Qui affectus admittendi non sunt, et quantum spiritualis, qui ex Deo est, sit sequendus affectus
Rejecting Disordered Affections
Three affections — diabolical, carnal, and leading to vice — must not only be refused but rooted out of the heart.
So then: the spiritual affection that comes from the devil is irrational; the one that serves vice is carnal; the one that leads to vice — these three affections are not only not to be followed, they are not even to be admitted. Indeed, as far as possible, they must be rooted out of our hearts.
Cherishing the Affection That Comes from God
The God-given spiritual affection is to be welcomed, stirred up, and increased, drawing the soul into ever more fervent longing for God's presence.
But the spiritual affection that comes from God is not only to be admitted — it is to be stirred up and increased in every way. Our desire follows this affection most healthfully, so that the more sweetly its excellence makes itself known to us, the more fervently is its desirable presence longed for.
Fervor Must Be Governed by Reason
Holy affection should stir the will to good but must not govern outward action, because the body — a frail clay instrument — cannot bear unmeasured spiritual fervor.
To be sure, our actions should be stirred up by this affection, but they shouldn't be governed by it. Our actions ought to be stirred up so that the will never grows lukewarm — not just in doing good, but in doing good perfectly. But the work itself ought not to be governed by affection, lest it exceed the limits of what the body can bear. This body is a kind of instrument through which the spirit is meant to act. But since it's made of clay and subject to countless passions, it can't bear the force of a fervent spirit unless the outward action is tempered by some measure of restraint. Without that restraint, once the work is underway, the body will undoubtedly fail and give way.
The Unmeasured Impulse of Affection
Affection by nature knows no limit; it rushes toward the beloved with blind impulse and, in its inner delight, does not even feel the hardest outward sufferings.
Here's what's characteristic of affection: it commonly knows no limit, it doesn't measure itself by human strength, it swallows up the body's passions, and rushing upon the beloved with a kind of blind impulse, it dwells only on what it desires and looks down on everything else. Whether a task is burdensome, difficult, or even impossible — it takes it on as though it were light and effortless, and because of the delight of its inner affection, it doesn't even feel the most grievous hardships imposed on the outer person.
The Rule of Reason and the Danger of Excess
The will should burn with constant fervor, yet when affection moves into deliberate action it must be restrained by reason; those who ignore this measure grow weaker and lukewarm rather than holier.
So then: the will should grow warm with constant fervor; one should patiently — even gladly — endure the passions that come from without, and this affection should be carried right up to the point of stirring our desire. But when it moves forward into deliberate actions, lest it exceed the limits of what the body can bear, it must be held in check by the restraint of reason. There are those who don't know this measure of life, and who recklessly follow the full force of their affection. They become weaker, not holier. And so, with the affection itself growing cold because of immoderate actions, the will too — crushed by excess — becomes lukewarm.
The Spirit as Orderer of Emotions
The moderation of action must follow reason under the guidance of the Holy Spirit, who inspires and orders good emotions; the discussion now turns to distinguishing among these emotions.
We'll address in its proper place the moderation of action itself, which must be practiced according to reason, if the Spirit — the inspirer and orderer of good emotions, and the orderer only of evil ones — should wish to suggest anything useful. Now let's take up the distinction among these emotions that we began.
Read the original Latin
Igitur spiritualis affectus qui ex diabolo est, irrationalis qui pro vitio est, carnalis qui ad vitium; tres isti affectus non solum non sequendi, sed ne admittendi quidem sunt, imo quantum fieri potest, a cordibus nostris radicitus eruendi. Porro spiritalis qui ex Deo est, non solum admittendus, sed et omnibus modis excitandus est, et augendus : quem desiderium nostrum saluberrime sequitur, ut quanto dulcius se nobis innotescit tanta excellentia, tanto ferventius ejus desiderabilis desideretur praesentia. Sane hoc affectu etiam actus noster excitari habet, sed secundum hunc ordinari non debet. Excitari habet, ut nunquam voluntas bene, imo perfecte operandi tepescat; ordinari autem secundum affectum operatio ipsa non debet, ne metas corporeae possibilitatis excedat. Corpus enim hoc quoddam est instrumentum, quo ipsum exerceri habet, quod cum luteae qualitatis sit, innumerabilibus obnoxium passionibus, vim ferventis spiritus ferre non sustinens, nisi quodam moderamine actus exterior temperetur : infecto negotio procul dubio deficiet ac succumbet. Habet autem hoc affectus proprium, ut plerumque modum nesciat, humanas non metiatur vires, corporeas passiones absorbeat, ac impetu quodam caeco irruens in amatum, solum id meditetur, quod appetit, despiciat quidquid extra est ; et quod grave, quod arduum, quod impossibile quoque, ac si leve ac vacuum laboris opus aggrediens, molestissimas hominis exterioris injurias prae interni affectus delectatione non sentiat. Proinde ut voluntas jugi fervore calescat; ut illatas extrinsecus passiones patienter quis, imo gaudenter sustineat, usque ad ipsius desiderii motum affectus hujus est perferendus, ad voluntarios vero actus progrediens ne metas corporeae possibilitatis excedat, rationis est moderamine coercendus. Quam mensuram vitae quidam ignorantes, ac totum affectus sui impetum importune sequentes, debiliores fiunt, quam sanctiores ; ac sic affectu ob actus immoderationem tepescente, ipsa quoque voluntas immoderatius oppressa tepescit.
De ipsa sane actus moderatione, quam secundum rationem fieri necesse est, si quid utile ipse affectuum bonorum inspirator et ordinator, malorum tantum ordinator Spiritus suggerere voluerit, suo loco adnotabimus. Nunc de ipsorum affectuum distinctione quae coepimus, exsequamur.
Speculum caritatis (The Mirror of Charity) companion
Reorder one love at a time, daily
Use the study map with the free Chosen Portion app's daily readings to work through Aelred at a sustainable pace.
Aelred wrote the Mirror as a rule for daily interior discipline in community, and Chosen Portion carries that discipline forward as a short ordered reading each day.
- All 3 books and 102 chapters mapped into 4 weekly themes with page-level pointers
- Aelred's choice-motion-fruit test, turned into a one-page self-examination worksheet
- 16 discussion questions ready for personal journaling or a 4-session small group