Chapter XXIII
RICHARD OF ST. VICTOR
Chapter XXIII Concerning the consideration of those things belonging to the fourth stage
In the fourth stage of this contemplation, in Hke manner we contemplate and wonder at the power of deliberation: how it daily makes so many affections of the soul into virtues, in so much as it both sets them in order by means of discretion and fixes them in a good intention. For since a virtue is nothing other than an ordered and moderated affection, as a result of good intention it is brought to be an ordered affection, and by means of discretion it is brought about that it becomes a moderated affection. However we always ought to devote vigorously all the effort of our deliberation to this task and to pursue this exercise both strongly and frequently, so that all our affection runs about, passing from illicit things to licit things and so that even in licit longings it everywhere preserves the moderation of equity.
Is it not brought about daily by the power of deliberation that evil affections are restrained, lessened and destroyed? Is it not brought about continually by the power of deliberation that good virtues are nurtured, advanced and strengthened?
See how it condemns certain affections forever but exalts others everlastingly according as its function is to put down the mighty from their seat and exalt the humble.
(Cf. Luke 1:52.) And so it humbles the one and exalts the other, raising a poor man from the dust and lifting up a pauper from the dung. Is it not the function of the power of deliberation to put in order as it wishes that whole tumult of the internal family of so many thoughts and affections, and in the manner of one who commands to make them subject to its laws, to make judgments and to do justice daily, to be ruling from sea to sea and from the river to the limits of the orb of the earth?
Is it not the function of this very thing to strike carnal longings with strong punishment, to restrain forcefully the tumult of fluctuating thoughts, and to gird itself daily for spiritual battle in order to carry out revenge among the nations and rebukes among the peoples?
Is it not the function of this very thing to suppress strongly all the soul's rebellious impulses and haughtinesses of pride and to crush courageously the hostile army of vices in order to fetter their kings in foot shackles and their noblemen in iron mana-
THE MYSTICAL ARK
cles? However the power of deliberation ought not only to restrain vices but even in fact to improve virtues.
It ought to strike the household of Nebuchadnezzar with strong punishment but to put in order wisely and nourish carefully the house of David. And that power will judge among the nations, fill up ruins, and severely shake the heads of many in the land. And that power "will sit upon the throne of David and be set over his kingdom that it may establish and strengthen it in judgment and justice" (Isa. 9:7). However, who can worthily describe what or how great that terrible tumult of virtues is that orders the battle array of the soldiers' encampment, provides discipline of this and arranges the ordering of it? Of what sort, I ask, and how much to be trusted are those phalanxes of virtues that overturned the chariots of Pharoah and his army and still fortify and surround the chariot of our Solomon? The chariots of God are multiplied by ten thousands; thousands of those rejoicing, the Lx)rd is among them, in Sinai, in a holy place. But if any perfect soul flourishes with such great virtues in this life, how great, I ask, will be that consummation of virtues which he will have in that supreme glory of future plenitude? Think, if you are able, how great will be that abundance of future goods, both bodily and spiritual. What and how multiple are the differences between these? Certainly there will be a difference of affections according to the difference of goods. For we will not be affected in the same way about smaller or greater goods, where every affection of ours will be just as ordered in everything as it will also undoubtedly in like manner be moderated in everything. What,
I ask, will be for you that number of virtues in so many ordered and moderated affections of the soul?
If you are able to raise yourself up into the watchtower of this consideration I marvel if you do not believe that a thousand thousand serve Him and ten thousand times a hundred thousand assist Him. Consider carefully, therefore, what sort of manifestation it is or how delightful the virtues of so many holy souls are by which they prevail for the moment or possess in order to prevail in the future and to lead the soul into contemplation and suspend it in such wonder.