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| No Jab for Me |
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Posted by: Deus Vult - 04-23-2021, 11:54 AM - Forum: COVID Vaccines
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A comprehensive website with up to date information.
Very helpful as it has so much information in one place.
https://nojabforme.info/
no jab for me
Statements in this site are substantiated with facts that can be argued
in a court of law. Click on the hyperlinked sections to direct you to primary
sources such as CDC, WHO, FDA documents.
Anyone trying to take down this site will be named as codefendant in
Nuremberg 2.0 for being an accomplice to crimes against humanity. That
includes social media. Lawyers are standing by.
video at Rumble: Link
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| Out-flu-Enza |
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Posted by: SAguide - 04-23-2021, 09:56 AM - Forum: Pandemic 2020 [Secular]
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So, the flu went on vacation the past 15 months.
The annual flu is a virus. Covid-19 is a virus too, but it was given a name and made famous.
For all our lives every year some people got the flu. No one got tested. You just had the flu, no big deal.
The "experts" last year named the flu, making it famous and calling it a virus without saying the flu is a virus.
Without isolation of Covid-19 all the PCR tests are inaccurate. See: Isolate Truth Fund
Who had the flu, who had the "virus" and is there any difference?
Note: Figures reflect weekly totals of positive flu tests, from public and clinical laboratories.·Source: Centers for Disease Control and Prevention
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| REPORT: Pfizer Vaccine Confirmed To Cause Neurodegenerative Diseases |
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Posted by: Stone - 04-23-2021, 07:54 AM - Forum: COVID Vaccines
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REPORT: Pfizer Vaccine Confirmed To Cause Neurodegenerative Diseases
A new report has determined the Pfizer vaccine can cause Alzheimer's and other conditions
National File [slightly adapted] | April 22, 2021
In a shocking new report on the COVID-19 vaccines, it has been discovered that the Pfizer coronavirus vaccine has long term health effects not previously disclosed, including “ALS, Alzheimer’s, and other neurological degenerative diseases.”
“The current RNA based SARSCoV-2 vaccines were approved in the US using an emergency order without extensive long term safety testing,” the report declares. “In this paper the Pfizer COVID-19 vaccine was evaluated for the potential to induce prion-based disease in vaccine recipients.” Prion-based diseases [such as mad cow disease - The Catacombs] are, according to the CDC, a form of neurodegenerative diseases, meaning that the Pfizer vaccine is likely to cause long term damage and negative health effects with regards to the brain.
This is especially concerning since the Pfizer vaccine is an mRNA vaccine, an untested type of vaccine which creates new proteins and can actually integrate into the human genome, according to a report from the National Library of Medicine. In other words, degenerative brain conditions may appear at any time in your life after receiving the vaccine.
“The RNA sequence of the vaccine as well as the spike protein target interaction were analyzed for the potential to convert intracellular RNA binding proteins TAR DNA binding protein (TDP-43) and Fused in Sarcoma (FUS) into their pathologic prion conformations,” explains the report. TDP-43 is a protein known to cause dementia, ALS and even Alzheimer’s, according to Alzpedia. Similarly, the FUS protein is known to cause ALS and Hereditary Essential Tremors, according to the Human Genome Database.
The experiment done for the report was to determine whether or not these two harmful proteins embed themselves into our DNA, as an mRNA vaccine is expected to do. The report determined that “the vaccine RNA has specific sequences that may induce TDP-43 and FUS to fold into their pathologic prion confirmations,” meaning that both proteins have the potential to embed themselves into our DNA and cause harmful neurological diseases.
The report’s abstract summary concludes that “The enclosed finding as well as additional potential risks leads the author to believe that regulatory approval of the RNA based vaccines for SARS-CoV-2 was premature and that the vaccine may cause much more harm than benefit.” The report itself ends with this warning: “The vaccine could be a bioweapon and even more dangerous than the original infection.”
National File actually reached out to the CDC to inquire as to why the Pfizer vaccine is still being distributed despite these credible allegations. No response was received prior to publication.
[Emphasis and screenshot mine.]
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| Revolution and Counter-Revolution: The Fall and Rise of the Roman Rite |
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Posted by: Stone - 04-23-2021, 07:21 AM - Forum: Vatican II and the Fruits of Modernism
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Revolution and Counter-Revolution: The Fall and Rise of the Roman Rite
Written by Michael Davies, RIP
[All emphasis mine.]
The Remnant | February 2004
DURING THE FIRST session of the Second Vatican Council, in the debate on the Liturgy Constitution, Cardinal Alfredo Ottaviani asked: “Are these Fathers planning a revolution?” The Cardinal was old and partly blind. He spoke from the heart about a subject that moved him deeply:
Quote:Are we seeking to stir up wonder, or perhaps scandal among the Christian people, by introducing changes in so venerable a rite that has been approved for so many centuries and is now so familiar? The rite of Holy Mass should not be treated as if it were a piece of cloth to be refashioned according to the whim of each generation.
So concerned was he at the revolutionary potential of the Constitution, and having no prepared text, due to his very poor sight, the elderly Cardinal exceeded the ten minute time limit for speeches. At a signal from Cardinal Alfrink, who was presiding at the session, a technician switched off the microphone and Cardinal Ottaviani stumbled back to his seat in humiliation.1 The Council Fathers clapped with glee. While men laugh they do not think, and, had these men not been laughing, at least some of them may have wondered whether, perhaps, the Cardinal might have had a point.
He did indeed. The answer to his question as to whether the Council Fathers were planning a revolution is that the majority of the 3,000 bishops present in Rome most were not, but that some of the influential periti, the experts who advised the bishops, most definitely were, and the Council’s Liturgy Constitution Sacrosanctum Concilium was the instrument by which it was to be achieved.
The schema, or draft document, of the Liturgy Constitution, which the bishops would use as the basis for their discussions, was primarily the work of Father Annibale Bugnini, Secretary to the Preparatory Commission for the Liturgy,2 so much so that it was known as "the Bugnini draft."3 Bugnini had long been in contact with the more radical members of the Liturgical Movement who had deviated from the sound principles set out by St. Pius X and Dom Prosper Guéranger. He had been present at a gathering of radical liturgists at Thieulin near Chartres in the late forties. Father Duployé, one of those present writes:
Quote:The Father [Bugnini] listened very attentively, without saying a word, for four days. During our return journey to Paris, as the train was passing along the Swiss Lake at Versailles, he said to me: "I admire what you are doing, but the greatest service I can render you is never to say a word in Rome about all that I have just heard."4
Bugnini was appointed Secretary to Pope Pius XII’s Commission for Liturgical Reform in 1948, and in 1957 as Professor of Liturgy in the Lateran University. In 1960, he was appointed to a position which enabled him to exert a decisive influence upon the history of the Church—Secretary to the Preparatory Commission for the Liturgy of the Second Vatican Council.
Within days of the Preparatory Commission endorsing his draft, Bugnini was dismissed from his chair at the Lateran University and from the secretaryship of the Conciliar Liturgical Commission which was to oversee the schema during the conciliar debates. The reasons which prompted Pope John to take this step have not been divulged, but they must have been of a most serious nature.
The dismissal of Father Bugnini was very much a case of locking the stable door after the horse had bolted. His allies on the Conciliar Liturgy Constitution, who had worked with him on preparing the schema, now had the task of securing its acceptance by the bishops without any substantial alterations. They did so with a degree of success that certainly exceeded their wildest expectations. It received the almost unanimous approval of the Council Fathers on 7 December 1962.
In his book, The Reform of the Roman Liturgy, Mgr. Klaus Gamber writes:
Quote:“One statement we can make with certainty is that the new Ordo of the Mass that has now emerged would not have been endorsed by the majority of the Council Fathers.”5
Why, then, did these bishops endorse a document that was a blueprint for revolution? The answer is that they saw it as a blueprint for renewal. They were reassured by clauses which gave the impression that there was no possibility of any radical liturgical reform. Article 4 states that:
Quote:"This most sacred Council declares that holy Church holds all lawfully acknowledged rites to be of equal authority and dignity: that she wishes to preserve them in the future and to foster them in every way."
The Latin language was to be preserved in the Latin rites (Article 36), and steps were to be taken to ensure that the faithful could sing or say together in Latin those parts of the Mass that pertain to them (Article 54). The treasury of sacred music was to be preserved and fostered with great care (Article 114), and Gregorian chant was to be given pride of place in liturgical services (Article 116), and, most important of all, there were to be no innovations unless the good of the Church genuinely and certainly required them, and care was to be taken that any new forms adopted should grow in some way organically from forms already existing (Article 23).
It is an instructive exercise to go, step by step, through the changes which have been made in the Mass, beginning with the abolition of the Judica me and ending with the abolition of the Last Gospel, or even the Prayers for Russia, and to consider carefully why the good of the Church genuinely and certainly required that each particular change must be made. Has the good of the Church really been enhanced because the faithful have been forbidden to kneel at the Incarnatus est during the Creed? Did the good of the Church genuinely, certainly, require that, following the example of Martin Luther, the doctrinally rich Offertory prayers should be abolished?
Luther condemned the offertory as an abomination that stinks of oblation and should therefore be cast aside. Has any Catholic anywhere in the world become more fervent in his faith as a result of its absence in the 1970 Missal? In my opinion not one change made to the Ordinary of the Classic Mass of the Roman rite was genuinely and certainly required for the good of the Church. I would challenge anyone to cite an example which conforms to these criteria. [Read here Archbishop Lefebvre's Comparison of the New Mass and the 'Mass' of Luther. - The Catacombs]
In addition to these superficially reassuring clauses, the Constitution contained others which opened the way to radical or even revolutionary change. These were "time bombs" inserted into the text, ambiguous passages which the liberal periti or experts intended to use after the Council when, as they were sure would be the case, they gained control of the Commission established to interpret and implement the Constitution. Is this simply a wild accusation made by a layman with conspiracy mania? By no means. In his book A Crown of Thorns, Cardinal John Heenan of Westminster wrote:
The subject most fully debated was liturgical reform. It might be more accurate to say that the bishops were under the impression that the liturgy had been fully discussed. In retrospect it is clear that they were given the opportunity of discussing only general principles. Subsequent changes were more radical than those intended by Pope John and the bishops who passed the decree on the liturgy. His sermon at the end of the first session shows that Pope John did not suspect what was being planned by the liturgical experts.6
What could be clearer than this? One of the most active and erudite Council Fathers stated that the liturgical experts who drafted the Constitution phrased it in such a way that they could use it after the Council in a manner not foreseen by the Pope and the Bishops. To put it plainly, the Cardinal states that there was a conspiracy. This was evident even to an American Protestant Observer, Robert McAfee Brown, who remarked:
Quote:“The Council documents themselves often implied more in the way of change than the Council Fathers were necessarily aware of when they voted.”7
He made particular mention of the Liturgy Constitution in this respect:
Quote:“The Constitution opens many doors that can later be pushed even wider, and does bind the Church to a new liturgical rigidity.”8
The column space available in this issue [...] will enable me to discuss only a few of the time bombs that would destroy the Roman Rite.
Article 4 of the Constitution has already been cited stating that all lawfully acknowledged rites must be preserved in the future and fostered in every way. But these reassuring words are qualified by the statement that:
Quote:"Where necessary the rites be carefully and thoroughly revised in the light of sound tradition, and that they be given new vigor to meet the circumstances of modern times."
No explanation is given as to how it is possible both to preserve and foster these rites and at the same time to revise them to meet certain unspecified circumstances and certain unspecified needs of modern times. Nor is it explained how such a revision could be carried out in the light of sound tradition when it had been the sound and invariable tradition of the Roman rite never to undertake any drastic revision of its rites, a tradition of well over 1,000 years standing which had been breached only during the Protestant Reformation, when every heretical sect devised new rites to correspond with its heretical teachings. In their defense of Pope Leo XIII’s Bull Apostolicae Curae, the Catholic Bishops of the Province of Westminster in England insisted that:
Quote:In adhering rigidly to the rite handed down to us we can always feel secure . . . And this sound method is that which the Catholic Church has always followed... to subtract prayers and ceremonies in previous use, and even to remodel the existing rites in the most drastic manner, is a proposition for which we know of no historical foundation, and which appears to us absolutely incredible. 9
It is intrinsic to the nature of time to become more modern with the passing of each second, and if the Church had always adapted the liturgy to keep up with the constant succession of modern times and new circumstances there would never have been liturgical stability. When do times become modern? What are the criteria by which modernity is assessed? When does one modernity cease and another modernity come into being? The complete fallacy of the adaptation-to-modernity thesis was certainly not lost upon some of the Council Fathers. Bishop (later Cardinal) Dino Staffa pointed out the theological consequences of an "adapted liturgy" on 24 October 1962. He told 2,337 assembled Fathers:
Quote:It is said that the Sacred Liturgy must be adapted to times and circumstances which have changed. Here also we ought to look at the consequences. For customs, even the very face of society, change fast and will change even faster. What seems agreeable to the wishes of the multitude today will appear incongruous after thirty or fifty years. We must conclude then that after thirty or fifty years all, or almost all of the liturgy would have to be changed again. This seems to be logical according to the premises, this seems logical to me, but hardly fitting (decorum) for the Sacred Liturgy, hardly useful for the dignity of the Church, hardly safe for the integrity and unity of the faith, hardly favoring the unity of discipline... Are we of the Latin Church going to break the admirable liturgical unity and divide into nations, regions, even provinces?10
The answer, of course, is that this is precisely what the Latin Church was going to do and did; with the consequences for the integrity and unity both of faith and discipline which Bishop Staffa had foreseen.
Article 14 states that the active participation of the faithful is the primary criterion to be observed in the celebration of Mass. This has resulted in the congregation (rather than the divine Victim) becoming the focus of attention. It is now the coming together of the community which matters most, not the reason they come together; and this is in harmony with the most obvious tendency within the post-conciliar Church—to replace the cult of God with the cult of man. Cardinal Ratzinger remarked with great perceptiveness in 1997:
Quote:I am convinced that the crisis in the Church that we are experiencing is to a large extent due to the disintegration of the liturgy...when the community of faith, the worldwide unity of the Church and her history, and the mystery of the living Christ are no longer visible in the liturgy, where else, then, is the Church to become visible in her spiritual essence? Then the community is celebrating only itself, an activity that is utterly fruitless.”11
Once active participation of the congregation is accepted as the prime consideration in the celebration of Mass, there can be no restraint upon the self-appointed experts intent upon its total desacralisation. Despite the requirement in Article 36 that the Latin language was to be preserved in the Latin rites and Gregorian chant was to be given pride of place in liturgical services, it was argued that Latin and plainchant were obstacles to active participation. Both, then, had almost completely vanished within a few years of the conclusion of the Council. Commenting with the benefit of hindsight in 1973, Archbishop R. J. Dwyer of Portland, Oregon, remarked sadly:
Quote:Who dreamed on that day that within a few years, far less than a decade, the Latin past of the Church would be all but expunged, that it would be reduced to a memory fading into the middle distance? The thought of it would have horrified us, but it seemed so far beyond the realm of the possible as to be ridiculous. So we laughed it off.12
While the Latin language remained the norm there could, in fact, be no revolution. In his Liturgical Institutes, Dom Guéranger makes clear that the Latin language had always been a principal target of those he termed “liturgical-heretics”. He writes:
Quote:Hatred for the Latin language is inborn in the heart of all the enemies of Rome. They recognize it as the bond of Catholics throughout the universe, as the arsenal of orthodoxy against all the subtleties of the sectarian spirit... We must admit it is a master blow of Protestantism to have declared war on the sacred language. If it should ever succeed in destroying it, it would be well on the way to victory.
Prophetic words indeed!
It is important to stress here that at no time during the reform have the wishes of the laity ever been taken into consideration. When, as early as March 1964, members of the laity in England were making it quite clear that they neither liked nor wanted the liturgical changes being imposed upon them, one of England's most fanatical proponents of liturgical innovation, Dom Gregory Murray, OSB, put them in their place in the clearest possible terms:
Quote:"The plea that the laity as a body do not want liturgical change, whether in rite or in language, is, I submit, quite beside the point...It is not a question of what people want; it is a question of what is good for them.”13
The self-appointed liturgical experts treat not only the laity with complete contempt, but also the parish clergy whose bishops insist that they submit to the diktat of these experts. Monsignor Richard J. Schuler, an experienced parish priest in St. Paul, Minnesota, explained the predicament of the parish clergy very clearly in an article written in 1978 in which he made the very poignant comment that all that the experts require parish priests and the faithful to do is to raise the money to pay for their own destruction. He laments the fact that:
Quote:Then came the post-conciliar interpreters and implementers who invented the "Spirit of the Council." They introduced practices never dreamed of by the Council Fathers; they did away with Catholic traditions and customs never intended to be disturbed; they changed for the sake of change; they upset the sheep and terrified the shepherds. The parish priest, who is for most Catholics the shepherd to whom they look for help along the path to salvation, fell upon hard times after the pastoral council. He is the pastor, but he found himself superseded by commissions, committees, experts, consultants, coordinators, facilitators, and bureaucrats of every description. A mere parish priest can no longer qualify. He is told that if he was educated prior to 1963, then he is ignorant of needed professional knowledge, he must be updated, retread and indoctrinated by attending meetings, seminars, workshops, retreats, conferences and other brainwashing sessions. But down deep, he really knows that what he is needed for is only to collect the money to support the ever-growing bureaucracy that every diocese has sprouted to "serve the "pastoral needs" of the people. While the parishes struggle, the taxation imposed on them all but crushes them. The anomaly of having to pay for one's own destruction becomes the plight of a pastor and his sheep who struggle to adapt to the "freedom" and the options given by the council.
The requirement of Article 14 that active participation by all the people must take priority in every celebration of Mass has resulted in what can only be described as a “dumbing down” of the liturgy, and it must be dumbed down because the experts consider that, as a body, the laity are dumb, incapable of relating to the ethereal beauty of plainchant or the magnificent ceremonial of a solemn Mass. Dietrich von Hildebrand has correctly defined the issue at stake:
Quote:The basic error of most of the innovators is to imagine that the new liturgy brings the holy sacrifice of the Mass nearer to the faithful; that, shorn of its old rituals, the Mass now enters into the substance of our lives. For the question is whether we better meet Christ in the Mass by soaring up to Him, or by dragging Him down into our own pedestrian, workaday world. The innovators would replace holy intimacy with Christ by an unbecoming familiarity. The new liturgy actually threatens to frustrate the confrontation with Christ, for it discourages reverence in the face of mystery, precludes awe, and all but extinguishes a sense of sacredness. What really matters, surely, is not whether the faithful feel at home at Mass, but whether they are drawn out of their ordinary lives into the world of Christ—whether their attitude is the response of ultimate reverence: whether they are imbued with the reality of Christ.14
Professor von Hildebrand denounced the contempt of liturgists for the ordinary faithful in very severe terms:
Quote:They seem to be unaware of the elementary importance of sacredness in religion. Thus, they dull the sense of the sacred and thereby undermine true religion. Their "democratic" approach makes them overlook the fact that in all men who have a longing for God there is also a longing for the sacred and a sense of difference between the sacred and the profane. The worker or peasant has this sense as much as any intellectual. If he is a Catholic, he will desire to find a sacred atmosphere in the church, and this remains true whether the world is urban, industrial or not.... Many priests believe that replacing the sacred atmosphere that reigns, for example, in the marvelous churches of the Middle Ages or the baroque epoch, and in which the Latin Mass was celebrated, with a profane, functionalist, neutral, humdrum atmosphere will enable the Church to encounter the simple man in charity. But this is a fundamental error. It will not fulfill his deepest longing; it will merely offer him stones for bread. Instead of combating the irreverence so widespread today these priests are actually helping to propagate this irreverence.15
Article 21 states that elements which are subject to change "not only may but ought to be changed with the passing of time if features have by chance crept in which are less harmonious with the intimate nature of the liturgy, or if existing elements have grown less functional." These norms are so vague that the scope for interpreting them is virtually limitless. No indication is given of which aspects of the liturgy are referred to here; no indication is given of the meaning of "less functional" (how much less is "less"?), or whether "functional" refers to the original function or a new one which may have been acquired. Under the terms of Article 21, the Lavabo, the washing of the priest’s hands, could be abolished as its original purpose was to cleanse them after he had received the gifts of the people in the offertory procession, but it now has a beautiful symbolic purpose, symbolising the cleansing of the soul of the priest who is about to offer sacrifice in the person of Christ and to take the Body of Christ into his very hands. The entire liturgical tradition of the Roman rite contradicts Article 21. "
What we may call the 'archaisms' of the Missal," writes Dom Cabrol, a "father" of the liturgical movement, "are the expressions of the faith of our fathers which it is our duty to watch over and hand on to posterity."16
Article 21, together with such Articles as 1, 23, 50, 62, and 88, provides a mandate for the supreme goal of the liturgical revolutionaries—that of a permanently evolving liturgy. In September 1968 the bulletin of the Archbishopric of Paris, Présence et Dialogue, called for a permanent revolution in these words: "It is no longer possible, in a period when the world is developing so rapidly, to consider rites as definitively fixed once and for all. They need to be regularly revised." Once the logic of Article 21 is accepted there can be no alternative to a permanently evolving liturgy.
Writing in Concilium in 1969, Fr. H. Rennings, Dean of Studies of the Liturgical Institute of Trier, stated:
Quote:When the Constitution states that one of the aims is "to adapt more suitably to the needs of our own times those institutions which are subject to change" (Art. 1; see also Arts. 21, 23, 62, 88) it clearly expresses the dynamic elements in the Council's idea of the liturgy. The "needs of our time" can always be better understood and therefore demand other solutions; the needs of the next generation can again lead to other consequences for the way worship should operate and be fitted into the overall activity of the Church. The basic principle of the Constitution may be summarized as applying the principle of a Church which is constantly in a state of reform (ecclesia semper reformanda.) to the liturgy which is always in the state of reform (Liturgia semper reformanda). 17
This could hardly be more explicit. Father Joseph Gelineau was described by Archbishop Bugnini as one of the "great masters of the international liturgical world".18 In his book Demain la liturgie, he informs us that:
Quote:It would be false to identify this liturgical renewal with the reform of rites decided on by Vatican II. This reform goes back much further and goes forward far beyond the conciliar prescriptions (elle va bien au-del). The liturgy is a permanent workshop (la liturgie est un chantier permanent).19
This concept of a permanently evolving liturgy—liturgy as a permanent workshop—is of crucial importance. St. Pius V's ideal of liturgical uniformity within the Roman rite has now been cast aside to be replaced by one of pluriformity, in which the liturgy must be kept in a state of constant flux, resulting inevitably in what Cardinal Ratzinger described with perfect accuracy as “the disintegration of the liturgy.” In 2002 the Bishops Conference of the United States decreed that the faithful must stand for the reception of Holy Communion. This decision is not binding on individual bishops, but even a conservative such as Charles Chaput of Denver kow-towed to the conference and informed his flock that “This will be new for many of the faithful, because the formal act of reverence was not widely promoted in the past.” What utter nonsense! Standing has never been considered an act of reverence within the Roman Rite. Does the Archbishop truly imagine that the laity are so dumb that they do not know this? He continues:
Quote:While the act of reverence will be new for some, it may be "different" for others. In the past, we may have made a sign of the cross, a profound bow (one from the waist), genuflected or simply knelt as our act of adoration. The Church now asks us to submit our personal preference to her wisdom.20
I repeat, standing is not an act of reverence, it has never been an act of reverence, and its imposition has nothing to do with the wisdom of the Church—it is antithetical to that wisdom. It is simply the latest step in the imposition of a permanently evolving liturgy by liturgical commissars, destitute of what Von Hildebrand describes as a sensus Catholicus, a true Catholic instinct.
Article 34 states that the reformed liturgy must be "distinguished by a noble simplicity." There is, needless to say, no attempt to explain precisely what constitutes "a noble simplicity". It must be “short”—how short? It must be "unencumbered by useless repetitions," without explaining when a repetition becomes useless. Does saying Kyrie eleison six times and Christe eleison three times constitute useless repetition?
Article 38 constitutes a time-bomb with a capacity for destruction almost equivalent to that of the principle of permanent liturgical evolution:
Quote:"Provided that the substantial unity of the Roman rite is maintained, the revision of liturgical books should allow for legitimate variations and adaptations to different groups, regions, and peoples, especially in mission lands."
The mention of mission lands here is highly significant as most Fathers would presume that this was where these adaptations would take place. However, the carefully worded text does not say "only" but "especially" in mission lands. Article 38 does indeed state that "the substantial unity of the Roman rite" is to be maintained—but what "substantial unity" means is not indicated. It would be for the Consilium to decide, and for the members of the Consilium (like Humpty Dumpty) words mean whatever they want them to mean.21 Once this principle of adaptation has been accepted there is no part of the Mass which can be considered exempt from change.
Without giving the least idea of what is meant by "legitimate variations and adaptations," the Constitution goes on in Article 40 to state that in "some places and circumstances, however, an even more radical adaptation of the liturgy is needed." Without explaining what is meant by a "radical adaptation" the need for "an even more radical adaptation" is postulated! More radical than what? Once this bomb has exploded the devastation it unleashes cannot be controlled. The Council Fathers, like Count Frankenstein, had given life to a creature which had a will of its own and over which they had no power.
The Liturgy Constitution contained no more than general guidelines, and to achieve total victory, Bugnini and his cohorts needed to obtain control of the post-conciliar commission established to interpret and implement it. Cardinal Heenan, of Westminster, England, had warned the bishops of the danger if the Council periti were given the power to interpret the Council to the world. "God forbid that this should happen!" he exclaimed, but happen it did.22 The members of these commissions were "chosen with the Pope's approval, for the most part, from the ranks of the Council periti.”23 The initial membership of the Commission, known as the Consilium, consisted mainly of members of the Commission that had drafted the Constitution. Father Bugnini was appointed to the position of secretary on 29 February 1964. What prompted Pope Paul VI to appoint Bugnini to this crucially important position after he had been prevented by Pope John XXIII from becoming Secretary of the Conciliar Commission is probably something that we shall never know. The weapon that he had forged for the destruction of the Roman Rite was now firmly within his grasp.
In May 1969 the Consilium was incorporated into the Sacred Congregation for Divine Worship and Bugnini was appointed secretary, becoming more powerful than ever. It is no exaggeration to claim that the Consilium, in other words Father Bugnini, had taken over the Sacred Congregation for Divine Worship. He was now in the most influential position possible to consolidate and extend the revolution behind which he had been the moving spirit and principle of continuity. Nominal heads of commissions, congregations, and the Consilium came and went—Cardinal Lercaro, Cardinal Gut, Cardinal Tabera, Cardinal Knox—but Father Bugnini remained. He attributed this to the Divine will:
Quote:The Lord willed that from those early years a whole series of providential circumstances should thrust me fully, and indeed in a privileged way, in medias res, and that I should remain there in charge of the secretariat.”24
Father Bugnini was rewarded for his part in the reform with an Archbishop's mitre. In 1975, at the very moment when his power had reached its zenith, he was summarily dismissed to the dismay of liberal Catholics throughout the world. Not only was he dismissed, but his entire Congregation was dissolved and merged with the Congregation for the Sacraments. Bugnini himself was exiled to Iran. Once again it was a question of locking the stable door after the horse had bolted. In 1974 he had boasted:
Quote:"The liturgical reform is a major conquest of the Catholic Church.”25
It is indeed, and Msgr. Gamber sums up the true effect of this conquest in one devastating sentence:
Quote:“At this critical juncture, the traditional Roman rite, more than one thousand years old, has been destroyed.”26
Is he exaggerating? Not at all. His claim is endorsed from the opposite end of the liturgical spectrum by that “great master of the international liturgical world”, Father Joseph Gelineau, who remarks with commendable honesty and no sign of regret:
Quote:Let those who like myself have known and sung a Latin-Gregorian High Mass remember it if they can. Let them compare it with the Mass that we now have. Not only the words, the melodies, and some of the gestures are different. To tell the truth it is a different liturgy of the Mass. This needs to be said without ambiguity: the Roman Rite as we knew it no longer exists (le rite romain tel que nous l'avons connu n'existe plus). It has been destroyed (il est détruit).27
The Constitution required that all lawfully acknowledged rites were to be “preserved in the future and fostered in every way." How you preserve and foster something by destroying it is something that even Archbishop Bugnini might have found difficult to explain.
In his Encyclical Letter Ecclesia De Eucharistia of 17 April 2003, Pope John Paul II has provided an admirable explanation of the sacrificial nature of the Mass which is phrased in terms that are reminiscent of the teaching of the Council of Trent. After his excellent doctrinal exposition, the Pope insists, as he has done on previous occasions, that Vatican II has been followed by a liturgical renewal rather than a revolution, good fruits rather than bad fruits.
The Magisterium's commitment to proclaiming the Eucharistic mystery has been matched by interior growth within the Christian community. Certainly the liturgical reform inaugurated by the Council has greatly contributed to a more conscious, active and fruitful participation in the Holy Sacrifice of the Altar on the part of the faithful.
With all due respect to the Holy Father, one must insist that this is simply not true. If there has indeed been an “interior growth within the Christian community” it is certainly not reflected in the catastrophic collapse of Catholic life throughout First World countries which can be documented beyond any possible dispute.
In what seems to be a complete volte face, the Holy Father goes on to provide a list of liturgical deviations and abuses concerning which traditional Catholics have been protesting since the first changes were imposed upon the faithful. These abuses take place, he tells us, alongside the lights, but he nowhere tells us where these lights are shining:
Quote:Unfortunately, alongside these lights, there are also shadows. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Church abuses have occurred, leading to confusion with regard to sound faith and Catholic doctrine concerning this wonderful sacrament. At times one encounters an extremely reductive understanding of the Eucharistic mystery. Stripped of its sacrificial meaning, it is celebrated as if it were simply a fraternal banquet. Furthermore, the necessity of the ministerial priesthood, grounded in apostolic succession, is at times obscured and the sacramental nature of the Eucharist is reduced to its mere effectiveness as a form of proclamation. This has led here and there to ecumenical initiatives which, albeit well-intentioned, indulge in Eucharistic practices contrary to the discipline by which the Church expresses her faith. How can we not express profound grief at all this? The Eucharist is too great a gift to tolerate ambiguity and depreciation. It is my hope that the present Encyclical Letter will effectively help to banish the dark clouds of unacceptable doctrine and practice, so that the Eucharist will continue to shine forth in all its radiant mystery.
These deplorable abuses did not exist before the Vatican II reform, and it can hardly be denied that they are indeed its true fruits. We must indeed pray that this encyclical will help “to banish the dark clouds of unacceptable doctrine and practice,” but, alas, these unacceptable practices have now become so ingrained in parish life that, short of a miracle, they will not be eradicated. The well-entrenched liturgical bureaucracy throughout the First World completely ignores any admonitions from Rome which conflict with its agenda, and I am certain that it will continue to do so.
Mgr. Gamber describes the present state of the liturgy in scathing but realistic terms:
Quote:The liturgical reform, welcomed with so much idealism and hope by many priests and lay people alike has turned out to be a liturgical destruction of startling proportions—a débâcle worsening with each passing year. Instead of the hoped-for renewal of the Church and of Catholic life, we are now witnessing a dismantling of the traditional values and piety on which our faith rests. Instead of the fruitful renewal of the liturgy, what we see is a destruction of the forms of the Mass which had developed organically during the course of many centuries.28
The Holy Father is evidently hoping for a reform of the reform, but, alas, this will not take place. It is, I fear, the mother of all lost causes. This is why we agree fully with Mgr. Gamber when he writes:
Quote:In the future the traditional rite of Mass must be retained in the Roman Catholic Church ... as the primary liturgical form for the celebration of Mass. It must become once more the norm of our faith and the symbol of Catholic unity throughout the world, a rock of stability in a period of upheaval and never-ending change.29
In the early days, when traditional Catholics worked for the restoration of the Traditional Mass, this objective was certainly considered to be the mother of all lost causes, but now the traditional Mass movement is spreading throughout the world. The time will certainly come when Rome implements the unanimous conclusion of the 1986 Commission of Cardinals that every priest of the Roman Rite, when celebrating in Latin, is entitled to choose between the Missals of 1962 and 1970.
[This was done in the 2007 Summorum Pontificum of then Pope Benedict XVI. But as we know, one cannot serve two masters. The traditional liturgy must be restored, not retained, as Msgr. Gamber and Mr. Davies advocate. The Conciliar Popes who have granted 'Indults' for the Tridentine Latin Mass - first Pope John Paul II in 1984 and then Pope Benedict in 2007 - all stipulate that the venerable Tridentine Mass can be said only if the New Mass is accepted. See here Archbishop Lefebvre's words of warning on the granting of these Indult Masses. - The Catacombs]
In seeking to extend the restoration of tradition, rather than reform the reform, traditionalist Catholics are not being negative but realistic. We shall not criticise those who wish to reform the reform, but we will not devote our time, our money, and our energy to what is a hopeless cause. In working for the restoration of tradition we are rendering the Church a service. Dietrich von Hildebrand rightly termed the post-conciliar Church “the devastated vineyard”. In opposition to this devastation we are engaged in a fruitful renewal.
The essence of a true liturgical reform is that it contains no drastic revision of the liturgical traditions that have been handed down. Its most evident characteristic is fidelity to these traditions. This means that the liturgical reform that followed the Second Vatican Council should, like that of the Protestant Reformation, be termed a revolution. It is not necessary for the Catholic position to be expressly contradicted for a rite to become suspect; the suppression of prayers which had given liturgical expression to the doctrine behind the rite is more than sufficient to give cause for concern. The suppression in the Novus Ordo Missae, the New Mass, of so many prayers from the traditional Mass is a cause not simply for concern but for scandal. In almost every case they are the same prayers suppressed by Luther and by Thomas Cranmer. The suppression of these prayers which had given liturgical expression to the doctrine behind Traditional Mass is more than sufficient to give cause for concern to all those faithful who, like the martyrs of England and Wales, possess a true sensus Catholicus.
The fact that the Mass of Pope Paul VI as it is celebrated in so many parishes today constitutes a breach with authentic liturgical development has been confirmed by Cardinal Ratzinger:
Quote:A. Jungmann, one of the truly great liturgists of our time, defined the liturgy of his day, such as it could be understood in the light of historical research, as a “liturgy which is the fruit of development”...What happened after the Council was something else entirely: in the place of the liturgy as the fruit of development came fabricated liturgy. We abandoned the organic, living process of growth and development over centuries, and replaced it, as in a manufacturing process, with a fabrication, a banal on-the-spot product.32
We are engaged in a war with the same objectives as the martyrs of Elizabethan England, and when we bear in mind the sacrifices that they made because the Mass truly mattered to them, we should be prepared to make the sacrifices needed to restore the Mass of St. Pius, V, sacrifices involving time, money, travel, bearing the disapproval or even ridicule of fellow Catholics, clerical and lay. If this means that we are rebels then I for one am happy to be one. Those of us who fight for our Latin liturgical heritage may be termed reactionary, ignorant, or even schismatic, but in reality we are in the direct tradition of the Maccabees of the Old Testament. The commentary upon the Mass for the twenty-second Sunday after Pentecost in the St. Andrew Daily Missal states:
One of the most outstanding lessons which may be drawn from the books of Maccabees...is the reverence due to the things of God. What is generally called the rebellion of the Maccabees was in reality a magnificent example of fidelity to God, to his law, and to the covenants and promises that he had made to his people These were threatened with oblivion and it was to uphold them that the Maccabees rebelled.
The Mass of St Pius V is the epitomization of the faith of our fathers, it is the liturgy celebrated in secret by the martyr priests of England and Wales, it is the liturgy that was celebrated at the Mass rocks of Ireland, it is the liturgy celebrated by the North American martyrs who died deaths that are too horrific to describe, it is the Mass described by the Father Frederick Faber, (1814-1863), Superior of the London Oratory, as “the most beautiful thing this side of heaven”.
Footnotes
1M. Davies, Pope John’s Council (PJC) (Angelus Press, 1977), p. 93 www.angeluspress.org
2Biographical details of Archbishop Bugnini are provided in Notitiae, No 70, February 1972, pp. 33-34.
3C. Falconi, Pope John and his Council (London, 1964), p. 244.
4Didier Bonneterre, The Liturgical Movement (Angelus Press, 2002), p. 52.
5K. Gamber, The Reform of the Roman Liturgy (RRL), (Harrison, N.Y., 1993), p. 61.
6J. Heenan, A Crown of Thorns (London, 1974), p. 367.
7R. McAfee Brown, The Ecumenical Revolution (New York, 1969), p. 210.
8R. McAfee Brown, Observer in Rome (London, 1964), p. 226.
9A Vindication of the Bull "Apostolicae Curae" (London, 1898), pp. 42-3.
10 R. Kaiser, Inside the Council (London, 1963), p. 30.
11Joseph Ratzinger, Milestones (Ignatius Press, San Francisco, 1998), pp. 148-149.
12Twin Circle, 26 October 1973.
13The Tablet, 14 March 1964, p. 303.
14Triumph, October 1966.
15D. von Hildebrand, Trojan Horse in the City of God (Franciscan Herald Press, Chicago, 1969), p. 135.
16Introduction to the Cabrol edition of The Roman Missal.
17Concilium, February 1971, p. 64.
18Annibale Bugnini, The Reform of the Liturgy 1948-1975 (The Liturgical Press, Collegeville, Minnesota, 1990), p. 221.
19J. Gelineau, Demain la liturgie (Paris, 1976), pp. 9-10.
20Denver Catholic Register, 5 February 2003.
21“When I use a word,” Humpty Dumpty said, in rather a scornful tone, “it means just what I choose it to mean — neither more nor less.” Lewis Carroll, Through the Looking Glass, Chapter VI.
22RFT, p. 210.
23The Tablet, 22 January 1966, p. 114.
024Bugnini, p. xxiii..
25Notitiae, No 92, April 1974, p. 126.
26K. Gamber, The Reform of the Roman Liturgy (RRL), ( Harrison, N.Y.,1993), p. , p. 99.
27J. Gelineau, Demain la liturgie (Paris, 1976), pp. 9-10.
28Gamber, p. 9.
29Gamber, p. 114.
32Preface to the French edition of The Reform of the Roman Liturgy by Msgr. Klaus Gamber.
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| Catholic Patriot: Andreas Hofer |
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Posted by: Stone - 04-22-2021, 09:58 AM - Forum: Uncompromising Fighters for the Faith
- Replies (2)
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Andreas Hofer
A patriot and soldier, born at St. Leonhard in Passeyrthale, Tyrol, 22 Nov., 1767; executed at Mantua, 20 Feb., 1810. His father was known as the "Sandwirth" (i.e., landlord of the inn on the sandy spit of land formed by the Passeyr. The inn had been in the family for over one hundred years). Hofer's education was very limited. As a youth, he was engaged in the wine and horse trade, but he went farther afield, learned to know men of every class, and even acquired a knowledge of Italian that stood him in good stead later. After his marriage with Anna Ladurner, he took over his father's business, which, however, did not flourish in his hands. Gifted, though not a genius, a dashing but upright young man, loyal to his God and his sovereign, he made many friends by his straightforward character; his stately figure and flowing beard contributing in no small degree to his attractiveness. When the Tyrol was handed over to Bavaria at the Peace of Presburg, the "Sandwirth" was among the delegates who escorted the departing Archduke John. Thenceforth he attended quietly to his own affairs until, in 1806, he was called to Vienna with others, and was informed of the proposed uprising in the Tyrol. At the outset of the rebellion he was by no means its chief, but acquired fame as a leader mainly by his capture of a Bavarian detachment in the marsh of Sterzing. Hofer was not engaged in the first capture of Innsbruck, being then an officer on the southern frontier with the title of "Imperial Royal Commandant". When the French broke victoriously into the Tyrol and occupied Innsbruck, he issued a general summons to the people, which roused many patriots and drew them to his standard. The fact that the enemy, underestimating the strength of the popular party, left only a small garrison of troops, favoured their cause. After various skirmishes Hofer's men broke into Innsbruck on 30 May. The real battle came off at Berg Isel. The "Sandwirth" took no part in the conflict; nevertheless he directed it with skill and success.
The Tyrol was now free from invasion for two months; indeed, a few bands of insurgents ventured into Bavarian and Italian territory. Under these conditions Hofer thought he could return to his home and leave the government in the hands of the Intendant Hormayr, who had been sent from Vienna. But when, in spite of positive assurances from the emperor, the Tyrol was abandoned at the armistice of Znaim, and Marshal Lefebvre advanced to subdue the country, the people determined to risk their lives for faith and freedom. Again the written order of the "Sandwirth" flew round the valleys. Haspinger and Speckbacher organized the people, and on 13 and 14 August occurred the second battle of Berg Isel. Haspinger decided the result of the day; but Hofer stood for some time in the very heat of the battle, and by bis energetic efforts induced the already weakening ranks to renew their efforts. Henceforth, the Intendant having fled, Hofer took the government into his own hands, moved into the Hofburg, and ruled his admiring countrymen in a patriarchal manner. Francis II bestowed on him a golden medal, but this proved fatal to Hofer, who was thereby strengthened in his delusion that the emperor would never abandon his faithful Tyrolese. Thus it happened that he even disregarded a letter from the Archduke John, as though it were a Bavarian or French proclamation, and on 1 November lost the third battle of Berg Isel against a superior force of the enemy.
The renewed success of the French general and the Bavarian crown prince (afterwards Ludwig I) now determined Hofer to surrender; trusting however, to his friends and to false rumours, he changed his mind and decided to fight to the last. The mighty columns of the allies soon crushed all resistance, and the leaders of the peasant army saw that nothing remained but flight; Hofer alone remained and went into hiding. A covetous countryman, greedy for the reward offered for his capture, betrayed him. He was surprised in his hiding place, dragged to Mantua amid insults and outrages, and haled before a court. Without awaiting its sentence a peremptory order from Napoleon ordered him to be shot forthwith. He took his death-sentence with Christian calmness, and died with the courage of a hero. The prophecy he uttered in the presence of his confessor shortly before he died: "The Tyrol will be Austrian again" was fulfilled three years later. His remains were disinterred in 1823 and laid to rest in the court chapel at Innsbruck, where his life-size statue now stands. The emperor ennobled the Hofer family. The youth of Germany has been inspired by his heroic figure, and German poets like Mosen, Schenkendorf, Immermann, etc. have sung of his deeds and sufferings. Even the French pay a wondering homage to his sincere piety, his self-sacrificing patriotism, and his noble sense of honour (Denis in "Hist. gén."; Corréard in "Précis d'histoire moderne": a text-book for the pupils of the military school of St. Cyr).
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| Father Pro of Mexico |
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Posted by: Stone - 04-22-2021, 08:36 AM - Forum: Uncompromising Fighters for the Faith
- Replies (1)
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The Angelus - July 1981
Father Pro of Mexico
by Mary E. Gentges
Part I of II
On the evening of the men's retreat, I stepped into the street about 9:30, as red as a tomato from the lecture I had just delivered. I spotted two strangers awaiting me on the street corner. Detectives! "This time, my boy," I said to myself, "good-bye to your skin!" Then, remembering the old adage that he who takes the first move also takes the second, I sauntered up to them and asked for a match.
"You can get them in the shop!" they snapped.
With an insulted air I walked away. They followed. I turned a corner. So did they. Surely it wasn't coincidence! I hailed a taxi. They caught one too. "The jig's up this time, "I thought.
Luckily for me my driver was a Catholic and understood the fix I was in. "Look, son," I told him, "slow down at the next corner while I jump out. Then you keep going." I stuffed my cap in my pocket, opened my jacket so my white shirt would show up . . . and jumped.
I fell hard, but sprang to my feet and stood leaning against a tree. My bloodhounds passed a second later. They saw me all right, but it never dawned on them who I was. I left the place quickly, thinking as I limped homeward, "Clever, my boy, you are free until the next time."
+ + +
The letter1 on which these lines are based was written by a Jesuit priest in Mexico in 1927. His name was Michael Pro, and he is sometimes called "The Edmund Campion of Mexico." Like his sixteenth-century counterpart, Miguel was forced to leave his homeland to study for the priesthood. Like the Jesuit Campion, he returned during a bloody persecution and ministered to his people in secret. Both men were witty types who went about in disguise just ahead of the priest hunters. Both were captured after a short ministry and condemned to execution on false charges.
Edmund Campion has been canonized. Hopefully Father Pro's turn is coming. Word last year from the vice-postulator of his cause in Mexico was that he might be beatified in 1981. May it be so. This is his story.
Early Years
Miguel Agustin Pro was born to Josefa Juarez and Miguel Pro on January 13, 1891, at Guadalupe in the heart of Mexico. He was the third child of eleven, four of whom died in infancy or childhood.
It appeared that death would also claim Miguel at an early age when the little tot consumed an enormous quantity of native fruit that seems to have poisoned him. For a year he lingered in a strange stupor, unable to speak, with hanging head and vacant stare. Doctors said he would certainly be mentally retarded. When he went into convulsions, his anguished father could bear it no longer. Holding the little boy up before an image of Our Lady of Guadalupe he cried out, "Madre Mia, give me back my son!" With a shudder the child coughed up a large volume of blood, and from that moment speedily recovered. His first words were, "Mama, I want cocol," a favorite bread. Years later the hunted priest would sign his letters with the nickname, "Cocol."
The good-natured little boy was once again the life of the house. Although he told his mother offhandedly that he would love to die a martyr, he showed no early indications of great piety. Instead, his biographers fill pages with anecdotes of his merry mischief.
His quick wit manifested itself early. For example, little Miguel was riding a donkey—boasting of his horsemanship, but not paying attention to his mount. The animal lowered its head, and off he slid with a thump. Everyone was amused when Miguel, as unruffled as though he had done it on purpose, snatched up a clump of grass, "I just wanted to cut some fodder for my burro!"
He grew up at Concepcion del Oro, where his father was an overseer in the mines. The boy Miguel loved to go down into the earth and visit the miners, sharing his candies with them. His parents set a beautiful example of Christian charity and he would never forget how his mother expended herself helping the poor and the sick. His favorites were always the working people and the poor. Seeing a gang of workmen going home at the end of the day, the priest Miguel would say, "Those are the souls that I love."
The boy Miguel could hardly have been called sanctimonious, but he seriously fulfilled his religious duties along with the family. The Pros enjoyed a close-knit family life, praying the Rosary nightly and whiling away happy evenings together. The children often serenaded their parents with their own small orchestra; and Miguel, the natural mimic, amused them all with his recitations. He might play all the parts in a skit, changing his voice from bass to a shrill treble.
His pranks were legion. One of the best-known occurred when he was out with his older sister Concepcion and they came upon an outdoor auction. Imitating Concepcion's voice, Miguel made the winning bid on a flea-bitten donkey ... and disappeared. She had a hard time convincing the auctioneer that she hadn't said a word, and had no intentions of buying the donkey!
Despite his pranks, Miguel's strong suit was always obedience. One evening he and his sister were coming home along the railroad tracks and saw a load of molten ore from the furnaces approaching them. Remembering their father's orders that they should never stay near one of these red-hot conveyances, they had moved well away from the footpath when the firey load tipped over right on the spot where they had been. The sleepy driver climbed down, slipped into the pool of flame and was killed instantly. The gruesome incident made a deep impression on Miguel, who frequently cited it to show the necessity of perfect obedience. In all his pranks he was never disobedient, and if he carried a joke too far he was always contrite.
He also always loved Our Lady. Once he slipped and caught his foot in the railroad track. He could hear a train coming, but could not free himself, and already felt the hot breath of Purgatory. Promising works of sacrifice, he called on the Blessed Virgin. His boot separated and he was free! He told his family, "I have since made a pact with the Blessed Virgin that she will never let me go to Purgatory, and I will ever be her faithful servant."
For a time the teen-ager Miguel was inexplicably moody, and less pious than usual. Unknown to his family he had a non-Catholic girlfriend. The episode ended in typical Pro-fashion when he went off to a nearby parish mission and his peace of soul returned. While there he wrote letters to his mother and the girlfriend ... and then accidentally switched them in the mailing envelopes! His mother was grieved. Miguel spent a night weeping and praying on his knees because he had hurt his dear mother. And the girl? She jilted him!
For lack of good schools Miguel received most of his schooling at home. Meanwhile he was a great help to his father in the mine office where he was a whiz at typing and complicated record-keeping. His future was still unsettled when his two older sisters entered the religious life.
Sensing that the divine calling was to be his also, Miguel resisted for a while, struggling within himself. But at last, convinced that God called him to sanctity he entered the Jesuit novitiate at El Llano. It was August 15, 1911, and Miguel was twenty years old.
The Novitiate
In formal pictures Miguel's long face and large well-shaped mouth are always serious, his dark eyes solemn. But his companions assert that he could laugh out of one side of his mobile face and cry out of the other at the same time. He was soon a sought-after companion among the novices, always in demand at recreation and entertainments. His friend Father Pulido remarked that he "had never seen such an exquisite wit, never coarse, always sparkling." His friends noticed too that he was always unassuming and very charitable, and could cheerfully slip pious thoughts into a conversation without boring anyone.
Father Pulido noted that there were really two Pros in one: the playful Pro and the prayerful Pro. He was always faithful to his religious exercises, and during retreats spent more time in chapel than anyone. He never lost his joyous spirit; grace only mellowed it and made it more flexible.
The wise novice master shaped him in humility at every opportunity. Once at recreation the irrepressible Pro climbed a pole and delivered a witty "sermon" to his fellow novices. They were all in stitches when the novice master came along and ordered Miguel to repeat the performance for him. Red-faced, the novice complied, but somehow it wasn't so funny the second time around!
On August 15, 1913, Miguel made his first vows as a Jesuit. But events in the outside world would soon shatter the peace of El Llano.
Background to Terror
When Mexico gained her independence from Spain in 1821, she was unable to form a stable government. Instead, for the next century her history would be one of short-lived rulers and cunning would-be rulers. The spirit of the French Revolution, aided by Freemasonry imported from north of the Rio Grande, caused the Revolutionists to turn with hatred on the very Church that had given Mexico a high level of literacy, proportionately more schools than Great Britain, and universities that were advanced beyond those of other nations. Catholic institutions were destroyed, schools and hospitals closed, monasteries deserted, members of religious orders exiled—and this in a nation 95% Catholic! Mexico has never recovered.
In 1877 Porfirio Diaz, "the benevolent dictator," seized power and held it for thirty-four years. Miguel Pro grew up during this peaceful time when the anti-Catholic laws were largely ignored and the Church could breathe again.
When Diaz fell from power in 1911, adventurers sprung up on all sides. Venustiano Carranza, with the aid of fortune-seeking generals and the bandit Villa, pillaged the country amid unspeakable barbarity and sacrilege, looting and murdering, and finally taking Mexico City. Churches were turned into stables; horses paraded in the Church's priceless vestments. And no Church official from the bishops down to the youngest novice was safe from harm.
Meanwhile at El Llano news came that Senora Pro and the children had fled to Guadalajara, and that Senor Pro had been forced to go into hiding, his whereabouts unknown. In addition to this, the only professor in the house broke down, and Miguel was appointed to keep the students busy. Under this strain he began to develop stomach ulcers. Bothering no one, he concealed his own troubles from all, cheering up the others when he himself felt more than depressed.
In August of 1914 the seminary was attacked and partially sacked. To continue was impossible. On the feast of the Assumption, wearing lay clothing, the seminarians made their exodus.
Miguel's little group made their way slowly to Guadalajara, and along the way helped some priests who were in hiding. Miguel was convincing in his disguise as an Indian peasant and servant of the rest, and his presence of mind repeatedly saved the group from soldiers and bandits who infested the roads.
He found his mother and the four younger children living in one miserable room. She was reduced to doing manual labor to support them. All she had managed to save from their comfortable home was a large picture of the Sacred Heart. She said heroically, "I am content to have left everything for the cause of Christ. Now nothing is left to me but this image of the Sacred Heart which will bless my house and children."
Though wracked with headaches and stomach pain Miguel enlivened the family's spirits with his songs and clever impersonations.
The seminarians met for Mass in secret places, and once, with one of their priests, dared to enter the wrecked cathedral for a clandestine Mass. Miguel's great priestly heart had already been formed. Hearing of an abandoned old woman who was dying, he spent an entire night assisting her in her last agony.
When transportation was somewhat restored, the young Jesuits received orders to set off for the United States. It hurt Miguel to leave his mother in such circumstances, yet she would have had it no other way. His first parting from her had been a sore trial; now as she accompanied him to the train station they both held back the tears. He looked upon her aged face for the last good-bye. It was the last time on earth he would see his dear mother.
Passing scenes of destruction and desolation, they finally reached the Jesuit house at Los Gatos, California. Miguel, now twenty-three, maintained his jovial exterior, and enjoyed picking up American slang. Later in Europe he would greet a hospitalized American Jesuit, "You poor sap!"
Able to make friends with anyone, he sought out poor children and taught them catechism in broken English. He was always a superb catechist who could attract young and old and adapt his teaching to all levels of understanding.
In the summer of 1915, Miguel and his fifteen companions sailed for sunny Spain.
Spain
Who would have guessed when the seminarians arrived at Granada that the lively Pro had been chosen by God and was being formed by Him to die a martyr for Christ the King. Indeed, one of the priests asked him if his jokes weren't a reflection on the level of education in Mexico! Brother Pro assured him that his jokes weren't exactly a Mexican type, but a "Pro type."
They soon discovered that he covered the depth of his soul and many exquisite acts of virtue under a cloak of humor. Like St. Philip Neri he humbly hid his growing holiness by making himself look ridiculous.
One day he decided to treat his fellow Mexicans to a picnic, and told them to make preparations. When the food was ready the only thing lacking was permission! Brother Pro approached the rector and asked if he would do them the honor of joining them. He replied that he was too busy, and added, "Besides, do you have permission?"
"No, Father, but we thought we wouldn't need it if you came with us."
The rector smiled at Brother Pro's ingenuity and let them go.
But Miguel's merriment never deprived him of inward reflection; he was a man of prayer, spending many hours with his dark eyes riveted on the tabernacle. Also, he was always ready to forfeit his own free time to help or console someone else.
Though the news from home often broke his heart it never disturbed the serenity of his soul. At such times Miguel had to work hard to be joyful, and his companions always knew when the news was especially bad because then he displayed more gaiety than usual.
He had advanced to a high degree of self-control, so that only occasionally would a sudden gesture betray his excruciating stomach pain. And the more he suffered, the more sensitive he became to the sufferings of others.
He visited the home for the aged poor and did the humblest tasks for them; sought out hardened sinners and drew them back to the Faith; rounded up the men loafing in the market place and ushered them into Mass.
In 1920 he was sent to Nicaragua, Central America, to spend two years teaching before beginning his theology. Though he never lost his cheer, it was a difficult time for him in the steaming jungle climate, dealing with undisciplined boys, and finding that many people around him did not appreciate his humor. He was thirty-one when he returned to Spain to begin his theology.
Ordination
Miguel Pro had many natural abilities; his verses and clever caricatures were treasured by all. But he had difficulties with some of his studies, lacking a natural bent for metaphysical subjects. While he did not shine as a student, his superiors valued his common sense and special gift for knowing how to deal with souls. Convinced that he had a natural ability with workmen, they sent him, the year before his ordination, to the Jesuit house at Enghein, Belgium, to study Catholic labor organizations there.
At this time Brother Pro could no longer hide his worsening physical torture, for sometimes he could not eat or sleep. His companions wondered how he could look so refreshed after a sleepless night, and he replied, "One is never alone." He had reached a high degree of union with God, and lived in the presence of God.
Early in 1925, he was tortured with anguishing doubts, fearing his ordination would be put off due to his poor health. However, he was ordained as planned on August 31, 1925.
He wrote, "How can I explain to you the sweet grace of the Holy Ghost, which invades my poor miner's soul with such heavenly joys? I could not keep back tears on the day of my ordination, above all at the moment when I pronounced, together with the bishop, the words of the Consecration.
"After the ceremony the new priests gave their first blessing to their parents. I went to my room, laid out all the photographs of my family on the table, and then blessed them from the bottom of my heart."
The following day he said his first Mass at Enghein. "At the beginning I felt rather embarrassed, but after the Consecration I felt nothing but heavenly peace and joy. The only petition I made to Our Blessed Lord was that of being useful to souls." His zeal for souls now leapt forth as a devouring flame.
The young Father Pro was once again "El Barretero" (the miner) when he descended into the earth to visit the coal miners at Charleroi. Some of them were Socialists, and likely to sneer at the cassock. Father Pro climbed into a train compartment at the end of the day and the workers inside informed him that they were all Socialists. "So am I!" he exclaimed, getting their attention. "I find just one difficulty; when we get all the money away from the rich people how are we going to keep it?" Then he explained some facts of Socialism to these deluded souls.
Next they told him they were also Communists. "Good!" said Father Pro, "So am I, and since I am very hungry I am going to have a banquet with the meal you are carrying." They laughed, and wanted to know if he wasn't afraid of them. "Afraid? Why should I be? I'm always well-armed." They were a little tense as he rummaged in his pockets for his "arms," but came out with a small Crucifix. Some of them removed their hats as Father Pro explained the love of Christ for the working man. At the end of the ride they shoved a bag of chocolates into his hands.
Suffering
Three months after his ordination his health broke. The ulcers had become so acute that surgery was ordered. He endured three operations, and his sufferings were agonizing. The nursing sisters marveled at his patience and courage. He kept them convulsed with laughter, laughing first at himself, and never referring to his pitiful condition except in a humorous way. Prayer was the source of his courage: "I pray almost all day and during most of the nights. After this I find myself refreshed."
In the midst of his physical sufferings he received word of the death of his mother. Crucifix in hand, he wept during the night. Though he accepted the will of God, and believed her to be in heaven watching over him, he called it "the hardest trial of my poor heart." His dream of giving Holy Communion to his mother had faded away.
Hoping it would improve his heath, Father Pro's superiors sent him to a Franciscan convalescent home in southern France. He insisted on being allowed to say the first Mass each morning so that the other priests might rest longer. "As I can't sleep anyway, it is no sacrifice for me." Then he would serve the next Mass. Told that he was doing too much, he replied, "I only wish I were able to serve all the Masses that are celebrated."
He helped anyone he could, and read souls like an open book. The Mother Superior said that at prayer he gave her the impression of not living in this world. He told her, "I must get better so I can go back to Mexico where I shall die as a martyr."
During this period he wrote beautiful passages on the priesthood. To a friend soon to be ordained: "I am in the habit of joking, but today I wish to speak to you in all sincerity. For nearly a year I have had the happiness of going up to the altar—a happiness which has nothing of the earth, but is spiritual and divine. You are going to undergo a complete transformation. The Holy Ghost will come down on you in a very special way on your ordination day. Trust the experience of this poor miner; you will no longer be tomorrow what you are today. There is something in me which I have never felt before. It is nothing personal or human. It comes from the priestly character the Holy Ghost stamps on our souls. It is a more intimate participation in the divine life." He tells some of the good he has been able to work as a priest, but adds humbly that it is not because of himself, but because of the grace of his priesthood.
Home to Mexico
In the summer of 1926, Father Pro's health had not improved. It seems that as a last resort his superiors decided to send him home to his native climate. He asked permission and the necessary alms for a quick trip to Lourdes. He said Mass in the Basilica, and spent the day at the Grotto, calling it one of the happiest days of his life.
"The Blessed Virgin inundated my soul with immense happiness and intense consolation. How did I manage to kneel there such a long time, when usually I can only bear a few minutes on my knees? I really don't know. I was not the same miserable being as other days.
"My voyage will not be as hard as I thought it would be, for the Virgin has told me so. I was finding it hard to go back to Mexico: my health gone, my country destroyed by this government, and once there, not meeting my mother again. However, Our Lady of Lourdes has given me courage."
After a pleasant voyage, he landed at Vera Cruz on July 8, 1926. "It was by a special dispensation of God that I re-entered my country. I do not know how I did it. No one looked at my passports; they did not even examine my luggage." Father Pro had stepped onto the stage where would be enacted the great drama of his life; the other characters were already present.
In 1918 Carranza had eased up on the persecution of Catholics ... and swiftly met his end. The next "president," Obregon, harassed the Church in a more insidious manner. Then, since the President could not succeed himself, Obregon and his friend Calles arranged the next "election" to fall to Calles, and planned to juggle the presidency back and forth between them.
Plutarco Elias Calles had ridden to the top on the coat-tails of the Revolution. His weakness for cruelty was blood-chilling. One example will suffice: When an old man offended him, he had him hanged with barbed wire.
As president he waged a fierce persecution of Catholics, claiming uncounted hundreds of martyrs—among them 150 priests—from 1926 to 1929. He vigorously enforced the anti-religious Mexican Constitution, and amplified it with thirty-three new laws, which he had tacked up on the church doors. By these laws all Church property was confiscated by the State; all public worship was restricted to the interior of churches and put under State control; religious orders were dissolved and all education laicized (actually made atheistic); priests were forbidden to criticize the government and could not wear clerical garb in public.
The Lodges congratulated him; but the Church could not recognize such infamy as legal. With the approval of the Pope, the bishops of Mexico agreed that the Church, rather than submit, would go underground. The laws were to go into effect on July 31, only three weeks after Father Pro's arrival.
He was reunited with his family and then plunged into parish work. The people turned out frantically for the last public spiritual exercises. Father Pro heard confessions eleven hours a day. "My confessional was a jubilee," he wrote, "having just left the clinic's smooth pillows, my annoying constitution was unaccustomed to the hard bench of the confessional. Twice I fainted and had to be carried out."
On the 31st of July, feast of St. Ignatius Loyola, Father Pro celebrated his last public Mass. The churches were closed, and the priests commenced their "underground" ministry. A few lines from a poem composed by Father Pro pathetically describe the situation:
O Lord, Thy empty tabernacles mourn
While we alone upon our Calvary,
As orphans, ask Thee, Jesus to return
And dwell again within Thy sanctuary.
Since Thou hast left Thy earthly door ajar,
Our lovely temples bare and dismal stand;
No chant of choir, no bells resound afar;
Dread silence hovers o'er our native land.
By the bitter tears of those who mourn their dead,
By our martyrs' blood for Thee shed joyfully,
By the crimson stream with which Thy Heart bled,
Return in haste to Thy dear sanctuary.
To be continued ...
Footnote
1. Sources of reference for Father Pro's letters used in this article will be given in a bibliography at the conclusion of Part II, which will appear in next month's issue.
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| For Altar and Hearth: The Flemish Peasants’ War |
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Posted by: Stone - 04-22-2021, 08:16 AM - Forum: Uncompromising Fighters for the Faith
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The Angelus - February 2009
For Altar and Hearth: The Flemish Peasants’ War
by Mr. Herwig van Moerenland
The year 2008 saw the 220th anniversary of the Flemish Peasants’ War. In 1798 the best of the Flemish people took up their weapons to defend the Catholic Faith against a new religion and social order that were forced upon them by a foreign occupier. This alone is reason enough to commemorate and bring to attention the heroic courage of the Flemish farmers.
From 1789 on, a bloody revolution raged in France against all the abuses of the “old regime.” From a religious viewpoint there was a schismatic movement, separated from Rome, moving towards a national church. But very soon the anger of the people turned against the priests; the Faith was blamed for exploitation and oppression. Rationalism, which had found its spokesman in the Encyclopedias for over ten years, and in the sarcasm of Voltaire, which had snapped at everything holy, taught that no truth forced from the outside could be accepted. Thus, in a “return to reason,” divine revelation was rejected. Under the slogan “freedom,” intolerance grew; a hatred and confusion not found in another era spread. On January 23, 1793, the French king ascended the scaffold. A year earlier, 1792, the armies from the south came to Flanders for the first time; in 1794 they definitively conquered the Flemish people from Austria. Flanders would experience the French “freedom.” Museums, churches, monasteries, libraries, stables, private safes, barns and fields: all plundered with an unusual anger. The Flemish people began to organize opposition. In 1794 and 1795, thousands of Flemish men, women, and children starved to death. In the soul of the Flemings a dogged anger arose against the new Republic.
The Persecution Breaks Out
Explicit persecution of religion had not yet happened. In 1795 the anti-religious storm calmed down a bit in France, during the establishment of the new rule named le Directoire. The regime of the guillotine, which, in 1793-94 with Robespierre, raged so severely against priests and nobles, was replaced with the (in theory unacceptable but practically milder) separation of Church and state. The tempering did not last. On September 4, 1797, the Directoire fell into the hands of extremists, who thought they noticed a revival of royalism. The next day, the laws of terror came into force again, and a few days later they demanded that every priest and civil servant swear hatred against the monarchy. This rule was not just a formality: In October 1797 the Flemish clergy was summoned to take the oath of loyalty. Almost 90 percent of the priests said “No!” The persecution ensued.
The churches were set ablaze or shut down, ceremonies stopped, and the clergy were hunted down like wild animals. Those who were captured were thrown into dungeons or banished to the Rhé or Oleron Islands near the French coast or deported to the hell of Guyana. The Flemish people, however, did not let their clergy get captured or starve to death without a fight: Of the 9,000 priests who were blacklisted, fewer than 1,000 fell, over a period of three years, into the hands of the tyrants. They hid in the woods, in chimneys, in barns, in attics. They disguised themselves as street-traders and craftsmen. What appeared to be a stable became a church; and a mug, a chalice. Mass was offered at night, quietly, but…it went on. “I have baptized all the little children,” wrote a priest of Tielt. In Tielt, French thieves broke into a farm at the end of the “Hoogstreet.” “Where is the priest hiding himself?” “Jan,” says the landlady, “these men need your help.” Jan was peeling potatoes. He laid down his knife and stood up. The French rats began their search for the priest under the guidance of…the priest!
In the year 1797 the rebellion of the people started to grow. The old combatants of the Brabant rebellion–when they had kicked Austria out of Flanders for a short time in 1789–started to feel their fists itching for battle. The old slogan began to turn around in their heads: pro aris et focis–For Altar and Hearth! But resistance would be difficult: To organize resistance from region to region in an occupied country without traffic would be a hard, almost superhuman task. Was there even a chance of success without foreign help? Austria had definitively handed Flanders to the young Napoleon at the peace treaty in Campo Formio, in October 1797. Would Germany help? England? Months dragged on with no response. The decision was made to fight by themselves.
In September 1798, an order suddenly came from Paris: all Flemings from the ages of 20-25 were to become soldiers for the Republic! The first batch: 200,000 men, in a land that did not know military service under the occupation of Austria. Fight, fight and fall for the godless Republic! They would fight indeed—but against the Republic, not for it. The boys did what their priests had done at first: hid. But then the bell rang: thousands of Flemings went to arms. England promised help. In the middle of October, 1798, the alarm bell rang, the flag with the cross flapped in the wind, and the horns blew: the battle broke loose.
The Peasants’ War was carried out by about 40,000 improvised soldiers. They had no cannons; only scythes, pickaxes, a few guns and a little money from England. The uprising spread as fast as a flame over Waas and Westland, Flemish Ardennen, Klein-Brabant, Hageland and the Kempen. The war took about 15,000 lives; “Not even one Fleming ducked for the bullet.” It lasted only about two months among the storms of the late autumn and in the biting cold of the hard winter. As an organized force, the Peasants’ War ended in bloodshed in Hasselt on December 5, 1798.
What was the Peasants’ War? It was the cultural battle of a small people for its highest values: its freedom, its Catholic family life, its religion. It was a defeat, but a defeat in which future generations at least saw and felt a victory of the spirit! For altar and hearth! No page of Flemish history is so full of love and suffering, grief and victory. This was 1798.
The Persecution of the Church in Flanders
When the French troops penetrated the southern part of the Netherlands in 1794, they showed clearly with what kind of ideals the revolutionaries were inspired. A few churches and abbeys were burned to the ground, and crucifixes as well as images of saints were shot at on purpose. That was just the beginning of what the pious people of Flanders would come to expect. The southern part of the Netherlands stood on the brink of a true persecution of the Church.
Once conquered, Flanders was incorporated in 1795 and considered a part of France. All new laws of France counted for the new territory. The government was at first reluctant to introduce all anti-clerical laws. They did not want to turn the Flemish people against them, especially not when the French had not full power and control in every region. Nevertheless, at the end of 1794, the first churches were claimed and transformed into “temples of Reason.” Different houses of God were violated by acts of desecration.
“The Church Has to Disappear from Society”
From September 1796 onwards, abbeys and monasteries were disbanded, their goods taken into custody. Only female monastic orders dealing with education and the care of the sick were left untouched. The main goal of the revolutionaries was to banish the Church from society: all external signs of religion should be exiled from public life. Processions were forbidden: no more religious ceremonies outside the doors of the church. The French even tried to prevent the pious Flemings in Brugge from kneeling down before the chapel at the yearly ceremony of the Holy Blood, but the Catholics did not allow themselves to be chased away. The bells could not call the believers to religious services anymore; statues of saints and crucifixes, which decorated uncountable street corners and house fronts, were removed. In Brugge, a Marian city, the old statue of Our Lady at the corner of the city hall was destroyed. The resistance against all these measures grew: the people went on pilgrimage ostentatiously.
In 1797 the clergy was forced to swear an oath of hate against the monarchy and to swear an oath of loyalty to the Republic. The clergy of Flanders refused this unanimously. Now the aggressor showed its real face. The “Beloken Tijd” started: All goods of the parishes as well as the property of the Church were confiscated. Even secular associations and seminaries were abolished. In most regions, the churches were all shut down. Only in the department of the Leie (the present province of West-Flanders), most churches were simultaneously re-opened and they would not be closed anymore. Only sworn (or “juring”) priests could lead the ceremonies.
The persecution of the clergy and the closure of churches was the prelude of a real demonic work. The remaining golden and silver consecrated goods were sent to the “Money factory” in Paris; paintings and statues of tremendous artistic value–untouched by previous plundering–were transported to French museums. Expensive books and writings were scattered here and there. The furniture was destroyed; remarkable woodcuttings sold as firewood; marble pillars and communion rails destroyed and sold like clods of stones. Nothing remained safe from the desecration of iconoclastic fury.
Revival of the Era of Catacombs
The refusal of the majority of the clergy to swear the oath in this region led to schism; a small number of sworn priests, loyal to the Republic, stood against the priests loyal to the Church of all times. Those who refused to swear the oath awaited arrest and deportation. The Flemish clergy went into hiding. They did not intend to let themselves be captured, and they could not abandon their loyal flock. The era of the catacombs was thus born again. Priests were outlaws, hunted down by the French. Real round-ups and raids followed one after the other–but this was without taking into account the people. In almost every village and town, priests could find a good and safe shelter. The population went to extremes to keep their priests out of the claws of the French. This was not, however, without any risk. The republicans tried to choke out religious life, but normal services went on. Priests walked disguised down the streets to hand out the sacraments.
The Hidden Priests
Tirelessly the priests stayed faithful to their vocation. One of the many confessors of faith at this time was Fr. Charles Nerickx. Fr. Nerickx founded first a shelter in Ninove and from 1798 onwards, a hospital in Dendermonde, where his aunt was a nun. (Nuns in hospitals were “of public use” and therefore not hunted down.) He was a priest first, everywhere and always. At 2:00am daily he offered the Holy Mass for the nuns. He studied and prayed frequently. When the French searched the hospital–which happened several times—he would disappear into a small shelter in the attic. Even in the garden he had a good hiding place: in the chicken coop.
During the Peasants’ War, some prisoners were brought to the hospital to await their execution. Fr. Nerickx devised a way to help them; the nuns would inform the prisoners of his plan. When they went to their execution, they walked under a specific window. Fr. Nerickx instructed them to raise their arm if they were contrite and wished to receive absolution. Fr. Nerickx would later be sent to America where he founded the Sisters of Loretto.
Islands of Peace
The situation was not tense and dangerous everywhere. Here and there were some small islands of a little peace and rest. The deep-rooted loyalty of the believers to the faith of their ancestors was unshakable. To spread discord, the government allowed a limited number of “sworn” priests to celebrate in a few churches. But this had an opposite effect: A sworn priest wanted to remove something from the tabernacle at St. Salvator in Brugge to prevent the believers from worshipping the Most Holy Sacrament. He was prevented from doing so, however–by the bell ringer and a milk woman. Once on the street he was attacked by the people. Women shouted: “Beat the schismatic priest dead.”
In a Catholic school in Brugge a Sister refused to follow with her students the Mass said by a sworn priest; together with other Sisters she left the monastery and started their own school. In the still open churches in Brugge the people gathered and prayed the Rosary and the Litany of Our Lady very loudly. Step by step, some para-liturgical services arose. On the altars, candles were lit, the organ was played, and the normal hymns of the Mass were sung. A clearer refutation of the sworn clergy was not thinkable.
The Church of the Concordat
In the meantime, Napoleon was committing his revolt in 1799. He made a concordat with the Holy See in 1801. Pope Pius VII hoped to see a new dawn of peace as churches were opened again and the persecution seemed to have stopped. But Bonaparte added a huge number of conditions to the concordat, the 77 Organic Articles. For many, these were unacceptable. For everything, the approval of the state was needed. Even holy days were dictated by the concordat. Many priests and believers who had risked their lives during the persecution for the true faith took up their weapons again. The Church of the Concordat was for them the Church of Napoleon, not the Church of Rome. Resistance arose mostly in Brabant and West-Flanders. The persecution in Flanders was a time of heroism and love, the time of the new catacombs and martyrs, a time of battle to keep the Catholic Faith. This era is untaught in schools today. Even the Church no longer speaks of it because of political correctness and ecumenism.
Translator: Lucas Feliers, Fleming and member of the Third Order of St. Pius X. Note: Out of respect for the Flemish people, the names of the Flemish towns, cities, and of the people have been kept in their original language. Information in the biographies came from the Catholic Encyclopedia, Wikipedia, and other sources. Angelus Press thanks Fr. Eric Jacqmin, SSPX, for his invaluable help with this article.
Flemish Missionaries
Fr. Constant Lievens
The Apostle of Chota Nagpur was born on April 11, 1856, in Moorslede. A Jesuit priest, he was a missionary among the tribal peoples of central India. Born into a large rural family, he had a desire to enter the Jesuits from a young age. He was ordained in India at the age of 26. Central India was then opening up to missionary work and Lievens was sent to the area in 1885. By 1888, there were 15,000 baptized and some 40,000 catechumens. Suffering from tuberculosis, he was sent by the doctors to the mountains of Darjeeling in 1891, but the urgency of the work–and disquieting news of apostasies–brought him hurriedly back to the Chota Nagpur where he again spent himself without counting. In a few months he baptized some 12,000 people. A serious relapse forced him to stop definitively. Lievens died in Leuven on November 7, 1893.
Fr. Damien (Joseph de Veuster)
Born at Tremeloo on January 3, 1840. He entered the novitiate of the Fathers of the Sacred Heart of Jesus and was admitted to the religious profession at the age of 20. Three years later, he was sent to the mission of the Hawaiian Islands, where he was ordained at Honolulu. On 10 May, 1873, Fr. Damien arrived at the leper settlement at Molokai as its resident priest. There were then 600 lepers. He not only administered the consolations of religion, but also rendered them such little medical service and bodily comforts as were within his power. He dressed their ulcers, helped them erect their cottages, and went so far as to dig their graves and make their coffins. After twelve years of this heroic service he discovered in himself the first symptoms of the disease. He died at Molokai, Hawaii, on April 15, 1889. He will be canonized in 2009 by Pope Benedict XVI.
Fr. Charles Nerinckx
Born in Herffelingen, Oct. 2, 1761. He was the eldest of fourteen children and was noted for his zeal among the working classes. He wrote several theological treatises. The French Directoire resented his activity and ordered his arrest, but he eluded them and and for four years was in hiding at the Hospital of Dendermonde, where he continued his ministry amid continual dangers. He came to America in 1804, Bishop Carroll assigning him to Kentucky–a district of over two hundred miles in length. He lived in the saddle; every year of his apostolate was marked by the organization of a new congregation or the building of a church. Of all the missionaries none deserves so well the title of “Apostle of Kentucky.” He founded the Congregation of the Sisters of Loretto in 1812. He went to Missouri in 1824, intending to consecrate the last years of his life to the Indians, but death overtook him at Ste. Genevieve, Missouri, August 12, 1824.
Fr. Pedro de Gante
Fray Pedro de Gante or Pedro de Mura was a Franciscan missionary in 16th-century Mexico. He was born in Geraardsbergen around 1480. Pedro de Gante was a relative of King Charles V; he was allowed to travel to the colonies of New Spain as one of a group of Franciscan monks, the first Christian missionaries in the New World. In Mexico he spent his life as a missionary, educating the indigenous population in Christian catechism and dogma. He learned Nahuatl, the language of the Aztecs, and composed a catechism. One of his most significant contributions to Mexico was the creation of the School of San Jose de los Naturales. This was the first school set up by Europeans in the Americas. He died in 1572 in Mexico City. In 1988 he was beatified by Pope John Paul II.
Fr. Ferdinand Verbiest
Born at Pitthem, October 9, 1623. He entered the Society of Jesus at the age of 17. In 1658 he was called to China to assist, and eventually to replace, Fr. Adam Schall in his astronomical labors. He was among those imprisoned during the persecution of 1664. In 1668 the young emperor commanded a public test, which allowed the priest to prove beyond dispute the merits of European astronomy compared with the ancient astronomy of China. The results of the test, which the emperor, ministers, and nobles established in person, were a triumph for the missionaries. Fr. Verbiest was immediately placed at the head of the Bureau of Mathematics, and, out of consideration for him, his exiled brethren were authorized to return to their missions. He died in Peking in 1688 after being appointed superior for the Jesuit missions in all of China.
Fr. Pierre-Jean De Smet
Famous missionary among the North American Indians. Born at Termonde January 30, 1801. He emigrated to the United States in 1821 through a desire for missionary labors and entered the Jesuit novitiate at Whitemarsh, Maryland. In 1823, however, at the suggestion of the United States Government a new Jesuit establishment was determined on and located at Florissant near St. Louis, Missouri, for work among the Indians. De Smet was among the pioneers and thus became one of the founders of the Missouri Province of the Society of Jesus. He worked with and was revered by almost every Indian tribe west of the Mississippi. Even Protestants considered him the greatest friend of the Indians; his influence was so great that he was able to encourage Sitting Bull to agree to a treaty. He died in St. Louis, Missouri on May 23, 1873, at the age of 72.
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| Modernism Condemned - Defending Pope St. Pius X's Sanctity |
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Posted by: Stone - 04-22-2021, 08:12 AM - Forum: Articles by Catholic authors
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The Angelus - November 2002
95 YEARS AGO: Modernism Condemned - Defending Pope St. Pius X's Sanctity
by Don Dario Composta
Historical Sketch of Modernism
In August and September of 1907 Pope Pius X made the difficult and courageous decision to publish the irrevocable condemnations of modernism in two important documents, Lamentabili Sane and Pascendi Gregis. The former condemns 65 erroneous propositions taken from the writings of the modernist Fathers Loisy and Tyrrell; the latter draws a huge picture of the origins and nature of the creeping, insidious, and deadly error. Modernism, taught the Pope, was an error, invading all sectors of the Catholic Faith, that became a kind of agnosticism and immanentism in religious matters containing all the heresies of the past. The holy Pontiff had waited patiently before pronouncing this condemnation, hoping that the partisans of the "new Christianity" might be converted, but the situation became such that any further delay would have been fatal.
This decision dealt a destructive blow which cut the pretensions of the innovators at their roots. In the years 1920-40, new generations of seminarians and theology teachers did not realize that the multi-headed serpent hid itself in the folds of certain seats of error, ready to rise up again. However, the future Pope Pius XII, as a young priest himself, was aware of the modernist enemy and of its continued clandestine maneuvers. With his encyclical Humani Generis (1950) he tried to suppress all attempts for the renaissance of modernism, but once again the condemnation did not suffice to eradicate the error totally. In July 1963, Pope Paul VI addressed the Catholic Church in his first encyclical Summi Pontificatus, openly alluding to "modernism," this error, which, in the midst of the Second Vatican Council, increased in vigor and arrogance. The time was ripe for the hidden modernists to utilize certain reformist requirements of the Council by transforming them into vehicles for the old error. Forty years after the Council not only can we see, in effect, that modernism has poisoned Catholic theology and morals again, but also that it is rehabilitating as "heroes" (Frs. Loisy and Tyrell) those whom Pope Pius X had excommunicated. Moreover, the old seats of error have boldly manipulated ecclesiastical history to calumniate St. Pius X himself.
Today we can understand why, in 1949, on the eve of the beatification of Pope Pius X, the counselors of what was then the Sacred Congregation of Rites proposed a supplement of historical research which, along with the textual proof of past investigative processes (of 1923-26; 1943-46), would dispel any doubt regarding the honesty and the even heroic conduct of Pope Pius X in the face of the insurrection of the insidious sect. This supplement was titled Disquisitio circa Quasdam Obiectiones Modum Agendi Servi Dei Respicientes in Modernismi Debellatione una cum Summario Additionali (The Servant of God's Manner of Acting in the Vanquishing of Modernism Together with an Additional Summary).
The fears of 50 years ago were not unfounded. Among today's historians of the pontificate of St. Pius X, several are self-declared adversaries of this holy Pontiff. During the fourth session of Vatican II, in the middle of the conciliar chamber, Cardinal Pellegrino of Turin gave an indirect invitation to this controversy when he declared that the obscure period [of Pope Pius X's reign] over the Church must never be repeated. In the historiographic domain, others would echo him in the years that followed. One, an Italian, Lorenzo Bedeschi, has founded a Center for the History of Modernism at the University of Urbino. In 1995 he published the essay "Italian Modernism: Voices and Faces." In his opinion, Pope Pius X stifled the Church by his primitive positions on the liturgy, encouraged Catholic piety to the detriment of liberty of mind, locked the door to opinions which today are considered conquests for the Church, such as "historico-criticism," the free examination of Holy Scripture, contrary discussion on the clerical celibacy, mixed sexual education, re-evaluation of Marian veneration, etc.
New Documents from the Reign of Pope Pius X
We cannot remain silent when confronted with these "historical" initiatives. Can we trust for an objective evaluation of Pope Pius X's conduct by relying on the analyses of the "new historians" or, rather, on the documentation of the acts of the process for his canonization (1949-50)? To answer, we refer to the Summarium Additionale, that is, the collection of the statements made under oath about the heroic virtues of the great Pope collected by the Sacred Congregation of Rites.
Certain consultors on the Congregation–foreseeing perhaps sad times to come–had requested and obtained that a historical Commission be named by the dicastery to illustrate the spotless and holy conduct of Pius X by further documentation. A reporter, Rev. Fr. P. F. Antonelli, a Franciscan, has presented the problem in the following terms: It is not the condemnation of modernism which is questioned, but rather the methods, the means, and the persons which were used to attempt to eradicate it. To his surprise, in 1949, he discovered, in the archives of the "Congregation of the Consistory," a shelf full of documents that had not been used in the first two canonical processes! The dossier came by the name of the Summarium Additionale. He saw that by these it would have been possible to answer the doubts of the "devil's advocate," Msgr. Salvatore Natucci, and those of some consultors who justly raised the doubt as to whether or not a certain "vehemence" against the modernists was to be deplored, and whether Pope Pius X had exceeded the limits of prudence and justice by promoting groups of imprudent persons without censuring secret institutions or organizations for "intransigent policies." The documents found by Fr. Antonelli divided into two categories.
The first classification was that of documents which would have corrected or clarified statements of the processes already judged, e.g., those of Cardinal Gasparri which were very severe regarding the Sodalitium Pianum, the organization directed by Msgr. Benigni functioning to uncover secret information on closet modernists throughout Europe. Cardinal Gasparri had referred to a dubious study, however, and the newly-recovered archives of the Congregation of the Consistory proved that certain statements of Cardinal Gasparri were unfactual.
The second category contained absolutely new documents, classed into six sections:
1) Milan: Documentation of the accusations of modernism made to the Seminary of Milan by the weekly paper La Riscossa, an Italian periodical published by two brothers in Holy Orders, Msgrs. Andrea and Gottardo Scotton, whose object was to attack modernism on every front.
2) Milan-Pisa: Political modernism, with references made to Cardinal Maffi.
3) Rome: The Piana Association or "The League of St. Pius V." (This is the Sodalitium Pianum to which we have already referred.)
4) Rome: Modernism, newspapers, persons, organizations, etc.
5) Genoa: Records of the liberal and modernist milieu with abundant material on the Italian government's refusal of the "Exsequatur" for Msgr. Caron, named Archbishop of Genoa. This file also concerns Fr. Semeria and "semerianism."
6) Perugia: The modernists.
From these documents and from other writings of Pope Pius X, Fr. Antonelli was able to construct the Summarium Additionale, a new documentation which did not enter the process. Nevertheless, it is of extreme interest and value–for that time, to demolish the objections and the accusations proposed by the "devil's advocate" in the canonization process, and today, to destroy the bizarre modernist pseudo-historical reconstruction of the pontificate of Pope Pius X especially in what concerns his conduct towards modernism.
Revelations of the Summarium Additionale
This article does not allow here for even a summary of the copious material found in the archives and presented in such an organized manner by Fr. Antonelli. May it suffice to refer to the points given below, taking as hermeneutical principle the motto which Msgr. Sarto chose while he was still bishop of Mantua, and which he kept during his Pontificate as well: Instaurare omnia in Christo. For Pius X each decision was enlightened by a very elevated sentiment of faith.
In coming to the second part of the documents and its six sections, we address the first point by examining the conduct of Pope Pius X towards the Seminary of Milan, directed until 1894 by Cardinal Ferrari. He became Archbishop of Milan in 1893, the same year that Msgr. Sarto was elected Patriarch of Venice. In Milan the roots of modernism were deeper than the Cardinal thought. Cardinal Sarto had been obliged to expel Fr. Gazzola, a Barnabite priest, from one of the city's parishes. In Milan, a group of modernists had been founded and started publishing a daily paper, Il Rinnovamento [The Renewal], which, in spite of being denounced by Rome in 1907, continued appearing until 1909. The leaders of European Modernism often met in Milan, including Fr. Loisy. The daily periodical, L'Unione, which was favorable towards modernism, was founded in 1908.
When Rome became concerned about the progress of modernism in Milan, Cardinal Ferrari made it appear as though there were not even a shadow of modernism there. Then, in the years following 1907, the Scotton brothers' paper, La Riscossa, intervened. The sarcastic interference of this paper was directed against the Seminary of Milan and indirectly against Cardinal Ferrari, Archbishop of Milan, who complained of it several times to Cardinal De Lai, Prefect of the Congregation of the Consistory. With polemics lasting nearly three years, Rome finally imposed silence on the Scotton brothers. During the summer of 1911, Cardinal Ferrari went to Rome to visit Pope Pius X, who welcomed him amiably. But the pious Cardinal returned to Milan troubled and manifested his bitterness to the Pope, who replied to him:
Quote:Your sufferings truly pain me, it is as though I did not know how much esteem the arch-diocese of Milan merits, or appreciate Your Eminency's zeal. For charity's sake, do not listen to those who speak in the Pope's name as though they were speaking words spoken by him, according to their desires and their imaginations. (Summarium Additionale, p. 218)
Where in this can we see the imprudence of St. Pius X? Should we not admire, rather, the patience of the Pope, who, although he knew that Milan was infested with modernism, did not lose confidence in the Archbishop? Where is this "vehemence" against the partisans of modernism?
We continue to the second point regarding Milan-Pisa and Cardinal Maffi.
This affair is about the anti-modernist daily printed in Florence, Unità Cattolica. Cardinal De Lai approved it in accord with Pope Pius X. This periodical was opposed to modernist Catholic journalism, a kind of "underground press" centered in Milan. Its consequences were harmful, however, because, notwithstanding the intention to instill a Catholic spirit in the liberal press, it provoked a confusion of ideas amongst Catholics. Pope Pius X was in favor of a strictly Catholic journalism, including La Riscossa of the Scotton brothers and the Unità Cattolica, La Liguria Cattolica, Verona Fedele, II Berico, and ten other weekly periodicals of Turin and Naples. But Cardinal Maffi supported a more open press, less of a "sacristy type" periodical, still faithful to Catholic principles. Cardinal De Lai did not share this opinion, because, aside from his financial deficit, this "underground press" created a fluid atmosphere which was favorable to anti-Catholic ideas. The Pope himself shared this conviction, taking into account its fruits.
In Rome the prototype model of the popular press was set up–Il Coniere d'ltalia–in opposition to papal directives. Pope Pius X wrote to the Provost of Casalpusterlengo, complaining that behind the sensational presentation and typesetting, these papers praised the errors propagated in books of doubtful morality and venerated the idols of the times. He wrote:
Quote:It is utopic to believe that we can convert our adversaries to Catholic convictions by yielding on capital points of faith and morals, and it entails serious damage to souls and to the Church. It is very serious that priests and prelates should support these strategies: the Catholic is loyal with his enemies, but does not hide his faith. (Ibid, p. 25)
This is not to imply that Pope Pius X shared in all the excesses of the "intransigent" press. He warned Cardinal Mistrangelo of Florence, requesting him to supervise Unità Cattolica so that it would neither publish news of hypocritical adversaries (ibid. p. 134) nor attack respectable persons, nor be silent on the subject of eminent persons. As to the Scotton brothers, we saw that in the subsequent controversy with Cardinal Ferrari, they were silenced (ibid. p. 199). In conclusion, Pope Pius X encouraged the Catholic press, but he corrected its excesses, and deplored the "underground press" as being even more injurious.
The Sodalitium Pianum is the third point of Fr. Antonelli's Summarium Additionale. The Sodalitium Pianum is always associated with the person and reputation of Msgr. Benigni (1862-1934). This is the favorite target for the arrows of the pseudo-historians.
Torrents of ink have been poured out over Msgr. Benigni's image and his work. He was the coordinator of information on persons suspected of or recognized as culpable of modernism during two periods: from 1900-14 (the year of Pope Pius X died) and from 1914-21 (the year when the Sodalitium Pianum was suppressed). After having been in the Vatican Library under Pope Leo XIII, Msgr. Benigni lived in Berlin while completing his studies in ecclesiastical history there.
Returning from Berlin, he became a professor of ecclesiastical history at three highly esteemed institutions. This permitted him to know many persons involved in the Church. In 1906, he entered the Secretariat of State in the Congregation of Extraordinary Ecclesiastical Affairs and was sent to the Vatican until 1911. As he was managing the press service, he became alarmed by the progress of socialism in Europe and that of modernism, which he already long surmised was "modernizing Catholicism" and constituted not only a new theology but also a new vision of the world in the social, political, literary, and artistic domains. His aversion towards these two movements made him known to Pope Pius X. It is said that the encyclicals Lamentabili Sane and Pascendi Dominici Gregis were edited by him. This cannot be proven, but it is sure he participated in the thought and composition of these two works.
This is certain. On May 23, 1907, before the pontifical condemnations of modernism, he founded the weekly periodical Corrispondenza Romana, otherwise known by the abbreviation "SP," otherwise known as Sodalitium Pianum, a sort of international information agency on the dangers of modernism. SP became an instrument which supported Pope Pius X's actions, allocutions, and interventions. In France, SP began to frighten the Masonic politicians so much that its dissolution was requested of Rome by Aristide Briand. Instead, Cardinal Gasparri had a misunderstanding with Msgr. Benigni, and in March 1911 he appointed Msgr. Eugenio Pacelli, the future Pius XII, to replace him. Benigni, freed from his commitments in the curia, consecrated himself totally to his activities as informer, which he intensified. Notwithstanding the censures which rained down on the Sodalitium Pianum from Bavaria, the Pope sent a letter of praise to Benigni. This encouraged Msgr. Benigni to put a more effective instrument into action–the Agenzia Internationale Romana (AIR). Another letter from the Pope was sent to the prelate in 1912; a third and last letter of praise was sent in 1914. In 1921 a file of the Sodalitium Pianum was discovered in Gand, Belgium, which caused violent polemics to arise, but Benigni continued and completed his Social History of the Church. In that year, however, the Sodalitium Pianum was suppressed.
The Sodalitium was composed of a director, a committee, and a secretariat. It was responsible for performing ordinary and extraordinary services in Rome and in its centers spread throughout Europe, between which a code was used for communicating.
In order to cast judgment on the Sodalitium, it must be observed that it obtained general approbation from the Holy See and that Cardinal De Lai had recommended it in a letter to Pope Pius X. This, by the way, explains the three letters of praise for the Sodalitium from the Pope. Any occasional imprudences or intemperance of language are not imputable to Cardinal De Lai and even less so to the Pope. Until 1914, the SP maintained its combative, sometimes even violent, tone, in self-defense against diverse enemies in all of Europe. After 1914, the activities of the Sodalitium diminished, partly because of World War I. Its revival in 1918 was only ephemeral and it was finally dissolved in 1921. We concede that subsequent to 1914 Msgr. Benigni had allowed himself to fall into unpleasant expressions and invectives sometimes. Moreover, the Sodalitium, in spite of various initiatives of Msgr. Benigni, never obtained the approval of its Statutes, but only a general declaration of satisfaction for the work accomplished between 1907 and 1911.Therefore, we cannot equate the activity of the Sodalitium with the Pope's government of the Church, even less so because Cardinal Gasparri, Secretary of State, had removed Msgr. Benigni from his responsibility.
The fourth point deals with Pope Pius X's attitude towards modernism in general and, in particular, modernist priests.
Pope Pius X was always vigilant towards priests who had enlisted in modernism or were tempted by it. In 1908, when he received the Bishop of Chalons, France, in the Vatican, he recommended that he treat Loisy with benevolence. By this time, Loisy had himself rejected his priesthood and returned to the lay state. He had lost the Faith over 20 years before, in 1887.
Fifthly, Pope Pius X himself was patient with Fr. Semeria, but the superiors in Genoa, Italy, acted against the celebrated Barnabite and obliged him to read a public declaration of adhesion to the encyclical Pascendi Dominici Gregis. Years later in 1930, Fr. Semeria himself recognized his errors and acknowledged the providential work of Pope Pius X in the combat against modernism (ibid., p. 30).
The sixth part of the Summarium Additionale contains documentation on the modernism in Perugia centered around Fr. Genocchi, Superior of the Sacred Heart Missionaries. Fr. Genocchi was well-known as a philo-modernist. He welcomed celebrated modernists into his library at his Institute in the Via della Sapienza. Moreover, he maintained contact with Loisy and Sabatier. Pope Pius X was informed of all this, but he did not use the "virga ferrea" (iron rod) against Fr. Genocchi. On December 28, 1907, in answer to Fr. Gennochi's Christmas wishes for that year, the Pope recommended that he not fail in his duties as Superior and as priest and assured him of his affection. This long-suffering of Pius X towards the disobedient is shown in many other cases throughout the Summarium Additionale. Our brief acquaintance with it suffices to give a glimpse of the measure of charity and prudence of this great Pope. The so-called "vehemence" with which he dealt with the Church's adversaries should be instead attributed to the pseudo-historians themselves.
Conclusion
The historian must be guided by reason and not by sentiment. Modernist historians must not resort to making scaremongering shock-phrases about "integrisms" in the prudence, wisdom, patience and charity of a truly great Pope. The whole of the historical period of which we have drawn up some major points must be treated with the absolute objectivity which appears in the available documentation. What we have cited of the Summarium Additionale reveals a historical source of a primary and essential importance. We cannot apply the posthumous rancor of the pseudo-historians of his pontificate to the over-zealousness of some of the anti-modernists who support Pope St. Pius X. The defiance of the pseudo-historians is to renew the modernism they love even though it has been clearly condemned by the Church, which hates it.
(Translated by G. Stannus from Instaurare, Jan.-June, 1997, exclusively for Angelus Press.) Edited heavily by Fr. Kenneth Novak.
N.B.: The Summarium Additionale has been translated into French (324 pp.) with the title, Disquisitio, taken from the first word of the original Latin title. It can be purchased from Courrier de Rome, BP 156, F-78001 Versailles, France, for about $25.00.
[Emphasis - The Catacombs]
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| The Isolate Truth Fund: 1M Euros to Any Virologist Who Can Offer Proof of Isolation of Covid 19 |
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Posted by: Stone - 04-22-2021, 06:47 AM - Forum: Pandemic 2020 [Secular]
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WE HAVE FOUND...
All virologists, not only those shown, have deceived themselves and the public when they claim the existence of disease-causing viruses such as SARS-CoV-2.
Virologists inadvertently kill cells in the test tube, believing that this is evidence of the presence and isolation of a virus. Virologists only mentally construct a gene sequence from fragments of dying cells and present it as a fact. The test procedures are therefore not meaningful or meaningful. Typical structures of dying cells under the electron microscope are reported as viruses. Such structures could never be detected or recognized in a person before!
OUR GOAL
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| Viganò on Vatican ‘health’ conference with Fauci: Holy See is ‘making itself the servant of the NWO' |
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Posted by: Stone - 04-21-2021, 01:29 PM - Forum: Archbishop Viganò
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Viganò on Vatican ‘health’ conference with Fauci: Holy See is ‘making itself the servant of the New World Order’
The result is the super-imposition over the true Church of a sect of heretical and depraved Modernists who are intent on legitimizing adultery, sodomy, abortion, euthanasia, idolatry, and any perversion of the intellect and will. The true Church is now eclipsed, denied and discredited by her very Pastors, betrayed even by the one who occupies the highest Throne.
April 20, 2021 (LifeSiteNews) – From May 6-8, 2021, the fifth International Vatican Conference will take place, entitled Exploring the Mind, Body & Soul. Unite to Prevent & Unite to Cure. A Global Health Care Initiative: How Innovation and Novel Delivery Systems Improve Human Health. The event is being hosted by the Pontifical Council for Culture, the Cura Foundation, the Science and Faith Foundation, and Stem for Life.
Michael Haynes of LifeSiteNews has reported (here) on the topics to be addressed and the participants, including the infamous Anthony Fauci, whose scandalous conflicts of interest did not prevent him from taking over the management of the pandemic in the United States; Chelsea Clinton, a follower of the Church of Satan and a staunch abortion advocate; the New Age guru Deepak Chopra; Dame Jane Goodall, environmentalist and chimpanzee expert; the CEOs of Pfizer and Moderna; representatives of Big Tech; and a whole slew of abortionists, Malthusians, and globalists known to the general public. The conference has recruited five prominent journalists to be moderators, who are exclusively from left-wing media outlets such as CNN, MSNBC, CBS and Forbes.
This Conference – along with the Council for Inclusive Capitalism of Lynn Forester de Rothschild, the Global Compact on Education, and the inter-religious Pantheon to be held in June in Astana, Kazakhstan – is the umpteenth scandalous confirmation of a disturbing departure of the current Hierarchy, and in particular its highest Roman members, from Catholic orthodoxy. The Holy See has deliberately renounced the supernatural mission of the Church, making itself the servant of the New World Order and Masonic globalism in an antichristic counter-magisterium. The same Roman Dicasteries, occupied by people ideologically aligned with Jorge Mario Bergoglio and protected and promoted by him, now continue unrestrained in their implacable work of demolishing Faith, Morals, ecclesiastical discipline, and monastic and religious life, in an effort as vain as it is unprecedented to transform the Bride of Christ into a philanthropic association enslaved to the Strong Powers. The result is the super-imposition over the true Church of a sect of heretical and depraved Modernists who are intent on legitimizing adultery, sodomy, abortion, euthanasia, idolatry, and any perversion of the intellect and will. The true Church is now eclipsed, denied and discredited by her very Pastors, betrayed even by the one who occupies the highest Throne.
The fact that the deep church has managed to elect its own member so as to carry out this infernal plan in agreement with the deep state is no longer a mere suspicion, but a phenomenon which it is now essential to ask questions about and shed light on. The submission of the Cathedra veritatis to the interests of the Masonic elite is manifesting itself in all its evidence, in the deafening silence of the Sacred Pastors and in the bewilderment of the People of God, who have been abandoned to themselves.
Further demonstration of this degenerate libido serviendi of the Vatican towards the globalist ideology is the choice of speakers to give testimonials and lectures: supporters of abortion, of the use of fetal material in research, of demographic decline, of the pan-sexual LGBT agenda, and last but not least, of the narrative of Covid and the so-called vaccines. Cardinal Ravasi, the President of the Pontifical Council for Culture, is certainly one of the leading representatives of the deep church and Modernist progressivism, as well as an advocate of dialogue with the infamous Masonic sect and a promoter of the famous Courtyard of the Gentiles. It is therefore not surprising that included among the organizers of the event is the Stem for Life Foundation, which proudly defines itself as “a nonsectarian, nonpartisan, tax-exempt organization focused on creating a movement to accelerate development of cell therapies.”
On closer inspection, the sectarianism and partisanship of the Vatican Conference are made evident by the topic it addresses, the conclusions it seeks to draw, its participants, and its sponsors. Even the image chosen to promote the Conference is extremely eloquent: a close-up of Michelangelo’s fresco of Creation on the Sistine Chapel ceiling, in which the hand of God the Father reaches out towards the hand of Adam, but with both hands covered by disposable surgical gloves, recalling the regulations of the new “health liturgy” and implying that even the Lord Himself might spread the virus.
In this sacrilegious representation, the order of Creation is subverted into therapeutic anti-creation, in which man saves himself and becomes the mad author of his own health “redemption.” Instead of the purifying laver of Baptism, the Covid religion proposes the vaccine, the bearer of disabilities and death, as the only means of salvation. Instead of Faith in the Revelation of God, we find superstition and the irrational assent to precepts that have nothing scientific about them, with rites and liturgies that mimic true Religion in a sacrilegious parody.
This choice of imagery has an aberrant and blasphemous ring to it, because it uses a well-known and evocative image to insinuate and promote a false and tendentious narrative that says that in the presence of a seasonal flu, whose virus has still not been isolated according to Koch’s postulates (here) and that can be effectively cured using existing treatments, it is necessary to administer vaccines that are admitted to be ineffective and that are still in the experimentation phase, with unknown side-effects, and whose producers have obtained a criminal shield of immunity for their distribution. The victims immolated on the altar of the health Moloch, from children dismembered in the third month of pregnancy in order to produce the gene serum to the thousands of people who have been killed or maimed, do not stop the infernal machine of Big Pharma, and it is to be feared that there will be a resurgence of the phenomenon over the next few months.
One wonders if Bergoglio’s zeal for the dissemination of the gene serum is not also motivated by base economic reasons, as compensation for the losses suffered by the Vatican and the Dioceses following the lockdown and the collapse of attendance by the faithful at Mass and the Sacraments. On the other hand, if Rome’s silence about the violation of human and religious rights in China has been paid for by the Beijing dictatorship with substantial prebends, nothing prevents the replication of this scheme on a large scale in exchange for the Vatican’s promotion of the vaccines.
The Conference will obviously take great care not to mention even indirectly the perennial teaching of the Magisterium on moral and doctrinal questions of the greatest importance. Conversely, the sycophantic praise of the worldly mentality and the prevailing ideology will be the only voice, along with the amorphous ecumenical repertoire inspired by the New Age.
I note that in 2003 the same Pontifical Council for Culture condemned yoga meditation and, more generally, New Age thought as being incompatible with the Catholic faith. According to the Vatican document, New Age thought “shares with a number of internationally influential groups the goal of superseding or transcending particular religions in order to create space for a universal religion which could unite humanity. Closely related to this is a very concerted effort on the part of many institutions to invent a Global Ethic, an ethical framework which would reflect the global nature of contemporary culture, economics and politics. Further, the politicization of ecological questions certainly colors the whole question of the Gaia hypothesis or worship of mother earth” (2.5). It goes without saying that the pagan ceremonies with which Saint Peter’s Basilica was profaned in honor of the pachamama idol fit perfectly into that “politicization of ecological questions” denounced by the 2003 Vatican document, and which today is instead promoted sine glossa by the so-called Bergoglian magisterium, beginning with Laudato Sì and Fratelli Tutti.
At La Salette, Our Lady warned us: “Rome will lose the Faith and become the seat of the Antichrist.” It will not be the Holy Church, indefectible by the promises of Christ, that will lose the Faith: it will be the sect that occupies the See of Most Blessed Peter and which today we see propagating the anti-gospel of the New World Order. It is no longer possible to remain silent, because today our silence would make us accomplices of the enemies of God and of the human race. Millions of faithful are disgusted by the countless scandals of the Pastors, by the betrayal of their mission, by the desertion of those who by Holy Orders are called to bear witness to the Holy Gospel and not to support the establishment of the kingdom of the Antichrist.
I beg my Brothers in the Episcopate, priests, religious, and in a particular way the faithful laity who see themselves being betrayed by the Hierarchy, to raise their voices so as to express with a spirit of true obedience to Our Lord, Head of the Mystical Body, a firm and courageous denunciation of this apostasy and its authors. I invite everyone to pray that the Divine Majesty may be moved to compassion and intervene in our aid. May the Most Holy Virgin, terribilis ut castrorum acies ordinata, intercede before the Throne of God, compensating with Her merits for the unworthiness of Her children who invoke Her with the glorious title of Auxilium Christianorum.
+ Carlo Maria Viganò, Archbishop
20 April 2021
Feria Tertia infra Hebdomadam II
post Octavam Paschae
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| Saint Anselm of Canterbury: Monologium - On The Being Of God |
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Posted by: Stone - 04-21-2021, 10:26 AM - Forum: Doctors of the Church
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Saint Anselm of Canterbury: Monologium - On The Being Of God
PREFACE
In this book Anselm discusses, under the form of a meditation, the Being of God, basing his argument not on the authority of Scripture, but on the force of reason. lt. contains nothing that is inconsistent with the writings of the Holy Fathers, and especially nothing that is inconsistent with those of Saint Augustine. --The Greek terminology is employed in Chapter LXXVIII., where it is stated that the Trinity may be said to consist of three substances, that is, three persons.
Certain brethren have often and earnestly entreated me to put in writing some thoughts that I had offered them in familiar conversation, regarding meditation on the Being of God, and on some other topics connected with this subject, under the form of a meditation on these themes. It is in accordance with their wish, rather than with my ability, that they have prescribed such a form for the writing of this meditation; in order that nothing in Scripture should be urged on the authority of Scripture itself, but that whatever the conclusion of independent investigation should declare to be true, should, in an unadorned style, with common proofs and with a simple argument, be briefly enforced by the cogency of reason, and plainly expounded in the light of truth. It was their wish also, that I should not disdain to meet such simple and almost foolish objections as occur to me.
This task I have long refused to undertake. And, reflecting on the matter, I have tried on many grounds to excuse myself; for the more they wanted this work to be adaptable to practical use, the more was what they enjoined on me difficult of execution. Overcome at last, however, both by the modest importunity of their entreaties and by the not contemptible sincerity of their zeal; and reluctant as I was because of the difficulty of my task and the weakness of my talent, I entered upon the work they asked for. But it is with pleasure inspired by their affection that, so far as I was able, I have prosecuted this work within the limits they set.
I was led to this undertaking in the hope that whatever I might accomplish would soon be overwhelmed with contempt, as by men disgusted with some worthless thing. For I know that in this book I have not so much satisfied those who entreated me, as put an end to the entreaties that followed me so urgently. Yet, somehow it fell out, contrary to my hope, that not only the brethren mentioned above, but several others, by making copies for their own use, condemned this writing to long remembrance. And, after frequent consideration, I have not been able to find that I have made in it any statement which is inconsistent with the writings of the Catholic Fathers, or especially with those of Saint Augustine. Wherefore, if it shall appear to any man that I have offered in this work any thought that is either too novel or discordant with the truth, I ask him not to denounce me at once as one who boldly seizes upon new ideas, or as a maintainer of falsehood; but let him first read diligently Augustine's books on the Trinity, and then judge my treatise in the light of those.
In stating that the supreme Trinity may be said to consist of three substances, I have followed the Greeks, who acknowledge three substances in one Essence, in the same faith wherein we acknowledge three persons in one Substance. For they designate by the word substance that attribute of God which we designate by the word person.
Whatever I have said on that point, however, is put in the mouth of one debating and investigating in solitary reflection, questions to which he had given no attention before. And this method I knew to be in accordance with the wish of those whose request I was striving to fulfil. But it is my prayer and earnest entreaty, that if any shall wish to copy this work, he shall be careful to place this preface at the beginning of the book, before the body of the meditation itself. For I believe that one will be much helped in understanding the matter of this book, if he has taken note of the intention, and the method according to which it is discussed. It is my opinion, too, that one who has first seen this preface will not pronounce a rash judgment, if he shall find offered here any thought that is contrary to his own belief.
CHAPTER I
There is a being which is best, and greatest, and highest of all existing beings.
If any man, either from ignorance or unbelief, has no knowledge of the existence of one Nature which is highest of all existing beings, which is also sufficient to itself in its eternal blessedness, and which confers upon and effects in all other beings, through its omnipotent goodness, the very fact of their existence, and the fact that in any way their existence is good; and if he has no knowledge of many other things, which we necessarily believe regarding God and his creatures, he still believes that he can at least convince himself of these truths in great part, even if his mental powers are very ordinary, by the force of reason alone.
And, although he could do this in many ways, I shall adopt one which I consider easiest for such a man. For, since all desire to enjoy only those things which they suppose to be good, it is natural that this man should, at some time, turn his mind's eye to the examination of that cause by which these things are good, which he does not desire, except as he judges them to be good. So that, as reason leads the way and follows up these considerations, he advances rationally to those truths of which, without reason, he has no knowledge. And if, in this discussion, I use any argument which no greater authority adduces, I wish it to be received in this way: although, on the grounds that I shall see fit to adopt, the conclusion is reached as if necessarily, yet it is not, for this reason, said to be absolutely necessary, but merely that it can appear so for the time being.
It is easy, then, for one to say to himself: Since there are goods so innumerable, whose great diversity we experience by the bodily senses, and discern by our mental faculties, must we not believe that there is some one thing, through which all goods whatever are good? Or are they good one through one thing and another through another? To be sure, it is most certain and clear, for all who are willing to see, that whatsoever things are said to possess any attribute in such a way that in mutual comparison they may be said to possess it in greater, or less, or equal degree, are said to possess it by virtue of some fact, which is not understood to be one thing in one case and another in another, but to be the same in different cases, whether it is regarded as existing in these cases in equal or unequal degree. For, whatsoever things are said to be just, when compared one with another, whether equally, or more, or less, cannot be understood as just, except through the quality of justness, which is not one thing in one instance, and another in another.
Since it is certain, then, that all goods, if mutually compared, would prove either equally or unequally good, necessarily they are all good by virtue of something which is conceived of as the same in different goods, although sometimes they seem to be called good, the one by virtue of one thing, the other by virtue of another. For, apparently it is by virtue of one quality, that a horse is called good, because he is strong, and by virtue of another, that he is called good, because he is swift. For, though he seems to be called good by virtue of his strength, and good by virtue of his swiftness, yet swiftness and strength do not appear to be the same thing.
But if a horse, because he is strong and swift, is therefore good, how is it that a strong, swift robber is bad? Rather, then, just as a strong, swift robber is bad, because he is harmful, so a strong, swift horse is good, because he is useful. And, indeed, nothing is ordinarily regarded as good, except either for some utility -- as, for instance, safety is called good, and those things which promote safety --or for some honorable character -- as, for instance, beauty is reckoned to be good, and what promotes beauty.
But, since the reasoning which we have observed is in no wise refutable, necessarily, again, all things, whether useful or honorable, if they are truly good, are good through that same being through which all goods exist, whatever that being is. But who can doubt this very being, through which all goods exist, to be a great good? This must be, then, a good through itself, since ever other good is through it.
It follows, therefore, that all other goods are good through another being than that which they themselves are, and this being alone is good through itself. Hence, this alone is supremely good, which is alone good through itself. For it is supreme, in that it so surpasses other beings, that it is neither equalled nor excelled. But that which is supremely good is also supremely great. There is, therefore, some one being which is supremely good, and supremely great, that is, the highest of all existing beings.
CHAPTER II
The same subject continued.
But, just as it has been proved that there is a being that is supremely good, since all goods are good through a single being, which is good through itself; so it is necessarily inferred that there is something supremely great, which is great through itself. But, I do not mean physically great, as a material object is great, but that which, the greater it is, is the better or the more worthy, --wisdom, for instance. And since there can be nothing supremely great except what is supremely good, there must be a being that is greatest and best, i. e., the highest of all existing beings.
CHAPTER III
There is a certain Nature through which whatever is exists, and which exists through itself, and is the highest of all existing beings.
Therefore, not only are all good things such through something that is one and the same, and all great things such through something that is one and the same; but whatever is, apparently exists through something that is one and the same. For, everything that is, exists either through something, or through nothing. But nothing exists through nothing. For it is altogether inconceivable that anything should not exist by virtue of something.
Whatever is, then, does not exist except through something. Since this is true, either there is one being, or there are more than one, through which all things that are exist. But if there are more than one, either these are themselves to be referred to some one being, through which they exist, or they exist separately, each through itself, or they exist mutually through one another.
But, if these beings exist through one being, then all things do not exist through more than one, but rather through that one being through which these exist.
If, however, these exist separately, each through itself, there is, at any rate, some power or property of existing through self (existendi per se), by which they are able to exist each through itself. But, there can be no doubt that, in that case, they exist through this very power, which is one, and through which they are able to exist, each through itself. More truly, then, do all things exist through this very being, which is one, than through these, which are more than one, which, without this one, cannot exist.
But that these beings exist mutually through one another, no reason can admit; since it is an irrational conception that anything should exist through a being on which it confers existence. For not even beings of a relative nature exist thus mutually, the one through the other. For, though the terms master and servant are used with mutual reference, and the men thus designated are mentioned as having mutual relations, yet they do not at all exist mutually, the one through the other, since these relations exist through the subjects to which they are referred.
Therefore, since truth altogether excludes the supposition that there are more beings than one, through which all things exist, that being, through which all exist, must be one. Since, then, all things that are exist through this one being, doubtless this one being exists through itself. Whatever things there are else then, exist through something other than themselves, and this alone through itself. But whatever exists through another is less than that, through which all things are, and which alone exists through itself. Therefore, that which exists through itself exists in the greatest degree of all things.
There is, then, some one being which alone exists in the greatest and the highest degree of all. But that which is greatest of all, and through which exists whatever is good or great, and, in short, whatever has any existence -- that must be supremely good, and supremely great, and the highest of all existing beings.
CHAPTER IV
The same subject continued.
Furthermore, if one observes the nature of things he perceives, whether he will or no, that not all are embraced in a single degree of dignity; but that certain among them are distinguished by inequality of degree. For, he who doubts that the horse is superior in its nature to wood, and man more excellent than the horse, assuredly does not deserve the name of man. Therefore, although it cannot be denied that some natures are superior to others, nevertheless reason convinces us that some nature is so preeminent among these, that it has no superior. For, if the distinction of degrees is infinite, so that there is among them no degree, than which no higher can be found, our course of reasoning reaches this conclusion: that the multitude of natures themselves is not limited by any bounds. But only an absurdly foolish man can fail to regard such a conclusion as absurdly foolish. There is, then, necessarily some nature which is so superior to some nature or natures, that there is none in comparison with which it is ranked as inferior.
Now, this nature which is such, either is single, or there are more natures than one of this sort, and they are of equal degree.
But, if they are more than one and equal, since they cannot be equal through any diverse causes, but only through some cause which is one and the same, that one cause, through which they are equally so great, either is itself what they are, that is, the very essence of these natures; or else it is another than what they are.
But if it is nothing else than their very essence itself, just as they have not more than one essence, but a single essence, so they have not more than one nature, but a single nature. For I here understand nature as identical with essence.
If, however, that through which these natures are so great is another than that which they are, then, certainly, they are less than that through which they are so great. For, whatever is great through something else is less than that through which it is great. Therefore, they are not so great that there is nothing else greater than they.
But if, neither through what they are nor through anything other than themselves, can there be more such natures than one, than which nothing else shall be more excellent, then in no wise can there be more than one nature of this kind. We conclude, then, that there is some nature which is one and single, and which is so superior to others that it is inferior to none. But that which is such is the greatest and best of all existing beings. Hence, there is a certain nature which is the highest of all existing beings. This, however, it cannot be, unless it is what it is through itself, and all existing beings are what they are through it.
For since, as our reasoning showed us not long since, that which exists through itself, and through which all other things exist, is the highest of all existing beings; either conversely, that which is the highest exists through itself, and all others through it; or, there will be more than one supreme being. But it is manifest that there cannot be more than one supreme being. There is, therefore, a certain Nature, or Substance, or Essence, which is through itself good and great, and through itself is what it is; and through which exists whatever is truly good, or great, or has any existence at all; and which is the supreme good being, the supreme great being, being or subsisting as supreme, that is, the highest of all existing beings.
CHAPTER V
Just as this Nature exists through itself, and other beings through it, so it derives existence from itself, and other beings from it.
Seeing, then, that the truth already discovered has been satisfactorily demonstrated, it is profitable to examine whether this Nature, and all things that have any existence, derive existence from no other source than it, just as they do not exist except through it.
But it is clear that one may say, that what derives existence from something exists through the same thing; and what exists through something also derives existence from it. For instance, what derives existence from matter, and exists through the artificer, may also be said to exist through matter, and to derive existence from the artificer, since it exists through both, and derives existence from both. That is, it is endowed with existence by both, although it exists through matter and from the artificer in another sense than that in which it exists through, and from, the artificer.
It follows, then, that just as all existing beings are what they are, through the supreme Nature, and as that Nature exists through itself, but other beings through another than themselves, so all existing beings derive existence from this supreme Nature. And therefore, this Nature derives existence from itself, but other beings from it.
CHAPTER VI
This Nature was not brought into existence with the help of any external cause, yet it does not exist through nothing, or derive existence from nothing. --How existence through self, and derived from self, is conceivable.
Since the same meaning is not always attached to the phrase, "existence through" something, or, to the phrase, "existence derived from" something, very diligent inquiry must be made, in what way all existing beings exist through the supreme Nature, or derive existence from it. For, what exists through itself, and what exists through another, do not admit the same ground of existence. Let us first consider, separately, this supreme Nature, which exists through self; then these beings which exist through another.
Since it is evident, then, that this Nature is whatever it is, through itself, and all other beings are what they are, through it, how does it exist through itself? For, what is said to exist through anything apparently exists through an efficient agent, or through matter, or through some other external aid, as through some instrument. But, whatever exists in any of these three ways exists through another than itself, and is of later existence, and, in some sort, less than that through which it obtains existence.
But, in no wise does the supreme Nature exist through another, nor is it later or less than itself or anything else. Therefore, the supreme Nature could be created neither by itself, nor by another; nor could itself or any other be the matter whence it should be created; nor did it assist itself in any way; nor did anything assist it to be what it was not before.
What is to be inferred? For that which cannot have come into existence by any creative agent, or from any matter, or with any external aids, seems either to be nothing, or, if it has any existence, to exist through nothing, and derive existence from nothing. And although, in accordance with the observations I have already made, in the light of reason, regarding the supreme Substance, I should think such propositions could in no wise be true in the case of supreme Substance; yet, I would not neglect to give a connected demonstration of this matter.
For, seeing that this my meditation has suddenly brought me to an important and interesting point, I am unwilling to pass over carelessly even any simple or almost foolish objection that occurs to me, in my argument; in order that by leaving no ambiguity in my discussion up to this point, I may have the better assured strength to advance toward what follows; and in order that if, perchance, I shall wish to convince any one of the truth of my speculations, even one of the slower minds, through the removal of every obstacle, however slight, may acquiesce in what it finds here.
That this Nature, then, without which no nature exists, is nothing, is as false as it would be absurd to say that whatever is is nothing. And, moreover, it does not exist through nothing, because it is utterly inconceivable that what is something should exist through nothing. But, if in any way it derives existence from nothing, it does so through itself, or through another, or through nothing. But it is evident that in no wise does anything exist through nothing. If, then, in any way it derives existence from nothing, it does so either through itself or through another.
But nothing can, through itself, derive existence from nothing, because if anything derives existence from nothing, through something, then that through which it exists must exist before it. Seeing that this Being, then, does not exist before itself, by no means does it derive existence from itself.
But if it is supposed to have derived existence from some other nature, then it is not the supreme Nature, but some inferior one, nor is it what it is through itself, but through another.
Again: if this Nature derives existence from nothing, through something, that through which it exists was a great good, since it was the cause of good. But no good can be understood as existing before that good, without which nothing is good; and it is sufficiently clear that this good, without which there is no good, is the supreme Nature which is under discussion. Therefore, it is not even conceivable that this Nature was preceded by any being, through which it derived existence from nothing.
Hence, if it has any existence through nothing, or derives existence from nothing, there is no doubt that either, whatever it is, it does not exist through itself, or derive existence from itself, or else it is itself nothing. It is unnecessary to show that both these suppositions are false. The supreme Substance, then, does not exist through any efficient agent, and does not derive existence from any matter, and was not aided in being brought into existence by any external causes. Nevertheless, it by no means exists through nothing, or derives existence from nothing; since, through itself and from itself, it is whatever it is.
Finally, as to how it should be understood to exist through itself, and to derive existence from itself: it did not create itself, nor did it spring up as its own matter, nor did it in any way assist itself to become what it was not before, unless, haply, it seems best to conceive of this subject in the way in which one says that the light lights or is lucent, through and from itself. For, as are the mutual relations of the light and to light and lucent (lux, lucere, lucens), such are the relations of essence, and to be and being, that is, existing or subsisting. So the supreme Being, and to be in the highest degree, and being in the highest degree, bear much the same relations, one to another, as the light and to light and lucent.
CHAPTER VII
In what way all other beings exist through this Nature and derive existence from it.
There now remains the discussion of that whole class of beings that exist through another, as to how they exist through the supreme Substance, whether because this Substance created them all, or because it was the material of all. For, there is no need to inquire whether all exist through it, for this reason, namely, that there being another creative agent, or another existing material, this supreme Substance has merely aided in bringing about the existence of all things: since it is inconsistent with what has already been shown, that whatever things are should exist secondarily, and not primarily, through it.
First, then, it seems to me, we ought to inquire whether that whole class of beings which exist through another derive existence from any material. But I do not doubt that all this solid world, with its parts, just as we see, consists of earth, water, fire, and air. These four elements, of course, can be conceived of without these forms which we see in actual objects, so that their formless, or even confused, nature appears to be the material of all bodies, distinguished by their own forms. -- I say that I do not doubt this. But I ask, whence this very material that I have mentioned, the material of the mundane mass, derives its existence. For, if there is some material of this material, then that is more truly the material of the physical universe.
If, then, the universe of things, whether visible or invisible, derives existence from any material, certainly it not only cannot be, but it cannot even be supposed to be, from any other material than from the supreme Nature or from itself, or from some third being -- but this last, at any rate, does not exist. For, indeed, nothing is even conceivable except that highest of all beings, which exists through itself, and the universe of beings which exist, not through themselves, but through this supreme Being. Hence, that which has no existence at all is not the material of anything.
From its own nature the universe cannot derive existence, since, if this were the case, it would in some sort exist through itself and so through another than that through which all things exist. But all these suppositions are false.
Again, everything that derives existence from material derives existence from another, and exists later than that other. Therefore, since nothing is other than itself, or later than itself, it follows that nothing derives material existence from itself.
But if, from the material of the supreme Nature itself, any lesser being can derive existence, the supreme good is subject to change and corruption. But this it is impious to suppose. Hence, since everything that is other than this supreme Nature is less than it, it is impossible that anything other than it in this way derives existence from it.
Furthermore: doubtless that is in no wise good, through which the supreme good is subjected to change or corruption. But, if any lesser nature derives existence from the material of the supreme good, inasmuch as nothing exists whencesoever, except through the supreme Being, the supreme good is subjected to change and corruption through the supreme Being itself. Hence, the supreme Being, which is itself the supreme good, is by no means good; which is a contradiction. There is, therefore, no lesser nature which derives existence in a material way from the supreme Nature.
Since, then, it is evident that the essence of those things which exist through another does not derive existence as if materially, from the supreme Essence, nor from itself, nor from another, it is manifest that it derives existence from no material. Hence, seeing that whatever is exists through the supreme Being, nor can aught else exist through this Being, except by its creation, or by its existence as material, it follows, necessarily, that nothing besides it exists, except by its creation. And, since nothing else is or has been, except that supreme Being and the beings created by it, it could create nothing at all through any other instrument or aid than itself. But all that it has created, it has doubtless created either from something, as from material, or from nothing.
Since, then, it is most patent that the essence of all beings, except the supreme Essence, was created by that supreme Essence, and derives existence from no material, doubtless nothing can be more clear than that this supreme Essence nevertheless produced from nothing, alone and through itself, the world of material things, so numerous a multitude, formed in such beauty, varied in such order, so fitly diversified.
CHAPTER VIII
How it is to be understood that this Nature created all things from nothing.
But we are confronted with a doubt regarding this term nothing. For, from whatever source anything is created, that source is the cause of what is created from it, and, necessarily, every cause affords some assistance to the being of what it effects. This is so firmly believed, as a result of experience, by every one, that the belief can be wrested from no one by argument, and can scarcely be purloined by sophistry.
Accordingly, if anything was created from nothing, this very nothing was the cause of what was created from it. But how could that which had no existence, assist anything in coming into existence? If, however, no aid to the existence of anything ever had its source in nothing, who can be convinced, and how, that anything is created out of nothing?
Moreover, nothing either means something, or does not mean something. But if nothing is something, whatever has been created from nothing has been created from something. If, however, nothing is not something; since it is inconceivable that anything should be created from what does not exist, nothing is created from nothing; just as all agree that nothing comes from nothing. Whence, it evidently follows, that whatever is created is created from something; for it is created either from something or from nothing. Whether, then, nothing is something, or nothing is not something, it apparently follows, that whatever has been created was created from something.
But, if this is posited as a truth, then it is so posited in opposition to the whole argument propounded in the preceding chapter. Hence, since what was nothing will thus be something, that which was something in the highest degree will be nothing. For, from the discovery of a certain Substance existing in the greatest degree of all existing beings, my reasoning had brought me to this conclusion, that all other beings were so created by this Substance, that that from which they were created was nothing. Hence, if that from which they were created, which I supposed to be nothing, is something, whatever I supposed to have been ascertained regarding the supreme Being, is nothing.
What, then, is to be our understanding of the term nothing? -- For I have already determined not to neglect in this meditation any possible objection, even if it be almost foolish. --In three ways, then -- and this suffices for the removal of the present obstacle -- can the statement that any substance was created from nothing be explained.
There is one way, according to which we wish it to be understood, that what is said to have been created from nothing has not been created at all; just as, to one who asks regarding a dumb man, of what he speaks, the answer is given, "of nothing," that is, he does not speak at all. According to this interpretation, to one who enquires regarding the supreme Being, or regarding what never has existed and does not exist at all, as to whence it was created, the answer, "from nothing" may properly be given; that is, it never was created. But this answer is unintelligible in the case of any of those things that actually were created.
There is another interpretation which is, indeed, capable of supposition, but cannot be true; namely, that if anything is said to have been created from nothing, it was created from nothing itself (de nihilo ipso), that is, from what does not exist at all, as if this very nothing were some existent being, from which something could be created. But, since this is always false, as often as it is assumed an irreconcilable contradiction follows.
There is a third interpretation, according to which a thing is said to have been created from nothing, when we understand that it was indeed created, but that there is not anything whence it was created. Apparently it is said with a like meaning, when a man is afflicted without cause, that he is afflicted "over nothing."
If, then, the conclusion reached in the preceding chapter is understood in this sense, that with the exception of the supreme Being all things have been created by that Being from nothing, that is, not from anything; just as this conclusion consistently follows the preceding arguments, so, from it, nothing inconsistent is inferred; although it may be said, without inconsistency or any contradiction, that what has been created by the creative Substance was created from nothing, in the way that one frequently says a rich man has been made from a poor man, or that one has recovered health from sickness; that is, he who was poor before, is rich now, as he was not before; and he who was ill before, is well now, as he was not before.
In this way, then, we can understand, without inconsistency, the statement that the creative Being created all things from nothing, or that all were created through it from nothing; that is, those things which before were nothing, are now something. For, indeed, from the very word that we use, saying that it created them or that they were created, we understand that when this Being created them, it created something, and that when they were created, they were created only as something. For so, beholding a man of very lowly fortunes exalted with many riches and honors by some one, we say, "Lo, he has made that man out of nothing"; that is, the man who was before reputed as nothing is now, by virtue of that other's making, truly reckoned as something.
CHAPTER IX
Those things which were created from nothing had an existence before their creation in the thought of the Creator.
But I seem to see a truth that compels me to distinguish carefully in what sense those things which were created may be said to have been nothing before their creation. For, in no wise can anything conceivably be created by any, unless there is, in the mind of the creative agent, some example, as it were, or (as is more fittingly supposed) some model, or likeness, or rule. It is evident, then, that before the world was created, it was in the thought of the supreme Nature, what, and of what sort, and how, it should be. Hence, although it is clear that the being that were created were nothing before their creation, to this extent, that they were not what they now are, nor was there anything whence they should be created, yet they were not nothing, so far as the creator's thought is concerned, through which, and according to which, they were created.
CHAPTER X
This tbought is a kind of expression of the objects created (locutio rerum), like the expression which an artisan forms in his mind for what he intends to make.
But this model of things, which preceded their creation in the thought of the creator, what else is it than a kind of expression of these things in his thought itself; just as when an artisan is about to make something after the manner of his craft, he first expresses it to himself through a concept? But by the expression of the mind or reason I mean, here, not the conception of words signifying the objects, but the general view in the mind, by the vision of conception, of the objects themselves, whether destined to be, or already existing.
For, from frequent usage, it is recognised that we can express the same object in three ways. For we express objects either by the sensible use of sensible signs, that is, signs which are perceptible to the bodily senses; or by thinking within ourselves insensibly of these signs which, when outwardly used, are sensible; or not by employing these signs, either sensibly or insensibly, but by expressing the things themselves inwardly in our mind, whether by the power of imagining material bodies or of understanding thought, according to the diversity of these objects themselves.
For I express a man in one way, when I signify him by pronouncing these words, a man; in another, when I think of the same words in silence; and in another, when the mind regards the man himself, either through the image of his body, or through the reason; through the image of his body, when the mind imagines his visible form; through the reason, however, when it thinks of his universal essence, which is a rational, mortal animal.
Now, the first two kinds of expression are in the language of one's race. But the words of that kind of expression, which I have put third and last, when they concern objects well known, are natural, and are the same among all nations. And, since all other words owe their invention to these, where these are, no other word is necessary for the recognition of an object, and where they cannot be, no other word is of any use for the description of an object.
For, without absurdity, they may also be said to be the truer, the more like they are to the objects to which they correspond, and the more expressively they signify these objects. For, with the exception of those objects, which we employ as their own names, in order to signify them, like certain sounds , the vowel a for instance -- with the exception of these, I say, no other word appears so similar to the object to which it is applied, or expresses it as does that likeness which is expressed by the vision of the mind thinking of the object itself.
This last, then, should be called the especially proper and primary word, corresponding to the thing. Hence, if no expression of any object whatever so nearly approaches the object as that expression which consists of this sort of words, nor can there be in the thought of any another word so like the object, whether destined to be, or already existing, not without reason it may be thought that such an expression of objects existed with (apud) the supreme Substance before their creation, that they might be created; and exists, now that they have been created, that they may be known through it.
CHAPTER XI
The analogy, however, between the expression of the Creator and the expression of the artisan is very incomplete.
But, though it is most certain that the supreme Substance expressed, as it were, within itself the whole created world, which it established according to, and through, this same most profound expression, just as an artisan first conceives in his mind what he afterwards actually executes in accordance with his mental concept, yet I see that this analogy is very incomplete.
For the supreme Substance took absolutely nothing from any other source, whence it might either frame a model in itself, or make its creatures what they are; while the artisan is wholly unable to conceive in his imagination any bodily thing, except what he has in some way learned from external objects, whether all at once, or part by part; nor can he perform the work mentally conceived, if there is a lack of material, or of anything without which a work premeditated cannot be performed. For, though a man can, by meditation or representation, frame the idea of some sort of animal, such as has no existence; yet, by no means has he the power to do this, except by uniting in this idea the parts that he has gathered in his memory from objects known externally.
Hence, in this respect, these inner expressions of the works they are to create differ in the creative substance and in the artisan: that the former expression, without being taken or aided from any external source, but as first and sole cause, could suffice the Artificer for the performance of his work, while the latter is neither first, nor sole, nor sufficient, cause for the inception of the artisan's work. Therefore, whatever has been created through the former expression is only what it is through that expression, while whatever has been created through the latter would not exist at all, unless it were something that it is not through this expression itself.
CHAPTER XII
This expression of the supreme Being is the supreme Being.
But since, as our reasoning shows, it is equally certain that whatever the supreme Substance created, it created through nothing other than itself; and whatever it created, it created through its own most intimate expression, whether separately, by the utterance of separate words, or all at once, by the utterance of one word; what conclusion can be more evidently necessary, than that this expression of the supreme Being is no other than the supreme Being? Therefore, the consideration of this expression should not, in my opinion, be carelessly passed over. But before it can be discussed, I think some of the properties of this supreme Substance should be diligently and earnestly investigated.
CHAPTER XIII
As all things were created through the supreme Being, so all live through it.
It is certain, then, that through the supreme Nature whatever is not identical with it has been created. But no rational mind can doubt that all creatures live and continue to exist, so long as they do exist, by the sustenance afforded by that very Being through whose creative act they are endowed with the existence that they have. For, by a like course of reasoning to that by which it has been gathered that all existing beings exist through some one being, hence that being alone exists through itself, and others through another than themselves -- by a like course of reasoning, I say, it can be proved that whatever things live, live through some one being; hence that being alone lives through itself, and others through another than themselves.
But, since it cannot but be that those things which have been created live through another, and that by which they have been created lives through itself, necessarily, just as nothing has been created except through the creative, present Being, so nothing lives except through its preserving presence.
CHAPTER XIV
This Being is in all things, and throughout all; and all derive existence from it and exist through and in it.
But if this is true -- rather, since this must be true, it follows that, where this Being is not, nothing is. It is, then, everywhere, and throughout all things, and in all. But seeing that it is manifestly absurd that as any created being can in no wise exceed the immeasurabIeness of what creates and cherishes it, so the creative and cherishing Being cannot, in anyway, exceed the sum of the things it has created; it is clear that this Being itself, is what supports and surpasses, includes and permeates all other things. If we unite this truth with the truths already discovered, we find it is this same Being which is in all and through all, and from which, and through which, and in which, all exist.
CHAPTER XV
What can or cannot be stated concerning the substance of this Being.
Not without reason I am now strongly impelled to inquire as earnestly as I am able, which of all the statements that may be made regarding anything is substantially applicable to this so wonderful Nature. For, though I should be surprised if, among the names or words by which we designate things created from nothing, any should be found that could worthily be applied to the Substance which is the creator of all; yet, we must try and see to what end reason will lead this investigation.
As to relative expressions, at any rate, no one can doubt that no such expression describes what is essential to that in regard to which it is relatively employed. Hence, if any relative predication is made regarding the supreme Nature, it is not significant of its substance.
Therefore, it is manifest that this very expression, that this Nature, is the highest of all beings, or greater than those which have been created by it; or any other relative term that can, in like manner, be applied to it, does not describe its natural essence.
For, if none of those things ever existed, in relation to which it is called supreme or greater, it would not be conceived as either supreme or greater, yet it would not, therefore, be less good, or suffer detriment to its essential greatness in any degree. And this truth is clearly seen from the fact that this Nature exists through no other than itself, whatever there be that is good or great. If, then, the supreme Nature can be so conceived of as not supreme, that still it shall be in no wise greater or less than when it is conceived of as the highest of all beings, it is manifest that the term supreme, taken by itself, does not describe that Being which is altogether greater and better than whatever is not what it is. But, what these considerations show regarding the term supreme or highest is found to be true, in like manner, of other similar, relative expressions.
Passing over these relative predications, then, since none of them taken by itself represents the essence of anything, let our attention be turned to the discussion of other kinds of predication.
Now, certainly if one diligently considers separately whatever there is that is not of a relative nature, either it is such that, to be it is in general better than not to be it, or such that, in some cases, not to be it is better than to be it. But I here understand the phrases, to be it and not to be it, in the same way in which I understand to be true and not to be true, to be bodily and not to be bodily, and the like. Indeed, to be anything is, in general, better than not to be it; as to be wise is better than not to be so; that is, it is better to be wise than not to be wise. For, though one who is just, but not wise, is apparently a better man than one who is wise, but not just, yet, taken by itself, it is not better not to be wise than to be wise. For, everything that is not wise, simply in so far as it is not wise, is less than what is wise, since everything that is not wise would be better if it were wise. In the same way, to be true is altogether better than not to be so, that is, better than not to be true; and just is better than not just; and to live than not to live.
But, in some cases, not to be a certain thing is better than to be it, as not to be gold may be better than to be gold. For it is better for man not to be gold, than to be gold; although it might be better for something to be gold, than not to be gold -- lead, for instance. For though both, namely, man and lead are not gold, man is something as much better than gold, as he would be of inferior nature, were he gold; while lead is something as much more base than gold, as it would be more precious, were it gold.
But, from the fact that the supreme Nature may be so conceived of as not supreme, that supreme is neither in general better than not supreme, nor not supreme better, in any case, than supreme --from this fact it is evident that there are many relative expressions which are by no means included in this classification. Whether, however, any are so included, I refrain from inquiring; since it is sufficient, for my purpose, that undoubtedly none of these, taken by itself, describes the substance of the supreme Nature.
Since, then, it is true of whatever else there is, that, if it is taken independently, to be it is better than not to be it; as it is impious to suppose that the substance of the supreme Nature is anything, than which what is not it is in any way better, it must be true that this substance is whatever is, in general, better than what is not it. For, it alone is that, than which there is nothing better at all, and which is better than all things, which are not what it is.
It is not a material body, then, or any of those things which the bodily senses discern. For, then all these there is something better, which is not what they themselves are. For, the rational mind, as to which no bodily sense can perceive what, or of what character, or how great, it is --the less this rational mind would be if it were any of those things that are in the scope of the bodily senses, the greater it is than any of these. For by no means should this supreme Being be said to be any of those things to which something, which they themselves are not, is superior; and it should by all means, as our reasoning shows, be said to be any of those things to which everything, which is not what they themselves are, is inferior.
Hence, this Being must be living, wise, powerful, and all-powerful, true, just, blessed, eternal, and whatever, in like manner, is absolutely better than what is not it. Why, then, should we make any further inquiry as to what that supreme Nature is, if it is manifest which of all things it is, and which it is not?
CHAPTER XVI
For this Being it is the same to be just that it is to be justice; and so with regard to attributes that can be expressed in the same way: and none of these shows of what character, or how great, but what this Being is.
But perhaps, when this Being is called just, or great, or anything like these, it is not shown what it is, but of what character, or how great it is. For every such term seems to be used with reference to quantity or magnitude; because everything that is just is so through justness, and so with other like cases, in the same way. Hence, the supreme Nature itself is not just, except through justness.
It seems, then, that by participation in this quality, that is, justness, the supremely good Substance is called just. But, if this is so, it is just through another, and not through itself. But this is contrary to the truth already established, that it is good, or great or whatever it is at all, through itself and not through another. So, if it is not just, except through justness, and cannot be just, except through itself, what can be more clear than that this Nature is itself justness? And, when it is said to be just through justness, it is the same as saying that it is just through itself. And, when it is said to be just through itself, nothing else is understood than that it is just through justness. Hence, if it is inquired what the supreme Nature, which is in question, is in itself, what truer answer can be given, than Justness?
We must observe, then, how we are to understand the statement, that the Nature which is itself justness is just. For, since a man cannot be justness, but can possess justness, we do not conceive of a just man as being justness, but as possessing justness. Since, on the other hand, it cannot properly be said of the supreme Nature that it possesses justness, but that it is justness, when it is called just it is properly conceived of as being justness, but not as possessing justness. Hence, if, when it is said to be justness, it is not said of what character it is, but what it is, it follows that, when it is called just, it is not said of what character it is, but what it is.
Therefore, seeing that it is the same to say of the supreme Being, that it is just and that it is justness; and, when it is said that it is justness, it is nothing else than saying that it is just; it makes no difference whether it is said to be justness or to be just. Hence, when one is asked regarding the supreme Nature, what it is, the answer, Just, is not less fitting than the answer, Justness. Moreover, what we see to have been proved in the case of justness, the intellect is compelled to acknowledge as true of all attributes which are similarly predicated of this supreme Nature. Whatever such attribute is predicated of it, then, it is shown, not of what character, or how great, but what it is.
But it is obvious that whatever good thing the supreme Nature is, it is in the highest degree. It is, therefore, supreme Being, supreme Justness, supreme Wisdom, supreme Truth, supreme Goodness, supreme Greatness, supreme Beauty, supreme Immortality, supreme Incorruptibility, supreme Immutability, supreme Blessedness, supreme Eternity, supreme Power, supreme Unity; which is nothing else than supremely being, supremely living, etc.
CHAPTER XVII
It is simple in such a way that all things that can be said of its essence are one and the same in it: and nothing can be said of its substance except in terms of what it is.
Is it to be inferred, then, that if the supreme Nature is so many goods, it will therefore be compounded of more goods than one? Or is it true, rather, that there are not more goods than one, but a single good described by many names? For, everything which is composite requires for its subsistence the things of which it is compounded, and, indeed, owes to them the fact of its existence, because, whatever it is, it is through these things; and they are not what they are through it, and therefore it is not at all supreme. If, then, that Nature is compounded of more goods than one, all these facts that are true of every composite must be applicable to it. But this impious falsehood the whole cogency of the truth that was shown above refutes and overthrows, through a clear argument.
Since, then, that Nature is by no means composite and yet is by all means those so many goods, necessarily all these are not more than one, but are one. Any one of them is, therefore, the same as all, whether taken all at once or separately. Therefore, just as whatever is attributed to the essence of the supreme Substance is one; so this substance is whatever it is essentially in one way, and by virtue of one consideration. For, when a man is said to be a material body, and rational, and human, these three things are not said in one way, or in virtue of one consideration. For, in accordance with one fact, be is a material body; and in accordance with another, rational; and no one of these, taken by itself, is the whole of what man is.
That supreme Being, however, is by no means anything in such a way that it is not this same thing, according to another way, or another consideration; because, whatever it is essentially in any way, this is all of what it is. Therefore, nothing that is truly said of the supreme Being is accepted in terms of quality or quantity, but only in terms of what it is. For, whatever it is in terms of either quality or quantity would constitute still another element, in terms of what it is; hence, it would not be simple, but composite.
CHAPTER XVIII
It is without beginning and without end.
From what time, then, as this so simple Nature which creates and animates all things existed, or until what time is it to exist? Or rather, let us ask neither from what time, nor to what time, it exists; but is it without beginning and without end? For, if it has a beginning, it has this either from or through itself, or from or through another, or from or through nothing.
But it is certain, according to truths already made plain, that in no wise does it derive existence from another, or from nothing; or exist through another, or through nothing. In no wise, therefore, has it had inception through or from another, or through or from nothing.
Moreover, it cannot have inception from or through itself, although it exists from and through itself. For it so exists from and through itself, that by no means is there one essence which exists from and through itself, and another through which, and from which, it exists. But, whatever begins to exist from or through something, is by no means identical with that from or through which it begins to exist. Therefore, the supreme Nature does not begin through or from, itself.
Seeing, then, that it has a beginning neither through nor from itself, and neither through nor from nothing, it assuredly has no beginning at all. But neither will it have an end. For, if it is to have end, it is not supremely immortal and supremely incorruptible. But we have proved that it is supremely immortal and supremely incorruptible. Therefore, it will not have an end.
Furthermore, if it is to have an end, it will perish either willingly or against its will. But certainly that is not a simple, unmixed good, at whose will the supreme good perishes. But this Being is itself the true and simple, unmixed good. Therefore, that very Being, which is certainly the supreme good, will not die of its own will. If, however, it is to perish against its will, it is not supremely powerful, or all-powerful. But cogent reasoning has asserted it to be powerful and all-powerful. Therefore, it will not die against its will. Hence, if neither with nor against its will the supreme Nature is to have an end, in no way will it have an end.
Again, if the supreme nature has an end or a beginning, it is not true eternity, which it has been irrefutably proved to be above.
Then, let him who can conceive of a time when this began to be true, or when it was not true, namely, that something was destined to be; or when this shall cease to be true, and shall not be true, namely, that something has existed. But, if neither of these suppositions is conceivable, and both these facts cannot exist without truth, it is impossible even to conceive that truth has either beginning or end. And then, if truth had a beginning, or shall have an end; before it began it was true that truth did not exist, and after it shall be ended it will be true that truth will not exist. Yet, anything that is true cannot exist without truth. Therefore, truth existed before truth existed, and truth will exist after truth shall be ended, which is a most contradictory conclusion. Whether, then, truth is said to have, or understood not to have, beginning or end, it cannot be limited by any beginning or end. Hence, the same follows as regards the supreme Nature, since it is itself the supreme Truth.
CHAPTER XIX
In what sense nothing existed before or will exist after this Being.
But here we are again confronted by the term nothing, and whatever our reasoning thus far, with the concordant attestation of truth and necessity, has concluded nothing to be. For, if the propositions duly set forth above have been confirmed by the fortification of logically necessary truth, not anything existed before the supreme Being, nor will anything exist after it. Hence, nothing existed before, and nothing will exist after, it. For, either something or nothing must have preceded it; and either something or nothing must be destined to follow it.
But, he who says that nothing existed before it appears to make this statement, "that there was before it a time when nothing existed, and that there will be after it a time when nothing will exist." Therefore, when nothing existed, that Being did not exist, and when nothing shall exist, that Being will not exist. How is it, then, that it does not take inception from nothing or how is it that it will not come to nothing? -- if that Being did not yet exist, when nothing already existed; and the same Being shall no longer exist, when nothing shall still exist. Of what avail is so weighty a mass of arguments, if this nothing so easily demolishes their structure? For, if it is established that the supreme Being succeeds nothing [Nothing is here treated as an entity, supposed actually to precede the supreme Being in existence. The fallacy involved is shown below. --Tr.], which precedes it, and yields its place to nothing, which follows it, whatever has been posited as true above is necessarily unsettled by empty nothing.
But, rather ought this nothing to be resisted, lest so many structures of cogent reasoning be stormed by nothing; and the supreme good, which has been sought and found by the light of truth, be lost for nothing. Let it rather be declared, then, that nothing did not exist before the supreme Being, and that nothing will not exist after it, rather than that, when a place is given before or after it to nothing, that Being which through itself brought into existence what was nothing, should be reduced through nothing to nothing.
For this one assertion, namely, that nothing existed before the supreme Being, carries two meanings. For, one sense of this statement is that, before the supreme Being, there was a time when nothing was. But another understanding of the same statement is that, before the supreme Being, not anything existed. Just as, supposing I should say, "Nothing has taught me to fly," I could explain this assertion either in this way, that nothing, as an entity in itself, which signifies not anything, has taught me actually to fly -- which would be false; or in this way, that not anything has taught me to fly, which would be true.
The former interpretation, therefore, which is followed by the inconsistency discussed above, is rejected by all reasoning as false. But there remains the other interpretation, which unites in perfect consistency with the foregoing arguments, and which, from the force of their whole correlation, must be true.
Hence, the statement that nothing existed before that Being must be received in the latter sense. Nor should it be so explained, that it shall be understood that there was any time when that Being did not exist, and nothing did exist; but, so that it shall be understood that, before that Being, there was not anything. The same sort of double signification is found in the statement that nothing will exist after that Being.
If, then, this interpretation of the term nothing, that has been given, is carefully analysed, most truly neither something nor nothing preceded or will follow the supreme Being, and the conclusion is reached, that nothing existed before or will exist after it. Yet, the solidity of the truths already established is in no wise impaired by the emptiness of nothing.
CHAPTER XX
It exists in every place and at every time.
But, although it has been concluded above that this creative Nature exists everywhere, and in all things, and through all; and from the fact that it neither began, nor will cease to be, it follows that it always has been, and is, and will be; yet, I perceive a certain secret murmur of contradiction which compels me to inquire more carefully where and when that Nature exists.
The supreme Being, then, exists either everywhere and always, or merely at some place and time, or nowhere and never: or, as I express it, either in every place and at every time, or finitely, in some place and at some time, or in no place and at no time.
But what can be more obviously contradictory, than that what exists most really and supremely exists nowhere and never? It is, therefore, false that it exists nowhere and never. Again, since there is no good, nor anything at all without it; if this Being itself exists nowhere or never, then nowhere or never is there any good, and nowhere and never is there anything at all. But there is no need to state that this is false. Hence, the former proposition is also false, that that Being exists nowhere and never.
It therefore exists finitely, at some time and place, or everywhere and always. But, if it exists finitely, at some place or time, there and then only, where and when it exists, can anything exist. Where and when it does not exist, moreover, there is no existence at all, because, without it, nothing exists. Whence it will follow, that there is some place and time where and when nothing at all exists. But seeing that this is false -- for place and time themselves are existing things -- the supreme Nature cannot exist finitely, at some place or time. But, if it is said that it of itself exists finitely, at some place and time, but that, through its power, it is wherever and whenever anything is, this is not true. For, since it is manifest that its power is nothing else than itself, by no means does its power exist without it.
Since, then, it does not exist finitely, at some place or time, it must exist everywhere and always, that is, in every place and at every time.
CHAPTER XXI
It exists in no place or time.
But, if this is true, either it exists in every place and at every time, or else only a part of it so exists, the other part transcending every place and time.
But, if in part it exists, and in part does not exist, in every place and at every time, it has parts; which is false. It does not, therefore, exist everywhere and always in part.
But how does it exist as a whole, everywhere and always? For, either it is to be understood that it exists as a whole at once, in all places or at all times, and by parts in individual places and times; or, that it exists as a whole, in individual places and times as well.
But, if it exists by parts in individual places or times, it is not exempt from composition and division of parts; which has been found to be in a high degree alien to the supreme Nature. Hence, it does not so exist, as a whole, in all places and at all times that it exists by parts in individual places and times.
We are confronted, then, by the former alternative, that is, how the supreme Nature can exist, as a whole, in every individual place and time. This is doubtless impossible, unless it either exists at once or at different times in individual places or times. But, since the law of place and the law of time, the investigation of which it has hitherto been possible to prosecute in a single discussion, because they advanced on exactly the same lines, here separate one from another and seem to avoid debate, as if by evasion in diverse directions, let each be investigated independently in discussion directed on itself alone.
First, then, let us see whether the supreme Nature can exist, as a whole, in individual places, either at once in all, or at different times, in different places. Then, let us make the same inquiry regarding the times at which it can exist.
If, then, it exists as a whole in each individual place, then, for each individual place there is an individual whole. For, just as place is so distinguished from place that there are individual places, so that which exists as a whole, in one place, is so distinct from that which exists as a whole at the same time, in another place, that there are individual wholes. For, of what exists as a whole, in any place, there is no part that does not exist in that place. And that of which there is no part that does not exist in a given place, is no part of what exists at the same time outside this place.
What exists as a whole, then, in any place, is no part of what exists at the same time outside that place. But, of that of which no part exists outside any given place, no part exists, at the same time, in another place. How, then, can what exists as a whole, in any place, exist simultaneously, as a whole, in another place, if no part of it can at that time exist in another place?
Since, then, one whole cannot exist as a whole in different places at the same time, it follows that, for individual places, there are individual wholes, if anything is to exist as a whole in different individual places at once. Hence, if the supreme Nature exists as a whole, at one time, in every individual place, there are as many supreme Natures as there can be individual places; which it would be irrational to believe. Therefore, it does not exist, as a whole, at one time in individual places.
If, however, at different times it exists, as a whole, in individual places, then, when it is in one place, there is in the meantime no good and no existence in other places, since without it absolutely nothing exists. But the absurdity of this supposition is proved by the existence of places themselves, which are not nothing, but something. Therefore, the supreme Nature does not exist, as a whole, in individual places at different times.
But, if neither at the same time nor at different times does it exist, as a whole, in individual places, it is evident that it does not at all exist, as a whole, in each individual place. We must now examine, then, whether this supreme Nature exists, as a whole, at individual times, either simultaneously or at distinct times for individual times.
But, how can anything exist, as a whole, simultaneously, at individual times, if these times are not themselves simultaneous? But, if this Being exists, as a whole, separately and at distinct times for individual times, just as a man exists as a whole yesterday, to-day, and to-morrow; it is properly said that it was and is and will be. Its age, then, which is no other than its eternity, does not exist, as a whole, simultaneously, but it is distributed in parts according to the parts of time.
But its eternity is nothing else than itself. The supreme Being, then, will be divided into parts, according to the divisions of time. For, if its age is prolonged through periods of time, it has with this time present, past, and future. But what else is its age than its duration of existence, than its eternity? Since, then, its eternity is nothing else than its essence, as considerations set forth above irrefutably prove; if its eternity has past, present, and future, its essence also has, in consequence, past, present, and future.
But what is past is not present or future; and what is present is not past or future; and what is future is not past or present. How, then, shall that proposition be valid, which was proved with clear and logical cogency above, namely, that that supreme Nature is in no wise composite, but is supremely simple, supremely immutable? -- how shall this be so, if that Nature is one thing, at one time, and another, at another, and has parts distributed according to times? Or rather, if these earlier propositions are true, how can these latter be possible? By no means, then, is past or future attributable to the creative Being, either its age or its eternity. For why has it not a present, if it truly is? But was means past, and will be future. Therefore that Being never was, nor will be. Hence, it does not exist at distinct times, just as it does not exist, as a whole, simultaneously in different individual times.
If, then, as our discussion has proved, it neither so exists, as a whole, in all places or times that it exists, as a whole, at one time in all, or by parts in individual places and times; nor so that it exists, as a whole, in individual times and places, it is manifest that it does not in any way exist, as a whole, in every time or place.
And, since, in like manner, it has been demonstrated that it neither so exists in every time or place, that a part exists in every, and a part transcends every, place and time, it is impossible that it exists everywhere and always.
For, in no way can it be conceived to exist everywhere and always, except either as a whole or in part. But if it does not at all exist everywhere and always, it will exist either finitely in some place or time, or in none. But it has already been proved, that it cannot exist finitely, in any place or time. In no place or time, that is, nowhere and never does it exist. For it cannot exist, except in every or in some place or time.
But, on the other hand, since it is irrefutably established, not only that it exists through itself, and without beginning and without end, but that without it nothing anywhere or ever exists, it must exist everywhere and always.
CHAPTER XXII
How it exists in every place and time, and in none.
How, then, shall these prepositions, that are so necessary according to our exposition, and so necessary according to our proof, be reconciled? Perhaps the supreme Nature exists in place and time in some such way, that it is not prevented from so existing simultaneously, as a whole, in different places or times, that there are not more wholes than one; and that its age, which does not exist, except as true eternity, is not distributed among past, present, and future.
For, to this law of space and time, nothing seems to be subject, except the beings which so exist in space or time that they do not transcend extent of space or duration of time. Hence, though of beings of this class it is with all truth asserted that one and the same whole cannot exist simultaneously, as a whole, in different places or times; in the case of those beings which are not of this class, no such conclusion is necessarily reached.
For it seems to be rightly said, that place is predicable only of objects whose magnitude place contains by including it, and includes by containing it; and that time is predicable only of objects whose duration time ends by measuring it, and measures by ending it. Hence, to any being, to whose spatial extent or duration no bound can be set, either by space or time, no place or time is properly attributed. For, seeing that place does not act upon it as place, nor time as time, it is not irrational to say, that no place is its place, and no time its time.
But, what evidently has no place or time is doubtless by no means compelled to submit to the law of place or time. No law of place or time, then, in any way governs any nature, which no place or time limits by some kind of restraint. But what rational consideration can by any course of reasoning fail to reach the conclusion, that the Substance which creates and is supreme among all beings, which must be alien to, and free from, the nature and law of all things which itself created from nothing, is limited by no restraint of space or time; since, more truly, its power, which is nothing else than its essence, contains and includes under itself all these things which it created? Is it not impudently foolish, too, to say either, that space circumscribes the magnitude of truth, or, that time measures its duration --truth, which regards no greatness or smallness of spatial or temporal extent at all?
Seeing, then, that this is the condition of place or time; that only whatever is limited by their bounds neither escapes the law of parts -- such as place follows, according to magnitude, or such as time submits to, according to duration -- nor can in any way be contained, as a whole, simultaneously by different places or times; but whatever is in no wise confined by the restraint of place or time, is not compelled by any law of places or times to multiplicity of parts, nor is it prevented from being present, as a whole and simultaneously, in more places or times than one --seeing, I say, that this is the condition governing place or time, no doubt the supreme Substance, which is encompassed by no restraint of place or time, is bound by none of their laws.
Hence, since inevitable necessity requires that the supreme Being, as a whole, be lacking to no place or time, and no law of place or time prevents it from being simultaneously in every place or time; it must simultaneously present in every individual place or time. For, because it is present in one place, it is not therefore prevented from being present at the same time, and in like manner in this, or that other, place or time.
Nor, because it was, or is, or shall be, has any part of its eternity therefore vanished from the present, with the past, which no longer is; nor does it pass with the present, which is, for an instant; nor is it to come with the future, which is not yet.
For, by no means is that Being compelled or forbidden by a law of space or time to exist, or not to exist, at any place or time -- the Being which, in no wise, includes its own existence in space or time. For, when the supreme Being is said to exist in space or time, although the form of expression regarding it, and regarding local and temporal natures, is the same, because of the usage of language, yet the sense is different, because of the unlikeness of the objects of discussion. For in the latter case the same expression has two meanings, namely: (1) that these objects are present in those places and times in which they are said to be, and (2) that they are contained by these places and times themselves.
But in the case of the supreme Being, the first sense only is intended, namely, that it is present; not that it is also contained. If the usage of language permitted, it would, therefore, seem to be more fittingly said, that it exists with place or time, than that it exists in place or time. For the statement that a thing exists in another implies that it is contained, more than does the statement that it exists with another.
In no place or time, then, is this Being properly said to exist, since it is contained by no other at all. And yet it may be said, after a manner of its own, to be in every place or time, since whatever else exists is sustained by its presence, lest it lapse into nothingness. It exists in every place and time, because it is absent from none; and it exists in none, because it has no place or time, and has not taken to itself distinctions of place or time, neither here nor there, nor anywhere, nor then, nor now, nor at any time; nor does it exist in terms of this fleeting present, in which we live, nor has it existed, nor will it exist, in terms of past or future, since these are restricted to things finite and mutable, which it is not.
And yet, these properties of time and place can, in some sort, be ascribed to it, since it is just as truly present in all finite and mutable beings as if it were circumscribed by the same places, and suffered change by the same times.
We have sufficient evidence, then, to dispel the contradiction that threatened us; as to how the highest Being of all exists, everywhere and always, and nowhere and never, that is, in every place and time, and in no place or time, according to the consistent truth of different senses of the terms employed.
CHAPTER XXIII
How it is better conceived to exist everywhere than in every place
But, since it is plain that this supreme Nature is not more truly in all places than in all existing things, not as if it were contained by them, but as containing all, by permeating all, why should it not be said to be everywhere, in this sense, that it may be understood rather to be in all existing things, than merely in all places, since this sense is supported by the truth of the fact, and is not forbidden by the proper signification of the word of place?
For we often quite properly apply terms of place to objects which are not places; as, when I say that the understanding is there in the soul, where rationality is. For, though there and where are adverbs of place, yet, by no local limitation, does the mind contain anything, nor is either rationality or understanding contained.
Hence, as regards the truth of the matter, the supreme Nature is more appropriately said to be everywhere, in this sense, that it is in all existing things, than in this sense, namely that it is merely in all places. And since, as the reasons set forth above show, it cannot exist otherwise, it must so be in all existing things, that it is one and the same perfect whole in every individual thing simultaneously.
CHAPTER XXIV
How it is better understood to exist always than at every time.
It is also evident that this supreme Substance is without beginning and without end; that it has neither past, nor future, nor the temporal, that is, transient present in which we live; since its age, or eternity, which is nothing else than itself, is immutable and without parts. Is not, therefore, the term which seems to mean all time more properly understood, when applied to this Substance, to signify eternity, which is never unlike itself, rather than a changing succession of times, which is ever in some sort unlike itself?
Hence, if this Being is said to exist always; since, for it, it is the same to exist and to live, no better sense can be attached to this statement, than that it exists or lives eternally, that is, it possesses interminable life, as a perfect whole at once. For its eternity apparently is an interminable life, existing at once as a perfect whole.
For, since it has already been shown that this Substance is nothing else than its own life and its own eternity, is in no wise terminable, and does not exist, except as at once and perfectly whole, what else is true eternity, which is consistent with the nature of that Substance alone, than an interminable life, existing as at once and perfectly whole?
For this truth is, at any rate, clearly perceived from the single fact that true eternity belongs only to that substance which alone, as we have proved, was not created, but is the creator, since true eternity is conceived to be free from the limitations of beginning and end; and this is proved to be consistent with the nature of no created being, from the very fact that all such have been created from nothing.
CHAPTER XXV
It cannot suffer change by any accidents [Accidents, as Anselm uses the term, are facts external to the essence of a being, which may yet be conceived to produce changes in a mutable being.]
But does not this Being, which has been shown to exist as in every way substantially identical with itself, sometimes exist as different from itself, at any rate accidentally? But how is it supremely immutable, if it can, I will not say, be, but, be conceived of, as variable by virtue of accidents? And, on the other hand, does it not partake of accident, since even this very fact that it is greater than all other natures and that it is unlike them seems to be an accident in its case (illi accidere)? But what is the inconsistency between susceptibility to certain facts, called accidents, and natural immutability, if from the undergoing of these accidents the substance undergoes no change?
For, of all the facts, called accidents, some are understood not to be present or absent without some variation in the subject of the accident -- all colors, for instance -- while others are known not to effect any change in a thing either by occurring or not occurring -- certain relations, for instance. For it is certain that I am neither older nor younger than a man who is not yet born, nor equal to him, nor like him. But I shall be able to sustain and to lose all these relations toward him, as soon as he shall have been born, according as he shall grow, or undergo change through divers qualities.
It is made clear, then, that of all those facts, called accidents, a part bring some degree of mutability in their train, while a part do not impair at all the immutability of that in whose case they occur. Hence, although the supreme Nature in its simplicity has never undergone such accidents as cause mutation, yet it does not disdain occasional expression in terms of those accidents which are in no wise inconsistent with supreme immutability; and yet there is no accident respecting its essence, whence it would be conceived of, as itself variable.
Whence this conclusion, also, may be reached, that it is susceptible of no accident; since, just as those accidents, which effect some change by their occurrence or non-occurrence, are by virtue of this very effect of theirs regarded as being true accidents, so those facts, which lack a like effect, are found to be improperly called accidents. Therefore, this Essence is always, in every way, substantially identical with itself; and it is never in any way different from itself, even accidentally. But, however it may be as to the proper signification of the term accident, this is undoubtedly true, that of the supremely immutable Nature no statement can be made, whence it shall be conceived of as mutable.
CHAPTER XXVI
How this Being is said to be substance: it transcends all substance and is individually whatever it is.
But, if what we have ascertained concerning the simplicity of this Nature is established, how is it substance? For, though every substance is susceptible of admixture of difference, or, at any rate, susceptible of mutation by accidents, the immutable purity of this Being is inaccessible to admixture or mutation, in any form.
How, then, shall it be maintained that it is a substance of any kind, except as it is called substance for being, and so transcends, as it is above, every substance? For, as great as is the difference between that Being, which is through itself whatever it is, and which creates every other being from nothing, and a being, which is made whatever it is through another, from nothing; so much does the supreme Substance differ from these beings, which are not what it is. And, since it alone, of all natures, derives from itself, without the help of another nature, whatever existence it has, is it not whatever it is individually and apart from association with its creatures?
Hence, if it ever shares any name with other beings, doubtless a very different signification of that name is to be understood in its case.
CHAPTER XXVII
It is not included among substances as commonly treated, yet it is a substance and an indivisible spirit.
It is, therefore, evident that in any ordinary treatment of substance, this Substance cannot be included, from sharing in whose essence every nature is excluded. Indeed, since every substance is treated either as universal, i. e., as essentially common to more than one substance, as being a man is common to individual men; or as individual, having a universal essence in common with others, as individual men have in common with individual men the fact that they are men; does any one conceive that, in the treatment of other substances, that supreme Nature is included, which neither divides itself into more substances than one, nor unites with any other, by virtue of a common essence?
Yet, seeing that it not only most certainly exists, but exists in the highest degree of all things; and since the essence of anything is usually called its substance, doubtless if any worthy name can be given it, there is no objection to our calling it substance.
And since no worthier essence than spirit and body is known, and of these, spirit is more worthy than body, it must certainly be maintained that this Being is spirit and not body. But, seeing that one spirit has not any parts, and there cannot be more spirits than one of this kind, it must, by all means, be an indivisible spirit. For since, as is shown above, it is neither compounded of parts, nor can be conceived of as mutable, through any differences or accidents, it is impossible that it is divisible by any form of division.
CHAPTER XXVIII
This Spirit exists simply, and created beings are not comparable with him.
It seems to follow, then, from the preceding considerations, that the Spirit which exists in so wonderfully singular and so singularly wonderful a way of its own is in some sort unique; while other beings which seem to be comparable with it are not so.
For, by diligent attention it will be seen that that Spirit alone exists simply, and perfectly, and absolutely; while all other beings are almost non-existent, and hardly exist at all. For, seeing that of this Spirit, because of its immutable eternity, it can in no wise be said, in terms of any alteration, that it was or will be, but simply that it is; it is not now, by mutation, anything which it either was not at any time, or will not be in the future. Nor does it fail to be now what it was, or will be, at any time; but, whatever it is, it is, once for all, and simultaneously, and interminably. Seeing, I say, that its existence is of this character, it is rightly said itself to exist simply, and absolutely, and perfectly.
But since, on the other hand, all other beings, in accordance with some cause, have at some time been, or will be, by mutation, what they are not now; or, are what they were not, or will not be, at some time; and, since this former existence of theirs is no longer a fact; and that future existence is not yet a fact; and their existence in a transient, and most brief, and scarcely existing, present is hardly a fact -- since, then, they exist in such mutability, it is not unreasonably denied that they exist simply, and perfectly, and absolutely; and it is asserted that they are almost nonexistent, that they scarcely exist at all.
Again, since all beings, which are other than this Spirit himself, have come from non-existence to existence, not through themselves, but through another; and, since they return from existence to non-existence, so far as their own power is concerned, unless they are sustained through another being, is it consistent with their nature to exist simply, or perfectly, or absolutely, and not rather to be almost non-existent.
And since the existence of this ineffable Spirit alone can in no way be conceived to have taken inception from non-existence, or to be capable of sustaining any deficiency rising from what is in nonexistence; and since, whatever he is himself, he is not through another than himself, that is, than what he is himself, ought not his existence alone to be conceived of as simple, and perfect, and absolute?
But what is thus simply, and on every ground, solely perfect, simple, and absolute, this may very certainly be justly said to be in some sort unique. And, on the other hand, whatever is known to exist through a higher cause, and neither simply, nor perfectly, nor absolutely, but scarcely to exist, or to be almost non-existent -- this assuredly may be rightly said to be in some sort non-existent.
According to this course of reasoning, then, the creative Spirit alone exists, and all creatures are nonexistent; yet, they are not wholly non-existent, because, through that Spirit which alone exists absolutely, they have been made something from nothing.
CHAPTER XXIX
His expression is identical with himself, and consubstantial with him, since there are not two spirits, but one.
But now, having considered these questions regarding the properties of the supreme Nature, which have occurred to me in following the guidance of reason to the present point, I think it reasonable to examine this Spirit's expression (locutio), through which all things were created.
For, though all that has been ascertained regarding this expression above has the inflexible strength of reason, I am especially compelled to a more careful discussion of this expression by the fact that it is proved to be identical with the supreme Spirit himself. For, if this Spirit created nothing except through himself, and whatever was created by him was created through that expression, how shall that expression be anything else than what the Spirit himself is?
Furthermore, the facts already discovered declare irrefutably that nothing at all ever could, or can, exist, except the creative Spirit and its creatures. But it is impossible that the expression of this Spirit is included among created beings; for every created being was created through that expression; but that expression could not be created through itself. For nothing can be created through itself, since every creature exists later than that through which it is created, and nothing exists later than itself.
The alternative remaining is, then, that this expression of the supreme Spirit, since it cannot be a creature, is no other than the supreme Spirit. Therefore, this expression itself can be conceived of as nothing else than the intelligence (intelligentia) of this Spirit, by which he conceives of (intelligit) all things. For, to him, what is expressing anything, according to this kind of expression, but conceiving of it? For he does not, like man, ever fail to express what he conceives.
If, then, the supremely simple Nature is nothing else than what its intelligence is, just as it is identical with its wisdom, necessarily, in the same way, it is nothing else than what its expression is. But, since it is already manifest that the supreme Spirit is one only, and altogether indivisible, this his expression must be so consubstantial with him, that they are not two spirits, but one.
CHAPTER XXX
This expression does not consist of more words than one, but is one Word.
Why, then, should I have any further doubt regarding that question which I dismissed above as doubtful, namely, whether this expression consists of more words than one, or of one? For, if it is so consubstantial with the supreme Nature that they are not two spirits, but one; assuredly, just as the latter is supremely simple, so is the former. It therefore does not consist of more words than one, but is one Word, through which all things were created.
CHAPTER XXXI
This Word itself is not the likeness of created beings, but the reality of their being, while created beings are a kind of likeness of reality. --What natures are greater and more excellent than others.
But here, it seems to me, there arises a question that is not easy to answer, and yet must not be left in any ambiguity. For all words of that sort by which we express any objects in our mind, that is, conceive of them, are likenesses and images of the objects to which they correspond; and every likeness or image is more or less true, according as it more or less closely imitates the object of which it is the likeness.
What, then, is to be our position regarding the Word by which all things are expressed, and through which all were created? Will it be, or will it not be, the likeness of the things that have been created through itself? For, if it is itself the true likeness of mutable things, it is not consubstantial with supreme immutability; which is false. But, if it is not altogether true, and is merely a sort of likeness of mutable things, then the Word of supreme Truth is not altogether true; which is absurd. But if it has no likeness to mutable things, how were they created after its example?
But perhaps nothing of this ambiguity will remain if -- as the reality of a man is said to be the living man, but the likeness or image of a man in his picture -- so the reality of being is conceived of as in the Word, whose essence exists so supremely that in a certain sense it alone exists; while in these things which, in comparison with that Essence, are in some sort non-existent, and, yet were made something through, and according to, that Word, a kind of imitation of that supreme Essence is found.
For, in this way the Word of supreme Truth, which is also itself supreme Truth, will experience neither gain nor loss, according as it is more or less like its creatures. But the necessary inference will rather be, that every created being exists in so much the greater degree, or is so much the more excellent, the more like it is to what exists supremely, and is supremely great.
For on this account, perhaps, -- nay, not perhaps, but certainly, -- does every mind judge natures in any way alive to excel those that are not alive, the sentient to excel the non-sentient, the rational the irrational. For, since the supreme Nature, after a certain unique manner of its own, not only exists, but lives, and is sentient and rational, it is clear that, of all existing beings, that which is in some way alive is more like this supreme Nature, than that which is not alive at all; and what, in any way, even by a corporeal sense, cognises anything, is more like this Nature than what is not sentient at all; and what is rational, more than what is incapable of reasoning.
But it is clear, for a like reason, that certain natures exist in a greater or less degree than others. For, just as that is more excellent by nature which, through its natural essence, is nearer to the most excellent Being, so certainly that nature exists in a greater degree, whose essence is more like the supreme Essence. And I think that this can easily be ascertained as follows. If we should conceive any substance that is alive, and sentient, and rational, to be deprived of its reason, then of its sentience, then of its life, and finally of the bare existence that remains, who would fail to understand that the substance that is thus destroyed, little by little, is gradually brought to smaller and smaller degrees of existence, and at last to non-existence? But the attributes which, taken each by itself, reduce an essence to less and less degrees of existence, if assumed in order, lead it to greater and greater degrees.
It is evident, then, that a living substance exists in a greater degree than one that is not living, a sentient than a non-sentient, and a rational than a nonrational. So, there is no doubt that every substance exists in a greater degree, and is more excellent, according as it is more like that substance which exists supremely and is supremely excellent.
It is sufficiently clear, then, that in the Word, through which all things were created, is not their likeness, but their true and simple essence; while, in the things created, there is not a simple and absolute essence, but an imperfect imitation of that true Essence. Hence, it necessarily follows, that this Word is not more nor less true, according to its likeness to the things created, but every created nature has a higher essence and dignity, the more it is seen to approach that Word.
CHAPTER XXXII
The supreme Spirit expresses himself by a coeternal Word.
But since this is true, how can what is simple Truth be the Word corresponding to those objects, of which it is not the likeness? Since every word by which an object is thus mentally expressed is the likeness of that object, if this is not the word corresponding to the objects that have been created through it, how shall we be sure that it is the Word? For every word is a word corresponding to some object. Therefore, if there were no creature, there would be no word.
Are we to conclude, then, that if there were no creature, that Word would not exist at all, which is the supreme self-sufficient Essence? Or, would the supreme Being itself, perhaps, which is the Word still be the eternal Being, but not the Word, if nothing were ever created through that Being? For, to what has not been, and is not, and will not be, then can be no word corresponding.
But, according to this reasoning, if there were never any being but the supreme Spirit, there would be no word at all in him. If there were no word in him, he would express nothing to himself; if he expressed nothing to himself, since, for him, expressing anything is the same with understanding or conceiving of it (intelligere), he would not understand or conceive of anything; if he understood or conceived of nothing, then the supreme Wisdom, which is nothing else than this Spirit, would understand or conceive of nothing; which is most absurd.
What is to be inferred? For, if it conceived of nothing, how would it be the supreme Wisdom? Or, if there were in no wise anything but it, of what would it conceive? Would it not conceive of itself? But how can it be even imagined that the supreme Wisdom, at any time does not conceive of itself; since a rational mind can remember not only itself, but that supreme Wisdom, and conceive of that Wisdom and of itself? For, if the human mind could have no memory or concept of that Wisdom or of itself, it would not distinguish itself at all from irrational creatures, and that Wisdom from the whole created world, in silent meditation by itself, as my mind does now.
Hence, that Spirit, supreme as he is eternal, is thus eternally mindful of himself, and conceives of himself after the likeness of a rational mind; nay, not after the likeness of anything; but in the first place that Spirit, and the rational mind after its likeness. But, if he conceives of himself eternally, he expresses himself eternally. If he expresses himself eternally, his Word is eternally with him. Whether, therefore, it be thought of in connection with no other existing being, or with other existing beings, the Word of that Spirit must be coeternal with him.
CHAPTER XXXIII
He utters himself and what he creates by a single consubstantial Word.
But here, in my inquiry concerning the Word, by which the Creator expresses all that he creates, is suggested the word by which he, who creates all, expresses himself. Does he express himself, then, by one word, and what he creates by another; or does he rather express whatever he creates by the same word whereby he expresses himself?
For this Word also, by which he expresses himself, must be identical with himself, as is evidently true of the Word by which he expresses his creatures. For since, even if nothing but that supreme Spirit ever existed, urgent reason would still require the existence of that word by which he expresses himself, what is more true than that his Word is nothing else than what he himself is? Therefore, if he expresses himself and what he creates, by a Word consubstantial with himself, it is manifest that of the Word by which he expresses himself, and of the Word by which he expresses the created world, the substance is one.
How, then, if the substance is one, are there two words? But, perhaps, identity of substance does not compel us to admit a single Word. For the Creator himself, who speaks in these words, has the same substance with them, and yet is not the Word. But, undoubtedly the word by which the supreme Wisdom expresses itself may most fitly be called its Word on the former ground, namely, that it contains the perfect likeness of that Wisdom.
For, on no ground can it be denied that when a rational mind conceives of itself in meditation the image of itself arises in its thought, or rather the thought of the mind is itself its image, after its likeness, as if formed from its impression. For, whatever object the mind, either through representation of the body or through reason, desires to conceive of truly, it at least attempts to express its likeness, so far as it is able, in the mental concept itself. And the more truly it succeeds in this, the more truly does it think of the object itself; and, indeed, this fact is observed more clearly when it thinks of something else which it is not, and especially when it thinks of a material body. For, when I think of a man I know, in his absence, the vision of my thought forms such an image as I have acquired in memory through my ocular vision and this image is the word corresponding to the man I express by thinking of him.
The rational mind, then, when it conceives of itself in thought, has with itself its image born of itself that is, its thought in its likeness, as if formed from its impression, although it cannot, except in thought alone, separate itself from its image, which image is its word.
Who, then, can deny that the supreme Wisdom, when it conceives of itself by expressing itself, begets a likeness of itself consubstantial with it, namely, its Word? And this Word, although of a subject so uniquely important nothing can be said with sufficient propriety, may still not inappropriately be called the image of that Wisdom, its representation, just as it is called his likeness.
But the Word by which the Creator expresses the created world is not at all, in the same way, a word corresponding to the created world, since it is not this world's likeness, but its elementary essence. It therefore follows, that he does not express the created world itself by a word corresponding to the created world. To what, then, does the word belong, whereby he expresses it, if he does not express it by a word, belonging to itself? For what he expresses, he expresses by a word, and a word must belong to something, that is, it is the likeness of something. But if he expresses nothing but himself or his created world he can express nothing, except by a word corresponding to himself or to something else.
So, if he expresses nothing by a word belonging to the created world, whatever he expresses, he expresses by the Word corresponding to himself. By one and the same Word, then, he expresses himself and whatever he has made.
CHAPTER XXXIV
How he can express the created world by his Word.
But how can objects so different as the creative and the created being be expressed by one Word, especially since that Word itself is coeternal with him who expresses them, while the created world is not coeternal with him? Perhaps, because he himself is supreme Wisdom and supreme Reason, in which are all things that have been created; just as a work which is made after one of the arts, not only when it is made, but before it is made, and after it is destroyed, is always in respect of the art itself nothing else than what that art is.
Hence, when the supreme Spirit expresses himself, he expresses all created beings. For, both before they were created, and now that they have been created, and after they are decayed or changed in any way, they are ever in him not what they are in themselves, but what this Spirit himself is. For, in themselves they are mutable beings, created according to immutable reason; while in him is the true first being, and the first reality of existence, the more like unto which those beings are in any way, the more really and excellently do they exist. Thus, it may reasonably be declared that, when the supreme Spirit expresses himself, he also expresses whatever has been created by one and the same Word.
CHAPTER XXXV
Whatever has been created is in his Word and knowledge, life and truth.
But, since it is established that his word is consubstantial with him, and perfectly like him, it necessarily follows that all things that exist in him exist also, and in the same way, in his Word. Whatever has been created, then, whether alive or not alive, or howsoever it exists in itself, is very life and truth in him.
But, since knowing is the same to the supreme Spirit as conceiving or expressing, he must know all things that he knows in the same way in which he expresses or conceives of them. Therefore, just as all things are in his Word life and truth, so are they in his knowledge.
CHAPTER XXXVI
In how incomprehensible a way he expresses or knows the objects created by him.
Hence, it may be most clearly comprehended that how this Spirit expresses, or how he knows the created world, cannot be comprehended by human knowledge. For none can doubt that created substances exist far differently in themselves than in our knowledge. For, in themselves they exist by virtue of their own being; while in our knowledge is not their being, but their likeness.
We conclude, then, that they exist more truly in themselves than in our knowledge, in the same degree in which they exist more truly anywhere by virtue of their own being, than by virtue of their likeness. Therefore, since this is also an established truth, that every created substance exists more truly in the Word, that is, in the intelligence of the Creator, than it does in itself, in the same degree in which the creative being exists more truly than the created; how can the human mind comprehend of what kind is that expression and that knowledge, which is so much higher and truer than created substances; if our knowledge is as far surpassed by those substances as their likeness is removed from their being?
CHAPTER XXXVII
Whatever his relation to his creatures, this relation his Word also sustains: yet both do not simultaneously sustain this relation as more than one being.
But since it has already been clearly demonstrated that the supreme Spirit created all things through his Word, did not the Word itself also create all things? For, since it is consubstantial with him, it must be the supreme essence of that of which it is the Word. But there is no supreme Essence, except one, which is the only creator and the only beginning of all things which have been created. For this Essence, through no other than itself, alone created all things from nothing. Hence, whatever the supreme Spirit creates, the same his Word also creates, and in the same way.
Whatever relation, then, the supreme Spirit bears to what he creates, this relation his Word also bears, and in the same way. And yet, both do not bear it simultaneously, as more than one, since there are not more supreme creative essences than one. Therefore, just as he is the creator and the beginning of the world, so is his Word also; and yet there are not two, but one creator and one beginning.
CHAPTER XXXVIII
It cannot be explained why they are two, although they must be so.
Our careful attention is therefore demanded by a peculiarity which, though most unusual in other beings, seems to belong to the supreme Spirit and his Word. For, it is certain that in each of these separately and in both simultaneously, whatever they are so exists that it is separately perfected in both, and yet does not admit plurality in the two. For although, taken separately, he is perfectly supreme Truth and Creator, and his Word is supreme Truth and Creator; yet both at once are not two truths or two creators.
But although this is true, yet it is most remarkably clear that neither he, whose is the Word, can be his own Word, nor can the Word be he, whose Word it is, although in so far as regards either what they are substantially, or what relation they bear to the created world, they ever preserve an indivisible unity. But in respect of the fact that he does not derive existence from that Word, but that Word from him, they admit an ineffable plurality, ineffable, certainly, for although necessity requires that they be two, it can in no wise be explained why they are two.
For although they may perhaps be called two equals, or some other mutual relation may in like manner be attributed to them, yet if it were to be asked what it is in these very relative expressions with reference to which they are used, it cannot be expressed plurally, as one speaks of two equal lines, or two like men. For, neither are there two equal spirits nor two equal creators, nor is there any dual expression which indicates either their essence or their relation to the created world; and there is no dual expression which designates the peculiar relation of the one to the other, since there are neither two words nor two images.
For the Word, by virtue of the fact that it is a word or image, bears a relation to the other, because it is Word and image only as it is the Word and image of something; and so peculiar are these attributes to the one that they are by no means predicable of the other. For he, whose is the Word and image, is neither image nor Word. It is, therefore, evident that it cannot be explained why they are two, the supreme Spirit and the Word, although by certain properties of each they are required to be two. For it is the property of the one to derive existence from the other, and the property of that other that the first derives existence from him.
CHAPTER XXXIX
This Word derives existence from the supreme Spirit by birth.
And this truth, it seems, can be expressed in no more familiar terms than when it is said to be the property of the one, to be born of the other; and of the other, that the first is born of him. For it is now clearly proved, that the Word of the supreme Spirit does not derive existence from him, as do those beings which have been created by him; but as Creator from Creator, supreme Being from supreme Being. And, to dispose of this comparison with all brevity, it is one and the same being which derives existence from one and the same being, and on such terms, that it in no wise derives existence, except from that being.
Since it is evident, then, that the Word of the supreme Spirit so derives existence from him alone, that it is completely analogous to the offspring of a parent; and that it does not derive existence from him, as if it were created by him, doubtless no more fitting supposition can be entertained regarding its origin, than that it derives existence from the supreme Spirit by birth (nascendo).
For, innumerable objects are unhesitatingly said to be born of those things from which they derive existence, although they possess no such likeness to those things of which they are said to be born, as offspring to a parent. -- We say, for instance, that the hair is born of the head, or the fruit of the tree, although the hair does not resemble the head, nor the fruit the tree.
If, then, many objects of this sort are without absurdity said to be born, so much the more fittingly may the Word of the supreme Spirit be said to derive existence from him by birth, the more perfect the resemblance it bears to him, like a child's to its parent, through deriving existence from him.
CHAPTER XL
He is most truly a parent, and that Word his offspring.
But if it is most properly said to be born, and is so like him of whom it is born, why should it be esteemed like, as a child is like his parent? why should it not rather be declared, that the Spirit is more truly a parent, and the Word his offspring, the more he alone is sufficient to effect this birth, and the more what is born expresses his likeness? For, among other beings which we know bear the relations of parent and child, none so begets as to be solely and without accessory, sufficient to the generation of offspring; and none is so begotten that without any admixture of unlikeness, it shows complete likeness to its parent.
If, then, the Word of the supreme Spirit so derives its complete existence from the being of that Spirit himself alone, and is so uniquely like him, that no child ever so completely derives existence from its parent, and none is so like its parent, certainly the relation of parent and offspring can be ascribed to no beings so consistently as to the supreme Spirit and his Word. Hence, it is his property to be most truly parent, and its to be most truly his offspring.
CHAPTER XLI
He most truly begets, and it is most truly begotten.
But it will be impossible to establish this proposition, unless, in equal degree, he most truly begets, and it is most truly begotten. As the former supposition is evidently true, so the latter is necessarily most certain. Hence, it belongs to the supreme Spirit most truly to beget, and to his Word to be most truly begotten.
CHAPTER XLII
It is the property of the one to be most truly progenitor and Father, and of the other to be the begotten and Son.
I should certainly be glad, and perhaps able, now to reach the conclusion, that he is most truly the Father, while this Word is most truly his Son. But I think that even this question should not be neglected: whether it is more fitting to call them Father and Son, than mother and daughter, since in them there is no distinction of sex.
For, if it is consistent with the nature of the one to be the Father, and of his offspring to be the Son, because both are Spirit (Spiritus, masculine); why is it not, with equal reason, consistent with the nature of the one to be the mother, and the other the daughter, since both are truth and wisdom (veritas et sapientia, feminine)?
Or, is it because in these natures that have a difference of sex, it belongs to the superior sex to be father or son, and to the inferior to be mother or daughter? And this is certainly a natural fact in most instances, but in some the contrary is true, as among certain kinds of birds, among which the female is always larger and stronger, while the male is smaller and weaker.
At any rate, it is more consistent to call the supreme Spirit father than mother, for this reason, that the first and principal cause of offspring is always in the father. For, if the maternal cause is ever in some way preceded by the paternal, it is exceedingly inconsistent that the name mother should be attached to that parent with which, for the generation of offspring, no other cause is associated, and which no other precedes. It is, therefore, most true that the supreme Spirit is Father of his offspring. But, if the son is always more like the father than is the daughter, while nothing is more like the supreme Father than his offspring; then it is most true that this offspring is not a daughter, but a Son.
Hence, just as it is the property of the one most truly to beget, and of the other to be begotten, so it is the property of the one to be most truly progenitor, and of the other to be most truly begotten. And as the one is most truly the parent, and the other his offspring, so the one is most truly Father, and the other most truly Son.
CHAPTER XLIII
Consideration of the common attributes of both and the individual properties of each.
Now that so many and so important properties of each have been discovered, whereby a strange plurality, as ineffable as it is inevitable, is proved to exist in the supreme unity, I think it most interesting to reflect, again and again, upon so unfathomable a mystery.
For observe: although it is so impossible that he who begets, and he who is begotten, are the same, and that parent and offspring are the same --so impossible that necessarily one must be the progenitor and the other the begotten, and one the Father, the other the Son; yet, here it is so necessary that he who begets and he who is begotten shall be the same, and also that parent and offspring shall be the same, that the progenitor cannot be any other than what the begotten is, nor the Father any other than the Son.
And although the one is one, and the other another, so that it is altogether evident that they are two; yet that which the one and the other are is in such a way one and the same, that it is a most obscure mystery why they are two. For, in such a way is one the Father and the other the Son, that when I speak of both I perceive that I have spoken of two; and yet so identical is that which both Father and Son are, that I do not understand why they are two of whom I have spoken.
For, although the Father separately is the perfectly supreme Spirit, and the Son separately is the perfectly supreme Spirit, yet, so are the Spirit-Father and the Spirit-Son one and the same being, that the Father and the Son are not two spirits, but one Spirit. For, just as to separate properties of separate beings, plurality is not attributed, since they are not properties of two things, so, what is common to both preserves an indivisible unity, although it belongs, as a whole, to them taken separately.
For, as there are not two fathers or two sons, but one Father and one Son, since separate properties belong to separate beings, so there are not two spirits, but one Spirit; although it belongs both to the Father, taken separately, and to the Son, taken separately, to be the perfect Spirit. For so opposite are their relations, that the one never assumes the property of the other; so harmonious are they in nature, that the one ever contains the essence of the other. For they are so diverse by virtue of the fact that the one is the Father and the other the Son, that the Father is never called the Son, nor the Son the Father; and they are so identical, by virtue of their substance, that the essence of the Son is ever in the Father, and the essence of the Father in the Son.
CHAPTER XLIV
How one is the essence of the other.
Hence, even if one is called the essence of the other, there is no departure from truth; but the supreme simplicity and unity of their common nature is thus honored. For, not as one conceives of a man's wisdom, through which man is wise, though he cannot be wise through himself, can we thus understand the statement that the Father is essence of the Son, and the Son the essence of the Father. We cannot understand that the Son is existent through the Father, and the Father through the Son, as if the one could not be existent except through the other, just as a man cannot be wise except through wisdom.
For, as the supreme Wisdom is ever wise through itself, so the supreme Essence ever exists through itself. But, the perfectly supreme Essence is the Father, and the perfectly supreme Essence is the Son. Hence, the perfect Father and the perfect Son exist, each through himself, just as each is wise through himself.
For the Son is not the less perfect essence or wisdom because he is an essence born of the essence of the Father, and a wisdom born of the wisdom of the Father; but he would be a less perfect essence or wisdom if he did not exist through himself, and were not wise through himself.
For, there is no inconsistency between the subsistence of the Son through himself, and his deriving existence from his Father. For, as the Father has essence, and wisdom, and life in himself; so that not through another's, but through his own, essence he exists; through his own wisdom he is wise; through his own life he lives; so, by generation, he grants to his Son the possession of essence, and wisdom, and life in himself, so that not through an extraneous essence, wisdom, and life, but through his own, he subsists, is wise, and lives; otherwise, the existence of Father and Son will not be the same, nor will the Son be equal to the Father. But it has already been clearly proved how false this supposition is.
Hence, there is no inconsistency between the subsistence of the Son through himself, and his deriving existence from the Father, since he must have from the Father this very power of subsisting through himself. For, if a wise man should teach me his wisdom, which I formerly lacked, he might without impropriety be said to teach me by this very wisdom of his. But, although my wisdom would derive its existence and the fact of its being from his wisdom, yet when my wisdom once existed, it would be no other essence than its own, nor would it be wise except through itself.
Much more, then, the eternal Father's eternal Son, who so derives existence from the Father that they are not two essences, subsists, is wise, and lives through himself. Hence, it is inconceivable that the Father should be the essence of the Son, or the Son the essence of the Father, on the ground that the one could not subsist through itself, but must subsist through the other. But in order to indicate how they share in an essence supremely simple and supremely one, it may consistently be said, and conceived, that the one is so identical with the other that the one possesses the essence of the other.
On these grounds, then, since there is obviously no difference between possessing an essence and being an essence, just as the one possesses the essence of the other, so the one is the essence of the other, that is, the one has the same existence with the other.
CHAPTER XLV
The Son may more appropriately be called the essence of the Father, than the Father the essence of the Son: and in like manner the Son is the virtue, wisdom, etc., of the Father.
And although, for reasons we have noted, this is true, it is much more proper to call the Son the essence of the Father than the Father the essence of the Son. For, since the Father has his being from none other than himself, it is not wholly appropriate to say that he has the being of another than himself; while, since the Son has his being from the Father, and has the same essence with his Father, he may most appropriately be said to have the essence of his Father.
Hence, seeing that neither has an essence, except by being an essence; as the Son is more appropriately conceived to have the essence of the Father than the Father to have the essence of the Son, so the Son may more fitly be called the essence of the Father than the Father the essence of the son. For this single explanation proves, with sufficiently emphatic brevity, that the Son not only has the same essence with the Father, but has this very essence from the Father; so that, to assert that the Son is the essence of the Father is the same as to assert that the Son is not a different essence from the essence of the Father nay, from the Father essence.
In like manner, therefore, the Son is the virtue of the Father, and his wisdom, and justice, and whatever is consistently attributed to the essence of the supreme Spirit.
CHAPTER XLVI
How some of these truths which are thus expounded may also be conceived of in another way.
Yet, some of these truths, which may be thus expounded and conceived of, are apparently capable of another interpretation as well, not inconsistent with this same assertion. For it is proved that the Son is the true Word, that is, the perfect intelligence, conceiving of the whole substance of the Father, or perfect cognition of that substance, and knowledge of it, and wisdom regarding it; that is, it understands, and conceives of, the very essence of the Father, and cognises it, and knows it, and is wise (sapit) regarding it.
If, then, in this sense, the Son is called the intelligence of the Father, and wisdom concerning him, and knowledge and cognition of him, and acquaintance with him; since the Son understands and conceives of the Father, is wise concerning him, knows and is acquainted with him, there is no departure from truth.
Most properly, too, may the Son be called the truth of the Father, not only in the sense that the truth of the Son is the same with that of the Father, as we have already seen; but in this sense, also, that in him no imperfect imitation shall be conceived of, but the complete truth of the substance of the Father since he is no other than what the Father is.
CHAPTER XLVII
The Son is the intelligence of intelligence and the Truth of truth
But if the very substance of the Father is intelligence, and knowledge, and wisdom, and truth, it is consequently inferred that as the Son is the intelligence, and knowledge, and wisdom, and truth, of the paternal substance, so he is the intelligence of intelligence, the knowledge of knowledge, the wisdom of wisdom, and the truth of truth.
CHAPTER XLVIII
How the Son is the intelligence or wisdom of memory or the memory of the Father and of memory.
But what is to be our notion of memory? Is the Son to be regarded as the intelligence conceiving of memory, or as the memory of the Father, or as the memory of memory? Indeed, since it cannot be denied that the supreme Wisdom remembers itself, nothing can be more consistent than to regard the Father as memory, just as the Son is the Word; because the Word is apparently born of memory, a fact that is more clearly seen in the case of the human mind.
For, since the human mind is not always thinking of itself, though it ever remembers itself, it is clear that, when it thinks of itself, the word corresponding to it is born of memory. Hence, it appears that, if it always thought of itself, its word would be always born of memory. For, to think of an object of which we have remembrance, this is to express it mentally; while the word corresponding to the object is the thought itself, formed after the likeness of that object from memory.
Hence, it may be clearly apprehended in the supreme Wisdom, which always thinks of itself, just as it remembers itself, that, of the eternal remembrance of it, its coeternal Word is born. Therefore, as the Word is properly conceived of as the child, the memory most appropriately takes the name of parent. If, then, the child which is born of the supreme Spirit alone is the child of his memory, there can be no more logical conclusion than that his memory is himself. For not in respect of the fact that he remembers himself does he exist in his own memory, like ideas that exist in the human memory, without being the memory itself; but he so remembers himself that he is his own memory.
It therefore follows that, just as the Son is the intelligence or wisdom of the Father, so he is that of the memory of the Father. But, regarding whatever the Son has wisdom or understanding, this he likewise remembers. The Son is, therefore, the memory of the Father, and the memory of memory, that is, the memory that remembers the Father, who is memory, just as he is the wisdom of the Father, and the wisdom of wisdom, that is, the wisdom wise regarding the wisdom of the Father; and the Son is indeed memory, born of memory, as he is wisdom, born of wisdom, while the Father is memory and wisdom born of none.
CHAPTER XLIX
The supreme Spirit loves himself.
But, while I am here considering with interest the individual properties and the common attributes of Father and Son, I find none in them more pleasurable to contemplate than the feeling of mutual love. For how absurd it would be to deny that the supreme Spirit loves himself, just as he remembers himself, and conceives of himself! since even the rational human mind is convinced that it can love both itself and him, because it can remember itself and him, and can conceive of itself and of him; for idle and almost useless is the memory and conception of any object, unless, so far as reason requires, the object itself is loved or condemned. The supreme Spirit, then, loves himself, just as he remembers himself and conceives of himself.
CHAPTER L
The same love proceeds equally from Father and Son.
It is, at any rate, clear to the rational man that he does not remember himself or conceive of himself because he loves himself, but he loves himself because he remembers himself and conceives of himself; and that he could not love himself if he did not remember and conceive of himself. For no object is loved without remembrance or conception of it; while many things are retained in memory and conceived of that are not loved.
It is evident, then, that the love of the supreme Spirit proceeds from the fact that he remember himself and conceives of himself (se intelligit). But if, by the memory of the supreme Spirit, we understand the Father, and by his intelligence by which he conceives of anything, the Son, it is manifest that the love of the supreme Spirit proceeds equally from Father and Son.
CHAPTER LI
Each loves himself and the other with equal love.
But if the supreme Spirit loves himself, no doubt the Father loves himself, the Son loves himself, and the one the other; since the Father separately is the supreme Spirit, and the Son separately is the supreme Spirit, and both at once one Spirit. And, since each equally remembers himself and the other, and conceives equally of himself and the other; and since what is loved, or loves in the Father, or in the Son, is altogether the same, necessarily each loves himself and the other with an equal love.
CHAPTER LII
This love is as great as the supreme Spirit himself.
How great, then, is this love of the supreme Spirit, common as it is to Father and Son! But, if he loves himself as much as he remembers and conceives of himself; and, moreover, remembers and conceives of himself in as great a degree as that in which his essence exists, since otherwise it cannot exist; undoubtedly his love is as great as he himself is.
CHAPTER LIII
This love is identical with the supreme Spirit, and yet it is itself with the Father and the Son one spirit.
But, what can be equal to the supreme Spirit, except the supreme Spirit? That love is, then, the supreme Spirit. Hence, if no creature, that is, if nothing other than the supreme Spirit, the Father and the Son, ever existed; nevertheless, Father and Son would love themselves and one another.
It therefore follows that this love is nothing else than what the Father and the Son are, which is the supreme Being. But, since there cannot be more than one supreme Being, what inference can be more necessary than that Father and Son and the love of both are one supreme Being? Therefore, this love is supreme Wisdom, supreme Truth, the supreme Good, and whatsoever can be attributed to the substance the supreme Spirit.
CHAPTER LIV
It proceeds as a whole from the Father, and as a whole from the Son, and yet does not exist except as one love.
It should be carefully considered whether there are two loves, one proceeding from the Father, the other from the Son; or one, not proceeding as a whole from one, but in part from the Father, in part from the Son; or neither more than one, nor one proceeding in part from each separately, but one proceeding as a whole from each separately, and likewise as a whole from the two at once.
But the solution of such a question can, without doubt, be apprehended from the fact that this love proceeds not from that in which Father and Son are more than one, but from that in which they are one. For, not from their relations, which are more than one, but from their essence itself, which does not admit of plurality, do Father and Son equally produce so great a good.
Therefore, as the Father separately is the supreme Spirit, and the Son separately is the supreme Spirit, and Father and Son at once are not two, but one Spirit; so from the Father separately the love of the supreme Spirit emanates as a whole, and from the Son as a whole, and at once from Father and Son, not as two, but as one and the same whole.
CHAPTER LV
This love is not their Son.
Since this love, then, has its being equally from Father and Son, and is so like both that it is in no wise unlike them, but is altogether identical with them; is it to be regarded as their Son or offspring? But, as the Word, so soon as it is examined, declares itself to be the offspring of him from whom it derives existence, by displaying a manifold likeness to its parent; so love plainly denies that it sustains such a relation, since, so long as it is conceived to proceed from Father and Son, it does not at once show to one who contemplates it so evident a likeness to him from whom it derives existence, although deliberate reasoning teaches us that it is altogether identical with Father and Son.
Therefore, if it is their offspring, either one of them is its father and the other its mother, or each is its father, or mother, -- suppositions which apparently contradict all truth. For, since it proceeds in precisely the same way from the Father as from the Son, regard for truth does not allow the relations of Father and Son to it to be described by different words; therefore, the one is not its father, the other its mother. But that there are two beings which, taken separately, bear each the perfect relation of father or mother, differing in no respect, to some one being --of this no existing nature allows proof by any example.
Hence, both, that is, Father and Son, are not father and mother of the love emanating from them. It therefore is apparently most inconsistent with truth that their identical love should be their son or offspring.
CHAPTER LVI
Only the Father begets and is unbegotten; only the son is begotten; only love neither begotten nor unbegotten.
Still, it is apparent that this love can neither be said, in accordance with the usage of common speech, to be unbegotten, nor can it so properly be said to be begotten, as the Word is said to be begotten. For we often say of a thing that it is begotten of that from which it derives existence, as when we say that light or heat is begotten of fire, or any effect of its cause.
On this ground, then, love, proceeding from supreme Spirit, cannot be declared to be wholly unbegotten, but it cannot so properly be said to be begotten as can the Word; since the Word is the most true offspring and most true Son, while it is manifest that love is by no means offspring or son.
He alone, therefore, may, or rather should, be called begetter and unbegotten, whose is the Word; since he alone is Father and parent, and in no wise derives existence from another; and the Word alone should be called begotten, which alone is Son and offspring. But only the love of both is neither begotten nor unbegotten, because it is neither son nor off spring, and yet does in some sort derive existence from another.
CHAPTER LVII
This love is uncreated and creator, as are Father and Son; and yet it is with them not three, but one uncreated and creative being. And it may be called the Spirit of Father and Son.
But, since this love separately is the supreme Being, as are Father and Son, and yet at once Father and Son, and the love of both are not more than one, but one supreme Being, which alone was created by none, and created all things through no other than itseIf; since this is true, necessarily, as the Father separately, and the Son separately, are each uncreated and creator, so, too, love separately is uncreated and creator, and yet all three at once are not more than one, but one uncreated and creative being.
None, therefore, makes or begets or creates the Father, but the Father alone begets, but does not create, the Son; while Father and Son alike do not create or beget, but somehow, if such an expression may be used, breathe their love: for, although the supremely immutable Being does not breathe after our fashion, yet the truth that this Being sends forth this, its love, which proceeds from it, not by departing from it, but by deriving existence from it, can perhaps be no better expressed than by saying that this Being breathes its love.
But, if this expression is admissible, as the Word of the supreme Being is its Son, so its love may fittingly enough be called its breath (Spiritus). So that, though it is itself essentially spirit, as are Father and Son, they are not regarded as the spirits of anything, since neither is the Father born of any other nor the Son of the Father, as it were, by breathing; while that love is regarded as the Breath or Spirit of both since from both breathing in their transcendent way it mysteriously proceeds.
And this love, too, it seems, from the fact there is community of being between Father and Son, may, not unreasonably, take, as it were its own, some name which is common to Father and Son; if there is any exigency demanding that it should have a name proper to itself. And, indeed, if this love is actually designated by the name Spirit, as by its own name, since this name equally describes the Father and the Son: it will be useful to this effect also, that through this name it shall be signified that this love is identical with Father and Son, although it has its being from them.
CHAPTER LVIII
As the Son is the essence or wisdom of the Father in the sense that he has the same essence or wisdom that the Father has: so likewise the Spirit is the essence and wisdom etc. of Father and Son.
Also, just as the Son is the substance and wisdom and virtue of the Father, in the sense that he has the same essence and wisdom and virtue with the Father; so it may be conceived that the Spirit of both is the essence or wisdom or virtue of Father and Son, since it has altogether the same essence, wisdom, and virtue with these.
CHAPTER LIX
The Father and the Son and their Spirit exist equally the one in the other.
It is a most interesting consideration that the Father, and the Son, and the Spirit of both, exist in one another with such equality that no one of them surpasses another. For, not only is each in such a way the perfectly supreme Being that, nevertheless, all three at once exist only as one supreme Being, but the same truth is no less capable of proof when each is taken separately.
For the Father exists as a whole in the Son, and in the Spirit common to them; and the Son in the Father, and in the Spirit; and the Spirit in the Father, and in the Son; for the memory of the supreme Being exists, as a whole, in its intelligence and in its love, and the intelligence in its memory and love, and the love in its memory and intelligence. For the supreme Spirit conceives of (intelligit) its memory as a whole, and loves it, and remembers its intelligence as a whole, and loves it as a whole, and remembers its love as a whole, and conceives of it as a whole.
But we mean by the memory, the Father; by the intelligence, the Son; by the love, the Spirit of both. In such equality, therefore, do Father and Son and Spirit embrace one another, and exist in one another, that none of them can be proved to surpass another or to exist without it.
CHAPTER LX
To none of these is another necessary that he may remember, conceive, or love: since each taken by himself is memory and intelligence and love and all that is necessarily inherent in the supreme Being.
But, while this discussion engages our attention, I think that this truth, which occurs to me as I reflect, ought to be most carefully commended to memory. The Father must be so conceived of as memory, the Son as intelligence, and the Spirit as love, that it shall also be understood that the Father does not need the Son, or the Spirit common to them, nor the Son the Father, or the same Spirit, nor the Spirit the Father, or the Son: as if the Father were able, through his own power, only to remember, but to conceive only through the Son, and to love only through the Spirit of himself and his son; and the Son could only conceive or understand (intelligere) through himself, but remembered through the Father, and loved through his Spirit; and this Spirit were able through himself alone only to love, while the Father remembers for him, and the Son conceives or understands (intelligit) for him.
For, since among these three each one taken separately is so perfectly the supreme Being and the supreme Wisdom that through himself he remembers and conceives and loves, it must be that none of these three needs another, in order either to remember or to conceive or to love. For, each taken separately is essentially memory and intelligence and love, and all that is necessarily inherent in the supreme Being.
CHAPTER LXI
Yet there are not three, but one Father and one Son and one Spirit.
And here I see a question arises. For, if the Father is intelligence and love as well as memory, and the Son is memory and love as well as intelligence, and the Spirit is no less memory and intelligence than love; how is it that the Father is not a Son and a Spirit of some being? and why is not the Son the Father and the Spirit of some being? and why is not this Spirit the Father of some being, and the Son of some being? For it was understood, that the Father was memory, the Son intelligence, and the Spirit love.
But this question is easily answered, if we consider the truths already disclosed in our discussion. For the Father, even though he is intelligence and love, is not for that reason the Son or the Spirit of any being; since he is not intelligence, begotten of any, or love, proceeding from any, but whatever he is, he is only the begetter, and is he from whom the other proceeds.
The Son also, even though by his own power he remembers and loves, is not, for that reason, the Father or the Spirit of any; since he is not memory as begetter, or love as proceeding from another after the likeness of his Spirit, but whatever being he has he is only begotten and is he from whom the Spirit proceeds.
The Spirit, too, is not necessarily Father or Son, because his own memory and intelligence are sufficient to him; since he is not memory as begetter, or intelligence as begotten, but he alone, whatever he is, proceeds or emanates.
What, then, forbids the conclusion that in the supreme Being there is only one Father, one Son, one Spirit, and not three Fathers or Sons or Spirits?
CHAPTER LXII
How it seems that of these three more sons than one are born.
But perhaps the following observation will prove inconsistent with this assertion. It should not be doubted that the Father and the Son and their Spirit each expresses himself and the other two, just as each conceives of, and understands, himself and the other two. But, if this is true, are there not in the supreme Being as many words as there are expressive beings, and as many words as there are beings who are expressed?
For, if more men than one give expression to some one object in thought, apparently there are as many words corresponding to that object as there are thinkers; since the word corresponding to it exists in the thoughts of each separately. Again, if one man thinks of more objects than one, there are as many words in the mind of the thinker as there are objects thought of.
But in the thought of a man, when he thinks of anything outside his own mind, the word corresponding to the object thought of is not born of the object itself, since that is absent from the view of thought, but of some likeness or image of the object which exists in the memory of the thinker, or which is perhaps called to mind through a corporeal sense from the present object itself.
But in the supreme Being, Father and Son and their Spirit are always so present to one another --for each one, as we have already seen, exists in the others no less than in himself -- that, when they express one another, the one that is expressed seems to beget his own word, just as when he is expressed by himself. How is it, then, that the Son and the Spirit of the Son and of the Father beget nothing, if each begets his own word, when he is expressed by himself or by another? Apparently as many words as can be proved to be born of the supreme Substance, so many Sons, according to our former reasoning, must there be begotten of this substance, and so many spirits proceeding from it.
CHAPTER LXIII
How among them there is only one Son of one Father, that is, one Word, and that from the Father alone.
On these grounds, therefore, there apparently are in that Being, not only many fathers and sons and beings proceeding from it, but other necessary attributes as well; or else Father and Son and their Spirit, of whom it is already certain that they truly exist, are not three expressive beings, although each taken separately is expressive, nor are there more beings than one expressed, when each one expresses himself and the other two.
For, just as it is an inherent property of the supreme Wisdom to know and conceive, so it is assuredly natural to eternal and immutable knowledge and intelligence ever to regard as present what it knows and conceives of. For, to such a supreme Spirit expressing and beholding through conception, as it were, are the same, just as the expression of our human mind is nothing but the intuition of the thinker.
But reasons already considered have shown most convincingly that whatever is essentially inherent in the supreme Nature is perfectly consistent with the nature of the Father and the Son and their Spirit taken separately; and that, nevertheless, this, if attributed to the three at once, does not admit of plurality. Now, it is established that as knowledge and intelligence are attributes of his being, so his knowing and conceiving is nothing else than his expression, that is, his ever beholding as present what he knows and conceives of. Necessarily, therefore, just as the Father separately, and the Son separately, and their Spirit separately, is a knowing and conceiving being, and yet the three at once are not more knowing and conceiving beings than one, but one knowing and one conceiving being: so, each taken separately is expressive, and yet there are not three expressive beings at once, but one expressive being.
Hence, this fact may also be clearly recognised, that when these three are expressed, either by themselves or by another, there are not more beings than one expressed. For what is therein expressed except their being? If, then, that Being is one and only one, then what is expressed is one and only one; therefore, if it is in them one and only one which expresses, and one which is expressed --for it is one wisdom which expresses and one substance which is expressed --it follows that there are not more words than one, but one alone. Hence, although each one expresses himself and all express one another, nevertheless there cannot be in the supreme Being another Word than that already shown to be born of him whose is the Word, so that it may be called his true image and his Son.
And in this truth I find a strange and inexplicable factor. For observe: although it is manifest that each one, that is, Father and Son, and the Spirit of Father and Son equally expresses himself and both the others, and that there is one Word alone among them; yet it appears that this Word itself can in no wise be called the Word of all three, but only of one.
For it has been proved that it is the image and Son of him whose Word it is. And it is plain that it cannot properly be called either the image or son of itself, or of the Spirit proceeding from it. For, neither of itself nor of a being proceeding from it, is it born, nor does it in its existence imitate itself or a being proceeding from itself. For it does not imitate itself, or take on a like existence to itself, because imitation and likeness are impossible where only one being is concerned, but require plurality of beings; while it does not imitate the spirit, nor does it exist in his likeness, because it has not its existence from that Spirit, but the Spirit from it. It is to be concluded that this sole Word corresponds to him alone, from whom it has existence by generation, and after whose complete likeness it exists.
One Father, then, and not more than one Father; one Son, and not more than one Son; one Spirit proceeding from them, and not more than one such Spirit, exist in the supreme Being. And, although there are three, so that the Father is never the Son or the Spirit proceeding from them, nor the Son at any time the Father or the Spirit, nor the Spirit of Father and Son ever the Father or the Son; and each separately is so perfect that he is self-sufficient, needing neither of the others; yet what they are is in such a way one that just as it cannot be attributed to them taken separately as plural, so, neither can it be attributed to them as plural, when the three are taken at once. And though each one expresses himself and all express one another, yet there are not among them more words than one, but one; and this Word corresponds not to each separately, nor to all together, but to one alone.
CHAPTER LXIV
Though this truth is inexplicable, it demands belief.
It seems to me that the mystery of so sublime a subject transcends all the vision of the human intellect. And for that reason I think it best to refrain from the attempt to explain how this thing is. For it is my opinion that one who is investigating an incomprehensible object ought to be satisfied if this reasoning shall have brought him far enough to recognise that this object most certainly exists; nor ought assured belief to be the less readily given to these truths which are declared to be such by cogent proofs, and without the contradiction of any other reason, if, because of the incomprehensibility of their own natural sublimity, they do not admit of explanation.
But what is so incomprehensible, so ineffable, as that which is above all things? Hence, if these truths, which have thus far been debated in connection with the supreme Being, have been declared on cogent grounds, even though they cannot be so examined by the human intellect as to be capable of explanation in words, their assured certainty is not therefore shaken. For, if a consideration, such as that above, rationally comprehends that it is incomprehensible in what way supreme Wisdom knows its creatures, of which we necessarily know so many; who shall explain how it knows and expresses itself, of which nothing or scarcely anything can be known by man? Hence, if it is not by virtue of the self-expression of this Wisdom that the Father begets and the Son is begotten, who shall tell his generation?
CHAPTER LXV
How real truth may be reached in the discussion of an ineffable subject.
But again, if such is the character of its ineffability, -- nay, since it is such, -- how shall whatever conclusion our discussion has reached regarding it in terms of Father, Son, and emanating Spirit be valid? For, if it has been explained on true grounds, how is it ineffable? Or, if it is ineffable, how can it be such as our discussion has shown? Or, could it be explained to a certain extent, and therefore nothing would disprove the truth of our argument; but since it could not be comprehended at all, for that reason it would be ineffable?
But how shall we meet the truth that has already been established in this very discussion, namely, that the supreme Being is so above and beyond every other nature that, whenever any statement is made concerning it in words which are also applicable to other natures, the sense of these words in this case is by no means that in which they are applied to other natures.
For what sense have I conceived of, in all these words that I have thought of, except the common and familiar sense? If, then, the familiar sense of words is alien to that Being, whatever I have inferred to be attributable to it is not its property. How, then, has any truth concerning the supreme Being been discovered, if what has been discovered is so alien to that Being? What is to be inferred?
Or, has there in some sort been some truth discovered regarding this incomprehensible object, and in some sort has nothing been proved regarding it? For often we speak of things which we do not express with precision as they are; but by another expression we indicate what we are unwilling or unable to express with precision, as when we speak in riddles. And often we see a thing, not precisely as it is in itself, but through a likeness or image, as when we look upon a face in a mirror. And in this way, we often express and yet do not express, see and yet do not see, one and the same object; we express and see it through another; we do not express it, and do not see it by virtue of its own proper nature.
On these grounds, then, it appears that there is nothing to disprove the truth of our discussion thus far concerning the supreme Nature, and yet this Nature itself remains not the less ineffable, if we believe that it has never been expressed according to the peculiar nature of its own being, but somehow described through another.
For whatever terms seem applicable to that Nature do not reveal it to me in its proper character, but rather intimate it through some likeness. For, when I think of the meanings of these terms, I more naturally conceive in my mind of what I see in created objects, than of what I conceive to transcend all human understanding. For it is something much less, nay, something far different, that their meaning suggests to my mind, than that the conception of which my mind itself attempts to achieve through this shadowy signification.
For, neither is the term wisdom sufficient to reveal to me that Being, through which all things were created from nothing and are preserved from nothingness; nor is the term essence capable of expressing to me that Being which, through its unique elevation, is far above all things, and through its peculiar natural character greatly transcends all things.
In this way, then, is that Nature ineffable, because it is incapable of description in words or by any other means; and, at the same time, an inference regarding it, which can be reached by the instruction of reason or in some other way, as it were in a riddle, is not therefore necessarily false.
CHAPTER LXVI
Through the rational mind is the nearest approach to the supreme Being.
Since it is clear, then, that nothing can be ascertained concerning this Nature in terms of its own peculiar character, but only in terms of something else, it is certain that a nearer approach toward knowledge of it is made through that which approaches it more nearly through likeness. For the more like to it anything among created beings is proved to be, the more excellent must that created being be by nature. Hence, this being, through its greater likeness, assists the investigating mind in the approach to supreme Truth; and through its more excellent created essence, teaches the more correctly what opinion the mind itself ought to form regarding the Creator. So, undoubtedly, a greater knowledge of the creative Being is attained, the more nearly the creature through which the investigation is made approaches that Being. For that every being, in so far as it exists, is like the supreme Being, reasons already considered do not permit us to doubt.
It is evident, then, that as the rational mind alone, among all created beings, is capable of rising to the investigation of this Being, so it is not the less this same rational mind alone, through which the mind itself can most successfully achieve the discovery of this same Being. For it has already been acknowledged that this approaches it most nearly, through likeness of natural essence. What is more obvious, then, than that the more earnestly the rational mind devotes itself to learning its own nature, the more effectively does it rise to the knowledge of that Being; and the more carelessly it contemplates itself, the farther does it descend from the contemplation of that Being?
CHAPTER LXVII
The mind itself is the mirror and image of that Being.
Therefore, the mind may most fitly be said to be its own mirror wherein it contemplates, so to speak, the image of what it cannot see face to face. For, if the mind itself alone among all created beings is capable of remembering and conceiving of and loving itself, I do not see why it should be denied that it is the true image of that being which, through its memory and intelligence and love, is united in an ineffable Trinity. Or, at any rate, it proves itself to be the more truly the image of that Being by its power of remembering, conceiving of, and loving, that Being. For, the greater and the more like that Being it is, the more truly it is recognised to be its image.
But, it is utterly inconceivable that any rational creature can have been naturally endowed with any power so excellent and so like the supreme Wisdom as this power of remembering, and conceiving of, and loving, the best and greatest of all beings. Hence, no faculty has been bestowed on any creature that is so truly the image of the Creator.
CHAPTER LXVIII
The rational creature was created in order that it might love this Being.
It seems to follow, then, that the rational creature ought to devote itself to nothing so earnestly as to the expression, through voluntary performance, of this image which is impressed on it through a natural potency. For, not only does it owe its very existence to its creator; but the fact that it is known to have no power so important as that of remembering, and conceiving of, and loving, the supreme good, proves that it ought to wish nothing else so especially.
For who can deny that whatever within the scope one's power is better, ought to prevail with the will? For, to the rational nature rationality is the same with the ability to distinguish the just from the not-just, the true from the not-true, the good from the not-good, the greater good from the lesser; but this power is altogether useless to it, and superfluous, unless what it distinguishes it loves or condemns, in accordance with the judgment of true discernment.
From this, then, it seems clear enough that every rational being exists for this purpose, that according as, on the grounds of discernment, it judges a thing to be more or less good, or not good, so it may love that thing in greater or less degree, or reject it.
It is, therefore, most obvious that the rational creature was created for this purpose, that it might love the supreme Being above all other goods, as this Being is itself the supreme good; nay, that it might love nothing except it, unless because of it; since that Being is good through itself, and nothing else is good except through it.
But the rational being cannot love this Being, unless it has devoted itself to remembering and conceiving of it. It is clear, then, that the rational creature ought to devote its whole ability and will to remembering, and conceiving of, and loving, the supreme good, for which end it recognises that it has its very existence.
CHAPTER LXIX
The soul that ever loves this Essence lives at some time in true blessedness.
But there is no doubt that the human soul is a rational creature. Hence, it must have been created for this end, that it might love the supreme Being. It must, therefore, have been created either for this end, that it might love that Being eternally; or for this, that at some time it might either voluntarily, or by violence, lose this love.
But it is impious to suppose that the supreme Wisdom created it for this end, that at some time, either it should despise so great a good, or, though wishing to keep it, should lose it by some violence. We infer, then, that it was created for this end, that it might love the supreme Being eternally. But this it cannot do unless it lives forever. It was so created, then, that it lives forever, if it forever wills to do that for which it was created.
Hence, it is most incompatible with the nature of the supremely good, supremely wise, and omnipotent Creator, that what he has made to exist that it might love him, he should make not to exist, so long as it truly loves him; and that what he voluntarily gave to a non-loving being that it might ever love, he should take away, or permit to be taken away, from the loving being, so that necessarily it should not love; especially since it should by no means be doubted that he himself loves every nature that loves him. Hence, it is manifest that the human soul is never deprived of its life, if it forever devotes itself to loving the supreme life.
How, then, shall it live? For is long life so important a matter, if it is not secure from the invasion of troubles? For whoever, while he lives, is either through fear or through actual suffering subject to troubles, or is deceived by a false security, does he not live in misery? But, if any one lives in freedom from these troubles, he lives in blessedness. But it is most absurd to suppose that any nature that forever loves him, who is supremely good and omnipotent, forever lives in misery. So, it is plain, that the human soul is of such a character that, if it diligently observes that end for which it exists, it at some time lives in blessedness, truly secure from death itself and from every other trouble.
CHAPTER LXX
This Being gives itself in return to the creature that loves it, that that creature may be eternally blessed.
Therefore it cannot be made to appear true that he who is most just and most powerful makes no return to the being that loves him perseveringly, to which although it neither existed nor loved him, he gave existence that it might be able to be a loving being. For, if he makes no return to the loving soul, the most just does not distinguish between the soul that loves, and the soul that despises what ought to be supremely loved, nor does he love the soul that loves him; or else it does not avail to be loved by him; all of which suppositions are inconsistent with his nature; hence he does make a return to every soul that perseveres in loving him.
But what is this return? For, if he gave to what was nothing, a rational being, that it might be a loving soul, what shall he give to the loving soul, if it does not cease to love? If what waits upon love is so great, how great is the recompense given to love? And if the sustainer of love is such as we declare, of what character is the profit? For, if the rational creature, which is useless to itself without this love, is with it preeminent among all creatures, assuredly nothing can be the reward of love except what is preeminent among all natures.
For this same good, which demands such love toward itself, also requires that it be desired by the loving soul. For, who can love justice, truth, blessedness, incorruptibility, in such a way as not to wish to enjoy them? What return, then, shall the supreme Goodness make to the being that loves and desires it, except itself? For, whatever else it grants, it does not give in return, since all such bestowals neither compensate the love, nor console the loving being, nor satisfy the soul that desires this supreme Being.
Or, if it wishes to be loved and desired, so as to make some other return than its love, it wishes to be loved and desired, not for its own sake, but for the sake of another; and does not wish to be loved itself, but wishes another to be loved; which it is impious to suppose.
So, it is most true that every rational soul, if, as it should, it earnestly devotes itself through love to longing for supreme blessedness, shall at some time receive that blessedness to enjoy, that what it now sees as through a glass and in a riddle, it may then see face to face. But it is most foolish to doubt whether it enjoys that blessedness eternally; since, in the enjoyment of that blessedness, it will be impossible to turn the soul aside by any fear, or to deceive it by false security; nor, having once experienced the need of that blessedness, will it be able not to love it; nor will that blessedness desert the soul that loves it; nor shall there be anything powerful enough to separate them against their will. Hence, the soul that has once begun to enjoy supreme Blessedness will be eternally blessed.
CHAPTER LXXI
The soul that despises this being will be eternally miserable.
From this it may be inferred, as a certain consequence, that the soul which despises the love of the supreme good will incur eternal misery. It might be said that it would be justly punished for such contempt if it lost existence or life, since it does not employ itself to the end for which it was created. But reason in no wise admits such a belief, namely, that after such great guilt it is condemned to be what it was before all its guilt.
For, before it existed, it could neither be guilty nor feel a penalty. If, then, the soul despising that end for which it was created, dies so as to feel nothing, or so as to be nothing at all, its condition will be the same when in the greatest guilt and when without all guilt; and the supremely wise Justice will not distinguish between what is capable of no good and wills no evil, and what is capable of the greatest good and wills the greatest evil.
But it is plain enough that this is a contradiction. Therefore, nothing can be more logical, and nothing ought to be believed more confidently than that the soul of man is so constituted that, if it scorns loving the supreme Being, it suffers eternal misery; that just as the loving soul shall rejoice in an eternal reward, so the soul despising that Being shall suffer eternal punishment; and as the former shall feel an immutable sufficiency, so the latter shall feel an inconsolable need.
CHAPTER LXXII
Every human soul is immortal. And it is either forever miserable, or at some time truly blessed.
But if the soul is mortal, of course the loving soul is not eternally blessed, nor the soul that scorns this Being eternally miserable. Whether, therefore, it loves or scorns that for the love of which it was created, it must be immortal. But if there are some rational souls which are to be judged as neither loving nor scorning, such as the souls of infants seem to be, what opinion shall be held regarding these? Are they mortal or immortal? But undoubtedly all human souls are of the same nature. Hence, since it is established that some are immortal, every human soul must be immortal. But since every living being is either never, or at some time, truly secure from all trouble; necessarily, also, every human soul is either ever miserable, or at some time truly blessed.
CHAPTER LXXIII
No soul is unjustly deprived of the supreme good, and every effort must be directed toward that good.
But, which souls are unhesitatingly to be judged as so loving that for the love of which they were created, that they deserve to enjoy it at some time, and which as so scorning it, that they deserve ever to stand in need of it; or how and on what ground those which it seems impossible to call either loving or scorning are assigned to either eternal blessedness or misery, -- of all this I think it certainly most difficult or even impossible for any mortal to reach an understanding through discussion. But that no being is unjustly deprived by the supremely great and supremely good Creator of that good for which it was created, we ought most assuredly to believe. And toward this good every man ought to strive, by loving and desiring it with all his heart, and all his soul, and all his mind.
CHAPTER LXXIV
The supreme Being is to be hoped for.
But the human soul will by no means be able to train itself in this purpose, if it despairs of being able to reach what it aims at. Hence, devotion to effort is not more profitable to it than hope of attainment is necessary.
CHAPTER LXXV
We must believe in this Being, that is, by believing we must reach out for it.
But what does not believe cannot love or hope. It is, therefore, profitable to this human soul to believe the supreme Being and those things without which that Being cannot be loved, that, by believing, the soul may reach out for it. And this truth can be more briefly and fitly indicated, I think, if instead of saying, "strive for" the supreme Being, we say, "believe in" the supreme Being.
For, if one says that he believes in it, he apparently shows clearly enough both that, through the faith which he professes, he strives for the supreme Being, and that he believes those things which are proper to this aim. For it seems that either he who does not believe what is proper to striving for that Being, or he who does not strive for that Being, through what he believes, does not believe in it. And, perhaps, it is indifferent whether we say, "believe in it," or "direct belief to it," just as by believing to strive for it and toward it are the same, except that whoever shall have come to it by striving for (tendendo in) it, will not remain without, but within it. And this is indicated more distinctly and familiarly if we say, "striving for" (in) it, than if we say, "toward" (ad) it.
On this ground, therefore, I think it may more fitly be said that we should believe in it, than that we should direct belief to it.
CHAPTER LXXVI
We should believe in Father and Son and in their Spirit equally, and in each separately, and in the three at once.
We should believe, then, equally in the Father and in the Son and in their Spirit, and in each separately, and in the three at once, since the Father separately, and the Son separately, and their Spirit separately is the supreme Being, and at once Father and Son with their Spirit are one and the same supreme Being, in which alone every man ought to believe; because it is the sole end which in every thought and act he ought to strive for. Hence, it is manifest that as none is able to strive for that Being, except he believe in it; so to believe it avails none, except he strive for it.
CHAPTER LXXVII
What is living, and what dead faith.
Hence, with however great confidence so important a truth is believed, the faith will be useless and, as it were, dead, unless it is strong and living through love. For, that the faith which is accompanied by sufficient love is by no means idle, if an opportunity of operation offers, but rather exercises itself in an abundance of works, as it could not do without love, may be proved from this fact alone, that, since it loves the supreme Justice, it can scorn nothing that is just, it can approve nothing that is unjust. Therefore, seeing that the fact of its operation shows that life, without which it could not operate, is inherent in it; it is not absurd to say that operative faith is alive, because it has the life of love without which it could not operate; and that idle faith is not living, because it lacks that life of love, with which it would not be idle.
Hence, if not only he who has lost his sight is called blind, but also he who ought to have sight and has it not, why cannot, in like manner, faith without love be called dead; not because it has lost its life, that is, love; but because it has not the life which it ought always to have? As that faith, then, which operates through love is recognised as living, so that which is idle, through contempt, is proved to be dead. It may, therefore, be said with sufficient fitness that living faith believes in that in which we ought to believe; while dead faith merely believes that which ought to be believed.
CHAPTER LXXVIII
The supreme Being may in some sort be called Three.
And so it is evidently expedient for every man to believe in a certain ineffable trinal unity, and in one Trinity; one and a unity because of its one essence, but trinal and a trinity because of its three --what? For, although I can speak of a Trinity because of Father and Son and the Spirit of both, who are three; yet I cannot, in one word, show why they are three; as if I should call this Being a Trinity because of its three persons, just as I would call it a unity because of its one substance.
For three persons are not to be supposed, because all persons which are more than one so subsist separately from one another, that there must be as many substances as there are persons, a fact that is recognised in the case of more men than one, when there are as many persons as there are individual substances. Hence, in the supreme Being, just as there are not more substances than one, so there are not more persons than one.
So, if one wishes to express to any why they are three, he will say that they are Father and Son and the Spirit of both, unless perchance, compelled by the lack of a precisely appropriate term, he shall choose some one of those terms which cannot be applied in a plural sense to the supreme Being, in order to indicate what cannot be expressed in any fitting language; as if he should say, for instance, that this wonderful Trinity is one essence or nature, and three persons or substances.
For these two terms are more appropriately chosen to describe plurality in the supreme Being, because the word person is applied only to an individual, rational nature; and the word substance is ordinarily applied to individual beings, which especially subsist in plurality. For individual beings are especially exposed to, that is, are subject to, accidents, and for this reason they more properly receive the name sub-stance. Now, it is already manifest that the supreme Being, which is subject to no accidents, cannot properly be called a substance, except as the word substance is used in the same sense with the word Essence. Hence, on this ground, namely, of necessity, that supreme and one Trinity or trinal unity may justly be called one Essence and three Persons or three Substances.
CHAPTER LXXIX
This Essence itself is God, who alone is lord and ruler of all.
It appears, then -- nay, it is unhesitatingly declared that what is called God is not nothing; and that to this supreme Essence the name God is properly given. For every one who says that a God exists, whether one or more than one, conceives of him only as of some substance which he believes to be above every nature that is not God, and that he is to be worshipped of men because of his preeminent majesty, and to be appeased for man's own sake because of some imminent necessity.
But what should be so worshipped in accordance with its majesty, and what should be so appeased in behalf of any object, as the supremely good and supremely powerful Spirit, who is Lord of all and who rules all? For, as it is established that through the supreme Good and its supremely wise omnipotence all things were created and live, it is most inconsistent to suppose that the Spirit himself does not rule the beings created by him, or that beings are governed by another less powerful or less good, or by no reason at all, but by the confused flow of events alone. For it is he alone through whom it is well with every creature, and without whom it is well with none, and from whom, and through whom, and in whom, are all things.
Therefore, since he himself alone is not only the beneficent Creator, but the most powerful lord, and most wise ruler of all; it is clear that it is he alone whom every other nature, according to its whole ability, ought to worship in love, and to love in worship; from whom all happiness is to be hoped for; with whom refuge from adversity is to be sought; to whom supplication for all things is to be offered. Truly, therefore, he is not only God, but the only God, ineffably Three and One.
APPENDIX
IN BEHALF OF THE FOOL: AN ANSWER TO THE ARGUMENT OF ANSELM IN THE PROSLOGIUM]/b]
by Gaunilon, a Monk of Marmoutier.
1. If one doubts or denies the existence of a being of such a nature that nothing greater than it can be conceived, he receives this answer:
The existence of this being is proved, in the first place, by the fact that he himself, in his doubt or denial regarding this being, already has it in his understanding; for in hearing it spoken of he understands what is spoken of. It is proved, therefore, by the fact that what he understands must exist not only in his understanding, but in reality also.
And the proof of this is as follows. -- It is a greater thing to exist both in the understanding and in reality than to be in the understanding alone. And if this being is in the understanding alone, whatever has even in the past existed in reality will be greater than this being. And so that which was greater than all beings will be less than some being, and will not be greater than all: which is a manifest contradiction.
And hence, that which is greater than all, already proved to be in the understanding, must exist not only in the understanding, but also in reality: for otherwise it will not be greater than all other beings.
2. The fool might make this reply:
This being is said to be in my understanding already, only because I understand what is said. Now could it not with equal justice be said that I have in my understanding all manner of unreal objects, having absolutely no existence in themselves, because I understand these things if one speaks of them, whatever they may be?
Unless indeed it is shown that this being is of such a character that it cannot be held in concept like all unreal objects, or objects whose existence is uncertain: and hence I am not able to conceive of it when I hear of it, or to hold it in concept; but I must understand it and have it in my understanding; because, it seems, I cannot conceive of it in any other way than by understanding it, that is, by comprehending in my knowledge its existence in reality.
But if this is the case, in the first place there will be no distinction between what has precedence in time -- namely, the having of an object in the understanding -- and what is subsequent in time -- namely, the understanding that an object exists; as in the example of the picture, which exists first in the mind of the painter, and afterwards in his work.
Moreover, the following assertion can hardly be accepted: that this being, when it is spoken of and heard of, cannot be conceived not to exist in the way in which even God can be conceived not to exist. For if this is impossible, what was the object of this argument against one who doubts or denies the existence of such a being?
Finally, that this being so exists that it cannot be perceived by an understanding convinced of its own indubitable existence, unless this being is afterwards conceived of -- this should be proved to me by an indisputable argument, but not by that which you have advanced: namely, that what I understand, when I hear it, already is in my understanding. For thus in my understanding, as I still think, could be all sorts of things whose existence is uncertain, or which do not exist at all, if some one whose words I should understand mentioned them. And so much the more if I should be deceived, as often happens, and believe in them: though I do not yet believe in the being whose existence you would prove.
3. Hence, your example of the painter who already has in his understanding what he is to paint cannot agree with this argument. For the picture, before it is made, is contained in the artificer's art itself; and any such thing, existing in the art of an artificer, is nothing but a part of his understanding itself. A joiner, Saint Augustine says, when he is about to make a box in fact, first has it in his art. The box which is made in fact is not life; but the box which exists in his art is life. For the artificer's soul lives, in which all these things are, before they are produced. Why, then, are these things life in the living soul of the artificer, unless because they are nothing else than the knowledge or understanding of the soul itself?
With the exception, however, of those facts which are known to pertain to the mental nature, whatever, on being heard and thought out by the understanding, is perceived to be real, undoubtedly that real object is one thing, and the understanding itself, by which the object is grasped, is another. Hence, even if it were true that there is a being than which a greater is inconceivable: yet to this being, when heard of and understood, the not yet created picture in the mind of the painter is not analogous.
4. Let us notice also the point touched on above, with regard to this being which is greater than all which can be conceived, and which, it is said, can be none other than God himself. I, so far as actual knowledge of the object, either from its specific or general character, is concerned, am as little able to conceive of this being when I hear of it, or to have it in my understanding, as I am to conceive of or understand God himself: whom, indeed, for this very reason I can conceive not to exist. For I do not know that reality itself which God is, nor can I form a conjecture of that reality from some other like reality. For you yourself assert that that reality is such that there can be nothing else like it.
For, suppose that I should hear something said of a man absolutely unknown to me, of whose very existence I was unaware. Through that special or general knowledge by which I know what man is, or what men are, I could conceive of him also, according to the reality itself, which man is. And yet it would be possible, if the person who told me of him deceived me, that the man himself, of whom I conceived, did not exist ; since that reality according to which I conceived of him, though a no less indisputable fact, was not that man, but any man.
Hence, I am not able, in the way in which I should have this unreal being in concept or in understanding, to have that being of which you speak in concept or in understanding, when I hear the word God or the words, a being greater than all other beings. For I can conceive of the man according to a fact that is real and familiar to me: but of God, or a being greater than all others, I could not conceive at all, except merely according to the word. And an object can hardly or never be conceived according to the word alone.
For when it is so conceived, it is not so much the word itself (which is, indeed, a real thing -- that is, the sound of the letters and syllables) as the signification of the word, when heard, that is conceived. But it is not conceived as by one who knows what is generally signified by the word; by whom, that is, it is conceived according to a reality and in true conception alone. It is conceived as by a man who does not know the object, and conceives of it only in accordance with the movement of his mind produced by hearing the word, the mind attempting to image for itself the signification of the word that is heard. And it would be surprising if in the reality of fact it could ever attain to this.
Thus, it appears, and in no other way, this being is also in my understanding, when I hear and understand a person who says that there is a being greater than all conceivable beings. So much for the assertion that this supreme nature already is in my understanding.
5. But that this being must exist, not only in the understanding but also in reality, is thus proved to me:
If it did not so exist, whatever exists in reality would be greater than it. And so the being which has been already proved to exist in my understanding, will not be greater than all other beings.
I still answer: if it should be said that a being which cannot be even conceived in terms of any fact, is in the understanding, I do not deny that this being is, accordingly, in my understanding. But since through this fact it can in no wise attain to real existence also, I do not yet concede to it that existence at all, until some certain proof of it shall be given.
For he who says that this being exists, because otherwise the being which is greater than all will not be greater than all, does not attend strictly enough to what he is saying. For I do not yet say, no, I even deny or doubt that this being is greater than any real object. Nor do I concede to it any other existence than this (if it should be called existence) which it has when the mind, according to a word merely heard, tries to form the image of an object absolutely unknown to it.
How, then, is the veritable existence of that being proved to me from the assumption, by hypothesis, that it is greater than all other beings? For I should still deny this, or doubt your demonstration of it, to this extent, that I should not admit that this being is in my understanding and concept even in the way in which many objects whose real existence is uncertain and doubtful, are in my understanding and concept. For it should be proved first that this being itself really exists somewhere; and then, from the fact that it is greater than all, we shall not hesitate to infer that it also subsists in itself.
6. For example: it is said that somewhere in the ocean is an island, which, because of the difficulty, or rather the impossibility, of discovering what does not exist, is called the lost island. And they say that this island has an inestimable wealth of all manner of riches and delicacies in greater abundance than is told of the Islands of the Blest; and that having no owner or inhabitant, it is more excellent than all other countries, which are inhabited by mankind, in the abundance with which it is stored.
Now if some one should tell me that there is such an island, I should easily understand his words, in which there is no difficulty. But suppose that he went on to say, as if by a logical inference: "You can no longer doubt that this island which is more excellent than all lands exists somewhere, since you have no doubt that it is in your understanding. And since it is more excellent not to be in the understanding alone, but to exist both in the understanding and in reality, for this reason it must exist. For if it does not exist, any land which really exists will be more excellent than it; and so the island already understood by you to be more excellent will not be more excellent."
If a man should try to prove to me by such reasoning that this island truly exists, and that its existence should no longer be doubted, either I should believe that he was jesting, or I know not which I ought to regard as the greater fool: myself, supposing that I should allow this proof; or him, if he should suppose that he had established with any certainty the existence of this island. For he ought to show first that the hypothetical excellence of this island exists as a real and indubitable fact, and in no wise as any unreal object, or one whose existence is uncertain, in my understanding.
7. This, in the mean time, is the answer the fool could make to the arguments urged against him. When he is assured in the first place that this being is so great that its non-existence is not even conceivable, and that this in turn is proved on no other ground than the fact that otherwise it will not be greater than all things, the fool may make the same answer, and say:
When did I say that any such being exists in reality, that is, a being greater than all others? -- that on this ground it should be proved to me that it also exists in reality to such a degree that it cannot even be conceived not to exist? Whereas in the first place it should be in some way proved that a nature which is higher, that is, greater and better, than all other natures, exists; in order that from this we may then be able to prove all attributes which necessarily the being that is greater and better than all possesses.
Moreover, it is said that the non-existence of this being is inconceivable. It might better be said, perhaps, that its non-existence, or the possibility of its non-existence, is unintelligible. For according to the true meaning of the word, unreal objects are unintelligible. Yet their existence is conceivable in the way in which the fool conceived of the non-existence of God. I am most certainly aware of my own existence; but I know, nevertheless, that my non-existence is possible. As to that supreme being, moreover, which God is, I understand without any doubt both his existence, and the impossibility of his non-existence. Whether, however, so long as I am most positively aware of my existence, I can conceive of my non-existence, I am not sure. But if I can, why can I not conceive of the non-existence of whatever else I know with the same certainty? If, however, I cannot, God will not be the only being of which it can be said, it is impossible to conceive of his non-existence.
8. The other parts of this book are argued with such truth, such brilliancy, such grandeur; and are so replete with usefulness, so fragrant with a certain perfume of devout and holy feeling, that though there are matters in the beginning which, however rightly sensed, are weakly presented, the rest of the work should not be rejected on this account. The rather ought these earlier matters to be reasoned more cogently, and the whole to be received with great respect and honor.
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| Saint Anselm of Canterbury: Proslogium or Discourse on the Existence of God |
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Posted by: Stone - 04-21-2021, 10:04 AM - Forum: Doctors of the Church
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Saint Anselm of Canterbury: Proslogium or Discourse on the Existence of God
PREFACE
In this brief work the author aims at proving in a single argument the existence of God, and whatsoever we believe of God. - The difficulty of the task. - The author writes in the person of one who contemplates God, and seeks to understand what he believes. To this work he had given this title: Faith Seeking Understanding. He finally named it Proslogium, - that is, A Discourse.
AFTER I had published, at the solicitous entreaties of certain brethren, a brief work (the Monologium) as an example of meditation on the grounds of faith, in the person of one who investigates, in a course of silent reasoning with himself, matters of which he is ignorant; considering that this book was knit together by the linking of many arguments, I began to ask myself whether there might be found a single argument which would require no other for its proof than itself alone; and alone would suffice to demonstrate that God truly exists, and that there is a supreme good requiring nothing else, which all other things require for their existence and well-being; and whatever we believe regarding the divine Being.
Although I often and earnestly directed my thought to this end, and at some times that which I sought seemed to be just within my reach, while again it wholly evaded my mental vision, at last in despair I was about to cease, as if from the search for a thing which could not be found. But when I wished to exclude this thought altogether, lest, by busying my mind to no purpose, it should keep me from other thoughts, in which I might be successful; then more and more, though I was unwilling and shunned it, it began to force itself upon me, with a kind of importunity. So, one day, when I was exceedingly wearied with resisting its importunity, in the very conflict of my thoughts, the proof of which I had despaired offered itself, so that I eagerly embraced the thoughts which I was strenuously repelling.
Thinking, therefore, that what I rejoiced to have found, would, if put in writing, be welcome to some readers, of this very matter, and of some others, I have written the following treatise, in the person of one who strives to lift his mind to the contemplation of God, and seeks to understand what he believes. In my judgment, neither this work nor the other, which I mentioned above, deserved to be called a book, or to bear the name of an author; and yet I thought they ought not to be sent forth without some title by which they might, in some sort, invite one into whose hands they fell to their perusal. I accordingly gave each a title, that the first might be known as, An Example of Meditation on the Grounds of Faith, and its sequel as, Faith Seeking Understanding. But, after, both had been copied by many under these titles, many urged me, and especially Hugo, the reverend Archbishop of Lyons, who discharges the apostolic office in Gaul, who instructed me to this effect on his apostolic authority - to prefix my name to these writings. And that this might be done more fitly, I named the first, Monologium, that is, A Soliloquy; but the second, Proslogium, that is, A Discourse.
CHAPTER I
Exhortation of the mind to the contemplation of God. - It casts aside cares, and excludes all thoughts save that of God, that it may seek Him. Man was created to see God. Man by sin lost the blessedness for which he was made, and found the misery for which he was not made. He did not keep this good when he could keep it easily. Without God it is ill with us. Our labors and attempts are in vain without God. Man cannot seek God, unless God himself teaches him; nor find him, unless he reveals himself. God created man in his image, that he might be mindful of him, think of him, and love him. The believer does not seek to understand, that he may believe, but he believes that he may understand: for unless he believed he would not understand.
UP now, slight man! flee, for a little while, thy occupations; hide thyself, for a time, from thy disturbing thoughts. Cast aside, now, thy burdensome cares, and put away thy toilsome business. Yield room for some little time to God; and rest for a little time in him. Enter the inner chamber of thy mind; shut out all thoughts save that of God, and such as can aid thee in seeking him; close thy door and seek him. Speak now, my whole heart! speak now to God, saying, I seek thy face; thy face, Lord, will I seek (Psalms xxvii. 8). And come thou now, O Lord my God, teach my heart where and how it may seek thee, where and how it may find thee.
Lord, if thou art not here, where shall I seek thee, being absent? But if thou art everywhere, why do I not see thee present? Truly thou dwellest in unapproachable light. But where is unapproachable light, or how shall I come to it? Or who shall lead me to that light and into it, that I may see thee in it? Again, by what marks, under what form, shall I seek thee? I have never seen thee, O Lord, my God; I do not know thy form. What, O most high Lord, shall this man do, an exile far from thee? What shall thy servant do, anxious in his love of thee, and cast out afar from thy face? He pants to see thee, and thy face is too far from him. He longs to come to thee, and thy dwelling-place is inaccessible. He is eager to find thee, and knows not thy place. He desires to seek thee, and does not know thy face. Lord, thou art my God, and thou art my Lord, and never have I seen thee. It is thou that hast made me, and hast made me anew, and hast bestowed upon me all the blessing I enjoy; and not yet do I know thee. Finally, I was created to see thee, and not yet have I done that for which I was made.
O wretched lot of man, when he hath lost that for which he was made! O hard and terrible fate! Alas, what has he lost, and what has he found? What has departed, and what remains? He has lost the blessedness for which he was made, and has found the misery for which he was not made. That has departed without which nothing is happy, and that remains which, in itself, is only miserable. Man once did eat the bread of angels, for which he hungers now; he eateth now the bread of sorrows, of which he knew not then. Alas! for the mourning of all mankind, for the universal lamentation of the sons of Hades! He choked with satiety, we sigh with hunger. He abounded, we beg. He possessed in happiness, and miserably forsook his possession; we suffer want in unhappiness, and feel a miserable longing, and alas! we remain empty.
Why did he not keep for us, when he could so easily, that whose lack we should feel so heavily? Why did he shut us away from the light, and cover us over with darkness? With what purpose did he rob us of life, and inflict death upon us? Wretches that we are, whence have we been driven out; whither are we driven on? Whence hurled? Whither consigned to ruin? From a native country into exile, from the vision of God into our present blindness, from the joy of immortality into the bitterness and horror of death. Miserable exchange of how great a good, for how great an evil! Heavy loss, heavy grief, heavy all our fate!
But alas! wretched that I am, one of the sons of Eve, far removed from God! What have I undertaken? What have I accomplished? Whither was I striving? How far have I come? To what did I aspire? Amid what thoughts am I sighing? I sought blessings, and lo! confusion. I strove toward God, and I stumbled on myself. I sought calm in privacy, and I found tribulation and grief, in my inmost thoughts. I wished to smile in the joy of my mind, and I am compelled to frown by the sorrow of my heart. Gladness was hoped for, and lo! a source of frequent sighs!
And thou too, O Lord, how long? How long, O Lord, dost thou forget us; how long dost thou turn thy face from us? When wilt thou look upon us, and hear us? When wilt thou enlighten our eyes, and show us thy face? When wilt thou restore thyself to us? Look upon us, Lord; hear us, enlighten us, reveal thyself to us. Restore thyself to us, that it may be well with us, - thyself, without whom it is so ill with us. Pity our toilings and strivings toward thee since we can do nothing without thee. Thou dost invite us; do thou help us. I beseech thee, O Lord, that I may not lose hope in sighs, but may breathe anew in hope. Lord, my heart is made bitter by its desolation; sweeten thou it, I beseech thee, with thy consolation. Lord, in hunger I began to seek thee; I beseech thee that I may not cease to hunger for thee. In hunger I have come to thee; let me not go unfed. I have come in poverty to the Rich, in misery to the Compassionate; let me not return empty and despised. And if, before I eat, I sigh, grant, even after sighs, that which I may eat. Lord, I am bowed down and can only look downward; raise me up that I may look upward. My iniquities have gone over my head; they overwhelm me; and, like a heavy load, they weigh me down. Free me from them; unburden me, that the pit of iniquities may not close over me.
Be it mine to look up to thy light, even from afar, even from the depths. Teach me to seek thee, and reveal thyself to me, when I seek thee, for I cannot seek thee, except thou teach me, nor find thee, except thou reveal thyself. Let me seek thee in longing, let me long for thee in seeking; let me find thee in love, and love thee in finding. Lord, I acknowledge and I thank thee that thou hast created me in this thine image, in order that I may be mindful of thee, may conceive of thee, and love thee; but that image has been so consumed and wasted away by vices, and obscured by the smoke of wrong-doing, that it cannot achieve that for which it was made, except thou renew it, and create it anew. I do not endeavor, O Lord, to penetrate thy sublimity, for in no wise do I compare my understanding with that; but I long to understand in some degree thy truth, which my heart believes and loves. For I do not seek to understand that I may believe, but I believe in order to understand. For this also I believe, - that unless I believed, I should not understand.
CHAPTER II
Truly there is a God, although the fool hath said in his heart, There is no God.
AND so, Lord, do thou, who dost give understanding to faith, give me, so far as thou knowest it to be profitable, to understand that thou art as we believe; and that thou art that which we believe. And indeed, we believe that thou art a being than which nothing greater can be conceived. Or is there no such nature, since the fool hath said in his heart, there is no God? (Psalms xiv. 1). But, at any rate, this very fool, when he hears of this being of which I speak - a being than which nothing greater can be conceived - understands what he hears, and what he understands is in his understanding; although he does not understand it to exist.
For, it is one thing for an object to be in the understanding, and another to understand that the object exists. When a painter first conceives of what he will afterwards perform, he has it in his understanding, but he does not yet understand it to be, because he has not yet performed it. But after he has made the painting, he both has it in his understanding, and he understands that it exists, because he has made it.
Hence, even the fool is convinced that something exists in the understanding, at least, than which nothing greater can be conceived. For, when he hears of this, he understands it. And whatever is understood, exists in the understanding. And assuredly that, than which nothing greater can be conceived, cannot exist in the understanding alone. For, suppose it exists in the understanding alone: then it can be conceived to exist in reality; which is greater.
Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conceived, is one, than which a greater can be conceived. But obviously this is impossible. Hence, there is doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.
CHAPTER III
God cannot be conceived not to exist. - God is that, than which nothing greater can be conceived. - That which can be conceived not to exist is not God.
AND it assuredly exists so truly, that it cannot be conceived not to exist. For, it is possible to conceive of a being which cannot be conceived not to exist; and this is greater than one which can be conceived not to exist. Hence, if that, than which nothing greater can be conceived, can be conceived not to exist, it is not that, than which nothing greater can be conceived. But this is an irreconcilable contradiction. There is, then, so truly a being than which nothing greater can be conceived to exist, that it cannot even be conceived not to exist;. and this being thou art, O Lord, our God.
So truly, therefore, dost thou exist, O Lord, my God, that thou canst not be conceived not to exist; and rightly. For, if a mind could conceive of a being better than thee, the creature would rise above the Creator; and this is most absurd. And, indeed, whatever else there is, except thee alone, can be conceived not to exist. To thee alone, therefore, it belongs to exist more truly than all other beings, and hence in a higher degree than all others. For, whatever else exists does not exist so truly, and hence in a less degree it belongs to it to exist. Why, then, has the fool said in his heart, there is no God (Psalms xiv. 1), since it is so evident, to a rational mind, that thou dost exist in the highest degree of all? Why, except that he is dull and a fool?
CHAPTER IV
How the fool has said in his heart what cannot be conceived. - A thing may be conceived in two ways: (1) when the word signifying it is conceived; (2) when the thing itself is understood As far as the word goes, God can be conceived not to exist; in reality he cannot.
BUT how has the fool said in his heart what he could not conceive; or how is it that he could not conceive what he said in his heart? since it is the same to say in the heart, and to conceive.
But, if really, nay, since really, he both conceived, because he said in his heart; and did not say in his heart, because he could not conceive; there is more than one way in which a thing is said in the heart or conceived. For, in one sense, an object is conceived, when the word signifying it is conceived; and in another, when the very entity, which the object is, is understood.
In the former sense, then, God can be conceived not to exist; but in the latter, not at all. For no one who understands what fire and water are can conceive fire to be water, in accordance with the nature of the facts themselves, although this is possible according to the words. So, then, no one who understands what God is can conceive that God does not exist; although he says these words in his heart, either without any or with some foreign, signification. For, God is that than which a greater cannot be conceived. And he who thoroughly understands this, assuredly understands that this being so truly exists, that not even in concept can it be non-existent. Therefore, he who understands that God so exists, cannot conceive that he does not exist.
I thank thee, gracious Lord, I thank thee; because what I formerly believed by thy bounty, I now so understand by thine illumination, that if I were unwilling to believe that thou dost exist, I should not be able not to understand this to be true.
CHAPTER V
God is whatever it is better to be than not to be; and he, as the only self-existent being, creates all things from nothing.
WHAT art thou, then, Lord God, than whom nothing greater can be conceived? But what art thou, except that which, as the highest of all beings, alone exists through itself, and creates all other things from nothing? For, whatever is not this is less than a thing which can be conceived of. But this cannot be conceived of thee. What good, therefore, does the supreme Good lack, through which every good is? Therefore, thou art just, truthful, blessed, and whatever it is better to be than not to be. For it is better to be just than not just; better to be blessed than not blessed.
CHAPTER VI
How God is sensible (sensibilis) although he is not a body. - God is sensible, omnipotent, compassionate, passionless; for it is better to be these than not be. He who in any way knows, is not improperly said in some sort to feel.
BUT, although it is better for thee to be sensible, omnipotent, compassionate, passionless, than not to be these things; how art thou sensible, if thou art not a body; or omnipotent, if thou hast not all powers; or at once compassionate and passionless? For, if only corporeal things are sensible, since the senses encompass a body and are in a body, how art thou sensible, although thou art not a body, but a supreme Spirit, who is superior to body? But, if feeling is only cognition, or for the sake of cognition, - for he who feels obtains knowledge in accordance with the proper functions of his senses; as through sight, of colors; through taste, of flavors, - whatever in any way cognises is not inappropriately said, in some sort, to feel.
Therefore, O Lord, although thou art not a body yet thou art truly sensible in the highest degree in respect of this, that thou dost cognise all things in the highest degree; and not as an animal cognises, through a corporeal sense.
CHAPTER VII
How he is omnipotent, although there are many things of which he is not capable. - To be capable of being corrupted, or of lying, is not power, but impotence. God can do nothing by virtue of impotence, and nothing has power against him.
BUT how art thou omnipotent, if thou art not capable of all things? Or, if thou canst not be corrupted, and canst not lie, nor make what is true, false - as, for example, if thou sbouldst make what has been done not to have been done, and the like. - how art thou capable of all things? Or else to be capable of these things is not power, but impotence. For, he who is capable of these things is capable of what is not for his good, and of what he ought not to do; and the more capable of them he is, the more power have adversity and perversity against him; and the less has he himself against these.
He, then, who is thus capable is so not by power, but by impotence. For, he is not said to be able because he is able of himself, but because his impotence gives something else power over him. Or, by a figure of speech, just as many words are improperly applied, as when we use "to be" for "not to be," and "to do" for what is really not to do,"or to do nothing." For, often we say to a man who denies the existence of something: "It is as you say it to be," though it might seem more proper to say, "It is not, as you say it is not." In the same way, we say, "This man sits just as that man does," or, "This man rests just as that man does"; although to sit is not to do anything, and to rest is to do nothing.
So, then, when one is said to have the power of doing or experiencing what is not for his good, or what he ought not to do, impotence is understood in the word power. For, the more he possesses this power, the more powerful are adversity and perversity against him, and the more powerless is he against them.
Therefore, O Lord, our God, the more truly art thou omnipotent, since thou art capable of nothing through impotence, and nothing has power against thee.
CHAPTER VIII
How he is compassionate and passionless. God is compassionate, in terms of our experience, because we experience the effect of compassion. God is not compassionate, in terms of his own being, because he does not experience the feeling (affectus) of compassion.
BUT how art thou compassionate, and, at the same time, passionless? For, if thou art passionless, thou dost not feel sympathy; and if thou dost not feel sympathy, thy heart is not wretched from sympathy for the wretched ; but this it is to be compassionate. But if thou art not compassionate, whence cometh so great consolation to the wretched? How, then, art thou compassionate and not compassionate, O Lord, unless because thou art compassionate in terms of our experience, and not compassionate in terms of thy being.
Truly, thou art so in terms of our experience, but thou art not so in terms of thine own. For, when thou beholdest us in our wretchedness, we experience the effect of compassion, but thou dost not experience the feeling. Therefore, thou art both compassionate, because thou dost save the wretched, and spare those who sin against thee; and not compassionate because thou art affected by no sympathy for wretchedness.
CHAPTER IX
How the all-just and supremely just God spares the wicked, and justly pities the wicked. He is better who is good to the righteous and the wicked than he who is good to the righteous alone. Although God is supremely just, the source of his compassion is hidden. God is supremely compassionate, because he is supremely just. He saveth the just, because justice goes with them; he frees sinners by the authority of justice. God spares the wicked out of justice; for it is just that God, than whom none is better or more powerful, should be good even to the wicked, and should make the wicked good. If God ought not to pity, he pities unjustly. But this it is impious to suppose. Therefore, God justly pities.
BUT how dost thou spare the wicked, if thou art all just and supremely just? For how, being all just and supremely just, dost thou aught that is not just? Or, what justice is that to give him who merits eternal death everlasting life? How, then, gracious Lord, good to the righteous and the wicked, canst thou save the wicked, if this is not just, and thou dost not aught that is not just? Or, since thy goodness is incomprehensible, is this hidden in the unapproachable light wherein thou dwellest? Truly, in the deepest and most secret parts of thy goodness is hidden the fountain whence the stream of thy compassion flows.
For thou art all just and supremely just, yet thou art kind even to the wicked, even because thou art all supremely good. For thou wouldst be less good if thou wert not kind to any wicked being. For, he who is good, both to the righteous and the wicked, is better than he who is good to the wicked alone; and he who is good to the wicked, both by punishing and sparing them, is better than he who is good by punishing them alone. Therefore, thou art compassionate, because thou art all supremely good. And, although it appears why thou dost reward the good with goods and the evil with evils; yet this, at least, is most wonderful, why thou, the all and supremely just, who lackest nothing, bestowest goods on the wicked and on those who are guilty toward thee.
The depth of thy goodness, O God! The source of thy compassion appears, and yet is not clearly seen! We see whence the river flows, but the spring whence it arises is not seen. For, it is from the abundance of thy goodness that thou art good to those who sin against thee; and in the depth of thy goodness is hidden the reason for this kindness.
For, although thou dost reward the good with goods and the evil with evils, out of goodness, yet this the concept of justice seems to demand. But, when thou dost bestow goods on the evil, and it is known that the supremely Good hath willed to do this, we wonder why the supremely just has been able to will this.
O compassion, from what abundant sweetness and what sweet abundance dost thou well forth to us! O boundless goodness of God how passionately should sinners love thee! For thou savest the just, because justice goeth with them; but sinners thou dost free by the authority of justice. Those by the help of their deserts; these, although their deserts oppose. Those by acknowledging the goods thou hast granted; these by pardoning the evils thou hatest. O boundless goodness, which dost so exceed all understanding, let that compassion come upon me, which proceeds from thy so great abundance! Let it flow upon me, for it wells forth from thee. Spare, in mercy; avenge not, in justice.
For, though it is hard to understand how thy compassion is not inconsistent with thy justice; yet we must believe that it does not oppose justice at all, because it flows from goodness, which is no goodness without justice; nay, that it is in true harmony with justice. For, if thou art compassionate only because thou art supremely good, and supremely good only because thou art supremely just, truly thou art compassionate even because thou art supremely just. Help me, just and compassionate God, whose light seek; help me to understand what I say.
Truly, then, thou art compassionate even because thou art just. Is, then, thy compassion born of thy justice? And dost thou spare the wicked, therefore, out of justice? If this is true, my Lord, if this is true, teach me how it is. Is it because it is just, that thou shouldst be so good that thou canst not be conceived better; and that thou shouldst work so powerfully that thou canst not be conceived more powerful? For what can be more just than this? Assuredly it could not be that thou shouldst be good only by requiting (retribuendo) and not by sparing, and that thou shouldst make good only those who are not good, and not the wicked also. In this way, therefore, it is just that thou shouldst spare the wicked, and make good souls of evil.
Finally, what is not done justly ought not to be done; and what ought not to be done is done unjustly. If, then, thou dost not justly pity the wicked, thou oughtest not to pity them. And, if thou oughtest not to pity them, thou pityest them unjustly. And if it is impious to suppose this, it is right to believe that thou justly pityest the wicked.
CHAPTER X
How he justly punishes and justly spares the wicked. - God, in sparing the wicked, is just, according to his own nature because he does what is consistent with his goodness; but he is not just, according to our nature, because he does not inflict the punishment deserved.
BUT it is also just that thou shouldst punish the wicked. For what is more just than that the good should receive goods, and the evil, evils? How, then, is it just that thou shouldst punish the wicked, and, at the same time, spare the wicked? Or, in one way, dost thou justly punish, and, in another, justly spare them? For, when thou punishest the wicked, it is just, because it is consistent with their deserts; and when, on the other hand, thou sparest the wicked, it is just, not because it is compatible with their deserts, but because it is compatible with thy goodness.
For, in sparing the wicked, thou art as just, according to thy nature, but not according to ours, as thou art compassionate, according to our nature, and not according to thine; seeing that, as in saving us, whom it would be just for thee to destroy, thou art compassionate, not because thou feelest an affection (affectum), but because we feel the effect (effectum); so thou art just, not because thou requitest us as we deserve, but because thou dost that which becomes thee as the supremely good Being. In this way, therefore, without contradiction thou dost justly punish and justly spare.
CHAPTER XI
How all the ways of God are compassion and truth; and yet God is just in all his ways. - We cannot comprehend why, of the wicked, he saves these rather than those, through his supreme goodness: and condemns those rather than these, through his supreme justice.
BUT, is there any reason why it is not also just, according to thy nature, O Lord, that thou shouldst punish the wicked? Surely it is just that thou shouldst be so just that thou canst not be conceived more just; and this thou wouldst in no wise be if thou didst only render goods to the good, and not evils to the evil. For, he who requiteth both good and evil according to their deserts is more just than he who so requites the good alone. It is, therefore, just, according to thy nature, O just and gracious God, both when thou dost punish and when thou sparest.
Truly, then, all the paths of the Lord are mercy and truth (Psalms xxv. 10); and yet the Lord is righteous in all his ways (Psalms cxlv. 17). And assuredly without inconsistency: For, it is not just that those whom thou dost will to punish should be saved, and that those whom thou dost will to spare should be condemned. For that alone is just which thou dost will; and that alone unjust which thou dost not will. So, then, thy compassion is born of thy justice.
For it is just that thou shouldst be so good that thou art good in sparing also; and this may be the reason why the supremely Just can will goods for the evil. But if it can be comprehended in any way why thou canst will to save the wicked, yet by no consideration can we comprehend why, of those who are alike wicked, thou savest some rather than others, through supreme goodness; and why thou dost condemn the latter rather than the former, through supreme justice.
So, then, thou art truly sensible (sensibilis), omnipotent, compassionate, and passionless, as thou art living, wise, good, blessed, eternal: and whatever it is better to be than not to be.
CHAPTER XII
God is the very life whereby he lives; and so of other like attributes.
BUT undoubtedly, whatever thou art, thou art through nothing else than thyself. Therefore, thou art the very life whereby thou livest; and the wisdom wherewith thou art wise; and the very goodness whereby thou art good to the righteous and the wicked; and so of other like attributes.
CHAPTER XIII
How he alone is uncircumscribed and eternal, although other spirits are uncircumscribed and eternal. - No place and time contain God. But he is himself everywhere and always. He alone not only does not cease to be, but also does not begin to be.
BUT everything that is in any way bounded by place or time is less than that which no law of place or time limits. Since, then, nothing is greater than thou, no place or time contains thee; but thou art everywhere and always. And since this can be said of thee alone, thou alone art uncircumscribed and eternal.How is it, then, that other spirits also are said to be uncircumscribed and eternal?
Assuredly thou art alone eternal; for thou alone among all beings not only dost not cease to be but also dost not begin to be.
But how art thou alone uncircumscribed? Is it that a created spirit, when compared with thee is circumscribed, but when compared with matter, uncircumscribed? For altogether circumscribed is that which, when it is wholly in one place, cannot at the same time be in another. And this is seen to be true of corporeal things alone. But uncircumscribed is that which is, as a whole, at the same time everywhere. And this is understood to be true of thee alone. But circumscribed, and, at the same time, uncircumscribed is that which, when it is anywhere as a whole, can at the same time be somewhere else as a whole, and yet not everywhere. And this is recognised as true of created spirits. For, if the soul were not as a whole in the separate members of the body, it would not feel as a whole in the separate members. Therefore, thou, Lord, art peculiarly uncircumscribed and eternal; and yet other spirits also are uncircumscribed and eternal.
CHAPTER XIV
How and why God is seen and yet not seen by those who seek him.
HAST thou found what thou didst seek, my soul? Thou didst seek God. Thou hast found him to be a being which is the highest of all beings, a being than which nothing better can be conceived; that this being is life itself, light, wisdom, goodness, eternal blessedness and blessed eternity; and that it is every where and always.
For, if thou hast not found thy God, how is he this being which thou hast found, and which thou hast conceived him to be, with so certain truth and so true certainty? But, if thou hast found him, why is it that thou dost not feel thou hast found him? Why, O Lord, our God, does not my soul feel thee, if it hath found thee? Or, has it not found him whom it found to be light and truth? For how did it understand this, except by seeing light and truth? Or, could it understand anything at all of thee, except through thy light and thy truth?
Hence, if it has seen light and truth, it has seen thee; if it has not seen thee, it has not seen light and truth. Or, is what it has seen both light and truth; and still it has not yet seen thee, because it has seen thee only in part, but has not seen thee as thou art? Lord my God, my creator and renewer, speak to the desire of my soul, what thou art other than it hath seen, that it may clearly see what it desires. It strains to see thee more; and sees nothing beyond this which it hath seen, except darkness. Nay, it does not see darkness, of which-there is none in thee; but it sees that it cannot see farther, because of its own darkness.
Why is this, Lord, why is this? Is the eye of the soul darkened by its infirmity, or dazzled by thy glory? Surely it is both darkened in itself, and dazzled by thee. Doubtless it is both obscured by its own insignificance, and overwhelmed by thy infinity. Truly, it is both contracted by its own narrowness and overcome by thy greatness.
For how great is that light from which shines every truth that gives light to the rational mind? How great is that truth in which is everything that is true, and outside which is only nothingness and the false? How boundless is the truth which sees at one glance whatsoever has been made, and by whom, and through whom, and how it has been made from nothing? What purity, what certainty, what splendor where it is? Assuredly more than a creature can conceive.
CHAPTER XV
He is greater than can be conceived.
THEREFORE, O Lord, thou art not only that than which a greater cannot be conceived, but thou art a being greater than can be conceived. For, since it can be conceived that there is such a being, if thou art not this very being, a greater than thou can be conceived. But this is impossible.
CHAPTER XVI
This is the unapproachable light wherein he dwells.
TRULY, O Lord, this is ihe unapproachable light in which thou dwellest; for truly there is nothing else which can penetrate this light, that it may see thee there. Truly, I see it not, because it is too bright for me. And yet, whatsoever I see, I see through it, as the weak eye sees what it sees through the light of the sun, which in the sun itself it cannot look upon. My understanding cannot reach that light, for it shines too bright. It does not comprehend it, nor does the eye of my soul endure to gaze upon it long. It is dazzled by the brightness, it is overcome by the greatness, it is overwhelmed by the infinity, it is dazed by the largeness, of the light.
O supreme and unapproachable light! O whole and blessed truth, how far art thou from me, who am so near to thee! How far removed art thou from my vision, though I am so near to thine! Everywhere thou art wholly present, and I see thee not. In thee I move, and in thee I have my being; and I cannot come to thee. Thou art within me, and about me, and I feel thee not.
CHAPTER XVII
In God is harmony, fragrance, sweetness, pleasantness to the touch, beauty, after his ineffable manner.
STILL thou art hidden, O Lord, from my soul in thy light and thy blessedness; and therefore my soul still walks in its darkness and wretchedness. For it looks, and does not see thy beauty. It hearkens, and does not hear thy harmony. It smells, and does not perceive thy fragrance. It tastes, and does not recognize thy sweetness. It touches, and does not feel thy pleasantness. For thou hast these attributes in thyself, Lord God, after thine ineffable manner, who hast given them to objects created by thee, after their sensible manner; but the sinful senses of my soul have grown rigid and dull, and have been obstructed by their long listlessness.
CHAPTER XVIII
God is life, wisdom, eternity, and every true good. - Whatever is composed of parts is not wholly one; it is capable, either in fact or in concept, of dissolution. In God wisdom, eternity, etc., are not parts, but one, and the very whole which God is, or unity itself, not even in concept divisible.
AND lo, again confusion; lo, again grief and mourning meet him who seeks for joy and gladness. My soul now hoped for satisfaction; and lo, again it is overwhelmed with need. I desired now to feast, and lo, I hunger more. I tried to rise to the light of God, and I have fallen back into my darkness. Nay, not only have I fallen into it, but I feel that I am enveloped in it. I fell before my mother conceived me. Truly, in darkness I was conceived, and in the cover of darkness I was born. Truly, in him we all fell, in whom we all sinned. In him we all lost, who kept easily, and wickedly lost to himself and to us that which when we wish to seek it, we do not know; when we seek it, we do not find; when we find, it is not that which we seek.
Do thou help me for thy goodness' sake! Lord, I sought thy face; thy face, Lord, will I seek; hide not thy face far from me (Psalms xxvii. 8). Free me from myself toward thee. Cleanse, heal, sharpen, enlighten the eye of my mind, that it may behold thee. Let my soul recover its strength, and with all its understanding let it strive toward thee, O Lord. What art thou, Lord, what art thou? What shall my heart conceive thee to be?
Assuredly thou art life, thou art wisdom, thou art truth, thou art goodness, thou art blessedness, thou art eternity, and thou art every true good. Many are these attributes: my straitened understanding cannot see so many at one view, that it may be gladdened by all at once. How, then, O Lord, art thou all these things? Are they parts of thee, or is each one of these rather the whole, which thou art? For, whatever is composed of parts is not altogether one, but is in some sort plural, and diverse from itself; and either in fact or in concept is capable of dissolution.
But these things are alien to thee, than whom nothing better can be conceived of. Hence, there are no parts in thee, Lord, nor art thou more than one. But thou art so truly a unitary being, and so identical with thyself, that in no respect art thou unlike thyself; rather thou art unity itself, indivisible by any conception. Therefore, life and wisdom and the rest are not parts of thee, but all are one; and each of these is the whole, which thou art, and which all the rest are.
In this way, then, it appears that thou hast no parts, and that thy eternity, which thou art, is nowhere and never a part of thee or of thy eternity. But everywhere thou art as a whole, and thy eternity exists as a whole forever.
CHAPTER XIX
He does not exist in place or time, but all things exist in him.
BUT if through thine eternity thou hast been, and art, and wilt be; and to have been is not to be destined to be; and to be is not to have been, or to be destined to be; how does thine eternity exist as a whole forever? Or is it true that nothing of thy eternity passes away, so that it is not now; and that nothing of it is destined to be, as if it were not yet?
Thou wast not, then, yesterday, nor wilt thou be to-morrow; but yesterday and to-day and to-morrow thou art; or, rather, neither yesterday nor to-day nor to-morrow thou art; but simply, thou art, outside all time. For yesterday and to-day and to-morrow have no existence, except in time; but thou, although nothing exists without thee, nevertheless dost not exist in space or time, but all things exist in thee. For nothing contains thee, but thou containest all.
CHAPTER XX
He exists before all things and transcends all things, even the eternal things. - Tbe eternity of God is present as a whole with him; while other things have not yet that part of their eternity which is still to be, and have no longer that part which is past.
HENCE, thou dost permeate and embrace all things. Thou art before all, and dost transcend all. And, of a surety, thou art before all; for before they were made, thou art. But how dost thou transcend all? In what way dost thou transcend those beings which will have no end? Is it because they cannot exist at all without thee; while thou art in no wise less, if they should return to nothingness? For so, in a certain sense, thou dost transcend them. Or, is it also because they can be conceived to have an end; but thou by no means? For so they actually have an end, in a certain sense; but thou, in no sense. And certainly, what in no sense has an end transcends what is ended in any sense. Or, in this way also dost thou transcend all things, even the eternal, because thy eternity and theirs is present as a whole with thee; while they have not yet that part of their eternity which is to come, just as they no longer have that part which is past? For so thou dost ever transcend them, since thou art ever present with thyself, and since that to which they have not yet come is ever present with thee.
CHAPTER XXI
Is this the age of the age, or ages of ages? - The eternity of God contains the ages of time themselves, and can be called the age of the age or ages of ages.
Is this, then, the age of the age, or ages of ages? For, as an age of time contains all temporal things, so thy eternity contains even the ages of time themselves. And these are indeed an age, because of their indivisible unity; but ages, because of their endless immeasurability. And, although thou art so great, O Lord, that all things are full of thee, and exist in thee; yet thou art so without all space, that neither midst, nor half, nor any part, is in thee.
CHAPTER XXII
He alone is what he is and who be is. - All things need God for their being and their well-being.
THEREFORE, thou alone, O Lord, art what thou art; and thou art he who thou art. For, what is one thing in the whole and another in the parts, and in which there is any mutable element, is not altogether what it is. And what begins from non-existence, and can be conceived not to exist, and unless it subsists through something else, returns to non-existence; and what has a past existence, which is no longer, or a future existence, which is not yet, - this does not properly and absolutely exist.
But thou art what thou art, because, whatever thou art at any time, or in any way, thou art as a whole and forever. And thou art he who thou art, properly and simply; for thou hast neither a past existence nor a future, but only a present existence; nor canst thou be conceived as at any time non-existent. But thou art life, and light, and wisdom, and blessedness, and many goods of this nature. And yet thou art only one supreme good; thou art all-sufficient to thyself, and needest none; and thou art he whom all things need for their existence and wellbeing.
CHAPTER XXIII
This good is equally Father, and Son, and Holy Spirit. And this is a single, necessary Being, which is every good, and wholly good, and the only good. - Since the Word is true, and is truth itself, there is nothing in the Father, who utters it, which is not accomplished in the Word by which he expresses himself. Neither is the love which proceeds from Father and Son unequal to the Father or the Son, for Father and Son love themselves and one another in the same degree in which what they are is good. Of supreme simplicity nothing can be born, and from it nothing can proceed, except that which is this, of which it is born, or from which it proceeds.
THIS good thou art, thou, God the Father; this is thy Word, that is, thy Son. For nothing, other than what thou art, or greater or less than thou, can be in the Word by which thou dost express thyself; for the Word is true, as thou art truthful. And, hence, it is truth itself, just as thou art; no other truth than thou; and thou art of so simple a nature, that of thee nothing can be born other than what thou art. This very good is the one love common to thee and to thy Son, that is, the Holy Spirit proceeding from both. For this love is not unequal to thee or to thy Son; seeing that thou dost love thyself and him, and he, thee and himself, to the whole extent of thy being and his. Nor is there aught else proceeding from thee and from him, which is not unequal to thee and to him. Nor can anything proceed from the supreme simplicity, other than what this, from which it proceeds, is.
But what each is, separately, this is all the Trinity at once, Father, Son, and Holy Spirit; seeing that each separately is none other than the supremely simple unity, and the supremely unitary simplicity which can neither be multiplied nor varied. Moreover, there is a single necessary Being. Now, this is that single, necessary Being, in which is every good; nay, which is every good, and a single entire good, and the only good.
CHAPTER XXIV
Conjecture as to the character and the magnitude of this good. - If the created life is good, how good is the creative life!
AND now, my soul, arouse and lift up all thy understanding, and conceive, so far as thou canst, of what character and how great is that good! For, if individual goods are delectable, conceive in earnestness how delectable is that good which contains the pleasantness of all goods; and not such as we have experienced in created objects, but as different as the Creator from the creature. For, if the created life is good, how good is the creative life! If the salvation given is delightful, how delightful is the salvation which has given all salvation! If wisdom in the knowledge of the created world is lovely, how lovely is the wisdom which has created all things from nothing! Finally, if there are many great delights in delectable things, what and how great is the delight in him who has made these delectable things.
CHAPTER XXV
What goods and how great, belong to those who enjoy this good. - Joy is multiplied in the blessed from the blessedness and joy of others.
WHO shall enjoy this good? And what shall belong to him, and what shall not belong to him? At any rate, whatever he shall wish shall be his, and whatever he shall not wish shall not be his. For, these goods of body and soul will be such as eye hath not seen nor ear heard, neither has the heart of man conceived (Isaiah lxiv. 4; I Corinthians ii. 9).
Why, then, dost thou wander abroad, slight man, in thy search for the goods of thy soul and thy body? Love the one good in which are all goods, and it sufficeth. Desire the simple good which is every good, and it is enough. For, what dost thou love, my flesh? What dost thou desire, my soul? There, there is whatever ye love, whatever ye desire.
If beauty delights thee, there shall the righteous shine forth as the sun (Matthew xiii. 43). If swiftness or endurance, or freedom of body, which naught can withstand, delight thee, they shall be as angels of God, - because it is sown a natural body; it is raised a spiritual body (I Corinthians xv. 44) - in power certainly, though not in nature. If it is a long and sound life that pleases thee, there a healthful eternity is, and an eternal health. For the righteous shall live for ever (Wisdom v. 15), and the salvation of the righteous is of the Lord (Psalms xxxvii. 39). If it is satisfaction of hunger, they shall be satisfied when the glory of the Lord hath appeared (Psalms xvii. 15). If it is quenching of thirst, they shall be abundantly satisfied with the fatness of thy house (Psalms xxxvi. 8). If it is melody, there the choirs of angels sing forever, before God. If it is any not impure, but pure, pleasure, thou shalt make them drink of the river of thy pleasures, O God (Psalms xxxvi. 8).
If it is wisdom that delights thee, the very wisdom of God will reveal itself to them. If friendship, they shall love God more than themselves, and one another as themselves. And God shall love them more than they themselves; for they love him, and themselves, and one another, through him, and he, himself and them, through himself. If concord, they shall all have a single will.
If power, they shall have all power to fulfil their will, as God to fulfil his. For, as God will have power to do what he wills, through himself, so they will have power, through him, to do what they will. For, as they will not will aught else than he, he shall will whatever they will; and what he shall will cannot fail to be. If honor and riches, God shall make his good and faithful servants rulers over many things (Luke xii. 42); nay, they shall be called sons of God, and gods; and where his Son shall be, there they shall be also, heirs indeed of God, and joint-heirs with Christ (Romans viii. 17).
If true security delights thee, undoubtedly they shall be as sure that those goods, or rather that good, will never and in no wise fail them; as they shall be sure that they will not lose it of their own accord; and that God, who loves them, will not take it away from those who love him against their will; and that nothing more powerful than God will separate him from them against his will and theirs.
But what, or how great, is the joy, where such and so great is the good! Heart of man, needy heart, heart acquainted with sorrows, nay, overwhelmed with sorrows, how greatly wouldst thou rejoice, if thou didst abound in all these things! Ask thy inmost mind whether it could contain its joy over so great a blessedness of its own.
Yet assuredly, if any other whom thou didst love altogether as thyself possessed the same blessedness, thy joy would be doubled, because thou wouldst rejoice not less for him than for thyself. But, if two, or three, or many more, had the same joy, thou wouldst rejoice as much for each one as for thyself, if thou didst love each as thyself. Hence, in that perfect love of innumerable blessed angels and sainted men, where none shall love another less than himself, every one shall rejoice for each of the others as for himself.
If, then, the heart of man will scarce contain his joy over his own so great good, how shall it contain so many and so great joys? And doubtless, seeing that every one loves another so far as he rejoices in the other's good, and as, in that perfect felicity, each one should love God beyond compare, more than himself and all the others with him; so he will rejoice beyond reckoning in the felicity of God, more than in his own and that of all the others with him.
But if they shall so love God with all their heart, and all their mind, and all their soul, that still all the heart, and all the mind, and all the soul shall not suffice for the worthiness of this love; doubtless they will so rejoice with all their heart, and all their mind, and all their soul, that all the heart, and all the mind, and all the soul shall not suffice for the fulness of their joy.
CHAPTER XXVI
Is this joy which the Lord promises made full? - The blessed shall rejoice according as they shall love; and they shall love according as they shall know.
My God and my Lord, my hope and the joy of my heart, speak unto my soul and tell me whether this is the joy of which thou tellest us through thy Son: Ask and ye shall receive, that your joy may be full (John xvi. 24). For I have found a joy that is full, and more than full. For when heart, and mind, and soul, and all the man, are full of that joy, joy beyond measure will still remain. Hence, not all of that joy shall enter into those who rejoice; but they who rejoice shall wholly enter into that joy.
Show me, O Lord, show thy servant in his heart whether this is the joy into which thy servants shall enter, who shall enter into the joy of their Lord. But that joy, surely, with which thy chosen ones shall rejoice, eye hath not seen nor ear heard, neither has it entered into the heart of man (Isaiah lxiv. 4; I Corinthians ii. 9). Not yet, then, have I told or conceived, O Lord, how greatly those blessed ones of thine shall rejoice. Doubtless they shall rejoice according as they shall love; and they shall love according as they shall know. How far they will know thee, Lord, then! and how much they will love thee! Truly, eye hath not seen, nor ear heard, neither has it entered into the heart of man in this life, how far they shall know thee, and how much they shall love thee in that life.
I pray, O God, to know thee, to love thee, that I may rejoice in thee. And if I cannot attain to full joy in this life may I at least advance from day to day, until that joy shall come to the full. Let the knowledge of thee advance in me here, and there be made full. Let the love of thee increase, and there let it be full, that here my joy may be great in hope, and there full in truth. Lord, through thy Son thou dost command, nay, thou dost counsel us to ask; and thou dost promise that we shall receive, that our joy may be full. I ask, O Lord, as thou dost counsel through our wonderful Counsellor. I will receive what thou dost promise by virtue of thy truth, that my joy may be full. Faithful God, I ask. I will receive, that my joy may be full. Meanwhile, let my mind meditate upon it; let my tongue speak of it. Let my heart love it; let my mouth talk of it. Let my soul hunger for it; let my flesh thirst for it; let my whole being desire it, until I enter into thy joy, O Lord, who art the Three and the One God, blessed for ever and ever. Amen.
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| A blessed Ordination Anniversary to Fr. Hewko, April 21st! |
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Posted by: Stone - 04-21-2021, 09:15 AM - Forum: Rev. Father David Hewko
- Replies (7)
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A blessed Ordination Anniversary to Fr. Hewko today, April 21st! Deo gratias!
The priesthood is the love of the heart of Jesus. - St. John Vianney
Do you wish to know if the people of any place are righteous? Look what sort of a pastor they have. If you find him pious, just, sound, believe the people will be the same, for they are seasoned with the salt of his wisdom. - St. John Chrysostom
Go to your confessor; open your heart to him; display to him all the recesses of your soul; take the advice that he will give you with the utmost humility and simplicity. For God, Who has an infinite love for obedience, frequently renders profitable the counsels we take from others, but especially from those who are the guides of our souls. - St. Francis de Sales
When people want to destroy religion they begin by attacking the priest; for when there is no priest, there is no sacrifice: and when there is no sacrifice, there is no religion. - St. John Vianney
As the shepherd, so the sheep; as the priest, so the people. Priest-victim leadership begets a holy Church. Every worldly priest hinders the growth of the Church; every saintly priest promotes it. If only all priests realized how their holiness makes the Church holy and how the Church begins to decline when the level of holiness among priests falls below that of the people! - Ven. Fulton Sheen
Christ himself, the model of priests, taught first by the example of his deeds and then by his words: Jesus began to do and then to teach. Likewise, a priest who neglects his own sanctification can never be the salt of the earth; what is corrupt and contaminated is utterly incapable of preserving from corruption; where sanctity is lacking, there corruption will inevitably find its way. - St. Pius X
If I were to meet a priest and an angel, I should salute the priest before I saluted the angel. The latter is the friend of God; but the priest holds His place. - St. John Vianney
If we would only bear in mind, dearly beloved brethren, the exalted character of the things that the Lord God has placed in our hands, what unbounded influence would not this have in impelling us to lead lives worthy of ecclesiastics! Has not the Lord placed everything in my hand, when he put there his only-begotten Son, coeternal and coequal with himself? In my hand he has placed all his treasures, his sacraments, his graces; he has placed there souls, than whom nothing can be dearer to him; in his love he has preferred them to himself, and redeemed them by his Blood; he has placed heaven in my hand, and it is in my power to open and close it to others... How, then, can I be so ungrateful for such condescension and love as to sin against him, to offend his honor, to pollute this body which is his? How can I come to defile this high dignity, this life consecrated to his service? - St. Charles Borromeo
It is easier for the earth to exist without the sun than without the Holy Sacrifice of the Mass. - St. Pio of Pietrelcina
The power of the priest, is the power of the divine person; for the transubstantiation of the bread requires as much power as the creation of the world. - St. Bernardine of Siena
Every slightest failing on our part brings the community under the judgment of God. Every least increase of priestly virtue brings it blessing. - Ven. Fulton Sheen
The worthy priest is an angel of purity in mind and body, a cherub of light and knowledge, a seraph of love and Charity, an apostle of zeal in work and sanctity, a little god on earth in power and authority, in patience and benignity. He is the living image of Christ in this world, of Christ watching, praying, preaching, catechizing, working, weeping, going from town to town, from village to village, suffering, agonizing, sacrificing Himself and dying for the souls created to His image and likeness. . . He is the light of those who sit in darkness and in the shadow of death. He is the destroyer of error, schisms and heresies, the converter of sinners, the sanctifier of the just, the strength of the weak, the consolation of the afflicted, the treasure of the poor. He is the confusion of hell, the glory of heaven, the terror of demons, the joy of angels, the ruin of Satan's kingdom, the establishment of Christ's empire, the ornament of the Church. - St. John Eudes
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