Liber de Perfectione Spiritualis Vitae The Perfection of the Spiritual Life Capitulum 1 Chapter 1 Quae sit auctoris intentio The author’s intention Quoniam quidam perfectionis ignari de perfectionis statu vana quaedam dicere praesumpserunt, propositum nostrae intentionis est de perfectione tractare: quid sit esse perfectum, qualiter perfectio acquiratur, quis perfectionis status, et quae competant assumentibus perfectionis statum. As certain persons who know nothing about perfection have nevertheless presumed to publish follies concerning this state, it is our purpose to draw up a treatise on perfection, explaining what is meant by the term; how perfection is acquired; what is the state of perfection; and what are the employments befitting those who embrace this state. Capitulum 2 Chapter 2 Quod perfectio spiritualis vitae simpliciter attenditur secundum caritatem That the perfection of the spiritual life is according to charity Primum igitur considerare oportet quod perfectum multipliciter dicitur: est enim aliquid simpliciter perfectum, aliquid vero dicitur perfectum secundum quid. Simpliciter quidem perfectum est quod attingit ad finem eius quod ei competit secundum propriam rationem; secundum quid autem perfectum dici potest quod attingit ad finem alicuius eorum quae concomitantur propriam rationem: sicut animal simpliciter dicitur esse perfectum, quando ad hunc finem perducitur ut nihil ei desit ex his quae integritatem animalis vitae constituunt: puta cum nihil ei deficit ex numero et dispositione membrorum, et debita corporis quantitate, et virtutibus quibus operationes animalis vitae perficiuntur; secundum quid autem perfectum animal potest dici si sit perfectum in aliquo concomitanti, puta si sit perfectum in albedine, aut in odore, aut in aliquo huiusmodi. At the outset of our work we must bear in mind that the word ‘perfect’ is used in several senses. A thing may be perfect absolutely (simpliciter), or it may be perfect relatively (secundum quid). That which is perfect absolutely attains the end to which, according to its own nature, it is adapted. That which is perfect relatively is that which attains to the perfection of one of those qualities which are concomitant to its own nature. Thus, an animal is said to be perfect absolutely when it attains to its end insofar as to lack nothing necessary to the integrity of animal life, when, for instance, it possesses the requisite number and the proper disposition of its limbs, and the faculties necessary for performing the operations of animal life. An animal is, on the other hand, perfect relatively, if it be perfect in any attribute concomitant to its nature, for instance, in its color, or its odor, etc. Sic igitur et in spirituali vita simpliciter quidem homo perfectus dicitur ratione eius in quo principaliter spiritualis vita consistit; sed secundum quid perfectus dici potest ratione cuiuscumque quod spirituali vitae adiungitur. In the spiritual life a man may be called perfect absolutely, i.e., perfect in that wherein the spiritual life principally consists. He may also be perfect relatively, i.e., perfect in some quality which is a condition of the spiritual life. Consistit autem principaliter spiritualis vita in caritate, quam qui non habet nihil esse spiritualiter reputatur; unde Apostolus I ad Cor. XIII, 2 dicit Si habuero prophetiam, et noverim mysteria omnia et omnem scientiam, et si habuero omnem fidem ita ut montes transferam, caritatem autem non habuero, nihil sum. Beatus etiam Iohannes apostolus totam spiritualem vitam in dilectione consistere asserit, dicens I Ioh. III, 14 Nos scimus quoniam translati sumus de morte in vitam, quoniam diligimus fratres. Qui non diligit manet in morte. Now, the spiritual life consists, principally, in charity. For he who is without charity is spiritually nothing. Hence St. Paul says, if I should have all prophecy, and should know all mysteries and all knowledge; and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing (1 Cor 13:2). And the blessed apostle John declares, that the whole spiritual life consists in love, saying, we know that we have passed from death to life, because we love the brethren. He that does not love abides in death (1 John 3:14). Simpliciter igitur in spirituali vita perfectus est qui est in caritate perfectus; secundum quid autem perfectus dici potest secundum quodcumque quod spirituali vitae adiungitur. Quod evidenter ex verbis sacrae Scripturae ostendi potest. Apostolus enim ad Col. III, 14 perfectionem principaliter caritati attribuit; enumeratis enim multis virtutibus, scilicet misericordia, benignitate, humilitate, etc., subdit Super omnia haec caritatem habete, quae est vinculum perfectionis. Therefore, he who is perfect in charity is said to be perfect in the spiritual life absolutely. But he who is perfect relatively is perfect in something incidental to the spiritual life. This is evident from the words of Holy Scripture. St. Paul considers charity as the chief element in perfection. He enumerates several virtues, such as mercy, benignity, and humility, and then concludes by saying, but above all these things, have charity which is the bond of perfection (Col 3:14). Sed et secundum intellectus cognitionem aliqui dicuntur esse perfecti. Dicit enim idem Apostolus, I ad Cor. XIV, 20 Malitia parvuli estote, sensibus autem perfecti; et alibi in eadem epistola I, 10 Sitis perfecti in eodem sensu et in eadem scientia, cum tamen, sicut dictum est, quantumcumque quis habeat perfectam scientiam, sine caritate nihil esse iudicetur. Some men are also said to be perfect in point of understanding, in malice be children and in sense be perfect, writes St. Paul to the Corinthians (1 Cor 14:20). Elsewhere in the same epistle, he bids them be perfect in the same mind and in the same judgment (1 Cor 1:10); although, as has been said, a man that has perfect knowledge, without charity, must be judged to be nothing. Sic etiam et perfectus aliquis dici potest et secundum patientiam quae opus perfectum habet, ut Iacobus dicit, et secundum quascumque alias virtutes. Nec hoc debet mirum videri, quia etiam in malis aliquis dicitur esse perfectus, sicut dicitur aliquis perfectus fur aut latro; et hoc etiam modo loquendi interdum Scriptura utitur, dicitur enim Isa. XXXII, 6 Cor stulti faciet iniquitatem, ut perficiat simulationem. Thus also a man may be said to be perfect in patience which performs a perfect work, as St. James says, perfect in other virtues (Jas 1:4). There is nothing surprising in this manner of speaking, for persons may be perfect in their vices. Thus we may talk of a man being a perfect thief or a perfect robber. Indeed, this mode of expression is used in Holy Scripture, for Isaiah says, the heart of the fool will work iniquity to perfect hypocrisy (Isa 32:6). Capitulum 3 Chapter 3 Quod perfectio attenditur tam secundum dilectionem Dei quam secundum dilectionem proximi Perfection is both the love of God and the love of our neighbor Perfectione igitur circa caritatem principaliter considerata, plane accipi potest in quo perfectio spiritualis vitae consistat. Sunt enim duo praecepta caritatis, quorum unum pertinet ad dilectionem Dei, aliud ad dilectionem proximi. Quae quidem duo praecepta ordinem quendam ad invicem habent secundum ordinem caritatis. Nam id quod principaliter caritate diligendum est, est summum bonum quod nos beatos facit, scilicet Deus; secundario vero diligendus ex caritate est proximus, qui nobis quodam sociali iure coniungitur in beatitudinis participatione: unde hoc est quod in proximo ex caritate debemus diligere, ut simul ad beatitudinem perveniamus. The perfection of the spiritual life may be understood as signifying principally perfection, as it regards charity. Now there are two precepts of charity, one pertaining to the love of God; the other referring to the love of our neighbor. These two precepts bear a certain order to each other, proportioned to the order of charity. That which is chiefly to be loved, by charity, is the supreme good, which makes us happy, that is to say, God. In the next place, we are, by charity, to love our neighbor, who is, by certain social bonds, united to us, either by the anticipation of beatitude, or in the enjoyment of it. Hence, we are bound in charity to love our neighbor, in order that, together with him, we may arrive at beatitude. Hunc autem ordinem praeceptorum caritatis Dominus in evangelio Matth. XXII, 37–39 ostendit dicens Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua; hoc est maximum et primum mandatum. Secundum autem simile est huic: Diliges proximum tuum sicut te ipsum. Primo ergo et principaliter consistit spiritualis vitae perfectio in dilectione Dei; unde Dominus ad Abraham loquens dicit, Gen. XVII, 1 Ego Deus omnipotens; ambula coram me et esto perfectus. Ambulatur autem coram Deo non passibus corporis, sed affectibus mentis. Our Lord establishes this order of charity in the Gospel of St. Matthew, where he says, love the Lord your God with your whole heart and your whole soul and your whole mind. This is the first and greatest commandment; and the second is like to this: love your neighbor as yourself (Matt 22:37–39). Thus, the perfection of the spiritual life consists, primarily and principally, in the love of God. Hence the Lord, speaking to Abraham, says, I am the almighty God; walk before me and be perfect (Gen 17:1). We walk before God, not with bodily footsteps, but with the affections of the mind. Secundario vero consistit spiritualis vitae perfectio in proximi dilectione; unde Dominus cum dixisset Matth. V, 44 Diligite inimicos vestros, et plura subiunxisset quae ad dilectionem proximi pertinent, concludit in fine Estote ergo perfecti, sicut et Pater vester caelestis perfectus est. The perfection of the spiritual life consists, secondarily, in the love of our neighbor. Therefore when our Lord had said, love your enemies (Matt 5:44), and had added several other precepts regarding charity to our neighbor, he concluded by saying, be therefore perfect, as your heavenly Father is perfect (Matt 5:48). The perfection of divine love Capitulum 4 Chapter 4 De perfectione divinae dilectionis quae soli Deo convenit The perfection of divine love in God In utraque autem dilectione multiplex perfectionis gradus invenitur. Et quantum ad dilectionem Dei pertinet, primus et summus perfectionis gradus divinae dilectionis convenit soli Deo. Qui quidem modus consideratur et ex parte diligibilis et ex parte diligentis: dico autem ex parte diligibilis, ut scilicet aliquid tantum diligatur quantum diligibile est; ex parte vero diligentis, ut aliquid diligatur secundum totam facultatem diligentis. Cum autem unumquodque sit diligibile secundum quod est bonum, bonitas Dei cum sit infinita infinite diligibilis est. Infinite autem diligere nulla creatura potest, quia nullius virtutis finitae potest esse actus infinitus. Solus ergo Deus, cuius est tanta virtus in diligendo quanta est bonitas eius, se ipsum perfecte diligere potest secundum primum perfectionis modum. In each of the two divisions of charity there are many degrees. As regards the love of God, the first and supreme degree of perfection of divine love belongs to God alone. This is the case on account both of the one who is loved, and of the one who loves. It is the case on account of the loved one, because every object is loved in proportion to the qualities which make it lovable. It is the case on account of the lover, because an object is loved in proportion to the whole capacity of the one who loves. Now, as every object is lovable in proportion to its goodness, the goodness of God, which is infinite, must be infinitely lovable. But no creature can love infinitely, because no finite power is able to elicit an infinite act. Therefore, God alone, whose power of loving equals his goodness, can love himself perfectly in the first degree of perfection. Capitulum 5 Chapter 5 De perfectione divinae dilectionis quae convenit comprehensoribus The perfection of divine love in those who have attained to beatitude Creaturae igitur rationali hic solus modus perfecte Deum diligendi possibilis est qui sumitur ex parte diligentis, ut scilicet secundum totam suam virtutem creatura rationalis diligat Deum; unde et in ipso divinae dilectionis praecepto hoc manifeste exprimitur. Dicitur enim Deut. VI, 5 Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota fortitudine tua; sed Luc. X, 27 additur et ex omni mente tua; ut cor referatur ad intentionem, mens ad cognitionem, anima ad affectionem, fortitudo ad executionem. Haec enim omnia in Dei dilectione sunt expendenda. The only mode of loving God perfectly which is possible to rational creatures, is the mode which belongs to him who loves. In this manner a rational creature loves God with all the completeness of his nature. This is made clear in the precept of divine love. We read in Deuteronomy, love the Lord your God with your whole heart, and with your whole soul and with all your strength (Deut 6:5). St. Luke adds, and with all your mind (Luke 10:27); as if the heart regulated the intention, the mind the thought, the soul the affections, and the strength the activities. For all these must be devoted to the love of God. Considerandum est autem quod hoc dupliciter impleri contingit. Cum enim totum et perfectum sit cui nihil deest, ex toto corde et anima, fortitudine et mente Deus diligetur, si nihil in his omnibus nobis desit quin totum actualiter convertatur in Deum. Sed hic perfectae dilectionis modus non est viatorum, sed comprehensorum; unde Apostolus ad Phil. III, 12 dicit Non quod iam acceperim aut iam perfectus sim; sequor autem si quo modo comprehendam: quasi tunc perfectionem expectans, cum ad comprehensionem pervenerit beatitudinis palmam accipiens. Comprehensionem autem accipit non secundum quod importat inclusionem aut terminationem comprehensi, sic enim Deus incomprehensibilis est omni creaturae; sed secundum quod comprehensio importat consecutionem eius quod aliquis insequendo quaesivit. We must remember that this precept may be fulfilled in a twofold manner. When anything is perfect, nothing is wanting to it. Hence, when the love of God is complete and perfect, he is loved with the whole heart, and soul, and strength; so that there is nothing within us which is not actually turned to God. This perfect mode of love is not possible to those who are on the way to heaven, but only to those who have reached their goal. Hence, St. Paul writing to the Philippians says, not as though I had already attained, or were already perfect; but I follow after, if I may by any means apprehend (Phil 3:12). He writes as if he were hoping for perfection when he should have reached his goal, and when he should have received the palm of the blessed. But St. Paul does not use the word apprehend in the sense of entire possession or perfect comprehension, for God in this sense is incomprehensible to every creature. By apprehend he means reaching the end which he has been following and seeking. In illa enim caelesti beatitudine semper actualiter intellectus et voluntas creaturae rationalis in Deum fertur, cum in divina fruitione illa beatitudo consistat. Beatitudo autem non est in habitu, sed in actu. Et quia Deo creatura rationalis inhaerebit tanquam ultimo fini, qui est veritas summa: in finem autem ultimum omnia per intentionem referuntur, et secundum regulam ultimi finis omnia exequenda disponuntur; consequens est quod in illa beatitudinis perfectione creatura rationalis diliget Deum ex toto corde, dum tota eius intentio feretur in Deum ex omnibus quae cogitat, amat aut agit; ex tota mente, dum semper actualiter mens eius feretur in Deum, ipsum semper videns, et omnia in ipso et secundum eius veritatem de omnibus iudicans; ex tota anima, dum tota affectio eius ad Deum diligendum feretur continue, et propter ipsum omnia diligentur; ex tota fortitudine vel ex omnibus viribus, dum omnium exteriorum actuum ratio erit Dei dilectio. In heaven, the understanding and the will of every rational creature is turned to God; since it is in the fruition of the godhead that the beatitude of heaven consists. For beatitude exists not in habit, but in act. And, since the rational creature will in heaven cleave to God, the supreme truth, as to his last end, all his activities will, by intention, likewise be directed to that last end, and will all be disposed towards the attainment of that end. Consequently, in that perfection of happiness, the rational creature will love God with his whole heart; since his whole intention in all his thoughts, deeds, and affections, will be wholly directed to him. He will love God with his whole mind, for his mind will be ever actually fixed on him, beholding him, and seeing all things in him, and judging of all things according to his truth. He will love God with his whole soul, for all his affection will be uninterruptedly fixed on him, and for his sake it will love all things. He will love God with all his strength, since his love will be the motive governing all its exterior acts. Hic est ergo secundus perfectae dilectionis divinae modus qui est beatorum. This, then, is the second mode of perfect love, and this love is the portion only of the blessed. Capitulum 6 Chapter 6 De perfectione divinae dilectionis quae in statu huius viae est de necessitate salutis The perfection of divine love necessary to salvation Alio vero modo ex toto corde, mente, anima et fortitudine Deum diligimus, si nihil nobis desit ad divinam dilectionem quod actu vel habitu in Deum non referamus; et haec divinae dilectionis perfectio datur homini in praecepto. There is another way in which we love God with our whole heart and soul and strength. We so love him, if there be nothing in us which is wanting to divine love; that is to say, if there is nothing which we do not, actually or habitually, refer to God. We are given a precept concerning this form of divine love. Primo quidem ut homo omnia in Deum referat sicut in finem, sicut Apostolus dicit I ad Cor. X, 31 Sive manducatis sive bibitis vel aliquid aliud facitis, omnia in gloriam Dei facite. Quod quidem impletur cum aliquis vitam suam ad Dei servitium ordinat, et per consequens omnia quae propter se ipsum agit virtualiter ordinantur in Deum, nisi sint talia quae a Deo abducant, sicut peccata: et sic Deum diligit homo ex toto corde. First, we are taught to refer everything to God as to our end by the words of the Apostle, whether you eat or drink, or whatsoever else you do, do all to the glory of God (1 Cor 10:31). We fulfill this precept when we order our life to the service of God; and when, in consequence, all our actions are, virtually, directed to him, save those that are sinful, and which, therefore, withdraw us from him. While we act thus, we love God with our whole heart. Secundo ut intellectum suum homo Deo subiciat, ea credens quae divinitus traduntur, secundum illud Apostoli II ad Cor. X, 5 In captivitatem redigentes omnem intellectum in obsequium Christi; et sic Deus diligitur ex tota mente. Second, we love God with our whole mind, when we subject our understanding to him, believing what has been divinely transmitted to us, according to the words of St. Paul, bringing into captivity every understanding unto the obedience of Christ (2 Cor 10:5). Tertio ut quaecumque homo amat, in Deo amet, et universaliter omnem suam affectionem ad Dei dilectionem referat, unde Apostolus dicebat in II ad Cor. V, 13—14 Sive mente excedimus, Deo; sive sobrii sumus, vobis; caritas enim Christi urget nos: et sic Deus ex tota anima diligitur. Third, we love God with our whole soul, when all that we love is loved in God, and when we refer all our affections to the love of him. St. Paul expresses this love in the following words: for whether we be transported in mind it is to God, or whether we be sober, it is for you; for the charity of Christ presses us (2 Cor 5:13). Quarto ut omnia exteriora nostra, verba et opera ex divina caritate deriventur, secundum illud Apostoli I Cor. ult. Omnia vestra in caritate fiant; et sic Deus ex tota fortitudine diligitur. Fourth, we love God with our whole strength, when all our words and works are established in divine charity according to the precept of St. Paul, let all your things be done in charity (1 Cor 16:14). Hic est ergo tertius perfectae divinae dilectionis modus, ad quem omnes ex necessitate praecepti obligantur; secundus vero modus nulli est possibilis in hac vita nisi simul fuerit viator et comprehensor, ut Dominus Iesus Christus. This, then, is the third degree of perfection of divine love, to which all are bound of necessity and by precept. But the second degree is not possible in this life, save to one who, like our Lord Jesus Christ, is, at the same time, both travelling on the road to heaven, and enjoying the happiness of the blessed. Capitulum 7 Chapter 7