De rationali affectu in quantum et ipse sequendus sit
The Perfection of Rational Affection
The rational affection born of contemplating another's virtue is the most perfect love, directing desire toward the correction, advancement, and strengthening found in holy companionship.
Therefore the rational affection that arises from contemplating the virtue of another is agreed to be more perfect than the others by which we are kindled toward love for our neighbor. For indeed, love of virtue itself is no small evidence of virtue. In short, it is most useful to consent to this affection — both for the emulation of virtues, which is more easily aroused by that very affection, and for the dread of vices, which become disgraced through careful consideration of virtues. And yet our desire, if it is directed according to this affection, I do not judge to be pernicious or harmful. For nothing is detrimental — indeed, it is greatly beneficial — if we desire the presence of the one by whose example we are corrected if we are wicked, advanced if we are good, and strengthened by mutual comparison if we are what is perfect.
Temporal Presence and Eternal Hope
The saints' bodily presence is rightly desired, but their eternal presence with Christ is to be desired even more, though the two are not attained in the same way.
The temporal presence of the saints is indeed something to be desired, but even more so that presence which will be eternal with Christ in the heavens. Although we may be aroused by a similar affection in desire for both, we do not however attain to both by a similar act.
Two Journeys, One Affection
The same affection moves us toward both the saints' earthly presence and their heavenly presence, but interior holiness knows no excess while external practice requires reason's moderation.
For toward the bodily presence of the saints — if perhaps they are absent — we traverse certain regions of the earth; toward the eternal presence we strive by living in a holy, just, and devout manner. If, then, we are urged on to both by the same affection in this act, let that latter one — as far as interior practice is concerned — follow its impulse without hesitation, for excess is not something to be feared in interior holiness. As for the external practice of virtues, concerning which it has been said: Do not be too righteous (Eccles.1
Reason Governing Affection in Practice
Even rightly desired bodily presence must be governed by reason, and affection must not be followed blindly in practice.
It must be governed by the moderation of reason. Furthermore, the bodily presence of the saints, even though it is rightly desired, is not always sought after. And so in this matter reason must be consulted in practice, and affection must not be followed blindly.
Paul and Barnabas: Loved yet Released
The Antioch community rightly welcomed Paul and Barnabas, yet when the Holy Spirit called them away, affection yielded to obedience and they were sent forth with prayer.
How welcome the bodily presence of Paul and Barnabas was to the brothers in Antioch! Through their knowledge they were instructed, through their example they were strengthened, and in debates they defended those who held differing views. Yet when they heard from the Holy Spirit: 'Set apart for me Barnabas and Paul for the ministry to which I have called them' (Acts 13:2) —✦ Even though their affection resisted, they nevertheless laid hands on them and, praying, sent them off.
Paul's Gratitude for Timothy's Tears
Paul testifies to the depth of his affection for Timothy, giving thanks to God while mindful of Timothy's tears.
Did not Paul prove the depth of his affection through the abundance of Timothy's tears? If such a man had given in, he would certainly have clung irrationally to Paul's footsteps. 'I give thanks,' he says, 'to my God, making remembrance of you, mindful of your tears, that I may be filled with joy' (2 Tim. 1:4).✦ 1).
Read the original Latin
Rationalem igitur affectum, qui ex alterius contemplatione virtutis oboritur, ceteris, quibus ad proximi dilectionem accendimur, constat esse perfectiorem. Etenim non modicum virtutis indicium est ipse amor virtutis. Denique huic consentire affectui utilissimum est, tum pro ipsarum aemulatione virtutum, quae ipso affectu facilius excitatur, tum pro horrore vitiorum, quae ex virtutum diligenti consideratione sordescunt. Sed et desiderium nostrum, si secundum hunc dirigatur affectum, nec perniciosum arbitror esse, nec noxium ; nihil enim obest, imo et prodest plurimum, si ejus desideremus praesentiam cujus exemplo corrigamur, si mali sumus; si boni, promoveamur; si quae perfecti, mutua collatione firmemur. Est autem praesentia sanctorum temporalis et ipsa quidem desideranda, sed magis illa, quae cum Christo erit aeterna in coelis. Licet autem in utriusque desiderium simili excitemur affectu, non tamen simili actu ad utramque pertingimus. Nam ad corporalem sanctorum praesentiam, si forte absunt, aliqua terrarum spatia peragrando ; ad aeternam tendimus, sancte, et juste, et pie vivendo. Si ergo ad utrumque hunc actum eodem incitemur affectu, iste ultimus, quantum ad interiorem exercitationem, ejus impetum sine cunctatione sequatur, neque enim timenda est in interiori sanctitate nimietas ; exterior autem virtutum exercitatio de qua dictum est : Noli esse nimium justus (Eccle.
vii), rationis est moderamine temperanda. Porro sanctorum praesentia corporalis, etsi utiliter desideretur, non tamen semper quaeritur : unde in actu hoc ratio consulenda est, non sequendus affectus. Quam grata fuit fratribus Antiochenis Pauli ac Barnabae praesentia corporalis? quorum scientia instruebantur, quorum firmabantur exemplo, disputationibus contra diversa sentientes tuebantur. Audientes tamen a Spiritu sancto : Segregate mihi Barnabam et Paulum in ministerium quo vocavi eos (Act. xiii), quanquam repugnaret affectus, imponentes tamen eis manus et orantes, dimiserunt eos. Nonne Paulus ex profusione lacrymarum Timothei probavit affectum ; cui si vir tantus consensisset, utique irrationabiliter Pauli vestigiis inhaesisset : Gratias, inquit, ago Deo meo, memoriam tui faciens, memor lacrymarum tuarum ut gaudio implear (II Tim. i).
Scripture echoes
Notes
- 1 ↩The quotation 'Noli esse nimium justus' is a citation of Ecclesiastes (Eccles.) as referenced in the Latin. Final resolution of the scriptural anchor belongs to a later stage.
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
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