"What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity? Indeed it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. "

Thomas á Kempis

* * *

"A tree that is cultivated and guarded through the care of its owner produces its fruit at the expected time. "

St John of the Cross, OCD - Doctor of the Church

* * *

"It is not God's will that we should abound in spiritual delights, but that in all things we should submit to his holy will."

Blessed Henry Suso

* * *


 St John of the Cross   (1542 - 1591)




by St John of the Cross


Book Two


Ch 12. [The resemblance of this frightful night to purgatory. How the divine wisdom illumines those who suffer this night on earth by the same illumination with which it illumines and purges the angels in heaven.]

1. We can therefore understand that just as this dark night of loving fire purges in darkness, it also in darkness does its work of enkindling. We can also note that as the spirits in the other life are purged with a dark material fire, so in this life souls are purged and cleansed with a dark, loving spiritual fire. For such is the difference: Souls are cleansed in the other life by fire, but here on earth they are cleansed and illumined only by love. David asked for this love when he said: Cor mundum crea in me Deus, etc. (A clean heart create for me, O God) [Ps. 51:12]. Cleanness of heart is nothing less than the love and grace of God. The pure of heart are called blessed by our Savior [Mt. 5:8], and to call them blessed is equivalent to saying they are taken with love, for blessedness is derived from nothing else but love.

2. Jeremiah shows clearly that the soul is purged by the illumination of this fire of loving wisdom (for God never bestows mystical wisdom without love, since love itself infuses it) where he says: He sent fire into my bones and instructed me [Lam. 1:13]. And David says that God's wisdom is silver tried in the fire [Ps. 11:6], that is, in the purgative fire of love. This contemplation infuses both love and wisdom in each soul according to its capacity and necessity. It illumines the soul and purges it of its ignorance, as the Wise Man declares it did to him [Ecclus. 51:25-27].

3. Another deduction is that this very wisdom of God, which purges and illumines these souls, purges the angels of their ignorances and gives them understanding by illumining them on matters they are ignorant of. This wisdom descends from God through the first hierarchies unto the last, and from these last to humans. It is rightly and truly said in Scripture that all the works of the angels and the inspirations they impart are also accomplished or granted by God. For ordinarily these works and inspirations are derived from God by means of the angels, and the angels also in turn give them one to another without delay. This communication is like that of a ray of sunlight shining through many windows placed one after the other. Although it is true that of itself the ray of light passes through them all, nevertheless each window communicates this light to the other with a certain modification according to its own quality. The communication is more or less intense insofar as the window is closer to or farther from the sun.

4. Consequently, the nearer the higher spirits (and those that follow) are to God, the more purged and clarified they are by a more general purification; the last spirits receive a fainter and more remote illumination. Humans, the last to whom this loving contemplation of God is communicated, when God so desires, must receive it according to their own mode, in a very limited and painful way.

God's light, which illumines the angels by clarifying and giving them the sweetness of love - for they are pure spirits prepared for this inflow - illumines humans, as we said, by darkening them and giving them pain and anguish, since naturally they are impure and feeble. The communication affects them as sunlight affects a sick and bleared eye. This very fire of love enamors these individuals both impassionedly and afflictively until it spiritualizes and refines them through purification, and thus they become capable of the tranquil reception of this loving inflow, as are the angels and those already purified. With the Lord's help we will explain this state later.1 In the meantime, however, the soul receives this contemplation and loving knowledge in distress and longing of love.

5. The soul does not always feel this inflaming and anxious longing of love. In the beginning of the spiritual purgation, the divine fire spends itself in drying out and preparing the wood - that is, the soul - rather than in heating it. Yet as time passes and the fire begins to give off heat, the soul usually experiences the burning and warmth of love.

As the intellect becomes more purged by means of this darkness, it happens sometimes that this mystical and loving theology, besides inflaming the will, also wounds the intellect by illumining it with some knowledge and light so delightfully and delicately that the will is thereby marvelously enkindled in fervor. This divine fire burns in the will - while the will remains passive - like a living flame and in such a way that this love now seems to be a live fire because of the living knowledge communicated. David says in the psalm: My heart grew hot within me and a certain fire was enkindled while I was knowing [Ps. 39:3].

6. This enkindling of love and the union of these two faculties, the intellect and the will, is something immensely rich and delightful for the soul, because it is a certain touch of the divinity and already the beginning of the perfection of the union of love for which the soul hopes.2 Thus one does not receive this touch of so sublime an experience and love of God without having suffered many trials and a great part of the purgation. But so extensive a purgation is not required for other inferior and more common touches.

7. You may deduce from our explanation that when God infuses these spiritual goods the will can very easily love without the intellect understanding, just as the intellect can know without the will loving. Since this dark night of contemplation consists of divine light and love - just as fire gives off both light and heat - it is not incongruous that this loving light, when communicated, sometimes acts more upon the will through the fire of love. Then the intellect is left in darkness, not being wounded by the light. At other times, this loving light illumines the intellect with understanding and leaves the will in dryness. All of this is similar to feeling the warmth of fire without seeing its light or seeing the light without feeling the fire's heat. The Lord works in this way because he infuses contemplation as he wills.