Chapter XIX
THE MYSTICAL ARK
Chapter XIX By what stages ecstasy of the human mind increases We have said by what causes alienation of mind is accustomed to happen. It seems that now we ought to be adding by what stages it ascends. Sometimes it ascends above corporeal sense; sometimes, above imagination; sometimes, above reason. However, who would dare to deny that which is above corporeal sense or that which is above reason, since apostolic authority clearly demonstrates that which is above reason:
"I know a man, whether in the body or outside the body God knows, who was snatched up to the third heaven"
(2 Cor.
12:2). Behold, how he who was totally unable to discern what was going on around him had passed beyond human reason by means of alienation of mind. But it is better to leave the more complete explanation of this passage to persons of more erudite talents than rashly to presume something above our powers with respect to such an important topic. In this matter we are better instructed by the practical knowledge of those persons who have advanced to the fullness of this knowledge not so much by the teaching of another person as from their own experience. And so to that summary of our matter which we set forth with concise brevity in the first book, we have added these things in the work that followed by way of a more complete treatment, where, as we have said above, we have been able to speak as a person at leisure to persons at leisure.
APPENDIX Some Allegories of the Tabernacle of the Covenant with a very brief recapitulation of the contents of the foregoing work concerning the grace of contemplation By the tabernacle of the covenant we understand the state of perfection.
Where perfection of the soul is, there also is the habitation of God.
The more the mind approaches perfection, the more closely it is joined in a covenant with God.
However, the tabernacle itself ought to have an atrium around about it.
By atrium we understand discipline of the body; by tabernacle we understand discipline of the mind.
Where exterior discipline is lacking, interior discipline certainly cannot be observed.
But, on the other hand, without discipline of the mind, discipline of the body is certainly not beneficial.
An atrium lies uncovered under the open sky; discipline of the body is open for all to see.
Those things which are in the tabernacle are not open to the outside.
No person knows what belongs to the inner person except the spirit of humanity that is in him.
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The habitus of the inner person is divided into a rational and an intellectual habitus.
The rational habitus is understood by the exterior tabernacle, but the intellectual habitus is understood by the interior tabernacle.
We call the rational sense that by which we discern the things of ourself; In this place we call the intellectual sense that by which we are raised up to the speculation of divine things.
A person goes out from the tabernacle into the atrium through the exercise of work.
A person enters into the first tabernacle when he returns to himself.
A person enters into the second tabernacle when he goes beyond himself.
When going beyond himself, surely a person is elevated to God.
A person remains in the first tabernacle by consideration of himself; in the second, by contemplation of God.
Behold, concerning the atrium, the first tabernacle and the second: these places had five things for sanctification.
The atrium had only one thing, so also the second tabernacle.
The first tabernacle had the remaining three.
In the atrium of the tabernacle was the altar of burnt offering.
In the first tabernacle were the candelabrum, the table, and the altar of incense.
In the interior tabernacle was the Ark of the Covenant.
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The exterior altar is affliction of the body; the interior altar is contrition of the mind.
The candelabrum is the grace of discretion; the table is the teaching of sacred reading.
By the Ark of the Covenant we understand the grace of contemplation.
On the exterior altar the bodies of animals were burned up; by affliction of the body carnal longings are annihilated.
On the interior altar aromatic smoke was offered to the Lord; by contrition of heart the flame of celestial longings is kindled.
A candelabrum is a holder for lights; discretion is the lamp of the inner person.
On the table bread is placed; by it those who are hungry may be refreshed.
However, sacred reading certainly is the refreshment of the soul.
An ark is a secret place for gold and silver; the grace of contemplation lays hold of the treasury of celestial wisdom.
Good working pertains to the exterior altar.
Zealous meditation pertains to the candelabrum.
Sacred reading pertains to the table.
Devoted prayer pertains to the interior altar.
Contemplation of divine works pertains to the ark.
These are the five exercises
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in which our justification is carried out and completed.
That is worthily called the ark of sanctification in which the consummation of our justification is represented.
You have what is a five-part undertaking in which all religion is exercised.
The exercise of good work pertains to discipline of the outer person.
It is agreed concerning the remaining things that they pertain to discipline of the inner person.
The altar of burnt offering bears the form of bodily exercise.
Therefore, it worthily stands in the atrium and is seen in the open.
The remaining things are in the tabernacle and are hidden away in a secret place.
By the Ark of the Covenant is understood the grace of contemplation, which is bestowed by the Lord as a kind of pledge of love, as it were, to his lovers.
Contemplation, however, is the free gaze of the mind, suspended with wonder in the manifestation of wisdom.
But there are six individual kinds of contemplation, each having distinct individual properties.
Two are engaged with visible creatures; two are engaged with invisible creatures; but the two highest are engaged with divine things.
Those to whom it is given to advance to two kinds only seem to have received wings like an eagle.
Those to whom it has been given to reach four kinds, you ought to think it said concerning such persons:
"Four wings to one and four wings to the other."
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Those who have advanced to all kinds of contemplation have received six wings as it were.
Therefore, you ought to think it said concerning these:
"Six wings to one and six wings to the other."
The first four are engaged with created things, visible and invisible; the two remaining, with divine things.
The first four are represented in a symbolic figure by the ark; the last two are represented figurally in a symbolic figure by the angelic form.
Pay attention to how rightly the first are represented in a human construction; the last two are represented in an angelic figure.
To the first kind of contemplation seems to pertain the bringing of visible things into consideration and wonder.
It belongs to the second kind of contemplation to bring forth into light the hidden causes of things and to suspend the soul in wonder at them.
In the former we marvel with exultation at the multitude, greatness and usefulness of visible things; in the latter we examine with wonder the rational principle of visible things.
The first kind of contemplation is indicated in the arranging of pieces of wood.
The second kind of contemplation is indicated in the gilding of the pieces of wood.
What does the assigning of the rational principle of visible things mean, except a kind of gilding of pieces of wood, as it were?
Pay attention to how great a difference there is between wood and gold; that is, between these things that are connected with reason.
We examine the outer appearance of visible things by imagining;
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we examine the causes of visible things by reasoning.
The ark is made of pieces of Setim wood, which are very incorruptible; a kind of true determination concerning corporeal things pertains to incorruptible wood.
Now the first kind of contemplation is divided into three stages: the first is in things, the second is in works, the third is in morals.
That consideration which is in things pertains to the length of the ark.
The consideration that is concerning works pertains to the width of the ark.
The consideration that is concerning morals pertains to the height of the ark.
Of course, length is naturally prior to width.
Moreover, height is naturally posterior to both of the others.
So surely things themselves are naturally prior to any of their workings whatsoever.
But if things and their workings are missing, then morals do not have a place.
Therefore it is agreed that: the first consideration pertains to the length of the ark; the second consideration pertains to the width of the ark; the third consideration pertains to the height of the ark.
Now, that consideration which concerns speculation of things and which has been said to pertain to the length of the ark is divided into three parts.
For it consists of considering: the matter of things;
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the form of things; the nature of things.
In the consideration of matter and form, our knowledge is able and accustomed to have a full cubit.
In the consideration of nature, our knowledge is in no way able to extend itself to a full cubit.
Our knowledge has a full cubit there, as it were, where it is informed to the full limit.
We easily perceive the matter and form of things, and with both we possess a cubit of certitude.
Knowledge of nature is only partially accessible to anyone.
Therefore, our knowledge is only able to have a half-cubit in this respect.
Concerning the length of our ark, it is clear how worthily it is said to have two and one-half cubits.
That consideration which is in workings and which we have already said pertains to the width of the ark, is divided into two parts.
One of these parts is the working of human activity; the other is the working of nature.
It is the work of human activity that we see in: pictures, carvings, books, and similar things; these things are works of nature: that herbs and trees grow; that they produce flowers, leaves and fruit.
Human knowledge is able and accustomed to have a full cubit of comprehension in the working of human activity;
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otherwise, how could it discover what it was not able to comprehend?
The evident effect of hidden causes lies open; but we do not suffice to understand fully the hidden causes of effects.
Therefore, it is clear why the width of the ark is said to have a cubit and a half.
But that consideration which is in morals and which we have already said refers to the height of the ark is divided into two parts.
One part is engaged with human instructions, the other is engaged with divine instructions.
Certainly where human instruction serves the divine, on account of both, the soul and the structure of our ark both rise up to the heights.
Certainly a man is able to comprehend those human instructions which he is able to discover.
In the divine sacraments the exterior form that is outwardly accessible is one thing; that intrinsic power which lies deeply hidden is another.
And so, in divine instructions we do not rise up at all to a full cubit of knowledge.
And so, the height of our ark consists of a cubit and a half.
However, we ought to gild our ark and to pursue as much as is possible the rational principle of things that can be imagined.
Moreover, we ought to gild it not only on the outside, but on the inside as well.
It is one thing to examine the physical causes of things; it is another to think about the rational principle of justice in the disposition of things.
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The former pertains to external gilding; the latter pertains to internal gilding.
Our gilding ought to be done with the purest gold.
Let there be nothing false or trifling in the assertion of your conclusion and you have the purest gold.
When the gilding has been done, the crown of the ark must be made.
By the crown, as we have said, we understand the third kind of contemplation, just as the fourth kind is given to be understood by the propitiatory.
In the former it is a matter of invisible goods; in the latter it is a matter of invisible substances.
To the crown of the ark it pertains to seek what the crown of justice is; to seek what those goods are that are set aside for the saints.
It ought to be noted that the crown of the ark itself was fastened to pieces of wood.
So it surely is raised up from the similitude of visible things to the speculation of invisible things.
In the fourth kind of contemplation an enquiry is made concerning the supreme kinds of creatures.
However, from among every creature, none is more worthy than invisible and rational substance.
This kind of contemplation is rightly understood by the propitiatory which is placed over the ark.
But before we follow up more fully what is said concerning the propitiatory, it seems that those things which could be said concerning the rings ought to be inserted at this point.
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For indeed, it is necessary for the ark of our speculation to have four rings of gold, two on each side of the ark.
By the ark, as we have said, we understand the grace of contemplation.
By all means we are able to bring into contemplation when we wish, the things that we know in whatever manner to be happening.
Among those things which are accustomed to occur, some happen for good, others for evil.
The former happen by the working of God; the latter happen by the permission of God.
Those which happen by the working of God pertain to one side of the ark; those which happen by the permission of God pertain to the other side in like manner.
Behold, let us see concerning the sides of the ark, and now concerning the rings of gold.
Among all metals nothing shines more than gold, nothing is more precious than gold; the wisdom of God shines more than all things.
Certainly the wisdom of God is simple and one.
Nevertheless, it is distinguished by various words, so that it can be more easily understood by us.
At one time it is called foreknowledge; at another, knowledge; at one time it is called predestination; at another, disposition.
If I am not mistaken, these are the rings that it is necessary to place on the sides of the ark.
A ring is turned back upon itself; for this reason neither beginning nor end can be found in it.
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In every ordering by eternal wisdom, the beginning agrees with the end.
Therefore, in this fourfold distinction of wisdom, we are able with sufficient suitability to understand the above-mentioned golden rings.
On these rings the ark of our knowledge is directed toward the truth and advanced to distant and higher things.
Two of these rings are placed on one side, the remaining ones are placed on the other side.
Each one surely has a set place, as it were, and it clings most closely, as it were, there where more marvelous and more delightful things are manifest.
We have said that those things which happen by the permission of God pertain to one side.
The rings of knowledge and foreknowledge hang most closely on this side, where certainly the more marvelous things are manifest.
It is not so very marvelous that he foresees from eternity what he will do at some time.
But what sort of thing is it that he foresees from eternity what he gives over to the will of another; that he observes at every moment what is happening in the dark recesses of the heart?
But, on the other hand, those things which happen by the working of God have already been said to pertain to the other side.
The circles of predestination and disposition occupy this side where certainly the more delightful things are manifest.
What seems more delightful to a good heart
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than that every divine disposition of predestination wages war for salvation?
It still remains for us to inquire which ring ought to be placed in which corner.
We have said that those things which happen by the permission of God pertain to one side of the ark, while those things which happen by the working of God pertain in like manner to the other side.
To the latter pertain those which belong to equity; to the former pertain those which belong to iniquity.
As the latter vary according to prosperity and adversity, so the former also vary.
Where iniquity and adversity meet, they form a corner, as it were.
In this corner reprobates are scourged by God, yet they are not reformed.
But why, I ask, does he bring them to the whips of his fatherhood, if he foresees that they cannot be reformed?
The ring of foreknowledge is placed on this corner, where a more marvelous thing is manifest.
Where iniquity and prosperity come together they form another corner.
In this corner reprobates observe the gifts of God, and they become ungrateful, always.
But surely this is not able to obscure the knowledge of God, nor does it cease to provoke those who prosper to the good of gratitude.
The ring of knowledge hangs closely to this corner, where so marvelous a thing shows itself.
In the meeting of fairness and prosperity, we understand the third corner.
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Surely persons being saved from transitory things are prospering here, so that they are kindled with longing for eternal things.
What, I ask, is more beneficial than this speculation, or what is more delightful?
What does it mean, I ask, that He advances and favors with temporal goods those whom He has predestined to eternity.^
And so the circle of predestination takes a place here, where a thing more delightful than all others is manifest.
The ring of divine disposition occupies the fourth corner, where there is a kind of running together of fairness and adversity.
Here good persons are busy with good things and pressed down by adverse things.
Here, nevertheless, according to God's disposing, this happens to them:
They are kindled most passionately with love of God.
What sort of thing is it, I ask, that the more passionately they are kindled with love of Him, the more it seems that it ought to be extinguished?
Therefore the ring of divine disposition rightly takes a place in this location where a more magnificent thing is manifest.
It belongs to the third contemplation to ascend by means of visible things to speculation of invisible things.
This is a work that surely is incumbent upon the rings of divine wisdom, if we are not in error.
When the ark of understanding is suspended from these rings, it is carried about in any direction without any deviation of error.
The aforementioned rings ought to have rods inserted that one is not permitted to withdraw.
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A multitude of wonder is in the rings of knowledge and foreknowledge; greatness of exultation is in the remaining two rings.
In divine knowledge and foreknowledge you will always find many things worthy of wonder; in the predestination and disposition of God the just heart always finds what is worthy of great exultation.
Your admiration always ought to be in the former; your exultation always ought to be in the latter.
Nowhere else will you find what you can marvel at more worthily; nowhere else will you find what you can love more rightly.
There is nothing trifling in either; there is nothing false in either.
Each pole is gilded, so that they may shine all around with the splendor of truth.
On these poles the ark of understanding is carried forward at one time; it is lifted to higher places at another time.
As often as the heart of man is delighted marvelously by the wisdom of God, for that reason it is enlarged to an increased capacity for more and greater things.
By the propitiatory, as we have said, we understand the fourth kind of contemplation.
This kind uses the pure understanding for the first time and is engaged with supreme and intellectible creatures.
The propitiatory is made from purest gold and is placed in the highest place.
In these things we note the purity of understanding and the worth of supereminence.
Here the instrument of the reason is used without the service of imagination.
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The propitiatory is placed in the highest place; the worth of the rational creature is placed before all others.
It ought to be noted that this work is called the propitiatory because by much thinking and consideration of the self, the Lord is rendered more merciful to the rational creature.
Now let us see what is said concerning the length and width of the propitiatory.
No less worthy of consideration is why he is silent concerning the height of the propitiatory.
We know that length is naturally prior to width and likewise that both are prior to height.
Therefore we understand by length those things which are for the beginning of the rational creature.
By width we understand those things which are for his advancement.
But by altitude we understand those things which are for his consummation.
The goods of his creation are for him for the beginning; the goods of justification are for advancement; the goods of glorification are for consummation.
Let the contemplative mind carefully exercise itself in these things so that its propitiatory can receive a proper measurement.
The rational creature receives three very marvelous things from creation: subtility of essence; discretion of good and evil; freedom of will.
The most notable characteristic of human beings is that they have freedom of will.
In our hearts we daily choose these things and in both we have a cubit of certitude.
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But who, I ask, is able by any sense to see the substance of the soul itself?
I do not see yours; you do not see mine.
But accordingly neither is able to see either the other's or his.
In this instance, as long as we live we cannot extend our knowledge to a full cubit.
Therefore, the length of the propitiatory is rightly said to be two and one-half cubits.
We have already said that the making just of the rational creature pertains to the width of the propitiatory.
However, our justification is completed by divine inspiration and our own deliberation.
A person knows from experience what deliberation is.
But who, I ask, comprehends the way in which divine inspiration comes into us?
For the Spirit blows where it wills, and you do not know from whence it comes or to where it goes.
Therefore, in one thing we have a cubit of comprehension; in the other we are not able to have it.
You see how rightly the width of the propitiatory is said to have a cubit and a half.
Behold the length of the propitiatory; behold its width.
Those things which are for our glorification pertain to its height.
But who comprehends by any sense in what things our glorification consists:
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What "eye has not seen, nor ear heard, nor has arisen in the heart of man"
(1 Cor.
2:9)?
From this it is easily pondered why the height of the propitiatory is not appointed a measure.
The two last kinds of contemplation are engaged with divine things, as has been said.
Those things which are above reason yet not beyond reason refer to one kind.
Those things which go beyond the mode of its capacity are above reason; yet they are consistent with reason, although they cannot be understood by it.
The last kind of contemplation is engaged with those things which seem completely contrary to reason, and of such kinds to which reason would never acquiesce unless faith itself were to lead it in this.
These last kinds of contemplations are expressed by an angelic form.
It is certainly necessary that we assume an angelic form if we wish to fly to contemplation of eternal and divine things.
Now this angelic form is commanded to be of beaten work and of gold; so that it may be of gold, the mind of the contemplative should be cleansed of all phantasies.
Beaten work is produced by striking; our cherubim are commanded to be of beaten work.
From this we clearly gather that we advance in such grace more by compunction than by investigation.
The excellence of these speculations is commended because they are called "cherubim."
For in this twin speculation
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we are advanced to fullness of knowledge.
Beyond these, one cannot seek or discover anything for the augmenting of knowledge.
We said above that we ascend to contemplation of invisible things by means of visible things.
So we are surely raised up to speculation of the creatrix of nature by knowledge of invisible creatures.
Hence it is that the cherubim are commanded to turn the face toward the propitiatory.
Hence it is commanded that one stand on one side, the other on the other side.
In the speculation that is understood by the propitiatory, great similitude and great dissimilitude with the divine are found.
For the spiritual creature has been made according to the image and similitude of God.
Therefore, as it has been said before, one of the cherubim occupies the side of similitude, the other one of them occupies the side of dissimilitude.
The speculation having a greater agreement with reason stands on one side; the one that is in less agreement with reason stands on the other side.
The cherubim ought to spread out wings and cover the propitiatory.
What is the spreading out of wings, except a kind of preparation for flying?
The very preparation of the mind is turned into a veil of eternal things and into an umbrella; into an umbrella, I say, from the heat of the day and for security and hiding from wind and rain.
The cherubim ought to turn the face toward the propitiatory
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and by examining the image of God be taught more certainly concerning the more sublime things of knowledge.
The aforementioned cherubim also ought to look mutually at each other and preserve in everything an agreement of assertion with each other.
Let each one beware lest in that which it affirms it contradicts the other.
The assertion of unity ought to be made by one so that in it the confession of the Trinity is not negated.
The confession of the Trinity ought to be made by the other so that in it the assertion of unity is not negated.
Let any prelate whomsoever hear how beneficial it is to have the three last speculations in his possession.
"Whence," he says, "I will speak to you."
He who strives with eagerness for a divine showing endeavors to obtain these things.
The propitiatory is worthily called the mercy-seat for the divine response was given from there.
The Lord speaks above the propitiatory when He inspires spiritual things that go beyond our conceptions of Him.
He is heard from between the cherubim as it were, because the pair seem to agree in a matter.
The wings of the cherubim cover the propitiatory, the propitiatory covers the ark, since the knowledge of lower things is overshadowed by the prerogative of the knowledge of higher things.
According to the precept of the Lord a testimony must be placed in the ark.
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Because we are taught what ought to be done in supreme things, we pass along the way of Hfe firmly retaining them in the inner parts.
The principal precepts of God are called a testimony since they restore a testimony to the conscience of every person.
According to the manner of observance they restore a testimony to every person, as much as he loves his God.
I have narrated in a brief summary these things concerning the grace of contemplating, for I have discussed the same matter at greater length elsewhere.
By the table of the shew-bread we understand the teaching of sacred learning; food is placed on the table so that it can be taken for refreshment.
Some things are refreshment for the body; other things are refreshment for the spirit.
The former are of bodies; the latter are of spirits.
Worldly knowledge provides for the former; Divine Scripture provides for the latter.
In Divine Scripture refreshment of souls is set forth, for which reason it is worthily called a table of shew-bread.
However, the state of human life was one thing under hope of future redemption; it must of necessity be quite another thing under the faith of a redemption already accomplished.
It is the case of one in the Old Testament, of the other in the New Testament.
Sacred Scripture treats sufficiently of both, for which reason it is said to have two cubits of length.
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] i Certainly either Testament is intended only for the care of souls.
It is silent concerning the care of bodies and leaves aside worldly knowledge.
In these things it is a case of a single and not a twofold care, for that reason it is said to have one cubit of width.
\ With respect to the manner of our restoration, it teaches sufficiently concerning the state of the present life.
However, it teaches few things concerning the future life; so its altitude has a cubit and a half.
It has a full cubit as far as it concerns the present life; it has a half cubit as far as it concerns the future life.
The table of shew-bread is made from wood, covered over with gold, encircled by a lip, embellished by two crowns.
By the work of wood we understand the historical sense; by the lip, the tropological; by the two crowns, the allegorical and anagogical.
The table is made of pieces of Setim wood, which is said to be very incorruptible.
Sacred history, alien from all falsity and foolishness, pertains to incorruptible wood.
The gilding of the table itself is the subtle and wise exposition of the letter.
Beautiful gilding is the commendation of prophetic divine judgments.
Surely it ought to be noted that the first work is of pieces of wood, but it is gilded.
But the other three works are not gilded; they are of gold.
That difference which is between wood and gold
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is the difference between the historical and spiritual senses of Scripture.
History holds first place in Sacred Scripture.
But mystical understanding is tripartite.
Tropology holds the lowest place; allegory holds the middle; anagogy holds the highest.
Why should that not hold the highest place which is often employed concerning supreme and celestial things?
Allegory is engaged especially with the sacraments of our faith and with such things as are believed more than understood.
Tropology treats of those things which everyone understands easily, and for this reason it remains in the lowest place.
By the golden lip, therefore, I understand spiritual and moral understanding.
Something great is intimated since the form of this work is called a lip.
We know that every word of ours is formed by the lips.
Perhaps it is given to be understood that ordinary speech ought to be shaped by tropology.
A crown worked in low relief is placed upon the lip because allegory is engaged with more subtle and sublime things.
Work in low relief is accustomed to have certain ingenious engravings; why do you marvel that allegory is woven into history in a marvelous manner?
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For those things which can scarcely be believed and cannot be comprehended have been inserted there allegorically.
The crown worked in low relief has its surface flat in one place, concave in another, and pierced in another.
It is flat with regard to those things which are according to reason; concave with regard to those which are beyond reason; pierced with regard to those which seem to be against reason.
Now the situation of tropology is one thing; the situation of allegory is another.
For what is tropology except moral knowledge; what is allegory except the spiritual teaching of hidden things?
Honesty of morals has been inscribed naturally on the human heart.
But certainly no one presumes to understand the deep things of mysteries from his own sense, unless he does it thoughtlessly.
For this reason the height of the crown is said to measure only four fingers.
What, I ask, are the holy evangelists, except the fingers of the right hand of the Most High?
Allegorical teaching forms itself to the measure of these, when it agrees with their words in everything.
It should be noted that it is suggested that the crown itself be made before the lip, since the discipline of morals is observably and beneficially restored by the power of the sacraments.
By the aureole crown, as has been said, we understand anagogical teaching.
This teaching concerns supreme things, hence its large representation occupies the highest place.
For what shall we call anagogy.
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except spiritual and upward-leading understanding?
In the aforementioned two senses, we seek teaching concerning morals and hidden things.
To anagogy belongs the foreseeing of hoped-for rewards.
Can it be the same that the crown is called an aureole, and if it is called modest and golden?
Whatever human power grasps concerning that which eye has not seen nor ear heard, nor has arisen in the human heart, is modest.
It should be noted that only Sacred Scripture uses allegorical and anagogical senses mystically, and among all the senses, it is crowned by this supereminent pair.
The holy teachers ought to study with great zeal so that they are always prepared when asked to give a reason for the faith and hope that are in them.
In public they ought to prove truth and disprove falsehood; exhort to just action and oppose unjust action by arguments.
Who knows this:
What sort of rings was it necessary that he attach to the doctrinal table?
O what sort of rings these are for proof of truth and disproof of falsehood; exhortation to just action and opposition to unjust action!
Does reasoning not return again and make a circle when it demonstrates in the conclusion what it proposed at the outset?
From what has been said concerning one of these rings.
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it is easy to understand what ought to be decided concerning them.
Now we see what those corners are in which such rings ought to be placed.
Where anyone doubts concerning what sacred Scripture proposes, in a certain way he runs toward a corner, as it were.
Doubt and hesitation make a corner where what ought to be decided does not come to mind easily.
Often one doubts whether a truth is true or whether something false is false.
Often one hesitates about doing something just or about doing or not doing something unjust.
However it is very easy to see which ring we ought to put at which corner and not be remiss in our placement of such.
It follows that now we ought to seek what ought to be thought concerning the feet of the table.
The whole body rests upon the feet and is held standing by them.
However, the more firmly we rely upon the divine commands, the more perfectly we shall be raised up to an upright position.
In accord with the four feet, give heed to a fourfold division of commands.
The first foot is a precept; the second, a prohibition; the third, an admonition; the fourth, a concession.
A precept has to do with those things the doing of which brings about merit; the not doing of which brings about guilt.
A prohibition has to do with those things
THE MYSTICAL ARK
the doing of which brings about guilt; the not doing of which brings about merit.
An admonition has to do with those things the doing of which brings about merit, while not doing them does not bring about guilt.
A concession has to do with those things the not doing of which brings about merit, although doing them does not bring about guilt.
We especially need: assent with respect to precepts; refusal with respect to prohibitions; conviction with respect to admonitions; resistance with respect to concessions.
It easily comes to light why this should be carefully inquired about.
The duty of the true preacher consists of two things; instruction in truth and exhortation to virtue.
By this twin influence the doctrinal table is carried about and is transferred from one heart to another by them, as if by some poles.
One pole is called keenness in instruction; the other, keenness in exhortation.
Poles of this sort ought to be made from the open testimony of the letter of Scripture, from Setim wood, as it were, and they ought to be gilded by the deeper senses of the spiritual understanding of Scripture.
All sacred instruction ought to be relied upon for proving truth and disproving falsehood.
All sacred exhortation ought to be relied upon for convincing about good and advising against evil.
RICHARD OF ST. VICTOR
For this reason it is easy to give thought to which ring ought to have which pole.
It ought to be noted that:
The witness of Scripture pertains to the poles while human reason pertains to the rings.
Since the depth of the hidden things goes beyond human reason, the rings properly receive a place below the crown.
BOOK THREE OF
THE TRINITY
Chapter I That thusfar we have treated the unity ofthe divine substance; hereafter we must inquire what we should hold concerning the plurality ofdivine persons
In those things which have been said thus far concerning the unity and attributes of the divine substance, we have discussed according to the way it seemed to us. Now for the remainder we have proposed to investigate what we ought to think concerning the pluraUty and properties of the divine persons.
First of all it seems that we should inquire whether there is true plurality in that true and simple Divinity and if, as we believe, the number of persons appears as a triad.
Secondly, we should inquire how the unity of substance can be joined with a plurality of persons. In the third place it will be necessary for us to inquire, according to the teachings of our faith, whether there is only one person there who is from Himself, while each of the others proceeds from another. We should also see if there are other things we should inquire into related to this same consideration.
If it should be granted to us to show these things clearly from reason it will finally still be necessary for us to inquire whether if in those two persons who proceed from another, rather than from themselves, there are different modes of preceeding, and which mode is proper to each and what follows in connection with the names of each according to the properties of each.
However, in those things remaining for us to inquire into, it is necessary to apply greater carefulness and to pursue more ardently as we find less in the writings of the Fathers from which we can show these things than from the testimony of reason (I do not speak
RICHARD OF ST. VICTOR
of the testimony of Scripture). In connection with the proposal of my investigation, let him who wishes, laugh; let him who wishes mock—and rightly so. For, if I speak truth here, it is not so much knowledge that lifts me up, but rather the ardor of a burning soul that urges me to try this. What if it is not given to me to reach the goal I strive for? What if I falter in running the course? Well,
I will rejoice that I totally ran, labored and sweated to the extent of my powers in seeking the face of my Lx)rd. And if it should happen that I fail because of the excessive length, the roughness or difficulty of the way, I will have accomplished something at least, if I may truly say: I have done what I could do; "I have sought and not found him;
I have called and he did not answer me" (Song of Songs 5:6).
Behold Balaam's ass which delayed her rider on his journey.
(Cf.
Numbers 22:23-31.) In some mysterious way she impels and urges me to attempt to run the course I have begun.
I hear one who still speaks and says to me: "He who could give to me to speak could undoubtedly give it also to you." But now let us turn our attention with all due care to that which we have proposed.
Chapter II How fullness ofgoodness shows clearly from the nature of charity that in true divinity, plurality ofpersons cannot be lacking
We have learned above that in that supreme and altogether perfect good there is fullness and perfection of all goodness. However, where there is fullness of all goodness, true and supreme charity cannot be lacking. For nothing is better than charity; nothing is more perfect than charity. However, no one is properly said to have charity on the basis of his own private love of himself. And so it is necessary for love to be directed toward another for it to be charity. Therefore, where a plurality of persons is lacking, charity cannot exist.
But you might say, "Even if there were only one person in that true Divinity, nevertheless He could still have charity toward His creation—indeed He would have it." But certainly He could not \iz\t supreme charity toward a created person. For charity would be
BOOK THREE OF THE TRINITY
disordered if He loved supremely someone who should not be supremely loved. But in that supremely wise goodness it is impossible for charity to be disordered. Therefore a divine person could not have supreme charity toward a person who was not worthy of supreme love. However, in order that charity be supreme and supremely perfect, it is necessary that it be so great that nothing greater can exist and that it be of such a kind that nothing better can exist. However, as long as anyone loves no one else as much as he loves himself, that private love which he has for himself shows clearly that he has not yet reached the supreme level of charity. But a divine person certainly would not have anyone to love as worthily as Himself if He did not have a person of equal worth. However a person who is not God would not be equal in worth to a divine person. Therefore, so that fullness of charity might have a place in that true Divinity, it is necessary that a divine person not lack a relationship with an equally worthy person, who is, for this reason, divine.
Therefore see how easily reason clearly shows that in true Divinity plurality of persons cannot be lacking.
Certainly God alone is supremely good. Therefore God alone ought to be loved supremely. A divine person could not show supreme love to a person who lacked divinity. However, fullness of Divinity could not exist without fullness of goodness. But fullness of goodness could not exist without fullness of charity, nor could fullness of charity exist without a plurality of divine persons.
Chapter III That the fullness of divine happiness confirms what the fullness ofgoodness says concerning the plurality of divine persons
What the fullness of goodness clearly shows and proves concerning the plurality of persons, the fullness of happiness demonstrates by a similar reason. What one says, the other confirms. In one and the same confirmation of truth, the one speaks out and the other applauds.
Let each person examine his consciousness; without doubt and