‘THE SOUL'S JOURNEY INTO GODPROLOGUE 1, In the beginning Tall upon the First Beginning,” from whom all illuminations descend as from the Father of Lights, from whom comes every good and every perfect gift? Tall upon the Eternal Father through his Son, our Lord Jesus Christ, that through the intercession of the most holy Virgin Mary, the mother of the same God and Lord Jesus Christ, and through the intercession of blessed Francis, our leader and father, he may enlighten the eyes of our soul to guide our feet in the way of that peace swbich surpasses all understanding This is the peace proclaimed and given to us by our Lord Jesus Christ and preached again and again by our father Francis |Acthe beginning and end of every sermon he announced peace; in every greeting he wished for peace; in every contemplation he sighed for ecstatic peace — ‘hen is Goat at First Prise Genesis (1s) spel of Jo (1. James 117 1 CE Rp, 18 ake 1795 Phil. 47 3ST, BUNAVEN TURE like a citizen of that Jerusalem of which that Man of Peace says, who was peaceable with those who hated peace Pray for the peace of Jerusalem 4 For he knew that the throne of Solomon would not stand except in peace, since itis written: In peace is bis place and bis abode in Sion.* 2. Following the example of our most blessed father Frans cis, I was seeking this peace with panting spirit—I a sinner and utterly unworthy who after our blessed father’s death had be- come the seventh Minister General of the Friars, It happened that about the time of the thirty-third anniversary of the Saint's death, under divine impulse, I withdrew to Mount La Verna, seeking a place of quiet and desiring to find there peace of spirit, While I was there reflecting on various ways by which the soul ascends into God, there came to mind, among other things, the miracle which had occurred to blessed Francis in this very place: the vision of a winged Seraph in the form of the Crucified.” While reflecting on this, I saw at once that this vision repre- sented our father’s rapture in contemplation and the road by which this rapture is reached. 3. The six wings of the Seraph can rightly be taken to symbolize the six levels of illumination by which, as if by steps or stages, the soul can pass over to peace through ecstatic eleva tions of Christian wisdom. There is no other path but through the burning love of the Crucified, a love which so transformed Paul into Christ when he was carried up to the third beaven (2 Cor. 12:2) that he could say: With Christ I am nailed to the cross I live, Pe. 1197, 216 3 Petia, 4 Since Francs died on Ocobe 1226, Bonavenar i referring here o September ot ‘cer 125, some two and one-half year afer he had been eleced Miner General 7 CE. Bonaventure’sdeeripion of Fanci’ vision in his bigraphy ofthe sai, XI, 3, pp. 305-306, On the winged Seraph ef. Toa 62. s4 THE SOUL'S JOURNED INI nono not 1, but Christ lives in me (Gal. 2:20). This love also so iIsorbed the soul of Francis that his spirit shone through his flesh when for two years before his death he carried in his body the sacred stigmata of the passion. The six wings of the Seraph, therefore, symbolize the six steps of illumination that begin {rom creatures and lead up to God, whom no one rightly enters except through the Crucified. For be who enters not through the door, but climbs up another way is a thief and a robber. But if anyone enter through this door, be will go in and out and will find pastures (John 10:1, 9). Therefore John saysin the Apocalypse: Blessed are hey coho wash their robes in the blood of the Lamb that they may have a right to the tree of life and may enter the city through the gates (Apoc. 22:14), It is as if John were saying that no one can enter the heavenly Jerusalem by contemplation unless he enter through the blood of the Lamb as through a door. For no one is in any posed for divine contemplation that leads to mystical cestasy unless like Daniel he is a man of desires (Dan. 9:23), Such «lesires are enkindled in us in two ways: by an outcry of prayer that makes uscall aloud in tbe groaning of our beart (Ps. 37:9) and by the flash of insight by which the mind turns most directly and intently toward the rays of light. way 4. First, therefore, I invite the reader to the groans of prayer through Christ crucified, through whose blood we are cleansed from the filth of vice— 0 that he not believe that reading is sufficient without unction, speculation without devotion, investigation without wonder, observation without joy, work without piety, knowledge without love, understanding without humility, 55ST, BONAVENTURE endeavor without divine grace, reflection as a mirror® without divinely inspired wisdom, To those, therefore, predisposed by divine grace, the humble and the pious, the contrite and the devout, those anointed with the oil of gladness, the lovers of divine wisdom, and those inflamed with a desire for it, to those wishing to give themselves to glorifying, wondering at and even savoring God, I propose the following considerations, suggesting that the mirror presented by the external world, is of little or no value unless the mirror of our soul has been cleaned and polished. Therefore, man of God, first exercise yourself in remorse of conscience before you raise your eyes to the rays of Wisdom reflected in its mirrors, lest perhaps from gazing upon these rays you fall into a deeper pit of darkness. 5. It seemed good to divide this work into seven chapters, ving each a title for a better understanding of the contents. Task you, then, to weigh the writer's intention rather than his work, the meaning of his words rather than his uncultivated style, truth rather than beauty, the exercise of affection rather than erudition of the intellect. To do this, 1. The mirrorreferred to her isthe soul, whose powers of reflection must be illumined by Alivine wisdom, 9. Pe. 8 56 THE SOUL'S JOURNEY INTO GOD you should not run rapidly over the development of these considerations, but should mull them over slowly with the greatest care, HERE ENDS THE PROLOGUE 37ST, BONAVENTURE CHAPTER HEADINGS, CHAPTER ONE ‘On the Stages of the Ascent into God and on Contemp ing Him through His Vestiges in the Universe CHAPTER TWO ‘On Contemplating God in His Vestiges in the Sense Wor CHAPTER THREE On Contemplating God through His Image Stamped 1 our Natural Powers CHAPTER FOUR On Contemplating God in His Image Reformed by 1 Gifts of Grace CHAPTER FIVE ‘On Contemplating the Divine Unity through Its Primary Name Which Is Being CHAPTER SIX On Contemplating the Most Blessed Trinity in Its Name Which Is Good CHAPTER SEVEN On Spiritual and Mystical Ecstasy in Which Rest Is Given to Our Intellect When through Ecstasy Our Affection Passes Over Entirely into God 58 Tere BEG THE DESERT CHAPTER O! ON ‘THE STAGES OF THE ASCENT INTO GOD AND ON CONTEMPLATING HIM ‘THROUGH HIS VESTIGES TN THE UNIVERSE* 1. Blesed is the man whose belp is from you; in bis beart be has prepared to ascend by steps in the valley of tars, in the place which be bas set.* Since happiness is nothing other than. the enjoyment of the highest good and since the highest good is above, no one can be made happy unless he rise above himself, not by an ascent of the body, ‘but of the heart. But we cannot rise above ourselves unless a higher power lift us up- No matter how much our interior progress is 01 nothing will come of it unless accompanied by divine aid. Divine aid is available to those who seek it from their hearts, dered, TrThe Latin term for “contemplating” inthis andthe other chapter endings i pecelario, which bee etoile, meaning "mirror." Bonaventure uses the word to mean “reflec, sc eotempaton, consideration." Ax customary in his woe bey eet mcads alo these mesnigs na given instance, The Latin term for “stig erga ch primarily mean fourprin”Sincethis seemed to grapiefor the comes, we ‘ave choven theless conerete term “vestige.” 2. Ps. 8367. 59ST, BONAVENTURE id devoutly; ; 6 to sigh for it in this valley of tears, through fervent prayer. Prayer, then, is the mother and source ; of the ascent. Dionysius, therefore, in his book Mystical Theology, wishing to instruct us in mystical ecstasy, places a prayer at the outset.” Let us pray, therefore, and say to the Lord our God: Lead me, Lord, in your path, ‘and I will enter in your truth, Let my heart rejoice that it may fear your name.* 2. By praying in this way, we receive light to discern steps of the ascent into God. In relation to our position i creation, the universe itself is a ladder by which we can asce into God. Some created things are vestiges, others images; are material, others spiritual; some are temporal, others everlast ing; some are outside us, others within us. In order to co template the First Principle, who is most spiritual, eternal and above us, we must pass through his vestiges, which are material temporal and outside us. This means tobe led in the path of God, ‘We must also enter into our soul, which is God's image, everlast- ing, spiritual and within us. This means to enter in the truth of God. We must go beyond to what is eternal, most spiritual and above, by gazing upon the First Principle. This means to bs . i win the knowledge of God and in reverent fear of bis majesty (cf. Ps, ro Deg Ba aon nop he prin he eB ast 3. Bonnventare develops he begining of his ets lik a me sheen Ae: heme rte it beled hos 6 payer and ISI edn mn se expen Pn lnm Fr om erie the hrs divin of heen developed nthe reflection Geatelcveigs, he tog ans himsll Noche coneaton of th isn wh te ‘a indicated in the italicized phrases in 2, ae THE SOUL'S JOURNEY INTO GOD” jon, then, corresponds to the three Jays? journey into the wilderness (Exod. 3:18), and to the Jircefold intensity of Fight during a single day: The first is like fvening, the second like morning, the third Tike noon. This ilivision reflects the threcfold existence of things: in matter, in Ae the Eternal Art,® according to which it was said: Jur it be made; be made it; and it was made (Gen. 1:3ff.). Tt reflects his the threefold substance in Christ, who is our Ladder: \odily, spiritual and divine. 4. Corresponding to this threefold movement, our mind Juv three principal perceptual orientations. ‘The first is toward {terior material objects and is the basis for its being designated. «animal or sensual. The second orientation is within itself and nto itself and is the basis for its being designated as spirit. The \hitd is above itself and is the basis for its being designated as juin? By all ofthese we should dispose ourselves to ascend into (heal so as to love him svitb our tbole mind, with our wobole beart and sith our whole soul (Mark 12:30; Mate. 22:37; Luke 10:27). In this consists both perfect observance of the Law and Christian wis do 5. Any one of these ways can be doubled, according to Whether we consider God as the Alpha and the Omega (Apoc. 1:8). Grin each of these ways we can see him through a mirror or in a nirror. Or we can consider each way independently or as joined lu another. Therefore it is necessary that these three principal stages be multiplied to a total of six. Just as God completed the ‘hole world in six days and rested on the seventh, so the smaller ‘orld of man is led in a most orderly fashion by six successive stages of illumination to the quiet of contemplation. ‘This is yinbolized by the following: Six steps led up to the throne of Solomon (3 Kings 10:19); the Seraphim which Isaiah saw had six 3, ‘This threefold di [For Bonaventure the Eternal Art means the Son in the Trinity as the expression of the satis tetphomthe Father expresses althat he can make, Thus the Som contains the ideas ofall {ings which have an eternal existence inhi. Fe niin, which we transac hee s “mind” although nthe ile a “sou for sere te content focuses on cogaition; ef ov introduction, pp. 20-21 aST. BONAVENTURE, wings (Isa. 6:2); after six days the Lord called Moses from the ‘midst of the cloud (Exod. 24:16); and after six days, as is said in Matthew, Christ Jed bis disciples up a mountain and was trans. ‘figured before them (Matt. 17:1-2). 6. Just as there are six stages in the ascent into God, there are six stages in the powers of the soul, through which we ascend from the lowest to the highest, from the exterior to the interior, from the temporal to the eternal, These are the senses, imagina tion, reason, understanding, intelligence, and the summit of the mind or the spark of conscience.* We have these stages im- plinted in us by nature, deformed by sin and reformed by grace, ‘They must be cleansed by justice, exercised by knowledge and. perfected by wisdom. 7. In the initial state of creation, man was made fit for the ‘quiet of contemplation, and therefore God placed bim in a paradise of delights (Gen. 2:15). But turning from the true light to change- able good, man was bent over by his own fault, and the entire human race by original sin, which infected human nature in two ways: the mind with ignorance and the flesh with concupis: cence. As a result, man, blinded and bent over, sits in darkness and does not see the light of heaven unless grace with justice come to his aid against concupiscence and unless knowledge wisdom come to his aid against ignorance. All this is done through Jesus Christ, whom God made for us wisdom, justice, sanctification and redemption (\ Cor. 1:30). Since he is the power of God and the wisdom of God (1 Cor. 1:24), the incarnate Word full grace and truth (John 1:14), he made grace and trutb. That is, he pours out the grace of charity, which, since it flows from a pure eart and a good conscience and faith unfeigned (\ ‘Tim. 1:5), rectifiey the entire soul in the threefold orientation mentioned above. He has taught the knowledge of truth according to the threefold mode of theology: symbolic, literal and mystical, so that the sou, from whic ral tendency ofthe sal ‘The Latin sper montis sper cil, he highest point mystical union proces, For Bonaventure i i conscience a toward goodness a THE SOUL'S JOURNEY INTO GOD through the symbolic we may rightly use sensible things, through the literal we may rightly use intelligible things and through the mystical we may be lifted above to ecstasy. 8. Whoever wishes to ascend to God must first avoid sin, which deforms our nature, then exercise his natural powers inentioned above: by praying, to receive restoring grace; by a ood life, to receive purifying justice; by meditating, to receive illuminating knowledge; and by contemplating, to receive per- {ecting wisdom. Just as no one comes to wisdom except through israce, justice and knowledge, so noone comes to contemplation except by penetrating meditation, aholy life and devout prayer. Since grace is the foundation of the rectitude of the will and of the penetrating light of reason, we must first pray, then live holy lives and thirdly concentrate our atrention upon the reflections of truth, By concentrating there, we must ascend step by step il we reach the height of the mountain where the God of gods is sven in Sion (Ps, 83:8). 9. Since we must ascend Jacob's ladder before we descend it, let us place our first step in the ascent at the bottom, present- ing to ourselves the whole material world as a mirror through which we may pass over to God, the supreme Craftsman.® Thus \we shall be true Hebrews passing over from Egypt to the land promised to their fathers (Exod. 13:3ff.); we shall also be Chris- tians passing over with Christ from tbis world to the Father (John 14:1); we shall be lovers of wisdom, which calls to us and says: Pass over to me all zwho long for me and be filled with my fruits (Eeclus. 14:26). For from the greatness and beauty of created things, their Creator can be seen and known (Wisd. 13:5). 10. ‘The Creator's supreme power, wisdom and benevo- lence shine forth in created things, as the bodily senses convey this to the interior senses in three ways. For the bodily senses ‘sist the intellect when it investigates rationally, believes faith- 9. Ch. Gen, 25125 1 any ser texts hat he Knowledge of Gd ragh Bonaventure begins here with the material word, its clear Wet py more universal terms unt We ‘come to the highest and so niversal. Consequenty, unless these latter are known, ye seas universal cannot be grasped ‘na definition. Unless we s, we cannot fully know the definition {inow what being per se i sang particular substance, We cane ‘know being per se unless eae know its properties, which are: oO true, good. Now, jreing can be considered as ® complete or complete, as imperfect ir porfect, as being in potency oF Heing in act, qualified being oF mnquaified being, partial being total being, transient being oF permanent being, being ‘hrough another or being through itself, Freing mixed with nonbeing of Pure being, dependent being oF enmgate being, posterior being oF PFOr ‘being, changeable being as snchangeable being, simple being oF composite being. Since privations and defects ean in n0 WY ‘be known except through prthing, positive, our intellect does not ‘come to the point of aye of evernity Treating, De Tine, XIV, 8, 1 81ST. BONAVENT BONAVENTURE THE SOUL'S JOURNEY INTO GOD understand i aided by a knowkedae eee \nlerence comes from its exemplarity in the Eternal Art, accord- actual, most com ch is Ji to which things are mutually oriented and related to one : Another because they are represented in the Eternal Art, As Augustine says in On the True Religion: ‘The light of everyone Who reasons truly is enkindled by that ‘Truth which he also \irives to reach.? From this it is obvious that our intellect is Joined to Eternal ‘Truth itself since it can grasp no truth with sertitude if itis not taught by this Truth, You can see, therefore, thvough yourself the Truth which teaches you, if your desires suid sensory images do not hinder you and interpose themselves Ike clouds beeween you and the rays of Truth. 4. The function of the power of choice is found in delibera- Vion, judgment and desire, Deliberation consists in inquiring Which is better, this or that. But éetter has meaning only in terms fits proximity to dest; and this proximity is in terms of greater revemblance. No one, therefore, knows whether this is better ‘Huan that unless he knows that it bears a greater resemblance to the best. No one knows that something bears a greater re- yemblance to another unless he knows the other. For I do not know that a certain man resembles Peter unless I know Peter or have some acquaintance with him. Therefore, the notion of the highest good is necessarily imprinted in everyone who deliber- Properties previously mentio, The intellect can be said hp anScable: Bu since our mind itselts changeable, reny ligt ih shine an at en BY ean mipossible for this light to be a chanpeaghe a eds our intellect know into this world, which begining sith God John 19, uur intellect truly grasps i iscesthat the conclusion olowsncccenesg ene I: sees this not only in necessary but also ia cenit me Oar ashe folowing: 1f4 man is running, the mane nit ur intellect perceives this necessary relationshn not onl existing things, but also in nonexisting things, Po yf oD actually exists, it follows that if he is running. fein os Same conclusion follows even ifhe does note ference does not come fro A judgment of certitude on matters of deliberation is made secording to some law. But no one judges with certitude accord- {ng to law unless he is certain that the law is right and that he should not judge the law itself, But our mind judges about itself. then, it cannot judge about the law through which it judges, that law is higher than our mind; and our mind judges by weans of that law insofar as it is imprinted on our mind. But nothing is higher than the human mind except him alone who made it. Therefore in judging, our deliberative power touches the divine laws if it reaches a solution by a full analysis.* 6. We ranslate by “ull analysis” Bona 4 movement ofthe mind back tos . ‘elation othe absolte eng, rs tochnial terme read, Which mea eal ing, wiry wht wen el \ogustine cere reign, XXXIN, 72; thi paraphrase, not a ret quotation, The Latins pena ronnn, ef ote 6, p82 a aST, BONAVENTURE Now desire tends principally toward what moves it but what moves it most is what is loved most, and what it most is happiness. But happiness is had only in terms of the and ultimate end. Therefore human desire the great is the power of the highest good that nothing can be by a creature except out of a desire for it. Creatures, when take the image and copy for the Truth, are deceived and in See, therefore, how close the soul is to God, and how, their operations, the memory leads to eternity, the underst ing to truth and the power of choice to the highest good, 5. ‘These powers lead us to the most blessed Trinity it in view of their order, origin and interrelatedness. From ory, intelligence comes forth as its offspring, since we un stand when a likeness which is in the memory leaps into the of the intellect in the form of a word. From memory and int gence love is breathed forth as their mutual bond. ‘T three—the generating mind, the word and love—are in the s as memory, understanding and will, which are consubstant) coequal and coeval, and interpenetrate each other. If, then, is a perfect spirit, he has memory, understanding and will; a he has the Word generated and Love breathed forth, which necessarily distinct since one is produced by the other —not the order of essence, not in the order of accident, therefore in t order of persons. When, therefore, the soul considers itself, it rises throu itself as through a mirror to behold the blessed ‘Trinity of t Father, the Word and Love: three persons, coeternal, coequal and consubstantial. Thus each one dwells in each of the others; nevertheless one is not the other but the three are one God. 6. When the soul considers its Triune Principle through, the trinity of its powers, by which it is an image of God, it is aided by the lights of the sciences which perfect and inform it and represent the most blessed Trinity in a threefold way. For all philosophy is either natural or rational or moral. ‘The first ta 1 84 aly with th er; the second de: fore leads to the wisdom vvvuler of living and therefore leads to the My sy Aw jetaphyssies, mat wnces of thing h hil with natures, powers and diffu Ay first leads to the Fi Jivaye, the Son; and t i yon cond, rational philosophy, is hich makes men able to express sakes them skillful in arguing; and 1 {apableof persuading and moving others. he mystery J : The third, moral philosophy, is Jomestic and political. The first suggests the u {he First Principle; the second, re the third, the liberality of the Holy Spirit. THE SOUL'S JOURNEY INTO GOD © power of se of being and therefore leads to the po er ee or eale ith the basis of understanding and n of the Word; the third deals with goodness of the the first, natural philosophy, is hematics and physics. The first ; the second i 5 to his rst Principle, the Father; the second to fhe third to the gift of the Holy Spirit. of the most blessed Trinity ‘All these sciences have certain and infallible rules, Tike rays of light shining down upon our mind from the eternal law. ‘And thus our mind, illumined and flooded by such brilliance, unless it is blind, can be led through itself to contemplate that Exernal Light. “The radiation and contemplation of this Light lifts up the wise in wonders and on the contrary it leads to confusion the fools who do not believe so that they may understand. 85 divided into deals with the ‘with numbers and figures; and the sive operations. Therefore divided into grammar, ‘themselves; logic, which ‘hetoric, which makes them This likewise suggests divided into individual, inbegottenness of the relatedness of the Son; andST, BONAVENTURE FOUR CHAPTE! ‘Thus this prophecy is fulfilled: You enlighten wonderfully fom he Bills; ON all the foolish of heart were eb CONTEMPLATING GOD IN HIS IMAGE REFORMED BY THE GIFTS OF GRACE 1. Since we can contemplate the First Principle not only by passing through ourselves but also in ourselves, sna since the latter contemplation is superior to the former, this mode of consideration occupies the fourth stage of contemplation. Tt seems amazing when it has been shown that God is so close to our souls that so few should be aware of the First Principle within themselves. ‘Yet the reason is close at hand: for the human mind, distracted by cares, does not enter into itself through memory; clouded by sense images, it does not turn back to itself through intelligence; allured away by concupiscence, jt does not turn back to itself through desire for inner sweetness and spiritual joy. “Thus lying totally in these things of sense, it cannot reenter into itself as into the image of God. 2. When one has fallen down, he must lie there Ps 7586, 1 GE Pe. 40395 Is. 24:20, 87ST, BONAVENTURE THE SOUL'S JOURN! 0 GOD unless someone lend a helping hand for h o m to rise! So our soul could not rise comple ely 1. The image of ¢ oul, therefore, should be clothed with oh iivee theological virtues, by which the soul is purified, re Ee eo sfected.® And so the image is reformed and el nae iar Mh like the heavenly Jerusalem and a part of the Church z Toth in ich, according to the i in unless Truth, assuming human nature in Christ ant ih, contin eye alese curl, seaming ham Henly Jerusalem, For he says: Thar Jerusalem ewbic is above is > the fi e Inch is our mother (Gal. 4: li pice eke, Festoing che fire Iida MM pl iv our motber (Gal. 4:26). The soul, therefore, believes {i hnjpes in Jesus Christ and loves him, who is the incarnate, reated spired Word—the sway, the truth and tbe life Wii \4:6). When by faith the soul believes in Christ as the Wivrated Word and Splendor of che Father,’ it recovers its My tual hearing and sight: its hearing to receive the words of A ijrint and its sight to view the splendors of thar Light, When it ‘Therefore, no matter how enlightened by the light of natural and acquired nee Ingen he cannot enter into himself " to delight within himself in the Lord® unless Christ be his mediator, who says: Lam the door. Jjjys in hope to receive the inspired Word, it recovers through Ifanyone enters through me, fhuive aud affection the spiritual sense of smell. When it em- be will be saved; ’ {paces in love the Word incarnate, receiving delight from him fini passing over into him through ecstatic Iove, it recovers its tn stvot taste and touch, Having recovered these senses, when Jrictsits Spouse and hears, smells, tastes and embraces him, the tv can sing like the bride the Canticle of Canticles, which was nspused for the exercise of contemplation in this fourth stage. ie werasps this excepe im cobo receives (Apos. 2:17), since i is June a matter of affective experience than rational considera tion. For in this stage, when the inner senses are restored to see thw highest beauty, 10 hear the highest harmony, to sme} the highest fragrance, to taste the highest sweetness, to apprehend tht highest delight, the soul is prepared for spiritual ecstasy {Ivough devotion, admiration and exultation according to the {liree exclamations in the Canticle of Canticles. ‘The first of these {avs from the fulness of devotion, by which the soul becomes Tike column of smoke from aromatic spices of myrrh and frankincense (Cant, 3:6). The second arises from intense admiration, by and be will goin and out and will find pastures.? But we do not draw near to this door unless we believe in him, hope in him and love him Therefore, if we wish to enter again ‘ into the enjoyment of Truth as into paradise ; we must enter / through faith in, hope in and love of Jesus Christ, the mediator between God and men, who is like i te tree of life in the middle of paradive.® ¥ 36 an 10 Tim, Gen i. 25, 9: Apoc. 22:2 ef. Bonaventure’ \poc. 22:2: ef, Bonaventure’ The Tre of Lif, pol. 15, pp: 119-122, “hese ae the asia dhrce stages ofthe spiritual ie or che dhrefok! dynamics of spinel growths ef Bonaventre’s treatment of them in De epi si NER John tl; Heb. 13 8 3 89ST, BONAVENTURE a the soul Bases se dan he mom and es 6:10), according to the progressive stages of enlighte : lit up the soul o gue ainiration upon its Spouse, arises from the superabundance of exultati i te e of exul ion, by whiel soul, overflowing with delights of the sweetest posure wholly ain fr oced (Cnt. 8:3) i . When this is achieved, our spiri our spirit is made order to mount upward, according to its conformity heavenly Jerusalem which no man enters une fs de into his heart through grace, as John saw in the Apc pe lescends into our heart when our spirit has “i hiearchieal—that ‘is, purified, illumined and pert through the reformation ofthe image, through the theo through the delights of the spiritual se ' mystical cosaties, Our seals also marked vith nine owes ‘ ced with nine levels so following ae arranged in orderly fasion A , declaring, leading, ordering, strengthening, com receiving, revealing and anointing. These corres pond cel Ievel eo the nine chit of angele In the human soul the gels. In the human soul th thre ofthese eves pertain to human nature the next hell last three, to grace. Having attained these, t soul by entering inc isl, ener the heavenly Teruel where bsholdng the choirs of angel it ses in them God, w tn Eines and perfoamsllteir operations, Hence Berna s ne that “God loves in the Seraphi i Kcows in che Cherubim as truth ix seated i the Those ws in the Cl ruth, is seated in the Th equity, reigns in the Dominations as maj in the Prins 0 int majesty, rules in the Prins cialis sprneple, guards in the Power eden, oll the Viruesasstrength eveasin the Archangels light, assists in the Angels as piety.”"° From all this, God is seen asallin all (1 Taye ene sede ati teri a Seabee at luce healers nthe Ty, te angle Cc nd the Church a a at 90 w Went 1s charity ions, anda faith tha is not feigned (1 Tim. 1:5). Charity the ‘yur Savior fy these two commandments: love of God and of our neighbor {it Matt, 22:40), "These two are signified in the one Spouse of THE SOUL'S JOURNEY INTO GOD im in our minds, where he 1.28) when we contemplate fils through the gifts of the most abundant charity 1 Vor thiy stage of contemplation the study ofthe divinely Jove Scripture is especially helpful just a philosophy is for reccvling stage. For Sacred Seripeure deals p incipally with eeu at reparation. Hence it treats mainly of faith, hope A) uray by which the soul is reformed, and most especially sey. Otcharity the Apostle says: The aim of the command. snsofar as it comes from a pure heart and a good Jjilinento the Law (Rom. 13:10), as thesame Apostle says And werts that the whole Law and the prophets depend rh, Jests Christ, who is at the same time our neighbor Hi e : ° Mice cee fone te eat ole with a plurality of excellence, that coexaltation above all things exists with a plurality of dignity; that codomination exists with a plurality of powers. ST. BONAVENTURE 7. In this consideration is the perfection of the mind’s illumination when, as if on the sixth day of creation, it sees man made to the image of God.® For if an image is an expressed likeness, when our mind contemplates in Christ the Son of God, who is the image of the invisible God by nature, our humanity so wonderfully exalted, so ineffably united, when at the same time it sees united the first and the last, the highest and the lowest, the circumference and the center, : 216,223. 1 Nee St Bach. 29. brea 109 6. Bid, 108TH f SOUL'S JOURNEY INTO GOD CHAPTER SEVEN through his vestiges and in his vestiges, 7 ON \ within tf ‘ PI . ‘ough his image and in his image, EIRITUAL AND MYSTICAL ECSTAS CO ove sail 2 REST IS GIVEN TO OUR shyough the similitude of the divine Light shining above us wa INTELLECT and in the Light itself, EN THROUGH ECSTASY OUR insofar as this is possible in our state as wayfarers AFFECTION ‘and through the exercise of our mind, PASSES OVER ENTIRELY INTO GOD when finally in the sixth stage ‘our mind reaches that point ‘where it contemplates in the First and Supreme Principle ‘and in the mediator of God and men,* Jesus Christ, those things whose likenesses can in no in creatures and which surpass all penetration by the human intellect, it now remains for our mind, by contemplating these things, 1, We have, therefore, passed through these six considerations. a They are like six steps of the true Solomon's throne, by which we arrive i at peace, where the true man of peace rests in a peaceful mind as in the interior Jerusalem, way be found to transcend and pass over not only this sense world ‘They are also like Dut even itself. by which the mind ofthe ean coe cheng isting ngy and be dor ae heen Christ is the ladder and the vehicle, filled with the illumination of heavenly wisdom. like the Mercy Seat placed above the ark of God* ‘and the mystery bidden from eterni ne ‘They are also like the first six days, Ce ms in which the mind has been trained so that it may reach is 2, Whoever turns his face fully to the Merey Seat le sabbath of rest. ‘and with faith, hope and love, After our mind has devotion, admiration, exultation, ee ee sippreciation, praise and joy T Abou ety a en aCe" vee rg ee — Sse Scene ste Sephora pa. 3 oa 2 Tim, 25. 1 Gf, John 146, 107. 4 CE Exod. 2621 5. Eph. 39) no imST. BONAVENTURE THE SOUL'S JOURNEY INTO GOD God might invite all truly spi to this kind of passing over and spiritual ecstasy. beholds him hanging upon the cross, such a one makes the Pasch, that is, the passover, with Christ. By the staff of the cross he passes over the Red Sea, 4. In this passing over, i n a a going from Egypt into the desert, if itis to be perfect, : where he wil tate the Bdden manna all intellectual activities must be left behind and with Christ : ‘and the height of our affection he rests in the tomb, must be totally transferred and transformed as if dead to the outer world, into God. but experiencing, This, however, is mystical and most secret, as far as is possible in this wayfarer’s state, which no ome ows what was said on the cross except him who receives it, ‘no one receives except him who desires it, and no one desires except him i. ‘amed in his very marrow by the fire of the Holy Spirit whom Christ sent into the world.” ‘And therefore the Apostle says that this mystical wisdom is revealed by the Holy Spirit."* to the thief who adhered to Christ; Today you shall be with me in paradise.® 3. This was shown also to blessed Francis, when in ecstatic contemplation on the height of the mountain— where I thought out these things I have written — there appeared to him a six-winged Seraph fastened to a cross, as I and several others heard in that very place from his companion who was with him then.® There he passed over into God in ecstatic contemplation and became an example of perfect contemplation as he had previously been of action, like another Jacob and Israel,!° so that through him, more by example than by word, 5. Since, therefore, in this regard nature can do nothing and effort can do but little, little importance should be given to inquiry, but much to unction; little importance should be given to the tongue, but much tone joys ee ttle importance should be given to words and to : er porns allo He gift of God, that is, the Holy Spirit; 11 Ape. 27. 12 CE ate ta, Bonavencure’s Lif of St. Franc, XIN, 3, pp. 308-306. Ve GE 1 Goe B04, 12 13ST. BONAVENTURE THE SOUL'S JOURNEY INTO GOD sensible and invisible things, little or no importan but all to the creative all nonbeing and beings sence, the Father, Son and Holy and in this state of unknowing be restored, saying with Dionysius insofar as is possible, to God the Trinity: to unity with him “Trinity, who is above all poe and knowledge. superessential, superdivine and supereminent For transcending yourself and all things, na overseer of the divine wisdom of Christians, Or eae and absolute ecstasy of a pure mind, direct us into leaving behind all things the super-unknown, superluminous and most subli and freed from all things, summit you will ascend of mystical communication, to the superessential ray BS of the divine darkness.”"* new, absolute and unchangeable mysteries of theology are hidden in the superluminous darkness of a silence teaching secretly in the utmost obscurity which is supermanifest— a darkness which is super-resplendent tif you wish to know how these things come about, ( Hucityou ne jk grace not instruction, desire not understanding, the groaning of prayer not diligent reading the Spouse not the teacher, God not man, and in which everything shines forth darkness not clarity, and which fills to overflowing not light but che fire invisible intellects hat totaly inflames and carries us into G with the splendors of invisible goods by ecstatic unctions and burning affections. that surpass all good.”"* o This is said to God. This fires Gods dis furnace is in Jerusalem;} a rit Christ enkindles it in the heat of his burning passion, which only he truly perceives who aye, jor more my ‘My soul ebooses banging and my bones death with your journey more firmly determined, fy leave behind your senses and intellectual activities, But to the friend to whom these words were written, let us say with Dionysius: “But you, my friend, i Wo, tsa 318. 19 Job 75. 14. Dionysus, De mystica liga, I us 4ST, BONAVE URE Whoever loves this death can see God because it is true beyond doubt that ‘man will not see me and live.'* Let us, then, die and enter into the darkness; let us impose silence upon our cares, our desires and our imaginings, With Christ crucified let us pass out of this world to the Father'® so that when the Father is show’ to us, ‘we may say with Philip: It is enough for us, Let us hear with Paul: My grace is sufficient for you?! Let us rejoice with David saying: My flesh and my beart bave grown faint; You are the God of my beart, «and the God that is my portion forever. Blessed be the Lord forever and all the people will say: Let it be; let it be. ‘Amen 22 HERE ENDS THE SOUL'S JOURNEY INTO GoD. 116