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THE ADORNMENT OF THE SPIRITUAL
MARRIAGE (cont) |
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by Blessed John of Rusybroeck |
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THE SECOND BOOK |
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Prologue |
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The wise virgin, that is the pure soul, having abandoned earthly
things, and living according to the virtues for God, has taken in
the vessel of her heart the oil of charity and of godly deeds,
with the lamp of an unsullied conscience. But when Christ the
Bridegroom tarries with His consolations, and the renewed
inpouring of His gifts, the soul becomes drowsy, sleepy, and
inert. Then, at midnight, when it is least expected, a ghostly cry
is made within the soul: Behold, the Bridegroom, cometh, go ye out
to meet Him. Of this beholding, and of the inward coming of
Christ, and of a man's ghostly going out, and of his meeting with
Christ; of these four points we will now speak, and we will
explain and apply them according to an inward, lofty, God-desiring
life, which all cannot reach, but which many men attain through
the moral virtues and inward zeal.
By these words Christ teaches us four things. First, that He wills
that our understanding should be enlightened by supernatural
light; this we learn from the word which He speaks: Behold.
Secondly, He shows us what we ought to see: namely, the inward
coming of our Bridegroom, the Eternal Truth; this we understand
from His saying: The Bridegroom cometh. Thirdly, He commands us to
go out through inward exercises according to righteousness; for
this reason He says: Go ye out. And, by the fourth point, He shows
us the end and the aim of the whole; that is, the meeting with our
Bridegroom Christ, in the fruitive unity of the Godhead.
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1. How we achieve Supernatural Sight in our Inward Workings |
Now concerning the first point. Christ says: Behold. Whosoever
wishes to see in a supernatural way in his inward exercises must
have three things.
The first is the light of Divine grace, and this in a more
lofty degree than that which we can experience in the outward and
active life without earnest inward diligence.
The second thing is the casting out of all distracting images
and attachments from the heart; so that the man may be free and
imageless, released from all attachments, and empty of all
creatures.
The third thing is a free turning of the will, with a gathering
together of all our powers, both bodily and ghostly, cleansed from
every inordinate love. Thereby the will flows forth into the unity
of God and into the unity of the mind; and thus the rational
creature may obtain and possess the most high unity of God in a
supernatural manner.
For this God has created heaven and earth and everything; and
for this reason He became man, and taught us, and lived for our
sake, and has Himself become the Way to the unity. And He died in
the bonds of love, and has ascended and has opened to us that very
unity, in which we may possess eternal bliss.
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2. Of a Three-fold Unity which is in us by Nature |
Now mark this with diligence: a threefold unity is found in all
men by nature, and also in all good men according to a
supernatural manner.
The first and highest unity of man is in God; for all creatures
depend upon this unity for their being, their life, and their
preservation; and if they be separated in this wise from God, they
fall into the nothingness and become nought. This unity is in us
essentially, by nature, whether we be good or evil. And without
our own working it makes us neither holy nor blessed. This unity
we possess within us and yet above us, as the ground and the
preserver of our being and of our life.
The second unity or union is also in us by nature. It is the unity
of our higher powers; forasmuch as these spring naturally as
active powers from the unity of the mind or of the spirit. This is
that same unity which depends upon God; but with this difference,
that here it is active and there essential. Nevertheless, the
spirit is wholly and perfectly understood according to the fulness
of its substance, in each unity. This unity we possess within us,
above our senses; and from it there proceed memory, understanding,
and will, and all the powers of ghostly action. In this unity, the
soul is called "spirit."
The third unity which is in us by nature is the source of all the
bodily powers, in the unity of the heart; origin and beginning of
the bodily life. This unity the soul possesses in the body and in
the quickening centre of the heart, and therefrom flow forth all
bodily activities, and the five senses. And therein the soul is
called "soul"; for it is the forming principle of the body, and
quickens this carcase; that is, gives it life and keeps it
therein.
These three unities abide in man by nature as one life and one
kingdom. In the lowest we are sensible and animal; in the middle
we are rational and spiritual; and in the highest we are kept
according to our essence. And thus are all men by nature.
Now these three unities, as one kingdom and one eternal
dwelling-place, are adorned and inhabited in a supernatural way by
the moral virtues through charity and the active life. And they
are still more gloriously adorned and more excellently perfected
by inward exercises united with a spiritual life. But they are
most gloriously and blessedly adorned by a supernatural and
contemplative life.
The lowest unity, being of the body, is supernaturally adorned and
perfected through outward works and moral perfection, according to
the way of Christ and His saints: and through bearing the cross
with Christ, and through subordinating nature discreetly according
to its powers to the commandments of Holy Church and to the
doctrines of the saints.
The second unity, being in the spirit and wholly spiritual, is
supernaturally adorned and perfected through the three divine
virtues, Faith, Hope, and Charity; and through the inflow of the
grace and the gifts of God; and through a good-will to follow the
examples of Christ and Holy Christendom in all virtues.
The third and highest unity is above the comprehension of our
reason, and yet essentially within us. We possess it in a
supernatural way when in all our works of virtue we have in mind
the praise and glory of God, and above all aims, above ourselves,
and above all things would rest only in Him. This is that unity
wherefrom we have come forth as creatures, and wherein, according
to our being, we are at home. And by means of the virtues here
named, these three unities are adorned in the active life.
Now we will show how these three unities are more highly adorned
and more nobly fostered through an inward exercise joined to the
active life. Whenever a man, because of his charity and his
upright intention, lifts himself up with all his works and with
his whole life toward the glory and the praise of God, ever
seeking to rest in God above all things: then, in humble patience
and self-surrender, yet with a sure trust, he will await new
riches and new gifts, but without anxiety as to whether it be
God's good pleasure to give or not to give.
In this way one prepares and makes oneself ready to enter on the
inward and God-desiring life. And, when the vessel is made ready,
then the noble vintage is poured into it. And there is no vessel
more noble than the loving soul, neither a vintage more wholesome
than the grace of God. So a man should devote all his acts and all
life to God, with a simple and upright intention directed to God;
and should rest, above intentions, and above himself, and above
all things in that most high unity, in which God and the loving
spirit are united without intermediary
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