Other communications, in temporal matters, draw their origin from this eternal communication of the Divine Goodness. Some theologians say that in the outflow of the creatures from their first origin there is a return in a circle of the end to the beginning; for as the emanation of the Persons from the G.o.dhead is an image of the origin of the creatures, so also it is a type of the flowing back of the creatures into G.o.d. There is, however, a difference between the outpouring of the creatures and that of G.o.d. The creature is only a particular and partial substance, and its giving and communication is also partial and limited. When a human father begets a son, he gives him part, but not the whole, of his own substance, for he himself is only a partial good. But the outpouring of G.o.d is of a more interior and higher kind than the creature"s outpouring, inasmuch as He Himself is a higher good. If the outpouring of G.o.d is to be worthy of His pre-eminent being, it must be according to personal relations.
Now, then, if you can look upon the pure goodness of the highest Good (which goodness is, by its nature, the active principle of the spontaneous love with which the highest Good loves itself) you will behold the most excellent and superessential outpouring of the Word from the Father, by which generation all things exist and are produced; and you will see also in the highest good, and the highest outpouring, the most holy Trinity, Father, Son, and Holy Ghost, existing in the G.o.dhead. And if the highest outpouring proceeds from the highest essential good, it follows that there must be in this Trinity the highest and most intimate consubstantiality or community of being, and complete equality and ident.i.ty of essence, which the Persons enjoy in sweetest communion, and also that the Substance and power of the three almighty Persons is undivided and unpart.i.tioned.
Here the maiden exclaimed: Marvellous! I swim in the G.o.dhead like an eagle in the air. The servitor, resuming his exposition, continued: It is impossible to express in words how the Trinity can subsist in the unity of one essence. Nevertheless, to say what may be said on the subject, Augustine says that in the G.o.dhead the Father is the Fountain-head of the Son and the Holy Ghost. Dionysius says, that in the Father there is an outflowing of the G.o.dhead, which naturally communicates itself to the Word or Son. He also freely and lovingly pours Himself out into the Son; and the Son in turn pours Himself out freely and lovingly into the Father; and this love of the Father for the Son, and of the Son for the Father, is the Holy Ghost. This is truly said, but it is made clearer by that glorious Doctor of the Church, St Thomas, who says as follows: In the outpouring of the Word from the Father"s heart, G.o.d the Father must contemplate Himself with His own mind, bending back, as it were, upon His Divine essence; for if the reason of the Father had not the Divine essence for its object, the Word so conceived would be a creature instead of G.o.d; which is false. But in the way described He is "G.o.d of G.o.d."
Again, this looking back upon the Divine essence, which takes place in the mind of G.o.d, must, in a manner, produce a natural likeness; else the Word would not be the Son of G.o.d. So here we have the unity of essence in the diversity of Persons; and a clear proof of this distinction may be found in the word of that soaring eagle St John: "The Word was in the beginning with G.o.d."
Thus the Father is the Fountain-head of the Son, and the Son is the outflowing of the Father; and the Father and Son pour forth the Spirit; and the Unity, which is the essence of the Fountain-head, is also the substance of the three Persons. But as to how the Three are One, this cannot be expressed in words, on account of the simplicity of that Abyss. Into this intellectual Where, the spirits of men made perfect soar and plunge themselves, now flying over infinite heights, now swimming in unfathomed depths, marvelling at the high and wonderful mysteries of the G.o.dhead. Nevertheless, the spirit remains a spirit, and retains its nature, while it enjoys the vision of the Divine Persons, and abstracted from all occupation with things below contemplates with fixed gaze those stupendous mysteries. For what can be more marvellous than that simple Unity, into which the Trinity of the Persons merges itself, and in which all multiplicity ceases? For the outflowing of the Persons is always tending back into the Unity of the same essence, and all creatures, according to their ideal existence in G.o.d, are from eternity in this Unity, and have their life, knowledge, and essence in the eternal G.o.d; as it is said in the Gospel: "That which was made, was Life in Him."[42] This bare Unity is a dark silence and tranquil inactivity, which none can understand unless he is illuminated by the Unity itself, unmixed with any evil. Out of this shines forth hidden truth, free from all falsehood; and this truth is born from the unveiling of the veiled Divine purity; for after the revelation of these things, the spirit is at last unclothed of the dusky light which up till now has followed it, and in which it has. .h.i.therto seen things in an earthly way. Indeed, the spirit finds itself now changed and something very different from what it supposed itself to be according to its earlier light: even as St Paul says, "I, yet not I." Thus it is unclothed and simplified in the simplicity of the Divine essence, which shines upon all things in simple stillness. In this modeless mode of contemplation, the permanent distinction of the Persons, viewed as separate, is lost. For, as some teach, it is not the Person of the Father, taken by Himself, which produces bliss, nor the Person of the Son, taken by Himself, nor the Person of the Holy Ghost, taken by Himself; but the three Persons, dwelling together in the unity of the essence, confer bliss. And this is the natural essence of the Persons, which by grace gives the substance or essence to all their creatures, and it contains in itself the ideas of all things in their simple essence. Now since this ideal light subsists as Being, so all things subsist in it according to their essential being, not according to their accidental forms; and since it shines upon all things, its property is to subsist as light. Hence all things shine forth in this essence in interior stillness, without altering its simplicity.
Then the maiden said: I could wish greatly, sir, that you could give me this mysterious teaching, as you understand it, under a figure, that I might understand it better. I should also be glad if you could sum up what you have been saying at length, so that it may stick more firmly in my weak mind. The servitor replied: Who can express in forms what has no form? Who can explain that which has no mode of being, and is above sense and reason? Any similitude must be infinitely more unlike than like the reality. Nevertheless, that I may drive out forms from your mind by forms, I will try to give you a picture of these ideas which surpa.s.s all forms, and to sum up a long discourse in a few words. A certain wise theologian says that G.o.d, in regard to His G.o.dhead, is like a vast circle, of which the centre is everywhere, and the circ.u.mference nowhere. Now consider the image which follows. If anyone throws a great stone into the middle of a pool, a ring is formed in the water, and this ring makes a second ring, and the second a third; and the number and size of the rings depend on the force of the throw. They may even require a larger s.p.a.ce than the limit of the pool. Suppose now that the first ring represents the omnipotent virtue of the Divine nature, which is infinite in G.o.d the Father. This produces another ring like itself, which is the Son. And the two produce the third, which is the Holy Ghost. The spiritual superessential begetting of the Divine Word is the cause of the creation of all spirits and all things. This supreme Spirit has so enn.o.bled man, as to shed upon him a ray from His own eternal G.o.dhead. This is the image of G.o.d in the mind, which is itself eternal. But many men turn away from this dignity of their nature, befouling the bright image of G.o.d in themselves, and turning to the bodily pleasures of this world. They pursue them greedily and devote themselves to them, till death unexpectedly stops them. But he who is wise, turns himself and elevates himself, with the help of the Divine spark in his soul, to that which is stable and eternal, whence he had his own origin: he says farewell to all the fleeting creatures, and clings to the eternal truth alone.
Attend also to what I say about the order in which the spirit ought to return to G.o.d. First of all, we should disentangle ourselves absolutely from the pleasures of the world, manfully turning our backs upon all vices; we should turn to G.o.d by continual prayers, by seclusion, and holy exercise, that the flesh may thus be subdued to the spirit. Next, we must offer ourselves willingly to endure all the troubles which may come upon us, from G.o.d, or from the creatures. Thirdly, we must impress upon ourselves the Pa.s.sion of Christ crucified; we must fix upon our minds His sweet teaching, His most gentle conversation, His most pure life, which He gave us for our example, and so we must penetrate deeper and advance further in our imitation of Him. Fourthly, we must divest ourselves of external occupations, and establish ourselves in a tranquil stillness of soul by an energetic resignation, as if we were dead to self, and thought only of the honour of Christ and His heavenly Father. Lastly, we should be humble towards all men, whether friends or foes... . But all these images, with their interpretations, are as unlike the formless truth as a black Ethiopian is to the bright sun.
Soon after this holy maiden died, and pa.s.sed away happy from earth, even as her whole life had been conspicuous only for her virtues.
After her death she appeared to her spiritual father in a vision.
She was clothed in raiment whiter than snow; she shone with dazzling brightness, and was full of heavenly joy. She came near to him, and showed him in what an excellent fashion she had pa.s.sed away into the simple G.o.dhead. He saw and heard her with exceeding delight, and the vision filled his soul with heavenly consolations. When he returned to himself, he sighed most deeply, and thus pondered: O Almighty G.o.d, how blessed is he, who strives after Thee alone! He may well be content to bear affliction, whose sufferings Thou wilt thus reward!
May the Almighty G.o.d grant that we likewise may be brought to the same joys as this blessed maiden!
A MEDITATION ON THE Pa.s.sION OF CHRIST
THEN said the Eternal Wisdom to the servitor, Attend and listen dutifully, while I tell thee what sufferings I lovingly endured for thy sake.
After I had finished My last Supper with My disciples, when I had offered Myself to My enemies on the mount, and had resigned Myself to bear a terrible death, and knew that it was approaching very near, so great was the oppression of My tender heart and all My body, that I sweated blood; then I was wickedly arrested, bound, and carried away. On the same night they treated Me with insult and contumely, beating Me, spitting upon Me, and covering My head.
Before Caiaphas was I unjustly accused and condemned to death. What misery it was to see My mother seized with unspeakable sorrow of heart, from the time when she beheld Me threatened with such great dangers, till the time when I was hung upon the cross. They brought Me before Pilate with every kind of ignominy, they accused Me falsely, they adjudged Me worthy of death. Before Herod I, the Eternal Wisdom, was mocked in a bright robe. My fair body was miserably torn and rent by cruel scourgings. They surrounded My sacred head with a crown of thorns; My gracious face was covered with blood and spittings. When they had thus condemned Me to death, they led Me out with My cross to bear the last shameful punishment.
Their terrible and savage cries could be heard afar off: "Crucify, crucify, the wicked man."
Servitor. Alas, Lord, if so bitter were the beginnings of Thy pa.s.sion, what will be the end thereof? In truth, if I saw a brute beast so treated in my presence I could hardly bear it. What grief then should I feel in heart and soul at Thy Pa.s.sion? And yet there is one thing at which I marvel greatly. For I long, O my most dear G.o.d, to know only Thy G.o.dhead; and Thou tellest me of Thy humanity.
I long to taste Thy sweetness, and Thou showest me Thy bitterness.
What meaneth this, O my Lord G.o.d?
Wisdom. No man can come to the height of My G.o.dhead, nor attain to that unknown sweetness, unless he be first led through the bitterness of My humanity. My humanity is the road by which men must travel. My Pa.s.sion is the gate, through which they must enter. Away then with thy cowardice of heart, and come to Me prepared for a hard campaign. For it is not right for the servant to live softly and delicately, while his Lord is fighting bravely. Come, I will now put on thee My own armour. And so thou must thyself also experience the whole of My Pa.s.sion, so far as thy strength permits. Take, therefore, the heart of a man; for be sure that thou wilt have to endure many deaths, before thou canst put thy nature under the yoke.
I will sprinkle thy garden of spices with red flowers. Many are the afflictions which will come upon thee; till thou hast finished thy sad journey of bearing the cross, and hast renounced thine own will and disengaged thyself so completely from all creatures, in all things, which might hinder thine eternal salvation, as to be like one about to die, and no longer mixed up with the affairs of this life.
Servitor. Hard and grievous to bear are the things which Thou sayest, Lord. I tremble all over. How can I bear all these things?
Suffer me, O Lord, to ask Thee something. Couldst Thou not devise any other way of saving my soul, and of testifying Thy love towards me, so as to spare Thyself such hard sufferings, and so that I need not suffer so bitterly with Thee?
Wisdom. The unfathomable Abyss of My secret counsels no man ought to seek to penetrate, for no one can comprehend it. And yet that which thou hast suggested, and many other things, might have been possible, which nevertheless never happen. Be a.s.sured, however, that as created things now are, no more fitting method could be found.
The Author of Nature doth not think so much what He is able to do in the world, as what is most fitting for every creature; and this is the principle of His operations. And by what other means could the secrets of G.o.d have been made known to man, than by the a.s.sumption of humanity by Christ? By what other means could he who had deprived himself of joy by the inordinate pursuit of pleasure, be brought back more fittingly to the joys of eternity? And who would be willing to tread the path, avoided by all, of a hard and despised life, if G.o.d had not trodden it Himself? If thou wert condemned to death, how could any one show his love and fidelity to thee more convincingly, or provoke thee to love him in return more powerfully, than by taking thy sentence upon himself? If, then, there is any one who is not roused and moved to love Me from his heart by My immense love, My infinite pity, My exalted divinity, My pure humanity, My brotherly fidelity, My sweet friendship, is there anything that could soften that stony heart?
Servitor. The light begins to dawn upon me, and I seem to myself to see clearly that it is as Thou sayest, and that whoever is not altogether blind must admit that this is the best and most fitting of all ways. And yet the imitation of Thee is grievous to a slothful and corruptible body.
Wisdom. Shrink not because thou must follow the footsteps of My Pa.s.sion. For he who loves G.o.d, and is inwardly united to Him, finds the cross itself light and easy to bear, and has nought to complain of. No one receives from Me more marvellous sweetness, than he who shares My bitterest labours. He only complains of the bitterness of the rind, who has not tasted the sweetness of the kernel. He who relies on Me as his protector and helper may be considered to have accomplished a large part of his task.
Servitor. Lord, by these consoling words I am so much encouraged, that I seem to myself to be able to do and suffer all things through Thee. I pray Thee, then, that Thou wilt unfold the treasure of Thy Pa.s.sion to me more fully.
Wisdom. When I was hung aloft and fastened to the wood of the cross (which I bore for My great love to thee and all mankind), all the wonted appearance of My body was piteously changed. My bright eyes lost their light; My sacred ears were filled with mocking and blasphemy; My sweet mouth was hurt by the bitter drink. Nowhere was there any rest or refreshment for Me. My sacred head hung down in pain; My fair neck was cruelly bruised; My shining face was disfigured by festering wounds; My fresh colour was turned to pallor. In a word, the beauty of My whole body was so marred, that I appeared like a leper--I, the Divine Wisdom, who am fairer than the sun.
Servitor. O brightest mirror of grace, which the Angels desire to look into, in which they delight to fix their gaze, would that I might behold Thy beloved countenance in the throes of death just long enough to water it with the tears of my heart, and to satisfy my mind with lamentations over it.
Wisdom. No one more truly testifies his grief over My Pa.s.sion, than he who in very deed pa.s.ses through it with Me. Far more pleasing to Me is a heart disentangled from the love of all transitory things, and earnestly intent on gaining the highest perfection according to the example which I have set before him in My life, than one which continually weeps over My Pa.s.sion, shedding as many tears as all the raindrops that ever fell. For this was what I most desired and looked for in My endurance of that cruel death--namely, that mankind might imitate Me; and yet pious tears are very dear to Me.
Servitor. Since then, O most gracious G.o.d, the imitation of Thy most gentle life and most loving Pa.s.sion is so pleasing to Thee, I will henceforth labour more diligently to follow Thy Pa.s.sion than to weep over it. But since both are pleasing to Thee, teach me, I pray Thee, how I ought to conform myself to Thy Pa.s.sion.
Wisdom. Forbid thyself the pleasure of curious and lax seeing and hearing; let love make sweet to thee those things which formerly thou shrankest from; eschew bodily pleasures; rest in Me alone; bear sweetly and moderately the ills that come from others; desire to despise thyself; break thy appet.i.tes; crush out all thy pleasures and desires. These are the first elements in the school of Wisdom, which are read in the volume of the book of My crucified body. But consider whether anyone, do what he may, can make himself for My sake such as I made Myself for his.
Servitor. Come then, my soul, collect thyself from all external things, into the tranquil silence of the inner man. Woe is me! My heavenly Father had adopted my soul to be His bride; but I fled far from Him. Alas, I have lost my Father, I have lost my Lover. Alas, alas, and woe is me! What have I done, what have I lost? Shame on me, I have lost myself, and all the society of my heavenly country.
All that could delight and cheer me has utterly forsaken me; I am left naked. My false lovers were only deceivers. They have stripped me of all the good things which my one true Lover gave me; they have despoiled me of all honour, joy, and consolation. O ye red roses and white lilies, behold me a vile weed, and see also how soon those flowers wither and die, which this world plucks. And yet, O most gracious G.o.d, none of my sufferings are of any account, compared with this, that I have grieved the eyes of my heavenly Father. This is indeed h.e.l.l, and a cross more intolerable than all other pain. O heart of mine, harder than flint or adamant, why dost thou not break for grief? Once I was called the bride of the eternal King, now I deserve not to be called the meanest of his handmaids. Never again shall I dare to raise mine eyes, for shame. O that I could hide myself in some vast forest, with none to see or hear me, till I had wept to my heart"s desire. O Sin, Sin, whither hast thou brought me?
O deceitful World, woe to those who serve thee! Now I have thy reward, I receive thy wages--namely, that I am a burden to myself and the whole world, and always shall be.
Wisdom. Thou must by no means despair; it was for thy sins and those of others that I came into this world, that I might restore thee to Thy heavenly Father, and bring thee back to greater glory and honour than thou ever hadst before.
Servitor. Ah, what is this, which whispers such flattering things to a soul that is dead, abhorred, rejected?
Wisdom. Dost thou not know Me? Why art thou so despondent? Art thou beside thyself with excessive grief, My dearest son? Knowest thou not that I am Wisdom, most gentle and tender, in whom is the Abyss of infinite mercy, never yet explored perfectly even by all the saints, but none the less open to thee and all other sorrowing hearts. I am he who for thy sake willed to be poor and an exile, that I might recall thee to thy former honour. I am He who bore a bitter death, that I might restore thee to life. I am thy Brother; I am thy Bridegroom. I have put away all the wrong that thou ever didst against Me, even as if it had never been, only henceforth, thou must turn wholly to Me, and never again forsake Me. Wash away thy stains in My blood. Lift up thy head, open thine eyes, and take heart. In token of reconciliation, take this ring and put it on thy finger as My bride, put on this robe, and these shoes on thy feet, and receive this sweet and loving name, that thou mayst both be and be called for ever My bride. Thou has cost Me much labour and pain; for that cause, the Abyss of My mercy toward thee is unfathomable.
Servitor. O kindest Father, O sweetest Brother, O only joy of my heart, wilt Thou be so favourable to my unworthy soul? What is this grace? What is the Abyss of Thy clemency and mercy? From the bottom of my heart I thank Thee, O heavenly Father, and beseech Thee by Thy beloved Son, whom Thou hast willed to suffer a cruel death for love, to forget my impieties... .
Now, O Lord, I remember that most loving word, wherewith in the book of Ecclesiasticus[43] Thou drawest us to Thyself. "Come to me, all ye who desire me, and be filled with my fruits. I am the mother of beautiful affection. My breath is sweeter than honey, and my inheritance above honey and the honeycomb." "Wine and music rejoice the heart, and above both is the love of Wisdom."[44] Of a surety, O Lord, Thou showest Thyself so lovable and desirable, that it is no wonder that the hearts of all long for Thee, and are tormented by the desire of Thee. Thy words breathe love, and flow so sweetly, that in many hearts the love of temporal things has wholly dried up.
Therefore, I greatly long to hear Thee speak of Thy lovableness.
Come, O Lord, my only comfort, speak to the heart of Thy servant.
For I sleep sweetly beneath Thy shadow, and my heart is awake.
Wisdom. Hear, My son, and see; incline thine ear, forgetting thyself and all other things. Lo, I in Myself am that ineffable Good, which is and ever was; which has never been expressed nor ever will be.
For although I give Myself to be felt by men in their inmost hearts, yet no tongue can ever declare or explain in words what I am. For verily all the beauty, grace, and adornment which can be conceived by thee or by others, exists in me far more excellently, more pleasantly, more copiously, than any one could say in words. I am the most loving Word of the Father, begotten from the pure substance of the Father, and wondrously pleasing am I to His loving eyes in the sweet and burning love of the Holy Spirit. I am the throne of happiness, the crown of souls: most bright are Mine eyes, most delicate My mouth, My cheeks are red and white, and all My appearance is full of grace and loveliness. All the heavenly host gaze upon Me with wonder and admiration; their eyes are ever fixed upon Me, their hearts rest in Me, their minds turn to Me and turn again. O thrice and four times happy is he, to whom it shall be given to celebrate this play of love amid heavenly joys at My side, holding My tender hands in happiest security, for ever and ever to all eternity. Only the word that proceeds out of My sweet mouth surpa.s.ses the melodies of all the angels, the sweet harmony of all harps, and musical instruments of every kind....
Servitor. There are three things, O Lord, at which I marvel greatly.
The first is, that although Thou art in Thyself so exceedingly loving, yet towards sin Thou art a most severe judge and avenger.
Alas, Thy face in wrath is too terrible; the words which Thou speakest in anger pierce the heart and soul like fire. O holy and adorable G.o.d, save me from Thy wrathful countenance, and defer not till the future life my punishment.
Wisdom. I am the unchangeable Good, remaining always the same. The reason why I do not appear always the same, is on account of those who do not behold Me in the same way. By nature I am friendly; yet none the less I punish vice severely, so that I deserve to be feared. From My friends I require a pure and filial fear, and a friendly love, that fear may ever restrain them from sin, and that love may join them to Me in unbroken loyalty.
Servitor. What Thou sayest pleases me, O Lord, and it is as I would have it. But there is another thing at which I greatly marvel--how it is that when the soul is faint from desire of the sweetness of Thy presence, Thou art wholly mute, and dost not utter a single word that can be heard. And who, O Lord, would not be grieved, when Thou showest Thyself so strange, so silent, to the soul that loves Thee above all things?
Wisdom. And yet all the creatures speak of Me.
Servitor. But that is by no means enough for the soul that loves.
Wisdom. Also every word that is uttered about Me is a message of My love; all the voices of holy Scripture that are written about Me are letters of love, sweet as honey. They are to be received as if I had written them Myself. Ought not this to satisfy thee?
Servitor. Nay but, O most holy G.o.d, dearest Friend of all to me, Thou knowest well that a heart which is on fire with love is not satisfied with anything that is not the Beloved himself, in whom is its only comfort. Even though all the tongues of all the angelic spirits were to speak to me, none the less would my unquenchable love continue to yearn and strive for the one thing which it desires. The soul that loves Thee would choose Thee rather than the kingdom of heaven. Pardon me, O Lord: it would become Thee to show more kindness to those who love Thee so ardently, who sigh and look up to Thee and say: Return, return! Who anxiously debate with themselves: alas, thinkest thou that thou hast offended Him? That He has deserted thee? Thinkest thou that He will ever restore thee His most sweet presence, that thou wilt ever again embrace Him with the arms of Thy heart, and press Him to thy breast, that all thy grief and trouble may vanish? All this, O Lord, Thou hearest and knowest, and yet Thou art silent.
Wisdom. Certainly I know all this, and I watch it with great pleasure. But I would have thee also answer a few questions, since thy wonder, though veiled, is so great. What is it which gives the greatest joy to the highest of all created spirits?
Servitor. Ah, Lord, this question is beyond my range. I prithee, answer it Thyself.
Wisdom. I will do as thou desirest. The highest angelic spirit finds nothing more desirable or more delightful than to satisfy My will in all things; so much so, that if he knew that it would redound to My praise for him to root out nettles and tares, he would diligently fulfil this task in preference to all others.
Servitor. Of a truth, Lord, this answer of Thine touches me sharply.
I perceive that it is Thy will that I should be resigned in the matter of receiving and feeling tokens of Thy love, and that I should seek Thy glory alone, in dryness and hardness as well as in sweetness.