sunt concessa. Singulariter data sunt, quae tibi soli sunt data. Quid igitur, nunquid ideo minus te diligit, quia quaedam dona sua tecum simul omnibus concessit?
Nunquid feliciorem te fecisset, si tibi soli mundum dedisset? Ecce non sunt creati homines super terram, non sunt bestiae, sola divitias mundi possides, ubi igitur illa grata et utilis societas humanae conversationis? ubi solatia, ubi oblectamenta, quibus nunc frueris? vide igitur quia et in hoc multum tibi contulit, quod haec ad solamen tuum tecum creavit. Si mundus iste, et haec omnia tibi serviunt, quomodo etiam omnia ad obsequium tuum facta non sunt? Nunquid paterfamilias solus panem suum comedit? nunquid solus potum suum bibit? nunquid solus vestimentis suis induitur?
nunquid solus calefit igne suo? nunquid solus habitat in domo sua? Totum tamen non immerito ejus dicitur, quidquid habent ii, qui ei vel per dilectionem, vel per subjectionem famulantur. Sive igitur illa, quae tibi serviunt, sive illa, quae tibi servientibus necessaria sunt, omnia tibi data sunt, omnia tibi obsequium impendunt.
ANIMA. Quod me movebat, praecidisti potius quam eradicasti. Ego namque hoc querebar, quod unice diligens, unice dilecta non sum, quia pignus amoris mei aliis aeque video esse concessum. Tuae vero rationes hoc persuaserunt, ut illa quoque singulariter mihi donata crederem, quae in usum servientium mihi communiter data viderem. In quo te convenienter satis, sed non sufficienter de hoc, quod me movebat, locutum esse confiteor; hinc enim doceor omnia, quibus vita irrationalium fovetur, meae potius ditioni esse assignanda, propterea quod illa quoque, quae iis aluntur, in usum meum sunt deputata. Privilegium tamen singularis amoris exinde non astruitur, quia haec non soli mihi, sed cunctis similiter hominibus, multis vero amplius subjecta esse noscuntur. In iis ergo omnibus, quae communiter usui hominum concessa sunt, et si quidem non juste amplius aliquid sibi vindicent, errant qui suae ditioni quidquam singulariter ascribunt. Est igitur specialis quidam amor Creatoris ad homines, in quo quidem ipsi homines aliis creaturis, non autem ad invicem, amplius gloriari habent.
Nam quod in assertionem singularis amoris dicis, etiam mihi inter caetera donatam esse societatem hominum, cum tam mea illis, quam illorum mihi concessa sint, nihil ego in hoc singulare reperire possum. In qua societate non solum me laedit amissa gloria singularitatis, sed et vilitas participationis. Quot enim increduli, quot scelesti, quot impuri sunt, qui in hac societate similiter gloriari possunt?
HOMO. Non te conturbare debet, quod in usu rerum temporalium eadem bonis et malis est participatio, nec idcirco eos similiter a Deo amari existimes, quia his omnibus tecum similiter communicare vides. Nam sicut bestiae non propter se, sed propter hominem creatae sunt, ita mali homines non propter se, sed propter bonos vivunt. Et sicut vita eorum utilitati bonorum deservit, sic omne, quo vita illorum alitur, dubium non est quin additionem bonorum referendum sit. Idcirco autem mali inter bonos vivere permittuntur, ut societas illorum, bonorum vitam exerceat, quos et felicitate sua admonent potiora his, et quae mali communicare non possunt, bona quaerere, et iniquitate sua cogunt arctius virtutem amare. Postremo, ut dum illos divina gratia destitutos vident per quaelibet abrupta vitiorum ruere, discant quantas pro sua salute debeant Creatori gratias referre. Ratio siquidem divinae dispensationis ad nostrae salutis augmentum et glorificationis documentum hoc exigebat, ut sicut in vita bestiarum dicimus summam felicitatem non esse his uti, ita quoque in vita malorum hominum discamus nec esse summam felicitatem istis dominari. Similiter igitur bonis ac malis ista concedi debuerunt, quia aliter boni potiora sibi servari non crederent, nisi ista tam bonis quam malis communia esse viderent.
Nihil igitur amplius de societate aut felicitate malorum conqueraris, nec ideo in privilegium singularis amoris tecum ascribendos putes, quia eos in usu et dominio rerum transeuntium socios habes, quia etiam in hoc, sicut jam diximus, saluti tuae proficiunt, quod istis tecum non tantum uti, sed et dominari possunt. Quid autem de societate bonorum dicam? Nam hoc solum nunc restat, ut consideres utrumne idcirco de singulari amore sponsi tui gloriari non possis, quod ab eo non sine societate bonorum diligeris. Quapropter reminisci te volo illius (quam superius in assertionem attuli) sententiae, quam tunc quidem quasi minus congruam ad id, de quo illic agebatur atque igitur comprobandum, judicasti. Replico igitur nunc eam, ut diligentius coram te discutiam; utrumne aliquid nobis ad id quod demonstrare nitimur confirmandum, ejus veritas astipuletur. Dixi enim etiam societatem hominum dono tibi Creatoris esse concessam, ut inde solamen vivendi capias, ne quadam solitaria et inerti vita destituta contabescas. Sicut igitur vita malorum tibi est exercitium, sic solamen est vita bonorum, qui certe tales sunt, quos nec felicitatis, tuae participes, nec amoris tui aspernari debes habere consortes. Nam si vere bonos diligis, quidquid illis beneficii impenditur, inde charitas, quae in te est, non quasi de alieno, sed quasi de proprio gratulatur.
Licet igitur beatum esset, isto amore te vel solam perfrui, multo tamen beatius est in ipso cum multorum bonorum congratulatione delectari, quia cum in eos etiam, qui comparticipant, affectus dilectionis expanditur, charitatis gaudium et suavitatis ampliatur. Spiritualis namque amor tunc melius cuique fit singularis, quando omnibus est communis. Nec participatione plurium minuitur, cujus fructus unus et idem totus in singulis reperitur. Nihil igitur privilegio singularis amoris tui societas bonorum praescribit, quia sponsus tuus in omnibus diligit te, quos diligit propter te, ac per hoc etiam singulariter diligit te, quia nihil diligit sine te. Non autem timeas animum illius in amorem plurium quasi per affectum distrahi, et idcirco minorem esse ad singulos, quod partitus quodammodo et divisus videatur in cunctos. Sic singulis adest quasi omnibus, quia nec alium nec majorem dilectionis affectum singulis impenderet, si absque cunctorum participatione singulos amaret. Ergo omnes unum unice diligant, ut omnes ab uno unice diligantur, quia nec alius praeter unum unice ab omnibus diligendus est, nec alius praeter unum unice omnes diligere potest. Omnes autem in uno se quasi unum diligant, ut unius dilectione unum fiant.
Iste amor unicus est non tamen privatus, solus nec tamen solitarius, participatus nec divisus, communis et singularis, cunctorum singulus et singulorum totus, nec participatione decrescens, nec usu deficiens, nec tempore veterascens, antiquus et novus, affectu desiderabilis, experientia dulcis, fructu aeternus, jucunditate plenus, reficiens et satians, nec unquam fastidium generans.
ANIMA. Satis jucundae mihi sunt assertiones tuae, et fateor quoniam inde jam incipio ardentius hujus amorem appetere, unde prius coeperam eum amplius fastidire. Sane unum adhuc superest desiderio meo quod si per te adipisci potero, satis per omnia mihi factum esse non dubitabo. Hoc autem est, si quomodo demonstrari possit, qualiter iste sponsus castitatis singulis quos diligit quasi omnibus affectu et effectu adsit. Et de affectu quidem dubitare non potero, si hoc in effectu verum esse cognosco.
HOMO. O anima mea, si tantopere in incepto persistis, nec tibi satisfactum esse judicas, si non prorsus singulare beneficium sponsi tui impensum agnoscas, etiam in hoc tuae petitioni libenter annuo, quoniam hanc tuam instantiam ex devotione potius nasci, quam ex importunitate cognosco. Nam in hoc quoque providit tibi optimus amator tuus, ne nihil esset, in quo singulariter de ipso gloriari possis sed sicut communia et specialia dedit, sic et singularia tribuit. Communia quidem sunt ea, quae in usum universorum veniunt, sicut est lux solis, spiramen aeris. Specialia vero, ut ea, quae non omnibus, sed quasi quidam societati concessa sunt, sicut est fides, sapientia, disciplina. Singularia autem ut ea, quae unicuique propria impertita sunt, sicut Petro principatus in apostolis, Paulo apostolatus in gentibus, Joanni privilegium amoris. Considera ergo anima mea, quae communia cum omnibus, quae specialia cum aliquibus, quae singularia sola acceperis. In omnibus iis te dilexit, quae vel cummuniter tecum omnibus, vel specialiter quibusdam, vel singulariter tibi soli tribuit.
Cum iis rursum omnibus te dilexit, quibus te participatione doni sui sociavit. Prae omnibus iis te dilexit, quibus te singularis gratiae dono praetulit. In omni creatura dilecta es, cum omnibus bonis dilecta es, prae omnibus malis dilecta es. Et ne parum tibi videatur, quod prae omnibus malis dilecta es, quanti boni sunt, qui minus te acceperunt? Sed quia pro desiderio singularis amoris ad ea potius, quae singulariter data sunt niti te video, quamvis multa adhuc dici possent de iis in quibus et cum quibus dilecta es, hoc quod jam dictum est sufficere volo. Nolo tamen, ut parum existimes vel in tantis, vel cum talibus te esse dilectam, ubi et bonos omnes habeas socios, malos vero, ut quae condita sunt universa, subjectos. Vidisti igitur, o anima mea, quanta sunt in quibus dilecta es, vidisti quales sunt cum quibus dilecta es, nunc prae quibus dilecta sis considera, quantum potes. Tibi loquor, anima mea, tu nosti quid acceperis, et necesse habes adhuc melius nosse, ne incipias vel de iis quae non accepisti praesumere, vel de iis quae accepisti gratias non referre.
Utinam recolere possim ea quomodo tibi expedit, et quomodo illi placet, qui tibi haec dedit! Nam et ipse idcirco haec tibi dedit, ut tu semper ea in memoria habeas, et nunquam ab ejus amore oblivione tepescas. Primum cogita anima mea, quod aliquando non fueris, et ut esse inciperes, hoc ejus dono acceperis. Donum ergo ejus erat, ut fieres. Sed nunquid tu ei aliquid dederas priusquam fieres, quo tibi hoc ab eo redderetur ut fieres? Nihil prorsus, nihil tu dederas, nihil dedisse poteris priusquam fieres, sed gratis accepisti ab eo ut fieres. Cui ergo praelata es in eo quod facta es? Quis minus accipere potuit, quam qui ut fieret accepit?
Et tamen nisi hoc esset aliquid accipere; non poterat qui non erat incipere, et nisi esse quam non esse melius esset, nihil ille qui est eo, qui non est, amplius accepisset. Quare ergo, Deus meus, fecisti me, nisi quia esse magis quam non esse voluisti me? Et plus dilexisti me omnibus iis qui accipere non meruerunt illud a te. Cum ergo, Deus meus, esse mihi dedisti bonum et magnum, bonum et pulchrum bonum tuum mihi dedisti, et me (cum hoc mihi dares) praetulisti omnibus quibus hoc tantum bonum tuum dare noluisti. O anima mea, nunquid aliquid dicimus, cum hoc Deo nostro dicimus? Deo nostro a quo facti sumus, facti qui non fuimus, et ab omnibus qui facti non sunt, amplius accepimus. Sic prorsus, sic aliquid dicimus, et multum dicimus cum hoc dicimus, et hoc semper dicere debemus, ne unquam obliviscamur eum a quo tantum bonum accepimus. Qui utique si nihil amplius dedisset, pro eo ipso tamen semper a nobis laudandus et diligendus esset.
Nunc autem amplius dedit, quia dedit non solum esse, sed pulchrum esse, formosum esse, quod quantum superat nihil per existentiam, tantum antecedit aliquid per formam, in quo multum placet id quod est, et amplius id quod tale est. In quo, anima mea, omnibus te praelatam aspice, quos tale et tam excellens existendi bonum vides non accepisse. Sed nec hic terminari potuit munificentia largitoris optimi. Adhuc aliquid plus dedit, et magis nos ad similitudinem suam traxit; voluit ad se trahere per similitudinem quos ad se trahebat per dilectionem. Dedit ergo nobis esse, et pulchrum esse; dedit et vivere, ut praecellamus et iis quae non sunt per essentiam, et iis quae inordinata aut incomposita sunt, per formam, et quae inanimata, per vitam. Magno debito obligata es anima mea, multum accepisti, et nihil a te habuisti. Et pro iis omnibus non habes quid retribuas, nisi tantum ut diligas. Nam quod per dilectionem datum est, nec melius nec decentius quam per dilectionem rependi potest.
Accepisti autem hoc totum per dilectionem. Poterat enim Deus etiam aliis creaturis suis dedisse vitam, sed amplius in hoc dono dilexit te. Nec ideo plus dilexit te, quoniam plus diligendum invenit in te, sed quia gratuito plus dilexit te, talem fecit te ut jam nunc merito plus diligat te.
ANIMA. Quanto plus audio, tanto plus audire concupisco, perge, quaeso, et quae sequuntur narrato.
HOMO. Post esse, et post pulchrum esse, post vivere, datum est et sentire, datum est et discernere, et per eamdem dilectionem datum est, quae nisi praecessisset, nihil a largiente datum, nihil ab indigente acceptum fuisset. Quam sublimis, et quam decora facta es, anima mea. Quid sibi iste ornatus tantus ac talis voluit, nisi quia idem ipse, qui te induit, sponsam suo thalamo praeparavit? Novit ad quod opus te conderet, novit qualis ornatus illud opus deceret, et ideo dedit quod decuit, et quod tantum decuit, ut et ipse diligeret hoc, qui dedit. Sensibus foris decoravit, intus sapientia illustravit. Sensus dans quasi exteriorem, sapientiam quasi interiorem habitum. Sensus quasi quasdam gemmas fulgentes appendens exterius, sapientiam quasi naturali pulchritudine faciem vultus tui decorans intus.
Ecce ornatus tuus, omnium gemmarum vincit pulchritudinem, ecce facies tua omnium formarum superat decorem. Talem omnino esse decebat, quae ad coelestis regis thalamum introducenda fuerat. Quantum dilecta es, et prae quantis dilecta es, quando talis facta es! Quam singulare donum, quam non omnibus concessum, non nisi dilectis et diligendis concedendum! Multum gloriari poteras, et multum custodiri debueras, ne tale donum perderes, ne tale ornamentum foedares, ne tantum decorem corrumperes, ne eo amisso vel immunito amplius misera fieres, quam eo non accepto vel non perfecto misera fuisses, ne te cum damno amissae pulchritudinis simul torqueret confusio foeditatis, et abjecta vilior fieres quam si recepta non fuisses. Istud ergo custodiendum et illud cavendum fuerat, ut istud custoditum persisteret, et illud cautum non eveniret. Sed vide quid fecisti, anima mea; dereliquisti sponsum tuum, et cum alienis prostituisti amorem tuum. Corrupisti integritatem tuam, foedasti pulchritudinem tuam, dispersisti ornatum tuum.
Tam vilis, et tam turpis, et tam immunda facta es, quasi talis sponsi amplexibus amplius digna non esses. Oblita es ergo sponsi tui, et pro tantis beneficiis condignas gratias non egisti. Meretrix facta es, et prae nimiis fornicationibus tuis laxata sunt ubera tua. Rugosa effecta est frons tua, genae marcidae, languentes et stupentes oculi, labia pallore obducta, exsiccata cutis, virtus infracta, ipsis quoque amatoribus tuis odiosa.
ANIMA. Sperabam tanta illa praecoma ad alium finem tendere, sed ut video ad majorem confusionem mei haec dixisti, ut eo magis odio dignam ostenderes, quo tantis beneficiis acceptis, et non custoditis magis ingratam comprobasses. Vellem ergo aut factum non esse quod dictum est, aut saltem dictum non esse quod factum est, ut vel oblivio confusionem tegeret, si praesumptio reatum non vitasset.
HOMO. Non ad confusionem tui, sed ad eruditionem dicta sunt, ut magis illi fias obnoxia, qui te et fecit cum non eras, et redemit cum perieras. Nam illud quoque in assertionem amoris illius commemoravi, ut inde occasione sumpta jam nunc tibi narrare incipiam, quantum iste sponsus tuus (qui tam excelsus apparuit cum te conderet) humiliari dignatus est cum te repararet. Illic tam sublimis, hic tam humilis, non tamen hic quam illic minus amabilis, quia nec hic quam illic minus admirabilis. Illic potenter magna tibi contulit, hic misericorditer pro te dira sustinuit. Ut enim te relevaret illuc unde cecideras, ipse descendere dignatus est huc ubi jacebas, et ut tibi juste redderetur quod perdideras, ipse dignatus est pie pati quod tolerabas. Descendit ergo, suscepit, sustinuit, vicit, restauravit, descendit ad mortalem, suscepit mortalitatem, sustinuit passionem, vicit mortem, restauravit hominem; ecce, anima mea, obstupesce tanta mirabilia, tanta beneficia propter te exhibita. Cogita quantum diligat te, qui tanta facere dignatus est propter te.
Pulcrha facta fueras ejus munere, foeda facta es tua iniquitate. Sed iterum mundata es et formosa facta ejus pietate, operante tamen utrobique charitate. Olim cum non esses, dilexit te ut conderet Postea cum foeda esses, dilexit te ut pulchram faceret, et ut ostenderet tibi quantum te diligeret, non nisi moriendo a morte te liberare voluit, ut non tantum pietatis impenderet beneficium, verum et charitatis monstraret affectum Nunc autem tam sincera charitate te diligit, ac si semper cum eo perstitisses, nec exprobrat tibi reatum, nec improperat tibi beneficium. Et si deinceps fideliter cum eo perseverare, ipsumque ut decet amare, ac tuum illi amorem incontaminatum conservare volueris, majora prioribus se daturum promittit.
ANIMA. Jam quodam modo amare incipio culpam meam, quia, ut video, non parum mihi malefecisse profuit, quanto ex eo mihi, id quod votis omnibus scire desiderabam luce, clarius innotescit. O felix culpa mea, ad quam diluendam dum ille charitate trahitur, ipsa quoque ejus charitas mihi desideranti, et totis eam praecordiis concupiscenti aperitur. Nunquam tam bene dilectionem ejus agnoscerem, si in tantis periculis eam experta non fuissem. O quam feliciter cecidi, quae post lapsum felicior resurrexi! Nulla dilectio major, nullus amor sincerior, nulla charitas sanctior, nullus affectus ardentior; mortuus est pro me innocens, nihil in me, quod amaret inveniens. Quid ergo, Domine, dilexisti in me, et tantum dilexisti ut morereris pro me? Quid tale in me invenisti, pro quo tanta et tam dura sustinere voluisti?
HOMO. O anima mea, argue temetipsam coram Domino, quod hucusque tantis beneficiis ejus ingrata fuisti, et miserationes ejus plurimas cognoscere noluisti. Sed ut adhuc melius intelligere possis quantum illi debeas, me reliqua ejus beneficia secundum coeptum ordinem prosequente, volo ut diligenter intendas.
ANIMA. Hoc semper audire desidero, quod mihi tam dulce est, ut idem te incessanter iterare cuperem, non ad alia quoque quae restant audienda, festinarem.
HOMO. Abieras ergo et perieras, et quia in peccatis tuis venundata eras, venit ille post te ut redimeret te, et tantum dilexit te, ut sanguinis sui pretium appenderet pro te, talique pacto et reduxit te de exsilio, et redemit de servitio.
ANIMA. Nescivi quod tantum me diligeret Deus, amplius mihi vilis esse non debeo, quae tantum Deo placui, ut et mori eligeret pro me, ne perderet me.
HOMO. Et quid si cogitare coeperis quot et quales in comparatione tui abjecti sunt, qui hanc, quae tibi data est, gratiam consequi non potuerunt? Certe audisti ab initio usque ad hanc diem, quam multae generationes hominum pertransierunt, quae omnes sine cognitione Dei, et pretio suae redemptionis in interitum sempiternum dilapsae sunt. Omnibus illis te redemptor et amator tuus praetulit, quando tibi hanc gratiam largitus est, quam nullus horum percipere meruit. Et quid dices? Quare putas praelata es illis omnibus? Nunquid tu fortior, nunquid sapientior, nunquid nobilior, nunquid ditior illis omnibus fuisti, quia hanc prae illis omnibus specialem gratiam sortiri meruisti? Quot fortes, quot sapientes, quot nobiles, quot divites ibi fuerunt?
et tamen universi relicti et abjecti perierunt. Tu sola prae omnibus illis assumpta es, et quare in te hoc factum sit, nullam praeter gratuitam Salvatoris tui charitatem, causam invenire potes. Elegit ergo et praeelegit te sponsus tuus, amator tuus, Redemptor tuus, Deus tuus. Elegit te in omnibus, et assumpsit te ex omnibus, et amavit te prae omnibus. Nomine suo vocavit te, ut memoriale ejus semper esset apud te, voluit te participem esse in nomine, participem in nominis veritate, quoniam unxit te illo (quo et ipse unctus erat) oleo laetitiae, ut ab uncto sit unctus, qui a Christo dicitur Christianus.
ANIMA. Multum, fateor, collatum est mihi, sed quaeso te, si ut (asseris) ego jam assumpta sum, quid adhuc differor, quoniam ad amplexus sponsi necdum venire possum?
HOMO. Nescis ergo, anima mea, nescis quam foeda prius fuisti, quam polluta, quam deformis et squalida, discissa et dissipata, omni horrore et enormitate plena. Et quomodo tam cito in illum pudoris et castitatis thalamum introduci expetis, nisi prius saltem cura aliqua et studio exculta ad pristinum decorem repareris? Nam hoc est quod nunc exspectaris, hoc est quod iste tuus sponsus adhuc praesentiam suam tibi subtrahit, et necdum in mutuos amplexus et dulcia oscula te admittit, quia videlicet nec polluta debet mundum tangere, nec turpem decet pulchrum videre. Cum autem praeparata et decenter ornata fueris, tunc demum in illum coelestis sponsi thalamum sine confusione permansura introibis. Nec te pudebit tunc priscae turpitudinis, cum nihil turpe, nihil pudore dignum habebis. Prius ergo stude formam tuam excolere, faciem ornare, habitum componere, maculas tergere, munditiam reparare, mores corrigere, disciplinam servare, et omnibus tandem in melius commutatis digno sponso dignam sponsam reddere. Aliquid dicere volo, unde te magis cautam efficiam, ne pro eo quod electam te audis, aut elatio tumidam, aut negligentia reddat dissolutam.
Nunquam audisti quid rex Assuerus fecit, quando Vasthi reginam propter insolentiam illius repudiavit? factum insigne, exemplum utile, periculum grave Abjecta est ergo illa propter superbiam suam, et factum est regis praeceptum, ut de omni regno suo congregarentur puellae speciosae virgines, et adducerentur ad civitatem Susan, et traderentur in domum feminarum sub manu Egei eunuchi, qui erat praepositus et custos mulierum regiarum, ibique acciperent mundum muliebrem, et caetera ad usum necessaria. Sicque omnibus abundanter secundum regiam ambitionem suppletu excolerentur, et ornarentur. Per sex menses oleo myrtino ungerentur, per alios sex quibusdam pigmentis uterentur, et sic compositae et ornatae, de triclinio feminarum ad regis cubiculum transirent, ut quae ex omnibus magis placuisset, illa pro Vasthi in solio regni sederet (Esther. II). Vide quam multae electae sunt, ut una eligeretur, illa scilicet quae oculis regis formosior et ornatior caeteris videretur. Ministri regis multas eligant ad cultum. Rex ipse unam eligit ad thalamum.
Prima electio multarum facta est, secundum regis praeceptionem, secunda electio unius facta est, secundum regis voluntatem. Consideremus ergo si forte exemplum hoc praesenti (de quo agimus) negotio valeat adaptari. Rex, summi regis Filius, venit in hunc mundum (quem ipse creaverat) desponsare sibi uxorem electam, uxorem unicam, uxorem nuptiis regalibus dignam. Sed quia hunc Judaea humilitatis forma apparentem recipere contempsit, abjecta est. Et missi sunt ministri regis, apostoli videlicet, per totum mundum congregare animas, et adducere ad civitatem Regis, id est ad sanctam Ecclesiam, in qua domus est et mansio mulierum regiarum, id est sanctarum animarum, quae fecundantur et generant non ad servitutem, sed ad regnum filios. Quae, quia non ex timore, sed chararitate Deo serviunt, quasi in libertatem bonorum operum partus edunt. Multi ergo vocati intrant per fidem Ecclesiam, et ibi sacramenta Christi quasi quaedam unguenta et antidota ad reparationem, et ad ornatum animarum praeparata, accipiunt. Sed quia ore veritatis dicitur: Multi sunt vocati, pauci vero electi (Matth.
XX) , non omnes, qui ad hunc cultum sunt admissi, ad regnum sunt eligendi, nisi tantum ii qui sic student se per ista mundare et excolere, ut cum ad regis praesentiam introducti fuerint, tales inveniantur, quos ipse magis velit eligere quam reprobare. Vide ergo ubi posita es, et intelliges quid facere debes. Posuit enim te sponsus tuus in triclinio, ubi mulieres ornantur, varia pigmenta et diversas species dedit, cibosque regios, de mensa sua ministrari tibi praecepit, quidquid ad sanitatem, quidquid ad refectionem, quidquid ad reparandam speciem, quidquid ad augendum decorem valere potest, tribuit. Cave ergo, ne ad colendam teipsam negligens sis, ne in novissimo tuo, cum in conspectu sponsi hujus repraesentata fueris, indigna (quod absit!) ejus consortio inveniaris. Praepara te sicut decet sponsam Regis, et sponsam Regis coelestis, sponsam Sponsi immortalis.
ANIMA. Amaricasti iterum me, et perculisti pavore non modico. Nam quantum ex verbis tuis intelligi datur, mutavi propositum, sed non evasi periculum. Mutavi propositum, quia ab illo, qui me olim distrahebat vago instabilique amore, ad unicam dilectionem conversa sum. Non evasi periculum, quia, sicut asseris, nisi me omnibus modis dignam exhibere studuero, ad fructum hujus dilectionis non pertingo. Superest ergo ut nunc mihi diligentius edisseras de hoc triclinio in quo mulieres regiae aluntur, et de cibo regio qui eis datur, et de ipsis quoque unguentis quibus unguntur, et de caeteris omnibus quae ad cultum sive decorem exhibentur. Ipsius enim dilectione provocor, iis deinceps studium impendere, sine quibus me video ad dilectionis affectum non posse pervenire. Atque utinam ego illa una esse merear, cujus decorem atque ornatum rex laudabit.
Quam felix illa et quanto electis electior, quae ad hunc finem studium suum perducet? Quam exiguum jam omnem laborem reputarem, si ad hunc finem studium meum perducere possem. Quaeso igitur ut non pigriteris per singula mihi ediscere, quae sint illa remedia quibus faciem meam debeam ad hunc decorem reformare, quia vehementer illi placere cupio, cujus charitatem erga me tam benignam et amorem tam jucundum agnosco.
HOMO. Sic vere necesse est ut facias. Precorque, ut ipse, qui tibi jam voluntatem hoc faciendi tribuit, vires etiam perficiendi tribuere velit. Quaeris quod sit triclinium, quaere etiam quod sit regis cubiculum. Istas duas mansiones propone tibi, quia harum tibi consideratione opus est. Est ergo triclinium, est regis cubiculum. In triclinio sponsae ad nuptias praeparantur, in cubiculo autem nuptiae celebrantur. Praesens Ecclesia quasi triclinium est, in qua nunc sponsae Dei ad futuras nuptias praeparantur.
Coelestis Jerusalem quasi Regis cubiculum est, in qua nuptiae ipsae celebrantur. Post tempora autem ornandi, de triclinio transeunt ad Regis cubiculum, quia post tempora bene operandi veniunt, ut boni operis sui percipiant fructum. Praesens vero Ecclesia triclinium dicitur propter tres ordines fidelium, conjugatorum, continentium, rectorum vel virginum. Videamus deinceps quae sint unguenta, et pigmentorum genera, qui cibi, quae vestimenta ad cultum sponsarum praeparata. Neque hoc praetermittendum est, quod ipse sponsus sicut gratuito primum quodammodo foedas ac turpes diligit, ita et gratuito eis ad ornatum adminiculum omne impendit. Nec quidquam ex se habent, nisi ab illo accipiant unde illi placeant, ut etiam hoc ad dilectionem pertinere scias, quod habes unde ornare te possis, quae utique ex te nihil habes, nisi ab illo acceperis. Primum est fons baptismi hic positus, et lavacrum regenerationis, in quo sordes praeteritorum criminum abluis. Deinde chrisma et oleum, in cujus unctione Spiritu sancto liniris.
Post haec delibuta et unctione laetitiae perlusa ab mensam venis, et percipis ibi alimentum corporis et sanguinis Christi, quo interius saginata atque refecta noxiam illam praeteritorum jejuniorum maciem depellis, et pristina plenitudine atque fortitudine reparata rursus quodammodo juvenescis. Deinde vestimenta bonorum operum induis, et fructu eleemosynarum, cum jejuniis et orationibus, cum sacris vigiliis, aliisque operibus, pietatis, quasi quodam vario ornatu decoraris. Ad ultimum sequuntur aromata virtutum, quarum odor suave spirans omnem illum antiquarum sordium fetorem fugat, ita ut tibi quodammodo tota mutari, et in aliam transformari videaris, et magis laeta, magis alacris, magis sospes efficiaris. Datur etiam tibi speculum sancta Scriptura, ut ibi videas faciem tuam, ne quid minus aut aliter quam decet habeat compositio ornatus tui. Quid ergo dicis anima mea? Scis utrumne adhuc aliquid horum perceperis? Certe in fonte abluta fuisti, certe de mensa Regis eumdem cibum comedisti, et eumdem potum bibisti. Sed forte iterum polluta es, habes lacrymas, quibus iterum te abluas.
Iterum unctio emarcuit in te, per bonam et piam devotionem iterum te ungas. Iterum jejunio diuturno confecta es: iterum lacrymis abluta, et piae devotionis unctione renovata ad refectionem tuam redeas. Vide quam pia dispensatione tibi ubique concurritur. Non habuisti et datum est tibi, perdidisti et restauratur tibi, nusquam derelinqueris, ut scias quantum ille te diligat, a quo amaris; non vult te perdere, et ideo tanta patientia exspectat, et concedit pie, negligenter toties amissa iterum atque iterum si tu volueris reparare. O quot jam perierunt, qui ista tecum acceperant, sed amissa iterum tecum recipere non meruerunt. Plus ergo omnibus illis dilecta es, quia tibi tam benigne amissum redditur, quod illis perditum tam districte negabatur. Nunquid tibi gratia bene operandi nulla data est? tamen voluntas bona ipso largiente negata non est.
Si magna opera facis; misericorditer sublimaris. Si non facis magna opera, fortassis salubriter humiliaris. Melius novit ille quid tibi expediat quam tu, et ob hoc si vis bene de illo sentire, totum, quod ab illo tibi fit, bene fieri intellige. Forte gratiam vitutum non habes, sed dum vitiorum impulsu concuteris, melius in humilitate solidaris. Suavius redolet Deo humilitas infirma, quam virtus elata. Nihil ergo dispositioni illius praejudicare audeas, sed semper cum timore et reverentia ora eum, ut quemadmodum ipse novit tibi subveniat. Si qua adhuc in te mala permanserunt, pie diluat, si qua inchoata sunt bona benigne perficiat, et ea te (qua ipse voluerit) via ad se perducat. Quid tibi amplius dicam?
estne aliquid adhuc quod dicere possumus ad ostendendam dilectionem? Tibi loquor, anima mea, estne aliquid? Quid dicis? Si tua dicis, aliena non poteris. Si aliena et tua, non tamen omnia. Quis enim omnia dicere potest? et tamen scimus quod omnium origo charitas est. Ecce duo nati sunt, eadem utrisque nobilitas generis, eadem hora nativitatis.
Alter in paupertate relinquitur, alter divitiis sublimatur, et utrumque charitas operatur, quia et hunc paupertate humiliat, et illum abundantia consolatur. Iste debilis est, et ille fortis. Ille tenetur ne malum perficiat, iste roboratur, ut ad bonum opus convalescat; utrumque charitas probat, non reprobat. Alter per sapientiam illuminatur, alter in simplicitate sui sensus relinquitur. Iste ut seipsum despicere, ille ut studeat Creatorem suum agnoscere, utrique tamen voluit charitas adesse. Talis est amor Dei erga nos, nec quidquam omnino humana infirmitas tolerat, quod ipse (quantum in sua bonitate est) ad bonum nostrum non disponat.
Confiteor tibi miserationes tuas, Domine Deus meus, quid non dereliquisti me, dulcedo vitae meae, et lumen oculorum meorum. Quid retribuam tibi pro omnibus quae tribuisti mihi? (Psal. CXV.) Vis ut diligam te, et quomodo diligam te? quantum diligam te? quis sum ego ut diligam te? et tamen diligam te, Domine, fortitudo mea, firmamentum meum, refugium meum, liberator meus, Deus meus, adjutor meus, protector meus, cornu salutis meae, et susceptor meus, et quantum adhuc dicam?
Tu es Dominus Deus meus (Psal. XVII) . O anima mea, quid faciemus Domino Deo nostro, a quo tot et tanta bona accepimus? Neque enim contentus fuit eadem (quae et caeteris) bona nobis tribuere, sed in malis quoque nostris eum singularem dilectorem agnoscimus, ut eum tam de bonis quam de malis nostris omnibus singulariter diligamus. Tu dedisti mihi, Domine, ut te agnoscam, et prae caeteris multis de tuis secretis revelata intelligam. Alios coaetaneos meos in tenebris ignorantiae dereliquisti, et mihi prae illis lumen sapientiae tuae infudisti. Tu dedisti mihi verius cognoscere te, purius diligere te, sincerius credere in te, ardentius sequi te. Tu dedisti mihi sensum capacem, intellectum facilem, memoriam tenacem, linguam disertam, sermonem gratum, doctrinam suasibilem, efficaciam in opere, gratiam in conversatione, provectum in studiis, effectum in coeptis, solamen in adversis, cautelam in prosperis, et quocunque vertebam me, ubique gratia tua et misericordia praecessit me.
Et fecisti promo omnia saepe cum mihi consumptus videbar, subito liberasti me; quando errabam, reduxisti me; quando ignorabam, docuisti me; quando peccabam, corripuisti me, quando tristabar consolatus es me, quando desperabam confortasti me, quando cecidi erexisti me; quando steti, tenuisti me, quando ivi duxisti me; quando veni, suscepisti me. Haec omnia mihi fecisti, Domine Deus meus, et alia multa de quibus mihi dulce erit semper cogitare, semper loqui, semper gratias agere, ut te laudem et amem pro omnibus beneficiis tuis, Domine Deus meus. Ecce habes, anima mea, arrham tuam, et in arrha tua cognoscis sponsum tuum; serva te illi intactam, serva impollutam, serva integram, serva incontaminatam. Si olim meretrix fuisti, jam virgo facta es, quemadmodum amor illius consuevit corruptis integritatem reddere, et integris castitatem conservare. Semper autem cogita quantam tecum misericordiam fecerit, et in hoc perpende quantum ab ipso diligeris, quod ejus beneficium nunquam tibi defuisse cognoscis.
ANIMA. Vere fateor merito amor iste singularis dicitur, qui, cum se in multos diffundat, ita tamen unice singulos amplexatur. Vere pulchrum et mirificum bonum, quod commune est omnium, et totum singulorum. Cunctis praesidens, singulos implens, ubique praesens, omnium curam agens, et tamen singulis quasi omnibus providens Sic certe mihi videtur cum ejus miserationes circa me attendo, quod (si fas est dicere) quodammodo nihil aliud agat Deus, nisi ut meae saluti provideat, et ita totum ad custodiam mei occupatum video, quasi omnium oblitus sit, et mihi soli vacare velit. Semper praesentem se exhibet, semper paratum se offert, quocunque vertero me, non me deserit, ubicunque fuero non recedit, quidquid egero pariter assistit; et quod tandem cunctis actionibus sive cogitationibus meis perpetuus inspector, et quantum ad bonitatem suam pertinet, individuus cooperator adsit, ipso operis sui effectu patenter ostendit. Ex quo constat quod licet facies ejus adhuc a nobis non possit videri, nunquam tamen possit praesentia ejus evitari. Ego autem fateor, diligentius hoc considerans timore pariter et pudore ingenti confundor, quod illum, cui tam vehementer placere cupio, ubique mihi praesentem et omnia mea occulta videntem intueor. O quam multa sunt in me de quibus coram oculis ejus erubesco, et pro quibus jam magis illi displicere timeo, quam pro iis quae laudanda in me sunt (si qua sunt) placere posse in me confido?
O utinam ad modicum ab oculis ejus possem abscondi, donec maculas istas omnes detergerem, et sic demum ante conspectum ejus sine macula immaculata apparerem! Nam quomodo in hac deformitate placere illi potero, quae et mihi quoque in illa vehementer displiceo? O maculae veteres, o maculae foedae et turpes, quid tandiu haeretis? Abite, discedite, et ne praesumatis amplius oculos dilecti mei offendere. Nolite fallere vosmetipsas, non semper mecum (ipso adjuvante) manebitis, quamvis me adhuc pigritante exterminari non potuistis. Ego juravi super vobis quod nec tenebo, nec diligam vos amplius, quia omnino detestor et prorsus abominor turpitudinem vestram. Jamque deinceps, etiamsi possem a Sponso meo non videri, nollem tamen a vobis infici. Quanto magis nunc quia palam ipso sum, et quia plus certe me contristat ejus offensio, quam mea etiam turpitudo.
Recedite ergo, in vanum amplius mihi adhaeretis, quia, etiam mecum manentes, meae non estis. Alienas vos a sorte mea judico, et vobiscum deinceps nullam communionem habere volo. Habeo aliud exemplar cui conformari cupio, et ad aliud jugiter respicio, ac quantum possum magis semper ac magis exinde similitudinem traho. Et quo hoc etiam didici, quod vos exterminare debeo, et qualiter hoc faciam jam agnosco
HOMO. Mira res nobiscum agitur, quam ideo fortassis non miraris, quia necdum quid dicere velim intelligis. Considero namque qualiter a principio nostri sermonis multa quae adversari videbantur dilectioni in medium adduxeris, et quod ex eis semper non infirmata, sed amplius probata sit virtus dilectionis. Dixisti dilectionem singularem pariter et communem esse non posse, sed inde comprobata est amplius mirabilis, quod demonstrata est communis esse et singularis. Dixisti rursum te perfecte non diligi, eo quod ad cultum electam audieras, et adhuc ad thalamum assumptam non vidisti. Sed tamen iterum ostenditur tanto major erga te dilectio, quanto major per ejus patientiam tua exspectatur perfectio. Ad extremum modo dubitare coepisti, an, in hac deformitate tua quam (licet invita) pateris, ab illo posses diligi. Sed quando hoc dubitasti, olim te totam foedam et tamen dilectam fuisse jam non meministi.
Si ergo te nunc diligere dignatus est, quando tota turpis, et nihil adhuc decoris habens fuisti, quanto magis nunc diliget te, quando decorari, et priscam turpitudinem deponere jam coepisti? Nam et hoc quoque ad laudem dilectionis ejus pertinet, quod imperfectam diligere dignatur. Et quamvis quaedam adhuc in te videat, quae sibi non placent, diligit tamen hoc ipsum, quod tu quoque ea in temetipsa jam odisse coepisti quae illi displicent. Non enim tam statum quam propositum respicit, nec quid sis, sed quid esse velis, attendit, si tamen tu quantum potes satagis, ut quod adhuc esse non coepisti, esse merearis.
ANIMA. Hoc ultimum interrogationis meae benigne, ut suscipias, quaeso, quid est illud dulce, quod in ejus recordatione aliquando me tangere solet, et tam vehementer atque suaviter afficere, ut jam tota quodammodo a memetipsa abalienari, et nescio quo abstrahi incipiam. Subito enim innovor et tota immutor, et bene mihi esse incipit ultra quam dicere sufficiam. Exhilaratur conscientia, in oblivionem venit omnis praeteritorum dolorum miseria, exsultat animus, clarescit intellectus, cor illuminatur, desideria jucundantur, jamque alibi (nescio ubi) me esse video, et quasi quiddam amplexibus amoris intus teneo, et nescio quid illud sit, et tamen illud semper retinere, et nunquam perdere toto adnisu laboro. Luctatur quodammodo delectabiliter animus, ne recedat ab eo, quod semper amplecti desiderat, et quasi in illo omnium desideriorum finem invenerit summe et ineffabiliter exsultat, nihil amplius quaerens, nihil ultra appetens, semper sic esse volens Nunquid ille est dilectus meus? Quaeso, dic mihi, ut sciam an ille est, ut si denuo ad me venerit, obsecrem eum ne recedat, sed semper permaneat.
HOMO. Vere ille est dilectus tuus qui visitat te, sed venit invisibilis, venit occultus, venit incomprehensibilis. Venit ut tangat te, non ut videatur a te; venit ut admoneat te, non ut comprehendatur a te; venit non ut totum infundat se, sed ut gustandum praebeat se; non ut impleat desiderium, sed ut trahat affectum; primitias quasdam porrigit suae dilectionis, non plenitudinem exhibet perfectae satietatis. Et hoc est quod maxime ad arrham desponsationis tuae pertinet, quod ille, qui in futuro se tibi videndum, et perpetuo possidendum dabit, nunc aliquando (utquam dulcis sit agnoscas) se tibi ad gustandum praebet. Simul etiam interim de absentia ejus consoleris, quando ejus visitatione ne deficias incessanter reficeris. Quaeso, anima mea, multa jam diximus, post haec omnia unum agnosce, unum dilige, unum sequere, unum apprehende, unum posside.
ANIMA. Hoc opto, hoc desidero, hoc totis praecordiis concupisco.
Scripture echoes
- ↩Rev.3.5;Rev.21.27 — The one who conquers will thus be clothed in white garments, and I will not erase his name from the book of life. I will confess his name before my Father and before his angels. Rev.21.27 — And nothing unclean will ever enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb's book of life.
- ↩Song.6.9 — She is the only one, my dove, my perfect one; she is the only one of her mother, the pure one to her who bore her. The daughters saw her and called her blessed; queens and concubines—they praised her.
- ↩Gen.1.26-Gen.1.27 — Then God said, "Let us make man in our image, according to our likeness. And let them have dominion over the fish of the sea, over the birds of the air, over the livestock, over all the earth, and over every creeping thing that creeps on the earth." Gen.1.27 — So God created man in His own image; in the image of God He created him; male and female He created them.
- ↩Matt.22.37 — And he said to him, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.'
- ↩Heb.1.9 — You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.
- ↩Esth.1.10-Esth.1.22 — On the seventh day, when the king's heart was merry with wine, he said to Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carkas — the seven eunuchs who served in the presence of King Ahasuerus — Esth.1.11 — to bring Queen Vashti before the king with the royal crown, to show the peoples and the officials her beauty, for she was lovely to look at. Esth.1.12 — But Queen Vashti refused to come at the king's command delivered by the eunuchs. Then the king was greatly enraged, and his anger burned within him. Esth.1.13 — Then the king said to the wise men who knew the times—for such was the king's way before all who knew law and justice— Esth.1.14 — And the ones near him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan — the seven princes of Persia and Media who saw the face of the king, who sat first in the kingdom. Esth.1.15 — According to the law, what is to be done with Queen Vashti, because she did not obey the command of King Ahasuerus delivered by the eunuchs? Esth.1.16 — Then Memucan said before the king and the officials: 'It is not against the king alone that Queen Vashti has done wrong, but against all the officials and all the peoples who are in all the provinces of King Ahasuerus.' Esth.1.17 — For the report of the queen will spread to all the women, so that they will despise their husbands in their own eyes, when they say, 'King Ahasuerus commanded that Queen Vashti be brought before him, and she did not come.' Esth.1.18 — And on this day the noblewomen of Persia and Media who have heard of the queen's conduct will say the same to all the king's officials — enough contempt and fury. Esth.1.19 — If it pleases the king, let a royal decree go out from him and let it be written among the laws of Persia and Media, so that it cannot be revoked: that Vashti is never again to come before King Ahasuerus. And let the king give her royal position to another who is better than she. Esth.1.20 — And when the decree of the king that he makes is heard throughout all his vast realm, then all the wives will give honor to their husbands, from the greatest to the least. Esth.1.21 — The advice pleased the king and the officials, and the king did as Memucan had proposed. Esth.1.22 — And he sent letters to all the king's provinces, to every province according to its script, and to every people according to its language, that every man should be ruler in his own house and speak according to the language of his people.
- ↩Esth.2.2-Esth.2.4 — Then the king's young attendants said, 'Let beautiful young virgins be sought for the king.' Esth.2.3 — And let the king appoint officers in all the provinces of his kingdom, and let them gather every young woman, a virgin, who is of good appearance, to Shushan the citadel, to the house of the women, to the hand of Hegai, the king’s eunuch, keeper of the women; and let their cosmetics be given to them. Esth.2.4 — And the young woman who pleases the king shall reign in place of Vashti. And the thing pleased the king, and he did so.
- ↩Esth.2.12 — Now when the turn of each young woman came to go in to King Ahasuerus, at the end of her twelve months — for so the days of their cosmetic treatments were completed: six months with oil of myrrh, and six months with perfumes and with the cosmetics of women —
- ↩Esth.2.13-Esth.2.17 — And when the young woman came to the king, whatever she requested was given to her to bring with her from the women's house to the king's house. Esth.2.14 — In the evening she would go in, and in the morning she would return to the second house of the women, to the custody of Shaashgaz, the king's eunuch who guarded the concubines. She would not go in again to the king unless the king desired her and she was summoned by name. Esth.2.15 — And when the turn came for Esther, daughter of Abihail the uncle of Mordecai, who had taken her as his own daughter, to go in to the king, she asked for nothing except what Hegai the king's eunuch, keeper of the women, advised. And Esther found favor in the eyes of all who saw her. Esth.2.16 — So Esther was taken to King Ahasuerus, into his royal palace, in the tenth month, which is the month of Tebeth, in the seventh year of his reign. Esth.2.17 — And the king loved Esther more than all the other women, and she won favor and kindness before him more than all the virgins, and he set the royal crown on her head and made her queen in place of Vashti.
- ↩Esth.2.2-Esth.2.3 — Then the king's young attendants said, 'Let beautiful young virgins be sought for the king.' Esth.2.3 — And let the king appoint officers in all the provinces of his kingdom, and let them gather every young woman, a virgin, who is of good appearance, to Shushan the citadel, to the house of the women, to the hand of Hegai, the king’s eunuch, keeper of the women; and let their cosmetics be given to them.
- ↩Esth.2.2-Esth.2.3 — Then the king's young attendants said, 'Let beautiful young virgins be sought for the king.' Esth.2.3 — And let the king appoint officers in all the provinces of his kingdom, and let them gather every young woman, a virgin, who is of good appearance, to Shushan the citadel, to the house of the women, to the hand of Hegai, the king’s eunuch, keeper of the women; and let their cosmetics be given to them.
- ↩Esth.2.17 — And the king loved Esther more than all the other women, and she won favor and kindness before him more than all the virgins, and he set the royal crown on her head and made her queen in place of Vashti.
- ↩Matt.22.14 — For many are called, but few are chosen.
- ↩Matt.22.14 — For many are called, but few are chosen.
- ↩Song.1.12-Song.1.14 — While the king was at his table, my nard gave forth its fragrance. Song.1.13 — A sachet of myrrh is my beloved to me; between my breasts he will lie. Song.1.14 — My beloved is to me a cluster of henna blossoms in the vineyards of En-gedi.
- ↩Matt.25.1-Matt.25.13 — Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Matt.25.2 — Five of them were foolish, and five were wise. Matt.25.3 — For the foolish ones took their lamps, but took no oil with them. Matt.25.4 — but the wise took oil in their vessels with their lamps Matt.25.5 — While the bridegroom was delayed, they all became drowsy and fell asleep. Matt.25.6 — But at midnight a cry has gone out: 'Look! The bridegroom! Come out to meet him.' Matt.25.7 — Then all those virgins got up and trimmed their lamps. Matt.25.8 — The foolish ones said to the wise, 'Give us some of your oil, for our lamps are going out.' Matt.25.9 — But the prudent ones answered, saying, 'No — there will not be enough for us and for you. Go instead to those who sell, and buy for yourselves.' Matt.25.10 — But while they were going away to buy, the bridegroom came, and the ready ones went in with him to the wedding feast, and the door was shut. Matt.25.11 — Afterward the other virgins also come, saying, 'Lord, Lord, open to us.' Matt.25.12 — But he answered, 'Truly, I tell you, I do not know you.' Matt.25.13 — Therefore keep watch, because you do not know the day or the hour.
- ↩Rev.19.7-Rev.19.9 — Let us rejoice and be glad and give him the glory, for the marriage of the Lamb has come, and his bride has made herself ready. Rev.19.8 — And it was granted to her that she be clothed in fine linen, bright and pure—for the fine linen is the righteous acts of the saints. Rev.19.9 — And he said to me, "Write: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are the true words of God."
- ↩Gal.4.26;Heb.12.22;Rev.21.2 — But the Jerusalem above is free, and she is our mother. Heb.12.22 — But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, Rev.21.2 — And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
- ↩Matt.7.17-Matt.7.18;Gal.6.9 — So every good tree produces good fruit, but the bad tree produces bad fruit. Matt.7.18 — A good tree cannot produce evil fruit, nor can a rotten tree produce good fruit. Gal.6.9 — And let us not grow weary in doing good, for at the proper time we will reap, if we do not give up.
- ↩Ezek.16.1-Ezek.16.14;Eph.5.25-Eph.5.27 — And the word of the LORD came to me, saying, Ezek.16.2 — Son of man, make known to Jerusalem her abominations. Ezek.16.3 — and you shall say, 'Thus says the Lord GOD to Jerusalem: Your origin and your birth were from the land of the Canaanite; your father was an Amorite, and your mother a Hittite.' Ezek.16.4 — As for your birth, on the day you were born your cord was not cut, nor were you washed with water for cleansing; you were not rubbed with salt, nor were you wrapped in cloths. Ezek.16.5 — No eye had pity on you to do even one of these things for you in compassion; you were cast out into the open field, in the loathing of your life, on the day you were born. Ezek.16.6 — And I passed by you and saw you wallowing in your blood, and I said to you, 'In your blood, live!' And I said to you, 'In your blood, live!' Ezek.16.7 — I made you flourish like a plant of the field, and you grew and became large and came to be adorned with ornaments; your breasts were formed and your hair had grown, yet you were naked and bare. Ezek.16.8 — Then I passed by you and looked upon you, and behold, your time was a time of love; so I spread my wing over you and covered your nakedness. I swore to you and entered into a covenant with you — declares the Lord GOD — and you became mine. Ezek.16.9 — Then I washed you with water, rinsed your blood from you, and anointed you with oil. Ezek.16.10 — I clothed you with embroidered cloth, and I put sandals of fine leather on your feet, and I wrapped you in fine linen, and I covered you with silk. Ezek.16.11 — I adorned you with ornaments: I put bracelets on your wrists and a chain on your neck. Ezek.16.12 — and I put a ring on your nose and rings on your ears, and a crown of beauty on your head Ezek.16.13 — So you adorned yourself with gold and silver, and your clothing was fine linen and silk and embroidered cloth; fine flour and honey and oil were your food. You became exceedingly beautiful, and you advanced to royalty. Ezek.16.14 — And your name went out among the nations because of your beauty, for it was perfect through the splendor that I had bestowed upon you, declares the Lord GOD. Eph.5.25 — Husbands, love your wives, just as Christ also loved the church and gave himself up for her. Eph.5.26 — in order that he might sanctify her, having cleansed her by the washing of water with the word, Eph.5.27 — so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, so that she might be holy and blameless.
- ↩1Cor.4.7 — For who makes you different? And what do you have that you did not receive? But if you did receive it, why do you boast as though you had not received it?
- ↩Titus.3.5 — not by works of righteousness that we ourselves had done, but according to his mercy he saved us, through the washing of renewal and rebirth and the renewing of the Holy Spirit,
- ↩2Cor.1.21-2Cor.1.22;1John.2.20 — Now the one who establishes us together with you in Christ and has anointed us is God. 2Cor.1.22 — who also sealed us and gave the guarantee of the Spirit in our hearts 1John.2.20 — And you have an anointing from the Holy One, and you all know.
- ↩Ps.116.12 — What shall I return to the LORD, for all his benefits toward me?
- ↩Ps.18.2-Ps.18.3 — And he said, I love you, O LORD, my strength. Ps.18.3 — The LORD is my rock, my fortress, and my deliverer; my God, my rock in whom I take refuge; my shield, and the horn of my salvation, my stronghold.
- ↩Ps.116.12 — What shall I return to the LORD, for all his benefits toward me?
Notes
- 1 ↩"Book of life" (liber vitae) echoes Revelation 3:5, 13:8, 17:8, 20:12–15, 21:27; also Exodus 32:32–33 and Philippians 4:3. Candidate allusion pending Moses resolution.
- 2 ↩The phrase 'quod non diligit id quod est' is compressed: it likely means one fails to love that which truly is (i.e., God, or being itself), rather than loving only what is passing. The rendering preserves this ambiguity.
- 3 ↩dilectio rendered as 'attachment' here to capture the disordered, self-enclosed quality of the love described, in line with the policy for negative-context affectio/dilectio.
- 4 ↩faciem cordis mei ('the face of my heart') renders the interior self as something that can be seen and loved — a striking image for self-knowledge through love.
- 5 ↩The sentence is compressed: the sense is that love, by its nature, requires a partner; without one, it cannot fully express its power. The phrase 'in hoc ipso jam quodammodo amor esse' is elliptical.
- 6 ↩The Latin contrasts fumum (smoke) and fetorem (stench) as unworthy byproducts of the fire of love; the rendering preserves the sensory contrast.
- 7 ↩The Latin describes love's transformative power: the lover necessarily becomes (talem esse necesse sit) like what is loved, and is transformed (transformaris) into its likeness through the societas dilectionis. This is a key theological claim about the nature of love.
- 8 ↩adumbrata veritatis imaginatio — literally 'shadowed imagination of truth' — rendered as 'shadowy imagination of truth' to preserve the sense of a dim, deceptive semblance.
- 9 ↩The sentence moves from the failure of inner self-knowledge (interna visio obscurata) to the counsel that one should at least attend to others' judgment (ex judicio alieno) — a practical application of humility.
- 10 ↩arrha and pignus are near-synonyms both meaning 'pledge' or 'earnest'; the doubling intensifies the sense of guaranteed commitment rather than distinguishing two separate concepts.
- 11 ↩Arrha (pledge/earnest) carries a Pauline theological resonance (2 Cor 1:22, 5:5; Eph 1:14) as a guarantee of future fulfillment; the translation preserves the term 'pledge' to keep that force.
- 12 ↩cum with subjunctive commendares most likely temporal ('when you were commending'), but causal or concessive is possible; temporal taken here.
- 13 ↩The conditional structure (si vel...vel) sets up two scenarios that would undermine the perfection of singular love; the logic is that praiseworthy love requires exclusivity of object.
- 14 ↩solum diligens sola: the adjectives agree with the speaker (soul) and the beloved respectively—'loving him alone' (accusative solum = him) and 'I alone' (nominative sola = the speaker). The sense is that the soul's exclusive love is not reciprocated.
- 15 ↩arrha (pledge/earnest) is a betrothal metaphor: the soul reproaches Christ for the tokens of his love that simultaneously reveal how divided that love is. quot sint vel certe quales: rhetorical questions about the number and nature of rivals.
- 16 ↩non dicam cum bestialibus, sed et cum ipsis bestiis: the speaker escalates from 'not even with beastly humans' to 'even with actual beasts'—a rhetorical degradation of the 'shared' love. The question is bitter: if the love is common to such creatures, what privilege is there in it?
- 17 ↩The Latin contrasts homines and bestiae as two categories, both not created solely for the soul's private benefit. The rhetorical force questions whether the addressee can claim exclusive ownership of what was made for common use.
- 18 ↩frueris is ambiguous between present subjunctive passive ('you may enjoy') and future perfect indicative ('you will have enjoyed'). The rhetorical question works either way: the soul is challenged to recognize the goods it already possesses through shared creation.
- 19 ↩tecum creavit can mean 'created them with you' (alongside you) or 'created them to be with you.' The translation captures the sense that creation was ordered for the soul's benefit in community, not in isolation.
- 20 ↩Pignus amoris ('pledge of love') is rendered to preserve the covenantal/romantic force of the bridal-mystical register; it could also be rendered 'token' or 'guarantee' of love.
- 21 ↩Ditio ('dominion') is rendered to preserve the hierarchical ordering of creation under human stewardship; it carries a stronger sense than mere 'control' or 'authority.'
- 22 ↩The phrase 'cunctorum singulus et singulorum totus' compresses a dense paradox: the Beloved is individually present to each and wholly present to all. The translation preserves both poles of the paradox.
- 23 ↩Satians (lemma uncertain) rendered as 'satisfying' to capture the sense of fully meeting desire, parallel to reficiens ('refreshing').
- 24 ↩Assertiones rendered 'assurances' rather than 'assertions' in keeping with the devotional context: the bridegroom's promised words are what gladden the soul.
- 25 ↩Desiderium rendered 'longing' (devotional yearning sense) rather than neutral 'desire'.
- 26 ↩Affectus and effectus rendered 'affection and effect' to preserve the paired theological language of interior disposition and actual bestowal; 'effect' here means the real outpouring of grace.
- 27 ↩quanti boni sunt rendered as 'how great are the good things' — the Latin could also mean 'how many good things' or 'how valuable the goods are'; the rhetorical force is that even those who received less from God received much.
- 28 ↩niti te video rendered as 'I see you striving' — the Latin niti carries the sense of pressing forward, leaning into, or exerting oneself toward; the speaker (the soul's interlocutor) observes the soul's inclination toward singular/unique gifts.
- 29 ↩malos vero, ut quae condita sunt universa, subjectos — the syntax is compressed. Rendered as 'the evil as subjects, just as all created things are subjected,' preserving the idea that evil beings are subjected to the soul beloved by God, in the same way that all creation is subjected. The exact theological nuance is ambiguous.
- 30 ↩tepescas rendered 'grow cold' to capture the devotional sense of spiritual cooling/lukewarmness.
- 31 ↩ut after et likely functions as a result/complementizer clause ('and that'), not a purpose clause.
- 32 ↩ut at end likely result: 'so that you would come into being.'
- 33 ↩gratis rendered 'freely' to capture the gratuitous, unmerited character of the gift.
- 34 ↩ut fieret is a purpose clause: 'in order to come into being.'
- 35 ↩The sentence articulates a grace-first theology: God's prior love is the cause, not the effect, of the soul's lovability. The gerundive diligendum ('worthy of being loved / to be loved') is rendered as 'worthiness to be loved' to preserve the passive-deserving sense.
- 36 ↩The Latin uses the striking image of 'laxata sunt ubera tua' (your breasts have been loosened/relaxed), a physical metaphor for spiritual degradation through repeated sin. The image draws on prophetic traditions of bodily shame as a figure for covenant unfaithfulness.
- 37 ↩odiosa at the end of the sentence is grammatically ambiguous: it likely agrees with an implied feminine subject (the soul herself, or her condition), meaning she has become hateful even to those who once loved her. The final phrase 'ipsis quoque amatoribus tuis odiosa' intensifies the degradation: even her own lovers now find her disgusting.
- 38 ↩Sed ut — the adversative 'but' is softened by the purpose clause 'ut…possis'; rendered as 'But so that' to preserve both the mild contrast and the purpose force.
- 39 ↩charitatem rendered as 'love' per lexeme policy (charitas → love by default; charity/love footnote for theological-virtue contexts). Here the emphasis is on the gratuitous, freely given character of divine love.
- 40 ↩The parenthetical 'quo et ipse unctus erat' is rendered to preserve the reflexive force: Christ (the Bridegroom) was himself anointed with the same oil of gladness with which he anoints the soul.
- 41 ↩Possible allusion to Psalm 44:8 (Vulgate) / Hebrews 1:9 — 'oleum laetitiae' (oil of gladness). Candidate scripture allusion; final resolution deferred to tx-08 Moses stage.
- 42 ↩cultum here carries a double sense of 'worship' and 'adornment/cultivation'; the translation leans toward worship as the primary religious sense while the context of self-cultivation (excolere) keeps the adornment nuance active.
- 43 ↩species is ambiguous between 'kinds/forms' and 'beauties/appearances'; the translation reads it as 'forms of beauty' in keeping with the adornment context.
- 44 ↩novissimo tuo: 'in your last (moment)' — the ablative of time points to the hour of death or final judgment; rendered as 'final moment' to preserve eschatological gravity.
- 45 ↩This sentence is a fragment, continuing from the previous sentence's negative purpose clause. It completes the thought: 'Beware that you are not found unworthy — God forbid! — but that you may be found worthy of his companionship.' The subjunctive inveniaris expresses a wish or desired outcome.
- 46 ↩amaricare is a rare verb; the sense may be 'rebuke sharply' or 'make bitter,' and the exact nuance is uncertain.
- 47 ↩reputarem in a potential/counterfactual subjunctive: 'I would count as small' rendered 'how little I would count' to preserve the exclamatory force.
- 48 ↩pigriteris is a rare form; rendered 'hesitate' based on context of a request to teach. Form flagged in gloss as uncertain.
- 49 ↩facies…decorem: metaphor of reshaping the soul's appearance for divine beauty. Kept concrete ('reshape my face for this beauty') rather than abstract to preserve the devotional imagery.
- 50 ↩caritas rendered 'love' and amor rendered 'affection' to distinguish the two terms within one sentence; love maps to the theological virtue, affection to the experiential quality of that love.
- 51 ↩impersonal passive concurritur rendered dynamically as 'help comes together'; sense is that aid is providentially gathered for you
- 52 ↩The clause a quo amaris is compressed into 'by whom you are loved' to keep the sentence readable; the Latin relative pronoun quo is ablative of agent with amaris
- 53 ↩negligenter describes the negligent manner of the losses, not God's manner of granting; rendered as 'through your own neglect' to preserve sense
- 54 ↩vitutum: form uncertain, possibly a variant or corruption related to virtus; rendered as 'virtues' based on context.
- 55 ↩The ut clause is ambiguous between purpose ('so that') and result ('with the result that'). The translation opts for purpose, which fits the devotional logic of the passage.
- 56 ↩The ut clause is again ambiguous between purpose and result. The translation treats it as result/consequence ('the grace to'), which reads more naturally in English while preserving the sense.
- 57 ↩The parenthetical 'si fas est dicere' signals the speaker's reverent hesitation before saying that God acts for the individual soul alone — a bold devotional claim, not a doctrinal assertion.
- 58 ↩in vanum rendered 'pointlessly' rather than 'in vain' to capture the force of vanum as a wasted, empty attachment; the theological weight of vanity is preserved in context.
- 59 ↩sorte mea ('my lot/my portion') carries the sense of one's appointed spiritual inheritance or destiny; 'my lot' preserves both the concreteness and the theological resonance.
- 60 ↩exemplar ('example/pattern/model') and similitudo ('likeness/resemblance') together evoke the language of conformity to Christ's image; 'pattern' and 'likeness' preserve the theological resonance without flattening it.
- 61 ↩quo ('that same source') refers back to the exemplar of the previous sentence — the pattern of Christ — as the means by which the speaker has come to understand the necessity of banishing the old attachments. The pronoun is left implicit in English for natural flow.
- 62 ↩primitias quasdam suae dilectionis — 'first fruits of his love' preserves the biblical metaphor of first-fruits (primitiae) as a pledge of a greater gift to come; the term arrha (pledge/earnest) in the following sentence confirms this reading.
- 63 ↩arrham desponsationis tuae — 'pledge of your betrothal.' The arrha (earnest/pledge) is a betrothal gift, a down payment on the full union to come. The metaphor draws on the Pauline use of arrhabōn (2 Cor 1:22, 5:5; Eph 1:14) for the Spirit as pledge of future glory.
- 64 ↩utquam dulcis sit agnoscas — 'so that you may know how sweet he is.' The utquam (ever/how) is rendered as 'how' to capture the soul's dawning recognition of God's sweetness.
- 65 ↩The sentence is syntactically compressed: the soul is told that even the experience of absence is consolation, because the very visitation that refreshes also prevents failure. The ne clause ('lest you fail') is rendered as a positive statement to preserve readability while keeping the logic intact.
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