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Chapter 12AmourDieu.1.12

Qu'en ces deux portions de l'ame il y a quatre differents degrés de raysons

The Temple of the Soul

The soul is compared to Solomon's Temple, containing three courts of reason and a supreme apex of the spirit.

Solomon’s Temple had three courts: the first was for Gentiles and foreigners who, wanting to turn to God, came to worship in Jerusalem; the second was for the Israelites, both men and women (since Solomon did not separate the women); the third was for the priests and the Levites; and finally, beyond all these, was the Sanctuary, or sacred house, which only the high priest could enter once a year. Our reason—or, more accurately, our soul insofar as it is rational—is the true temple of the great God, who dwells there in a special way.✦ "I looked for you," says Saint Augustine, "outside myself, and I didn't find you, because you were within me." In this mystical temple there are also three courts, which are three different degrees of reason: in the first we reason according to the experience of the senses; in the second we reason according to the human sciences; in the third we reason according to faith; and finally, beyond that, there is a certain height and supreme tip of reason and of the spiritual faculty, which is not guided by the light of discursive reasoning or of reason, but by a simple gaze of the understanding and a simple sense of the will, by which the spirit yields and submits itself to the truth and to the will of God.1

The Sanctuary of the Spirit

The supreme point of the soul is likened to the Sanctuary, where discursive reasoning ceases and simple, loving submission to God's will takes place.

This extremity and summit of our soul, this supreme point of our spirit, is very aptly represented by the Sanctuary, or sacred house. For, first:2 In the Sanctuary there were no windows to provide light; at this level of the spirit, there is no discursive reasoning that illuminates.3 Second:4 Into the Sanctuary, all light entered through the door; at this level of the spirit, nothing enters except through faith, which produces, as if by rays, the sight and sense of the beauty and goodness of God’s good pleasure.5 Third:6 No one entered the Sanctuary except the high priest; at this point of the soul, discursive reasoning has no access, but only the great, universal, and sovereign sense that the divine will must be supremely loved, approved, and embraced—not only in particular for one thing, but in general for all things, and again in particular for each thing.7 Fourth:8 When the high priest entered the Sanctuary, he dimmed the light coming through the door by casting incense into his censer, the smoke blocking the brightness that the open door admitted. In the same way, the vision that occurs at the highest point of the soul is somewhat darkened and covered by the renunciations and resignations the soul makes. It doesn't want to look at or see the beauty of the truth and the truth of the goodness presented to it as much as it wants to embrace and adore it. The soul almost wants to close its eyes the moment it begins to see the dignity of God's will, so that without occupying itself further with considering it, it might more powerfully and perfectly accept it and, by an absolute good-pleasure, unite itself infinitely to it and submit itself to it.9

The Treasures of the Apex

The theological virtues of faith, hope, and charity reside in the apex of the soul, acting as a source of living water for the rest of the spirit.

Finally, 5. In the Sanctuary was the Ark of the Covenant, and inside it—or at least beside it—were the tablets of the Law, the manna in a golden jar, and Aaron's rod that flowered and bore fruit in a single night; and in this highest peak of the spirit are found: 1.10 The light of faith, represented by the manna hidden in the jar, by which we consent to the truth of the mysteries we don't understand; 2. the usefulness of hope, represented by Aaron's flowering and fruitful rod, by which we consent to the promises of goods we don't see; 3.11 The sweetness of most holy charity, represented in God's commandments, which it embraces, by which we consent to the union of our spirit with God's—a union we barely feel.1213 For although faith, hope, and charity pour out their divine movement through nearly all the soul's faculties, both rational and sensitive, reducing them and subjecting them holily under their just authority, their special dwelling—their true and natural abode—is still in this highest peak of the soul; from there, like a blessed spring of living waters, they spread by various streams and brooks over the lower parts and faculties.14

Reasoning and Assent

The soul distinguishes between discursive theological reasoning and the simple, authoritative assent of faith at the apex of the spirit.

So, Theotimus, there are two levels in the higher part of reason: one where the arguments that depend on faith and supernatural light take place, and another where the simple assents of faith, hope, and charity occur. Saint Paul's soul felt pressed by two different desires: one was to be released from his body so he could go to Heaven with Jesus Christ, and the other was to remain in this world to serve the conversion of the peoples. Both desires were undoubtedly in the superior part, for both proceeded from charity; but the resolve to follow the latter wasn't made by reasoning, but by a simple sight and a simple sense of the Master's will, to which the bare apex of this great servant's spirit assented—against everything that reasoning could conclude.15 But if faith, hope, and charity are formed by this holy assent at the apex of the spirit, how can the reasonings that depend on the light of faith take place at the lower degree? Just as we see lawyers at the bar argue at great length over the facts and rights of the parties, and the Parlement or Senate settles every difficulty from above with a judgment—and even after that judgment is pronounced, the lawyers and listeners keep discussing among themselves what reasons the Parlement might have had—so too, Theotimus, after reasoning and, above all, God's grace have persuaded the apex and supreme height of the spirit to assent and form the act of faith like a judgment, the understanding doesn't stop reasoning again over that same faith already conceived, so as to consider its motives and grounds. Yet all the while, the discourses of theology take place at the floor and bar of the upper portion of the soul, while the assents take place up above, at the seat and tribunal of the apex of the spirit.16 Now, because knowledge of these four different degrees of reason is greatly needed to understand every treatise on spiritual things, I have wanted to explain it quite fully.

Read the original Latin

Il y avoit trois parvis au Temple de Salomon: l'un estoit pour les Gentilz et estrangers, qui voulans recourir a Dieu venoyent adorer en Hierusalem; le second estoit pour les Israëlites, hommes et femmes (car la separation des femmes ne fut pas faite par Salomon); le troysieme estoit pour les prestres et pour l'ordre Levitique; et en fin, outre tout cela,il y avoit le Sanctuaire, ou mayson sacree, en laquelle le seul grand Prestre avoit acces une fois l'an. Nostre rayson, ou pour mieux dire nostre ame entant qu'elle est raysonnable, est le vray temple du grand Dieu, lequel y reside plus particulièrement. " Je te cherchois, " dit saint Augustin, " hors de moy, et " je ne te treuvois point, parce que " tu estois en moy." En ce temple mistique, il y a aussi troys parvis, qui sont troys differens degrés de rayson: au premier nous discourons selon l'experience des sens; au second nous discourons selon les sciences humaines; au troisieme nous discourons selon la foy; et enfin, outre cela, il y a une certaine eminence et supreme pointe de la rayson et faculté spirituelle, qui n'est point conduite par la lumiere du discours ni de la rayson, ains par une simple veüe de l'entendement et un simple sentiment de la volonté,par lesquelz l'esprit acquiesce et se sousmet a la verité et a la volonté de Dieu.

Or, cette extremité et cime de nostre ame, cette pointe supreme de nostre esprit, est naifvement bien representee par le Sanctuaire, ou mayson sacree. Car, 1. au Sanctuaire il n'y avoit point de fenestres pour esclairer;en ce degré de l'esprit il n'y a point de discours qui illumine. 2. Au Sanctuaire toute la lumiere y entroit par la porte; en ce degré de l'esprit rien n'entre que par la foy, laquelle produit, comme par maniere de rayons, la veüe et le sentiment de la beauté et bonté du bon playsir de Dieu. 3. Nul n'entroit dans le Sanctuaire que le grand Prestre; en cette pointe de l'ame le discours n'a point d'acces, ains seulement le grand,universel et souverain sentiment, que la volonté divine doit estre souverainement aymee, appreuvee et embrassee, non seulement en particulier pour quelque chose,mais en general pour toutes choses, mais en particulier pour chaque chose. 4.

Le grand Prestre, entrant dedans le Sanctuaire, obscurcissoit encor la lumiere qui entroit par la porte, jettant force parfums dedans son encensoir, la fumee desquelz rebouschoit les rayons de la clarté que l'ouverture de la porte rendoit; et toute la veüe qui se fait en la supreme pointe de l'ame est en certaine façon obscurcie et couverte par les renoncemens et resignations que l'ame fait, ne voulant pas tant regarder et voir la beauté de la verité et la verité de la bonté qui luy est representée,qu'elle veut l'embrasser et l'adorer: de sorte que l'ame voudroit presque fermer les yeux, soudain qu'elle a commencé a voir la dignité de la volonté de Dieu, affin que sans s'occuper davantage a la considerer, elle peust plus puissamment et parfaitement l'accepter et, par une complaysance absolue, s'unir infiniment et se sousmettre a elle.

Enfin, 5. au Sanctuaire estoit l'Arche de l'alliance, et en icelle, ou au moins joignant icelle, estoyent les tables de la Loy,la manne dans une cruche d'or, et la verge d'Aaron qui fleurit et fructifia en une nuit; et en cette supreme pointe de l'esprit se treuvent: 1. La lumiere de la foy, representéee par la manne cachee dans la cruche, par laquelle nous acquiesçons a la verité des mysteres que nous n'entendons pas; 2. l'utilité de l'esperance,representée par la verge fleurie et feconde d'Aaron, par laquelle nous acquiesçons aux promesses des biens que nous ne voyons point; 3. La suavité de la tressainte charité, representee es commandemens de Dieu, qu'elle comprend, par laquelle nous acquiesçons a l'union de nostre esprit avec celuy de Dieu, laquelle nous ne sentons presque pas. Car, encor que la foy,l'esperance et la charité respandent leur divin mouvement presque en toutes les facultés de l'ame tant raysonnables que sensitives, les reduisant et assujetissant saintement sous leur juste authorité, si est ce que leur speciale demeure, leur vray et naturel sejour, est en cette supreme pointe de l'ame, des laquelle, comme une heureuse source d'eau vives, elles s'espanchent par divers surgeons et ruysseaux, sur les parties et facultés inferieures.

De sorte,Theotime,qu'en la partie superieure de la rayson il y a deux degrés; en l'un desquelz se font les discours qui dependent de la foy et lumiere surnaturelle, et en l'autre se font les simples acquiescemens de la foy, de l'espérance et de la charité. L'ame de saint Paul se sentit pressee de deux divers desir, l'un desquelz fut d'estre deslié de son cors pour aller au Ciel avec Jesus Christ, et l'autre, de demeurer en ce monde pour y servir a la conversion des peuples: l'un et l'autre desir estoit sans doute en la partie superieure, car ilz procedoient tous deux de la charité; mais la resolution de suivre le dernier ne se fit pas par discours, ains par une simple veüe et un simple sentiment de la volonté du Maistre,a laquelle la seule pointe de l'esprit de ce grand serviteur acquiesça, au prejudice de tout ce que le discours pouvoit conclure.

Mais si la foy, l'esperance et la charité se forment par ce saint acquiescement en la pointe de l'esprit, comment est-ce qu'au degré inferieur se peuvent faire les discours qui dependent de la lumiere de la foy? Ainsy que nous voyons que les advocatz au barreau disputent avec beaucoup de discours sur les faitz et droitz des parties, et que le Parlement ou Senat resoult d'en haut toutes les difficultés par un arrest, lequel estant prononcé,les advocatz et auditeurs ne laissent pas de discourir entr'eux sur le motifs que le Parlement peut avoir eu, de mesme, Theotime, apres que les discours, et sur tout la grace de Dieu, ont persuadé a la pointe et supreme eminence de l'esprit, d'acquiescer et former l'acte de la foy par maniere d'arrest, l'entendement ne laisse pas de discourir derechef sur cette mesme foy ja conceüe, pour considerer les motifs et raysons d'icelle; mais cependant,les discours de theologie se font au parquet et barreau de la portion superieure de l'ame,et les acquiescemens,en haut, au siege et tribunal de la pointe de l'esprit. Or, parce que la connoissance de ces quatre divers degrés de la rayson est grandement requise pour entendre tous les traittés des choses spirituelles, j'ay voulu l'expliquer asses amplement.

Scripture echoes

  1. ↩1Cor.3.16-1Cor.3.17 — Do you not know that you are God's temple and that God's Spirit dwells in you? 1Cor.3.17 — If anyone destroys the temple of God, God will destroy that person. For the temple of God is holy, and you are that temple.

Notes

  1. 1 ↩"Pointe" ("tip" / apex) is Sales's technical name for the highest point of the soul, above discursive reason; "discours" is kept as discursive reasoning, not mere speech.
  2. 2 ↩Enumerative marker introducing the first of four correspondences between the Sanctuary and the soul’s supreme point; the full clause follows in s3.
  3. 3 ↩discours here is scholastic discursive reasoning (not spoken discourse), matching the chapter’s degrees of reason.
  4. 4 ↩Enumerative marker for the second correspondence; full clause follows in s5.
  5. 5 ↩bon playsir de Dieu rendered as 'God’s good pleasure' (divine will/pleasure), not mere liking.
  6. 6 ↩Enumerative marker for the third correspondence; full clause follows in s7.
  7. 7 ↩ains = rather/but only (not modern 'thus'). sentiment = interior affective sense of the will, not sentimentality. The double mais (general for all / particular for each) is retained as a deliberate intensification.
  8. 8 ↩Enumerative marker for the fourth correspondence; the developed clause begins in the following section (AmourDieu.1.12.3).
  9. 9 ↩Salesian complaisance: not modern self-satisfaction, but the soul's absolute good-pleasure / delighted rest in God's will.
  10. 10 ↩«joignant icelle» rendered as «next to it»; the source allows either containment in the Ark or placement adjoining it.
  11. 11 ↩«utilité» kept as «usefulness» to preserve the parallel triad (light / usefulness / sweetness); «benefit» or «helpfulness» would also be faithful.
  12. 12 ↩«charité» rendered as «charity» here because the triad faith–hope–charity is the theological virtues; «love» remains the ordinary default elsewhere.
  13. 13 ↩«es commandemens» = old French «ès» («in the»); «qu'elle comprend» taken as charity embracing/including the commandments, not merely understanding them.
  14. 14 ↩«si est ce que» is archaic concessive-adversative («nevertheless / still»); «des laquelle» normalized as «de laquelle» (from which).
  15. 15 ↩acquiesça: rendered as "assented" to keep the Salesian technical sense of simple, non-discursive consent at the apex of the spirit (cf. acquiescemens in s1).
  16. 16 ↩French *pointe de l'esprit* is Sales's technical term for the highest apex of the soul where simple assent to faith, hope, and charity is formed; rendered here as "apex of the spirit." *Arrest* keeps the legal metaphor of a high-court judgment/decree.

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