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When God gives us faith he enters into our soul and
speaks to our spirit, not by manner of discourse, but
by way of inspiration, proposing in so sweet a manner
unto the understanding that which ought to be
believed, that the will receives therefrom a great
complacency, so great indeed that it moves the
understanding to consent and yield to truth without
any doubt or distrust, and here lies the marvel: for
God proposes the mysteries of faith to our souls
amidst obscurities and darkness, in such sort that we
do not see the truths but we only half-see them.(1)
It is like what happens sometimes when the face of
the earth is covered with mist so that we cannot see
the sun, but only see a little more brightness in the
direction where he is. Then, as one would say, we see
it without seeing it; because on the one hand we see
it not so well that we can truly say we see it, yet
again we see it not so little that we can say we do
not see it; and this is what we call half-seeing. And
yet, when this obscure light of faith has entered our
spirit, not by force of reasoning or show of
argument, but solely by the sweetness of its
presence, it makes the understanding believe and obey
it with so much authority that the certitude it gives
us of the truth surpasses all other certitudes, and
keeps the understanding and all its workings in such
subjection that they get no hearing in comparison
with it.
May I, Theotimus, have leave to say this? Faith is
the chief beloved of our understanding, and may
justly speak to human sciences which boast that they
are more evident and clear than she, as did the
sacred spouse to the other shepherdesses. I am black
but beautiful,(2) - O human reasonings, O acquired
knowledge! I am black, for I am amidst the
obscurities of simple revelation, which have no
apparent evidence, and which make me look black,
putting me well-nigh out of knowledge: yet I am
beautiful in myself by reason of my infinite
certainty; and if mortal eyes could behold me such as
I am by nature they would find me all fair. And must
it not necessarily follow that in effect I am
infinitely to be loved, since the gloomy darkness and
thick mists, amid which I am-not seen but only
half-seen cannot hinder me from being so dearly
loved, that the soul, prizing me above all, cleaving
the crowd of all other knowledges, makes them all
give place to me and receives me as his queen,
placing me on the highest throne in his palace, from
whence I give the law to all sciences, and keep all
argument and all human sense under?
Yea, verily, Theotimus, even as the commanders of
the army of Israel taking off their garments, put
them together and made a royal throne of them, on
which they placed Jehu, and said: Jehu is king:(3) so
on the arrival of faith, the understanding puts off
all discourse and arguments, and laying them
underneath faith, makes her sit upon them,
acknowledging her as Queen, and with great joy cries
out: Long live faith!
Pious discourses and arguments, the miracles and
other advantages of the Christian religion, make it
extremely credible and knowable, but faith alone
makes it believed and acknowledged, enamouring men
with the beauty of its truth, and making them believe
the truth of its beauty, by means of the sweetness
faith pours into their wills, and the certitude which
it gives to their understanding.
The Jews saw the miracles and heard the marvellous
teachings of Our Saviour, but being indisposed to
receive faith, that is, their will not being
susceptible of the gentle sweetness of faith, on
account of the bitterness and malice with which they
were filled, they persisted in their infidelity. They
perceived the force of the argument, but they
relished not the sweetness of the conclusion, and
therefore did not acquiesce in its truth. But the act
of faith consists in this very acquiescence of our
spirit, which having received the grateful light of
truth, accepts it by means of a sweet, yet powerful
and solid assurance and certitude which it finds in
the authority of the revelation which has been made
to her.
You have heard, Theotimus, that in general councils
there are great disputations and inquiries made about
truth by discourse, reasons and theological
arguments, but the matters being discussed, the
Fathers, that is, the bishops, and especially the
Pope who is the chief of the bishops, conclude,
resolve and determine; and the determination being
once pronounced, every one fully accepts it and
acquiesces in it, not in consideration of the reasons
alleged in the preceding discussion and inquisition,
but in virtue of the authority of the Holy Ghost,
who, presiding invisibly in councils, has judged,
determined and concluded, by the mouth of his
servants whom he has established pastors of
Christianity.
The inquisition then and the disputation are made
in the priests' court by the doctors, but the
resolution and acquiescence are formed in the
sanctuary, where the Holy Ghost who animates the body
of his Church, speaks by the mouth of its chiefs, as
Our Lord has promised. In like manner the ostrich
lays her eggs upon the sands of Libya, but the sun
alone hatches her young ones; and doctors by their
inquiry and discourse propose truth, but only the
beams of the sun of justice give certainty and
acquiescence.
To conclude then, Theotimus, this assurance which
man's reason finds in things revealed and in the
mysteries of faith, begins by an amorous sentiment of
complacency which the will receives from the beauty
and sweetness of the proposed truth; so that faith
includes a beginning of love, which the heart feels
towards divine things.
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