number #ejbje4 ,,the ,,mystical ,,element ,,of ,,religion ,all rights reserved4 ,illustration3 ,the ,venerable ,battista ,vernazza 7,tommasina ,vernazza7 #adig-aehg4 ,,the ,,mystical ,,element ,,of ,,religion ,,as ,,studied ,,in ,,saint ,,catherine ,,of ,,genoa ,,and ,,her ,,friends ,,by ,,baron ,,friedrich ,,von ,h,,gel ,,member ,,of ,,the ,,cambridge ,,philological ,,society ,illustration ,,volume ,,second ,,critical ,,studies ,,london3 ,j4 ,m4 ,,dent ,,co4 ,,new ,,york3 ,e4 ,p4 ,,dutton ,,co4 ,,mcmviii ,,richard ,,clay ,,sons1 ,,limited1 ,,bread ,,street ,,hill1 ,e4,c41 ,,and ,,bungay1 ,,suffolk4 ,,contents ,,of ,,the ,,second ,,volume ,the frontispiece consists of a reduced facsimile1 in photogravure1 of a lithograph by ,f4 ,scotto1 entitled 8,ven4 ,batta4 ,vernazza10 which was printed and owned by the firm of ,gervasoni1 and which appeared in the large #dto volume1 ,ritratti1 ed ,elogi di ,liguri ,illustri1 with the text printed by ,ponthenier1 all in ,genoa4 ,this book was published there1 in monthly parts1 from #ahbc to #ahcj4 ,scotto's highly characteristic lithograph no doubt reproduces an authentic likeness2 and probably the original portrait was1 in the first instance1 owned by the ,canonesses of ,s4 ,maria delle ,grazie1 ,battista's own convent in ,genoa4 ,the picture now in the possession of the ,nuns of ,s4 ,maria in ,passione1 the successors of those ,canonesses1 is of a quite conventional1 secondary type4 ,,page ,,part ,,iii4--,,critical ,,chapter ,,ix4--,,psycho-,,physical ,,and ,,temperamental ,,questions #c-fa ,introductory #c-i ,i4 ,catherine's ,third ,period1 #adig-aeaj #i-ac ,,ii4 ,conclusions concerning ,catherine's ,psycho-physical ,condition during this ,last ,period #ad-ba ,,iii4 ,catherine's ,psycho-physical ,condition1 its ,likeness and ,unlikeness to ,hysteria #bb-bg ,,iv4 ,first ,period of ,catherine's ,life1 #addg-adgg1 in its ,three ,stages #bh-cb ,v4 ,the ,second1 ,great ,middle ,period of ,catherine's ,life1 #adgg-adii #cb-dj ,,vi4 ,three ,rules which seem to govern the ,relations between ,psycho-physical ,peculiarities and ,sanctity in general #dj-dg ,,vii4 ,perennial ,freshness of the ,great ,mystics' ,main ,spiritual ,test1 in ,contradistinction to their ,secondary1 ,psychological ,contention4 ,two ,special ,difficulties #dg-fa ,,chapter ,x4--,,the ,,main ,,literary ,,sources ,,of ,,catherine',s ,,conceptions #fb-aaj ,introductory #fb1 #fc ,i4 ,the ,pauline ,writings3 the ,two ,sources of their ,pre-,conversion ,assumptions2 ,catherine's ,preponderant ,attitude towards each ,position #fc-gi ,,ii4 ,the ,joannine ,writings #gi-ij ,,iii4 ,the ,areopagite ,writings #ij-aja ,,iv4 ,jacopone da ,todi's 8,lode0 #ajb-aaj ,v4 ,points common to all ,five ,minds2 and ,catherine's ,main ,difference from her ,four ,predecessors #aaj ,,chapter ,,xi4--,,catherine',s ,,less ,,ultimate ,,this-,,world ,,doctrines #aaa-aha ,introductory #aaa1 #aab ,i4 ,interpretative ,religion #aab-aba ,,ii4 ,dualistic ,attitude towards the ,body #aba-abi ,,iii4 ,quietude and ,passivity4 ,points in this ,tendency to be considered here #abi-aeb ,,iv4 ,pure ,love1 or ,disinterested ,religion3 its ,distinction from ,quietism #aeb-aha ,,chapter ,,xii4--,,the ,,after-,,life ,,problems ,,and ,,doctrines #ahb-beh ,i4 ,the ,chief ,present-day ,problems1 ,perplexities1 and ,requirements with ,regard to the ,after-,life in ,general #ahb-aii ,,ii4 ,catherine's ,general ,after-,life ,conceptions #aii-bah ,,iii4 ,catherine and ,eternal ,punishment #bah-bcj ,,iv4 ,catherine and ,purgatory #bcj-bdf ,v4 ,catherine and ,heaven--,three ,perplexities to be considered #bdf-beh ,,chapter ,,xiii4--,,the ,,first ,,three ,,ultimate ,,questions #bei-cjh ,i4 ,the ,relations between ,morality and ,mysticism1 ,philosophy and ,religion #bei-bge ,,ii4 ,mysticism and the ,limits of ,human ,knowledge and ,experience #bge-bij ,,iii4 ,mysticism and the ,question of ,evil #bij-cjh ,,chapter ,,xiv4--,,the ,,two ,,final ,,problems3 ,,mysticism ,,and ,,pantheism1 ,,the ,,immanence ,,of ,,god1 ,,and ,,spiritual ,,personality1 ,,human ,,and ,,divine #cji-cdj ,introductory #cji1 #caj ,i4 ,relations between the ,general and the ,particular1 ,god and ,individual ,things1 according to ,aristotle1 the ,neo-,platonists1 and the ,medieval ,strict ,realists #caj-cai ,,ii4 ,relations between ,god and the ,human ,soul #cai-cbe ,,iii4 ,mysticism and ,pantheism3 their ,differences and ,points of ,likeness #cbe-cce ,,iv4 ,the ,divine ,immanence2 ,spiritual ,personality #ccf-cdj ,,chapter ,,xv4--,,summing-,,up ,,of ,,the ,,whole ,,book4 ,,back ,,through ,,asceticism1 ,,social ,,religion1 ,,and ,,the ,,scientific ,,habit ,,of ,,mind1 ,,to ,,the ,,mystical ,,element ,,of ,,religion #cda-cif ,i4 ,asceticism and ,mysticism #cda-cea ,,ii4 ,social ,religion and ,mysticism #cea-cff ,,iii4 ,the ,scientific ,habit and ,mysticism #cfg-chf ,,iv4 ,final ,summary and ,return to the ,starting-point of the ,whole ,inquiry3 the ,necessity1 and yet the ,almost ,inevitable ,mutual ,hostility1 of the ,three ,great ,forces of the ,soul and of the ,three ,corresponding ,elements of ,religion #chg-cif ,,index #cig ,,the ,,mystical ,,element ,,of ,,religion ,,part ,,iii ,,critical ,,chapter ,,ix ,,psycho-,,physical ,,and ,,temperamental ,,questions ,,introductory4 #a4 ,plan of ,part ,three4 ,the picture of ,catherine's life and teaching which was attempted in the previous volume will1 ,i hope1 have been sufficiently vivid to stimulate in the reader a desire to try and go deeper1 and to get as near as may be to the driving forces1 the metaphysical depths of her life4 ,and yet it is obvious that1 if we would understand something of these1 we must proceed slowly and thoroughly1 and must begin with comparatively superficial questions4 ,or rather1 we must begin by studying her temperamental and psycho-physical endowment and condition1 and then the literary influences that stimulated and helped to mould these things1 as though all this were not secondary and but the material and occasion of the forces and self-determinations to be considered later on4 #b4 ,defects of ancient psycho-physical theory4 ,now as to those temperamental and neural matters1 to which this chapter shall be devoted1 the reader will1 no doubt long ago1 have discovered that it is precisely here that not a little of the ,vita e ,dottrina is faded and withered beyond recall1 or has even become positively repulsive to us4 ,the constant assumption1 and frequent explicit insistence1 on the part of more or less all the contributors1 upon the immediate and separate significance1 indeed the directly miraculous character1 of certain psycho-physical states--states which1 taken thus separately1 would now be inevitably classed as most explicable neural abnormalities1--all this atmosphere of nervous high-pitch and tremulousness has now become a matter demanding a difficult historical imagination and magnanimity1 if we would be just to those who held such views1 and would thus benefit to the full from these past positions and misconceptions4 ,thus when we read the views of perhaps all her educated attendants3 8this condition1 in which her body remained alive without food or medicine1 was a supernatural thing02 8her state was clearly understood to be supernatural when1 in so short a time1 so great a change was seen02 and 8she became yellow all over1--a manifest sign that her humanity was being entirely consumed in the fire of divine love03#a we feel indeed that we can no more follow4 ,and when we read1 as part of one of the late additions1 the worthless legends gathered from1 or occasioned by1 the uneducated ,argentina3 8in proof that she bore the stigmata within her1--on putting her hands in a cup of cold water1 the latter became so boiling hot that it greatly heated the very saucer beneath it03#b we are necessarily disgusted4 ,and when1 worst of all1 she is made1 by a demonstrable1 probably double misinterpretation of an externally similar action1 to burn her bare arm with a live charcoal or lighted candle1 with intent to see which fire1 this external one or that interior one of the divine love1 were the greater3#c we can1 even if we have the good fortune of being able1 by means of the critical analysis of the sources1 to put this absurd story to the discredit of her eulogists1 but feel the pathos of such well-meant perversity1 which took so sure a way for rendering ridiculous one who1 take her all in all1 is so truly great4#d #c4 ,slow growth of ,neurology4 ,we should1 of course1 be very patient in such matters3 for psycho-physical knowledge was1 as yet1 in its very infancy1 witness the all-important fact that the nerves were1 in our modern sense of the term1 still as unknown as they were to the whole of ,graeco-,roman antiquity1 with which 8neuron0 and 8nervus0 ever meant 8muscle0 or 8ligament0 and1 derivatively1 8energy10 but never consciously what they now mean in the strict medical sense4 ,thus the ,vita 7#aeea7 writes3 8,there remained no member or muscle 7nervo7 of her body that was not tormented by fire within it02 8one rib was separated from the others1 with great pains in the ligaments 7nervi7 and bones02 and 8all her body was excruciated and her muscles 7nervi7 were tormented03#e where1 in the first and last case1 visible muscular convulsive movements are clearly meant4 ,st4 ,teresa1 in her own ,life 7#aefa or #aefb71 writes3 8,nervous pains1 according to the physicians1 are intolerable2 and all my nerves were shrunk02 and 8if the rapture lasts1 all the nerves are made to feel it40#f ,even ,fnelon 7died #agae7 can still write of the human body3 8,the bones sustain the flesh which envelops them2 the nerves0 7ligaments1 minor muscles7 8which are stretched along them1 constitute all their strength2 and the muscles1 by inflation and elongation at the points where the nerves are intertwined with them1 produce the most precise and regular movements40#g ,here the soul acts directly upon the muscles1 and1 through these and their dependent ligaments1 upon the bones and the flesh4 #d4 ,permanent values of the ancient theory4 ,and yet that old position with regard to the rarer psycho-physical states has a right to our respectful and sympathetic study4 ,for one thing1 we are now coming again to recognize1 more and more1 how real and remarkable are certain psycho-physical states and facts1 whether simply morbid or fruitfully utilized states1 so long derided1 by the bulk of ,scientists1 as mere childish legend or deliberate imposture2 and to see how natural1 indeed inevitable it was1 that these1 at that time quite inexplicable1 things should have been attributed to a direct and discontinuous kind of ,divine intervention4 ,we1 on our part1 have then to guard against the ,philistinism both of the ,rationalists and of the older ,supernaturalists1 and will neither measure our assent to facts by our ability to explain them1 nor postulate the unmediated action of ,god wherever our powers of explanation fail us4 ,on this point we have admirable models of sympathetic docility towards facts1 in the works of ,prof4 ,pierre ,janet1 in his medico-psychological investigations of present-day morbid cases2 of ,hermann ,gunkel and ,heinrich ,weinel1 in their examination of mostly healthy psycho-physical phenomena in early ,christian times and writings2 and of ,william ,james1 in his study of instances of various kinds1 both past and present4#h ,and next1 these 7at first sight physical7 phenomena are turning out1 more and more1 to be the direct or indirect consequence of the action of mind3 no doubt1 in the first instance1 of the human mind1 but still of mind1 both free-willing and automatically operative4 ,and at the same time this action is1 more and more1 seen to be limited and variously occasioned by the physical organism1 and to be accompanied or followed1 in a determinist fashion1 by certain changes in that organism4 ,yet if we have now immeasurably more knowledge than men had1 even fifty years ago1 of this latter ceaselessly active1 limiting1 occasioning influence of the body upon the mind1 we have also immeasurably more precise and numerous facts and knowledge in testimony of the all but boundless effect of mind over body4 ,here1 again1 ,prof4 ,janet's writings1 those of ,alfred ,binet1 and the ,dominican ,pre ,coconnier's very sensible book register a mass of material1 although of the morbid type4#i ,and further1 such remarkable peripheral states and phenomena are getting again to be rightly looked for in at least some types of unusual spiritual insight and power 7although such states are found to be indicative1 in exact proportion to the spiritual greatness of their subject1 of a substantially different mental and moral condition of soul74 ,witness again the ,unitarian ,prof4 ,james's ,varieties1 and the ,church-,historical works of the ,broad ,lutheran ,german scholars ,weinel1 ,bernoulli1 and ,duhm4#aj ,and lastly1 the very closeness with which modern experimental and analytical psychology is exploring the phenomena of our consciousness is once more bringing into ever-clearer relief the irrepressible metaphysical apprehensions and affirmations involved and implied by the experience of every human mind1 from its first dim apprehension in infancy of a 8something10 as yet undifferentiated by it into subjective and objective1 up to its mature and reflective affirmation of the trans-subjective validity of its 8positions10 or at least of its negations--pure scepticism turning out to be practically impossible4 ,here we have1 with respect to that apprehension1 such admirable workers as ,henri ,bergson in ,france1 and ,professors ,henry ,jones and ,james ,ward in ,england2 and1 for this affirmation1 such striking thinkers as the ,french ,maurice ,blondel1 and the ,germans ,johannes ,volkelt and ,hugo ,mnsterberg4 ,and ,mgr4 ,mercier of ,louvain1 now ,cardinal ,mercier1 has contributed some valuable criticism of certain points in these positions4#aa #e4 ,difficulties of this inquiry4 ,now here ,i am met at once by two special difficulties1 the one personal to myself and to ,catherine1 and the other one of method4 ,for1 with regard to those three first sets of recent explorations of a psycho-physical kind1 ,i am no physician at all1 and not primarily a psychologist4 ,and again1 in ,catherine's instance1 the evidence as to her psycho-physical states is not1 as with ,st4 ,teresa and some few other cases1 furnished by writings from the pen of the very person who experienced them1 and it is at all copious and precise only for the period when she was admittedly ill and physically incapacitated4--,and yet these last thirteen years of her life occupy a most prominent place in her biography2 it is during1 and on occasion of1 those psycho-physical states1 and largely with the materials furnished by them1 that1 precisely in those years1 she built up her noblest legacy1 her great ,purgatorial teaching2 the illness was 7quite evidently7 of a predominantly psychical type1 and concerns more the psychologist than the physician1 being closely connected with her particular temperament and type of spirituality1 a temperament and type to be found again and again among the ,saints4 ,all this and more makes it simply impossible for me to shrink from some study of the matter1 and permits me to hope for some success in attempting1 slowly and cautiously1 to arrive at certain general conclusions of a spiritually important kind4 ,but then there is also the difficulty of method4 ,for if we begin the study of these psycho-physical peculiarities and states by judging them from the temperamental and psychological standpoint1 we can hardly escape from treating them1 at least for the moment1 as self-explanatory1 and hence from using these our preliminary conclusions about such neural phenomena as the measure1 type1 and explanation of and for all such other facts and apprehensions as our further study of the religious mind and experience may bring before us4 ,in this wise1 these our psychological conclusions would furnish not only a negative test and positive material1 but also the exclusive standard for all further study4 ,and such a procedure1 until and unless it were justified in its method1 would evidently be nothing but a surreptitious begging of the question4--,yet to begin with the fullest analysis of the elementary and normal phenomena of consciousness and of its implications and inviolable prerequisites1 would too readily land us in metaphysics which have themselves to operate in and with those immediate and continuous experiences2 and hence these latter experiences1 whether normal and healthy1 or1 as here1 unusual and in part maladif1 must be carefully studied first4 ,we have1 however1 to guard most cautiously against our allowing this1 our preliminary1 analysis and description of psycho-physical states from imperceptibly blocking the way to1 or occupying the ground of1 our ultimate analysis and metaphysical synthesis and explanation4 ,only this latter will be able1 by a final movement from within-outwards1 to show the true place and worth of the more or less phenomenal series1 passed by us in review on our previous movement from outside-inwards4 #f4 ,threefold division4 ,i propose1 then1 in this chapter1 to take1 as separately as is compatible with such a method1 the temperamental1 psycho-physical side of ,catherine's life4 ,i shall first take those last thirteen years of admitted illness1 as those which are alone at all fully known to us by contemporary evidence4--,i shall then make a jump back to her first period1--to the first sixteen years up to her marriage1 with the next ten years of relaxation1 and the following four years of her conversion and active penitence4 ,i take these next1 because1 of these thirty years1 we have her own late memories1 as registered for us by her disciples1 at the time of her narration of the facts concerned4--,and only then1 with these materials and instruments thus gathered from after and before1 shall ,i try to master the 7for us very obscure7 middle period1 and to arrive at some estimate of her temperamental peripheral condition during these twenty years of her fullest expansion4--,i shall conclude the chapter by taking ,catherine in her general1 lifelong temperament1 and by comparing and contrasting this type and modality of spiritual character and apprehension with the other rival forms of1 and approaches to1 religious truth and goodness as these are furnished for us by history4 ,the ultimate metaphysical questions and valuation are reserved for the penultimate chapter of my book4 ,i4 ,,catherine',s ,,third ,,period1 #adig ,,to #aeaj4 #a4 ,increasing illness of ,catherine's last years4 ,beginning with her third and last period 7#adig-aeaj71 there can be no doubt that throughout it she was ill and increasingly so4 ,her closest friends and observers attest it4 ,it is presumably ,ettore ,vernazza who tells us1 for #adig1 8when she was about fifty years of age1 she ceased to be able to attend either to the ,hospital or to her own house1 owing to her great bodily weakness4 ,even on ,fast-days she was obliged1 after ,holy ,communion1 to take some food to sustain her strength40 ,probably ,marabotto it is who tells us that1 in #adii1 8after twenty-five years she could no further bear her spiritual loneliness1 either because of old age or because of her great bodily weakness40 ,we hear from a later ,redactor that1 8about nine years before her death 7i4e4 about #aeja71 there came to her an infirmity40 ,and then1 especially from ,november #aeji1 ,may #aeaj1 and ,august #aeaj onwards1 she is declared and described as more and more ill4#ab ,indeed she herself1 both by her acts and by her words1 emphatically admits her incapacitation4 ,for it is clearly ill-health which drives her to abandon the ,matronship and even all minor continuous work for the ,hospital4 ,in her ,wills we find indeed that1 as late as ,may #ba1 #aejf1 she was able to get to the neighbouring ,hospital for ,incurables2 and that even on ,november #bg1 #aejh she was 8healthy in mind and body40 ,but her ,codicil of ,january #e1 #aejc1 was drawn up in the presence of nine witnesses at midnight1--a sure sign of some acute ill-health4 ,indeed already on ,july #bc1 #adhd1 she is lying 8infirm in bed1 in her room in the ,women's quarter of the ,hospital1 oppressed with bodily infirmity40#ac #b4 ,abnormal sensations1 impressions and moods4 ,her attendants are all puzzled by the multitude and intensity1 the mobility and the self-contradictory character of the psycho-physical manifestations4 ,perhaps already before #adig 8she would press thorny rose-twigs in both her hands1 and this without any pain02 and so late as about three weeks before her death 8she remained paralyzed 7manca710 and no doubt anaesthetic 8in one 7the right7 hand and in one finger of the other hand40--,probably again before #adig 8her body could not10 at times1 8be moved from the sitting posture without the application of force40 ,in ,february or ,march #aeaj 8she could not move out of her bed02 in ,august1 8on some occasions she could not move the lips or the tongue1 or the arms or legs1 unless helped to do so1--especially on the left side1--and this would1 at times1 last three or four hours40--,in ,december #aeji 8she suffered from great cold10 as part of her peculiar condition2 on ,september #d1 #aeaj1 8she suffered from great cold in the right arm40#ad ,on other occasions she is1 on the contrary1 intensely hyper-aesthetic4 ,some time in ,february or ,march #aeaj1 8for a day and a night1 her flesh could not be touched1 because of the great pain that such touching caused her40 ,at the end of ,august 8she was so sensitive1 that it was impossible to touch her very bedclothes or the bedstead1 or a single hair on her head1 because in such case she would cry out as though she had been grievously wounded40--,these states seem to have been usually accompanied by sensations of great heat3 for on the former occasion 8she seemed like a creature placed in a great flame of fire02 whilst on the latter 8she had her tongue and lips so inflamed1 that they seemed as though actual fire40 ,and movement appears to have been more often increased than diminished4 ,in the last case indeed 8she did not move nor speak nor see2 but1 when thus immovable1 she suffered more than when she could cry out and turn about in her bed40 ,but in the former instance 8she could not be kept in bed02 and in ,april #aeaj 8she cried aloud1 and could not keep herself from moving about1 on her bed1 on hands and feet40--,there are curious localizations of apparently automatic movements4 ,during an attack somewhere in ,march #aeaj 8her flesh was all in a tremble1 particularly the right shoulder02 on later occasions 8an arm1 a leg1 a hand would tremble1 and she would seem to have a spasm within her1 with all-but-unbroken acute pains in the flanks1 the shoulders1 the abdomen1 the feet and the brain40 ,on an earlier occasion 8her body writhed in great distress40 ,on another day 8she seemed all on fire and lost her power of speech1 and made signs with her head and hands40 ,on one day in ,february or ,march #aeaj 8she lost both speech and sight1 though not her intelligence02 and on ,september #ab 8her sight was so weak1 that she could hardly any further distinguish or recognize her attendants40--,the heat is liable to be curiously localized4 ,early in ,september #aeaj 8she had a great heat situated in and on her left ear1 which lasted for three hours2 the ear was red and felt very hot to the touch of others40 ,various kinds of haemorrhage are not uncommon4 ,on the last-mentioned occasion bloody urine is passed2 bleeding of the nose1 with loss of bile1 occurs in ,december #aeji2 very black blood is lost by the mouth1 whilst black spots appear all over her person1 on ,september #ab1 #aeaj2 and more blood is evacuated on the following day4 ,in ,february or ,march #aeaj 8there were in her flesh certain places which had become concave1 like as paste looks where a finger has been put into it40 ,at the end of ,august #aeaj 8her skin became saffron-yellow all over40 ,troubles of breathing and of heart-action are frequently acute4 ,somewhere about ,march #aeaj 8she had such a spasm in her throat and mouth as to be unable1 for about an hour1 to speak or to open her eyes1 and that she could hardly regain her breath40 8,cupping-glasses were applied to her side1 to ease her heart1 and lung-action1 but with little effect40 ,on one occasion 8she made signs indicative of feeling as though burning pincers were seizing her heart02 and on a day soon after 8she felt like a hard nail at her heart40#ae ,disturbances of the power of swallowing and of nutrition are often grave and sudden1 and in curious contradiction to her abnormally acute and shifting longing for and revulsion from certain specific kinds of food4 ,on ,august #bb1 #aeaj1 8she was so thirsty that she felt as though she could drink up the very ocean02 8yet she could not10 in fact1 8manage to swallow even one little drop of water40 ,on ,september #aj 8her attendants continuously gave her drinking water2 but she would straightway return it from her mouth40 ,and on ,september #ab1 8whilst her mouth was being bathed1 she exclaimed1 #8,i am suffocating1'--and this because a drop of water had trickled down her throat--a drop which she was unable to gulp down40 ,and on a day in ,august 8she saw a melon and had a great desire to eat it2 but hardly did she have some of it in her mouth1 when she rejected it with intense disgust40 ,so too with odours4 ,a little later1 8on one day the smell of wine would please her1 and she would bathe her hands and face in it with great relish2 and next day she would so much dislike it1 that she could not bear to see or smell it in her room40--,and so too with colours4 ,on ,september #b 8a physician-friend came to visit her in his scarlet robes2 and she bore the sight a little1 so as not to pain him40 ,but she then declared that she could no longer bear it2 and he went1 and returned to her in his ordinary black habit4 ,and yet we have seen1 from the ,inventory of her effects1 that she loved to have vermilion colour upon her bed and person4#af ,and her emotional moods are analogously intense and rapidly shifting4 ,in the spring of #aeaj 8she cried aloud because of the great pain3 this attack lasted a day and a night02 in the night of ,august #aj 8she tossed about with many exclamations02 and at the beginning of ,september 8she cried out with a loud voice40 ,at other times1 she laughs for joy4 ,so at the end of ,april 8she would laugh without speaking02 on ,august #aa 8she fixed her eyes steadily on the ceiling2 and for about an hour she abode all but immovable1 and spoke not1 but kept laughing in a very joyous fashion02 on ,august #ag great interior jubilation 8expressed itself in merry laughter02 and on the evening of ,september #g 8her joy appeared exteriorly in laughter which lasted1 with but small interruptions1 for some two hours40--,and her entire apparent condition would shift from one such extreme to the other with extraordinary swiftness4 ,in the autumn of #aeji 8she many times remained as though dead2 and at other times she would appear as healthy1--as though she had never had anything the matter with her40 ,already in ,december #aeji she herself1 after much vomiting and loss of blood1 had sent for her ,confessor and had declared that 8she felt as though she must die in consequence of these many accidents40 ,yet even on ,september #aj1 #aeaj1 8when she was not being oppressed and tormented by her accidents 7attacks71 she seemed to be in good health2 but when she was being suffocated by them1 she seemed as one dead40#ag ,,ii4 ,,conclusions ,,concerning ,,catherine',s ,,psycho-,,physical ,,condition ,,during ,,this ,,last ,,period4 #a4 ,her illness not primarily physical4 ,her self-diagnosis4 ,now we saw1 at the beginning of this chapter1 how readily her attendants concluded1 from all these extreme1 multiple1 swift-changing and self-contradictory states1 to their directly and separately supernatural origin4--,and indeed the diagnosis and treatment of her case showed clearly that it was not primarily physical4 ,so in the case1 probably in ,november #aeji1 of the cupping-glasses1 when 8she got medically treated for a bodily infirmity1 whilst her real trouble was fire of the spirit02 so with a medicine given to her by the resident ,hospital physician1 some time in ,april #aeaj1 8from taking which she nearly died02 so with ,giovanni ,boerio's three-weeks' treatment of her1 in ,may #aeaj1 a treatment which led to no other results than momentary additional distress2 and so with the declaration of the ten ,physicians who1 even on ,september #aj1 four days before her death1 8could find no trace of disease in her pulse1 secretions1 or any other symptom10 and who consequently abstained from prescribing anything4 ,and hence1 more or less throughout her last nine years1 8there was confusion in the management of her1 not on her own part1 but on that of those who served her40#ah ,for--and these two further points are of primary importance--the tending of her1 as distinct from physic1 was throughout held by herself to be of great importance2 and yet this care was declared by her to be often useless or harmful1 owing to the powers of discrimination possessed by her attendants being as much below their good-will1 as her own knowledge as to the differences between her healthy and maladif states exceeded her power of herself acting upon this knowledge against these sickly conditions4 8,she would often appear to be asleep2 and would awake from such a state1 at one time1 quite refreshed1 and1 at another time1 so limp and broken down as to be unable to move4 ,those that served her knew not how to distinguish one state from the other2 and on recovering from an attack of the latter sort1 she would say to them3 #8,why did you let me continue in that state of quiet1 from which ,i have all but died8'0 ,so1 on ,september #e1 8she cried aloud on waking from a state of quiet1 which had appeared to be 7healthy7 quietude1 but had not been so40 ,and indeed1 already on ,january #aj previous1 she had shut herself off from her ,confessor1 8because it seemed to her that he bore with her too much in her sayings and doings40 ,yet1 at least after this time1 ,marabotto does oppose her sometimes4 ,thus on two1 somewhat later1 occasions she respectively makes signs1 and asks1 that ,extreme ,unction be given her2 but only some four months later did she actually receive it4 ,in these cases1 then1 she either had not1 even at bottom1 a correct physical self-knowledge2 or her requests had been prompted1 at the time1 by her secondary1 maladif consciousness alone4--,when first visited by ,boerio1 she takes pleasure in the thought of getting possibly cured by him2 but 8in the following night1 when great pain came upon her1 she reproved herself1 saying1 #8,you are suffering this1 because you allowed yourself to rejoice without cause4'0 ,but this declaration distinctly falls short of any necessary implication of a directly supernatural origin of her malady1 as the ,vita here will have it1 and but refers1 either to the continuance of earthly existence not deserving such joy1 or to her persistent fundamental consciousness that the phenomena were partly the fruitful1 profitable occasions1 and partly the price paid1 for the mind's close intercourse with things divine4 ,indeed her 7otherwise unbroken7 attitude is one1 both of quiet conviction that physic cannot help her1 and of gentle readiness to let the physicians try whatever they may think worth the trying3 so with the cupping-glasses1 and the various examinations and physickings4 ,especially is this disposition clear in her short dialogue with ,boerio1 where1 in answer to his assertion that she ought to beware of giving scandal to all the world by saying that her infirmity had no need of remedies1 and that she ought to look upon such an attitude as 8a kind of hypocrisy10 she declares3 8,i am sorry if any one is scandalized because of me2 and ,i am ready to use any remedy for infirmity1 supposing that it can be found40#ai #b4 ,her preoccupation with the spiritual suggestions afforded by the phenomena4 ,it would1 indeed1 be a grave misreading of her whole character and habits of mind to think of her as at all engrossed in her psycho-physical states as such1 and as having ever formally considered and decided that they must either come directly from ,god or be amenable to medicine4 ,on the contrary1 she is too habitually absorbed in the consideration and contemplation of certain great spiritual doctrines and realities1 to have the leisure or inclination for any such questions4--,indeed it is this very absorption in those spiritual realities which has ended by suggesting1 with an extraordinary readiness1 frequency and vividness1 through her mind to her senses1 and by these back to her mind1 certain psycho-physical images and illustrations for those very doctrines1 until her whole psycho-physical organism has been1 all but entirely1 modified and moulded into an apt instrument and manifestation for and of that world unseen4 ,thus1 after her greatest psycho-physical and spiritual experience in ,november #aeji1 she declares to ,vernazza1 when he urges her to let him write down the graces she has received from ,god1 that 8it would1 strictly speaking1 be impossible to narrate those interior things2 whilst1 of exterior ones1 few or none have happened to me40 ,and she never entirely loses her mental consciousness in any state not recognized by herself as maladif4 ,so1 on a day of great psycho-physical trouble in ,february or ,march #aeaj1 8they thought she must expire2 but1 though she lost both sight and speech1 she never lost her intelligence40 ,and even on ,september #aa and #ab1 amidst foodlessness and suffocations1 her intelligence still persists4--,in the ,march previous 8her mind appeared to grow daily in contentment40 ,some days later1 her attendants 8saw how1 after an hour of spasm and breathlessness1 and then a great restriction of all her being1 she returned to her normal condition1 and addressed many beautiful words to them40 ,and later on1 8her attendants were amazed at seeing a body1 which seemed to be healthy1 in such a tormented condition40 ,but 8soon after she laughed and spoke as one in health1 and told them not to distress themselves about her1 since she was very contented2 but that they should see to it that they did much good1 since the way of ,god is very narrow40#bj #c4 ,interaction and mutual suggestion of her spiritual and physical states4 ,as to the extraordinary closeness and readiness for mutual response between her sensible impressions and her thoughts and emotions--her sensations turning1 all but automatically1 into religious emotions1 and her thoughts and feelings translating themselves into appropriate psycho-physical states--we have a mass of interesting evidence4 ,thus when1 about the end of ,november #aeji1 in response to her seeing1 on some wall of the ,hospital1 a picture of ,our ,lord at the ,well of ,samaria1 and to her asking ,him for one drop of that ,divine water1 8instantly a drop was given to her which refreshed her within and without40 ,the spiritual idea and emotion is here accompanied and further stimulated by the keenest psycho-physical impression of drinking4 ,and such an impression can even become painful through its excessive suggestiveness4 ,thus she herself explains to ,maestro ,boerio1 on ,september #b1 #aeaj1 that she cannot long bear the sight of his scarlet robe 8because of what it suggests 7represents7 to my memory10--no doubt the fire of divine love4 ,three days later1 on the contrary1 8she mentally saw herself lying upon a bier1 surrounded by many ,religious robed in black10 and greatly rejoiced at the sight4 ,here the very impression of black1 the colour of death1 will have conveyed1 during this special mood of hers1 a downright psycho-physical pleasure1 somewhat as ,boerio's reappearance1 on the former occasion1 in a black gown1 had been a sensible relief to her4 ,so also with scents4 ,when1 certainly after #adii1 8she perceived1 on the 7right7 hand of her ,confessor1 an odour which penetrated her very heart10 and 8which abode with her and restored both mind and body for many days10 we have again a primarily mental act and state which she herself knows well to be untransferable1 even to ,don ,marabotto himself4 ,here the association of ideas was1 no doubt1 the right hand of the ,priest and her daily reception1 by means of it1 of the ,holy ,eucharist4 ,for the latter1 8the ,bread from heaven1 having within it all manner of delight10 is already connected in her mind with an impression of sweet odour4 8,one day1 on receiving ,communion1 so much odour and sweetness came to her1 that she seemed to herself to be in ,paradise40 ,probably the love for1 and then the disgust at1 the smell of wine1 was also connected with her ,eucharistic experiences4 ,certainly 8one day1 having received ,holy ,communion1 she was granted so great a consolation as to fall into an ecstasy1 so that when the ,priest wanted to give her to drink from the ,chalice 7with unconsecrated wine7 she had to be brought back by force to her ordinary consciousness40 ,vivid memories of both sets of psycho-physical impressions are1 ,i think1 at work when she says3 8,if a consecrated ,host were to be given to me amongst unconsecrated ones1 ,i should be able to distinguish it by the very taste1 as ,i do wine from water40 ,and as the sight of red rapidly became painful from the very excess of its mental suggestiveness1 so will the smell of wine have been both specially dear and specially painful to her4#ba ,indeed her psycho-physical troubles possess1 for the most part1 a still traceable1 most delicate selectiveness as to date1 range1 form1 combination1 and other peculiarities4 ,thus some of the most acute attacks coincide1 in their date of occurrence and general character1 as the biographers point out1 with special saint's and holy days3 so in the night leading into ,st4 ,lawrence's day1 ,august #i and #aj1 #aeaj2 so on the ,vigil of ,st4 ,bartholomew's day1 ,august #bd2 and so in the night previous to and on the ,feast 7,august #bh7 of ,st4 ,augustine1 special ,patron of her only sister's ,order and of the ,convent in which her own ,conversion had taken place thirty-seven years before4 ,yet we have also seen how that these synchronisms did not rise to the heights which were soon desired by her biographers1 for we know that she died1 not 7as they would have it7 on the ,feast of the ,exaltation of the ,cross1 ,september #ad1 but early on the day following4 ,thus too as to her incapacity to swallow and retain food1 we find that1 up to the end1 with the rarest exceptions of a directly physical kind1 she retained the most complete facility in receiving ,holy ,communion3 so on ,september #b1 #aeaj1 when 8all ordinary food was returned1 but the ,holy ,eucharist she retained without any difficulty02 and so too on ,september #d1 when1 after 8lying for close upon twelve hours with closed eyes1 speechless and all but immovable10 ,marabotto himself feared to communicate her1 but 8she made a sign to him1 with a joyous countenance1 to have no fear1 and she communicated with ease1 and soon after began to speak1 owing to the vigour given to her by the ,sacrament40 ,yet here too the abnormality is not complete3 some ordinary food is retained1 now and then2 so1 minced chicken1 specially mentioned for ,december #aeji1 and on ,september #c1 #aeaj4 ,as to her heat-attacks and the corresponding extreme--the sense of intense cold1--it is clear how close is their connection with her profound concentration upon the conception of ,god as ,love1 and upon the image of ,love as fire4 ,it is these sudden and intense psycho-physical1 spiritually suggestive because spiritually suggested1 heat-attacks which are1 ,i think1 always meant by the terms 8assault0 7assalto71 8stroke0 7ferita71 and 8arrow0 7saetta73 terms which already indicate the mental quality of these attacks4 ,and these heats are mostly localized in a doctrinally suggestive manner3 they centre in and around the heart1 or on the tongue and lips1 or they envelop the whole person 8as though it were placed in a great flame of fire10 or 8in a glowing furnace40 ,indeed these heats are often so described1 by her attendants or herself1 as to imply their predominantly psycho-physical nature3 8it was necessary1 with a view to prolonging her life1 to use many means for lightening the strain of that interior fire upon her mind02 and 8,i feel10 she says herself1 on occasion of such an attack1 8so great a contentment on the part of the spirit1 as to be unutterable2 whilst1 on the part of my humanity1 all the pains are1 so to say1 no pains40 ,as to her boundless thirst1 her inability to drink1 and her sense of strangulation1 their doctrinal suggestions are largely clear4 ,thus when 8she was so thirsty as to feel able to drink up all the waters of the sea10 and when she calls out 8,i am suffocating0 7drowning1 io affogo71 we are at once reminded of her great saying3 8,if the sea were all so much love1 there would not live man or woman who would not go to drown himself in it 7si affogasse740 ,and when1 at the end of ,august #aeaj1 unable to drink1 she herself declares 8all the water that is on earth could not give me the least refreshment10 there is1 perhaps1 an implied contrast to that 8little drop of divine water0 which had so much refreshed her a year before4 ,and finally1 the various paralyses and death-like swoons seem1 at least in part1 to follow from1 and to represent1 the death of the spirit to the life of the senses1 and to mirror the intensity with which perfection has been conceived and practised as 8,love going forth out of self1 and abiding all in ,god and separated from man40 ,thus when1 on ,august #bb1 #aeaj1 8she had a day of great heat1 and abode paralyzed in one hand and in one finger of the other hand for about sixteen hours1 and she was so greatly occupied 7absorbed71 that she neither spoke1 nor opened her eyes1 nor could take any food40#bb #d4 ,only two cases of spiritually unsuggestive impressions4 ,it is indeed profoundly instructive to note how that1 in exact proportion as a human-mental mediation and suggestion of a religious kind is directly traceable or at least probable in any or all of these things1 is that thing also worthy of being considered as having ultimately the ,divine ,spirit ,itself for its first cause as well as last end2 and that1 in exact proportion as this kind of human mediation and suggestion is impossible or unlikely1 the thing turns out to be unworthy of being attributed1 in any special sense1 to the spirit of ,god ,himself4 ,of such spiritually opaque1 religiously unused and apparently unuseable1 hysteriform impressions1 ,i can1 even during the last days of these nine years of admitted infirmity1 find but two clear instances1--instances which1 by their very unlikeness to the mass of her spiritually transparent1 readily used impressions1 strongly confirm our high estimate of the all but totality of her psycho-physical states1 as experienced and understood and used by herself4 ,on ,september #g1 #aeaj1 after having seen and wisely utilized the spiritually suggestive image of 8a great ladder of fire10 she ends by having so vivid an hallucination of the whole world being on fire 8that she asked whether it were not so1 and caused her windows to be opened that the facts might be ascertained20 and 8she abode the whole night1 possessed by that imagination10 as the ,vita itself calls this impression4 ,at night1 on ,september #aa1 she complained of a very great heat1 and cast forth from her mouth very black blood2 and black spots came out all over her body4 ,and on the #acth1 8she was seen with her eyes fixed upon the ceiling1 and with much movement of the lips and hands2 and she answered her attendants' queries as to what she was seeing with #8,drive away that beast4'''' the remaining words being inaudible40#bc ,here we have1 ,i think1 the only two merely factual1 unsuggestive1 and hence simply delusive1 impressions really experienced by herself and recorded in the ,vita1 a book whose very eagerness to discover things of this kind and readiness to take them as directly supernatural is a guarantee that no other marked instances of the kind have been omitted or suppressed4 ,and these two impressions both take place within a week of her death1 and respectively four days before1 and two days after1 the first clear case of organic disease or lesion to be found anywhere in the life4 ,,iii4 ,,catherine',s ,,psycho-,,physical ,,condition1 ,,its ,,likeness ,,and ,,unlikeness ,,to ,,hysteria4 ,only by a quite unfair magnifying or multiplying of the two incidents just described could we come to hold1 with ,mr4 ,baring-,gould1 that ,catherine was simply a sufferer from hysteria1 and that the ,roman ,church did well to canonize her on the ground of her having1 in spite of this malady1 managed to achieve much useful work amongst the sick and poor4#bd ,here we shall do well to consider three groups of facts4 #a4 ,misapprehensions as to hysteria4 ,the first group gives the reasons why we should try and get rid of the terror and horror still so often felt in connection with the very name of this malady4 ,this now quite demonstrably excessive1 indeed largely mythical1 connotation of the term springs from four causes4 ,first1 the very name still tends to suggest1 as the causes or conditions of the malady1 things fit only for discussion in medical reviews4 ,but then1 ever since #ahee1 all limitation to1 or special connection with1 anything peculiarly female1 or indeed generally sexual1 has been increasingly shown to be false1 until now no serious authority on the matter can be found to espouse the old view4 ,the malady is now well known to attack men as well as women1 and to have no special relation to things of sex at all4#be ,next1 probably as a consequence from the initial error1 this disorder was supposed to predominantly come from1 or to lead to1 moral impurity1 or at least to be ordinarily accompanied by strong erotic propensions4 ,but here the now carefully observed facts are imperatively hostile3 of the #abj living cases most carefully studied by ,prof4 ,janet1 only four showed the predominance of any such tendencies1 a proportion undoubtedly not above the percentage to be found amongst non-hysterical persons4#bf ,and again1 the term was long synonymous with untruthfulness and deceit4 ,but here again ,prof4 ,janet shows how unfounded is this prejudice1 since it but springs from the misplaced promptitude with which the earlier observers refused to believe what they had not as yet sufficiently examined and could not at all explain1 and from the malady being itself equivalent to a more or less extensive breaking-up of the normal inter-connection between the several1 successive or simultaneous states1 and1 as it were1 layers of the one personality4 ,he is convinced that real untruthfulness is no commoner among such patients than it is among healthy persons4#bg ,and1 finally1 it is no doubt felt that1 apart from all such specifically moral suspicions1 the malady involves all kinds of fancies and inaccuracies of feeling and of perception1 and that it frequently passes into downright insanity4 ,and this is no doubt the one objection which does retain some of its old cogency4 ,still1 it is well to note that1 as has now been fully established1 the elements of the human mind are and remain the same throughout the whole range of its conditions1 from the sanest to the maddest1 whilst only their proportion and admixture1 and the presence or absence and the kind of synthesis necessary to hold them together differentiate these various states of mind4 ,in true insanity there is no such synthesis2 in hysteria the synthesis1 however slight and peculiar1 is always still traceable throughout the widespread disgregation of the elements and states4#bh ,and it is this very persistence of the fundamental unity1 together with the strikingly different combination and considerable disaggregation of its elements1 that makes the study of hysteria so fruitful for the knowledge of the fully healthy mind and of its unity2 whilst the continuance of all the elements of the normal intelligence1 even in insanity1 readily explains why it is apparently so easy to see insanity everywhere1 and to treat genius and sanctity as but so much degeneracy4 #b4 ,hysteriform phenomena observable in ,catherine's case4 ,the second group of facts consists in the phenomena which1 in ,catherine's case1 are like or identical to what is observable in cases of hysteria4 ,there is1 perhaps above all else1 the anaesthetic condition1 which was presumably co-extensive with her paralytic states4 8,anaesthesia10 says ,prof4 ,janet1 8can be considered as the type of the other symptoms of hysteria2 it exists in the great majority of cases1 it is thoroughly characteristic of the malady4 ,in its most frequent localization 7semi-anaesthesia7 it affects one of the lateral halves of the body1 and this half is usually the left side40 ,or1 8a finger or hand will be affected40 ,such 8insensibility can be very frequent and very profound02 but 8it disappears suddenly0 and even 8varies from one moment to another40#bi ,then there is the corresponding counter-phenomenon of hyper-aesthesia4 8,the slightest contact provokes great pains1 exclamations1 and spasms4 ,the painful zones have their seat mostly on the abdomen or on the hips40 ,and 8sensation in these states is not painful in itself1 by its own intensity1 but by its quality1 its characteristics2 it has become the signal1 by association of ideas1 for the production of a set of extremely painful phenomena40 ,so1 with the colour-sense3 8one patient adores the colour red1 and sees in its dullest shade #8sparkling rays which penetrate to her very heart and warm her through and through4'0 ,but 8another one finds this #8a repulsive colour and one capable of producing nausea4'0 ,and similarly with the senses of taste and odour4#cj ,then1 too1 the inability to stand or walk1 with the conservation1 at times1 of the power to crawl2 the acceptance1 followed by the rejection1 of food1 because of certain spasms in the throat or stomach1 and the curious1 mentally explicable1 exceptions to this incapacity2 the sense1 even at other times1 of strangulation2 heart palpitations1 fever heats1 strange haemorrhages from the stomach or even from the lung2 red patches on the skin and emotional jaundice all over it1 and one or two other peculiarities4#ca ,then1 as to a particular kind of quietude1 from which ,catherine warns her attendants to rouse her1 we find a patient who 8ceases her reading1 without showing any sign of doing so4 ,she gets taken to be profoundly attentive2 it is1 however1 but one of her attacks of #8fixity4' ,and she has promptly to be shaken out of this state1 or1 in a few minutes1 there will be no getting her out of it40 ,as to ,catherine's consciousness of possessing an extraordinary fineness of discrimination between sensibly identical objects1 we see that 8if one points out1 to some of these patients1 an imaginary portrait upon a plain white card1 and mixes this card with other similar ones1 they will almost always find again the portrait on the same card40 ,and similarly as to her attaching a particular quasi-sensible perception to ,marabotto's hand alone1 we find that1 if ,m4 ,janet touches ,lonie's hand1 he having suggested a nosegay to her1 she will henceforth1 when he touches the hand1 see that nosegay2 whereas1 if another person touches that same hand1 ,lonie will see nothing special4 ,as to ,catherine's feelings of criminality and of being already dead1 ,m4 ,janet quotes ,m41 who says1 8,i am like a criminal about to be punished02 and ,r41 who declares1 8,it seems to me that ,i am dead40 ,as to the hallucination of a ,beast1 ,marcelle suffers from the same impression4#cb ,and1--perhaps the most important of all these surface-resemblances1--there is ,catherine's apparent freedom from all emotion at the deaths of her brothers and sister1 and her extraordinary dependence upon1 and claimfulness towards1 her ,confessor alone4 8,these patients rapidly lose the social feelings3 ,berthe1 who for some time preserved some affection for her brother1 ends by losing all interest in him2 ,marcelle1 at the very beginning of her illness1 separates herself from every one40 8,it is always their own personality which dominates their thoughts40 ,yet these patients have 8an extraordinary attachment to their physician4 ,for him they are resolved to do all things4 ,in return1 they are extremely exacting1--he is to occupy himself entirely with each one alone4 ,only a very superficial observer would ascribe this feeling to a vulgar source40#cc #c4 ,catherine's personality not disintegrated4 ,but a third group of facts clearly differentiates ,catherine's case1 even in these years of avowed ill-health1 from such patients2 and these facts become clearer and more numerous in precise proportion as we move away from peripheral1 psycho-physical phenomena and mechanisms1 and dwell upon her practically unbroken mental and moral characteristics1 and upon the use and meaning1 the place and context of these things within her ample life4 ,for as to her relations with her attendants1 even now it is still she who leads1 who suggests1 who influences2 a strong and self-consistent will shows itself still1 under all this shifting psycho-physical surface4 ,thus ,don ,marabotto now administers1 it is true1 all her money and charitable affairs for her4 ,but it is she who insists1 alone and unaided1 upon the true spiritual function of that impression of odour on his hand4--,vernazza1 no doubt1 has now to help her in the fight against subtle scruples1 on occasion of her deepest depressions4 ,but her far more frequent times of light and joy are in nowise occasions of a simply subjective self-engrossment or of a purely psycho-physical interest1 for her mind is absorbed if in but a few1 yet in inexhaustibly fruitful and universally applicable ideas and experiences of a spiritual kind1 such as helped to urge this friend on to his world-renewing impulses and determinations4--,her closest relations and friends1 one must admit1 succeed by their action1 taken eighteen months and then again two days before her death1 in getting her to desist from ordering her burial by the side of her husband4 ,but we have seen1 in the one case1 how indirectly1 and1 in the other case1 how suddenly and even then quite informally1 they had to gain their point4--,her attendants in general1 and ,marabotto in particular1 certainly paid her an engrossed attention1 and the all but endlessness of her superficial fancies and requirements have been chronicled by them with a nave and wearisome fulness4 ,but then she herself is well aware that1 had they but the requisite knowledge as to how and when to apply them1 some sturdy opposition and a greater roughness of handling would1 on their part1 be of the greatest use to her1 in this her psychical infirmity2 indeed her shutting herself away from ,marabotto1 as late as ,january #aeaj1 is directly caused by her sense and fear of being spoilt by him4 ,it is true again that1 already in #aejb1 we hear1 in a probably exaggerated but still possibly semi-authentic account1 of her indifference of feeling with regard to the deaths of two brothers and of her only sister2 and that1 from ,january #aeaj onwards1 she gradually excludes all her attendants from her sick-room1 with1 eventually1 the sole exceptions of ,marabotto or ,carenzio and ,argentina4 ,but her ,wills show conclusively how persistent were her detailed interest in1 and dispositions for1 the requirements of her surviving brother1 nephews1 and nieces2 of poor ,thobia and the girl's hidden mother2 of her priest-attendants1 and of each and all of her humblest domestics2 of the natives in the far-away ,greek ,island of ,scios2 and1 above all1 of the ,hospital and its great work which she had ever loved so well4 ,we have indeed found two cases1 both from within the last week of her life1 of mentally opaque and spiritually unsuggestive and unutilized impressions which are truly analogous to those characteristic of hysteria4 ,but we have also seen how forcibly these two solitary cases bring out1 by contrast1 the spiritual transparency and fruitfulness of her usual1 finely reflective picturings of these last years4 ,for here it is her own deliberate and spiritual mind which joyously greets1 and straightway utilizes and transcends1 the psycho-physical occurrences2 and it does so1 not because these occurrences are1 or are taken to be1 the causes or requisites or objects of her faith and spiritual insight1 but because1 on the contrary1 they meet and clothe an already exuberant faith and insight--spiritual certainties derived from quite another source4 ,and finally1 if the monotony and superficial pettiness of the sick-room can easily pall upon us1 especially when presented with the credulities and hectic exaggerations which disfigure so much of the ,vita's description of it2 we must1 in justice1 as ,i have attempted to do in my seventh and eighth chapters1 count in1 as part of her biography1 her deep affection for and persistent influence with ,ettore and ,battista ,vernazza1 and the exemplification of her doctrine by these virile souls1 makers of history in the wide1 varied world of men4#cd ,in a word1 it is plain at once that1 given the necessarily limited number of ways in which the psycho-physical organism reacts under mental stimulations1 certain neural phenomena may1 in any two cases1 be1 in themselves1 perfectly similar1 although their respective mental causes or occasions may be as different1 each from the other1 as the ,moonlight ,sonata of ,beethoven1 or the working out of the ,law of ,gravitation by ,newton1 or the elaboration of the implications of the ,categorical ,imperative by ,kant1 are different from the sudden jumping of a live mouse in the face of an hysterically-disposed young woman1 or as the various causes of tears and laughter throughout the whole world4 ,,iv4 ,,first ,,period ,,of ,,catherine',s ,,life1 #addg ,,to #adgg1 ,,in ,,its ,,three ,,stages4 ,if we next go back to the first period of her life1 in its three stages of the sixteen years of her girlhood1 #addg-adfc1 the first ten years of her married life1 #adfc-adgc1 and the four years of her ,conversion and active ,penitence1 #adgc-adgg1 we shall find1 ,i think1 in the matter of temperament and psycho-physical conditions1 little or nothing but a rare degree of spiritual sensitiveness1 and an extraordinary close-knittedness of body and mind4 #a4 ,from her childhood to her conversion4 ,thus1 already in her early childhood1 that picture of the ,piet seems to have suggested religious ideas and feelings with the suddenness and emotional solidity of a physical seizure--an impression still undimmed when she herself recounted it1 some fifty years later1 to her two intimates4--,it is true that during those first1 deeply unhappy ten years of marriage1 we cannot readily find more than indications of a most profound and brooding melancholy1 the apparent result of but two factors1--a naturally sad disposition and acutely painful domestic circumstances4 ,yet it is clear1 from the sequel1 that more and other things lay behind4 ,it is indeed evident that she possessed a congenitally melancholy temperament2 that nothing but the rarest combination of conditions could have brought out1 into something like elastic play and varied exercise1 her great but few and naturally excessive qualities of mind and heart2 that these conditions were not only absent1 but were replaced by circumstances of the most painful kind2 and that she will hardly1 at this time1 have had even a moment's clear consciousness of any other sources than just those conditions for her deep1 keen1 and ever-increasing dissatisfaction with all things1 her own self included3 all peace and joy1 the very capacity for either seemed gone1 and gone for ever4 ,but it is only the third stage1 with its sudden-seeming conversion on ,march #bj1 #adgc1 and the then following four years of strenuously active self-immolation and dedication to the humblest service of others1 which lets us see deep into those previous years of sullen gloom and apparently hopeless drift and dreary wastage4 ,the two stages really belong to one another1 and the depth of the former gloom and dreariness stood in direct proportion and relation to the capacities of that nature and to the height of their satisfaction in the later light and vigour brought to and assimilated by them4 ,it was the sense1 at that previous time still inarticulate1 but none the less mightily operative1 of the insufficiency of all things merely contingent1 of all things taken as such and inevitably found to be such1 that had been adding1 and was now discovered to have added1 a quite determining weight and poignancy to the natural pressure of her temperament and external lot4 ,and this temperament and lot1 which had not alone produced that sadness1 could still less of themselves remove it1 whatever might be its cause4 ,her sense of emptiness and impotence could indeed add to her sense of fulness and of power1 once these latter had come2 but of themselves the former could no more give her the latter1 than hunger1 which indeed makes bread to taste delicious1 can give us real bread and1 with it1 that delight4 ,and it was such real bread of life and real power which now came to her4 ,for if the tests of reality in such things are their persistence and large and rich spiritual applicability and fruitfulness1 then something profoundly real and important took place in the soul of that sad and weary woman of six-and-twenty1 within that ,convent-chapel1 at that ,annunciation-tide4 ,her four years of heroic persistence2 her unbroken ,hospital service of a quarter of a century2 her lofty magnanimity towards her husband1 ,thobia and ,thobia's mother2 her profound influence upon ,vernazza1 in urging him on to his splendid labours throughout ,italy1 and to his grand death in plague-stricken ,genoa2 her daringly original1 yet immensely persuasive1 doctrine1--nearly all this dates back1 completely for her consciousness and very largely in reality1 to those few moments on that memorable day4 #b4 ,her conversion not sudden nor visionary4 ,but two points1 concerning the manner and form of this experience1 are1 though of but secondary spiritual interest1 far more difficult to decide4 ,there is1 for one thing1 the indubitable impression1 for her own mind and for ours1 of complete suddenness and newness in her change4 ,was this suddenness and newness merely apparent1 or real as well8 ,and should this suddenness1 if real1 be taken as in itself and directly supernatural8 ,now it is certain that ,catherine1 up to ten years before1 had been full of definitely religious acts and dispositions4 ,had she not1 already at thirteen1 wanted to be a ,nun1 and1 at eight or so1 been deeply moved by a picture of the dead ,christ in ,his ,mother's lap8 ,hence1 ideas and feelings of self-dedication and of the ,christ-,god's hatred of sin and love for her had1 in earlier and during longer times than those of her comparative carelessness1 soaked into and formed her mental and emotional bent1 and will have in so far shaped her will1 as to make the later determination along those earlier lines of its operation1 comparatively easy1 even after those years of relaxation and deviation4 ,yet it is clear that there was not here1 as indeed there is nowhere1 any mere repetition of the past4 ,new combinations and an indefinitely deeper apprehension of the great religious ideas and facts of ,god's holiness and man's weakness1 of the necessity for the soul to reach its own true depth or to suffer fruitlessly1 and of ,god having ,himself to meet and feed this movement and hunger which ,he has ,himself implanted2 new combinations and depths of emotion1 and an indefinite expansion and heroic determination of the will3 were all certainly here1 and were new as compared with even the most religious moments in the past4 ,as to the suddenness1 we cannot but take it as1 in large part1 simply apparent1--a dim apprehension of what then became clear having been previously quite oppressively with her4 ,and1 in any case1 this suddenness seems to belong rather to the temperamental peculiarities and necessary forms of her particular experiences than to the essence and content of her spiritual life4 ,for1 whatever she thinks1 feels1 says or does throughout her life1 she does and experiences with actual suddenness1 or at least with a sense of suddenness2 and there is clearly no more necessary connection between such suddenness and grace and true self-renouncement1 than there is between gradualness and mere nature2 both suddenness and gradualness being but simple modes1 more or less fixed for each individual1 yet differing from each to each1 modes in which ,god's grace and man's will interact and manifest themselves in different souls4#ce ,and then there is the question as to whether or not this conversion-experience took the form of a vision4 ,we have seen1 in the ,appendix1 how considerable are the difficulties which beset the account of the ,bleeding ,christ ,vision in the ,palace2 and how the story of the previous visionless experience in the ,chapel is free from all such objections4 ,but1 even supposing the two accounts to be equally reliable1 it is the first1 the visionless experience1 which was demonstrably the more important and the more abidingly operative of the two4 ,more important1 for it is during those visionless moments that her conversion is first effected2 and more abiding1 for1 according to all the ancient accounts1 the impression of the ,bleeding ,christ ,vision disappeared utterly at the end of at longest four years1 whereas the memory of the visionless conversion moments remained with her1 as an operative force1 up to the very last4 ,witness the free self-casting of the soul into painful-joyous ,purgation1 into ,love1 into ,god 7without any picturing of the historic ,christ71 which forms one of the two constituents of her great latter-day teaching2 and how entirely free from directly historic elements all her recorded visions of the middle period turn out to be4#cf #c4 ,peculiarities of her ,active ,penitence4 ,as to the four years of ,active ,penitence1 we must beware of losing the sense of the dependence1 the simple1 spontaneous instrumentality1 in which the negative and restrictive side of of her action stood towards the positive and expansive one4 ,an immense affirmation1 an anticipating1 creative buoyancy and resourcefulness1 had come full flood into her life2 and had shifted her centre of deliberate interest and willing away from the disordered1 pleasure-seeking1 sore and sulky lesser self in which her true personality had for so long been enmeshed4 ,thus all this strenuous work of transforming and raising her lower levels of inclinations and of habit to the likeness and heights of her now deliberate loftiest standard was not taking place for the sake of something which actually was1 or which even seemed to be1 less than what she had possessed or had1 even dimly1 sought before1 nor with a view to her true self's contraction4 ,but1 on the contrary1 the work was for the end of that indefinite ,more1 of that great pushing upwards of her soul's centre and widening out of its circumference1 which she could herself confirm and increase only by such ever-renewed warfare against what she now recognized as her false and crippling self4 ,and it is noticeable how soon and how largely1 even still within this stage1 her attitude became 8passive40 ,she pretty early came to do these numerous definite acts of penance without any deliberate selection or full attention to them4 ,as in her third period her absorption in large spiritual ideas spontaneously suggests certain corresponding psycho-physical phenomena1 which then1 in return1 stimulate anew the apprehensions of the mind2 so here1 towards the end of the first period1 penitential love ends by quite spontaneously suggesting divers external acts of penitence1 which readily become so much fresh stimulation for love4 ,i take this time to have been as yet free from visions or ecstasies--at least of the later lengthy and specific type4 ,for the ,bleeding ,christ experience1 even if fully historical1 occurred within the first conversion-days1 and only its vivid memory prolonged itself throughout those penitential years2 whilst all such other visions1 as have been handed down to us1 do not treat of conversion and penance1 at least in any active and personal sense4 ,and only towards the end of these years do the psycho-physical phenomena as to the abstention from food begin to show themselves4 ,the consideration of both the ,visions and the ,fasts had1 then1 better be reserved for the great central period4 ,v4 ,,the ,,second1 ,,great ,,middle ,,period ,,of ,,catherine',s ,,life1 #adgg ,,to #adii4 ,it is most natural yet very regrettable that we should know so little as to ,catherine's spiritual life1 or even as to her psycho-physical condition1 during these central twenty-two years of her life4 ,it is natural1 for she had1 at this time1 neither ,physician nor ,confessor busy with her1 and the very richness and balanced fulness of this epoch of her life may well have helped to produce but little that could have been specially seized and registered by either4 ,yet it is regrettable1 since here we have what1 at least for us human observers1 constitutes the culmination and the true measure of her life1 the first period looking but like the preparation1 and the third period1 like the price paid for such a rich expansion4--,yet we know something about three matters of considerable psycho-physical and temperamental interest1 which are specially characteristic of this time3 her attitude towards food2 her ecstasies and visions2 and certain peculiarities in her conception and practice of the spiritual warfare4 #a4 ,her extraordinary fasts4 ,as to food1 it is clear that1 however much we may be able or bound to deduct from the accounts1 there remains a solid nucleus of remarkable fact4 ,during some twenty years she evidently went1 for a fairly equal number of days1--some thirty in ,advent and some forty in ,lent1 seventy in all annually1--with all but no food2 and was1 during these fasts1 at least as vigorous and active as when her nutrition was normal4 ,for it is not fairly possible to make these great fasts end much before #adif1 when she ceased to be ,matron of the ,hospital2 and they cannot have begun much after #adge or #adgf3 so that practically the whole of her devoted service and administration in and of that great institution fell within these years1 of which well-nigh one-fifth was covered by these all but total abstentions from food4 ,yet here again we are compelled to take these things1 not separately1 and as directly supernatural1 but in connection with everything else2 and to consider the resultant whole as the effect and evidence of a strong mind and will operating upon and through an immensely responsive psycho-physical organism4 ,for here again we easily find a significant system and delicate selectiveness both in the constant approximate synchronisms--these incapacities occurring about ,advent and ,lent2 and in the foods exempted--since there is no difficulty in connection with the daily ,holy ,eucharist1 with the unconsecrated wine given to her1 as to all ,communicants in that age at ,genoa1 immediately after ,communion1 or with water when seasoned penitentially with salt or vinegar4 ,and if the actual heightening of nervous energy and balance1 recorded as having generally accompanied these two fasts1 is indeed a striking testimony to the extraordinary powers of her mind and will1 we must not forget that these fruitful fasts were accompanied1 and no doubt rendered possible1 by the second great psychical peculiarity of these middle years1 her ecstasies4 #b4 ,her ecstasies and visions4 ,it is indeed remarkable how these two conditions and functions1 her fasts and her ecstasies of a definite1 lengthy and strength-bringing kind1 arise1 persist and then fade out of her life together4 ,and since1 in ecstasy1 the respiration1 the circulation1 and the other physical functions are all slackened and simplified2 the mind is occupied with fewer1 simpler1 larger ideas1 harmonious amongst themselves2 and the emotions and the will are1 for the time1 saved the conflict and confusion1 the stress and strain1 of the fully waking moments2 and considering that ,catherine was peculiarly sensitive to all this flux and friction1 and that she was now often in a more or less ecstatic trance from two up to eight hours3 it follows that the amount of food required to heal the breach made by life's wear and tear would1 by these ecstasies1 be considerably reduced4 ,and indeed it will have been these contemplative absorptions which directly mediated for her those accessions of vigour3 and that they did so1 in such a soul and for the uses to which she put this strength1 is their fullest justification as thoroughly wholesome1 at least in their ultimate outcome1 in and for this particular life4 ,and the visions recorded have these two characteristics1 that they all deal with metaphysical realities and relations--,god as source and end of all things1 as ,light and food of the soul1 and similar conceptions1 and never directly with historical persons1 scenes1 or institutions2 and that1 whereas the non-ecstatic picturings of her last period are grandly original1 and demonstrably based upon her own spiritual experience1 these second-period ecstatic visions are readily traceable to ,new ,testament1 ,neo-,platonist1 and ,franciscan precursors1 and have little more originality than this special selection from amongst other possible literary sources4 #c4 ,special character of her spiritual warfare4 ,catherine's ecstasies lead us easily on to the special method of her spiritual warfare1 which can1 ,i think1 be summed up in three maxims3 8,one thing1 and only one at a time02 8,ever fight self1 and you need not trouble about any other foe02 and 8,fight self by an heroic indirectness and by love1 for love1--through a continuous self-donation to ,pure ,love alone40 ,studying here these great convictions simply in their temperamental occasions1 colouring1 and limitations1 we can readily discover how the 8one thing at a time0 maxim springs from the same disposition as that which found such refreshment in ecstasy4 ,for here too1 partly from a congenital incapacity to take things lightly1 partly from an equally characteristic sensitiveness to the conflict and confusion incident to the introduction of any fresh multiplicity into the consciousness1 she requires1 even in her non-ecstatic moments1 to have her attention specially concentrated upon one all-important idea1 one point in the field of consciousness4 ,and1 by a faithful wholeness of attention to the successive spiritually significant circumstances and obligations1 interior impressions and lights1 which her praying1 thinking1 suffering1 actively bring round to her notice1 she manages1 by such single steps1 gradually to go a very long way1 and1 by such severe successiveness1 to build up a rich simultaneity4 ,for each of these faithfully accepted and fully willed and utilized acts and states1 received into her one ever-growing and deepening personality1 leave memories and stimulations behind them1 and mingle1 as subconscious elements1 with the conscious acts which follow later on4 #d4 ,two remarkable consequences of this kind of warfare4 ,there were two specially remarkable consequences of this constant watchful fixation of the one spiritually significant point in each congeries of circumstances1 and of the manner in which 7partly perhaps as the occasion1 but probably in great part as the effect of this attention7 one interior condition of apparent fixity would suddenly shift to another condition of a different kind but of a similar apparent stability4 ,there was the manner in which1 during these years1 she appears to have escaped the committing of any at all definite offences against the better and best lights of that particular moment2 and there was the way in which she would realize the faultiness and subtle self-seeking of any one state1 only at the moment of its disappearing to make room for another4 ,i take the accounts of both these remarkable peculiarities to be substantially accurate1 since1 if the first condition had not obtained1 we should have found her practising more or less frequent ,confession1 as we find her doing in the first and third1 but not in this period2 and if the second condition had not existed1 we should have had1 for this period also1 some such vivid account of painful scruples arising from the impression of actually present unfaithfulnesses1 such as has been preserved for her last years4 ,and indeed1 as soon as we have vividly conceived a state in which a soul 7by a wise utilization of the quite exceptional successiveness and simplification to which it has been1 in great part1 driven by its temperamental requirements1 and by a constant heroic watchfulness7 has managed to exclude from its life1 during a long series of years1 all fully deliberate resistances to1 or lapses from1 its contemporaneous better insight3 one sees at once that a consciousness of faultiness could come to her only at those moments when1 one state and level giving place to another1 she could1 for the moment1 see the former habits and their implicit defects in the clear light of their contrast to her new1 deeper insights and dispositions4 ,now it is evident that here again we have in part 7in the curious quasi-fixity of each state1 and then the sudden replacement of it by another7 something which1 taken alone1 is simply psychically peculiar and spiritually indifferent4 ,the persistent sense of gradual or of rapid change in the midst of a certain continuity and indeed abidingness1 characteristic of the average moments of the average soul1 is1 taken in itself1 more true to life and to the normal reaction of the human mind1 and not less capable of spiritual utilization1 than is ,catherine's peculiarity4 ,her heroic utilization of her special psychic life for purposes of self-fighting1 and the degree in which1 as we shall find in a later chapter1 she succeeded in moulding this life into a shape representative of certain great spiritual truths3 these things it is which constitute here the spiritually significant element4 ,and her second peculiarity of religious practice was her great simplification and intensification of the spiritual combat4 ,simplification3 for she does not fight directly either the ,devil or the ,world2 she directly fights the 8,flesh0 alone1 and recognizes but one immediate opponent1 her own lower self4 ,hence the references to the world are always simply as to an extension or indefinite repetition of that same self1 or of similar lower selves2 and those to the devil are1 except where she declares her own lower self 8a very devil10 extraordinarily rare1 and1 in their authentic forms1 never directly and formally connected with her own spiritual interests and struggles4 ,and ,intensification3 for she conceives this lower self1 against which all her fighting is turned1 as capable of any enormity1 as actually cloaking itself successively in every kind of disguise1 and as more or less vitiating even the most spiritual-seeming of her states and acts4 ,and here again we can1 ,i think1 clearly trace the influence of her special temperament and psycho-physical functioning1 yet in a direction opposite to that in which we would naturally expect it4 ,for it is not so much that this temperament led her to exaggerate the badness of her false self1 or to elaborate a myth concerning its 7all but completely separate7 existence1 as that1 owing in large part to that temperament and functioning1 her false self was both unusually distinct from her true self and particularly clamorous and claimful4 ,it would indeed be well for hagiography if1 in all cases1 at least an attempt were made to discover and present the precise and particular good and bad selves1 worked for and fought by the particular saint3 for it is just this double particularization of the common warfare in every individual soul that gives the poignant interest and instructiveness1 and a bracing sense of reality to these lonely yet typical1 unique yet universal struggles1 defeats1 and victories4 ,and in ,catherine's case her special temperament2 her particular attitude during the ten years' laxity1 and again during the last years' times of obscurity and scruple2 even some of her sayings probably still belonging to this middle period2 but above all the precise point and edge of her counter-ideal and attrait3 all indicate clearly enough what was her congenital defect4 ,a great self-engrossment of a downrightly selfish kind2 a grouping of all things round such a self-adoring ,ego2 a noiseless but determined elimination from her life and memory of all that would not or could not1 then and there1 be drawn and woven into the organism and functioning of this immensely self-seeking1 infinitely woundable and wounded1 endlessly self-doctoring 8,i0 and 8,me03 a self intensely1 although not sexually1 jealous1 envious and exacting1 incapable of easy accommodation1 of pleasure in half successes1 of humour and brightness1 of joyous 8once-born0 creatureliness3 all this was certainly to be found1 in strong tendency at least1 in the untrained parts and periods of her character and life4 ,and then the same peculiarity and sensitiveness of her psycho-physical organism which1 in her last period1 ended by mirroring her mental spiritual apprehensions and picturings in her very body1 and which1 even at this time1 has been traced by us in the curious long fixities and rapid changes of her fields of consciousness1 clearly operates also and already here1 in separating off this false self from the good one and in heightening the apprehension of that false self to almost a perception in space1 or to an all but physical sensation4 ,we thus get something of which the interesting cases of 8doubleness of personality10 so much studied of late years1 are1 as it were1 purely psychical1 definitely maladif caricatures2 the great difference consisting in ,catherine herself possessing1 at all times1 the consciousness and memory of both sides1 of both 8selves10 and of each as both actual and potential1 within the range of her one great personality4 ,indeed it is this very multiplicity thus englobed and utilized by that higher unity1 which gives depth to her sanity and sanctity4#cg #e4 ,precise object and end of her striving4 ,and all this is confirmed and completed1 as already hinted1 by the precise object of her ideal1 the particular means and special end of the struggle4 ,here1 at the very culmination of her inner life and aim1 we find the deepest traces of her temperamental requirements2 and here1 in what she seeks1 there is again an immense concentration and a significant choice4 ,the distinctions between obligation and supererogation1 between merit and grace1 are not utilized but transcended2 the conception of ,god having anger as well as love arouses as keen a sense of intolerableness as that of ,god's envy aroused in ,plato1 and ,god appears to her as1 in ,himself1 continuously loving4 ,this love of ,god1 again1 is seen to be present everywhere1 and1 of ,itself1 everywhere to effect happiness4 ,the dispositions of souls are indeed held to vary within each soul and between soul and soul1 and to determine the differences in their reception1 and consequently in the effect upon them1 of ,god's one universal love3 but the soul's reward and punishment are not something distinct from its state1 they are but that very state prolonged and articulated1 since man can indeed go against his deepest requirements but can never finally suppress them4 ,heaven1 ,purgatory1 ,hell are thus not places as well as states1 nor do they begin only in the beyond3 they are states alone1 and begin already here4 ,and ,grace and ,love1 and ,love and ,christ1 and ,christ and ,spirit1 and hence ,grace and ,love and ,christ and ,spirit are1 at bottom1 one1 and this ,one is ,god4 ,hence ,god1 loving ,himself in and through us1 is alone our full true self4 ,here1 in this constant stretching out and forward of her whole being into and towards the ocean of light and love1 of ,god the ,all in ,all1 it is not hard to recognize a soul which finds happiness only when looking out and away from self1 and turning1 in more or less ecstatic contemplation and action1 towards that ,infinite ,country1 that great ,over-,againstness1 ,god4 ,and1 in her sensitive shrinking from the idea of an angry ,god1 we find the instinctive reaction of a nature too naturally prone itself to angry claimfulness1 and which had been too much driven out of its self-occupation by the painful sense of interior self-division consequent upon that jealousy1 not to find it intolerable to get out of that little ,scylla of her own hungry self only to fall into a great ,charybdis1 an apparent mere enlargement and canonization of that same self1 in the angry ,god ,himself4 ,and if her second peculiarity1 the concentration of the fight upon an unusually isolated and intense false self1 had introduced an element of at least relative ,rigorism and contraction into her spirituality1 this third peculiarity brings a compensating movement of quasi-,pantheism1 of immense expansion4 ,here the crushed plant expands in boundless air1 light and warmth2 the parched seaweed floats and unfolds itself in an immense ocean of pure waters--the soul1 as it were1 breathes and bathes in ,god's peace and love4 ,and it is evident that the great super-sensible realities and relations adumbrated by such figures1 did not1 with her1 lead to mere dry or vague apprehensions4 ,even in this period1 although here with a peaceful1 bracing orderliness and harmony1 the reality thus long and closely dwelt on and lived with was1 as it were1 physically seen and felt in these its images by a ready response of her immensely docile psycho-physical organism4 #f4 ,catherine possessed two out of the three conditions apparently necessary for stigmatization4 ,and in this connection we should note how largely reasonable was the expectation of some of her disciples of finding some permanent physical effects upon her body2 and yet why she not only had not the stigmata of the ,passion1 but why she could not have them4 ,for1 of the three apparently necessary conditions for such stigmatization1 she had indeed two--a long and intense absorption in religious ideas1 and a specially sensitive psycho-physical temperament and organization of the ecstatic type2 but the third condition1 the concentration of that absorption upon ,our ,lord's ,passion and wounds1 was wholly wanting--at least after those four actively penitential and during those twenty-two ecstatic years4 ,we can1 however1 say most truly that although1 since at all events #adgg1 her visions and contemplations were all concerning purely metaphysical1 eternal realities1 or certain ceaselessly repeated experiences of the human soul1 or laws and types derived from the greatest of ,christian institutions1 her daily solace1 the ,holy ,eucharist3 yet that these verities ended by producing definite images in her senses1 and certain observable though passing impressions upon her body1 so that we can here talk of sensible shadows or 8stigmata0 of things purely spiritual and eternal4 ,and if1 in the cases of some ecstatic saints1 mental pathologists of a more or less materialistic type have1 at times1 shown excessive suspicion as to some of the causes and effects of these saints' devotion to ,our ,lord's ,humanity under the imagery and categories of the ,canticle of ,canticles--all such suspicions1 fair or unfair1 have absolutely no foothold in ,catherine's life1 since not only is there here no devotion to ,god or to ,our ,lord as ,bridegroom of the ,bridal soul3 there is no direct contemplative occupation with the historic ,christ and no figuring of ,him or of ,god under human attributes or relations at all4 ,i think that her temperament and health had something to do with her habitual dwelling upon ,thing-symbols of ,god3 ,ocean--,air--,fire--picturings which1 conceived with her psycho-physical vividness1 must1 in their expanse1 have rested and purified her in a way that historical contingencies and details would not have done4 ,the doctrinal and metaphysical side of the matter will be considered later on4 ,,vi4 ,,three ,,rules ,,which ,,seem ,,to ,,govern ,,the ,,relations ,,between ,,psycho-,,physical ,,peculiarities ,,and ,,sanctity ,,in ,,general4 ,if we next inquire how matters stand historically with regard to the relations between ecstatic states and psycho-physical peculiarities on the one hand1 and sanctity in general on the other hand1 we shall find1 ,i think1 that the following three rules or laws really cover1 in a necessarily general1 somewhat schematic way1 all the chief points1 at all certain or practically important1 in this complex and delicate matter4 #a4 ,intense spiritual energising is accompanied by auto-suggestion and mono-ideism4 ,it is clear1 for one thing1 that as simply all and every mental1 emotional1 and volitional energizing is necessarily and always accompanied by corresponding nerve-states1 and that if we had not some neural sensitiveness and neural adaptability1 we could not--whilst living our earthly life--think1 or feel1 or will in regard to anything whatsoever3 a certain special degree of at least potential psycho-physical sensitiveness and adaptability must be taken to be1 not the productive cause1 but a necessary condition for the exercise1 of any considerable range and depth of mind and will1 and hence of sanctity in general2 and that the actual aiming at1 and gradual achievement of1 sanctity in these1 thus merely possible cases1 spiritualizes and further defines this sensitiveness1 as the instrument1 material1 and expression of the soul's work4#ch ,and this work of the heroic soul will necessarily consist1 in great part1 in attending to1 calling up1 and1 as far as may be1 both fixing and ever renovating certain few great dominant ideas1 and in attempting by every means to saturate the imagination with images and figures1 historical and symbolic1 as so many incarnations of these great verities4 ,we get thus what1 taken simply phenomenally and without as yet any inquiry as to an ultimate reality pressing in upon the soul1--a divine stimulation underlying all its sincere and fruitful action1--is a spiritual mono-ideism and auto-suggestion1 of a more or less general kind4 ,but1 at this stage1 these activities and their psycho-physical concomitants and results will1 though different in kind1 be no more abnormal than is the mono-ideism and auto-suggestion of the mathematician1 the tactician1 and the constructive statesman4 ,newton1 ,napoleon1 and ,richelieu3 they were all dominated by some great central idea1 and they all for long years dwelt upon it and worked for it within themselves1 till it became alive and aflame in their imaginations and their outward-moving wills1 before1 yet as the means of1 its taking external and visible shape4 ,and1 in all the cases that we can test in detail1 the psycho-physical accompaniments of all this profound mental-volitional energy were most marked4 ,in the cases of ,newton and ,napoleon1 for instance1 a classification of their energizings solely according to their neural accompaniments would force us to class these great discoverers and organizers amongst psycho-physical eccentrics4 ,yet the truth and value of their work and character has1 of course1 to be measured1 not by this its neural fringe and cost1 but by its central spiritual truth and fruitfulness4 #b4 ,such mechanisms specially marked in ,philosophers1 ,musicians1 ,poets1 and ,mystical ,religionists4 ,the mystical and contemplative element in the religious life1 and the group of saints amongst whom this element is predominant1 no doubt give us a still larger amount of what1 again taking the matter phenomenally and not ultimately1 is once more mono-ideism and auto-suggestion1 and entails a correspondingly larger amount of psycho-physical impressionableness and reaction utilized by the mind4 ,but here also1 from the simplest forms of the 8prayer of quiet0 to absorptions of an approximately ecstatic type1 we have something which1 though different in kind and value1 is yet no more abnormal than are the highest flights and absorptions of the ,philosopher1 the ,musician1 and the ,poet4 ,and yet1 in such cases as ,kant and ,beethoven1 a classifier of humanity according to its psycho-physical phenomena alone would put these great discoverers and creators1 without hesitation1 amongst hopeless and useless hypochondriacs4 ,yet here again the truth of their ideas and the work of their lives have to be measured by quite other things than by this their neural concomitance and cost4 #c4 ,ecstatics possess a peculiar psycho-physical organization4 ,the downright ecstatics and hearers of voices and seers of visions have all1 wherever we are able to trace their temperamental and neural constitution and history1 possessed and developed a definitely peculiar psycho-physical organization4 ,we have traced it in ,catherine and indicated it in ,st4 ,teresa4 ,we find it again in ,st4 ,maria ,magdalena dei ,pazzi and in ,st4 ,marguerite ,marie ,alacocque1 in modern times1 and in ,st4 ,catherine of ,siena and ,st4 ,francis of ,assisi in mediaeval times4 ,for early ,christian times we are too ignorant as regards the psycho-physical organization of ,st4 ,ignatius of ,antioch1 ,hermas1 and ,st4 ,cyprian1 to be able to establish a connection between their temperamental endowments and their hearing of voices and seeing of visions--in the last two cases we get much that looks like more or less of a mere conventional literary device4#ci ,we are1 however1 in a fair position for judging1 in the typical and thoroughly original case of ,st4 ,paul4 ,in #b ,cor4 xiii1 #g1 #h1 after speaking of the abundant revelations accorded to him1 he adds that 8lest ,i be lifted up1 a thorn0 7literally1 a stake7 8in the flesh was given to me1 an ,angel of ,satan to buffet me40 ,and though 8,i thrice besought the ,lord that it might depart from me1 the ,lord answered me1 #8,my grace is sufficient for thee2 for grace is perfected in infirmity4'0 ,and he was consequently determined 8rather0 to 8glory in his infirmities1 so that the power of ,christ may dwell within0 him4 ,and in ,gal4 iv1 #ad1 #ae1 written about the same time1 he reminds his readers how he had 8preached to them through the infirmity of the flesh10 commending them because they 8did not despise nor loathe their temptation in his flesh0 7this is no doubt the correct reading71 8but had received him as an ,angel of ,god1 as ,christ ,jesus40 ,now the most ancient interpretation of this 8thorn0 or 8stake0 is some kind of bodily complaint1--violent headache or earache is mentioned by ,tertullian de ,pudicitia1 #ac1 and by ,st4 ,jerome1 ,comm4 in ,gal4 loc4 cit4 ,indeed ,st4 ,paul's own description of his 8bodily presence0 as 8weak10 and his 8spoken word0 as 8contemptible0 7#b ,cor4 x1 #aj71 points this way4 ,it seems plain that it cannot have been carnal temptations 7only in the sixth century did this interpretation become firmly established71 for he could not have gloried in these1 nor could they1 hidden as they would be within his heart1 have exposed him to the contempt of others4 ,indeed he expressly excludes such troubles from his life1 where1 in advising those who were thus oppressed to marry1 he gives the preference to the single life1 and declares1 8,i would that all men were even as myself0 7#a ,cor4 vii1 #g74 ,the attacks of this trouble were evidently acutely painful3 note the metaphor of a stake driven into the live flesh and the ,angel of ,satan who buffeted him4 7,and compare ,st4 ,teresa's account3 8,an ,angel of ,god appeared to me to be thrusting at times a long spear into my heart and to pierce my very entrails02 8the pain was so great that it made me moan02 8it really seems to the soul as if an arrow were thrust through the heart or through itself2 the suffering is not one of sense1 neither is the wound physical02 and how1 on another occasion1 she heard ,our ,lord answer her3 8,serve thou ,me1 and meddle not with this407#dj ,these attacks would come suddenly1 even in the course of his public ministry1 rendering him1 in so far1 an object of derision and of loathing4 7,compare here ,st4 ,teresa's declaration3 8,during the rapture1 the body is very often perfectly powerless2 it continues in the position it was in when the rapture came upon it3 if sitting1 sitting2 if the hands were open1 or if they were shut1 they will remain open or shut02 8if the body0 was 8standing or kneeling1 it remains so407#da ,yet these attacks were evidently somehow connected1 both in fact and in his consciousness1 with his ,visions2 and they were recurrent4 ,the vision of the ,third ,heaven and his apparently first attack seem to have been practically coincident1--about ,a4,d4 #dd4 ,we find a second attack hanging about him for some time1 on his first preaching in ,galatia1 about ,a4,d4 #ea or #eb 7see #a ,thess4 ii1 #ah2 #a ,cor4 ii1 #c74 ,and a third attack appears to have come in ,a4,d4 #eg or #eh1 when the ,second ,epistle to the ,corinthians and that to the ,galatians were written2 note the words 7#b ,cor4 i1 #i71 8,but0 7in addition to his share in the public persecution7 8we ourselves had the sentence of death within ourselves1 in order that we might not trust in ourselves but in ,god who raiseth the dead to life40 7,and compare here ,st4 ,teresa3 in ,july #aedg 8for about four days ,i remained insensible4 ,they must have regarded me as dead more than once4 ,for a day and a half the grave was open in my monastery1 waiting for my body4 ,but it pleased ,our ,lord ,i should come to myself407#db ,dr4 ,lightfoot gives as a parallel the epileptiform seizures of ,king ,alfred1 which1 sudden1 acutely painful1 at times death-like1 and protracted1 tended to render the royal power despicable in the eyes of the world4#dc ,yet1 except for the difference of sex and of relative privacy1 ,st4 ,teresa's states1 which ,i have given here1 are more closely similar1 in so much as they are intimately connected with religious visions and voices4 ,and1 amongst ,old ,testament figures1 we can find a similar connection1 on a still larger scale1 in the case of ,ezekiel1 the most definitely ecstatic1 though 7upon the whole7 the least original1 of the literary ,prophets4 ,for1 as to the visionary element1 we have his own records of three visions of the glory of ,jahve2 of five other ecstasies1 three of which are accompanied by remarkable telepathic1 second-sight activities2 and of twelve symbolic 7better3 representative7 prophetic actions1 which are now all rightly coming to be considered as having been externally carried out by him4#dd ,and we get psycho-physical states1 as marked as in any other ecstatic saint4 ,for we hear how ,jahve on one occasion says to him3 8,but thou1 son of man1 lay thyself on thy left side0 7i4e4 according to ,jewish orientation1 towards the ,north7 8and ,i shall lay the guilt of the house of ,israel0 7the ,northern ,kingdom7 8upon thee2 the number of days that thou shalt lie upon it1 shalt thou bear their guilt4 ,but ,i appoint unto thee the years of their guilt1 as a 7corresponding7 number of days1 7namely7 one hundred and fifty days4''' ,and1 when thou hast done with them1 thou shalt lay thyself on thy right side0 7i4e4 towards the ,south71 8and thou shalt bear the guilt of the house of ,judah0 7the ,southern ,kingdom72 8one day for each year shall ,i appoint unto thee4 ,and behold ,i shall lay cords upon thee1 that thou shalt be unable to turn from one side to the other1 till thou hast ended the days of thy boundness0 7iv1 #d-h74 ,krtzschmar1 no doubt rightly1 finds here a case of hemiplegia and anaesthesia1 functional cataleptic paralysis lasting during five months on the left side1 and then shifting for about six weeks to the right side4 ,and the alalia 7speechlessness71 which no doubt accompanied this state1 is referred to on three other occasions3 xxiv1 #bg2 xxix1 #ca2 xxxiii1 #bb4 ,and note how ,jahve's address to ,ezekiel1 8son of man10 which occurs in this book over ninety times1 and but once in the whole of the rest of the ,old ,testament 7,dan4 viii1 #ag71 evidently stands here for the sense of his creaturely nothingness1 so characteristic of the true ecstatic4#de ,now1 at this last stage1 the analogy of the other non-religious activities of the healthy mind and of their psycho-physical conditions and effects forsakes us2 but not the principle which has guided us all along4 ,for here1 as from the very first1 some such conditions and effects are inevitable2 and the simple fact of this occurrence1 apart from the question of their particular character1 is something thoroughly normal4 ,and here again1 and more than ever1 the emphasis and decision have to lie with1 and to depend upon1 the mental and volitional work and the spiritual truth and reality achieved in and for the recipient1 and1 through him1 in and for others4 ,even at the earlier stages1 to cling to the form1 as distinct from the content and end1 of these things was to be thoroughly unfair to this their content and end1 within the spacious economy of the spirit's life2 at this stage such clinging becomes destructive of all true religion4 ,for if the mere psycho-physical forms and phenomena of ecstasy1 of vision1 of hearing of voices is1 in proportion to their psycho-physical intensity and seeming automatism and quasi-physical objectivity1 to be taken as necessarily a means and mark of sanctity or of insight1 or1 at least1 as something presumably sent direct by ,god or else as diabolical1 something necessarily super- or preter-natural3 then the lunatic asylums contain more miracles1 saints1 and sages1 or their direct1 strangely similar antipodes1 than all the most fervent or perverted churches1 monasteries1 and families upon ,god's earth4 ,for in asylums we find ecstasies1 visions1 voices1 all more1 not less marked1 all more1 not less irresistibly objective-seeming to the recipient1 than anything to be found outside4 ,yet apply impartially to both sets the test1 not of form1 but of content1 of spiritual fruitfulness and of many-sided applicability--and this surface-similarity yields at once to a fundamental difference4 ,indeed all the great mystics1 and this in precise proportion to their greatness1 have ever taught that1 the mystical capacities and habits being but means and not ends1 only such ecstasies are valuable as leave the soul1 and the very body as its instrument1 strengthened and improved2 and that visions and voices are to be accepted by the mind only in proportion as they convey some spiritual truth of importance to it or to others1 and as they actually help it to become more humble1 true1 and loving4 ,and there can be no doubt that these things worked thus with such great ecstatic mystics as ,ezekiel1 the man of the great prophetic schemes and the permanently fruitful picturing of the ,good ,shepherd2 as ,st4 ,paul1 the greatest missionary and organizer ever given to the ,christian ,church2 as ,st4 ,francis of ,assisi1 the salt and leaven and light of the ,church and of society1 in his day and more or less ever since2 as ,st4 ,catherine of ,siena1 the free-spoken1 docile reinspirer of the ,papacy2 as ,jeanne d',arc1 the maiden deliverer of a ,nation2 as ,st4 ,teresa1 reformer of a great ,order4 ,all these1 and countless others1 would1 quite evidently1 have achieved less1 not more1 of interior light and of far-reaching helpfulness of a kind readily recognized by all specifically religious souls1 had they been without the rest1 the bracing1 the experience furnished to them by their ecstasies and allied states and apprehensions4 ,,vii4 ,,perennial ,,freshness ,,of ,,the ,,great ,,mystics' ,,main ,,spiritual ,,test1 ,,in ,,contradistinction ,,to ,,their ,,secondary1 ,,psychological ,,contention4 ,,two ,,special ,,difficulties4 #a4 ,a false and a true test of mystical experience4 ,now it is deeply interesting to note how entirely unweakened1 indeed how impressively strengthened1 by the intervening severe test of whole centuries of further experience and of thought1 has remained the main and direct1 the spiritual test of the great ,mystics1 in contradistinction to their secondary psychological contention with respect to such experiences4 ,the secondary1 psychological contention is well reproduced by ,st4 ,teresa where she says3 8,when ,i speak1 ,i go on with my understanding arranging what ,i am saying2 but1 if ,i am spoken to by others1 ,i do nothing else but listen without any labour40 ,in the former case1 8the soul10 if it be in good faith1 8cannot possibly fail to see clearly that itself arranges the words and utters them to itself4 ,how then can the understanding have time enough to arrange these locutions8 ,they require time40#df ,now this particular argument for their supernaturalness derived from the psychological form--from the suddenness1 clearness1 and apparent automatism of these locutions--has ceased to carry weight1 owing to our present1 curiously recent1 knowledge concerning the subconscious region of the mind1 and the occasionally sudden irruption of that region's contents into the field of that same mind's ordinary1 full consciousness4 ,in the ,ven4 ,battista ,vernazza's case we have a particularly clear instance of such a long accumulation1--by means of much1 in great part full1 attention to certain spiritual ideas1 words1 and images1--in the subconscious regions of a particularly strong and deeply sincere and saintly mind2 and the sudden irruption from those regions of certain clear and apparently quite spontaneous words and images into the field of her mind's full consciousness4#dg ,but the reference to the great ,mystics' chief and direct test1 upon which they dwell with an assurance and self-consistency far surpassing that which accompanies their psychological argument1--the spiritual content and effects of such experiences1--this1 retains all its cogency4 ,st4 ,teresa tells us3 8,when ,our ,lord speaks1 it is both word and work3 ,his words are deeds40 8,i found myself1 through these words alone1 tranquil and strong1 courageous and confident1 at rest and enlightened3 ,i felt ,i could maintain against all the world that my prayer was the work of ,god40 8,i could not believe that ,satan1 if he wished to deceive me1 could have recourse to means so adverse to his purpose as this1 of rooting out my faults1 and implanting virtues and spiritual strength3 for ,i saw clearly that ,i had become another person1 by means of these visions40 8,so efficacious was the vision1 and such was the nature of the words spoken to me1 that ,i could not possibly doubt that they came from ,him40 8,i was in a trance2 and the effects of it were such1 that ,i could have no doubt it came from ,god40 ,on another occasion she writes less positively even of the great test3 8,she never undertook anything merely because it came to her in prayer4 ,for all that her ,confessors told her that these things came from ,god1 she never so thoroughly believed them that she could swear to it herself1 though it did seem to her that they were spiritually safe1 because of the effects thereof40#dh ,this doctrine is still the last word of wisdom in these matters4 #b4 ,first special difficulty in testing ecstasies4 ,yet it is only at this last stage that two special difficulties occur1 the one philosophical1 the other moral4 ,the philosophical difficulty is as follows4 ,as long as the earlier stages are in progress1 it is not difficult to understand that the soul may be gradually building up for herself a world of spiritual apprehensions1 and a corresponding spiritual and moral character1 by a process which1 looked at merely phenomenally and separately1 appears as a simple case of mono-ideism and auto-suggestion1 but which can and should be conceived1 when studied in its ultimate cause and end1 as due to the pressure and influence of ,god's spirit working in and through the spirit of man1--the ,creator causing ,his own little human creature freely to create for itself some copy of and approach to its own eternally subsisting1 substantial ,cause and ,crown4 ,there the operation of such an underlying ,supreme ,cause1 and a consequent relation between the world thus conceived and built up by the human soul and the real world of the ,divine ,spirit1 appears possible1 because the things which the soul is thus made to suggest to itself are ideas1 and because even these ideas are clearly recognized by the soul as only instruments and approaches to the realities for which they stand4 ,but here1 in this last stage1 we get the suggestion1 not of ideas1 but of psycho-physical impressions1 and these impressions are1 apparently1 not taken as but distantly illustrative1 but as somehow one with the spiritual realities for which they stand4 ,is not1 e4g41 ,catherine's joy at this stage centred precisely in the downright feeling1 smelling1 seeing1 of ocean waters1 penetrating odours1 all-enveloping light2 and in the identification of those waters1 odours1 lights1 with ,god ,himself1 so that ,god becomes at last an object of direct1 passive1 sensible perception8 ,have we not then here at last reached pure delusion8 ,not so1 in proportion as the mystic is great and spiritual1 and as he here still clings to the principles common to all true religion4 ,for1 in proportion as he is and does this1 will he find and regard the mind as deeper and more operative than sense1 and ,god's ,spirit as penetrating and transcending both the one and the other4 ,and hence he will 7at least implicitly7 regard those psycho-physical impressions as but sense-like and really mental2 and he will consider this mental impression and projection as indeed produced by the presence and action of the ,spirit within his mind or of the pressure of spiritual realities upon it1 but will hold that this whole mental process1 with these its spacial- and temporal-seeming embodiments1 these sights and sounds1 has only a relation and analogical likeness to1 and is not and cannot be identical with1 those realities of an intrinsically super-spacial1 super-temporal order4--,and thus here as everywhere1 although here necessarily more than ever1 we find again the conception of the ,transcendent yet also ,immanent ,spirit1 effecting in the human spirit the ever-increasing apprehension of ,himself1 accompanied in this spirit by an ever keener sense of ,his incomprehensibility for all but ,himself4 ,and here again the truth1 and more especially the divine origin of these apprehensions1 is tested and guaranteed on and on by the consequent deepening of that spiritual and ethical fruitfulness and death to self1 which are the common aspirations of every deepest moment and every sincerest movement within the universal heart of man4 ,thus1 as regards the mentality of these experiences1 ,catherine constantly speaks of seeing 8as though with the eyes of the body40 ,and ,st4 ,teresa tells us of her visions with 8the eyes of the soul02 of how at first she 8did not know that it was possible to see anything otherwise than with the eyes of the body02 of how1 in reality 8she never10 in her true visions and locutions1 8saw anything with her bodily eyes1 nor heard anything with her bodily ears02 and of how indeed she later on1 on one occasion1 8saw nothing with the eyes of the body1 nothing with the eyes of the soul10--she 8simply felt ,christ close by her10--evidently again with the soul4 ,thus1 too1 ,catherine tells us1 that 8as the intellect exceeds language1 so does love exceed intellection02 and how vividly she feels that 8all that can be said of ,god10 compared to the great ,reality1 8is but tiny crumbs from the great ,master's table40#di ,and1 as to the inadequacy of these impressions1 the classical authority on such things1 ,st4 ,john of the ,cross1 declares3 8,he that will rely on the letter of the divine locutions or on the intelligible form of the vision1 will of necessity fall into delusion2 for he does not yield to the ,spirit in detachment from sense40 8,he who shall give attention to these motes of the ,spirit alone will1 in the end1 have no spirituality at all40 8,all visions1 revelations1 and heavenly feelings1 and whatever is greater than these1 are not worth the least act of humility1 bearing the fruits of that charity which neither values nor seeks itself1 which thinketh well not of self but of all others40 ,indeed 8virtue does not consist in these apprehensions4 ,let men then cease to regard1 and labour to forget them1 that they may be free40 ,for 8spiritual supernatural knowledge is of two kinds1 one distinct and special10 which comprises 8visions1 revelations1 locutions1 and spiritual impressions02 8the other confused1 obscure1 and general10 which 8has but one form1 that of contemplation which is the work of faith4 ,the soul is to be led into this1 by directing it thereto through all the rest1 beginning with the first1 and detaching it from them40 ,hence 8many souls1 to whom visions have never come1 are incomparably more advanced in the way of perfection than others to whom many have been given02 and 8they who are already perfect1 receive these visitations of the ,spirit of ,god in peace2 ecstasies cease1 for they were only graces to prepare them for this greater grace40 ,hence1 too1 8one desire only doth ,god allow and suffer in ,his ,presence3 that of perfectly observing ,his law and of carrying the ,cross of ,christ4 ,in the ,ark of the ,covenant there was but the ,book of the ,law1 the ,rod of ,aaron1 and the ,pot of ,manna4 ,even so that soul1 which has no other aim than the perfect observance of the ,law of ,god and the carrying of the ,cross of ,christ1 will be a true ,ark containing the true ,manna1 which is ,god40 ,and this perfected soul's intellectual apprehensions will1 in their very mixture of light and conscious obscurity1 more and more approach and forestall the eternal condition of the beatified soul4 8,one of the greatest favours1 bestowed transiently on the soul in this life1 is to enable it to see so distinctly and to feel so profoundly1 that it cannot comprehend ,him at all4 ,these souls are herein1 in some degree1 like the ,saints in ,heaven1 where they who know ,him most perfectly perceive most clearly that ,he is infinitely incomprehensible2 for those who have the less clear vision do not perceive so distinctly as the others how greatly ,he transcends their vision40#ej #c4 ,second special difficulty in testing ecstasies4 ,the second special difficulty is this4 ,have not at least some of the saints of this definitely ecstatic type shown more psycho-physical abnormality than spiritually fruitful origination or utilization of such things1 so that their whole life seems penetrated by a fantastic spirit8 ,and have not many others1 who1 at their best1 may not have been amenable to this charge1 ended with shattered nerve- and will-power1 with an organism apparently incapable of any further growth or use1 even if we restrict our survey exclusively to strength-bringing ecstasy and to a contemplative prayer of some traceable significance8 7#a7 ,as a good instance of the apparent predominance of psycho-physical and even spiritual strangeness1 we can take the ,venerable ,sister ,lukardis1 ,cistercian ,nun of ,ober-,weimar1 born probably in #abgf4 ,her life is published from a unique ,latin ,,ms4 by the ,bollandists 7,analecta1 ,vol4 ,,xviii1 pp4 #cje-cfg1 ,bruxelles1 #ahii71 and presents us with a mediaevally nave and strangely unanalytic1 yet extraordinarily vivid picture of things actually seen by the writer4 8,although10 say the most competent editors1 8we know not the name nor profession of the ,author1 whether he belonged to the ,friars or to the ,monks1#ea it is certain that he was a contemporary of ,lukardis1 that he knew her intimately1 and that he learnt many details from her fellow-nuns4 ,and though we shall be slow to agree with him when he ascribes all the strange things which she experienced in her soul and body to divine influence1 yet we should beware of considering him to be in bad faith4 ,for1 though he erred perchance in ascribing to a divine operation things which are simply the work of nature1 such a vice is common amongst those who transmit such things40#eb ,i take the chief points in the order of their narration by the ,vita4 8,soon after ,lukardis had1 at twelve years of age1 taken the ,cistercian habit1 her mother died10 over twelve ,english miles away1 at ,erfurt1 yet ,lukardis 8saw the scene0 in such detail 8in the spirit10 that1 when her sister came to tell her1 she1 ,lukardis1 8anticipated her with an account of the day1 the place and hour of the death1 of the clothes then being worn by their mother1 of the precise position of the bed and of the hospital1 and of the persons present at the time40 ,she soon suffered from 8stone0 in the bladder2 8quartan1 tertian1 and continuous fevers10 and from fainting fits2 also from contraction of the muscles 7nervi7 of the hands1 so that the latter were all but useless and could not even hold the staff on which she had to lean in walking1 till they had been 8tightly wrapped round in certain clothes40 ,yet 8she would1 at times1 strike her hands so vehemently against each other1 that they resounded as though they had been wooden boards40 8,when lying in bed she would sometimes1 as it were1 plant her feet beneath her1 hang her head down0 backwards1 8and raise her abdomen and chest1 making thus1 as it were1 a highly curved arch of her person40 ,indeed sometimes 8she would for a long while stand upon her head and shoulders1 with her feet up in air1 but with her garments adhering to her limbs1 as though they had been sewn on to them40 8,often1 too1 by day or night1 she was wont to run with a most impetuous course2--she understood that1 by this her course1 she was compensating ,christ for ,his earthly course of thirty-three years40#ec 8,on one occasion she had a vision of ,christ1 in which ,he said to her3 #8,join thy hands to ,my hands1 and thy feet to ,my feet1 and thy breast to ,my breast1 and thus shall ,i be aided by thee to suffer less4' ,and instantly she felt a most keen pain of wounds10 in all three regions1 8although wounds did not as yet appear to sight40 ,but 8as she bore the memory of the hammering of the nails into ,christ upon the ,cross within her heart1 so did she exercise herself in outward deed4 ,for she was frequently wont1 with the middle finger of one hand1 impetuously to wound the other in the place appropriate to the stigmata2 then to withdraw her finger to the distance of a cubit1 and straightway again impetuously to wound herself4 ,those middle fingers felt hard like metal4 ,and about the sixth and ninth hour she would impetuously wound herself with her finger in the breast1 at the appropriate place for the wound40--,after about two years 8,christ appeared to her in the night of ,blessed ,gregory1 ,pope0 7,st4 ,gregory ,,vii1 ,may #bf871 8pressed her right hand firmly in ,his1 and declared1 #8,i desire thee to suffer with ,me4' ,on her consenting1 a wound instantly appeared in her right hand2 about ten days later a wound in the left hand2 and thus successively the five wounds were found in her body40 8,the wounds of the scourging were also found upon her1 of a finger's length1 and having a certain hard skin around them40#ed 8,at whiles she would lie like one dead throughout the day2 yet her countenance was very attractive1 owing to a wondrous flushed look4 ,and even if a needle was pressed into her flesh1 she felt no pain40--8,on one occasion she was carried upon her couch by two sisters into the ,lady ,chapel1 to the very spot where her body now reposes4 ,after having been left there alone for about an hour1 the ,blessed ,virgin appeared to her1 with her beloved ,infant1 ,jesus1 in her arms1 and suckling ,him4 ,and ,lukardis1 contrary to the law of her strength0--she had1 by now1 been long confined to a reclining posture--8arose from her couch and began to stand upright4 ,and at this juncture one of the ,sisters opened the ,chapel door a little1 and1 on looking in1 marvelled at ,lukardis being able to stand1 but withdrew and forbade the other ,sisters from approaching thither1 since she feared that1 if they saw her standing thus1 they might declare her to be quite able1 if she but chose1 to arise and stand at any time4 ,upon the ,blessed ,virgin twice insisting upon being asked for some special favour1 and ,lukardis declaring1 #8,i desire that thou slake my thirst with that same milk with which ,i now see thee suckling thy beloved ,son1' the ,blessed ,virgin came up to her1 and gave her to drink of her milk40 ,and when later on ,lukardis was fetched by the ,sisters1 she was 8found reclining on her couch4 ,and for three days and nights she took neither food nor drink1 and could not see the light of day4 ,and as a precaution1 since her death was feared1 ,extreme ,unction was administered to her4 ,and1 later on1 the ,sister who had seen her standing in the ,chapel1 gradually drew the whole story from her40#ee 8,after she had lain1 very weak1 and1 as it were1 in a state of contracture1 for eleven years1 it happened that1 about the ninth hour of one ,good ,friday1 the natural bodily heat and colour forsook her2 she seemed nowise to breathe2 her wounds bled more than usual2 she appeared to be dead4 ,and her fellow-,sisters wept greatly4 ,yet about ,vesper-time she opened her eyes and began to move2 and her companions were wondrously consoled4 ,and then in the ,easter night1 about the hour of ,christ's ,resurrection1 as1 with the other sick ,sisters1 she lay in her bed placed so as to be able to hear the ,divine ,office1 she felt all her limbs to be as it were suffused with a most refreshing dew4 ,and straightway she saw stretched down to her from ,heaven a hand1 as it were of the ,blessed ,virgin1 which stroked her wounds and all the painful places1 the ligaments and joints of her members1 gently and compassionately4 ,after which she straightway felt how that all her members1 which before had for so long been severely contracted1 and how the knots1 formed by the ligaments 7nervi71 were being efficaciously resolved and equally distended1 so that she considered herself freed from her hard bondage4 ,she arose unaided from her couch1 proceeded to the near-by entrance to the ,choir1 and prostrated herself there1 in fervent orison1 with her arms outstretched in cross-form1 for a very long hour4 ,and then1 commanded by the ,abbess to rise1 she readily arose without help1 stood with pleasure1 and walked whithersoever she would40 8,at all times she ever suffered more from the cold than any of her companions40#ef 8,as1 during those eleven years that she lay like one paralyzed1 she was wont1 on every ,friday1 to lie with her arms expanded as though on the ,cross1 and her feet one on the top of the other2 so1 after the ,lord had so wonderfully raised her on that ,paschal day1 she1 on every ,friday and every ,lenten day1 would stand erect with her arms outstretched1 crosswise1 and1 without any support1 on one foot only1 with the other foot planted upon its fellow1 from the hour of noon to that of ,vespers40--8,whilst she was still uncured1 and required some delicate refection which the ,convent could not afford1 there came to her10 one day1 8the most loving ,infant1 bearing in ,his ,hand the leg of a chicken1 newly roasted1 and begging her to eat it for ,his sake40 ,she did so1 and was wonderfully strengthened4 ,apparently late on in her life 8they procured1 with much labour and diligence1 all kinds of drinkables from different and even from distant places for her4 ,but she1 having tasted any one of them1 would straightway shake her head1 close her lips1 and then declare that she could not drink it up40 8,however delicious in itself1 it seemed to be so much gall and wormwood when applied to her mouth40#eg ,and if we look1 not at seemingly childish fantasticalness in certain mystical lives1 but at the later state of shattered health and apparently weakened nerve- and will-power which appears so frequently to be the price paid for the definitely ecstatic type of religion1 even where it has been spiritually fruitful1 our anxiety is readily renewed4 ,look at the nine1 possibly thirteen1 last years of ,catherine's1 or at the last period of ,st4 ,margaret ,mary's life2 note the similar cases of ,,ss4 ,maria ,magdalena de ,pazzi and ,juliana ,falconieri4 ,and we have a figure of all but pure suffering and passivity in ,st4 ,lidwina of ,schiedam 7#achj-adcc71 over which ,m4 ,huysmans has managed to be so thoroughly morbid4 7#b7 ,and if such lives strike us as too exceptional to be taken1 with whatever deductions1 as a case in point1 we can find a thoroughly fair instance in the life of ,father ,isaac ,hecker4 ,here we have a man of extraordinary breadth1 solidity1 and activity of mind and character1 and whose mysticism is of the most sober and harmonious kind4 ,yet his close companion and most faithful chronicler1 ,father ,walter ,elliott1 tells us3 8,from severe colds1 acute headaches1 and weakness of the digestive organs1 ,father ,hecker was at all times a frequent sufferer4 ,but1 towards the end of the year #ahga1 his headaches became much more painful1 his appetite forsook him1 and sleeplessness and excitability of the nervous system were added to his other ailments4 ,remedies of every kind were tried1 but without permanent relief4 ,by the summer of #ahgb he was wholly incapacitated40 8,the physical sufferings of those last sixteen0 7out of the sixty-nine7 8years of his life were never such as to impair his mental soundness ''' though his organs of speech were sometimes too slow for his thoughts40 ,his digestion and nervous system had been impaired by excessive abstinence in early manhood1 and by excessive work in later life1 8till at last the body struck work altogether4 ,during the sixteen years of his illness every symptom of bodily illness was aggravated by the least attention to community affairs or business matters1 and also by interior trials10 although he still managed1 by heroic efforts1 at times directly to serve his congregation and to write some remarkable papers4 ,yet this state continued1 practically unbroken1 up to the end1 on ,december #bb1 #ahhh4eh ,and although the various proximate causes1 indicated by ,father ,elliott1 had no doubt been operative here1 there can1 in view of the numerous similar cases1 be no question that the most fundamental of the reasons of this general condition of health was his strongly mystical type and habit of mind and his corresponding psycho-physical organization4 7#c7 ,in view of those fantasticalnesses and of these exhaustions1 we cannot but ask whether these things are not a terrible price to pay for such states8 whether such states should not be disallowed by all solid morality1 and should not prompt men of sense to try and stamp them out8 ,and1 above all1 we seem placed once more1 with added anxiety1 before the question whether what is liable to end in such sad general incapacitation was not1 from the first1 directly productive of1 and indeed simply produced by1 some merely subjective1 simply psycho-physical abnormality and morbidness8 7#d7 ,three points here call for consideration4 ,let us1 for one thing1 never forget that physical health is not the true end of human life1 but only one of its most important means and conditions4 ,the ideal man is not1 primarily and directly1 a physical machine1 perfect as such in its development and function1 to which would be tacked on1 as a sort of concomitant or means1 the mental1 moral1 and spiritual life and character4 ,but the ideal man is precisely this latter life and character1 with the psycho-physical organism sustained and developed in such1 and only such1 a degree1 direction1 and combination1 as may make it the best possible substratum1 stimulus1 instrument1 material1 and expression for and of that spiritual personality4#ei ,hence1 the true question here is not whether such a type of life as we are considering exacts a serious physical tribute or not1 but whether the specifically human effects and fruits of that life are worth that cost4 ,no one denies that mining1 or warfare1 or hospital work1 both spiritual and medical1 involve grave risks to life1 nor that the preparation of many chemicals is directly and inevitably injurious to health4 ,yet no one thinks of abolishing such occupations or of blaming those who follow them1 and rightly so2 for instant death may and should be risked1 the slow but certain undermining of the physical health may be laudably embarked on1 if only the mind and character are not damaged1 and if the end to be attained is found to be necessary or seriously helpful1 and unattainable by other means4 ,the simple fact1 then1 of frequent and subsequent1 or even of universal and concomitant ill-health in such mystical cases1 or even the proof of this ill-health being a direct consequence or necessary condition of that mystical life1 can but push back the debate1 and simply raises the question as to the serious value of that habit and activity4 ,only a decision adverse to that serious value would constitute those facts into a condemnation of that activity itself4 ,and1 next1 it must be plain to any one endowed with an appreciable dose of the mystical sense1 and with a sufficiently large knowledge of human nature and of religious apprehension in the past and present1--that1 if it is doubtless possible quite erroneously to treat all men as having a considerable element of mysticism in them1 and hence to strain and spoil souls belonging to one of the other types3 it is equally possible to starve those that possess this element in an operative degree4 ,atrophy is as truly a malady as plethora4 ,and here the question is an individual one3 would that particular temperament and psycho-physical organism congenial to ,sister ,lukardis1 to ,catherine ,fiesca ,adorna1 to ,marguerite ,marie ,alacocque1 and to ,isaac ,hecker1 have--taking the whole existence and output together--produced more useful work1 and have apprehended and presented more of abiding truth1 had their ecstatic states or tendencies been1 if possible1 absent or suppressed8 ,does not this type of apprehension1 this1 as it were1 incubation1 harmonization1 and vivifying of their otherwise painfully fragmentary and heavy impressions1 stand out1--in their central1 creative periods1--as the one thoroughly appropriate means and form of their true self-development and self-expression1 and of such an apprehension and showing forth of spiritual truth as to them1--to them and not to you and me1--was possible8 ,and if we are bound to admit that1 even in such cases1 ecstasy appears1 psycho-physically1 as a kind of second state1 and that these personalities find or regain their fullest joy and deepest strength only in and from such a state2 yet we know too that such ecstasy is not1 as in the trances of hysteria and of other functional disorders1 simply discontinuous from the ordinary1 primary state of such souls2 and that1--again contrary to those maladif trances1--whenever the ecstasy answers to the tests insisted upon by the great mystics1 viz4 a true and valuable ethico-spiritual content and effect1 it also1 in the long run1 leaves the very body strengthened and improved4 ,and if1 after this1 their productive period1 some of these persons end by losing their psycho-physical health1 it is far from unreasonable to suppose that the actual alternative to those ecstasies and this break-up1 would1 for them1 have been a lifelong dreary languor and melancholy self-absorption1 somewhat after the pattern of ,catherine's last ten pre-conversion years4 ,thus for her1 and doubtless for most of the spiritually considerable ecstatics1 life was1 taken all in all1 indefinitely happier1 richer1 and more fruitful in religious truth and holiness1 with the help of those ecstatic states1 than it would have been if these states had been absent or could have been suppressed4 ,and thirdly1 here again1 even from the point of view of psycho-physical health and its protection1 it is precisely the actual practice and1 as interpreted by it1 the deepest sayings of the standard ,christian mystics which are being most powerfully confirmed1--although necessarily by largely new reasons and with important modifications in the analysis and application of their doctrine1--by all that we have gained1 during the last forty years1 in definite knowledge of the psycho-physical regions and functions of human nature1 and1 during two centuries and more1 in enlargement and precision of our religious-historical outlook4 ,if we consider the specific health-dangers of this way1 we shall find1 ,i think1 that their roots are ever two4 ,these dangers1 and with them the probability of delusion or at least of spiritual barrenness1 always become actual1 and often acute1 the minute that we allow ourselves to attach a primary and independent importance to the psycho-physical form and means of these things1 as against their spiritual-ethical content1 suggestions1 and end2 or that we take the whole man1 or at least the whole of the religious man1 to consist of the specifically mystical habits and life alone4 ,now the first of these dangers has been ceaselessly exposed and fought by all the great ethical and ,christian mystics of the past1 e4g4 ,st4 ,john of the ,cross and ,st4 ,teresa2 and the latter has been ever enforced by the actual practice1 as social religionists1 of these same mystics1 even if and when some of their sayings1 or the logical drift of their speculative system1 left insufficient room or no intrinsic necessity and function for such things4 7#e7 ,and everything that has happened and is happening in the world of psychological and philosophical research1 in the world of historico-critical investigation into the past history and modalities of religion1 and in the world of our own present religious experience and requirements1 has but brought to light fresh facts1 forces1 and connections1 in proof both of the right and irreplaceableness of the ,mystical element in life and religion1 and of the reality and constant presence of these its two dangers4 ,for1 as to these dangers1 we now know1 with extraordinary clearness and certainty1 how necessary1 constant and far-reaching is1 on its phenomenal surface1 the auto-suggestive1 mono-ideistic power and mechanism of the mind2 yet how easily1 in some states1 too much can be made of such vivid apprehensions and quasi-sensible imagings of invisible reality1--things admirable as means1 ruinous as ends4 ,and we also know1 with an astonishing universality of application1 how great a multiplicity in unity is necessarily presented by every concrete object and by every mental act and emotional state of every sane human being throughout every moment of his waking life2 and how this unity is actually constituted and measured by the multiplicity of the materials and by the degree of their harmonization4--,hence1 not the absence of the ,mystical element1 but the presence both of it and of the other constituents of religion1 will turn out to be the safeguard of our deepest life and of its sanity1 a sanity which demands a balanced fulness of the soul's three fundamental pairs of activities3 sensible perception and picturing memory2 reflection1 speculative and analytic2 and emotion and volition1 all issuing in interior and exterior acts1 and these latter1 again1 providing so much fresh material and occasions for renewed action and for a growing unification in an increasing variety1 on and on4 ,the metaphysical and faith questions1 necessarily raised by the phenomenal facts and mechanisms here considered1 but which cannot be answered at this level1 will be discussed in a later chapter4 ,here we can but once more point out1 in conclusion1 that no amount of admitted or demonstrated auto-suggestion or mono-ideism in the phenomenal reaches and mechanism of the mind decides1 of itself1 anything whatsoever about1 and still less against1 the objective truth and spiritual value of the ultimate causes1 dominant ideas1 and final results of the process2 nor as to whether and how far the whole great movement is1 at bottom1 occasioned and directed by the ,supreme ,spirit1 ,god1 working1 in and through man1 towards man's apprehension and manifestation of ,himself4#fj ,,chapter ,x ,,the ,,main ,,literary ,,sources ,,of ,,catherine',s ,,conceptions ,,introductory4 #a4 ,the main literary sources of ,catherine's teaching are four4 ,the main literary sources of ,catherine's conceptions can be grouped under four heads3 the ,new ,testament1 ,pauline and ,joannine writings2 the ,christian ,neo-,platonist1 ,areopagite books2 and the ,franciscan1 ,jacopone da ,todi's teachings4 ,and here1 as in all cases of such partial dependence1 we have to distinguish between the apparently accidental occasions 7her seemingly fortuitous acquaintance with these particular writings71 and the certainly necessary causes 7the intrinsic requirements of her own mind and soul1 and its special reactions under1 and transformations of1 these materials and stimulations74 ,and during this latter process this mind's original trend itself undergoes1 in its turn1 not only much development1 but even some modification4 ,she would no doubt owe her close knowledge of the first two sets of writings to the ,augustinian ,canonesses1 7her sister ,limbania amongst them17 and to their ,augustinian-,pauline tradition2 her acquaintance with the third set1 to her ,dominican cousin2 and her intimacy with the fourth1 to the ,franciscans of the ,hospital4 ,yet only her own spiritual affinity for similar religious states and ideals1 and her already at least partial experience of them1 could ever have made these writings to her what they actually became3 direct stimulations1 indeed considerable elements and often curiously vivid expressions1 of her own immediate interior life4 #b4 ,plan of the following study of these sources4 ,i shall1 in this chapter1 first try to draw out those characteristics of each group1 which were either specially accepted or transformed1 neglected or supplanted by her1 and carefully to note the particular nature of these her reactions and refashionings4 ,and ,i shall end up by a short account of what she and all four sets have got in common1 and of what she has brought1 as a gift of her own1 to that common stock which had given her so much4 ,and since her distinct and direct use of the ,pauline and ,joannine writings is quite certain1 whereas all her knowledge of ,neo-,platonism seems to have been mediated by pseudo-,dionysius alone1 and all her ,franciscanism appears1 as far as literary sources go1 to take its rise from ,jacopone1 ,i shall give four divisions to her chief literary sources1 and a fifth section to the stream common to them all4#fa ,i4 ,,the ,,pauline ,,writings3 ,,the ,,two ,,sources ,,of ,,their ,,pre-,,conversion ,,assumptions2 ,,catherine',s ,,preponderant ,,attitude ,,towards ,,each ,,position4 ,it is well that the chronological order requires us to begin with ,st4 ,paul1 for he is probably1 if not the most extensive1 yet the most intense of all these influences upon ,catherine's mind4 ,i here take the points of his experience and teaching which thus concern us in the probable order of their development in the ,apostle's own consciousness1--his pre-conversion assumptions and positions1 first and the convictions gained at and after his conversion or clarified last2#fb and under each heading ,i shall group together1 once for all1 the chief reactions of ,catherine's religious consciousness4 ,now those ,pauline pre-conversion assumptions and positions come from two chief sources--,palestinian1 ,rabbinical ,judaism1 7for he was the disciple of the ,pharisee1 ,gamaliel1 at ,jerusalem71 and a ,hellenistic religiousness closely akin to1 though not derived from1 ,philo1 7for he had been born in the intensely ,hellenistic ,cilician city ,tarsus1 at that time a most important seat of ,greek learning in general and of the ,stoic philosophy in particular74 ,and we shall find that ,catherine appropriates especially this1 his ,hellenistic element2 indeed1 that at times she sympathizes rather with the still more intensely ,hellenistic attitude exemplified by ,philo1 than with the limitations introduced by ,st4 ,paul4 #a4 ,st4 ,paul's ,anthropology in general4 ,if we take the ,pauline ,anthropology first1 we at once come upon a profoundly dualistic attitude4 7#a7 ,there is1 in general1 8the outer0 and 8the inner0 man1 #b ,cor4 iv1 #af2 and the latter is not the exclusive privilege of the redeemed1--the contrast is that between the merely natural individual and the moral personality4 ,and this contrast1 foreign to the ancient ,hebrews1 is first worked out1 with clear consciousness1 by ,plato1 who1 e4g41 in his ,banquet1 causes one of the characters to say3 8,socrates has thrown this ,silenus-like form around himself externally1 as in the case of those ,silenus-statues which enclose a statuette of ,apollo2 but1 when he is opened1 how full is he found to be of temperance within02 and who treats this contrast as typical of the dualism inherent to all human life here on earth4#fc--,this contrast exists throughout ,catherine's teaching as regards the thing itself1 although her terms are different4 ,she has1 for reasons which will appear presently1 no one constant term for 8the inner man10 but 8the outer man0 is continuously styled 8la umanit40 7#b7 ,the 8outer man0 consists for ,st4 ,paul of the body's earthly material1 8the flesh02 and of the animating principle of the flesh1 8the psyche10 which is inseparably connected with that flesh1 and which dies for good and all at the death of the latter2 whereas the form of 8the body0 is capable of resuscitation1 and is then filled out by a finer material1 8glory40#fd--;,here ,catherine has no precise or constant word for the 8psyche02 her 8umanit0 generally stands for the 8psyche0 plus body and flesh1 all in one2 and her 8anima0 practically always means part or the whole of 8the inner man10 and mostly stands for 8mind40 ,and there is no occasion for her to reflect upon any distinction between the form and the matter of the body1 since she nowhere directly busies herself with the resurrection4 ,the 8inner man0 consists for ,st4 ,paul in the ,mind1 the ,heart1 and the ,conscience4 ,the ,mind 7nos71 corresponding roughly to our theoretical and practical ,reason1 has a certain tendency towards ,god3 8,the invisible things of ,god are seen by the mind in the works of creation10 ,rom4 i1 #bj2 and there is 8a law of the mind0 which is fought by 8the law of sin10 ,rom4 vii1 #bc2 and this1 although there is also a 8mind of the flesh10 ,col4 ii1 #ah2 8a reprobate mind10 ,rom4 i1 #bh2 and a 8renovation of the mind10 ,rom4 xii1 #b4--;,catherine clings throughout most closely to the ,pauline use of the term1 as far as that use is favourable3 note how she perceives invisible things 8colla mente mia40 ,the ,heart is even more accessible to the divine influence1--at least1 it is to it that ,god gives 8the first fruits of the ,spirit0 and 8the ,spirit of ,his ,son1 crying ,abba1 ,father10 ,gal4 iv1 #f2 #b ,cor4 i1 #bb4 ,as an organ of immediate perception it is so parallel to the ,mind1 that we can hear of 8eyes of the heart02 yet it is also the seat of feeling1 of will1 and of moral consciousness1 ,eph4 i1 #ah2 #b ,cor4 ii1 #d2 #a ,cor4 iv1 #e2 ,rom4 ii1 #ae4 ,it can stand for the inner life generally2 or1 like the ,mind1 it can become darkened and impenitent2 whilst again1 over the heart ,god's love is poured out1 ,god's peace keeps guard1 and we believe with the heart1 #a ,cor4 xiv1 #be2 ,rom4 i1 #ba2 ii1 #e2 v1 #e2 ,phil4 iv1 #g2 ,rom4 x1 #i4--;,all this again1 as far as it is favourable1 is closely followed by ,catherine2 indeed the persistence with which she comes back to certain effects wrought upon her heart by the ,spirit1 ,christ1--effects which some of her followers readily interpreted as so many physical miracles1--was no doubt occasioned or stimulated by #b ,cor4 iii1 #c1 8,be ye an epistle of ,christ1 written by the ,spirit of the living ,god ''' upon the fleshly tables of the heart40 ,and ,conscience1 8,syneidsis0--that late ,greek word introduced by ,st4 ,paul as a technical term into the ,christian vocabulary--includes our 8conscience10 but is as comprehensive as our 8consciousness40--,catherine practically never uses the term3 no doubt because1 in the narrower of the two senses which had become the ordinary one1 it was too predominantly ethical to satisfy her overwhelmingly religious preoccupations4 7#c7 ,now1 with regard to this whole dualism of the 8outer0 and the 8inner man10 its application to the resurrection of the body in ,st4 ,paul and in ,st4 ,catherine shall occupy us in connection with her ,eschatology2 here ,i would but indicate the two ,pauline moods or attitudes towards the earthly body1 and ,catherine's continuous reproduction of but one of these4 ,for his magnificent conception of the ,christian society1 in which each person1 by a different specific gift and duty1 co-operates towards the production of an organic whole1 a whole which in return develops and dignifies those its constituents1 is worked out by means of the image of the human earthly body1 in which each member is a necessary part and constituent of the complete organism1 which is greater than1 and which gives full dignity to1 each and all these its factors 7#a ,cor4 xii74 ,and he thus1 in his most deliberate and systematic mood1 shows very clearly how deeply he has realized the dignity of the human body1 as the instrument both for the development of the soul itself and for the work of that soul in and upon the visible world4 ,but in his other mood1 which remains secondary and sporadic throughout his writings1 his attitude is acutely dualistic4 ,his one direct expression of it occurs in #b ,cor4 v1 #a-d3 8,for we know that1 if our earthly house of this tent be dissolved1 we have a building of ,god1 a house not made with hands1 eternal in the heavens4 ,for in this also we groan1 desiring to be clothed upon with our habitation that is from heaven4 ,we who are in this tabernacle do groan1 being burthened40 ,now this passage is undoubtedly modelled by ,st4 ,paul upon the ,book of ,wisdom1 ix1 #ae3 8,for the corruptible body is a load upon the soul1 and the earthly habitation presseth down the mind that museth upon many things40 ,and this latter saying again is as certainly formed upon ,plato 7,phaedo1 #ha c73 8,it behoves us to think of the body as oppressive and heavy and earthlike and visible4 ,and hence the soul1 being of such a nature as we have seen1 when possessing such a body1 is both burthened and dragged down again into the visible world40#fe ,and it is this conception of the ,hellenic ,athenian ,plato 7about #chj ,b4,c47 which1 passing through the ,hellenistic ,alexandrian ,jewish ,wisdom-writer 7#hj ,b4,c487 and then through the ,hellenistically tinctured ex-,rabbi1 ,paul of ,tarsus 7#eb ,a4,d471 still powerfully1 indeed all but continuously1 influences the mind of the ,genoese ,christian ,catherine1 especially during the years from ,a4,d4 #adif to #aeaj4 ,catherine's still more pessimistic figure of the body as a prison-house and furnace of purification for the soul1 is no doubt the resultant of suggestions received1 probably in part through intermediary literature1 from the following three passages3--7#a7 ,plato1 in his ,cratylus 7#djj ,b4,c471 makes ,socrates say3 8,some declare that the body 7sma7 is the grave 7sma7 of the soul1 as she finds herself at present4 ,the ,orphite poets seem to have invented the appellation3 they held that the soul is thus paying the penalty of sin1 and that the body is an enclosure which may be likened to a prison1 in which the soul is enclosed until the penalty is paid40 7#b7 ,st4 ,matt4 v1 #be1 #bf1 gives ,our ,lord's words3 8,be thou reconciled with thine adversary whilst he is still with thee on the way ''' lest the ,judge hand thee over to the prison-warder1 and thou be cast into prison4''' ,thou shalt not go forth thence1 until thou hast paid the uttermost farthing40 ,and 7#c7 ,st4 ,paul declares1 #a ,cor4 iii1 #ae3 8,every man's work shall be tested by fire4 ,if a man's work be burnt1 he shall suffer loss2 yet he himself shall be saved1 yet so as by fire40 ,these three passages combined will readily suggest1 to a soul thirsting for purification and possessed of an extremely sensitive psycho-physical organization with its attendant liability to fever heats1 the picture of the body as a flame-full prison-house1--a purgatory of the soul4 #b4 ,st4 ,paul's conception of 8,spirit40 ,a very difficult complication and varying element is introduced into ,st4 ,paul's ,anthropology by the term into which he has poured all that is most original1 deepest1 most deliberate and abiding in his teaching1--the ,spirit1 8,pneuma40 ,for somewhat as he uses the term 8,sarx10 the flesh1 both in its loose popular signification of 8mankind in general02 and in a precise1 technical sense of 8the matter which composes the earthly body02 so also he has1 occasionally1 a loose popular use of the term 8spirit10 when it figures as but a fourth parallel to 8mind10 8heart10 and 8conscience02 and1 usually1 a very strict and technical use of it1 when it designates the ,spirit1 ,god ,himself4 7#a7 ,now it is precisely in the latter case that his doctrine attains its fullest depth and its greatest difficulty4 ,for here the ,spirit1 the ,pneuma1 is1 strictly speaking1 only one--the ,spirit of ,god1 ,god ,himself1 in ,his action either outside or inside the human mind1 ,nos4 ,and in such passages of ,st4 ,paul1 where man seems to possess a distinct pneuma of his own1 by far the greater number only apparently contradict this doctrine4 ,for in some1 so in #a ,cor4 ii1 the context is dominated by a comparison between the divine and the human consciousness1 so that1 in v4 #aa1 man's ,nos is designated ,pneuma1 and in v4 #af1 and ,rom4 xi1 #cd1 the ,lord's ,pneuma is called ,his ,nos4 ,and the 8spirit of the world0 contrasted here1 in v4 #aa1 with the 8,spirit of ,god10 is a still further deliberate laxity of expression1 similar to that of ,satan as 8the ,god of this world10 #b ,cor4 iv1 #d4 ,in other passages1--so ,rom4 viii1 #af2 i1 #i2 viii1 #aj1 and even in #a ,cor4 v1 #e 7the 8spirit0 of the incestuous ,corinthian which is to be saved71--we seem to have 8spirit0 either as the mind in so far as the object of the ,spirit's communications1 or as the mind transformed by the ,spirit's influence4 ,and if we can hear of a 8defilement of the spirit10 #b ,cor4 vii1 #a1 we are also told that we can forget the fact of the body being the temple of the holy ,spirit1 #a ,cor4 vi1 #ai2 and that this temple's profanation 8grieves the holy ,spirit10 ,eph4 iv1 #cj4 ,very few1 sporadic1 and short passages remain in which 8the spirit of man0 cannot clearly be shown to have a deliberately derivative sense4 ,catherine1 in this great matter1 completely follows ,st4 ,paul4 ,for she too has loosely-knit moods and passages1 in which 8spirito0 appears as a natural endowment of her own1 parallel to1 or identical with1 the 8mente40 ,but when speaking strictly1 and in her intense moods1 she means by 8spirito10 the ,spirit1 ,christ1 ,love1 ,god1 a ,power which1 though in its nature profoundly distinct and different from her entire self-seeking self1 can and does come to dwell within1 and to supplant1 this self4 ,indeed her highly characteristic saying1 8my ,me is ,god10 with her own explanations of it1 expresses1 if pressed1 even more than this4 ,in these moods1 the term 8mente0 is usually absent1 just as in ,st4 ,paul4 ,now in his formally doctrinal ,loci1 ,st4 ,paul defines the ,divine ,pneuma and the human sarx1 not merely as ontologically contrary substances1 but as keenly conflicting1 ethically contradictory principles4 ,an anti-spiritual power1 lust1 possesses the flesh and the whole outer man1 whilst1 in an indefinitely higher degree and manner1 the ,spirit1 which finds an echo in the mind1 the inner man1 is a spontaneous1 counter-working force2 and these two energies fight out the battle in man1 and for his complete domination1 ,rom4 vi1 #ab-ad2 vii1 #bb1 #bc2 viii1 #d-ac4 ,and this dualistic conception is in close affinity to all that was noblest in the ,hellenistic world of ,st4 ,paul's own day2 but is in marked contrast to the pre-exilic1 specifically ,jewish ,old ,testament view1 where we have but the contrast between the visible and transitory1 and the ,invisible and ,eternal2 and the consciousness of the weakness and fallibility of 8flesh and blood40 ,and this latter is the temper of mind that dominates the ,synoptic ,gospels3 8,the spirit indeed is willing1 but the flesh is weak02 and 8,father1 forgive them1 for they know not what they do10 are here the divinely serene and infinitely fruitful leading notes4--,and ,catherine1 on this point1 is habitually on the ,synoptist side3 man is1 for her1 far more weak and ignorant than forcibly and deliberately wicked4 ,yet her detailed intensity towards the successive cloaks of self-love is still1 as it were1 a shadow and echo of the fierce1 and far more massive1 flesh-and-spirit struggle in ,st4 ,paul4 #c4 ,the ,angry and the ,loving ,god4 ,and1 as against the intense wickedness of man1 we find in ,st4 ,paul an emphatic insistence--although this is directly derived from the ,old ,testament and ,rabbinical tradition--upon the anger and indignation of ,god1 ,rom4 ii1 #h1 and frequently4--,here ,catherine is in explicit contrast with him1 in so far as the anger would be held to stand for an emotion not proceeding from love and not ameliorative in its aim and operation4 ,this attitude sprang no doubt1 in part1 from the strong influence upon her of the ,dionysian teaching concerning the negative character of evil2 possibly still more from her continuous pondering of the text1 8,as a father hath compassion upon his children1 so hath the ,lord compassion on them that fear ,him2 for ,he knoweth our frame1 ,he remembereth that we are dust10 ,ps4 ciii1 #ac1 #ad1--where she dwells upon the fact that we are all ,his children rather than upon the fact that we do not all fear ,him2 but certainly1 most of all1 from her habitual dwelling upon the other side of ,st4 ,paul's teaching1 that concerning the ,love of ,god4 ,now the depth and glow of ,paul's faith and love goes clearly back to his conversion1 an event which colours and influences all his feeling and teaching for some thirty-four years1 up to the end4 ,and similarly ,catherine's conversion-experience has been found by us to determine the sequence and all the chief points of her ,purgatorial teaching1 some thirty-seven years after that supreme event4 ,already ,philo had1 under ,platonic influence1 believed in an ,ideal ,man1 a ,heavenly ,man2 had identified him with the ,logos1 the ,word or ,wisdom of ,god2 and had held him to be in some way ethereal and luminous1--never arriving at either a definitely personal or a simply impersonal conception of this at one time intermediate ,being1 at another time this supreme attribute of ,god4 ,st4 ,paul1 under the profound impression of the ,historic ,christ and the great experience on the road to ,damascus1 perceives the ,risen1 ,heavenly ,jesus as possessed of a luminous1 ethereal body1 a body of 8glory10 ,acts xxii1 #aa4 ,and this ,christ is1 for ,st4 ,paul1 identical with 8the ,spirit03 8the ,lord is the ,spirit10 #b ,cor4 iii1 #ag2 and 8to be in ,christ0 and 8,christ is in us0 are parallel terms to those of 8to be in the ,spirit0 and 8the ,spirit is within us0 respectively4 ,in all four cases we get ,christ or the ,spirit conceived as an element1 as it were an ocean of ethereal light1 in which souls are plunged and which penetrates them4 ,in ,catherine we have1 at her conversion1 this same perception and conception of ,spirit as an ethereal light1 and of ,christ as ,spirit2 and up to the end she more and more appears to herself to bathe1 to be submerged in1 an ocean of light1 which1 at the same time1 fills her within and penetrates her through and through4 ,but again1 and specially since his conversion1 ,st4 ,paul thinks of ,god as loving1 as ,love1 and this conception henceforth largely supplants the ,old ,testament conception of the angry ,god4 ,this loving ,god is chiefly manifested through the loving ,christ3 indeed the love of ,christ and the love of ,god are the same thing4 ,and this ,christ-,love dwells within us4#ff ,and ,catherine1 since her mind has perceived ,love to be the central character of ,god1 and has adopted fire as love's fullest image1 cannot but hold1--,god and ,love and ,christ and ,spirit being all one and the same thing1--that ,christ-,spirit-,fire is in her and she in ,it4 ,the yellow light-image1 which all but alone typifies ,god's friendliness in the ,bible1 is thus turned into a red fire-image4 ,and yet this latter in so far retains with ,catherine something of its older connotation of anger1 that the ,fire and ,heat appear in her teaching more as symbols of the suffering caused by the opposition of man's at least partial impurity to the ,spirit1 ,christ1 ,love1 ,god1 and of the pain attendant upon that ,spirit's action1 even where it can still purify2 whereas the ,light and ,illumination mostly express the peaceful penetration of man's spirit by ,god's ,spirit1 and the blissful gain accruing from such penetration4 #d4 ,the ,risen ,christ and the ,heavenly ,adam4 ,st4 ,paul dwells continuously upon the post-earthly1 the ,risen ,christ1 and upon ,him in ,his identity with the pre-earthly1 the ,heavenly ,man3 so that the historical ,jesus tends to become1 all but for the final acts in the ,supper-room and upon the ,cross1 a transitory episode2--a super-earthly biography all but supplants the earthly one1 since ,his death and resurrection and their immediate contexts are all but the only two events dwelt upon1 and form but the two constituents of one inseparable whole4--,here ,catherine is deeply ,pauline in her striking non-occupation with the details of the earthly life 7the scene with the ,woman at the ,well being the single exception71 and in her continuous insistence upon ,christ as the life-giving ,spirit4 ,indeed1 even the death is strangely absent4 ,there is but the one doubtful contrary instance1 in any case a quite early and sporadic one1 of the ,vision of the ,bleeding ,christ4 ,the fact is that1 in her teaching1 the self-donation of ,god in general1 in ,his mysterious love for each individual soul1 and of ,christ in particular1 in ,his ,eucharistic presence as our daily food1 take all their special depth of tenderness from her vivid realization of the whole teaching1 temper1 life1 and death of ,jesus ,christ2 and that teaching derives its profundity of feeling only from all this latter complexus of facts and convictions4 #e4 ,reconciliation1 ,justification1 ,sanctification4 7#a7 ,st4 ,paul has two lines of thought concerning ,reconciliation4 ,in the objective1 juridical1 more ,judaic conception1 the attention is concentrated on the one moment of ,christ's death1 and the consequences appear as though instantaneous and automatic2 in the other1 the subjective1 ethical1 more ,hellenistic conception1 the attention is spread over the whole action of the ,christ's incarnational self-humiliation1 and the consequences are realized only if and when we strive to imitate ,him1--they are a voluntary and continuous process4 ,catherine's fundamental conversion-experience and all her later teachings attach her ,reconciliation to the entire act of ceaseless ,divine 8ecstasy10 self-humiliation1 and redemptive immanence in ,man1 of which the whole earthly life and death of ,christ are the centre and culmination2 but though the human soul's corresponding action is conceived as continuous1 once it has begun1 she loves to dwell upon this whole action as itself the gift of ,god and the consequence of ,his prevenient act4 7#b7 ,as to ,justification1 we have again1 in ,st4 ,paul1 a preponderatingly ,jewish juridical conception of adoption1 in which a purely vicarious justice and imputed righteousness seem to be taught2 and an ethical conception of immanent justice1 based on his own experience and expressed by means of ,hellenistic forms1 according to which 8the love of ,god is poured out in our hearts10 ,rom4 v1 #e4 ,and he often insists strenuously upon excluding every human merit from the moment and act of justification1 insisting upon its being a 8free gift0 of ,god4--,catherine absorbs herself in the second1 ethical conception1 and certainly understands this love of ,god as primarily ,god's1 the ,spirit's1 ,christ's love1 as ,love ,itself poured out in our hearts2 and she often breaks out into angry protests against the very suggestion of any act1 or part of an act1 dear to ,god1 proceeding from her natural or separate self1 indeed1 if we press her expressions1 from herself at all4 7#c7 ,as to ,sanctification1 ,st4 ,paul has three couples of contrasted conceptions4 ,the first couple conceives the ,spirit1 either ,old ,testament-wise1 as manifesting and accrediting ,itself in extraordinary1 sudden1 sporadic1 miraculous gifts and doings--e4g4 in ecstatic speaking with tongues2 or1--and this is the more frequent and the decisive conception1--as an abiding1 equable penetration and spiritual reformation of its recipient4 ,here the faithful 8live and walk in the spirit10 are 8driven by the spirit10 8serve ,god in the spirit10 are 8temples of the ,spirit10 ,gal4 v1 #be2 ,rom4 viii1 #ad2 vii1 #f2 #a ,cor4 vi1 #ai3 the ,spirit has become the creative source of a supernatural character-building4#fg--;,here ,catherine1 in contrast to most of her friends1 who are wedded to the first view1 is strongly attached to the second view1 perhaps the deepest of ,st4 ,paul's conceptions4 ,the second couple conceives ,sanctification either juridically1 and moves dramatically from act to act1--the ,sacrifice on the ,cross and the ,resurrection of the ,son of ,god1 the sentence of ,justification and the ,adoption as sons of ,god2 or ethically1 and presupposes everywhere continuous processes1--beginning with the reception of the ,spirit1 and ending with 8the ,lord of the ,spirit40--,here ,catherine has curiously little of the dramatic and prominently personal conception3 only in the imperfect soul's acutely painful moment1 of standing before and seeing ,god immediately after death1 do we get one link in this chain1 in a somewhat modified form4 ,for the rest1 the ethical and continuous conception is present practically throughout her teaching1 but in a curious1 apparently paradoxical form1 to be noticed in a minute4 ,and the third couple either treats ,sanctification as1 at each moment of its actual presence1 practically infallible and complete3 8,we who have died to sin1 how shall we further live in it80 8,freed from sin1 ye have become the servants of ,justice02 8now we are loosed from the law of death1 so as to serve in newness of spirit02 8those who are according to the flesh1 mind the things of the flesh2 but they that are according to the ,spirit1 mind the things of the ,spirit10 ,rom4 vi1 #b1 #ah2 vii1 #f2 viii1 #e4 ,or it considers ,sanctification as only approximately complete1 so long as man has to live here below1 not only in the ,spirit1 ,rom4 viii1 #i1 but also in the flesh1 ,gal4 ii1 #bj4 ,the faithful have indeed crucified the flesh once for all1 ,gal4 v1 #bd3 yet they have continually to mortify their members anew1 ,col4 iii1 #e1 and by the ,spirit to destroy the works of the flesh1 ,rom4 viii1 #ac4 ,the 8fear of the ,lord10 8of ,god10 does not cease to be a motive for the sanctified1 #b ,cor4 v1 #aa2 vii1 #a4 ,to 8walk in the ,spirit10 8in the light10 has to be insisted on 7#a ,thess4 v1 #d-h2 ,rom4 xiii1 #aa-ad2 #b ,cor4 vi1 #ad71 as long as the eternal day has not yet arisen for us4 ,and even in ,romans1 chapter vi1 we find admonitions1 vv4 #ab1 #ac1 #ai1 which1 if we press the other conception1 are quite superfluous4#fh ,and here ,catherine1 in her intense sympathy with each of these contrasted conceptions1 offers us a combination of both in a state of unstable equilibrium and delicate tension4 ,i take it that it is not her immensely impulsive and impatient temperament1 nor survivals of the ,old ,testament idea as to instantaneousness being the special characteristic of divine action1 but her deep and noble sense of the givenness and pure grace of religion1 and of ,god's omnipotence being1 if possible1 exceeded only by ,his overflowing1 self-communicative love1 which chiefly determine her curious presentation and emotional experience of spiritual growth and life as a movement composed of sudden shiftings upwards1 with long1 apparently complete pauses in between4 ,for here this form 7of so many instants1 of which each is complete in itself7 stands for her as the least inadequate symbol1 as a kind of shattered mirror1 not of time at all1 but of eternity2 whilst the succession and difference between these instants indicates a growth in the apprehending soul1 which has1 in reality1 been proceeding also in between these instants and not only during them4 ,and this remarkable scheme presents her conviction that1 in principle1 the work of the all-powerful1 all-loving ,spirit cannot1 of itself1 be other than final and complete1 and yet that1 as a matter of fact1 it never is so1 in weak1 self-deceptive1 and variously resisting man1 but ever turns out to require a fresh and deeper application4 ,and this succession of sudden jerks onwards and upwards1 after long1 apparently complete pauses between them1 gives to her fundamentally ethical and continuous conception something of the look of the forensic1 dramatic series1 with its separate acts1--a series which would otherwise be all but unrepresented in her picture of the soul's life on this side of death and of its life 7immediately after its vivid sight of ,god and itself1 and its act of free-election7 in the ,beyond4 #f4 ,pauline ,social ,ethics4 ,as to ,social ,ethics1 ,st4 ,paul's worldward movement is strongly represented in ,catherine's teaching4 ,her great sayings as to ,god being servable not only in the married state1 but in a camp of 7mercenary7 soldiers2 and as to her determination violently to appropriate the monk's cowl1 should this his state be necessary to the attainment of the highest love of ,god1 are full of the tone of ,rom4 xiv1 #ad1 #bj1 8nothing is common in itself1 but to him who considereth anything to be common1 to him it is common10--8all things are clean02 and of #a ,cor4 x1 #bf1 #bh1 8the earth is the ,lord's1 and the fulness thereof40 ,and her sense of her soul's positive relation to nature1 e4g4 trees1 was no doubt in part awakened by that striking passage1 ,rom4 viii1 #ai1 8the expectation of the creature awaiteth the revelation of the sons of ,god2 for the creature was made subject to vanity not willingly40 ,on the other hand1 it would be impossible confidently to identify her own attitude concerning marriage with that of ,st4 ,paul1 since1 as we know1 her peculiar health and her unhappiness with ,giuliano make it impossible to speak here with any certainty of the mature woman's deliberate judgment concerning continence and marriage4 ,yet her impulsive protestation1 in the scene with the monk1 against any idea of being debarred by her state from as perfect a love of ,god as his1--whilst1 of course1 not in contradiction with the ,pauline and generally ,catholic positions in the matter1 seems to imply an emotional attitude somewhat different from that of some of the ,apostle's sayings4 ,indeed1 in her whole general and unconscious position as to how a woman should hold herself in religious things it is interesting to note the absence of all influence from those ,pauline sayings which1 herein like ,philo 7and indeed the whole ancient world7 treat man alone as 8the 7direct7 image and glory 7reflex7 of ,god10 and the woman as but 8the glory 7reflex7 of the man10 #a ,cor4 xi1 #g4 ,everywhere she appears full1 on the contrary1 of ,st4 ,paul's other 7more characteristic and deliberate7 strain1 according to which1 as there is 8neither ,jew nor ,gentile1 bond nor free0 before ,god1 so 8neither is the man without the woman1 nor the woman without the man1 in the ,lord10 #a ,cor4 xi1 #aa4--;,and in social matters generally1 ,catherine's convert life and practice shows1 in the active mortifications of its first penitential part1 in her persistent great aloofness from all things of sense as regards her own gratification1 and in the ecstasies and love of solitude which marked the zenith of her power1 a close sympathy with1 and no doubt in part a direct imitation of1 ,st4 ,paul's ,arabian retirement1 chastisement of his body1 and lonely concentration upon rapt communion with ,god4 ,yet she as strongly exemplifies ,st4 ,paul's other1 the outward movement1 the love-impelled1 whole-hearted service of the poorest1 world-forgotten1 sick and sorrowing brethren4 ,and the whole resultant rhythmic life has got such fine spontaneity1 emotional and efficacious fulness1 and expansive joy about it1 as to suggest at once those unfading teachings of ,st4 ,paul which had so largely occasioned it1--those hymns in praise of that love 8which minds not high things but consenteth to the humble10 ,rom4 xii1 #af2 8becomes all things to all men10 #a ,cor4 ix1 #bb2 8weeps with those that weep and rejoices with those that rejoice10 ibid4 xii1 #bf2 and which1 as the twin love of ,god and man1 is not only the chief member of the central ethical triad1 but1 already here below1 itself becomes the subject which exercises the other two virtues1 for it is 8love0 that 8believeth all things1 hopeth all things10 even before that eternity in which love alone will never vanish away1 ibid4 xiii1 #g1 #h4 ,here ,catherine with ,paul triumphs completely over time3 their actions and teaching are as completely fresh now1 after well-nigh nineteen and four centuries1 as when they first experienced1 willed1 and uttered them4 #g4 ,sacramental ,teachings4 ,in ,sacramental matters it is interesting to note ,st4 ,paul's close correlation of ,baptism and the ,holy ,eucharist3 8,all 7our fathers7 were baptized into ,moses in the cloud and in the sea2 and all ate the same spiritual food and all drank the same spiritual drink10 #a ,cor4 x1 #c2 8in one ,spirit we have all been baptized into one body1 and we have all been made to drink one ,spirit10 ,christ1 ,his blood1 ibid4 xii1 #ac4 ,and ,catherine is influenced by these passages1 when she represents the soul as hungering for1 and drowning itself in1 the ocean of spiritual sustenance which is ,love1 ,christ1 ,god3 but she attaches the similes1 which are distributed by ,st4 ,paul among the two ,rites1 to the ,holy ,eucharist alone4 ,baptism had been a grown man's deliberate act in ,paul's case1--an act immediately subsequent to1 and directly expressive of1 his conversion1 the culminating experience of his life2 and1 as a great ,church organizer1 he could not but dwell with an equal insistence upon the two chief ,sacraments4 ,catherine had received baptism as an unconscious infant1 and the event lay far back in that pre-conversion time1 which was all but completely ousted from her memory by the great experience of some twenty-five years later4 ,and in the latter experience it was 7more or less from the first and soon all but exclusively7 the sense of a divine encirclement and sustenance1 of an addition of love1 rather than a consciousness of the subtraction of sins or of a divine purification1 that possessed her4 ,in her late1 though profoundly characteristic ,purgatorial teaching1 the soul again plunges into an ocean2 but now1 since the soul is rather defiled than hungry1 and wills rather to be purified than to be fed1 this plunge is indeed a kind of ,baptism by ,immersion4 ,yet we have no more the symbol of water1 for the long state and effects to which that swift act leads1 but we have1 instead1 fire and light1 and1 in one place1 once again bread and the hunger for bread4 ,and this is no doubt because1 in these ,purgatorial picturings1 it is her conversion-experience of love under the symbols of light and of fire1 and her forty years of daily hungering for the ,holy ,eucharist and ,love ,incarnate1 which furnish the emotional colours and the intellectual outlines4 #h4 ,eschatological matters4 ,in ,eschatological matters the main points of contact and of contrast appear to be four2 and three of the differences are occasioned by ,st4 ,paul's preoccupation with ,christ's ,second ,coming1 with the ,resurrection of the body1 and with the ,general ,judgment1 mostly as three events in close temporal correlation1 and likely to occur soon2 whilst ,catherine abstracts entirely from all three4 7#a7 ,thus ,st4 ,paul is naturally busy with the question as to the ,time when he shall be with ,christ4 ,in #a ,thess4 iv1 #ae1 he speaks of 8we who are now living1 who have been left for the coming of the ,lord10 i4e4 he expects this event during his own lifetime2 whilst in ,phil4 i1 #bc1 he 8desires to be dissolved and to be with ,christ10 i4e4 he has ceased confidently to expect this coming before his own death4 ,but ,catherine dwells exclusively1 with this latter conception1 upon the moment of death1 as that when the soul shall see1 and be finally confirmed in its union with1 ,love1 ,christ1 ,god2 for into her earthly lifetime ,love1 ,christ1 ,god1 can and do come1 but invisibly1 and she may still lose full union with them for ever4 7#b7 ,as to the ,place1 it is notoriously obscure whether ,st4 ,paul thinks of it1 as do the ,old ,testament and the ,apocalypse1 as the renovated earth1 or as the sky1 or as the intervening space4 ,the risen faithful who 8shall be caught in the clouds to meet ,christ10 #a ,thess4 iv1 #af1 seem clearly to be meeting ,him1 in mid-air1 as ,he descends upon earth2 and 8,jerusalem above10 ,gal4 iv1 #bf1 may well1 as in ,apoc4 iii1 #ab2 xxi1 #b1 be conceived as destined to come down upon earth4 ,but ,catherine1 though she constantly talks of ,heaven1 ,purgatory1 ,hell as 8places10 makes it plain that such 8places0 are for her but vivid symbols for states of soul4 ,god ,himself repeatedly appears in her sayings as 8the soul's place02 and it is this 8place10 the soul's true spiritual birthplace and home1 which1 ever identical and bliss-conferring in itself1 is variously experienced by the soul1 in exact accordance with its dispositions1--as that profoundly painful1 or that joyfully distressing1 or that supremely blissful 8place0 which respectively we call ,hell1 and ,purgatory1 and ,heaven4 7#c7 ,as to the ,body1 we have already noted ,st4 ,paul's doctrine1 intermediate between the ,palestinian and ,alexandrian ,jewish teaching1 that it will rise indeed1 but composed henceforth of 8glory0 and no more of 8flesh40 ,it is this his requirement of a body1 however spiritual1 which underlies his anxiety to be 8found clothed1 not naked10 at and after death1 #b ,cor4 v1 #c4 ,indeed1 in this whole passage1 v1 #a-d1 8our earthly house of this habitation10 and 8a building of ,god not made with hands10 no doubt mean1 respectively1 the present body of flesh and the future body of glory2 just as the various1 highly complex1 conceptions of 8clothed10 8unclothed10 8clothed upon10 refer to the different conditions of the soul with a body of flesh1 without a body at all1 and with a body of glory4--,now this passage1 owing to its extreme complication and abstruseness of doctrine1 has come down to us in texts and versions of every conceivable form2 and this uncertainty has helped ,catherine towards her very free utilization of it4 ,for she not only1 as ever1 simply ignores all questions of a risen body1 and transfers the concept of a luminous ethereal substance from the body to the soul itself1 and refers the 8nakedness10 8unclothing10 8clothing10 and 8clothing upon0 to conditions obtaining1 not between the soul and the body1 but between the soul and ,god2 but she also1 in most cases1 takes the nakedness as the desirable state1 since typical of the soul's faithful self-exposure to the all-purifying rays of ,god's light and fire1 and interprets the 8unclothing0 as the penitential stripping from off itself of those pretences and corrupt incrustations which prevent ,god's blissful action upon it4 7#d7 ,and1 finally1 as to the ,judgment1 we have in ,st4 ,paul a double current1--the inherited ,judaistic conception of a forensic retribution2 ,christ1 the divine ,judge1 externally applying such and such statutory rewards and punishments to such and such good and evil deeds1--so in ,rom4 ii1 #f-aj2 and the experimental conception1 helped on to articulation by ,hellenistic influences1 of the bodily resurrection and man's whole final destiny as the necessary resultant and manifestation of an internal process1 the presence of the ,spirit and of the power of ,god1--so in the later parts of ,romans1 in ,gal4 vi1 #h1 and in #a ,cor4 vi1 #ad2 #b ,cor4 xiii1 #d4--;,among ,catherine's sayings also we find some passages--but these the less characteristic and mostly of doubtful authenticity1--where reward and punishment1 indeed the three 8places0 themselves1 appear as so many separate institutions of ,god1 which get externally applied to certain good and evil deeds4 ,but these are completely overshadowed in number1 sure authenticity1 emotional intensity1 and organic connection with her other teachings1 by sayings of the second type1 where the soul's fate is but the necessary consequence of its own deliberate choice and gradually formed dispositions1 the result1 inseparable since the first from its self-identification with this or that of the various possible will-attitudes towards ,god4 7#e7 ,we can then sum up the main points of contact and of difference between ,paul and ,catherine1 by saying that1 in both cases1 everything leads up to1 or looks back upon1 a great culminating1 directly personal experience of shortest clock-time duration1 whence all their doctrine1 wherever emphatic1 is but an attempt to articulate and universalize this original experience2 and that if in ,paul there remains more of explicit occupation with the last great events of the earthly life of ,jesus1 yet in both there is the same insistence upon the life-giving ,spirit1 the eternal ,christ1 manifesting ,his inexhaustible power in the transformation of souls1 on and on1 here and now1 into the likeness of ,himself4 ,,ii4 ,,the ,,joannine ,,writings4 ,on moving now from the ,pauline to the ,joannine writings1 we shall find that ,catherine's obligations to these latter are but rarely as deep1 yet that they cover a wider reach of ideas and images4 ,i take this fresh source of influence under the double heading of the general relations of the ,joannine teaching to other1 previous or contemporary1 conceptions2 and of this same teaching considered in itself4#fi #a4 ,joannine teaching contrasted with other systems4 7#a7 ,as to the general relations towards other positions1 we get here1 towards ,judaism and ,paganism1 an emphatic insistence upon the novelty and independence of ,christianity as regards not only ,paganism1 but even the previous ,judaism1 8,the law was given by ,moses1 but grace and truth came by ,jesus ,christ10 i1 #ag2 and upon the ,logos1 ,christ1 as 8the ,light that enlighteneth every man that cometh into the world10 8unto his own10 i4e4 men in general2 for this ,light 8was in the world1 and the world was made by ,him10 i1 #i-aa4 ,there is thus a divinely-implanted1 innate tendency towards this light1 extant in man prior to the explicit act of faith1 and operative outside of the ,christian body3 8,every man who is from the truth1 heareth my voice10 xviii1 #cg3 8he who doeth the truth1 cometh to the light10 in1 #ba3 8begotten10 as he is1 not of man but 8of ,god10 i1 #ac2 #a ,john iii1 #i4 ,and thus ,samaritans1 ,greeks1 and ,heathens act and speak in the best dispositions1 iv1 #db2 xii1 #bj-bd2 x1 #af2 whilst such terms and sayings as 8the ,saviour of the ,world10 8,god so loved the world10 iv1 #db1 iii1 #af1 are the most universalistic declarations to be found in the ,new ,testament4--,and this current dominates the whole of ,catherine's temper and teaching3 this certainty as to the innate affinity of every human soul to the ,light1 ,love1 ,christ1 ,god1 gives a tone of exultation to the musings of this otherwise melancholy woman4 ,whereas the ,joannine passages of a contrasting exclusiveness and even fierceness of tone1 such as 8all they that came before ,me1 were thieves and robbers10 x1 #h2 8ye are from your father1 the devil10 viii1 #dd2 8ye shall die in your sins10 viii1 #ba2 8your sin remains10 ix1 #da1 are without any parallel among ,catherine's sayings4 ,indeed it is plain that ,catherine1 whilst as sure as the ,evangelist that all man's goodness comes from ,god1 nowhere1 except in her own case1 finds man's evil to be diabolic in character4 7#b7 ,with regard to ,paulinism1 the ,joannine writings give us a continuation and extension of the representation of the soul's mystical union with ,christ1 as a local abiding in the element ,christ4 ,indeed it is in these writings that we find the terms 8to abide in0 the light1 #a ,john ii1 #aj1 in ,god1 #a ,john iv1 #ac1 in ,christ1 #a ,john ii1 #f1 #bd1 #bg1 iii1 #f1 #bd1 and in ,his love1 ,john xv1 #i1 #a ,john iv1 #af2 the corresponding expressions1 8,god abideth in us10 #a ,john iv1 #ab1 #af1 8,christ abideth in us10 #a ,john iii1 #bd1 and 8love abideth in us10 #a ,john iv1 #af2 the two immanences coupled together1 where the communicant 8abideth in ,me and ,i in him10 vi1 #ef1 and where the members of ,his mystical body are bidden to 8abide in ,me and ,i in you10 xv1 #d2 and the supreme pattern of all these interpenetrations1 8,i am in the ,father1 and the ,father is in ,me10 xiv1 #aj4--;,and it is from here that ,catherine primarily gets the literary suggestions for her images of the soul plunged into1 and filled by1 an ocean of ,light1 ,love1 ,christ1 ,god2 and again from here1 more than from ,st4 ,paul1 she gets her favourite term 7,it4 restare71 around which are grouped1 in her mind1 most of the quietistic-sounding elements of her teaching4 7#c7 ,as to the points of contact between the ,joannine teaching and ,alexandrianism1 we find that three are vividly renewed by ,catherine4 ,philo had taught3 8,god ceases not from acting3 as to burn is the property of fire1 so to act is the property of ,god10 ,legg4 ,alleg4 ,i1 #c4 ,and in ,john we find3 8,god is a ,spirit10 and 8,my ,father worketh ever and ,i work ever10 iv1 #bd2 v1 #ag4 ,and ,god as pure ,spiritual ,energy1 as the ,actus ,purus1 is a truth and experience that penetrates the whole life of ,catherine4 ,the work of ,christ is not dwelt on in its earthly beginnings2 but it is traced up and back1 in the form of a spiritual 8,genesis10 to ,his life and work as the ,logos in ,heaven1 where ,he abides 8in the bosom of the ,father10 and whence ,he learns what ,he 8hath declared0 to us1 i1 #ah2 just as1 in his turn1 the disciple whom ,jesus loved 8was reclining0 at the ,last ,supper 8on the bosom of ,jesus10 and later on 8beareth witness concerning the things0 which he had learnt there1 xiii1 #bc2 xxi1 #bd4 ,so also ,catherine transcends the early earthly life of ,christ altogether1 and habitually dwells upon ,him as the ,light and as ,love1 as ,god in ,his own ,self-,manifestation2 and upon the ever-abiding sustenance afforded by this ,light and ,life and ,love to the faithful soul reclining and resting upon it4 ,and the contrast between the ,spiritual and the ,material1 the ,abiding and the ,transitory1 is symbolized throughout ,john1 in exact accord with ,philo1 under the spacial categories of upper and lower1 and of extension3 8,ye are from below1 ,i am from above10 viii1 #bc2 8,he that cometh from above1 is above all10 iv1 #ca2 and 8in my ,father's house10 that upper world1 8there are many mansions10 abiding-places1 xiv1 #b4 ,hence all things divine here below have descended from above3 regeneration1 iii1 #c2 the ,spirit1 i1 #cb2 ,angels1 i1 #ea2 the ,son of ,god ,himself1 iii1 #ac3 and they mount once more up above1 so especially ,christ ,himself1 iii1 #ac2 vi1 #fb4 ,and the things of that upper world are the true things3 8the true light10 8 the true adorers10 8the true vine10 8the true bread from ,heaven10 i1 ix2 iv1 #bc2 xv1 #a2 vi1 #cb3 all this in contrast to the shadowy semi-realities of the lower world4--,catherine is here in fullest accord with the spacial imagery generally2 she even talks of ,god ,himself1 not only as in a place1 but as ,himself a place1 as the soul's 8loco40 ,but she has1 for reasons explained elsewhere1 generally to abandon the upper-and-lower category when picturing the soul's self-dedication to purification1 since1 for this act1 she mostly figures a downward plunge into suffering2 and she gives us a number of striking sayings1 in which she explicitly re-translates all this quantitative spacial imagery into its underlying meaning of qualitative spiritual states4 7#d7 ,as to the ,joannine approximations and antagonisms to ,gnosticism1 ,catherine's position is as follows4 ,in the ,synoptic accounts1 ,our ,lord makes the acquisition of eternal life depend upon the keeping of the two great commandments of the love of ,god and of one's neighbour1 ,luke x1 #bf-bh1 and parallels4 ,in ,john ,our ,lord says3 8this is eternal life1 that they may know ,thee1 the only true ,god and ,jesus ,christ whom ,thou hast sent10 xvii1 #c4 ,to 8know10 1 occurs twenty-five times in #a ,john alone4 ,here the final object of every soul is to believe and to know3 8they received and knew truly and believed10 xvii1 #h2 8we have believed and have known10 vi1 #fi2 or 8we have known and have believed10 #a ,john iv1 #af4 ,and ,catherine also lays much stress upon faith ending1 even here below1 in a certain vivid knowledge2 but this knowledge is1 with her1 less doctrinally articulated1 no doubt in part because there was no ,gnosticism fronting her1 to force on such articulation4 ,and the ,joannine writings compare this higher mental knowledge to the lower1 sensible perception3 8,he who cometh from heaven1 witnesseth to what he hath seen and heard10 iii1 #ca2 8when ,he shall become manifest1 we shall see ,him as ,he is10 #a ,john iii1 #b4 ,and they have three special terms1 in common with ,gnosticism1 for the object of such knowledge3 ,life1 ,light1 and ,fulness 7,plerma71--the latter1 as a technical term1 appearing in the ,new ,testament only in ,john i1 #af1 and in the ,epistles to the ,colossians and ,ephesians4 ,catherine1 also1 is ever experiencing and conceiving the mental apprehensions of faith1 as so many quasi-sensible1 ocular1 perceptions2 and ,life and ,light are constantly mentioned1 and ,fulness is1 at least1 implied in the psycho-physical concomitants or consequences of her thinkings4 ,on the other hand1 she does not follow ,john in the intensely dualistic elements of his teaching1--the sort of determinist1 all but innate1 distinction between 8the darkness10 8the men who loved the darkness rather than the light10 and the ,light itself and those who loved it1 i1 #d1 #e2 iii1 #ai1--;children of ,god and children of the devil--the latter all but incapable of being saved1 viii1 #ch-dg2 x1 #bf2 xi1 #eb2 xiv1 #ag4 ,rather is she like him in his all but complete silence as to 8the anger of ,god10--a term which he uses once only1 iii1 #cf1 as against the twenty-two instances of it in ,st4 ,paul4 ,and she is full to overflowing of the great central1 profoundly un- and anti-,gnostic1 sensitively ,christian teachings of ,st4 ,john3 as to the ,light1 the only-begotten ,son1 having been given by ,god1 because ,god so loved the world2 as to ,jesus having loved his own even to the end2 as to the object of ,christ's manifestation of ,his ,father's name to men1 being that ,god's love for ,christ1 and indeed ,christ ,himself1 might be within them2 and as to how1 if they love ,him1 they will keep ,his commandments1--,his commandment to love each other as ,he has loved them1 iii1 #ba2 iii1 #af2 xiii1 #a2 xvii1 #bf2 xiv1 #ae2 xv1 #ag4 ,in this last great declaration especially do we find the very epitome of ,catherine's life and spirit1 of her who can never think of ,him as ,light and ,knowledge only1 but ever insists on ,his being ,fire and ,love as well2 and who has but one commandment1 that of ,love-impelled1 ,love-seeking loving4 7#e7 ,and lastly1 in relation to organized1 ,ecclesiastical ,christianity1 the ,joannine writings dwell1 as regards the more general principles1 on points which1 where positive1 are simply presupposed by ,catherine2 and1 where negative1 find no echo within her4 ,the ,joannine writings insist continually upon the unity and inter-communion of the faithful3 8,there shall be one fold1 one shepherd02 ,christ's death was in order 8that ,he might gather the scattered children of ,god into one02 ,he prays to the ,father that believers 8may be one1 as we are one02 and ,he leaves as ,his legacy ,his seamless robe1 x1 #af2 xi1 #eb2 xvii1 #ba2 xix1 #bd4 ,and these same writings have a painfully absolute condemnation for all outside of this visible fold3 8,the whole world lies in evil02 its 8,prince is the ,devil02 8the blood of ,jesus cleanseth us from all sin10 within the community alone2 false prophets1 those who have gone forth from the community1 are not to be prayed for1 are not even to be saluted1 #a ,john1 v1 #ai2 ,john xii1 #ca2 ,john i1 #g2 v1 #af2 #b ,john1 #aj4 ,for the great and necessary fight with ,gnosticism has already begun in these writings4 ,but ,catherine dies before the unity of ,christendom is again in jeopardy through the ,protestant ,reformation1 and she never dwells--this is doubtless a limit--upon the ,christian community1 as such4 ,and her enthusiastic sympathy with the spiritual teachings of ,jacopone da ,todi1 who1 some two centuries before1 had1 as one of the prophetic opposition1 vehemently attacked the intensely theocratic policy of ,pope ,boniface ,,viii1 and had suffered a long imprisonment at his hands2 her tender care for the schismatic population of the far-away ,greek island of ,chios2 and her intimacy with ,dre4 ,tommaso ,moro1 who1 later on1 became for a while a ,calvinist2 all indicate how free from all suspiciousness towards individual ,catholics1 or of fierceness against other religious bodies and persons1 was her deeply filial attachment to the ,church4 ,in the ,synoptists ,our ,lord declares1 as to the exorcist who worked cures in ,his name1 although not a follower of ,his1 that 8he that is not against us1 is for us10 and refuses to accede to ,his disciples' proposal to interfere with his activity1 ,mark ix1 #ch-da2 and ,he points1 as to the means of inheriting eternal life1 to the keeping of the two great commandments1 as these are already formulated in the ,old ,testament1 and insists that this neighbour1 whom here we are bidden to love1 is any and every man1 ,luke x1 #be-cg4 ,the ,joannine writings insist strongly upon the strict necessity of full1 explicit adhesion3 the commandment of love which ,our ,lord gives is here 8,my commandment10 8a new commandment10 one held 8from the beginning0--in the ,christian community2 and the command to 8love one another0 is here addressed to the brethren in their relations to their fellow-believers only1 xiii1 #cd2 xiii1 #ce2 xv1 #ab1 #ag4 ,catherine's feeling1 in this matter1 is clearly with the ,synoptists4 #b4 ,joannine teaching considered in itself4 ,if we next take the ,joannine teachings in themselves1 we shall find the following interesting points of contact or contrast to exist between ,john and ,catherine4 7#a7 ,in matters of ,theology proper1 she is completely penetrated by the great doctrine1 more explicit in ,st4 ,john even than in ,st4 ,paul1 that 8,god is ,love10 #a ,john iv1 #h2 and by the conceptions of ,god and of ,christ 8working always0 as ,life1 ,light1 and ,love4--,but whereas1 in the first ,epistle of ,john1 ,god ,himself is 8eternal life0 and 8light10 v1 #bj2 i1 #e2 and1 in the ,gospel1 it is ,christ ,who1 in the first instance1 appears as ,life and as ,light1 xi1 #be2 viii1 #ab3 ,catherine nowhere distinguishes at all between ,christ and ,god4 ,and similarly1 whereas in ,st4 ,john 8,god doth not give0 unto ,christ 8the ,spirit by measure02 and ,christ promises to the disciples 8another ,paraclete10 i4e4 the ,holy ,spirit1 iii1 #cd2 xiv1 #af2 and indeed the ,son and the ,spirit appear1 throughout1 as distinct from one another as do the ,son and the ,father3 in ,catherine we get1 practically everywhere1 an exclusive concentration upon the fact1 so often implied or declared by ,st4 ,paul1 of ,love1 ,christ1 being ,himself ,spirit4 7#b7 ,the ,joannine ,soteriology has1 ,i think1 influenced ,catherine as follows4 ,christ's redemptive work appears1 in the more original current of that teaching1 under the symbols of the ,word1 ,light1 ,bread1 as the self-revelation of ,god4 ,for in proportion that this ,logos-,light and ,bread enlightens and nourishes1 does ,he drive away darkness and weakness1 and1 with them1 sin1 and this previously to any historic acts of ,his earthly life4 ,and1 in this connection1 there is but little stress laid upon penance and the forgiveness of sins as compared with the ,synoptic accounts1 and the term of turning back1 1 is absent here4--,but that same redemptive work appears1 in the more ,pauline of the two ,joannine currents1 as the direct result of so many vicarious1 atoning deeds1 the historic ,passion and ,death of ,our ,lord4 ,here there is indeed sin1 a 8sin of the world10 and specially for this sin is ,christ the propitiation3 8,god so loved the world1 as to give ,his only-begotten ,son0--,him 8the ,lamb of ,god1 that taketh away the sins of the world10 i1 #bi2 #a ,john ii1 #b2 ,john ii1 #af2 i1 #bi1 #cf4 ,catherine1 with the probably incomplete exception of her ,conversion and ,penance-period1 concentrates her attention1 with a striking degree of exclusiveness1 upon the former group of conceptions4 ,with her too the ,god-,christ is--all but solely--conceived as ,light which1 in so far as it is not hindered1 operates the healing and the growth of souls4 ,and in her great picture of all souls inevitably hungering for the sight of the ,one ,bread1 ,god1 she has operated a fusion between two of the ,joannine images1 the ,light which is seen and the ,bread which is eaten3 here the bare sight 7in reality1 a satiating sight7 of the ,bread suffices4 ,if1 for the self-manifesting ,god-,christ1 she has1 besides the ,joannine ,light-image1 a ,fire-symbol1 which has its literary antecedents rather in the ,old ,testament than in the ,new1 this comes from the fact that she is largely occupied with the pain of the impressions and processes undergone by already ,god-loving yet still imperfectly pure souls1 and that fierce fire is as appropriate a symbol for such pain as is peaceful light for joy4 ,now this painfulness is1 in ,catherine's teaching1 the direct result of whatever may be incomplete and piecemeal in the soul's state and process of purification4 ,and this her conception1 of ,perfect ,love being mostly attained only through a series of apparently sudden shifts1 each seemingly final1 is no doubt in part moulded upon the practically identical ,joannine teaching as to ,faith4 ,true1 we have already seen that her conception of the nature of ,god's action upon the soul1 and of the soul's reaction under this ,his touch1 is more akin to the rich ,synoptic idea of a disposition and determination of the soul's whole being1 7a cordial trust at least as much as an intellectual apprehension and clear assent71 than to the ,joannine view1 which lays a predominant stress upon mental apprehension and assent4 ,and again1 she nowhere presents anything analogous to the ,joannine1 already scholastic1 formulations of the object of this ,faith and ,trust1--all of them explicitly concerned with the nature of ,christ4 ,but1 everywhere in the ,joannine writings1 the living ,person and ,spirit aimed at by these definitions is considered as experienced by the soul in a succession of ever-deepening intuitions and acts of ,faith4 ,already at the ,jordan1 ,andrew and ,nathaniel have declared ,jesus to be the ,christ1 the ,son of ,god1 i1 #da1 #di2 yet they1 ,his disciples1 are said to have believed in ,him at ,cana1 in consequence of ,his miracle there1 ii1 #aa4 ,already at ,capernaum ,peter asserts for the twelve1 8,we have believed and known that ,thou art the ,holy ,one of ,god10 vi1 #fi2 yet still1 at the ,last ,supper1 ,christ exhorts them to believe in ,him1 xiv1 #aj1 #aa1 and predicts future events to them1 in order that1 when these predictions come true1 their faith may still further increase1 xiii1 #ai2 xiv1 #bi4 ,and1 as far on as after the ,resurrection we hear that the ,beloved ,disciple 8saw0 7the empty tomb7 8and believed10 xx1 #h1 #bi4 ,we thus get in ,john precisely the same logically paradoxical1 but psychologically and spiritually most accurate and profound1 combination of an apparent completeness of ,faith at each point of special illumination1 with a sudden re-beginning and impulsive upward shifting of the soul's ,light and ,believing1 which is so characteristic of ,catherine's experience and teaching as to the successive levels of the soul's ,fire1 ,light and ,love4 ,and the opposite movement--of the fading away of the ,light and the ,faith--can be traced in ,john1 as the corresponding doctrine of the going out of the ,fire1 ,light and ,love within the ,soul can be found in ,catherine4 ,again1 both ,john and ,catherine are penetrated with the sense that this ,faith and ,love is somehow waked up in souls by a true touch of ,god1 a touch to which they spontaneously respond1 because they already possess a substantial affinity to ,him4 8,his10 the ,good ,shepherd's1 8sheep hear ,his voice10 x1 #af2 they hear it1 because they are already ,his3 the ,light solicits and is accepted by the soul1 because the soul itself is light-like and light-requiring1 and because it proceeds originally from this very ,light which would now reinforce the soul's own deepest requirements4 ,this great truth appears also in those profound ,joannine passages3 8,no man can come to ,me1 unless the ,father ,who sent ,me draw him02 and 8,i have manifested ,thy name1 to those men whom ,thou didst give ,me from out of the world10 vi1 #dd2 xvii1 #f4 ,and this attractive force is also a faculty of ,christ3 8,i shall draw all men unto ,myself10 xii1 #cb4 ,and note how ,catherine1 ever completely identifying ,god1 ,christ1 ,light1 ,love1 and1 where these work in imperfectly pure souls1 ,fire1 is stimulated by the last-quoted text to extend ,god's1 ,christ's1 ,love's drawing1 attraction1 to all men2 to limit only1 in various degrees1 these various men's response to it2 and to realize so intensely that a generous yielding to this our ineradicable deepest attrait is our fullest joy1 and the resisting it is our one final misery1 as to picture the soul1 penitent for this its mad resistance1 plunging itself1 now eagerly responsive to that intense attraction1 into ,god and a growing conformity with ,him4 7#c7 ,as to points concerning the ,sacraments where ,catherine is influenced by ,john1 we find that here again ,baptismal conceptions are passed over by her4 ,she does not allude to the water in the discourse to ,nicodemus1 iii1 #e1 although she is full of other ideas suggested there2 but she dwells upon the water in the address to the ,woman at the ,well1 iv1 #aj-ae1 that 8living water10 which is1 for her1 the spirit's spiritual sustenance1 ,love1 ,christ1 ,god1 and insensibly glides over into the images and experiences attaching1 for her1 to the ,holy ,eucharist4 ,but1 as to this the greatest of the ,sacraments and the all-absorbing devotion of her life1 her symbols and concepts are all suggested by the ,fourth ,gospel1 in contrast to the ,synoptists and ,st4 ,paul4 ,for the ,holy ,eucharist is1 with her1 ever detached from any direct memory of the ,last ,supper1 ,passion1 and ,death1 the original1 historical1 unique occasions which still form its setting in the pre-,joannine writings1 although those greatest proofs of a divinely boundless self-immolation undoubtedly give to her devotion to the ,blessed ,sacrament its beautiful enthusiasm and tenderness4 ,the ,holy ,eucharist ever appears with her1 as with ,st4 ,john1 attached to the scene of the multiplication of the breads1--a feast of joy and of life1 with ,christ at the zenith of ,his earthly hope and power4 ,for not 8a shewing of the death0 in 8the eating of this bread10 #a ,cor4 xi1 #bf1 is dwelt on by ,john2 but we have3 8,i am the ,bread of ,life2 he that eateth this bread1 shall live for ever10 ,john vi1 #ea1 #eb4 ,and ,catherine follows ,john in thinking predominantly of the single soul1 when dwelling upon the ,holy ,eucharist4 ,for if ,john presents a great open-air ,love-,feast in lieu of ,paul's ,upper ,chamber and ,supper with the twelve1 he1 as over against ,paul's profoundly social standpoint1 has1 throughout this his ,eucharistic chapter1 but three indications of the plural as against some fourteen singulars4 ,and1 finally1 ,john's change from the future tense1 with its reference to a coming historic institution1 8the food which ''' the ,son of ,man will give you10 vi1 #bg1 to the present tense1 with its declaration of an eternal fact and relation1 8,i am0 7now and always7 8the living bread which hath come down from heaven10 vi1 #ea1 will have helped ,catherine towards the conception of the eternal ,christ-,god offering ,himself as their ceaseless spiritual food to ,his creatures1 possessed as they are by an indestructible spiritual hunger for ,himself4 ,for if the ,eucharistic food1 ,bread1 ,body1 has already been declared by ,st4 ,paul to be 8spiritual10 #b ,cor4 iii1 #ag1 in ,st4 ,john also it has to be spiritual1 for it is here 8the true bread from heaven0 and 8the bread of life02 and ,christ declares here 8it is the ,spirit that giveth life1 the flesh 7alone7 profiteth nothing10 vi1 #fa1 #fi4 ,hence ,catherine is1 again through the ,holy ,eucharist and ,st4 ,john1 brought back to her favourite ,pauline conception of the ,lord as ,himself 8,spirit10 8the ,life-giving ,spirit10 #b ,cor4 iii1 #ag2 #a ,cor4 xv1 #de4 7#d7 ,and if we conclude with the ,joannine ,eschatology1 we shall find that ,catherine has penetrated deep into the following conceptions1 which undoubtedly1 even in their union1 present us with a less rich outlook than that furnished by the ,synoptists1 but which may be said to constitute the central spirit of ,our ,lord's teaching4 ,like ,john1 who has but two mentions of 8the ,kingdom of ,god10 iii1 #c1 #e1 and who elsewhere ever speaks of 8,life10 ,catherine has nowhere 8the ,kingdom10 but everywhere 8,life40 ,like him she conceives the process of ,conversion as a 8making alive0 of the moribund1 darkened1 cold soul1 by the ,light1 ,love1 ,christ1 ,god1 v1 #ba-bi1 when ,he1 ,who is ,himself 8the ,life10 xi1 #be1 and 8the ,spirit10 iv1 #bd1 speaks to the soul 8words0 that are 8spirit and life10 vi1 #fc2 for then the soul that gives ear to ,his words 8hath eternal life10 v1 #bd4 ,again ,catherine1 for the most part1 appropriates and develops that one out of the two ,joannine currents of doctrine concerning the ,judgment1 which treats the latter as already determined and forestalled by ,man's present personal attitude towards the ,light4 ,the judgment is thus simply a discrimination1 according to the original meaning of the noun --like when ,god in the beginning 8discriminated the light from the darkness10 ,gen4 i1 #e2 a discrimination substantially effected already here and now1 8he that believeth in ,him1 is not judged2 he that believeth not1 is already judged10 iii1 #ah4 ,but the other current of doctrine1 so prominent in the ,synoptists1 is not absent from ,st4 ,john1--the teaching as to a later1 external and visible1 forensic judgment4 ,and ,catherine has a similar intermixture of two currents1 yet with a strong predominance of the immanental1 present conception of the matter4 ,and even for that one volitional act in the beyond1 which1 according to her doctrine1 has a certain constitutive importance for the whole eternity of all still partially impure souls--for that voluntary plunge--we can find an analogue in the ,joannine writings1 although here there is no reference to the after life4 ,for throughout the greater part of his teaching--from iii1 #ae1 #af1 apparently up to the end of the ,gospel1--the possession of spiritual ,life is consequent upon the soul's own acts of ,faith1 and not1 as one would expect from his other1 more characteristic teaching1 upon its ,regeneration from above1 iii1 #c4 ,and the result of such acts of ,faith is a 8,metabasis10 a 8passing over from death to life10 v1 #bd2 #a ,john iii1 #ad4 ,catherine will have conceived such an act of ,faith as predominantly an act of ,love1 and the act as itself already that ,metabasis2 and will1 most characteristically1 have quickened the movement1 and have altered its direction from the horizontal to the vertical1 so that the 8passing1 going over10 becomes a 8plunge down into0 ,life4 ,for indeed the ,fire she plunges into is1 in her doctrine1 ,life ,itself2 since it is ,light1 ,love1 ,christ1 and ,god4 ,catherine1 once more1 is ,john's most faithful disciple1 where he declares that ,life to stream out immediately from the life-giving object of ,faith into the life-seeking subject of that ,faith1 from the believed ,god into the believing soul3 8,i am the ,bread of ,life2 he who cometh to ,me1 shall not hunger02 8he who abideth in ,me1 and ,i in him1 beareth much fruit02 vi1 #ce2 xv1 #e4 ,and finally1 she follows ,john closely where he insists upon ,simultaneity and ,eternity as contrasted with ,succession and ,immortality1 so as even to abstract from the bodily resurrection4 ,he who 8hath passed over from death to life0 7already7 8possesses eternal life02 8every one who liveth and believeth in ,me1 shall not die for ever 7at any time702 8this10 already and of itself1 8is eternal life1 to know ,thee1 the one true ,god and ,jesus ,christ ,whom ,thou hast sent02 and the soul's abiding in such an experience is ,christ's own joy1 transplanted into it1 and a joy which is full1 v1 #bd2 xi1 #bf2 xvii1 #c2 xv1 #aa4 ,and there is here such an insistence upon an unbroken spiritual life1 in spite of and right through physical death1 that1 to ,martha's declaration that her brother will arise at the last day1 xi1 #bd1 ,jesus answers1 8,i am the ,resurrection and the ,life3 he who believeth in ,me1 even if he die0 the bodily death1 8shall live0 on in his soul2 indeed 8every man who liveth0 the life of the body1 8and who believeth in ,me1 shall not die for ever 7at any time70 in his soul1 xi1 #be1 #bf4 ,john's other line of thought1 in which the bodily resurrection is prominent1 remains without any definite or systematic response in ,catherine's teaching4 7#e7 ,we can then summarize the influence exercised by ,john upon ,catherine by saying that he encouraged her to conceive religion as an experience of eternity2 as a true1 living knowledge of things spiritual2 indeed as a direct touch of man's soul by ,god ,himself1 culminating in man's certainty that ,god is ,love4 ,,iii4 ,,the ,,areopagite ,,writings4 ,catherine's close relations to the ,areopagite1 the ,pseudo-,dionysius1 are of peculiar interest1 in their manifold agreement1 difference1 or non-responsiveness2 and this although the ideas thus assimilated are mostly of lesser depth and importance than those derived from the ,new ,testament writings just considered4 ,they can be grouped conveniently under the subject-matters of ,god's creative1 providential1 and restorative1 outgoing1 ,his action upon souls and all things extant1 and of the reasons for the different results of this action2 of certain symbols used to characterize that essential action of ,god upon ,his creatures2 of the states and energizings of the soul1 in so far as it is responsive to that action2 of certain terms concerning these reactions of the soul2 and of the final result of the whole process4 ,i shall try and get back1 in most cases1 to the ,areopagite's ,neo-,platonist sources1 the dry1 intensely scholastic ,proclus1 and that great soul1 the prince of the non-,christian ,mystics1 ,plotinus4#gj #a4 ,god's general action4 ,as to ,god's action1 we have in ,dionysius the ,circle with the three stages of its movement1--a conception so dear to ,catherine4 8,theologians call ,him the ,esteemed and the ,loved1 and again ,love and ,loving-kindness1 as being a ,power at once propulsive and leading up0 and back 8to ,himself2 a loving movement self-moved1 which pre-exists in the ,good1 and bubbles forth from the ,good to things existing1 and which again returns to the ,good--as it were a sort of everlasting circle whirling round1 because of the ,good1 from the ,good1 in the ,good1 and to the ,good1--ever advancing and remaining and returning in the same and throughout the same40 ,this is 8the power of the divine similitude0 present throughout creation1 8which turns all created things to their cause40#ga ,the doctrine is derived from ,proclus3 8,everything caused both abides in its cause and proceeds from it and returns to it02 and 8everything that proceeds from something returns1 by a natural instinct1 to that from which it proceeds40#gb ,and ,plotinus had led the way3 8there0 in the super-sensible world1 experienced in moments of ecstasy1 8in touch and union with the ,one1 the soul begets ,beauty1 ,justice1 and ,virtue3 and that place and life is1 for it1 its principle and end3 principle1 since it springs from thence2 end1 because the ,good is there1 and because1 once arrived there1 the soul becomes what it was at first40#gc ,and ,dionysius has the doctrine1 so dear to ,catherine1 that 8the ,source of ,good is indeed present to all1 but all are not10 by their intention1 8present to ,it2 yet1 by our aptitude for ,divine union1 we all10 in a sense1 8are present to ,it40 8,it shines1 on ,its own part1 equally upon all things capable of participation in ,it40#gd ,already ,plotinus had finely said3 8,the ,one is not far away from any one1 and yet is liable to be far away from one and all1 since1 present though ,it be1 ,it is0 efficaciously 8present only to such as are capable of receiving ,it1 and are so disposed as to adapt themselves to ,it and1 as it were1 to seize and touch ,it by their likeness to ,it1 ''' when1 in a word1 the soul is in the state in which it was when it came from ,it40#ge ,we have again in ,dionysius the combination1 so characteristic of ,catherine1 of a tender respect for the substance of human nature1 as good and ever respected by ,god1 and of a keen sense of the pathetic weakness of man's sense-clogged spirit here below4 8,providence1 as befits its goodness1 provides for each being suitably3 for to destroy nature is not a function of ,providence40 8,all those who cavil at the ,divine ,justice1 unconsciously commit a manifest injustice4 ,for they say that immortality ought to be in mortals1 and perfection in the imperfect ''' and perfect power in the weak1 and that the temporal should be eternal ''' in a word1 they assign the properties of one thing to another40#gf #b4 ,symbols of ,god's action4 7#a7 ,as to the symbols of ,god's action1 we have first the ,chain or ,rope1 ,catherine's 8fune10 that 8rope of ,his pure ,love10 of which 8an end was thrown to her from heaven40#gg ,this symbol was no doubt suggested by ,dionysius3 8,let us then elevate our very selves by our prayers to the higher ascent of the ,divine ''' rays2 as though a luminous chain 7rope1 7 were suspended from the celestial heights and reached down hither1 and we1 by ever stretching out to it up and up ''' were thus carried upwards40#gh ,and this passage again goes back to ,proclus1 who describes the 8chain 7rope7 of love0 as 8having its entirely simple and hidden highest point fixed amongst the very first ranks of the ,gods02 its middle effluence 8amongst the ,gods higher than the 7sensible7 world02 and its third1 lowest1 part1 as 8divided multiformly throughout the 7sensible7 world40 8,the divine ,love implants one common bond 7chain7 and one indissoluble friendship in and between each soul 7that participates in its power71 and between all and the ,beautiful ,itself40#gi ,and this simile of a chain from heaven1 which in ,dionysius is luminous1 and in ,catherine and ,proclus is loving1 goes back1 across ,plato 7,theaetetus #aec;c and ,republic1 ,x1 #fa;b1 #ii;c7 to ,homer1 where it again is luminous 7golden74 ,for1 in the ,iliad1 viii1 #ag-bj1 ,zeus says to the ,gods in ,olympus1 8,so as to see all things1 do you1 ,o ,gods and ,goddesses all1 hang a golden chain from heaven1 and do you all seize hold of it0--so as thus to descend to earth4 7#b7 ,we have next the symbol of the ,sun and its purifying1 healing ,light1 under which ,god and ,his action are rapturously proclaimed by ,dionysius4 8,even as our sun1 by its very being1 enlightens all things able to partake of its light in their various degrees1 so also the ,good1 by its very existence1 sends unto all things that be1 the rays of its entire goodness1 according to their capacity for them4 ,by means of these rays they are purified from all corruption and death ''' and are separated from instability40 8,the ,divine ,goodness1 this our great sun1 enlightens ''' nourishes1 perfects1 renews40 ,even the pure can thus be made purer still4 8,he1 the ,good1 is called spiritual light ''' he cleanses the mental vision of the very angels3 they taste1 as it were1 the light40#hj ,all this imagery goes back1 in the first instance1 to ,proclus4 ,for ,proclus puts in parallel 8sun0 and 8,god10 and 8to be enlightened0 and 8to be deified02 makes all purifying forces to coalesce in the activity of the ,sun-,god1 ,apollo ,katharsios1 the ,purifier1 who 8everywhere unifies multiplicity ''' purifying the entire heaven and all living things throughout the world02 and describes how 8from above1 from his super-heavenly post1 ,apollo scatters the arrows of ,zeus1--his rays upon all the world40#ha ,the ,sun's rays1 here as powerful as the bolts of ,zeus1 thus begin to play the part still assigned to them in ,catherine's imagery of the 8,satte0 and 8,radii0 of the divine ,light and ,love4 ,and the substance of the whole symbol goes back1 through fine sayings of ,plotinus and through ,philo1 to ,plato1 who calls the ,sun 8the offspring of the ,good and analogous to it10 and who 7doubtless rightly7 takes ,homer's 8golden chain0 to be nothing but the ,sun-rays1--thus identifying the two symbols4#hb 7#c7 ,fire1 as a symbol for ,god and ,his action1 is thus praised by ,dionysius3 8,the sacred theologians often describe the super-essential ,essence in terms of ,fire4''' ,for sensible fire is1 so to say1 present in all things1 and pervades them all without mingling with them1 and is received by all things2 ''' it is intolerable yet invisible2 it masters all things by its own might1 and yet it but brings the things in which it resides to 7the development of7 their own energy2 it has a transforming power2 it communicates itself to all who approach it in any degree2 ''' it has the power of dividing 7what it seizes72 it bears upwards2 it is penetrating2 ''' it increases its own self in a hidden manner2 it suddenly shines forth40#hc--;,all these qualities1 and the delicate transitions from fire to light and from light back to fire1 and from heat immanent to heat applied from without1 we can find again1 vividly assimilated and experienced1 in ,catherine's teaching and emotional life4 ,but the ,sun-light predominates in ,dionysius1 the ,fire-heat in ,catherine2 and whereas the former explicitly attaches purification only to the ,sun-light1 the latter connects the cleansing chiefly with ,fire-heat1 no doubt because the ,greek man is busy chiefly with the intellectually cognitive1 and the ,italian woman with the morally ameliorative1 activities and interests of the mind and soul4 #c4 ,the soul's reaction4 7#a7 ,as to the soul's reaction under ,god's action1 and its return to ,him1 we first get1 in ,dionysius1 the insistence upon ,mystical ,quietude and ,silence1 which1 according to him1 are strictly necessary1 since only like can know and become one with like1 and ,god is 8,peace and ,repose0 and1 8as compared with every known progression1 ,immobility10 and 8the one all-perfect source and cause of the ,peace of all02 and ,he is ,silence1 8the ,angels are1 as it were1 the heralds of the ,divine ,silence10--teaching not unlike that of ,st4 ,ignatius of ,antioch1 8,jesus ,christ ''' the ,word which proceeds from ,silence40#hd ,hence 8in proportion as we ascend to the higher designations of ,god1 do our expressions become more and more circumscribed02 and at last 8we shall find1 not a little speaking1 but a complete absence of speech and of conception40#he ,as ,proclus has it3 8,let this ,fountain of ,godhead be honoured on our part by silence and by the union which is above silence40#hf ,and ,plotinus says3 8,this10 the ,divine1 8,light comes not from anywhere nor disappears any whither1 but simply shines or shines not3 hence we must not pursue after it1 but must abide in quietness till it appears40 ,and when it does appear1 8the contemplative1 as one rapt and divinely inspired1 abides here with quietude in a motionless condition1 ''' being entirely stable1 and becoming1 as it were1 stability itself40#hg--;,all this still finds its echo in ,catherine4--,but the treble 7cognitive7 movement of the ,angelic and human mind1--the circular1 the straight-line1 and the spiral1--which ,dionysius1 in direct imitation of ,proclus1 carefully develops throughout three sections1 is quite absent from ,catherine's mind4#hh 7#b7 ,we next get1 in ,dionysius1 the following teachings as to ,mystical ,vision and ,union4 8,the ,unity-above-,mind is placed above the minds2 and the ,good-above-word is unutterable by word40 8,there is1 further1 the most divine knowledge of ,almighty ,god1 which is known through not knowing ''' when the mind1 having stood apart from all existing things1 and having then also dismissed itself1 has been made one with the super-luminous rays40 8,we must contemplate things divine by our whole selves standing out of our whole selves1 and becoming wholly of ,god40 8,by the resistless and absolute ecstasy1 in all purity1 from out of thyself and all things1 thou wilt be carried on high1 to the super-essential ray of the divine darkness40 8,it is during the cessation of every mental energizing1 that such a union of the deified minds and of the super-divine light takes place40#hi ,and the original cause and final effect of such a going forth from self1 are indicated in words which were worked out in a vivid fulness by ,catherine's whole convert life3 8,divine ,love is ecstatic1 not permitting any lovers to belong to themselves1 but only to those beloved by them4 ,and this love1 the superior beings show by being full of forethought for their inferiors2 those equal in rank1 by their mutual coherence2 and the inferior by a looking back and up to the superior ones40#ij ,dionysius here everywhere follows ,proclus4 ,yet the noblest ,neo-,platonist sayings are again furnished by ,plotinus3 8,we are not cut off or severed from the ,light1 but we breathe and consist in ,it1 since ,it ever enlightens and bears us1 as long as ,it is what ,it is40 ,in the moments of ,union1 8we are able to see both ,him and ourself1--ourself in dazzling splendour1 full of spiritual light1 or rather one with the pure ,light ,itself ''' our life's flame is then enkindled40 8,there the soul rests1 after it has fled up1 away from evil1 to the place which is free from evils ''' and the true life is there40 8,arrived there1 the soul becomes that which she was at first40#ia ,and if ,plotinus has thus already got the symbolism of place1 he is as fully aware as ,catherine herself that1 for purposes of vivid presentation1 he is spacializing spiritual1 that is1 unextended1 qualitative states and realities4 8,things incorporeal do not get excluded by bodies2 they are severed only by otherness and difference3 hence1 when such otherness is absent1 they1 not differing1 are near each other40 ,and already1 as with ,catherine1 there is the apparent finality1 and yet also the renewed search for more4 8,the seer and the seen have become one1 as though it were a case not of vision but of union40 8,when he shall have crossed over as the image to its ,archetype1 then he will have reached his journey's end40 ,and yet this 8ecstasy1 simplification1 and donation of one's self10 this 8quiet10 is still also 8a striving after contact10 8a musing to achieve union40#ib #d4 ,terminology of the soul's reaction4 7#a7 ,certain terms and conceptions in connection with the soul's return to ,god1 which are specially dear to ,catherine1 already appear1 fully developed1 in ,dionysius1 ,proclus1 and ,plotinus2 in part1 even in ,plato4 ,her 8suddenly 8 7subito7 appears but rarely in ,dionysius1 e4g4 in ,heavenly ,hierarchy xv1 #b2 but it is carefully explained by him in his ,third ,epistle1 specially devoted to the subject4#ic ,it is common in ,plotinus3 8,suddenly the soul saw1 without seeing how it saw02 8suddenly thou shalt receive light10 8suddenly shining40#id ,and in ,plato we find3 8,he who has learnt to see the ,beautiful in due order and succession1 when he comes towards the end1 will suddenly perceive a ,nature of wondrous beauty--,beauty alone1 absolute1 separate1 simple and everlasting03 a passage which derives its imagery from the ,epopteia of the ,eleusynian ,mysteries1--the sudden appearance1 the curtain being withdrawn1 upon the stage whereon the ,heathen ,mystery-play was being performed1 under a peculiar fairy-illumination1 of the figures of ,demeter1 ,kore1 and ,iacchus1 as the culmination of a long succession of purifications and initiations4#ie ,catherine's 8wound10 or 8wounding stroke10 7ferita71 is1 in part1 the necessary consequence of the 8arrow0 conception already considered2 in part1 the echo of that group of terms which1 in ,dionysius and ,proclus even more than in ,plotinus1 express the painfully sudden and overwhelming1 free-grace character of ,god's action upon the soul1--especially of 1 8immissio10 a 8coming-upon10 a 8hitting10 a very common word in the ,areopagite2 1 8communication10 and 1 8reception10 being the corresponding terms for ,god's and the soul's share in this encounter respectively4 ,thus3 8,unions1 whether we call them immissions or receptions from ,god40#if 8,presence10 8presenza10 1 is another favourite term1 as with ,catherine so also with ,dionysius and ,proclus4 ,thus the ,areopagite3 8,the presence of the spiritual light causes recollection and unity in those that are being enlightened with it10 8,his wholly inconceivable presence40#ig ,and ,proclus3 8,every perfect spiritual contact and communion is owing to the presence of ,god40#ih ,and the conception of a sudden presence goes back1 among the ,neo-,platonists1 to ,plato and the ,greek ,mysteries1 in which the ,god was held suddenly to arrive and to take part in the sacred dance4 ,such rings of sacred dancers1 8choirs10 are still characteristic of ,dionysius--e4g4 ,heavenly ,hierarchy1 vii1 #d--;but they are quite wanting in ,catherine4--,but 8contact10 8touch10 1--said of ,god's direct action upon the soul1--a conception so intensely active in ,catherine's mind and life1 is again a favourite term with ,dionysius and ,proclus4 ,the former declares this 8touch0 to be neither 8sensible0 nor 8intelligible0 and that 8we are brought into contact with things unutterable02 the latter talks of 8perfect spiritual contact40#ii ,the symbols of 8,nakedness0 and 8,garments10 as indicative respectively of the soul's purity and impurity or self-delusion1 are1 though most prominent in ,catherine1 rare in ,dionysius4 ,but his declaration3 8,the nakedness of the 7,angels'7 feet indicates purification from the addition of all things external and assimilation to the divine simplicity0 exactly expresses her idea4#ajj ,and ,proclus has it more fully3 ,the soul1 on descending into the body1 forsakes unity1 8and around her1 from all sides1 there grow multiform kinds of existence and manifold garments02 8love of honour is the last garment of souls02 and 8when10 in mounting up1 8we lay aside our passions and garments which1 in coming down1 we had put on1 we must also strip off that last garment1 in order that1 having become 7entirely7 naked1 we may establish ourselves before ,god1 having made ourselves like to the divine life40#aja 7#b7 ,again1 as to ,triads1 it is interesting to note that ,catherine has nothing about the three stages or ways of the inner life1--purgative1 illuminative1 unitive1--of which ,dionysius is full1 and which are already indicated in ,proclus2 for we can find but two in her life1 the purgative and unitive1 and in her teaching these two alone appear1 mostly in close combination1 sometimes in strong contrast4 ,nor has she anything about the three degrees or kinds of prayer1--,meditation1 ,contemplation1 ,union1--as indicated in ,dionysius3 8,it behoves us1 by our prayers1 to be lifted into proximity with the ,divine ,trinity2 and then1 by still further approaching it1 to be initiated'''2 and 7lastly7 to make ourselves one with it02 and as taught by ,proclus3 8,knowledge leads1 then follows proximity1 and then union40#ajb ,with her we only get ,contemplation and ,union4--,nor do we get in her anything about thrice three choirs of ,angels1 or three orders of ,christian ,ministrants1 or three classes of ,christian people1 or thrice three groups of ,sacraments and ,sacramental acts4 ,for she is too intensely bent upon immediate intercourse with ,god1 and too much absorbed in the sense of profound unity and again of innumerable multiplicity1 to be attracted by ,dionysius's ,neo-,platonist ladder of carefully graduated intermediaries1 or by his continuous interest in triads of every kind4 ,catherine thus follows the current in ,dionysius which insists upon direct contact between the soul and the transcendent ,god1 and ignores the other1 which bridges over the abyss between the two by carefully graduated intermediaries3 these intermediaries having become1 with her1 successive stages of purification and of ever more penetrating union of the one soul with the one ,god4 #e4 ,deification1 especially through the ,eucharist4 ,as to the end of the whole process1 we find that ,deification1 so frequently implied or suggested by ,catherine1 is formally taught by ,dionysius3 8,a union of the deified minds0 772 the heavenly and the earthly ,hierarchy have the power and task 8to communicate to their subjects1 according to the dignity of each1 the sacred deification0 772 8we are led up1 by means of the multiform of sensible symbols1 to the uniform ,deification40#ajc 8,the ,one is the very ,god10 says ,proclus1 8but the ,mind 7the ,nos7 is the divinest of beings1 and the soul is divine1 and the body is godlike4''' ,and every body that is ,god-like is so through the soul having become divine2 and every soul that is divine1 is so through the ,mind being very divine2 and every ,mind that is thus very divine1 is so through participation in the ,divine ,one40#ajd ,there are preformations of this doctrine in ,plotinus and echoes of it throughout ,catherine's sayings4 ,and the ,areopagite's teaching that the chief means and the culmination of this deification are found and reached in the reception of the ,holy ,eucharist will no doubt also have stimulated ,catherine's mind3 8,the ,communicant is led to the summit of deiformation1 as far as this is possible for him40#aje ,and her soul responds completely to the beautiful ,dionysian-,proclian teaching concerning ,god's presence in all things1 as the cause of the profound sympathy which binds them all together4 8,they say10 declares ,dionysius1 8that ,he is in minds ''' and in bodies1 and in heaven and in earth2 7indeed that ,he is7 sun1 fire1 water1 spirit ''' all things existing1 and yet again not one of all things existing40 8,the distribution of boundless power passes from ,almighty ,god all things1 and no single being but has intellectual1 or rational1 or sensible1 or vital1 or essential power40 8,the gifts of the unfailing ,power pass on to men and 7lesser7 living creatures1 to plants1 and to the entire nature of the ,universe40#ajf ,this latter passage was suggested by ,proclus3 8,one would say that1 through participation in the ,one1 all things are deified1 each according to its rank1 inclusive of the very lowest of beings40 8,the image of the ,one and the inter-communion existing through it1--this it is that produces the extant sympathy0 which permeates all things4#ajg--;,but ,catherine has nowhere the term 8echo10 which is so dear to ,dionysius3 8,his all-surpassing power holds together and preserves even the remotest of its echoes02 8the sun and plants are or hold most distant echoes of the ,good and of ,life02 indeed even the licentious man still possesses1 in his very passion1 8as it were a faint echo of ,union and of ,friendship40#ajh #f4 ,dionysius and ,catherine2 three agreements and differences4 ,i conclude with three important points of difference and similarity between ,catherine and ,dionysius4 7#a7 ,catherine abstains from the use of those repulsive1 impossibly hyperbolic epithets such as 8the ,super-,good10 8the ,above-,mind10 which ,dionysius is never weary of applying to ,god1 and is content with ever feeling and declaring how high above the very best conception which she can form of mind and of goodness ,he undoubtedly is2 thus wisely moderated1 ,i take it1 by her constant experience and faith as to ,god's immediate presence within the human soul1 which soul cannot1 consequently1 be presented as entirely remote from the nature of ,god4 7#b7 ,catherine transforms over-intense and impoverishing insistence upon the pure ,oneness of ,god1 such as we find it even in ,dionysius and still more in ,proclus1 into a1 sometimes equally over-intense1 conception as to the oneness of our union with ,him1 leaving ,him to be still conceived as an overflowing richness of all kinds4 7#c7 ,and ,catherine keeps1 in an interesting manner1 ,hellenic1 and specifically ,platonic1 formulation for the deepest of her experiences and teachings1 since her standing designation of ,god and of ,our ,lord is never personal1 8,my ,lover0 or 8,my ,friend02 but1 as it were1 elemental1 8,love0 or 8,my ,love40 ,her keen self-purifying instinct and reverence for ,god will have spontaneously inclined her thus to consider ,him first as an ,ocean of ,being in which to quench and drown her small1 clamorous individuality1 and this as a necessary step towards reconstituting that true personality1 which1 itself spirit1 would be penetrated and sustained by the ,spirit1 ,christ1 ,god4 ,and then the ,pauline-,joannine picturings of ,god as a quasi-place and extended substance 78from ,him and in ,him and to ,him10 8in the ,spirit10 8in ,christ10 8,god is ,charity and he that abideth in ,charity1 abideth in ,him07 will have strongly confirmed this trend4 ,yet ,dionysius too must have greatly helped on this movement of her mind4 ,for in ,dionysius the standing appellations for ,god are1 in true ,neo-,platonist fashion1 derived from extended or diffusive material substances or conditions1 ,light1 ,fire1 ,fountain1 ,ocean2 and from that pervasive emotion1 ,love1 strictly speaking ,desire1 ,eros4 ,now this1 for our modern and ,christian feeling1 curiously impersonal1 general and abstract method goes back1 through ,proclus and ,plotinus1 to ,plato1 who1 above all in his ,symposium1 is dominated by the two tendencies and requirements1 of identifying the ,first and ,perfect with the most ,general and the most ,abstract2 and of making the very prerequisites and instruments of the search for ,it1--even the earthly ,eros1 still so far from the ,heavenly ,eros and from the ,christian ,agap1--into occasions1 effects or instalments of and for the great ,reality sought by them4 ,and since it is thus the love1 the desire1 the eros1 of things beautiful1 and true1 and good1--a love first sensible1 then intellectual1 and at last spiritual1 which makes us seek and find ,it1 the ,beauty1 ,truth1 and ,goodness which is ,first ,cause and ,final ,end of the whole series1 this ,cause and ,end will be considered not as a ,lover but as ,love ,itself4 ,it is plain1 ,i think1 that it is specially this second motive1 this requirement of a pervading organization and circle of and within the life of spirits and of the ,spirit1 which has also determined ,catherine to retain ,plato's terminology4 ,,iv4 ,,jacopone ,,da ,,todi',s 8,,lode40 ,in the case of ,jacopone1 the suddenly wife-bereft and converted lawyer1 an ardent poet doubled by a soaring1 daring mystic1 with an astonishing richness of simultaneous symbols and conceptions and rapidity of successive complements and contrasts1 it will really be simplest if ,i take the chief touches which have characteristically stimulated ,catherine or have left her unaffected1 in the order and grouping in which they appear in his chief 8,lode10 as these latter are given in the first printed edition1 probably the very one used by ,catherine4#aji #a4 ,lode ,,xiii1 ,,xxiii1 ,,xxxv1 ,,xlv4 ,in ,loda ,,xiii 8the vicious soul is likened unto ,hell10 vv4 #a-g2 and 8the soul that yesterday was ,hell1 to-day has turned into ,heaven10 v4 #h4 ,we thus get here1 precisely as in ,catherine1 the spaceless conditions of the soul and their modifications treated under the symbols of places and of the spacial change from one place to the other4 ,in ,loda ,,xxiii we first have five successive purifications and purities of ,love1 8carnal1 counterfeit1 self-seeking1 natural1 spiritual1 transformed10 vv4 #a-f2 and then the symbols of spacial location and movement reappear1 8if height does not abase itself1 it cannot participate with1 nor communicate itself to1 the lowest grade02 all which is frequent with ,catherine4 ,but she nowhere echoes the teaching reproduced here1 v4 #aj1 as to the ,divine ,trinity being figured in man's three faculties of soul4 ,loda ,,xxxv gives us a sort of ,christian ,stoicism very dear dear to ,catherine3 8,thou1 my soul1 hast been created in great elevation2 thy nature is grounded in great nobility 7gentilezza710 v4 #g2 8thou hast not thy life in created things2 it is necessary for thee to breathe in other countries1 to mount up to ,god thine inheritance1 ,who 7alone7 can satisfy thy poverty10 v4 #aj2 8great is the honour which thou doest to ,god1 when thou abidest 7stare7 in ,him1 in thy 7true7 nobility10 v4 #aa4 ,loda ,,xlv gives 8the ,five ,modes in which ,god appears in the ,soul0--8the state of fear02 mercenary1 8beggar-love02 8the way of love02 8the paternal mode02 8the mode of espousals40 ,catherine leaves the last two1 anthropomorphic and familial1 conceptions quite unused1 and passes in her life1 at one bound1 from the first to the third mode4 #b4 ,lode ,l,v,i,i,ia1 ,l,v,i,i,ib4 ,the fine ,loda ,,lviiia1 8,of ,holy ,poverty1 ,mistress of all ,things10 has evidently suggested much to ,catherine4 8,waters1 rivers1 lakes1 and ocean1 fish within them and their swimming2 airs1 winds1 birds1 and all their flying3 all these turn to jewels for me10 v4 #aj4 ,how readily the sense of water1 and of rapid movement within it1 passes here into that of air1 and of swift locomotion within it6 ,and both these movements1 are felt to represent1 in vivid fashion1 certain very different experiences of the soul4--8,moon1 ,sun1 ,sky1 and ,stars1--even these are not amongst my treasures2 above the very sky those things abide1 which are the object of my song10 v4 #aa4 ,the positive1 8analogic0 method has here turned suddenly into the negative1 8apophatic0 one2 and yet1 even here1 we still have the spacial symbolism1 for the best is the highest up1--indeed it is this very symbolism which is made to add point to the negative declaration1 a declaration which nevertheless clearly implies the mere symbolism of that spacialization4 ,all this is fully absorbed by ,catherine4--8,since ,god has my will1 ''' my wings have such feathers that from earth to heaven there is no distance for me10 v4 #ab4 ,here we see how ,plato filters through1 complete1 to ,jacopone2 but only in his central idea to ,catherine4 ,for the ,phaedrus1 #bdf;b1 c1 teaches3 8,the perfect soul then1 having become winged1 soars upwards1 and is the ruler of the universe2 whilst the imperfect soul sheds her feathers and is borne downwards1 till it settles on the solid ground40 ,catherine never mentions wings nor feathers1 but often dwells upon flying4 ,the great ,loda ,,lviiib1 8,of ,holy ,poverty and its ,treble ,heaven10 7one passage of which is formally quoted and carefully expounded by ,catherine71 is a combination of ,platonism1 ,paulinism1 and ,franciscanism1 and has specially influenced her through its ,platonist element4 ,verses #a-i contain a fine apostrophe to ,poverty4 8,o ,love of ,poverty1 ,reign of tranquillity6 ,poverty1 high ,wisdom6 to be subject to nothing2 through despising to possess all things created60 v4 #a3 all this is echoed by ,catherine4 ,but the ex-lawyer's declaration that such a soul 8has neither judge nor notary10 v4 #c1 did certainly not determine her literally1 for we have had before us some fifteen cases in which she had recourse to lawyers4 8,god makes not ,his abode in a narrow heart2 thou art1 oh man1 precisely as great as thine affection may be4 ,the spirit of poverty possesses so ample a bosom1 that ,deity ,itself takes up its dwelling there10 v4 #h4 ,catherine's deepest self seems to breathe from out of this profound saying4 ,verses #aj to #cj describe the three heavens of successive self-despoilments4 ,the firmamental heaven1 which typifies the four-fold renouncement1--of honour1 riches1 science1 reputation of sanctity1 has left no echo in ,catherine4 ,the stellar heaven is 8composed of solidified clear waters 7aque solidate702 here 8the four winds0 cease 8that move the sea1--that perturb the mind3 fear and hope1 grief and joy10 #aa-ad4 ,here ,plato again touches ,catherine through ,jacopone4 ,for the ,symposium1 #aig;a1 declares3 8,love it is that produces peace among men and calm on the sea1 a cessation of the winds1 and repose and sleep even in trouble02 and ,jacopone identifies the middle 8crystalline0 heaven1 78the waters above0 of ,genesis1 chap1 i17 with ,plato's 8sea02 takes ,plato's 7four7 winds as the soul's chief passions2 and considers ,plato's 8peace0 and 8windlessness0 as equivalent to the 8much silence10 which1 says the ,apocalypse1 8arose in heaven10 viii1 #a1 interpreted here as 8in mid-heaven40 8,not to fear ,hell1 nor to hope for ,heaven1 to rejoice in no good1 to grieve over no adversity10 v4 #af1 is a formulation unlike ,catherine1 although single sayings of hers stand for sentiments analogous to the first and last4--8,if the virtues are naked1 and the vices are not garmented1--mortal wounds get given to the soul10 v4 #ai1 has a symbolism exactly opposite to ,catherine's1 who1 we know1 loves to glorify 8nakedness0 as the soul's purity4--8,the highest heaven0 is 8beyond even the imagings of the mortified fancy02 8of every good it has despoiled thee1 and has expropriated thee from all virtue3 lay up as a treasure this thy gain1--the sense of thine own vileness40 8,o purified ,love6 it alone lives in the truth60 ,these verses1 #bj-bb1 have left a deep impress upon ,catherine1 although she wisely does not press that 8expropriation from virtue10 which goes back at least to ,plotinus1 for whom the true ,ecstatic is 8beyond the choir of the virtues40#aaj 8,that which appears to thee 7as extant71 is not truly1 existent3 so high 7above7 is that which truly is4 ,true elevation of soul 7la superbia7 dwells in heaven above1 and baseness of mind 7humilitade7 leads to damnation10 v4 #bd1 is a saying to which we still have ,catherine's detailed commentary4 ,in its markedly ,platonic distinction between an upper true and a lower seeming world1 and in its characteristically mystical love of paradox and a play upon words1 it is more curious than abidingly important2 but in its deeply ,christian consciousness of 8pride0 and 8humility10 in their ordinary ethical sense1 being respectively the subtlest vice and the noblest virtue1 it rises sheer above all ,platonist and ,neo-,platonist apprehension4 8,love abides in prison1 in that darksome light6 ,all light there is darkness1 and all darkness there is as the day10 vv4 #bf1 #bg4 ,here ,catherine no doubt found aids towards her prison-conception1--of the loving soul imprisoned in the earthly body1 and of the imperfect1 yet loving1 disembodied souls imprisoned in ,purgatory2 and towards articulating her strong sense of the change in the meaning and value of the same symbols1 as the soul grows in depth and experience4 ,but her symbolization of ,god1 and of our apprehension of ,him as ,light and ,fire1 is too solidly established in her mind1 to allow her to emphasize the darkness-symbol with any reference to ,him4 8,there where ,christ is enclosed 7in the soul71 all the old is changed by ,him1--the one is transformed into the ,other1 in a marvellous union4 ,to live as ,i and yet not ,i2 and my very being to be not mine3 this is so great a cross-purpose 7traversio71 that ,i know not how to define it10 vv4 #bh-cj4 ,this vivid description1 based of course upon ,st4 ,paul1 of the apparent shifting of the very centre of the soul's personality1 has left clear echoes in ,catherine's sayings2 but the explicit reference to ,christ is here as characteristically ,franciscan as it is unlike ,catherine's special habits4--,and the great poem ends with a refrain of its opening apostrophe4 #c4 ,lode ,,lxxiv1 ,,lxxix1 ,,lxxxi1 ,,lxxxiii4 ,in the dramatically vivid ,dialogue between the ,old and the ,young ,friar 8,concerning the divers manners of contemplating the ,cross10 ,loda ,,lxxiv1 the elder says to the younger man3 8,and ,i find the ,cross full of arrows1 which issue from its side3 they get fixed in my heart4 ,the ,archer has aimed them at me2 ,he causes me to be pierced10 v4 #f4 ,the ,cross is here a bow2 and yet the arrows evidently issue not from it1 but1 as so many rays1 from the ,sun1 the ,light-,christ1 ,who is laid upon it1--from the heart of the ,crucified4 ,catherine maintains the rays and arrows1 and the ,sun and ,fire from which they issue2 but the ,cross and the ,crucified1 presupposed here throughout1 appear not1 even to this extent1 in her post-conversion picturings4--8,you abide by the warmth1 but ,i abide within the fire2 to you it is delight1 but ,i am burning through and through1 ,i cannot find a place of refuge in this furnace10 v4 #ac4 ,all this has been echoed throughout by ,catherine4 ,loda ,,lxxix1 8,of the ,divine ,love and its ,praises10 has evidently much influenced her4 8,o joyous wound1 delightful wound1 gladsome wound1 for him who is wounded by ,thee1 ,o ,love60 8,o ,love1 divine ,fire6 ,love full of laughter and playfulness60 8,o ,love1 sweet and suave2 ,o ,love1 ,thou art the key of heaven6 ,ship that ,thou art1 bring me to port and calm the tempest10 vv4 #c1 #f1 #af4 ,all this we have found reproduced in her similes and experiences4 8,love1 bounteous in spending ,thyself2 ,love with widespread tables60 8,love1 ,thou art the ,one that loves1 and the ,means wherewith the heart loves ,thee60 vv4 #bd1 #bf4 ,these verses give us the wide1 wide world outlook1 the connection between ,love and the ,holy ,eucharist1 and the identity of the ,subject1 ,means1 and ,object of ,love1 which are all so much dwelt upon by ,catherine4 ,loda ,,lxxxi is interesting by the way in which1 although treating of 8the love of ,christ upon the ,cross10 it everywhere apostrophizes ,love and not the ,lover1 and treats the former1 again like ,catherine1 as a kind of boundless living substance2 indeed v4 #ag must have helped to suggest one of her favourite conceptions3 8,o great ,love1 greater than the great sea6 ,oh6 the man who is drowned within it1 under it1 and with it all around him1 whilst he knows not where he is60 ,loda ,,lxxxiii has two touches dear to ,catherine4 8,o ,love1 whose name is #8,i love'--the plural is never found10 v4 #e1--;a saying which evidently is directed1 not against a social conception of religion1 but against a denial of the ,divine ,love being ,source as well as ,object of our love2 and 8,i did not love ,thee with any gain to myself1 until ,i loved ,thee for ,thine own sake10 v4 #ae1--;a declaration of wondrous depth and simplicity4 #d4 ,lode ,,lxxxviii1 ,,lxxxix1 ,,lxxxx1 ,,lxxxxviii1 ,,lxxxxix4 ,the great ,loda ,,lxxxviii1 8,how the soul complains to ,god concerning the excessive ardours of the love infused into it10 contains numerous touches which have been interestingly responded to or ignored by ,catherine4 8,all my will is on fire with ,love1 is united1 transformed 7into ,it72 who can bear such ,love8 ,nor fire nor sword can part the loving soul and her ,love2 a thing so united cannot be divided2 neither suffering nor death can henceforth mount up to that height where the soul abides in ecstasy10 vv4 #e1 #f3 a combination of ,st4 ,paul and ,plotinus1 quite after ,catherine's heart4 ,but 8the light of the sun appears to me obscure1 now that ,i see that resplendent ,countenance10 v4 #g1 has an anthropomorphic touch to which she does not respond2 and 8,i have given all my heart1 that it may possess that ,lover who renews me so1--,o ,beauty ancient and ever new60 v4 #aj1 has the personal designation 8,lover10 which1 again1 is alien to her vocabulary4 8,seeing such ,beauty1 ,i have been drawn out of myself ''' and the heart now gets undone1 melted as though it were wax1 and finds itself again1 with the likeness of ,christ upon it10 v4 #aa1 must have stimulated1 by its first part1 some of her own experiences1 and will1 by its second part1 taken literally1 have helped on the fantastic expectations of her attendants4 8,love rises to such ardour1 that the heart seems to be transfixed as with a knife10 v4 #ad1 no doubt both expressed an experience of ,jacopone and helped to constitute the form of a similar experience on the part of ,catherine4 8,as iron1 which is all on fire1 as dawn1 made resplendent by the sun1 lose their own form 7nature7 and exist in another1 so is it with the pure mind1 when clothed by ,thee1 ,o ,love10 v4 #ba1 contains ideas1 7all but the symbol of clothing17 very dear to ,catherine4 ,but the astonishingly daring words3 8,since my soul has been transformed into ,truth1 into ,thee1 ,o ,christ alone1 into ,thee ,who art tender ,loving1--not to myself but to ,thee can be imputed what ,i do4 ,hence1 if ,i please ,thee not1 ,thou dost not please ,thine ,own ,self1 ,o ,love60 v4 #bb1 remain unechoed by her1 no doubt because her states shift from one to another1 and she wisely abstains from pushing the articulation of any one of them to its own separate logical limit4 8,thou wast born into the world by love and not by flesh1 ,o ,love become ,man 7humanato ,amore710 v4 #bg1 is like her in its interesting persistence in the 8,love0 7not 8,lover07 designation1 but is unlike her in its definite reference to the historic ,incarnation4 8,love1 ,o ,love1 ,jesus1 ,i have reached the haven10 v4 #cb1 is closely like her1 all but the explicit mention of the historic name2 and 8,love1 ,o ,love1 ,thou art the full-orbed circle10 8,thou art both warp and woof10 beginning and end1 material and transforming agency1 v4 #cc1 is ,catherine's central idea1 expressed in a form much calculated to impress it upon her4 ,the daring and profound ,loda ,,lxxxix1 8,how the soul1 by holy self-annihilation and love1 reaches an unknowable and indescribable state10 contains again numerous touches which have been assimilated by ,catherine4 ,so with3 8,drawn forth1 out of her natural state1 into that unmeasurable condition whither love goes to drown itself1 the soul1 having plunged into the abyss of this ocean1 henceforth cannot find1 on any side1 any means of issuing forth from it10 vv4 #ab1 #ac4 ,so also with3 8,since thou dost no longer love thyself1 but alone that ,goodness ''' it has become necessary for thee again to love thyself1 but with ,his ,love1--into so great an unity hast thou been drawn by ,him10 vv4 #eb-ed4 ,so too with3 8,all ,faith ceases for the soul to whom it has been given to see2 and all ,hope1 since it now actually holds what it used to seek10 v4 #gj1 although this is more absolute than are her similar utterances4--,but especially are the startling words interesting3 8,in this transformation1 thou drinkest ,another1 and that ,other drinketh thee 7tu bevi e sei bevuto1 in transformazione710 v4 #ih1 which1 in their second part1 are identical with ,r4 ,browning's 8,my end1 to slake ,thy thirst03#aaa for they will have helped to support or to encourage ,catherine's corresponding inversion--the teaching of an eating1 an assimilation1 not of ,god by man1 but of man by ,god4 ,both sets of images go back1 of course1 to the ,eucharistic reception by the soul of the ,god-man ,christ1 under the forms of ,bread eaten and of ,wine drunk4 ,the striking ,loda ,,lxxxx1 8,how the soul arrives at a treble state of annihilation10 has doubtless suggested much to ,catherine4 8,he who has become the very ,cause of all things0 7chi cosa d'ogni cosa7 8can never more desire anything10 v4 #d1 is1 it is true1 more daring1 because more quietly explicit1 than any saying of hers4 ,but v4 #ac has been echoed by her throughout3 8,the heavens have grown stagnant2 their silence constrains me to cry aloud3 #8,o profound ,ocean1 the very depth of ,thine ,abyss has constrained me to attempt and drown myself within it1'0--where note the interestingly antique presupposition of the music of the spheres1 which has now stopped1 and of the watery constitution of the crystalline heaven1 which allows of stagnation2 and the rapidity of the change in the impressions1--from immobility to silence1 and from air to water4 ,indeed that ,ocean is one as much of air as of water1 and as little the one as the other2 and its attractive force is still that innate affinity between the river-soul and its living ,source and ,home1 the ,ocean ,god1 which we have so constantly found in ,plotinus1 ,proclus1 and ,dionysius4 8,the land of promise is1 for such a soul1 no longer one of promise only3 for the perfect soul already reigns within that land4 ,men can thus transform themselves1 in any and every place10 v4 #ah1 has1 in its touching and lofty ,stoic-,christian teaching1 found the noblest response and re-utterance in and by ,catherine's words and life4 ,loda ,,lxxxxviii1 8,of the ,incarnation of the ,divine ,word10 full though it is of beautiful ,franciscanism1 has left her uninfluenced4 ,but the fine ,loda ,,lxxxxix1 8,how true ,love is not idle10 contains touches which have sunk deep into her mind4 8,splendour that givest to all the world its light1 ,o ,love ,jesus ''' heaven and earth are by ,thee2 ,thine action resplends in all things and all things turn to ,thee4 ,only the sinner despises ,thy ,love and severs himself from ,thee1 his ,creator10 v4 #f1 is1 in its substance1 taken over by her4 8,o ye cold sinners60 v4 #ab1 is her favourite epithet4 ,and vv4 #ac1 #ad1 with their rapid ringing of the changes on the different sense-perceptions1 will1 by their shifting vividness1 have helped on a similar iridescence in her own imagery3 8,o ,odour1 that transcendest every sweetness6 ,o living river of ,delight ''' that causest the very dead to return to their vigour6 ,in heaven ,thy lovers possess ,thine immense ,sweetness1 tasting there those savoury morsels40 ,and finally ,loda ,,lxxxvii1 8,of true and false discretion10 which1 in vv4 #ab-bj1 consists of a dialogue between 8the ,flesh0 and 8the ,reason10 will have helped to suggest the slight beginnings of this form of apprehension to ,catherine which we have found amongst her authentic sayings and experiences1 and which were1 later on1 developed on so large a scale1 by ,battista ,vernazza1 throughout her long ,dialogo della ,beata ,caterina4 #e4 ,jacopone it is1 then1 who furnished ,catherine with much help towards that rare combination of deep feeling with severely abstract thinking which1 if at times it somewhat strains and wearies us moderns who would ever end with the concrete1 gives a nobly virile1 bracing note to even the most effective of her sayings4 ,v4 ,,points ,,common ,,to ,,all ,,five ,,minds2 ,,and ,,catherine',s ,,main ,,difference ,,from ,,her ,,four ,,predecessors4 ,if we now consider for a moment the general points common to the four writers just considered and to ,catherine1 we readily note that all five are profoundly reflective and interpretative in their attitude towards the given contingencies of traditional religion2 that they all tend to find the ,then and ,there of ,history still at work1 in various degrees1 ,here and ,now1 throughout ,time and ,space1 and in the last resort1 above and behind both these categories1 in a spaceless1 timeless ,present4 ,and if only three1 ,paul1 ,jacopone1 and ,catherine1 bear marks1 throughout all they think and feel and do and are1 of the cataclysmic conversion-crisis through which they had passed1--the temporally intermediate two1 ,john and ,dionysius1 have also got1 but in a more indirect form1 much of a similar ,dualism4 ,all five are1 in these and other respects1 indefinitely closer to each other than any one of them is to the still richer1 more complete1 and more entirely balanced though less articulated1 ,synoptic teaching1 which enfolds all that is abiding in those other five1 whilst they1 even if united1 do not approximately exhaust the substance of that teaching4 ,and if we would briefly define the main point on which ,catherine holds views additional to1 or other than1 those other four1 we must point to her ,purgatorial teaching1 which has received but little or no direct suggestion from any one of them1 and which1 whatever may have been its literary precursors and occasions1 gives1 perhaps more than anything else1 a peculiarly human and personal1 original and yet still modern1 touch to what would otherwise be1 to our feeling1 too abstract and antique a spiritual physiognomy4 ,,chapter ,,xi ,,catherine',s ,,less ,,ultimate ,,this-,,world ,,doctrines ,,introductory3 ,,catherine',s ,,less ,,ultimate ,,positions1 ,,concerning ,,our ,,life ,,here1 ,,are ,,four4 ,we have now attempted1 7by means of a doubtless more or less artificial distinction between things that1 in real life1 constitute parts of one whole in a state of hardly separable inter-penetration17 a presentation of ,catherine's special1 mental and psycho-physical1 character and temperament1 and of the principal literary stimulations and materials which acted upon1 and in return were refashioned by1 that character2 and we have also given1 in sufficient detail1 the resultant doctrines and world-view acquired and developed by that deep soul and noble mind4 ,the most important and difficult part of our task remains1 however1 still to be accomplished1--the attempt to get an 7at least approximate7 estimate of the abiding meaning1 place1 and worth of this whole1 highly synthesized position1 for and within the religious life generally and our present-day requirements in particular4 ,for the general outline of the ,introduction1 7intended there more as an instrument of research and classification for the literature and history then about to be examined1 than as this history's final religious appraisement17 cannot dispense us from now attempting something more precise and ultimate4--,i propose1 then1 to give the next four chapters to an examination of ,catherine's principal positions and practices1 the first two1 respectively1 to 8the less ultimate ,this-,world ,doctrines02 and 8the ,other-,world ,doctrines10 or 8the ,eschatology02 and the last two to 8the ,ultimate ,implications and ,problems0 underlying both4 ,the last chapter shall then sum up the whole book1 and consider the abiding place and function of ,mysticism1 in its contrast to1 and supplementation of1 ,asceticism1 ,institutionalism1 and the ,scientific ,habit and ,activity of the ,mind4 ,now ,i think the less ultimate spiritual positions1 as far as they concern our life here below1 which are specially represented1 or at least forcibly suggested by1 ,catherine1 can reasonably be accounted as four3 ,interpretative ,religion2 a strongly ,dualistic attitude towards the body2 ,quietude and ,passivity2 and ,pure ,love4 ,i shall devote a section to each position4 ,i4 ,,interpretative ,,religion4 #a4 ,difficulties of the ,subjective element of ,religion4 ,now1 by ,interpretative ,religion1 ,i do not mean to imply that there is anywhere1 in rerum natura1 such a thing as a religion which is not interpretative1 which does not consist as truly of a reaction on the part of the believing soul to certain stimulations of and within it1 as of these latter stimulations and actions4 ,as every 7even but semi-conscious7 act and state of the human mind1 ever embraces both such action of the object and such reaction of the subject1--a relatively crude fact of sensation or of feeling born in upon it1 and an interpretation1 an incorporation of this fact by1 and into1 the living tissue and organism of this mind3 so is it also1 necessarily and above all1 with the deepest and most richly complex of all human acts and states1--the specifically religious ones4 ,but if this interpretative activity of the mind was present from the very dawn of human reason1 and exists in each individual in the precise proportion as mind can be predicated as operative within him at all3 this mental activity is yet the last element in the compound process and result which is1 or can be1 perceived as such by the mind itself4 ,the process is too near to the observer1 even when he is once awake to its existence2 he is too much occupied with the materials brought before his mind and with moulding and sorting them out2 and this moulding and sorting activity is itself too rapid and too deeply independent of those materials as to its form1 and too closely dependent upon them as to its content1 for the observation by the mind of this same mind's contributions towards its own affirmations of reality and of the nature of this reality1 not ever to appear late in the history of the human race or in the life of any human individual1 or not to be1 even when it appears difficult1 a fitful and an imperfect mental exercise4 ,and when the discovery of this constant contribution of the mind to its own affirmations of reality is first made1 it can hardly fail1 for the time being1 to occasion misgivings and anxieties of a more or less sceptical kind4 ,is not the whole of what ,i have hitherto taken to be a solid world of sense outside me1 and the whole of the world of necessary truth and of obligatory goodness within me1--is it not1 perhaps1 all a merely individual creation of my single mind--a mind cut off from all effective intercourse with reality1--my neighbour's mind included8 ,for all having1 so far1 been held to be objective1 the mind readily flies to the other extreme1 and suspects all to be subjective4 ,or if all my apprehensions and certainties are the resultants from the interaction between impressions received by my senses and mind and reactions and elaborations on the part of this mind with regard to those impressions1 how can ,i be sure of apprehending rightly1 unless ,i can divide each constituent off from the other8 ,and yet1 how can ,i effect such a continuous discounting of my mind's action by means of my own mind itself8 ,and this objection is felt most keenly in religion1 when the religious soul first wakes up to the fact that itself1 of necessity and continuously1 contributes1 by its own action1 to the constitution of those affirmations and certainties1 which1 until then1 seemed1 without a doubt1 to be directly borne in upon a purely receptive1 automatically registering mind1 from that extra-1 super-human world which it thus affirmed4 ,here also1 all having for so long been assumed to be purely objective1 the temptation now arises to consider it all as purely subjective4 ,or again1 if we insist upon holding that1 here too1 there are both objective and subjective elements1 we readily experience keen distress at our inability clearly to divide off the objective1 which is surely the reality1 from the subjective1 which can hardly fail to be its travesty4 ,and finally1 this doubt and trouble would seem to find specially ready material in the mystical element and form of religion4 ,for here1 as we have already seen1 psycho-physical and auto-suggestive phenomena and mechanisms abound2 here especially does the mind cling to an immediate access to ,reality2 and here the ordinary checks and complements afforded by the ,historical and ,institutional1 the ,analytically ,rational1 and the ,volitional1 ,practical elements of ,religion are at a minimum4 ,little but the ,emotional and the ,speculatively ,rational elements seems to remain2 and these1 more than any others1 appear incapable of admitting that they are anything other than the pure and direct effects and expressions of spiritual ,reality4 ,what1 then1 shall we think of all this8 #b4 ,answers to the above difficulties4 ,we evidently must1 in the first instance1 guard against any attempt at doing a doctrinaire violence to the undeniable facts of our consciousness or of its docile analysis1 by explaining all our knowledge1 or only even all our knowledge of any single thing1 as either of purely subjective or of purely objective provenance2 for everywhere and always these two elements co-exist in all human apprehension1 reason1 feeling1 will1 and faith4 ,we find1 throughout1 an organization1 an indissoluble organism1 of subjective and objective1 hence a unity in diversity1 which is indeed so great that 7for our own experience and with respect to our own minds at all events71 the ,subjective does not and cannot exist without the ,objective1 nor the ,objective without the ,subjective4 ,in the next place1 we must beware against exalting the ,objective against the ,subjective1 or the ,subjective against the ,objective1 as if ,life1 ,reality1 and ,truth consisted in the one rather than the other4 ,because the subjective element is1 on the first showing1 a work of our own minds1 it does not follow 7as we shall see more clearly when studying the ultimate problems7 that its operations are bereft of correspondence with reality1 or1 at least1 that they are further from reality than are our sense-perceptions4 ,for just as the degree of worth represented by these sense-perceptions can range from the crudest delusion to a stimulation of primary importance and exquisite precision1 so also our mental and emotional reaction and penetration represent almost any and every degree of accuracy and value4 ,and1 above all1 as already implied1 the true priority and superiority lies1 not with one of these constituents against the other1 but with the total subjective-objective interaction and resultant1 which is superior1 and indeed gives their place and worth to1 those ever interdependent parts4 ,now1 in the general human experience1 the ,objective element is constituted1 in the first instance and for clear and ready analysis1 by the sense-stimulations2 and1 after some mental response to and elaboration of these1 by the larger psychic moods2 and later still1 by the examples of great spiritual attitudes and of great personalities offered by other souls to the soul that keeps itself open to such impressions4 ,and though the sense of ,reality 7as contrasted with ,appearance71 of the ,abiding and ,infinite 7as different from the ,passing and the ,finite71 are doubtless awakened1 however faintly and inarticulately1 in the human soul from the first1 as the background and presupposition of the foreground and the middle-distances of its total world of perceptions and aspirations3 yet all these middle-distances1 as well as that great background and groundwork1 would remain unawakened but for those humble little sense-perceptions on the one hand1 and intercourse with human fellow-creatures on the other4 ,and in such intercourse with the minds and souls1 or with the literary remains and other monuments of souls1 either still living here or gone hence some two thousand years or more1 a mass of mental and moral impressions and stimulations1 which1 in those souls1 were largely their own elaborations1 offer themselves to any one human mind1 or to the minds of a whole generation or country1 with the apparent homogeneity of a purely objective1 as it were a sense-impression4 ,especially in ,religion the ,historical and ,institutional 7as ,religion's manifestation in space and time71 come down to us thus from the past and surround us in the present1 and either press in upon us with a painful weight1 or support us with a comforting solidity1 thus giving them many of the qualities of things physically seen and touched1 say1 a mystery play or a vast cathedral4 ,and1 on the other hand1 the ,rational1 7whether ,analytic or ,synthetic17 and the ,emotional and ,volitional ,elements1 whenever they are at all preponderant or relatively independent of the other1 more objective ones1 are liable1 in ,religion1 to look quite exceptionally subjective1--and this in the unfavourable sense of the word1 as though either superfluous and fantastic1 or as dangerous and destructive4--,and yet both that look of the objective elements being1 in ,religion1 more self-sufficing than they appear to be in the ordinary psychic1 or the artistic1 or social1 or scientific life2 and that impression conveyed by the subjective elements in ,religion1 as being there less necessary or more dangerous than elsewhere1 are doubtless deceptive4 ,these impressions are simply caused by two very certain facts4 ,religion is the deepest and most inclusive of all the soul's energizings and experiences1 and hence all its constituents reveal a difference1 at least in amount and degree1 when compared with the corresponding constituents of the more superficial and more partial activities of the soul2 and ,religion1 just because of this1 requires the fullest action and co-operation1 the most perfect unity1 in and through diversity1 of all the soul's powers1 and all mere non-use of any of these forces1 even any restriction to the use of but one or two1 is here1 more readily and extensively than elsewhere1 detrimental both to the non-exercised and to the exercised forces1 and1 above all1 is impoverishing to the soul itself and to its religion4 ,hence1 here as elsewhere1 but more than anywhere1 our ideal standard will be the greatest possible development of1 and inter-stimulation between1 each and all of the religious elements1 with the greatest possible unity in the resulting organism4 ,and yet1--in view of the very greatness of the result aimed at1 and of the fact that its even approximate attainment can1 even for any one age of the world1 be reasonably expected only from the co-operation of the differently endowed and attracted races and nations1 social and moral grades1 sexes1 ages and individuals that make up mankind1--we shall not only be very tolerant of1 we shall positively encourage1 largely one-sided developments1 provided that each keeps some touch with the elements which itself knows not how to develop in abundance1 and that it considers its own self1 and works out its own special gift and attrait1 as but one out of many variously gifted and apportioned fellow-servants in the ,kingdom1--as only one of the countless1 mutually complementary1 individually ever imperfect1 part-expressions of the manifold greatness1 of the rich unity of spiritual humanity as willed by ,god1 and of ,god ,himself4 #c4 ,partial developments of the full ,gospel ,ideal4 ,now in the ,new ,testament we have a most instructive1 at first sight puzzling phenomenon1 illustrative of the positions just taken up4 ,for here it is clear that1 with regard to the distinction between richly many-sided but as yet unarticulated religion1 and comparatively one-sided and limited but profoundly developed religion1 we have two considerably contrasted types of spiritual tone and teaching4 ,we get the predominantly 8,objective0 strand of life and doctrine1 in the pre-,pauline parts and in their non-,pauline echoes1 i4e4 in the substance of the ,synoptic tradition1 and in the ,epistles of ,st4 ,james and of ,st4 ,peter2 and we find the predominantly 8,subjective0 strain in the 8,pauline0 parts1 ,st4 ,paul's ,epistles and the ,joannine ,gospel and ,letters4--,and it has become more and more clear that it is the pre-,pauline parts which give us the most immediately and literally faithful1 and especially the most complete and many-sided1 picture of ,our ,lord's precise words and actions2 whereas the ,pauline parts give us rather what some of these great creative forces were and became for the first generations of ,christians and for the most penetrating of ,christ's early disciples and lovers4 ,and yet it is the latter documents which1 at first sight1 appear to be the deeper1 the wider1 and the more profoundly spiritual2 whereas the former look more superficial1 more temporal and local1 and more simply popular and material4 ,and yet1--though this first impression has been held to be finally true by large masses of ,christians2 although the ,greek ,fathers predominantly1 and1 in the ,west1 the great soul of an ,augustine1 and the powerful but one-sided personalities of a ,luther and a ,calvin have1 in various degrees and ways1 helped to articulate and all but finally fix it for the general ,christian consciousness3 this view is yielding1 somewhat slowly but none the less surely1 to the sense that it is the ,synoptic1 the pre-,pauline tradition which contains the fuller arsenal of the spiritual forces which have transfigured and which still inspire the world of souls4 ,this1 of course1 does not mean that the ,pauline-,joannine developments were not necessary1 or are not abiding elements towards the understanding of the ,christian spirit4 ,and1 to come to the true answer to our objection1 such a judgment does not mean that the reflective penetration and reapplication of the original more spontaneous message was1 from the very nature of the case1 inferior to the first less articulated announcement of the ,good ,tidings4 ,but it merely signifies that this necessary process of reflection could only be applied to parts of the original1 immensely rich and varied1 because utterly living1 divinely spiritual1 whole2 and that1 thus1 the special balance and tension which characterized the original1 complete spirit and temper1 could1 however profoundly1 be reproduced only in part4 ,for the time being this later penetration and resetting of some elements from among the whole of ,our ,lord's divinely rich and simple life and teaching1 necessarily and rightly1 yet none the less most really1 ignored1 or put for the time into some other context1 certain other sides and aspects of that primitive treasure of inexhaustible experience4 ,only the full1 equable1 and simultaneous unfolding of all the petals could have realized the promise and content of the bud2 whereas the bud1 holding enfolded within itself such various elements and combinations of truth1 could not expand its petals otherwise than successively1 hence1 at any one moment only somewhat one-sidedly and partially4 ,each and all of these unfoldings bring some further insight into1 and articulation of1 the original spiritual organism2 and that they are not more1 but less1 than the totality of that primitive experience and revelation1 does not prove that such reflective work is wrong or even simply dispensable1--for1 on the contrary1 in some degree or form it was and ever is necessary to the soul's apprehension of that life and truth1--but simply implies the immensity of the spiritual light and impulsion given by ,our ,lord1 and the relative smallness of even the greatest of ,his followers4 ,thus only if it could be shown that those parts of the ,new ,testament which doubtless give us the nearest approach to the actual words and deeds of ,our ,lord require us to conceive them as having been without the reflective and emotional element2 or again that1 in the case of the more derivative parts of the ,new ,testament1 it is their reflectiveness1 and not their relative incompleteness and one-sidedness1 that cause them to be more readily englobed in the former world1 than that former world in the latter3 could the facts here found be used as an argument against the importance and strict necessity for religion of the reflective and emotional1 the 8,subjective0 elements1 alongside of the 8,objective10 the ,historical and ,institutional ones4 ,it is a most legitimate ground for consolation to a ,catholic when he finds the necessities of life and those of learned research both driving us more and more to this conclusion2 for it is not deniable that ,catholicism has ever refused to do more than include the ,pauline and ,joannine theologies amongst its earliest and most normative stimulations and expressions2 and that it has ever retained1 far more than ,protestantism1 the sense1 which 7upon the whole7 is most unbrokenly preserved by the ,synoptists1 of1 if ,i may so phrase it1 the ,christianity of certain true elements in the pre- and extra-,christian religions4 ,for it is in the ,synoptists that we get the clear presentation of ,our ,lord's attitude towards the ,jewish ,church of ,his time1 as one1 even at its keenest1 analogous to that of ,savonarola1 and not to that of a ,luther1 still less of a ,calvin1 towards the ,christian ,church of their day4--,indeed in these documents all idea of limiting ,christianity to what ,he brought of new1 appears as foreign to ,his mind as it ever has been to that of the ,catholic ,church4 ,here we get the most spontaneous and many-sided expression of that divinely human1 widely traditional and social1 all-welcoming and all-transforming spirit1 which embraces both grace and nature1 eternity and time1 soul and body1 attachment and detachment4 ,the ,pauline strain stands for the stress necessary to the full spiritualization of all those occasions and materials1 as against all1 mere unregenerate or static1 retention of the simple rudiments or empty names of those things2 and predominantly insists upon grace1 not nature2 eternity1 not time2 soul1 not body2 the cross and death here1 the ,crown and ,life hereafter4 ,no wonder it is this latter strain that gets repeated1 with varying truth and success1 in times of acute transition1 and by characters more antithetic than synthetic1 more great at developing a part of the truth than the whole4 ,thinkers1 of such wide historical outlook and unimpeachable detachment from immediate controversial interest as ,prof4 ,wilhelm ,dilthey and ,dr4 ,edward ,caird1 have brought out1 with admirable force1 this greater fulness of content offered by the ,synoptists1 and how the ,pauline-,joannine writings give us the first and most important of those concentrations upon1 and in part philosophic and mystical reinterpretations of1 certain constituents of the original happenings1 actions and message1 as apprehended and transmitted by the first eye-witnesses and believers4#aab--;,here ,i would but try and drive home the apparently vague1 but in reality ever pressing and concrete1 lesson afforded by the clear and dominant fact of these two groups within the ,new ,testament itself3--of how no mere accumulation of external happenings1 or of external testimony as to their having happened1--no amount of history or of institutionalism1 taken as sheer1 purely positive givennesses1--can anywhere be found1 or can anywhere suffice for the human mind and conscience1 in the apprehension and embodiment of the truth4 ,for although1 in ,our ,lord's most literally transmitted sayings and doings1 this continuous and inalienable element of the apprehending1 organizing1 vitalizing mind and heart1--on ,his part above all1 but also on the part of ,his several hearers and chroniclers1--can mostly still be traced and must everywhere be assumed3 yet it is in the ,pauline-,joannine literature that the ever important1 the rightly and fruitfully 8subjective10 the speculative and emotional1 the mystical and the volitional strain can best be studied1 both as to its necessity and as to its special character and dangers1 because here it is developed to the relative exclusion of the other factors of complete religion4 #d4 ,the exclusive emotionalism of ,dionysius and ,jacopone4 ,now if even in ,st4 ,paul and ,st4 ,john there is a strong predominance of these reflective-emotional elements1 in ,dionysius and ,jacopone they threaten to become exclusive of everything else4 ,especially is this the case with the ,pseudo-,areopagite1 steeped as he is in reflection upon reflections and in emotion upon emotions1 often of the most subtle kind3 a ,christian echo1 with curiously slight modifications1 of ,neo-,platonism in its last stage1--hence1 unfortunately1 of the over-systematic and largely artificial ,proclus1 instead of the predominantly experimental and often truly sublime ,plotinus4 ,and even ,jacopone1 although he has distinctly more of the historic element1 is still predominantly reflective-emotional1 and presents us with many a hardly modified ,platonic or ,stoic doctrine1 derived no doubt from late ,graeco-,roman writers and their mediaeval ,christian echoes4 #e4 ,catherine's interpretation of the ,gospel ,ideal4 ,catherine herself1 although delightfully free from the long scale of mediations between the soul and ,god which forms one of the predominant doctrines of the ,areopagite1 continues and emphasizes most of what is common1 and much of what is special to1 all and each of these four writers2 she is a reflective saint1 if ever there was one4 ,and of her too we shall have to say that she is great by what she possesses1 and not by what she is without3 great because of her noble embodiment of the reflective and emotional1 the mystical and volitional elements of ,christianity and ,religion generally4 ,religion is here1 at first sight at least1 all but entirely a thought and an emotion2 yet all this thought and emotion is directed to1 and occasioned by1 an abiding ,reality which originates1 sustains1 regulates1 and fulfils it4 ,and although this ,reality is in large part conceived1 in ,greek and specially in ,neo-,platonist fashion1 rather under its timeless and spaceless1 or at least under its cosmic aspect1 rather as ,law and ,substance1 than as ,personality and ,spirit3 yet1 already because of the strong influence upon her of the noblest ,platonic doctrine1 it is loved as overflowing ,love and ,goodness1 as cause and end of all lesser love and goodness2 and the real1 though but rarely articulated1 acceptance and influence of ,history and ,institutions1 above all the enthusiastic devotion to the ,holy ,eucharist with all its great implications1 gives to the whole a profoundly ,christian tone and temper4 ,true1 the ,church at large1 indeed the single soul 7if we would take such a soul as our standard of completeness7 requires a larger proportion of those crisp1 definite outlines1 of those factual1 historical1 and institutional elements2 a very little less than what remains in ,catherine of these elements1 and her religion would be a simple1 even though deep religiosity1 a general aspiration1 not a definite finding1 an explicit religion4 ,yet it remains certain1 although ever readily forgotten by religious souls1 especially by theological apologists1 that without some degree and kind of those outgoing1 apprehending1 interpreting activities1 no religion is possible4 ,only the question as to what these activities should be1 and what is their true place and function within the whole religious life1 remains an open one4 ,and this question we can study with profit in connection with such a life and teaching as ,catherine's1 which brings out1 with a spontaneous1 childlike profundity and daring1 the elemental religious passion1 the spiritual hunger and thirst of man when he is once fully awake2 the depths within him anticipating the heights above him2 the affinity to and contact with the ,infinite implied and required by that nobly incurable restlessness of his heart1 which finds its rest in ,him alone ,who made it4 ,,ii4 ,,dualistic ,,attitude ,,towards ,,the ,,body4 ,and if ,catherine is profoundly reflective1 that reflection is1 in its general drift1 deeply dualistic1--at least in the matter of body and spirit4 ,their difference and incompatibility2 the spirit's fleeing of the body2 the spirit's getting outside of it1--by ecstasy1 for a little while1 even in this earthly life1 and by this earthly body's death1 for good and all2 the body a prison-house1 a true purgatory to the soul3 all this hangs well together1 and is largely1 in its very form1 of ultimately ,neo-,platonist or ,platonic origin4 #a4 ,new ,testament valuations of the body4 ,now here is one of the promised instances of a double type--if not of doctrine1 yet at least of emotional valuation in the ,new ,testament4 7#a7 ,in the ,synoptist documents1 7with the but apparent1 or at least solitary1 exceptions1 of ,jesus' ,fasting in the ,desert and of ,his commendation of those who have made themselves eunuchs for the ,kingdom of ,heaven71#aac we find no direct or acute antagonism to the body1 even to the average earthly human body1 in the teaching and practice of ,our ,lord4 ,the ,second ,coming and its proximity do indeed1 here also1 dwarf all earthly concerns1 in so far as earthly4#aad ,this background to the teaching and its tradition was1 in course of time1 in part abstracted from1 in part restated4--,the entrance into life is through the narrow gate and the steep way2 only if a man turn1 can he enter into the ,kingdom of ,god2 only if he lose his soul1 can he find it3#aae this great teaching and example1 as to life and joy being ever reached through death to self and by the whole-hearted turning of the soul from its false self to its true source1 ,god3 remains1 in the very form of its promulgation as given by the ,synoptists1 the fundamental test and standard of all truly spiritual life and progress4 ,but as to the body in particular1 ,jesus here knows indeed that 8the flesh is weak10 and that we must pray for strength against its weakness3#aaf but ,he nowhere declares it evil--an inevitable prison-house or a natural antagonist to the spirit4 ,the beautiful balance of an unbroken1 unstrained nature1 and a corresponding doctrine as full of sober earnestness as it is free from all concentrated or systematic dualism1 are here everywhere apparent4 7#b7 ,it is ,st4 ,paul1 the man of the strongest bodily passions and temptations1 he who became suddenly free from them by the all-transforming lightning-flash of his conversion1 who1 on and on1 remained vividly conscious of what he had been and1 but for that grace1 still would be1 and of what1 through that grace1 he had become4 ,the deepest shadows are thus ever kept in closest contrast to the highest lights2 and the line of demarcation between them runs here along the division between body and soul4 8,unhappy man that ,i am1 who can liberate me from this body of sin80 8,in my flesh dwelleth no good thing03#aag are sayings which are both keener in their tone and more limited in their range than are ,our ,lord's4 ,and we have seen how1 in one of his most depressed moods1 he transiently adopts and carries on a specifically ,platonist attitude towards the body's relation to the soul1 as he finds it in that beautiful1 profoundly ,hellenistic treatise1 the ,book of ,wisdom4#aah ,this attitude evidently represents1 in his strenuous and deeply ,christian character1 only a passing feeling2 for1 if we pressed it home1 we could hardly reconcile it with his doctrine as to the reality and nature of the body's resurrection4 ,it is indeed clear how the ,platonist1 and especially the ,neo-,platonist1 mode of conceiving that relation excludes any and every kind of body from the soul's final stage of purification and happiness2 and how the ,synoptic1 and indeed the generally ,christian conception of it1 necessarily eliminates that keen and abiding dualism characteristic of the late ,greek attitude4 #b4 ,platonic1 ,synoptic1 and ,pauline elements in ,catherine's view4 ,now in ,catherine we generally find an interesting combination of the ,platonic form with the ,synoptic substance and spirit3 and this can1 of course1 be achieved only because that abiding form itself is made to signify a changed set and connection of ideas4 7#a7 ,we have seen how she dwells much1 ,plotinus-like1 upon the soul's stripping itself of all its numerous garments1 and exposing itself naked to the rays of ,god's healing light4 ,yet in the original ,platonic scheme these garments are put on by the soul in its descent from spirit into matter1 and are stripped off again in its ascent back out of matter into spirit2 in both cases1 they stand for the body and its effects4 ,in ,catherine1 even more than in ,plotinus1 the garments stand for various evil self-attachments and self-delusions of the soul2 and against these evils and dangers the ,synoptists furnish endless warnings4 ,and yet she insists upon purity1 clear separation1 complete abstraction of the soul1 in such terms as still to show plainly enough the originally ,neo-,platonist provenance of much of her form2 for in the ,neo-,platonists we get1 even more markedly than here1 a like insistence upon the natural dissimilarity of the body and the soul1 and a cognate longing to get away from it in ecstasy and death4 ,but whilst in the ,neo-,platonists there is1 at the bottom of all this1 a predominant belief that the senses are the primary source and occasion of all sin1 so that sin is essentially the contamination of spirit by matter3 in ,catherine1 7although she shares to the full ,plotinus's thirst for ecstasy1 as the escape from division and trouble into unity and peace71 impurity stands primarily for self-complacency1--belief in1 and love of1 our imaginary independence of even ,god ,himself2 and purity means1 in the first instance1 the loving ,him and ,his whole system of souls and of life1 and one's own self only in and as part of that system4 ,it is very instructive to note1 in this connection1 how1 after her four years of directly penitential and ascetical practice1 7an activity which1 even then1 extended quite as much to matters of decentralization of the self as of bodily mortification71 her warfare is1 in the first instance1 all but exclusively directed against the successive refuges and ambushes of self-complacency and self-centredness4 ,thus there is significance in the secondary place occupied1 7even in the ,vita1 and doubtless still more in her own mind71 by the question of continence2 indeed her great declaration to the ,friar indicates plainly her profound concentration upon the continuous practice of1 and growth in1 ,love ,divine1 and her comparative indifference to the question of the systematic renunciation of anything but sin and selfish attachments and self-centrednesses of any kind4 ,her conception of sinners as 8cold10 even more than as dark or stained2 of ,god as ,fire1 even more than as ,light2 and of purity as indefinitely increasable1 since ,love can grow on and on3 all similarly point to this finely positive1 flame-1 not snow-conception1 in which purity has ceased to be primarily1 as with the ,greeks1 a simple absence of soiledness1 even if it be moral soiledness1 and has become1 as with the ,synoptic teaching1 something primarily positive1 love itself4 ,in her occasionally intense insistence upon herself as being all evil1 a very ,devil1 and in some of her picturings of her interior combat1 we get1 on the other hand1 echoes1 not of ,plato1 nor again of the ,synoptist teaching1 but of ,st4 ,paul's 8in my flesh there dwelleth no good thing10 and of his combat between flesh and spirit4--,yet the evil which she is thus conscious of1 is not sensual nor even sensible evil and temptation1 but consists in her unbounded natural claimfulness and intense inclination to sensitive self-absorption4--,and this gives1 indeed1 to these feminine echoes of ,st4 ,paul a certain thin shrillness which the original tones have not got1 standing there for the massive experiences of a man violently solicitated by both sense and spirit4 ,but it leaves her free to note1 as regards the flesh1 the whole bodily organism1 7and this in beautiful sympathy with ,our ,lord's own genially fervent1 homely heroic spirit71 not its wickedness1 but its weakness1 its short-livedness1 and its appeal for merciful allowance to ,god1 8,who knows that we are dust40 ,instead of a direct and pointed dualism of two distinct substances informed by all but incurably antagonistic principles1 we thus get a direct conflict between two dispositions of the soul1 and a but imperfect correspondence between the body and that soul4 7#b7 ,there is1 indeed1 no doubt that the very ancient association of the ideas of ,fire and of spiritual ,purification goes back1 in the first instance1 to the conception of the soul being necessarily stained by the very fact of its connection with the body1 and of those stains being finally removed by the body's death and cremation4 ,we find this severely self-consistent view scattered up and down ,hellenic religion and literature4#aai ,and even in ,catherine the fire1 a sense of fever-heat1 still seizes the body1 and this body wastes away1 and leaves the soul more and more pure1 during those last years of illness4--,yet the striking identity1 between that old cluster of ideas and her own forms of thought1 brings out1 all the more clearly1 the immense road traversed by spirituality between the substance of those ideas and the essence of this thought4 ,for in her teaching1 which is but symbolized or at most occasioned by those physico-psychical fever-heats1 the ,fire is1 at bottom1 so spiritual and so directly busy with the soul alone1 that it is ever identical with itself in ,heaven1 ,hell1 ,purgatory1 and on earth1 and stands for ,god ,himself2 and that its effects are not the destruction of a foreign substance1 but the bringing back1 wherever and as far as possible1 of the fire-like soul's disposition and quality to full harmony with its ,fire-source and ,parent1 ,god ,himself4 7#c7 ,only the ,prison-house simile for the body1 as essentially an earthly purgatory for the soul1 must be admitted1 ,i think1 to remain a primarily ,platonic1 not fully ,christianizable conception2 just as the absence of all reference by her to the resurrection of the body will have been1 in part1 occasioned by the strong element of ,platonism in her general selection and combination of ideas4 ,yet it would obviously be unfair to press these two points too much1 since1 as to the resurrection1 her long illness and evidently constant physical discomfort must1 even of themselves1 have disinclined her to all picturing of an abiding1 even though highly spiritualized1 bodily organization2 and as to the likeness of her body to a prison and purgatory of the soul1 we are expressly told that it began only with the specially suffering last part of her life4 #c4 ,dualism pragmatic1 not final4 ,its limits4 ,now1 for this whole matter of the right conception as to the relations of body and soul1 it is clear that any more than partial and increasingly superable antagonism between body and spirit cannot be accepted4 7#a7 ,a final ,dualism is unsound in ,psychology1 since all the first materials1 stimulations1 and instruments for even our most abstract thinking are supplied to us by our sense-perceptions1 hence also through the body4 ,it is narrow in ,cosmology1 for we do not want to isolate man in this great universe of visible things2 and his link with animal- and plant-life1 and even with the mineral creation1 is1 increasingly as we descend in the scale of beings1 his body4 ,it is ruinous for ,ethics1 because purity1 in such a physical-spiritual being as is man1 consists precisely in spiritual standards and laws extending to and transforming his merely physical inclinations4 ,it is directly contradictory of the central truth and temper of ,christianity1 since these require a full acceptance of the substantial goodness and the thorough sanctifiableness of man's body2 of ,god's condescension to man's whole physico-spiritual organism2 and of the persistence or reanimation of all that is essential to man's true personality across and after death4 ,and it is1 at bottom1 profoundly un-,catholic2 the whole ,sacramental system1 the entire deep and noble conception of the normal relations between the ,invisible and the ,visible being throughout of the ,incarnational type1--an action of the one in the other1 which develops the agent and subject at the same time that it spiritualizes the patient1 the object1 is in direct conflict with it4 ,neo-,platonism came more and more to treat the body and the entire visible creation as an intrinsic obstacle to spirit1 to be eliminated by the latter as completely as possible2 at least this very prominent strain within it was undoubtedly pushed on to this extreme by the ,gnostic sects4 ,but ,christianity has ever to come back to its central presupposition--the substantial goodness and spiritual utility and transfigurableness of body and matter2 and to its final end1--the actual transformation of them by the spirit into ever more adequate instruments1 materials1 and expressions of abiding ethical and religious values and realities4 7#b7 ,the fact is that here1 as practically at every chief turning-point in ethical and religious philosophy1 the movement of the specifically ,christian life and conviction is not a circle round a single centre1--detachment2 but an ellipse round two centres1--detachment and attachment4 ,and precisely in this difficult1 but immensely fruitful1 oscillation and rhythm between1 as it were1 the two poles of the spiritual life2 in this fleeing and seeking1 in the recollection back and away from the visible 7so as to allay the dust and fever of growing distraction1 and to reharmonize the soul and its new gains according to the intrinsic requirements and ideals of the spirit71 and in the subsequent1 renewed immersion in the visible1 7in view both of gaining fresh concrete stimulation and content for the spiritual life1 and of gradually shaping and permeating the visible according to and with spiritual ends and forces73 in this combination1 and not in either of these two movements taken alone1 consists the completeness and culmination of ,christianity4#abj 7#c7 ,it no doubt looks1 at first sight1 as though the ,church1 by her canonization of the ,monastic ,ideal1 gave us1 for the ultimate pattern and measure of all ,christian perfection1 as pure and simple a flight of the soul from the body and the world1 as 7short of insanity or suicide7 can be made in this life4 ,but here we have to remember three things4 ,in the first place1 the ,church not only forbids all attacks upon the legitimacy1 indeed sanctity of marriage1 or upon its necessity1 indeed duty1 for mankind at large2 but ,st4 ,augustine and ,st4 ,thomas only articulate her ordinary1 strenuously anti-,manichean teaching1 in declaring that man was originally created by ,god1 in body and in soul1 not for celibacy but for marriage2 and that only owing to the accidental event of the ,fall and of its effects1--the introduction of disorder and excess into human nature1 but not any corruption of its substance and foundations1--does any inferiority1--the dispositions1 motives1 and circumstances being equal1--attach to marriage as compared with virginity4#aba ,hence1 still1 the absolute ideal would be that man could and did use marriage as all other legitimate functions and things of sense1 as a necessary1 and ever more and more perfected1 means and expression of truly human spirituality1 a spirituality which ever requires some non-spiritual material in which to work1 and by working in which the soul itself1 not only spiritualizes it1 but increasingly develops its own self4 ,and secondly1 detachment1 unification1 spiritual recollection is the more difficult1 and the less obviously necessary1 of the two movements1 and yet is precisely the one which 7by coming upon the extant or inchoate attachments1 and by suppressing or purifying them according as they are bad or good7 first stamps any and every life as definitely religious at all4 ,no wonder1 then1 that it is this sacred detachment and love of the ,cross that we notice1 first of all1 in the life and doctrine of ,our ,lord and of all ,his followers1 indeed in all truly religious souls throughout the world2 and that the ,church should1 by her teaching and selection of striking examples1 ever preach and uphold this most necessary test and ingredient1 this very salt of all virile and fruitful spirituality4 ,but1 in the third place1 a man need only directly attack the family1 society1 the state2 or art1 literature1 science1--as intrinsically evil or even as1 in practice1 true hindrances to moral and religious perfection1--and the ,church1--both the learning and experimenting1 and the official and formulating ,church1--will at once disavow him3 so strong is1 at bottom1 the instinct that attachment and variety of interests1--variety both in kind and in degree--that materials1 occasions1 and objects for spirituality to leaven and to raise1 and to work on in order to be itself deepened and developed1--are as truly essential to the spiritual life as are detachment1 and unity1 and transcendence of ultimate motive and aim2 these latter furnishing to the soul the power gradually to penetrate all that material1 and1 in and through this labour1 more and more to articulate its own spiritual character4 7#d7 ,no man can become1 or is proclaimed to have become1 a ,christian saint1 who has not thus achieved a profound spiritualization and unification of a more or less recalcitrant material and multiplicity4 ,in some cases1 it is the unity and detachment that greatly predominate over the multiplicity and attachment1--as1 say1 in the ,fathers of the ,desert4 ,in other cases1 it is the variety and attachment that strikes us first of all1--as1 for instance1 in ,sir ,thomas ,more and ,edmund ,campion4 ,and1 in a third set of cases1 it is the depth of the unity and detachment1 in the breath of the variety and attachment1 which is the dominant characteristic1 so with ,st4 ,paul and ,st4 ,augustine4 ,catherine herself belongs1 for her great middle period1 rather to the third group than to either of the other two2 only during her penitential period and her last long illness does she clearly belong to the group of intensely detached and unified saints4--,it is evidently impossible in such a matter to do more than insist upon the necessity of both movements2 upon the immensely fruitful friction and tension which their well-ordered alternation introduces into the soul's inner life2 and upon the full ideal and ultimate measure for the complete and perfected man1 humanity at large1 being a maximum of multiplicity and attachment permeated and purified by a maximum of unity and detachment4 ,the life which can englobe and organize both these movements1 with their manifold interaction1 will have a multitude of warm attachments1 without fever or distraction1 and a great unity of pure detachment1 without coldness or emptiness3 it will have the1 winning because rich1 simplicity and wondrous combination of apparent inevitableness and of seeming paradox furnished by all true life1 hence exhibited in its greatest fulness by the religious life which1 at its deepest1 is deeper any other kind of life4 ,,iii4 ,,quietude ,,and ,,passivity4 ,,points ,,in ,,this ,,tendency ,,to ,,be ,,considered ,,here4 ,we have inevitably somewhat anticipated another matter1 in which ,catherine shows all the true ,mystic's affinities3 the craving for simplification and permanence of the soul's states1--her practice and teaching as to ,quietude and ,passivity4 ,pushed fully home1 this tendency involves four closely related1 increasingly profound1 convictions and experiences4 ,utter unification of the soul's functions1 indeed utter unity of its substance3 i4e4 the soul does one single thing1 and seems to do it by one single act2 itself is simply one1 and expresses itself by one sole act4 ,passivity of the soul3 i4e4 the soul does not apparently act at all1 it simply is and receives--it is now nothing but one pure immense recipiency4 ,immediacy of contact between the soul and ,god3 i4e4 there seems to be nothing separating1 or indeed in any way between1 the soul and ,god4 ,and1 finally1 an apparent coalescence of the soul and ,god3 i4e4 the soul is ,god1 and ,god is the soul4--,only the first two points1 and then the closely related question of ,pure ,love1 shall occupy us here2 the last two points must stand over for our penultimate chapter4 #a4 ,distinction between experiences1 their expression1 and their analysis4 ,we have already studied the psycho-physical occasions1 concomitants1 and embodiments of ,catherine's keen desire for1 and profound experience of1 spiritual unification and passivity2 and we can have no kind of doubt as to the factual reality and the practical fruitfulness of the state so vividly described by her4 ,here we have only to inquire into the accuracy of the analysis and terminology effected and employed by her1 in so far as they seem to claim more than simply to describe the soul's own feeling and impression as to these states thus experienced by itself4 ,we have then to consider the nature and truth of what can roughly be styled ,quietism and ,passivity4 ,now here especially will it be necessary for us carefully to distinguish between the direct experiences1 impressions1 and instinctive requirements of the soul1--here all souls1 in precise proportion to their depth and delicacy of holiness and of self-knowledge are our masters1 and furnish us with our only materials and tests2 and1 on the other hand1 the implications and analysis of these states1 as1 in the first instance1 psychological1 and then as requiring elucidation with regard to their ontological cause and reality by means of a religious philosophy1--here1 psychology1 and religious philosophy1 especially also the discriminations and decisions of theologians and ,church authorities as expressive of these ultimate questions1 will be our guides4#abb 7#a7 ,if we start from the history of the nomenclature which1 7though present only partially in ,catherine's sayings1 for she nowhere uses the term 8passivity071 runs1 with however varying a completeness1 right through the ,christian ,mystics more or less from the first1 we shall find that it consists1 roughly1 of three stages1 and1 throughout1 of two currents4 ,there is the ,pre-,pauline and ,pre-,philonian stage2 the stage of ,paul1 ,philo1 and ,john1 through ,clement and ,origen1 on to ,gregory of ,nyssa and ,st4 ,augustine2 and the stage from the ,pseudo-,dionysius onward1 down to ,nicolas of ,coes inclusive1 and which1 to this hour1 still largely influences us all4--,and there are the two currents4 ,the one tends so to emphasize the sense and reality of the soul's simple receptivity1 and of what the soul receives at such1 apparently1 purely receptive times1 as to ignore1 or even practically deny1 the undeniable fact that this very receptivity is1 inevitably1 an act of its own4 ,its decisive terms are ,passivity1 ,fixedness1 ,oneness4 ,the other current realizes that ,grace does not destroy1 violate1 or supplant ,nature1 either entirely or in part1 but that it awakens1 purifies1 and completes it1 so that every divine influx is also ever a stimulation of all the good and true energy already1 even though latently1 present in the soul4 ,and its characteristic terms are 8,action0 7as distinguished from 8,activity071 ,growth1 ,harmony4 7#b7 ,and we should note with care that these two currents are not simply ,heathen and ,christian respectively4 ,for if that great1 indeed all but central1 term and conception of 8,action0 has been wisely generalized by most ,christian ,mystics1 as the truly ,christian substitute for the strongly ,neo-,platonist term 8,passivity03 that term and conception of 8,action0 was first fixed and elucidated by ,aristotle1 who1 as ,mr4 ,schiller well puts it1 8has packed into his technical term #8,energeia1' and especially into the combination #8,unmoving ,energy1' all that was most distinctive1 most original1 most fundamental1 and most profound in his philosophy02#abc whilst the second term1 8,passivity10 goes on figuring in ,christian ,mystics and ,mystical ,theologies--7in spite of its demonstrably dangerous suggestions and frequently scandalous history7--because the religious1 especially the ,christian1 consciousness requires a term for the expression of one element of all its deepest experiences1 that character of 8giveness0 and of grace1 of merciful anticipation by ,god1 which marks all such states1 in exact proportion to their depth and to the soul's awakeness4 7#c7 ,now ,aristotle's conception of ,god's ,unmoving ,energy1 is taken over by ,st4 ,thomas in the form of ,god being ,one ,actus ,purus1--sheer ,energy1 ,his very peace and stillness coming from the brimming fulness of ,his infinite life4 ,and even finite spirit1 whilst fully retaining1 indeed deepening1 its own character1 can and does penetrate finite spirit through and through1--the law of ,physics1 which does not admit more than one body in any one place1 having here no kind of application1--so that the ,infinite ,spirit is at once conceived unspiritually1 if ,he is conceived as supplanting1 and not as penetrating1 stimulating1 and transforming the finite spirits whom ,he made into an increasing likeness to ,him1 their ,maker4 ,and hence according to the unanimous teaching of the most experienced and explicit of the specifically ,theistic and ,christian ,mystics1 the appearance1 the soul's own impression1 of a cessation of life and energy of the soul in periods of special union with ,god or of great advance in spirituality1 is an appearance only4 ,indeed this1 at such times strong1 impression of rest springs most certainly from an unusually large amount of actualized energy1 an energy which is now penetrating1 and finding expression by1 every pore and fibre of the soul4 ,the whole moral and spiritual creature expands and rests1 yes2 but this very rest is produced by ,action 8unperceived because so fleet10 so near1 so all fulfilling2 or rather by a tissue of single acts1 mental1 emotional1 volitional1 so finely interwoven1 so exceptionally stimulative and expressive of the soul's deepest aspirations1 that these acts are not perceived as so many single acts1 indeed that their very collective presence is apt to remain unnoticed by the soul itself4 7#d7 ,close parallels to such a state are abundant in all phases and directions of the soul's life4 ,the happiest and most fruitful moments for our aesthetic sense1 those in which our mind expands most and grows most1 hence is most active in aesthetic 8action0 7though not 8activity07 are those in which we are unforcedly and massively absorbed in drinking in1 with a quiet intentness1 the contrasts and harmonies1 the grand unity in variety1 the very presence and spirit of an alpine upland1 or of a river's flowing1 or of the ocean's outspread1 or of the ,parthenon sculptures or of ,rafael's madonnas4 ,at such moments we altogether cease to be directly conscious of ourselves1 of time or of the body's whereabouts2 and when we return to our ordinary psychical and mental condition1 we do so with an undeniable sense of added strength and youthfulness1--somewhat as though our face1 old and haggard1 were1 after gazing in utter self-oblivion upon some resplendent youthfulness1 to feel1 beyond all doubt1 all its many wrinkles to have gone4 ,and so too with the mind's absorption in some great poem or philosophy or character4--,in all these cases1 the mind or soul energizes and develops1 in precise proportion as it is so absorbed in the contemplation of these various over-againstnesses1 these 8countries0 of the spirit1 as to cease to notice its own overflowing action4 ,it is only when the mind but partially attends that a part of it remains at leisure to note the attention of the other part2 when the mind is fully engrossed1 and hence most keenly active1 there is no part of it sufficiently disengaged to note the fact of the engrossment and action of1 now1 the whole mind4 ,and1 with the direct consciousness of our mind's action1 we lose1 for the time being1 all clear consciousness of the mind's very existence4 ,and let it be carefully noted1 this absence of the direct consciousness of the self is as truly characteristic of the deepest1 most creative1 moments of full external action3 the degree of mind and will-force operating in ,nelson at ,trafalgar and in ,napoleon at ,waterloo1 or again in ,st4 ,ignatius of ,antioch in the ,amphitheatre1 and in ,savonarola at the stake1 was evidently in the precisely contrary ratio to their direct consciousness of it or of themselves at all4 7#e7 ,now if such 8,passivity10 or ,action1 is in reality the condition in which the soul attains to its fullest energizing1 we can argue back1 from this universal principle1 to the nature of the various stages and kinds of the ,prayer and ,states of ,quiet4 ,in each case1 that is1 we shall combat the still very common conception that1--though orthodoxy1 it is admitted1 requires some human action to remain throughout1--such ,prayer and ,states consist 7not only as to the immediate feeling of their subjects1 but in reality and in their ultimate analysis7 in an ever-increasing preponderance of divine action within the soul1 and an ever-decreasing remnant of acts of the soul itself4 ,for such a view assumes that ,god supplants man1 and that1 so to speak1 ,his ,hand appears unclothed alongside of the tissue woven by man's own mind2 whereas ,god everywhere but stimulates and supports man whom ,he has made1 and ,his ,hand moves ever underneath and behind the tissue1--a tissue which1 at best1 can become as it were a glove1 and suggest the latent hand4 ,the ,divine ,action will thus stimulate and inform the human action somewhat like the force that drives the blood within the stag's young antlers1 or like the energy that pushes the tender sap-full fern-buds up through the hard1 heavy ground4 ,thus a special intensity of divine help and presence1 and an unusual degree of holiness and of union1 have nothing to do with the fewness of the soul's own acts at such times1 but with their quality1--with the preponderance amongst them of divinely informed acts as against merely natural1 or wrongly self-seeking1 or downrightly sinful acts4 ,and since it is certain that living simplicity is but the harmony and unification1 the synthesis1 of an organism1 and hence is great in precise proportion to the greater perfection of that synthesis1 it follows that the living1 utterly one-seeming ,action or ,state will1 at such times1 contain a maximum number of interpenetrating acts and energies1 all worked up into this harmonious whole4 #b4 ,four causes of inadequate analysis4 ,it is plain1 ,i think1 that one thoroughly normal1 one accidental1 and two mischievous1 causes have all conspired to arrest or to deflect the analysis of most of the ,mystics themselves concerning ,simplicity4 ,for one thing1 the soul1 as has just been shown1 at such moments of harmonious concentration and of willing and thinking in union with ,god's ,light and ,will1 necessarily ceases1 more or less1 to be conscious of its own operations1 and1 in looking back1 braced and rested as it now is1 it cannot but think that it either did not act at all1 or that its action was reduced to a minimum4 ,for how otherwise could it now feel so rested1 when1 after its ordinary activity1 it feels so tired and dissatisfied8 and how otherwise could it be so unable to give any clear account of what happened in those minutes of union8 ,yet it is1 on the contrary1 the very fulness of the action which has rested1 by expanding1 the soul2 and which has made the soul1 returned to its ordinary distractedness1 incapable of clearly explaining that1 now past1 concentration4 ,the accidental cause has been the fairly frequent1 though not necessary1 connection of the more pronounced instances of such habits of mind with more or less of the psycho-physical phenomena of ecstasy1 in the technical sense of the word4 ,for1 in such trances1 the breathing and circulation are retarded1 and the operation of the senses is in part suspended4 ,and it was easy to reason1 from such visible1 literal simplification of the physical life1 to a similar modification of the soul's action at such times2 and1 from the assumed desirableness of that psycho-physical condition1 to the advantage of the supposed corresponding state of the soul itself4 ,any tendency to an extreme dualism1 as to the relations between body and soul1 would thus directly help on an inclination to downright ,quietism4--,here it is1 on the contrary1 certain that only in so far as those psycho-physical simplifications are the results of1 or conditions for1 a deepening multiplicity in unity1 a fuller synthetic action of the soul1 or1 at least1 of a fuller penetration by the soul of even one limited experience or idea--an operation which entails not less1 but more1 energizing of the soul1--are such psycho-physical simplifications of any spiritual advantage or significance4 ,and in such cases they could not be indications of the cessation or diminution of the deepest and most docile energizing of the soul4 ,and the mischievous causes were a mistake in ,psychology and a mistake in ,theology4 ,for1 as to ,psychology1 not only was simplicity assumed1 7through a mistaken acceptance of the soul's own feeling1 as furnishing the ultimate analysis of its state71 to consist1 at any one moment1 of an act materially and literally one1 instead of a great organism of various simultaneous energizings2 but this one act was often held to require no kind of repetition4 ,since the act was one as against any simultaneous multiplicity1 so was it one as against any successive multiplicity1 even if this latter were taken as a repetition differentiated by number alone4 ,and yet here again energizing is energizing2 and though the soul's acts overlap and interpenetrate each other1 and though when1 by their number and harmony1 they completely fill and pacify the soul1 many of them are simultaneously or successively present to the soul in their effects alone3 it is nevertheless the renewal1 however peaceful and unperceived1 of these acts1 which keeps the state of soul in existence4 ,for these acts are not simply unowned acts that happen to be present within the soul2 they are the soul's own acts1 whether1 in addition1 the soul is directly conscious of them or not4 ,and1 theologically1 the idea was often at work that it was more worthy of ,god to operate alone and1 as it were1 in vacuo2 and more creaturely of man to make1 or try to make1 such a void for ,him4 ,yet this is in direct conflict with the fundamental ,christian doctrine1 of the ,condescension1 the ,incarnation of ,god to and in human nature1 and of the persistence1 and elevation of this humanity1 even in the case of ,christ ,himself4 ,god's action does not keep outside of1 nor does it replace1 man's action2 but it is1--,our ,lord ,himself has told us1--that of yeast working in meal1 which manifests its hidden power in proportion to the mass of meal which it penetrates and transforms4 #c4 ,four ,quietistic aberrations4 ,now it is certain that the error of ,quietism has1 in no doubt many cases1 not remained confined to such mistakes in psychological analysis and theological doctrine1 but that these have joined hands with1 and have furnished a defence to1 sloth and love of dreamy ease1 or to some impatience of the necessary details of life1 or to fanatical attachment to some one mood and form of experience2 and that they have1 thus reinforced1 ravaged not a few wills and souls4 ,four chief ,quietistic aberrations can be studied in history4 7#a7 ,the neglect or even contempt of vocal prayer1 and of the historical and institutional elements of religion1 at least in the case of more advanced souls1 is one of these abuses4--,now it is true1 and ,catherine has been a striking instance1 that the proportion of all these different elements towards one another vary1 and should vary1 considerably between soul and soul1 according to the attrait and degree of advance of each2 that the soul's most solid advance is in the direction of an ever-deepened spiritual devotedness1 and not in that of a multiplication of particular devotions2 that the use of even the more central of those elements and means may1 for souls called to the prayer of ,quiet1 become remarkably elastic and largely unmethodized2 and that1 for such souls 7and1 in various degrees and ways1 sooner or latter1 for perhaps most other souls71 a prayer of peacefully humble expectation and of all but inarticulate1 practically indescribable1 brooding of love1 and of dim1 expansive trust and conformity is possible1 sometimes alone possible1 and is proved right and useful1 if it leaves them strengthened to act and to suffer1 to help and to devote themselves to their fellows1 to ,christ1 and to ,god4 ,but it remains equally true1 even for these as for all other souls1 that the historical and institutional elements must ever remain represented1 and sufficiently represented2 indeed the persistence in these elements of religion will be one of the chief means for avoiding delusion4 ,we have ,st4 ,teresa's experience and teaching here1 as a truly classical instance4 ,and if the prayer of ,quiet will give a special colour1 depth1 and unity to those more contingent-seeming practices1 these practices will1 in return1 give a particular definiteness1 content1 and creaturely quality to that prayer4 ,and thus too the universally and profoundly important union and interchange with souls of other1 equally legitimate1 kinds and degrees of spirituality will be kept up4 ,only the sum-total of all these souls1 only the complete invisible ,church1 is the full ,bride of ,christ2 and though the souls composing her may and should each contribute a varying predominance of different elements1 no soul should be entirely without a certain amount of each of these constituents4 7#b7 ,another abuse is the neglect1 contempt1 or misapplied fear of not directly religious occupations and labours which1 however otherwise appropriate or even necessary to this soul's growth and destination1 tend to disturb its quiet and to absorb a part of its time and attention4 ,here it is doubtless true that the other elements of religion are also all more or less apprehensive and jealous with regard to actual1 or even only possible1 non-religious rival interests4 ,and it is certain that they are all right in so far as that a certain interior leisureliness and recollection1 a certain ultimate preference for the spiritualizing religious force of the soul as against the materials1 non-religious and other1 which that force is to penetrate1 are necessary to the soul that would advance4 ,but the fear that characterizes the ,historical and ,institutional elements is rather a fear1 respectively1 of error and of disobedience and singularity1 whereas on the part of the ,mystical element it is a fear of distraction and absorption away from the ,unum ,necessarium of the soul4 ,perhaps even among the ,canonized ,mystics there is none that has more impressively warned us1 both by word and example1 against this insidious danger1 than the distinguished ,platonist scholar and deep spiritual writer1 ,pre ,jean ,nicolas ,grou1 who1 right through the long mystical period of his life1 alternated his prayer of ,quiet with extensive and vigorous critical work on the ,graeco-,latin classics1 and whose practice only wants further expansion and application1 7according to the largely increased or changed conditions of such not directly religious work71 in order to bear much fruit1 not only for criticism and science1 but1 7by the return-effect of such occupations upon the soul's general temper and particular devotional habits71 for spirituality itself4 ,but we must return to this point more fully in our last chapter4 7#c7 ,the third abuse is the neglect or contempt of morality1 especially on its social1 visible1 and physical sides4 ,particular ,mystics1 and even whole ,mystical schools and movements1 have undoubtedly in some instances1 and have1 possibly1 in many more cases1 been maligned on this point1 since even such a spotless life as ,fnelon's1 and that of such a profoundly well-intentioned woman as ,madame ,guyon1 did not1 for a time1 escape the most unjust suspicions4 ,it is also true that1 as a man advances in spirituality1 he lays increasing stress upon the intention and general attitude of the agent1 and increasingly requires to be judged by the same interior standard1 if he is to be rightly understood at all4 ,god may and does1 to humble and purify him1 allow painful temptations and trials from within to combine1 apparently1 against him1 with persecutions and much isolation from without4 ,and the difference1 rather than the similarity1 between ,religion and ,morality1--the sense of pure grace1 of free pardon1 of the strange profound 8givenness0 of even our fullest willings and of our most emphatically personal achievements1--can and should grow in him more and more4 ,and yet it is clear that there must have been some fire to account for all that smoke of accusation2 that the material and the effect outwards1 the body of an action1 do matter1 as well as does that action's spirit2 that this body does not only act thus outwards1 but also inwards1 back upon the spirit of the act and of the agent2 and that temptations and trials are purifying1 not by their simple presence but in proportion as they are resisted1 or1 if they have been yielded to1 in proportion as such defeats are sincerely deplored and renounced4 ,thus everywhere the full development of any one part of life1 and the true unity of the whole1 have to be achieved through the gradual assimilation of at first largely recalcitrant other elements1 and within an ever-abiding multiplicity--a maximum number of parts and functions interacting within one great organism4 ,and hence not the outrage1 neglect1 or supersession of morality1 but1 on the contrary1 its deeper development1 by more precise differentiation from1 and more organic integration into1 religion proper1 must1 here again and here above all1 be the final aim4 ,once more again it is the ,incarnational type which is the only fully true1 the only genuinely ,christian one4 7#d7 ,and1 finally1 there are certain hardly classifiable fanaticisms1 which are nevertheless a strictly logical consequence from a wrongly understood ,quiet and ,passivity1--from ,quietism in its unfavourable1 condemned sense4 ,i am thinking of such a case as that of ,margarethe ,peters1 a young ,quietist1 who caused herself to be crucified by her girl-companions1 at ,wildenspuch1 near ,schaffhausen1 in #ahbc1--;in order to carry out1 in full literalness and separateness1 the utmost and most painful passivity and dependence and resistless self-donation1 in direct imitation of the culminating act of ,christ's life on earth and of ,his truest followers4#abd ,here1 in the deliberate suicide of this undoubtedly noble ,lutheran girl1 we get an act which but brings out the strength and weakness of ,quietism wherever found4 ,for the greatest constituents of the ,christian spirit are undoubtedly there3 free self-sacrifice1 impelled by love of ,god1 of ,christ1 and of all men1 and by hatred of self4--,yet1 because they here suppress other1 equally necessary1 constituents1 and are out of their proper context and bereft of their proper checks1 they but render possible and actual a deed of piteous self-delusion4 ,how terrible is false simplification1 the short cut taken by pure logic1 operating without a sufficient induction from facts1 and within an ardent1 self-immolating temperament6 #d4 ,rome's condemnation of ,quietism4 ,all this is abundantly sufficient to explain and justify ,rome's condemnation of ,quietism4 ,the term 8,quietists0 appears1 ,i think1 for the first time1--at least in an invidious sense1--in the ,letter which ,cardinal ,caraccioli1 ,archbishop of ,naples1 addressed to ,pope ,innocent ,,xi 7,odescalchi7 on ,june #cj1 #afhb1 and in which he graphically describes the abuses which1 7under pretext or through the misapplication of spiritual ,quiet and ,passivity71 had now appeared in his ,diocese3 souls apparently incapable of using their beads or making the sign of the ,cross2 or which will neither say a vocal prayer nor go to ,confession2 or which1 when in this prayer of ,quiet1 even when at ,holy ,communion1 will strive to drive away any image1 even of ,our ,lord ,himself1 that may present itself to their imagination2 or which tear down a ,crucifix1 as a hindrance to union with ,god2 or which look upon all the thoughts that come to them in the quietude of prayer1 as so many rays and effluences from ,god ,himself1 exempting them henceforth from every law4#abe ,yet it is important to bear well in mind1 the special circumstances1 the admitted limits1 and the probable signification of ,rome's condemnations4 7#a7 ,as to the circumstances of the time1 it appears certain that it was the ready circulation of the doctrines of the ,spanish priest1 ,miguel de ,molinos in the ,guida ,spirituale1 #afge1 and the abuses of the kind we have just now detailed1 and that sprang from this circulation1 which formed the primary reason and motive for the otherwise excessively severe treatment of a man and a book1 which had both received the very highest and the most deliberate ecclesiastical approbations4 ,that these two circumstances were the determining causes of at least the severity of his condemnation is well brought out by the circumstance that1 during his two years' trial 7#afhe-afhg71 not only the short ,guida but his whole obtainable correspondence 7some twenty thousand letters7 were examined1 and that it is at least as much on such occasional manuscript material1 and on ,molinos's own oral admissions1--in prison and doubtless1 in part at least1 under torture1--that the condemnation was based1 containing1 as it does1 certain revoltingly immoral propositions and confessions1 admittedly absent from his published writings4 ,but if at least some shadow of doubt rests upon the moral character of ,molinos1 not a shadow of such suspicion or of doubt concerning his perfectly ,catholic intentions can1 in justice1 be allowed to rest upon his chief follower and the most distinguished apologist for his doctrine1 the saintly ,oratorian and ,bishop1 the much-tried ,cardinal ,petrucci2 any more than ,fnelon's moral and spiritual character1 or deeply ,catholic spirit and intentions1 can1 7in spite of the painfully fierce and unjust attack upon both by ,bossuet in his formally classic invective1 ,relation sur le ,quitisme71 for one moment be called in question4#abf ,other admittedly deeply spiritual and entirely well-intentioned ,catholics1 whose writings were also condemned during this time when devotional expressions having an at all quietistic tinge or drift were very severely judged1 are ,mre ,marie de l',incarnation 7,marie ,guyard71 a ,french ,ursuline ,religious1 who died in ,canada in #afgb1 and the process of whose ,beatification has been introduced2 the saintly ,french layman1 ,jean de ,bernires-,louvigny1 much admired by ,fnelon1 who died in #afei2 the very interior1 though at times somewhat fantastic1 ,secular ,priest1 ,henri ,marie ,boudon1 who died in #agjb2 and the very austere but highly experienced ascetical writer1 the ,jesuit ,pre ,joseph ,surin1 whom ,bossuet had formally approved1 and who died in #affh4abg ,but ,madame ,guyon herself1 that much-tried and vehemently opposed woman1 was held1 by many an undoubtedly ,catholic-minded1 experienced and close observer1 to be 7in spite of the largely misleading and indeed incorrect character of many of her analyses and expressions7 a truly saintly1 entirely filial ,catholic4#abh 7#b7 ,as to the limits of these condemnations1 we must remember that only two of them1--those of ,molinos and of ,fnelon1--claim to be directly doctrinal at all2 and that ,fnelon was never really compromised in the question of ,quietism proper1 but was condemned on questions of ,pure ,love alone4 ,bossuet himself was far less sound as against the central ,quietist doctrine of the ,one ,act1 which1 unless formally revoked1 lasts on throughout life1 and hence need never be repeated2 ,fnelon's early criticism of the ,molinos propositions remains one of the clearest extant refutations of that error4 ,again in the matter of the ,passivity of advanced souls1 ,bossuet was distinctly less normal and sober than ,fnelon3 for whilst ,fnelon taught that in no state does the soul lose all capacity1 although the facility may greatly vary1 to produce distinct acts of the virtues or vocal prayers and other partially external exercises1 ,bossuet taught that1 in some cases1 all capacity of this kind is abolished4#abi 8,i take10 says ,fnelon1 8the terms #8,passive' and #8,passivity' as they actually appear everywhere in the language of the 7sound7 ,mystics1 as something opposed to the terms #8active' and #8activity'3 #8,passivity1' taken in the sense of an entire inaction of the will1 would be a heresy40 ,and he then opposes 8,passivity10 not to 8,action10 but to that 8,activity10 which is a merely natural1 restless1 and hurried excitation4#acj 7#c7 ,and as to the abiding significance of the whole anti-quietist decisions and measures1 we shall do well to consider the following large facts4 ,from ,st4 ,paul and ,st4 ,john to ,clement of ,alexandria and ,origen2 from these to ,dionysius the ,areopagite2 from the ,areopagite to ,st4 ,bernard of ,clairvaux and then the ,franciscan and ,dominican ,mystics2 from these1 again1 on to the great ,renaissance and ,counter-,reformation saints and writers of this type1--the ,german ,cardinal ,nicolas of ,coes and the ,italian ,st4 ,catherine of ,genoa1 the ,spaniards ,st4 ,teresa and ,st4 ,john of the ,cross1 and the ,french ,saint ,francis de ,sales and ,saint ,jane ,frances de ,chantal1 we get a particular type of religious experience and doctrine1 which but unfolds and concentrates1 with an unusual articulation1 breadth1 and depth1 what is to be found1 on some sides of their spiritual character and teaching1 among ,saints and religious souls of the more mixed type1 such as ,st4 ,augustine1 ,st4 ,anselm1 ,st4 ,thomas of ,aquin1 and ,st4 ,ignatius ,loyola4 ,and this mixed type1 bearing within it a considerable amount of that mystical quiet and emotional-speculative element1 is again but a deepening1 a purification and a realization of one of the profoundest affinities and constituents of every human heart and will4 ,hence1 even in the thickest of the quietist controversy1 when that mystical element must have seemed1 to many1 to be discredited once for all1 those best acquainted with the rich history of the ,church1 and with the manifold requirements of the abiding religious consciousness1 could not and did not doubt that all that was good1 deep1 and true in that element would continue to be upheld by1 and represented in1 the ,church4--,and it is not difficult to point to the more or less ,mystical souls furnished by the ,monks1 the ,friars2 the ,clerks-,regular1 specially the ,jesuits2 the ,secular ,clergy2 and the ,laity1 down to the present day4 ,such writers and ,saints as ,pre de ,caussade 7d4 about #aggj7 on the one hand1 and ,pre ,jean ,n4 ,grou 7d4 #ahjc7 and the ,cur d',ars 7d4 #ahei7 on the other hand1 carry on the two streams of the predominantly mystical and of the mixed type1--streams so clearly observable before #afhg and #afii4 ,quietism1 the doctrine of the ,one ,act2 ,passivity in a literal sense1 as the absence or imperfection of the power and use of initiative on the soul's part in any and every state3 these doctrines were finally condemned1 and most rightly and necessarily condemned2 the ,prayer of ,quiet1 and various states and degrees of an ever-increasing predominance of ,action over ,activity1--an ,action which is all the more the soul's very own1 because the more occasioned1 directed1 and informed by ,god's action and stimulation1--these1 and the other chief lines of the ancient experience and practice1 remain as true1 correct1 and necessary as ever4 #e4 ,rome's alleged change of front4 ,and yet it is undeniable that the ,roman events between #afge and #afhh do seem1 at first sight1 to justify the strongly ,protestant ,dr4 ,heppe's contention that those twelve years1--not to speak of the later troubles of ,madame ,guyon and of ,fnelon--witnessed a complete volte face1 a formal self-stultification1 of the ,roman teaching and authority1 on these difficult but immediately important matters4 7#a7 ,let us put aside the many passages in ,molinos's ,guida which were but 7more or less7 literal reproductions of the teachings of such solemnly approved authorities as ,saints ,teresa1 ,peter of ,alcantara1 ,john of the ,cross1 ,francis de ,sales and ,jane ,frances de ,chantal1--passages which1 of course1 remained uncondemned even in ,molinos's pages1 but which it would often be difficult to distinguish from the parts of his book that were censured4 ,yet there still remain such facts as the following4 ,juan ,falconi's ,alfabeto and ,lettera were at their ,fifth ,italian edition1 #afhj1 and all five editions had been approved by the ,master of the ,apostolic ,palace2 but only in #afhh were these writings forbidden4 ,yet the ,lettera contains1 with unsurpassed directness and clearness1 the central doctrine of ,quietism3 an exhortation to the production of one single lively ,act of ,faith1 which will then continue uninterruptedly through the whole earthly life into eternity1 and which1 consequently1 is not to be repeated4#aca ,molinos's ,guida and ,breve ,trattato appeared in ,rome1 respectively in #afge and #afha1 with the approbations of five theologians1 four of whom were ,consultors of the ,holy ,office1--the ,archbishop of ,reggio2 the ,minister-,general of the ,franciscans2 the late ,general of the ,carmelites2 ,father ,martin ,esparza1 the same ,jesuit ,theologian-,professor of the ,roman ,college who1 some years before1 had been one of those who had examined and approved ,st4 ,catherine's ,vita ed ,opere2 and the actual ,general of the ,carmelites4#acb ,even after these two writings of ,molinos had been criticised by the ,jesuits ,bell ,huomo and ,segneri and the ,clerk ,regular ,regio1 7,segneri enjoying a deservedly immense reputation1 and showing in this affair much moderation and a strong sense of the legitimate claims of ,mysticism71 the ,inquisition examined these criticisms1 and forbade1 not the incriminated writings of ,molinos and ,petrucci1 but the critique of ,bell ,huomo donec corrigatur1 and those of ,regio and of ,segneri 7in his ,lettera of #afha7 absolutely4 ,segneri's subsequent ,concordia almost cost him his life1 so strong was the popular veneration of ,molinos4 ,molinos indeed was the guest of ,pope ,innocent ,,xi himself1 and the friend and confidant1 amongst countless other spiritually-minded souls1 of various ,cardinals1 especially of the deeply devout ,petrucci1 ,bishop of ,jesi1 who was raised to the ,cardinalate eighteen months after the beginning of ,molinos's trial4 ,the imprisonment of ,molinos began in ,may #afhe1 but the trial did not end till ,august #afhg1 when 7after nineteen 8,principal ,errors of the ,new ,contemplation0 had been censured by the ,holy ,office in ,february #afhg7 sixty-eight propositions1 out of the two hundred and sixty-three which had been urged against him1 were solemnly condemned3 of these the clearly and directly immoral ones being admittedly not derived from any printed book1 or indeed any ever published letter of his ,molinos4#acc 7#b7 ,to estimate ,rome's attitude 7as far as it concerns the ultimate truth and completeness of these doctrines1 taken in their most characteristic and explicit forms7 fairly1 we shall have to put aside all questions as to the motives that impelled1 and the methods that were employed1 by either side against the other4 ,molinos may have been even worse than the condemned propositions represent1 and yet ,petrucci would remain a saintly soul2 and we certainly are driven to ask with ,leibniz3 8,si ,molinos a cach du venin sous ce miel1 est-il juste que ,petrucci et autres personnes de mrite en soient responsables80#acd ,but neither the wickedness of the one nor the sanctity of the other would make the doctrines propounded by them1 objectively1 any less solid or more spiritual than they are in themselves4 ,the acutely anti-,roman ,anglican ,bishop ,burnet may not have invented or exaggerated when he wrote from ,rome1 during those critical years1 that one of the chief motives which actuated the opponents of the ,quietists was the fact that1 though the latter 8were observed to become more strict in their lives1 more retired and serious in their mental devotions1 yet ''' they were not so assiduous at ,mass1 nor so earnest to procure ,masses to be said for their friends3 nor ''' so frequently either at ,confession or in processions03 and so 8the trade of those that live by these things was sensibly sunk40#ace ,and the cruel injustice of many details and processes of the movement against the ,quietists1--a movement which soon had much of the character of a popular scare and panic1 in reaction against a previous1 in part1 heedless enthusiasm1--are beyond dispute or justification4 ,yet mercenary and ruthless as part of the motives and much of the action of the anti-quietists doubtlessly were1 the question as to the worth and wisdom of ,quietism1 7taken objectively1 and not as an excusable counter-excess but as a true synthesis of the spiritual life71 remains precisely where it was before4 7#c7 ,now ,i think that two peculiarities1 most difficult to notice at the time1 seriously differentiate the ,molinist movement from the great current of fully ,catholic ,mysticism1 even in those points and elements where the two are materially alike or even identical2 and yet that these peculiarities are but the caricature 7through further emphasis and systematization7 of certain elements present1 in a more latent and sporadic manner1 in the formulae and philosophic assumptions or explanations of the older ,mysticism1--elements which had been borrowed too largely from a1 at bottom1 profoundly anti-incarnational philosophy1 not to be of far less value and of much greater danger than the profoundly true experiences1 nobly spiritual maxims1 and exquisite psychological descriptions which that predominantly ,neo-,platonist framework handed on4 ,the first peculiarity is that the older ,mystics1 especially those of the type of ,st4 ,catherine of ,genoa and ,st4 ,john of the ,cross1 but even also those of the more 8mixed0 type of ,mysticism1 such as ,st4 ,teresa1 had indeed quite freely used terms which are vividly true as descriptions of the prima facie aspect and emotional impression of certain states and experiences of the soul3 8empty10 8fixed10 8motionless10 8the reason and the will have ceased to act10 8doing nothing10 8incapable of doing anything10 8moved by irresistible grace10 8but one act10 8one single desire03 these and equivalent expressions occur again and again4 ,but these sayings do not here lead up to such a deliberate and exclusive rule as is that given by ,falconi1 and repeated by ,molinos in his ,guida1 ,nos4 #ajc-ajf4acf ,this doctrine of the ,one ,act1 in this its negative form1--for it is not to be repeated1--and in its application to the whole waking and sleeping life1 is first an exclusive concentration upon1 and then a wholesale extension of1 one out of the several trends of the older teaching1 a doctrine which1 compared with that teaching in its completeness1 is thin and doctrinaire1 and as untrue to the full psychological explanation and working requirements of the soul as it is readily abusable in practice and contrary to the ,incarnational type of religion4 ,it is impossible not to feel that the manifold great ocean-waters of life1 that the diversely blowing winds of ,god's ,spirit are here1 somehow1 expected to flow and breathe in a little shortcut1 single channel1 through a tiny pipe2 one more infallible recipe or prescription is here offered to us1 hardly more adequate than the many similar 8sure0 roads to salvation1 declared by this or that body of devout religionists to attach to the practice or possession of this or that particular prayer or particular religious object4 ,and the second difference is that the older ,catholic ,mystics leave less the impression that the external side of religion1 its body1 is of little or no importance1 and indeed very readily an obstacle to its interior side1 its soul4 ,and this1 again1 for the simple reason that their teaching is1 in general1 less systematic and pointed1 more incidental1 and careless of much self-consistency4 7#d7 ,yet these two differences have largely sprung from the simple pressing and further extension of precisely the least satisfactory1 the explanatory and systematic side1--the form as against the content1--of the older ,mystics4 ,for once the more specifically ,neo-,platonist constituent1 in those ,mystics' explanation and systematization1 was isolated from the elements of other provenance which there had kept it in check1 and now became1 as it were1 hypostasized and self-sufficient1 this constituent could not but reveal1 more clearly than before1 its inadequacy as a form for the intensely organic and 8incarnational0 spiritual realities and processes which it attempted to show forth4 ,that ,neo-,platonist constituent1 always present in those ancient ,mystics1 had ever tended to conceive the soul's unity1 at any one moment1 as a something outside of all multiplicity whatsoever4 ,hence this character of the simultaneous unity had only to be extended to the successive unity1--and the literally ,one ,act1 as in the present so throughout the future1 became a necessary postulate4 ,and that same constituent had1 even in those great teachers of profound maxims1 exquisite religious psychology1 and noblest living1 tended1 7however efficaciously checked by all this their ,christian experience and by certain specifically ,platonist and ,aristotelian elements of their philosophy71 towards depreciating the necessity1 importance1 indeed even the preponderant utility1 of the ,external1 ,contingent1 ,historical and ,institutional1 and of the interchange1 the inter-stimulation between these sides and expressions of religion and its internal centre and spirit4 ,perhaps1 amongst all the great ecclesiastically authorized ,mystics of that past1 the then most recent of them all1 ,st4 ,john of the ,cross1 comes1 by his 7theoretically continuous though in his practice by no means exclusive7 insistence upon the abstractive and universal1 the obscure and invisible1 the self-despoiling and simplifying element and movement1 nearest to an exclusion of the other element and movement4 ,indeed the ,quietists' generally strong insistence upon the necessity of a ,director and upon ,frequent ,communion gives their teaching1 when taken in its completeness1 a prima facie greater ,institutionalism than is offered by the spiritual theory of the great ,spaniard4 ,yet if1 even in him1 one misses1 in his theoretical system1 a sufficiently organic necessity for the outgoing movement1 a movement begun by ,god ,himself1 and which cannot but be of fundamental importance and influence for believers in the ,incarnation1 there is as complete an absence of the doctrinaire ,one-,act recipe for perfection as in the most ,historical and ,institutional of ,christian teachers4 ,but more about this hereafter4 #f4 ,four needs recognised by ,quietism4 ,quietism1 then1 has undoubtedly isolated and further exaggerated certain explanatory elements of the older ,mysticism which1 even there1 were largely a weakness and not a strength2 has thus underrated and starved the ,particular1 ,visible1 ,historical1 ,institutional constituents of ,religion2 and has1 indeed1 misunderstood the nature of true ,unity everywhere4 ,yet the very eagerness with which it was welcomed at the time1--in ,france and ,italy especially1--and this1 not only as a fashion by the ,quidnuncs1 but as so much spiritual food and life by many a deeply religious soul2 and the difficulty1 and not infrequent ruthlessness of its suppression1 indicate plainly enough that1 with all its faults and dangers1 it was divining and attempting to supply certain profound and abiding needs of the soul4 ,i take these needs to be the following four4 7#a7 ,man has an ineradicable1 and1 when rightly assuaged1 profoundly fruitful thirst for ,unity1--for ,unification1 ,synthesis1 ,harmonization2 for a living ,system1 an ,organization both within and without himself1 in which each constituent gains its full expansion and significance through being1 and more and more becoming1 just that part and function of a great1 dynamic whole2 a sense of the essential and ultimate organic connection of all things1 in so far as1 in any degree or form1 they are fair and true and good4 ,and this sense and inevitable requirement alone explain the surprise and pain caused1 at first1 to us all1 by the actual condition of mutual aloofness and hostility1 characteristic of most of the constituents of the world within us1 as of the world around us1 towards their fellow-constituents4 ,a truly atomistic world1--even an atomistic conception of the world1--of life1 as a collection of things one alongside of another1 on and on1 is utterly repulsive to any deeply religious spirit whose self-knowledge is at all equal to its aspirations4--,no wonder1 then1 if the ,quietists1 haunted by the false alternative of one such impenetrable atom-act or of an indefinite number of them1 chose the ,one ,act1 and not a multitude of them4 7#b7 ,man has a deep-seated necessity to purify himself by detachment1 not only from things that are illicit but even from those that are essential and towards which he is bound to practise a deep and warm attachment4 ,there is no shadow of theoretical or ultimate contradiction here3 to love one's country deeply1 yet not to be a ,chauvinist2 to love one's wife tenderly1 yet not to be uxorious2 to care profoundly for one's children1 yet to train1 rebuke1 and ever brace them1 when necessary1 up to suffering and even death itself3 these things so little exclude each the other1 that each attachment can only rightly grow in and through the corresponding detachment4 ,the imperfection in all these cases1 and in all the analogous1 specifically religious ones1 lies not in the objects to be loved1 nor in these objects being many and of various degrees and kinds of lovableness1 nor in the right 7both effective and affective1 appropriately varied7 love of them3 but simply in our actual manner of loving them4--,no wonder then that ,quietism1 face to face with the false alternative of either ,attachment or ,detachment1 chose ,detachment1 7the salt and the leaven of life7 and not attachment 7life's meat and meal74 7#c7 ,man has a profound1 though ever largely latent1 capacity and need for admiration1 trust1 faith2 and does not by any means improve solely by direct efforts at self-improvement1 and by explicit examinations of his efforts and failures2 but1 7a little from the first1 and very soon as much1 and later on far more71 he progresses by means of a happy absorption in anything clean and fruitful that can and does lift him out of and above his smaller self altogether4--,and such an absorption will necessarily be unaccompanied1 at the time1 by any direct consciousness on the part of the mind as to this its absorption4 ,and1 religiously1 such quiet concentrations will1 in so far as they are at all analyzable after the event1 consist in a quite inarticulate1 and yet profound and spiritually renovating1 sense of ,god2 and they will have to be tested1 not by their describable content1 but by their ethical and religious effects4 8,psychology and religion10 says that great psychological authority1 ,prof4 ,william ,james1 8both admit that there are forces1 seemingly outside of the conscious individual1 that bring redemption to his life40 8,a man's conscious wit and will1 so far as they strain after the ideal1 are aiming at something only dimly and inaccurately imagined1 whilst the deeper forces of organic ripening within him tend towards a rearrangement that is pretty surely definite1 and definitely different from what he consciously conceives and determines4 ,it may consequently be actually interfered with by efforts of too direct and energetic a kind on our part40#acg--,no wonder then that ,quietism1 finding this element of quiet incubation much ignored and starved in the lives of most religious souls1 flew to the other extreme1 of making this inarticulateness and wise indirectness of striving into the one test and measure of the perfection of all the constituents of the religious life1 instead of insisting upon various degrees and combination of full and direct consciousness and articulation1 and of much dimness and indirect alertness1 as each requiring the other1 and as both required by the complete and normal life of the soul4 7#d7 ,and ,man has a deep-seated sense of shame1 in precise proportion as he becomes spiritually awake1 about appropriating to himself his virtues and spiritual insight1 even in so much as he perceives and admits his possession of them4 ,not all his consciousness and conviction of the reality of his own efforts and initiative1 can or does prevent a growing sense that this very giving of his is 7in a true sense7 ,god's gift1--that his very seeking of ,god ever implies that he had1 in some degree1 already found ,god1--that ,god had already sought him out1 in order that he might seek and find ,god4--,no wonder then that1 once more shrinking from a ,unity constituted in a ,multiplicity1 ,quietism should1 7with the apparently sole choice before it1 of ,god ,himself operating literally all1 or of man subtracting something from that exclusive action and honour of ,god71 have chosen ,god alone and entire1 rather than1 as it were1 a fragmentary1 limited1 baffled influence and efficiency of the ,almighty within ,his ,own creature4 ,yet here again the greater does not supplant1 but informs1 the lesser2 and the ,incarnational action of ,god is1 in this supreme question also1 the central truth and secret of ,christianity4 #g4 ,multiplicity and unity1 in different proportions1 needful for all spiritual life4 ,we find1 then1 that it is essential for even the most advanced souls1 that they should keep and increase the sense and the practice of a right multiplicity1 as ever a constituent and essential condition of every concrete1 living unity2 of a right attachment1 as ever the necessary material and content for a fruitful and enriching detachment2 of a right consciousness and articulation of images1 thoughts1 feelings1 volitions1 and external acts1 as ever stimulations1 restful alternations1 and food for a wise and strengthening prayer or states of ,quiet and inarticulation2 and of a right personal initiative and responsibility1 as the most precious means and element for the operations of ,god4 ,we find1 too1 that it is equally important1 for even the most imperfect souls1 to be helped towards some1 7though but ever semi-conscious and intermittent71 sense of the unity which alone can give much worth or meaning to their multiplicity2 of the detachment which alone can purify and spiritualize their attachments2 of the self-oblivion1 in rapt and peaceful admiration1 which alone can save even their right self-watchings and self-improvements from still further centring them in themselves2 and of the true self-abandonment to pure grace and the breathing of ,god's ,spirit1 which alone can give a touch of winning freedom and of joyful spaciousness to all the prudence and right fear and conscious responsibility which1 left alone1 will hip1 darken and weigh down the religious soul4 ,and thus we shall find that there is no degree of perfection for any one set of souls which is not1 in some form and amount1 prefigured and required by all other souls of good-will2 and again1 that there is no one constituent1 to which any one soul is specially drawn1 which does not require the supplementation and corrective of some other constituents1 more fully represented in other souls of possibly lower sanctity4 ,thus each soul and grade requires all the others2 and thus the measure of a soul's greatness is not its possessing things which cannot1 in any degree or way1 be found in1 or expected of1 all human souls1 in proportion as they are fully and characteristically human1 but1 on the contrary1 its being full of a spirit and a force which1 in different degrees and forms1 are the very salt and yeast1 the very light and life1 of all men in every place and time4 ,the following weighty declaration1 long ascribed to ,st4 ,thomas ,aquinas1 fully covers1 ,i think1 the doctrine and ideal aimed at throughout this section3 8,already in this life we ought continuously to enjoy ,god1 as a thing most fully our own1 in all our works4''' ,great is the blindness and exceeding the folly of many souls that are ever seeking ,god1 continuously sighing after ,god1 and frequently desiring ,god3 whilst1 all the time1 they are themselves the tabernacles of the living ,god ''' since their soul is the seat of ,god1 in which ,he continuously reposes4 ,now who but a fool deliberately seeks a tool which he possesses under lock and key8 or who can use and profit by an instrument which he is seeking8 or who can draw comfort from food for which he hungers1 but which he does not relish at leisure8 ,like unto all this is the life of many a just soul1 which ever seeks ,god and never tarries to enjoy ,him2 and all the works of such an one are1 on this account1 less perfect40#ach ,,iv4 ,,pure ,,love1 ,,or ,,disinterested ,,religion3 ,,its ,,distinction ,,from ,,quietism4 ,the problem of ,pure ,love1 of ,disinterested ,religion1 can hardly1 in practice1 be distinguished from that of ,quiet and ,passivity1 if only because ,quietists1 7those who have considered perfection to diminish more and more the number of the soul's acts1 or at least to eliminate more and more the need of distinctness or difference between them71 have1 quite inevitably1 ever given a special prominence to the question as to what should be the character of those few acts1 of that one unbroken act4 ,for once allow this their main question we should all have to answer in the ,quietist's way1--viz4 that this single act must1 for a perfect soul1 to be the most perfect of the acts possible to man1 and hence must be an act of ,pure ,love4--,yet it is well to realize clearly that1 if ,quietism necessitates an even excessive and unreal doctrine of ,pure ,love1 a moderate and solid ,pure-,love teaching has no kind of necessary connection with ,quietism4 ,for even though my interior life be necessarily one continuous stream and tissue of acts1 countless in their number1 variety1 and degrees of inter-penetration1 it in nowise follows that acts of ,pure ,love are not the best1 or are impossible2 nor that1 in proportion as ,pure ,love informs the soul's multiform acts1 such acts must lose in depth and delicacy of variety and articulation4 ,indeed here1 with regard to the very culmination of the interior life1 we shall again find and must again test the two conceptions3 the finally abstractive and materially simplifying one1 which must ever have any one real thing outside of another2 and the incarnational and synthetic one1 which finds spiritual realities and forces working the one inside and through the other4 ,and the latter view will appear the true one4 #a4 ,new ,testament teaching as to ,pure ,love4 ,now we must first try and get some clear ideas as to how this difficult matter stands in the ,new ,testament1--in the ,synoptic tradition and in the ,pauline-,joannine teaching respectively4 ,here again it is the former which1 7though on its surface it appears as the more ordinary and the more locally coloured teaching71 is the richer1 in its grandly elastic and manifold simplicity2 and it is the latter which has most profoundly penetrated and articulated the ultimate meaning and genius of a part of ,our ,lord's doctrine1 yet at the cost of a certain narrowing of the variety and breadth of that outlook4 ,in both cases ,i shall move1 from the easier and more popular teaching1 to the deepest and most original enunciations and explanations4#aci 7#a7 ,the ,synoptic teaching starts throughout from the ordinary post-exilic ,jewish feeling and teaching1 which indeed recognizes the ceremonial obligations and the more tangible amongst the ethical demands as standing under the categorical imperative of the ,legal 8,thou ,shalt10 but places the large territory of the finer moral precepts outside of the ,law4 ,so with the 8,zedakah10 the 8,justice0 of almsdeeds1 and with the 8,gemiluth ,chasadim10 the 8works of mercy10 such as visiting the sick1 burying the dead1 and rejoicing with the joyful and sorrowing with the sorrowful4 ,thus ,rabbi ,simon the ,just tells us3 8,the world rests on three things3 on the ,law 7,thorah71 on ,worship 7,abodah71 and on ,works of ,mercy 7,gemiluth ,chasadim702 and ,rabbi ,eleazar declared the 8,gemiluth ,chasadim0 to be above the 8,zedakah40#adj ,and it is especially in view of these works of supererogation that rewards1 and indeed a strict scale of rewards1 are conceived4 ,thus already in the ,book of ,tobit1 7written somewhere between #age and #be ,b4,c471 we have ,tobit instructing his son ,tobias that 8,prayer is good with ,fasting and ,alms1 more than to buy up treasures of gold4 ,for ,alms delivereth from death ''' they that practise ,mercy and ,justice shall live long40#ada ,and one of the sayings of the ,jewish ,fathers declares3 8,so much trouble1 so much reward40#adb ,now this whole scheme and its spirit seems1 at first to be taken over quite unchanged by ,our ,lord4 ,the very ,beatitudes end with3 8,rejoice ''' because your reward is great in heaven40 ,and1 in the following ,sermon1 his hearers are bidden to beware of doing their 8,zedakah10--the 8,justice0 of ,prayer1 ,fasting1 ,almsdeeds in order to be seen by men2 since1 in that case1 8ye shall not have reward from your ,father ,who is in heaven40 ,and this is driven home in detail3 these three kinds of ,justice are to be done 8in secret10 and 8thy ,father will repay thee40 ,even ,prayer itself thus appears as a meritorious good work1 one of the means to 8treasure up treasures in heaven40 ,similarly1 the rich man is bid 8,go sell all that thou hast and give it to the poor2 and thou shalt have a treasure in heaven40 ,even 8he that shall give you a cup of cold water in ,my name1 shall not lose his reward40 ,indeed we have the general principle1 8the labourer is worthy of his hire40#adc ,and yet we can follow the delicate indications of the presence1 and the transitions to the expression1 of the deeper apprehension and truth4 ,for1 on the part of ,god1 the reward appears1 in the first instance1 as in intrinsic relation to the deed4 ,the reward is the deed's congenital equivalent3 8,blessed are the merciful1 for they shall obtain mercy02 8if ye forgive men their trespasses1 your ,father ''' will likewise forgive you your trespasses02 and 8everyone who shall confess ,me before men1 him will ,i also confess before ,my ,father ,who is in heaven40#add ,or the reward appears as a just inversion of the ordinary results of the action thus rewarded3 8,blessed are the meek1 for they shall inherit the land02 take the highest seat at a banquet1 and you will be forced down to the lowest1 take the lowest1 and you will be moved up to the highest2 and1 generally1 8he who findeth his soul1 shall lose it2 and that loseth his soul1 for ,my sake1 shall find it40#ade ,or the reward appears as an effect organically connected with the deed1 as its cause or condition3 8,blessed are the pure of heart1 for they shall see ,god40#adf ,and then the reward comes to vary1 although the deed remains quantitatively identical1 solely because of that deed's qualitative difference1--i4e4 according to the variation in its motive3 8,he that receiveth a prophet in the name of a prophet1 shall receive the reward of a prophet2 and he who receiveth a just man in the name of a just man1 shall receive the reward of a just man40#adg ,and then the reward moves up and up and becomes a grace1 through being so far in excess of the work done3 8,every one who hath forsaken house ''' or father or children or fields for ,my name1 shall receive manifold10 indeed 8an hundredfold0--8a full ''' and overflowing measure shall they pour into your lap02 and 8whosoever shall humble himself1 shall be exalted10--not simply back to his original level1 but into the ,kingdom of ,heaven4 ,so1 too1 8,thou wast faithful over a few things1 ,i shall place thee over many things02 indeed this faithful servant's master 8shall place him over all his possessions20 or rather1 8blessed are those servants whom the ,lord1 when ,he cometh1 shall find watching4 ,amen1 ,i say unto you1 that he shall approach ''' and shall minister unto them40#adh ,this immense disproportion between the work and its reward1 and the consequent grace-character of the latter1 is driven home with a purposely paradoxical1 provocative pointedness1 in the two ,parables of the ,wedding ,garment and of the ,equal ,payment of the ,unequal ,labourers1 both of which are in ,st4 ,matthew alone4 ,the former concerns the soul's call to the kingdom1 and that soul's response4 ,the ,king here1 after having formally invited a certain select number of previously warned relatives and nobles1 who all1 as such1 had a claim upon him1 ,matt1 xxii1 #c1 sends out invitations with absolute indiscrimination1--to men with no claims or with less than none2 to 8bad0 as well as 8good40 ,and it is the ,king1 again1 who gratuitously supplies them each with the appropriate white wedding-feast garment4 ,he has thus a double right to expect all his guests to be thus clothed1 and to punish instantly1 not the mere negligence1 but the active rejection implied on the part of the man clothed in his ordinary clothing 7vv4 #aa1 #ab74 ,both call and investiture have been here throughout pure graces1 which rendered possible1 and which invited but did not force1 an acceptance4#adi ,the second ,parable describes the 8,householder0 who hired labourers for his vineyard at the first1 third1 sixth1 ninth1 and even eleventh hour1--each and all of them for a penny a day2 who actually pays out to them1 at the end of the day1 this one identical pay2 and who1 to the labourer of the first shift who complains1 8,these last have wrought but one hour1 and thou hast made them equal unto us who have borne the burden and heat of the day10 declares1 8,friend1 ,i do thee no wrong3 didst thou not agree with me for a penny8 ,take thine own and go thy way3 ,i will give to this last even as unto thee4 ,is it not lawful for me to do what ,i will with mine own8 ,is thine eye evil 7art thou envious7 because ,i am good0 7because ,i choose to be bountiful78 ,matt4 xx1 #a-ae4 ,here again the overflowing generosity of ,god's grace is brought home to us1 as operating according to other standards than those of ordinary daily life3 nor is this operation unjust1 for the ,householder paid their due to the first set of workers1 whilst rewarding1 far above their worth1 those poor labourers of the last hour4 ,but1 as ,jlicher well points out1 8we should not pedantically insist upon finding here a doctrine of the strict equality of souls in the ,beyond--a doctrine contradicted by other declarations of ,jesus4 ,only the claim of single groups of souls to preferential treatment is combated here '''3 a certain fundamental religious disposition is to be awakened40 ,and1 as ,bugge rightly notes1 8the great supreme conception which lies at the bottom of the parable has1 parablewise1 remained here unnamed3 ,paul has found the expressive term for it1--#8,grace4'0#aej ,and we get corresponding1 increasingly spiritual interpretations with regard to man's action and man's merit4 ,first1 all ostentation in the doing of the deed cancels all reward in the ,beyond2 so1 in the case of each of the three branches of 8,justice40#aea ,and then the worker is to be satisfied1 day by day1 with that day's pay and sustenance3 8,give us this day our daily bread10 every soul is to pray2 the divine ,householder will say1 8,didst thou not agree with me for a penny a day8 ,take thine own and go thy way40 ,and even 8when ye have done all that has been commanded you1 say #8we are unprofitable servants1 we have but done what we were bound to do4'0 ,they are invited to look away from self1 to 8seek first the ,kingdom and ,his ,justice10 and then 8all these things10 their very necessaries for earthly life1 8shall be added unto you40 ,indeed it is the boundlessly generous self-communicativeness of ,god ,himself which is to be ,his disciples' deliberate ideal1 8be ye perfect1 as your heavenly ,father is perfect02 and the production of this likeness within themselves is to be the ultimate end and crown of their most heroic1 most costly acts3 8love your enemies1 and pray for those that persecute you3 that you may become the sons of your ,father who is in ,heaven1 who maketh ,his sun to rise upon the evil and the good1 and who raineth upon the just and the unjust40 ,and the more there is of such self-oblivious love1 the more will even the gravest sins be entirely blotted out1 and the more rapid will be the full sanctification of the soul1 as ,our ,lord solemnly declares concerning the sinful woman in ,st4 ,luke1 8her many sins are forgiven her1 because she hath loved much40#aeb ,in all this matter it is ,st4 ,luke's ,gospel which is specially interesting as showing1 so to speak1 side by side1 an increased ,rabbinical-like preciseness of balance between work and reward1 and yet the adoption1 doubtlessly under ,pauline influence1 of ,st4 ,paul's central term in lieu of the old ,jewish terminology4 ,for1 in one of its curious so-called 8,ebjonite0 passages1 this ,gospel works up the ,parable of the ,talents1 with its only approximate relation between the deeds and their rewards 7,matt4 xxv1 #ad-cj71 into the ,parable of the ,pounds 7,luke xix1 #ab-bg71 with its mathematically symmetrical interdependence between the quantities of the merit and those of this merit's reward3 the man who makes ten pounds is placed over ten cities1 and he who makes five1 over five4 ,and1 on the other hand1 in a ,lukan equivalent for part of the ,sermon on the ,mount1 ,st4 ,matthew's 8reward0 is replaced by 8grace03 8,if ye love them that love you1 what grace 77 have you8 and if ye do good to those that do you good1 what grace have you80#aec 7#b7 ,st4 ,paul indeed it is who1 in the specially characteristic portions of his teaching1 unfolds1 by means of a partly original terminology1 the deepest motives and implications of ,our ,lord's own divinely deep sayings and doings1 and never wearies of insisting upon the ,grace-character of the soul's call and salvation1--the ,free ,mercy1 the ,pure ,love which ,god shows to us1 and the sheer dependence and complete self-donation1 the pure love which we owe to ,him1 and which1 at the soul's best1 it can and does give ,him4 ,it is true that in the contrasting1 the traditional layer of his teaching1 we find the old ,jewish terminology still intact3 8,god will render unto every man according to his works02 8it behoves us to appear before the ,judgment-seat of ,christ1 that everyone ''' may receive according to what he hath done1 whether it be good or bad40#aed ,indeed it is precisely in ,st4 ,paul's pages that we find the two most difficult and1 at first sight1 least spiritual sayings concerning this matter to be discovered in the whole ,new ,testament3 8,if in this life only we have hope in ,christ1 we are of all men the most miserable40 ,and3 8,if the dead do not rise ''' let us eat and drink1 for to-morrow we die40#aee ,but these two passages must doubtless be taken partly as arguments adapted to the dispositions of his hearers1--the 8,let us eat and drink0 conclusion is given in the words of a current ,heathen ,greek proverb1--and1 still more1 as expressions not so much of a formal doctrine as of a mood1 of one out of the many intense1 mutually supplementary and corrective moods of that rich nature4 ,according to his own deepest1 most deliberate1 and most systematic teaching1 it is the life of ,christ1 the living ,christ1 energizing even now within the faithful soul1 that constitutes both the primary source and the ultimate motive of ,christian sanctity4 8,i am crucified with ,christ2 nevertheless ,i live1 yet not ,i1 but ,christ liveth in me40 ,and through this divine-human life within us 8we faint not2 but though our outward man perish1 yet the inward man is renewed day by day40 ,indeed the ,lord ,himself said to him3 8,my grace is sufficient for thee2 for power is made perfect in infirmity02 and hence he1 ,paul1 could declare3 8,gladly therefore will ,i glory in my infirmities1 that the power of ,christ may dwell in me40 ,and thus1 with ,christ living within him1 he can exclaim3 8,if ,god be for us1 who shall be against us8''' ,who shall separate us from the love of ,christ8 shall tribulation1 or peril1 or the sword8''' ,in all these things we are more than conquerors1 through him that loved us4 ,for ,i am persuaded that neither death nor life1 nor things present nor things to come ''' shall be able to separate us from the love of ,god40 8,whether we live1 or whether we die1 we are the ,lord's40#aef ,we thus get here a reinsistence upon1 and a further deepening of1 perhaps the profoundest utterance of the whole ,old ,testament3 8,what have ,i in ,heaven besides ,thee8 and besides ,thee ,i seek nothing upon earth4 ,even though my flesh and my heart faint1 ,thou art my rock and my portion for ever40#aeg ,and then that deathless hymn to ,pure ,love1 the thirteenth chapter of the ,first ,epistle to the ,corinthians1 not only culminates with the proclamation that1 of all man can hope and wish and will and do1 of all his doings and his graces1 8there remain these three1 ,faith1 ,hope1 ,love1 7,charity73 but the greatest of these is ,love 7,charity740 ,but the ,love that has this primacy is ,pure ,love1 for 8it seeketh not its own40 ,and though of this ,love alone it is said that 8it never passeth away10 ever persists in the ,beyond3 yet even here already it can and does get exercised1--and this1 not only without any suppression of parallel acts of the other virtues1 but with these other virtues and their specific motives now taken over and deepened1 each in its special characteristic1 by the supreme virtue and motive of ,pure ,love3 8,love believeth all things1 hopeth all things1 beareth all things40#aeh ,thus ,faith1 ,hope1 ,patience1 and all the other virtues1 they all remain1 but it is ,love that is now the ultimate motive of all their specific motives4 ,these1 his culminating teachings1 indicate clearly enough that virtue's rewards are regarded by him1 ultimately and substantially1 as 8the wages of going on and not to die02 or rather that they are1 in their essence1 manifestations of that ,eternal ,life which is already energizing1 within souls that earnestly seek ,god1 even here and now4 ,this ,life1 then1 however great may be its further expansion and the soul's consciousness of possessing it1 already holds within itself sufficient1 indeed abundant motives1 7in the fulfilment of its own deepest nature and of its now awakened requirements of harmony1 strength1 and peace through self-donation71 for giving itself ever more and more to ,god4 7#c7 ,and with regard to the ,joannine teaching1 it will be enough for us to refer back to the texts discussed in the preceding chapter1 and to note how large and specially characteristic is here the current which insists upon the reward being already1 at least inchoatively1 enclosed in the deed itself1 and upon this deed being the result and expression of ,eternal ,life operating within the faithful soul1 even already1 ,here and ,now4 ,only the declaration that 8perfect love casteth out fear10 that it does not tolerate fear alongside of itself1 #a ,john iv1 #ah1 appears to be contrary to the ,pauline doctrine that ,perfect ,love1 8,love0 itself 8beareth all things1 believeth1 hopeth1 endureth all things10 #a ,cor4 xiii1 #g4 ,love then can animate other virtues3 why not then a holy fear8 ,but this ,joannine saying seems in fact modelled upon ,st4 ,paul's quotation and use of a passage from the ,septuagint3 8,cast out the bondwoman 7the slave-servant7 and her son1 for the son of the bondwoman shall not be heir together with the son of the free10 ,gal4 iv1 #cj2 and hence this saying will not exclude 8children of the free-woman10--a holy fear as well as faith1 hope1 patience1--but only 8children of the slave-woman10 superstition1 presumption1 weakmindedness1 and slavish fear4 #b4 ,the 8,pure ,love0 controversy4 ,in turning now to the controversy as to1 ,pure ,love 7#afid-afii7 and its assured results1 we shall have again to distinguish carefully between the lives and intentions of the writers who were censured1 and the doctrines1 analytic or systematic1 taught or implied by them1 which were condemned4 ,this distinction is easier in this case than in that of ,quietism1 for the chief writer concerned here is ,fnelon1 as to whose pure and spiritual character and deeply ,catholic intentions there never has been any serious doubt4 ,but in this instance we have to make a further distinction--viz4 between the objective drift of at least part of his ,explication des ,maximes des ,saints sur la ,vie ,interieure1 published in #afig1 and especially the twenty-three propositions extracted from it which were condemned by ,pope ,innocent ,,xii in #afii2 and the teaching which he increasingly clarified and improved in his numerous apologetic writings against ,bossuet and other opponents in this memorable controversy--especially in his ,latin writings1 intended for transmission to the ,pope1 and written as late as #agaj and #agab4aei ,it is certain that ,bishops and theologians who opposed his ,maximes were found warmly endorsing such pieces as his wonderfully clear and sober ,premire ,rponse aux ,difficults de ,m4 l',evque de ,chartres4 ,it is these pieces1 comprising also his remarkably rich ,instruction ,pastorale1 his admirably penetrating ,lettre sur l',oraison ,passive and ,lettre sur la ,charit1 and his extraordinarily compact and balanced ,second ,epistle to ,pope ,clement ,,xi1 #agab 7where all the censured ambiguities and expressions are carefully avoided71 and which alone among ,fnelon's writings shall be accepted in what follows4#afj ,indeed even the earlier of these writings fail in but one thing--in justifying the actual text of the condemned book1 as distinguished from the intentions of its writer4 ,bishop ,hedley sums up the real position with the treble authority of a spiritually trained ,monk1 of a practised theological writer1 and of a ,catholic ,bishop of long experience3 8,the doctrine intended by ,fnelon1 in his ,maximes des ,saints1 and as explained by him during his controversy with ,bossuet1 has never been censured1 although the opposite party laboured hard for its condemnation4 ,fifteen years after the condemnation of his book1 we find him re-stating to ,pope ,clement ,,xi 7who1 as ,cardinal1 had drawn up the ,brief of his condemnations71 in careful scholastic language the doctrine intended by himself1 but which he himself had misstated in his popular treatise4 ,as there were errors1 the other side1 whatever the crudity or novelty of some of its contentions1 whatever its motives or methods--and some of them were far from creditable--was sure in the end to succeed4 ,and it is well that it should have succeeded as far as it did succeed40#afa ,in any case1 we shall have to beware of considering ,bossuet's contentions as to the specific character of ,charity1 ,love1 and as to the possibility1 for man here below1 of single acts of pure love1 to be representative of the ordinary ,catholic teaching either before or since the condemnation4 ,on both these fundamental points ,fnelon's positions are demonstrably1 and indeed have been generally admitted to be1 a mere restatement of that teaching1 as is shown1 for instance1 in the ,jesuit ,father ,deharbe's solid and sober1 thoroughly traditional and highly authorized essay3 ,die vollkommene ,liebe ,gottes ''' dargestellt nach der ,lehre des h4 ,thomas von ,aquin1 ,regensburg1 #ahef4 ,it is this most useful treatise and the admirable ,analyse ,raisonne de la ,controverse du ,quitisme of the ,abb ,gosselin1#afb 7which has already much helped me in the preceding section71 that have been my chief aids in my careful study1 back through ,bossuet and ,fnelon1 to ,st4 ,thomas and his chief commentators1 ,sylvius1 who died in #afdi1 and ,cardinal ,cajetan1 who died in #aecd1 and to the other chief authorities beyond them4--,i group the main points1 which alone need concern us here1 under three heads3 the specific ,nature of ,pure ,love2 single ,acts of ,pure ,love2 a ,state of ,pure ,love4 7#a7 ,now as to the specific ,nature of ,charity1 or ,pure1 ,perfect ,love1 ,st4 ,thomas tells us3 8,one ,kind of ,love is perfect1 the other kind is imperfect4 ,perfect ,love is that wherewith a man is loved for his own sake3 as1 for instance1 when some one wishes well to another person1 for that other person's sake1 in the manner in which a man loves his friend4 ,imperfect love is the love wherewith a man loves something1 not for its own sake1 but in order that this good thing may accrue to himself1--in the manner in which a man loves a thing that he covets4 ,now the former kind of love pertains to ,charity1 which clings to ,god for ,his own sake1 whereas it is ,hope that pertains to the second kind of love1 since he who hopes aims at obtaining something for himself40#afc ,and ,cardinal ,cajetan explains that this wishing well to ,god1 8this good that we can will ,god to have1 is double4 ,the good that is in ,him1 that 7strictly speaking7 is ,god ,himself1--we can1 by ,love1 will ,him to have it1 when we find our delight in ,god being what ,he is4 ,and the good that is but referred to ,god1--,his honour and ,kingdom and the ,obedience we owe him1--this we can will1 not only by finding our pleasure in it1 but by labouring at its maintenance and increase with all our might40#afd ,and1 says ,st4 ,thomas1 such ,perfect ,love alone is ,love in its strict sense and 8the most excellent of all the virtues03 for 8ever that which exists for its own sake is greater than that which exists in view of something else4 ,now ,faith and ,hope attain indeed to ,god1 yet as the source from which there accrue to us the knowledge of the ,truth and the acquisition of the ,good2 whilst ,love attains to ,god ,himself1 with a view to abide in ,him1 and not that some advantage may accrue to us from ,him40 ,and perhaps still more clearly3 8 ,when a man loves something so as to covet it1 he apprehends it as something pertaining to his own well-being4 ,the lover here stands towards the object beloved1 as towards something which is his property40#afe ,and note how1 although he teaches that whereas 8the beatitude of man1 as regards its cause and its object1 is something increate10 i4e4 ,god ,himself1 8the essence of the beatitude itself is something created10 for 8men are rendered blessed by participation1 and this participation in beatitude is something created03 yet he is careful to explain some of his more incidental passages1 in which he speaks of this essence of beatitude as itself man's end1 by the ex professo declaration3 8,god0 alone 8is man's ultimate end1 and beatitude is only as it were an end before the very end1 an end in immediate proximity to the ultimate end40#aff 7#b7 ,and next1 as to the possibility1 actual occurrence and desirableness of single ,acts of such ,pure ,love1 even here below3 all this is assumed as a matter of course throughout ,st4 ,thomas's ex professo teaching on the matter4 ,for throughout the passages concerning the ,nature of ,pure ,love he is not exclusively1 indeed not even primarily1 busy with man's acts in the future life1 but with the respective characteristics of man's various acts as executed and as analyzable1 more or less perfectly1 already here below4 ,and nowhere does he warn us against concluding1 from his reiterated insistence upon the essential characteristics of ,pure ,love1 that such love cannot1 as a matter of fact1 be practised1 at least in single acts1 here below at all4 ,hence it is clear that1 according to him1 the soul as it advances in perfection will--alongside of acts of supernatural ,faith1 ,hope1 ,fear1 etc4 7and the production of such acts will never cease71 produce more and more acts of ,pure ,love3 not necessarily more1 as compared with the other kinds of contemporary acts1 but certainly more as compared with its former acts of the same character4 ,but there is a further1 profoundly and delicately experienced doctrine4 ,not only can ,pure ,love be exercised in single and simple acts1 alongside of single and simple acts of other kinds of virtues1 supernatural or otherwise3 but ,pure ,love can itself come to command or to inform acts which in themselves bear1 and will now bear in increased degree1 the characteristics of the other kinds of acts4 ,st4 ,thomas tells us1 with admirable clearness3 8,an act can be derived from ,charity in one of two ways4 ,in the first way1 the act is elicited by ,charity itself1 and such a virtuous act requires no other virtue beside ,charity1--as in the case of loving the ,good1 rejoicing in it1 and mourning over its opposite4 ,in the second way1 an act proceeds from ,charity in the sense of being commanded by it3 and in this manner1--since ,charity0 has the full range of and 8commands all the virtues1 as ordering them 7each and all7 to their 7ultimate7 end1--an act can proceed from ,charity whilst nevertheless belonging to any other special virtue40 ,and he assures us that3 8,the merit of eternal life10 8the fountain-head of meriting10 8pertains primarily to1 consists in ,charity1 and pertains to and consists in other kinds of supernatural acts in only a secondary manner1--that is1 only in so far as these acts are commanded or informed by ,charity0 or ,pure ,love4#afg ,let us take some instances of such two-fold manifestations of identical motives and virtues1 according as these motives and virtues operate in simple co-ordination1 or within a compound and organic system4 ,in the scholar's life1 ,greek and ,latin and ,hebrew may be acquired1 each simply for its own sake and each alongside of the other2 or they can be acquired1 from the immediate motive indeed of knowing each in its own specific nature as thoroughly as possible1 yet with the ultimate1 ever more and more conscious and all-penetrating1 motive of thus acquiring means and materials for the science of language1 or for the study of philosophy1 or for research into early phases of the ,jewish-,christian religion4 ,in the family life1 a man1 woman1 or child can live for himself or herself1 and then for his or her other immediate relatives1 each taken as separate alongside of the other1 or he or she may get more and more dominated by the conception and claims of the family as an organic whole1 and may end by working largely1 even with respect to himself1 as but for so many constituents of that larger organism in which alone each part can attain its fullest significance4 ,and especially a young mother can live for her own health and joys1 and then1 alongside of these1 for those of her child1 or she can get to the point of sustaining her own physical health and her mental hopes and will to live as so many means and conditions for feeding and fostering the claimful body and soul of her child4 ,so again1 in the creatively artistic life1 we can have a ,dante writing prose and poetry and painting a picture1 and a ,rafael painting pictures and writing sonnets2 or we can have ,wagner bringing all his activities of scholar1 poet1 painter1 musician1 stage-manager1--each retaining1 and indeed indefinitely increasing1 its specific character and capabilities1--to contribute1 by endless mutual stimulation and interaction1 to something other and greater than any one of them individually or even than the simple addition of them all1--to a great ,music-,drama and multiform yet intensely unified image of life itself4 ,and an organist can draw out1 as he plays1 the ,vox ,humana stop1 and then another and another limitedly efficacious organ-stop1 whilst each new-comer takes the place of its predecessor or a place beside it2 or he can draw out the ,grand ,jeu stop1 which sets all the other stops to work in endless interaction1 with itself permeating and organizing the whole4 ,we thus1 in these and countless other cases1 and in every variety of degree within each case1 get two kinds of variety1 what we may call the simple and the compound diversification4 ,and everywhere we can find that the richest variety not only can co-exist with1 but that it requires and is required by1 indeed that it is a necessary constituent and occasion of1 the deepest and most delicate unity4#afh 7#c7 ,and finally1 as to a ,state of ,pure ,love4 ,only here do we reach the class of questions to which the condemnations of ,fnelon really apply4 ,we shall do well to begin by bearing in mind the very ancient1 practically unbroken1 very orthodox ,christian discrimination of faithful souls1--sometimes into the two classes of ,mercenaries 7or ,slaves7 and ,friends or ,children1 the latter of whom the great ,clement of ,alexandria1 who died about ,a4,d4 #bae1 called 8,gnostics10 8,gnosis0 being his term for perfection 7this scheme is the one to which ,catherine's life and teaching conform72 or into the three classes of ,servants 7,slaves72 ,mercenaries2 and ,friends 7or ,children71 as is already worked out with full explicitness by ,saints ,basil1 ,gregory of ,nazianzum1 and ,gregory of ,nyssa1 who died in the years #cgi1 #chi1 and #cie 787 respectively4 ,now ,clement places the ,mercenary on the left of the ,sanctuary1 but the 8,gnostic0 on the right2 and1 whilst declaring that the former 8are those who1 by means of renouncing things perishable1 hope to receive the goods of incorruption in exchange10 he demands of the 8,gnostic0 that 8he approach the saving word neither from the fear of punishment1 nor from the motive of reward1 but simply because ,he is good40#afi ,and ,st4 ,basil1 echoed in this by his two contemporaries1 teaches that1 8,we obey ,god and avoid vices1 from the fear of punishment1 and in that case we take on the resemblance of ,slaves4 ,or we keep the precepts1 because of the utility that we derive from the recompense1 thus resembling ,mercenaries4 ,or finally1 from love of ,him who has given us the law1 we obey with joy at having been judged worthy of serving so great and good a ,god1 and thus we imitate the affection of ,children towards their parents40#agj ,and1 in the case of all these ,fathers1 it is clear that1 not only single acts1 but whole states of soul and life are meant4 ,but the increased fineness in the analysis of interior experiences and dispositions has since then required1 and the ,church formulations have most wisely demanded1 that these three classes be not so sharply distinguished as to make any one soul seem exclusively and unchangeably to pertain to any one of them2 and1 still more1 that these three divisions be taken to represent1 even where and whilst they are most completely realized1 only the predominant character of the majority of the acts constituting the respective state of soul4 ,for it is clear that not only is there1 and can there be1 no such thing1 on earth at least1 as a state composed of one unrepeated act2 but there is no such thing as a condition of soul made up solely of acts of 8simple0 ,pure ,love1 or even of supernatural acts of all sorts commanded throughout by ,charity1 or indeed solely of supernatural acts1 both simple and commanded4 ,the 8,one-act0 state is a chimera2 the state of 8simple0 acts of ,pure ,love alone would1 if possible1 involve the neglect of numberless other virtues and duties2 and the last two states indeed highly desirable1 but it would be fanaticism to think we could completely attain to them here below4 ,yet there is nothing in any ,church-censure to prevent1 and there is much in the teaching and life of countless saints to invite1 our holding the possibility1 hence the working ideal and standard1 for even here below1 of a state in which two kinds of acts1 which are still good in their degree1 would be in a considerable minority3 acts of merely natural1 unspiritualized hope1 fear1 desire1 etc42 and acts of supernatural hope1 fear1 desire1 etc41 in so far as not commanded by ,charity4 ,for even in this state not fully deliberate venial sins would occasionally be committed1 far more would a certain number of acts of an unspiritualized1 unsupernatural kind occur4 ,and the necessary variety among the supernatural acts would in nowise be impaired1--it would indeed be greatly stimulated1 by ,pure ,love being now1 for the most part1 the ultimate motive of their exercise4 ,sylvius1 in his highly authoritative commentary on ,st4 ,thomas1 puts the matter admirably3 8,we may not love ,god in view of reward in suchwise as to make eternal life the true and ultimate end of our love1 or to love ,god because of it1 so that without the reward we would not love ,him ''' ,we must love ,god with reference to the eternal reward in suchwise that we put forth indeed both love and good works in view of such beatitude1--in so far as the latter is the end proposed to these works by ,god ,himself2 yet that we subordinate this our beatitude to the love of ,god as the true and ultimate end10 so that 8if we had no beatitude to expect at all1 we should nevertheless still love ,him and execute good works for ,his own sake alone4 ,in this manner we shall first love ,god above all things and for ,his own sake2 and we shall next keep the eternal reward before us1 for the sake of ,god and of ,his honour40#aga ,a man in these dispositions would still hope1 and desire1 and fear1 and regret1 and strive for1 and aspire to conditions1 things1 persons both of earth and of the beyond1 both for himself and for others1 both for time and for eternity3 but all this1 for the most part1 from the ultimate motive1 penetrating1 deepening1 unifying all the other motives1--of the love of ,love1 ,christ1 ,spirit1 ,god4 ,any hesitation to accept the reality or possibility of such a state cannot1 then1 be based upon such acceptance involving any kind of ,quietism1 but simply on the admittedly great elevation of such a condition4 ,yet this latter objection seems to be sufficiently met if we continuously insist that even such a state neither exempts souls from the commission of 7more or less deliberate7 venial sin2 nor is ever entirely equable2 nor is incapable of being completely lost2 nor1 as we have just contended1 is ever without more or less numerous acts of an unsupernaturalized kind1 and still less without acts of the supernatural virtues other than ,love and unprompted by ,love4 ,and all fear of fanaticism will be finally removed by a further most necessary and grandly enlarging insistence upon the ,mercenaries and even the ,servants having passing moments1 and producing varyingly numerous single acts of1 ,pure ,love and of the other supernatural virtues prompted by ,pure ,love4 ,all souls in a state of ,grace throughout ,god's wide wide world1--every constituent1 however slight and recent1 of the great soul of the ,church throughout every sex1 age1 race1 clime1 and external organization1 would thus have some touches1 some at least incidental beginnings of ,pure ,love1 and of the other supernatural virtues prompted by ,pure ,love4 ,all souls would thus1 in proportion to their degree of grace and of fidelity1 have some of those touches2 and the progress of all would consist in the degree to which that variety of acts would become informed and commanded by the supreme motive of all motives1 ,pure and ,perfect ,love4#agb ,and with such an ,ideal1 required by fundamental ,catholic positions1 ever increasingly actuating the soul and binding it to all souls beneath1 around1 above it1 what there is of truth in the savage attacks of ,spinoza and of ,kant and of such recent writers as ,a4 ,e4 ,taylor1#agc upon the supposed hypocritical self-seeking in the practice and temper of average ,christians1 would lose all its force4 #c4 ,cognate ,problems4 ,three much-discussed cognate matters require some elucidation here4 ,they answer to the questions3 ,does reference to the self1 as for instance in acts of gratitude and thanksgiving1 prevent an act from being one of ,pure ,love8 ,is the pleasurableness1 normally ever attached and subsequent to all virtuous acts1 to be regarded as part of the reward from which ,pure ,love abstracts8 ,and finally are1 ,i will not say any technically ecstatic or other in part psycho-physical peculiarities and manifestations1 but even active ,contemplation or the simple ,prayer of ,quiet1 necessary conditions or expressions of a state of ,pure ,love1--understood in the sense explained above8 7#a7 ,as to reference to the self1 it is highly important to distinguish between acts of ,pure ,love1 and attempts1 by means of the maximum possible degree of abstraction1 to apprehend the absolute character and being of ,god4 ,for these two things have no necessary connection1 and yet they have been frequently confounded4 ,st4 ,teresa's noble confession of past error1 and consequent doubly valuable1 amended teaching is perhaps the most classical pronouncement extant upon this profoundly important point4#agd ,the contingent1 spacial and temporal1 manifestations and communications of ,god1 above all as we have them in the life of ,our ,lord and in those who have come nearest to ,him1 but also1 in their several degrees and forms1 in the lives of each one of us3 all these1 in their sacred1 awakening and healing1 particularity and closeness of contact1 can and should be occasions and materials for the most perfect1 for the purest ,love4 ,indeed it is well never to forget that nothing1 and least of all ,god1 the deepest of all the realities1 is known to us at all1 except in and by means of its relation to our own self or to our fellow-creatures4 ,hence if ,love were ,pure only in proportion as it could be based upon our apprehension of ,god as independent of all relation to ourselves1 ,pure ,love would be simply impossible for us4--,but1 in truth1 such a conception would1 in addition1 be false in itself3 it would imply that the whole great ,incarnation-fact and -doctrine1--the whole of that great root of all religion1 the certainty that it is because ,god has first loved us that we can love ,him1 that ,he is a self-revealing ,god1 and ,one whom we can know and reach because 8in ,him we live and move and have our being0--was taking us1 not towards1 but away from1 our true goal4 ,there are1 surely1 few sadder and1 at bottom1 more deeply uncreaturely1 unchristian attitudes1 than that which would seek or measure perfection in and by the greatest possible abstraction from all those touching contingencies which ,god ,himself has vouchsafed to our nature1--a nature formed by ,himself to require such plentiful contact with the historical and visible4--,and if ,god's pure love for us can and does manifest itself in such contingent acts1 then our love can and should become and manifest itself purer and purer by means1 not only of the prayer of formless abstraction and expectation1 but also by the contemplation of these contingencies and by the production of analogously contingent acts4 ,and if so1 then certainly gratitude1 in so far as it truly deserves the name1 can and does belong to ,pure ,love1 for the very characteristic of such gratitude consists in a desire to give and not to receive4#age ,not1 then1 the degree of disoccupation with the ,contingent1 even of the contingent of our own life1 but the degree of freedom from self-seeking1 and of the harmonization and subordination of all these contingencies in and under the supreme motive of the ,pure ,love and service of ,god in man and of man in ,god1 is the standard and test of ,christian perfection4 7#b7 ,as to the pleasurableness which1 in normal psychic conditions1 more or less immediately accompanies or follows the virtuous acts of the soul1 the realizations of its own deeper and deepest ideals1 we should note that1 in its earthly degree and form1 it is not included in what theologians mean by the 8rewards0 of virtuous action4 ,and in this they are thoroughly self-consistent1 for they adhere1 ,i think with practical unanimity1 to ,catherine's doctrine that these immediate consequences of virtuous acts are not to be considered a matter of positive and1 as it were1 separate divine institution1--as something which1 given the fundamental character of man's spiritual nature1 might have been otherwise2 but as what1--given the immutable nature of ,god and of the image at nature in ,his creature1 man1--follows from an intrinsic1 quite spontaneous necessity4--,hence1 at this point especially1 would it be foolish and fanatical1 because contrary to the immanental nature of things1 and to the right interplay of the elemental forces of all life1 to attempt the suppression even of the several actual irruptions of such pleasure1 and still more of the source and recurrence of this delectation4 ,fortunately success is here as impossible as it would be undesirable1--as much so as1 on a lower plane1 would be the suppression of the pleasure concomitant with the necessary kinds and degrees of eating4 ,indeed1 it is clear1 upon reflection that unless a man 7at least implicitly7 accepts and 7indirectly7 wills that spiritual or physical pleasure1 he cannot profitably eat his food or love his ,god4 ,but from this in nowise follows what ,bossuet tried so hard to prove1--that what is thus necessarily present in man1 as a psychical or physical prompting and satisfaction1 must also of necessity be willed by him1 directly and as his determining reason and justification4 ,in turning to eat1 man cannot help feeling a psychic pleasure of an all but purely physical kind2 and1 if he is wise1 he will make no attempt to meddle with this feeling4 ,but he can either deliberately will1 as his action's object1 that pleasure which is thus inevitably incident to the act1 and the more he does so1 the more simply greedy and sensual he will become2 or he can directly will1 as his determining end1 that sustenance of life and strength for his work and spiritual growth1 which is the justification and ultimate reason of eating 7the rationale of that very pleasure so wisely attached by nature1 as a stimulus1 to a process so necessary to the very highest objects71 and the more he does so1 the more manly and spiritual he will grow4 ,and so with every one of man's wondrously manifold and different physical1 psychical1 spiritual requirements and actions1 within the wide range of his right nature and ideals4 ,there is not one of them1--not the most purely physical-seeming of these acts1--which he cannot ennoble and spiritualize by1 as it were1 meeting it1--by willing it1 more and more1 because of its rational end and justification4 ,and there is not one of them1--not an act which1 judged simply by its direct subject-matter and by the soul's faculties immediately engaged1 would be the most purely mental and religious of acts1--which man cannot degrade and de-spiritualize1 by1 as it were1 following it1 by willing it more and more because of its psychical attraction and pleasurable concomitance alone4 ,for1 in the former case1 the act1 however gross may seem its material1 is made the occasion and instrument of spiritual character-building and of the constitution of liberty2 in the latter case1 the act1 however ethereal its body1 is but the occasion and means of the soul's dispersion in the mere phenomenal flux of the surface of existence1 and of its subjection to the determinism which obtains here4#agf ,catherine's whole convert life is one long series of the most striking examples of an heroic delicacy in self-knowledge and self-fighting in this matter3 a delicacy which1 as to the degree of its possibility and desirableness in any particular soul1 is1 however1 peculiarly dependent upon that soul's special circumstances1 temperament1 attrait1 and degree of perfection reached and to be reached4 7#c7 ,and1 finally1 as to the relations between the ,contemplative forms of ,prayer1 and ,acts and variously complete ,states of ,pure ,love2 and1 again1 of such ,prayer and ,love1 and ,abnormal or ,miraculous conditions3 it is clear that1 if there is no true ,contemplation without much ,pure ,love1 there can be much ,pure ,love without ,contemplation4 ,abb ,gosselin well sums up the ordinary ,catholic teaching4 8,meditation consists of discursive acts which are easily distinguished from each other1 both because of the kind of strain and shock with which they are produced1 and because of the diversity of their objects4 ,it is the ordinary foundation of the interior life and the ordinary prayer of beginners1 whose imperfect love requires to be thus excited and sustained by distinct and reflective acts4 ,contemplation consists1 strictly speaking1 in direct #8non-reflex' acts1--acts so simple and peaceful as to have nothing salient by which the soul could distinguish one from the other4 ,it is called by the ,mystical ,saints #8a simple and loving look1' as discriminating it from meditation and the latter's many methodic and discursive acts1 and as limiting it to a simple and loving consideration and view of ,god and of divine things1 certified and rendered present to the soul by faith4 ,it is the ordinary prayer of perfect souls1 or at least of those that have already made much progress in the divine love4 ,for the more purely a soul loves ,god1 the less it requires to be sustained by distinct1 reflective acts2 reasoning becomes a fatigue and an embarrassment to it in its prayer--it longs but to love and to contemplate the object of its love40 ,or as ,fnelon puts it3 8#8,passivity1' #8,action1' is not precisely itself ,pure ,love1 but is the mode in which ,pure ,love operates4''' #8,passivity1' #8,action1' is not precisely the purity of ,love1 but is the effect of that purity40#agg ,yet1 as ,m4 ,gosselin adds1 8,it must be admitted that without ,contemplation the soul can arrive at a very high perfection2 and that the most discursive meditation1 and hence still more all prayer as it becomes effective1 often includes certain direct acts which form an admixture and beginning of contemplation40#agh ,and as to any supposed necessary relations between the very highest contemplation and the most complete state of ,pure ,love on the one hand1 and anything abnormal or miraculous on the other hand1 ,fnelon1 in this point remarkably more sober than ,bossuet1 well sums up the most authoritative and classical ,church-teaching on the matter3 8#8,passive' ,contemplation is but ,pure ,contemplation3 #8,active' ,contemplation being one which is still mixed with hurried and discursive acts4 ,when ,contemplation has ceased to have any remnant of this hurry1 of this #8activity1' it is entirely #8,passive1' that is1 peaceful1 in its acts40 8,this free and loving look of the soul means acts of the understanding1--for it is a look2 and acts of the will1 for the look is a loving one2 and acts produced by free-will1 without any strict necessity1 for the look is a free look40 8,we should not compare ,passive ,contemplation10 as did ,bossuet1 8to prophecy1 or to the gift of tongues or of miracles2 nor may we say that this mystical state consists principally in something wrought by ,god within us without our co-operation1 and where1 consequently1 there neither is nor can be any merit4 ,we must1 on the contrary1 to speak correctly1 say that the substance of such ,passive ,prayer1 taken in its specific acts1 is free1 meritorious1 and operated within us by a grace that acts together with us40 8,it is the attraction to the acts which the soul now produces which1 as by a secondary and counter-effect1 occasions a quasi-incapacity for those acts which it does not produce4 ,now this attraction is not of a kind to deprive the soul of the use of its free-will3 we see this from the nature of the acts which this attraction causes the soul to produce4 ,whence ,i conclude that this same attraction does not1 again1 deprive it of its liberty with regard to the acts which it prevents4 ,the attraction but prevents the latter in the way it produces the other1--by an efficacious influence that involves no sheer necessity40 8#8,passivity1' if it comes from ,god1 ever leaves the soul fully free for the exercise of the distinct virtues demanded by ,god in the ,gospel2 the attrait is truly divine only in so far as it draws the soul on to the perfect fulfilment of the evangelical counsels and promises concerning all the virtues40 8,the inspiration of the ,passive state is but an habitual inspiration for the interior acts of evangelical piety4 ,it renders the ,passive soul neither infallible nor impeccable1 nor independent of the ,church even for its interior direction1 nor exempt from the obligation of meriting and growing in virtue4''' ,the inspiration of the passive soul differs from that of actively just souls only in being purer2 that is1 more exempt from all natural self-seeking1 more full1 more simple1 more continuous1 and more developed at each moment4 ,we have1 throughout1 ever one and the same inspiration1 which but grows in perfection and purity in proportion as the soul renounces itself more1 and becomes more sensitive to the divine impressions40#agi ,thus we get an impressive1 simple and yet varied1 conception of spirituality1 in which a real continuity1 and a power and obligation of mutual understanding and aid underlies all the changes of degree and form1 from first to last4 ,for from first to last there are different degrees1 but of the same supernatural grace acting in and upon the same human nature responsive in different degrees and ways4 ,from first to last there is1 necessarily and at every step1 the ,supernatural3 at no point is there any necessary presence of1 or essential connection with1 the ,miraculous or the ,abnormal4 #d4 ,spinoza1 ,leibniz1 ,kant4 ,theology and ,philosophy have not ceased to occupy themselves1 at least indirectly1 with the substance of these great questions1 since they furnished the subject-matter to ,bossuet and ,fnelon in their memorable controversy2 somewhat over-subtle although some of it was in its earlier phases1 owing to ,fnelon's chivalrous anxiety to defend1 as far as possible1 the very expressions1 often so nebulous and shifting1 of his cousin1 ,madame ,guyon4 7#a7 ,indeed about twenty years before that controversy1 ,spinoza had1 in his ,theologico-,political ,treatise1 and then1 more impressively still1 in his ,ethics1 made a brilliant assault upon all1 especially all religious1 self-seeking4 ,also on this point these writings showed that strange1 pathetic combination of grandly religious intuitions and instincts with a ,naturalistic system which1 logically1 leaves no room for those deepest requirements of that great soul2 and here they revealed1 in addition1 considerable injustice towards the1 doubtless very mixed and imperfect1 motives of average humanity4 ,true intuition speaks in his ,treatise 7published in #afgj7 in the words3 8,since the love of ,god is man's supreme beatitude and the final end and scope of all human actions3 it follows that only that man conforms to the divine law1 who strives to love ,god1 not from fear of punishment1 nor from the love of some other thing1 such as delights1 fame1 and so forth1 but from this motive alone1 that he knows ,god1 or that he knows the knowledge and love of ,god1 to be his supreme end40 ,but a little further back we learn that 8the more we know the things of ,nature1 the greater and the more perfect knowledge of ,god do we acquire02 a frank application of the pure ,pantheism of his reasoned system4 ,in his ,ethics1 again1 a noble intuition finds voice where he says3 8,even if we did not know our ,mind10 our individual soul1 8to be eternal1 we should still put ,piety and ,religion and1 in a word1 all those virtues that are to be referred to magnanimity and generosity1 first in our esteem40 ,but he is doubtless excessive in his picturing of the downright1 systematic immorality of attitude of ordinary men--the 8slaves0 and 8mercenaries40 8,unless this hope of laying aside the burdens of ,piety and ,religion after death and of receiving the price of their service1 and this fear of being punished by dire punishments after death were in men1 and if they1 contrariwise1 believed that their minds would perish with their bodies3 they would let themselves go to their natural inclination and would decide to rule all their actions according to their lust40 ,and he is doubtlessly1 though nobly1 excessive in his contrary ideal3 8,he who loves ,god cannot strive that ,god shall love him in return10--an ideal which is1 however1 certainly in part determined by his philosophy1 which knows no ultimate abiding personality or consciousness either in ,god or man4 ,yet1 once again1 we have him at his inspiring best when1 ,catherine-like1 he tells us3 8,the supreme ,good of those who pursue virtue is common to them all1 and all are equally able to rejoice in it02 and 8this love towards ,god is incapable of being stained by the passions of envy and bitterness1 but is increased in proportion as we figure to ourselves a larger number of men joined to ,god by the same bonds of love02 when he declares3 8we do not enjoy beatitude because we master our passions2 rather1 contrariwise1 do we master our passions because we enjoy beatitude02 and when he insists1 with no doubt too indiscriminating1 too ,jacopone-like1 a simplification1 upon what1 in its substance1 is a profound truth3 8the intellectual10 the pure 8love of the soul for ,god is the very love of ,god1 wherewith ,god loves ,himself40#ahj 7#b7 ,it was1 however1 the astonishingly circumspect and many-sided ,leibniz who1 indefinitely smaller soul though he was1 succeeded1 perhaps better than any other modern philosopher1 in successfully combining the divers constitutive elements of the act and state of ,pure ,love1 when he wrote in #agad3 8,since true ,pure ,love consists in a state of soul which makes me find pleasure in the perfections and the felicity of the object loved by me1 this love cannot but give us the greatest pleasure of which we are capable1 when ,god is that object4 ,and1 though this love be disinterested1 it already constitutes1 even thus simply by itself1 our greatest-good and deepest interest40 ,or1 as he wrote in #afih3 8,our love of others cannot be separated from our true good1 nor our love of ,god from our felicity4 ,but it is equally certain that the consideration of our own particular good1 as distinguished from the pleasure which we taste in seeing the felicity of another1 does not enter into ,pure ,love40 ,and earlier still he had defined the act of loving as 8the finding one's pleasure in the felicity of another02 and had concluded thence that ,love is for man essentially an enjoyment1 although the specific motive of love is not the pleasure or the particular good of him who loves1 but the good or the felicity of the beloved object4#aha 7#c7 ,yet it is especially ,kant who1 with his predominant hostility to all ,eudaemonism in ,morality and ,religion1 has1 more than all others1 renewed the controversy as to the relations between virtue and piety on the one hand1 and self-seeking motives on the other1 and who is popularly credited with an entirely self-consistent antagonism to even such a wise and necessary attitude as are the amended positions of ,fnelon and those of ,leibniz4 ,and yet ,i sincerely doubt whether 7if we put aside the question as to the strictly logical consequences of his ,critical ,idealism1 such as that ,idealism appears in its greatest purity in the ,critique of ,pure ,reason1 #agha2 and if we neglect the numerous1 often grossly unjust1 ,spinoza-like sallies against the supposed undiluted mercenariness of ordinary piety1 which abound in his ,religion within the ,limits of ,pure ,reason1 #agic71 we could readily find any explicit pronouncement hopelessly antagonistic to the ,catholic ,pure-,love doctrine4 ,certainly the position taken up towards this point in that very pregnant and curious1 largely-overlooked little treatise1 ,the ,canon of ,pure ,reason1 which 7evidently an earlier and complete sketch71 has been inserted by him into his later1 larger1 but materially altered scheme of the ,critique of #agha1 7where it now forms the ,zweite ,hauptstck of the ,transcendentale ,methodenlehre1 ed4 ,kehrbach1 ,reclam1 pp4 #fjc-fbh71 appears to be substantially acceptable4#ahb 8,happiness consists in the satisfaction of all our inclinations1 according to their various character1 intensity1 and duration4 ,the law of practical action1 in so far as it is derived from the motive of happiness1 ,i call ,pragmatic1 a ,rule of ,good ,sense2 the same law1 in so far as it has for its motive only the becoming worthy of such happiness1 ,i call ,moral1 the ,moral ,law4 ,now ,morality already by itself constitutes a system1 but ,happiness does not do so1 except in so far as ,happiness is distributed in exact accordance with ,morality4 ,but such a distribution is only possible in the intelligible world10--the world beyond phenomena which can be reached by our reason alone--8and under a wise ,originator and ,ruler4 ,such an ,one1 together with life in such a world--a world which we are obliged to consider as a future one--reason finds itself forced to assume1 or else to look upon the moral laws as empty phantoms1 since the necessary result of these laws1--a result which that same reason connects with their very idea1--would have to fall away1 if that assumption were to go4 ,hence every one looks upon the moral laws as commandments1 a thing which they could not be1 if they did not conjoin with their rule consequences of a priori appropriateness1 and hence if they did not carry with them promises and threats4 ,but this too they can do only if they lie within the compass of a ,single ,necessary ,being1 ,itself the ,supreme ,good1 ,which alone can render possible such a unity embracing both means and end4--,happiness alone is1 for our reason1 far from being the ,complete ,good1 for reason does not approve of ,happiness unless it be united with the being worthy of ,happiness1 i4e4 ,moral ,rectitude4 ,but ,morality alone1 and with it the simple being worthy of happiness1 is also far from the ,complete ,good4 ,even if reason1 free from any consideration of any interest of its own1 were to put itself in the position of a being that had to distribute all happiness to others alone1 it could not judge otherwise3 for1 in the complete idea of practical action1 both points are in essential conjunction1 yet in suchwise that it is the moral disposition which1 as condition1 first renders possible a sharing in happiness1 and not the prospect of happiness which first gives an opening to the moral disposition4 ,for1 in this latter case1 the disposition would not be moral1 and1 consequently1 would not deserve that complete happiness to which reason can assign no other limitation than such as springs from our own immoral attitude of will40#ahc ,in his ,foundation of the ,metaphysic of ,morals1 #aghe1 the noble apostrophe to the ,good ,will no doubt appears formally to proclaim as possible and desirable a complete human disposition1 in which no considerations of ,happiness play any part3 8,the good will is good1 not through what it effects or produces1 not through its utility for the attainment of any intention or end1 but it is good through the quality of the volition alone2 that is1 it is good in itself4'''0 8,if1 with its greatest efforts1 nothing were to be effected by it1 and only the good will itself were to remain1 this bare will would yet shine in lonely splendour as a jewel1--as something which has its full value in itself40 ,but further on he shows us how1 after all1 8this good will cannot1 then1 be the only and the whole good1 but still it is the highest good and the condition for all the rest1 even for our desire of happiness40#ahd ,certain exaggerations1 which are next developed by him here1 shall be considered in a later chapter4 #e4 ,four important points4 ,here ,i will but put together1 in conclusion1 four positions which ,i have rejoiced to find in two such utterly1 indeed at times recklessly1 independent writers as ,professor ,georg ,simmel of ,berlin and ,professor ,a4 ,e4 ,taylor4 7#a7 ,dr4 ,simmel declares1 with admirable cogency3 8,the concept of religion completely loses in ,kant1 owing to his rationalistic manner of discovering in it a mere compound of the moral interest and the striving after happiness1 its most specific and deepest character4 ,no doubt these two apprehensions are also essential to religion1 but precisely the direction in which ,kant conjoins them1--that duty issues in happiness1 is the least characteristic of religion1 and is only determined by his ,moralism1 which refuses to recognize the striving after happiness as a valuable motive4 ,the opposite direction appears to me as far more decisively a part of religion and of its incomparable force3 for we thus find in religion precisely that ideal power1 which makes it the duty of man to win his own salvation4 ,according to the ,kantian ,moralism1 it is every man's private affair how he shall meet his requirement of happiness2 and to turn such a private aspiration into an objective1 ideal claim1 would be for ,kant a contradiction and abomination4 ,in reality1 however1 religion itself requires that man should have a care for his own welfare and beatitude1 and in this consists its incomparable force of attraction40#ahe ,let the reader note how entirely this agrees with1 whilst properly safeguarding1 the doctrine of ,pure ,love3 it is the precise position of the best critics of the unamended ,fnelon4 7#b7 ,professor ,taylor insists that 8it is possible to desire directly and immediately pleasant experiences which are not my own4''' ,because it is ,i who in every case have the pleasure of the anticipation1 it is assumed that it must be ,i who am to experience the realization of the anticipation40 ,yet 8it is really no more paradoxical that ,i should anticipate with pleasure some event which is not to form part of my own direct sensible experience1 than it is that ,i should find pleasure in the anticipation at twenty of myself at eighty40 8,the austerest saints will and can mortify themselves as a thing well-pleasing to ,god40#ahf ,in this way the joy of each constituent of the ,kingdom of ,god in the joys of all the rest1 and in the all-pervading joy of ,god1 is seen to be as possible as it is undoubtedly actual3 the problem of the relation between pleasure and egoism is solved4 7#c7 ,and ,professor ,taylor again insists upon how pleasant experiences1 which do not owe their pleasantness to their relation to a previous anticipation1 are not1 properly speaking1 good or worthy4 ,it is by 8satisfactions0 and not by mere 8pleasures0 that 8even the most confirmed ,hedonist must compute the goodness of a life4''' ,only when the pleasant experience includes in itself the realization of an idea is it truly good40#ahg ,but1 if so1 then the experience will be good1 not in proportion as it is unpleasant1 as ,kant was so prone to imply2 nor directly in proportion as it is pleasant1 although pleasantness will accompany or succeed it1 of a finer quality if not of a greater intensity1 according as the idea which it embodies is good3 but directly in proportion to the goodness of that idea4 ,thus all things licit1 from sense to spirit1 will find their place and function in such acts1 and in a life composed of such acts1 spirit expressing itself in terms of sense4 ,and the purification1 continuously necessary for the ever more adequate expression of the one in and by the other1 will be something different from any attempt at suppressing this means of expression4 ,thus here again the great ,christian ,incarnation-,doctrine appears as the deepest truth1 and as the solution of the problem as to the relations of pleasure and duty4#ahh 7#d7 ,and finally1 as to the ever-present need and importance of a theory concerning these matters1 ,professor ,taylor points out1 not only that some such theory is necessary to the full human life1 but that it must place an infinite ideal before us3 paradox though it may sound1 nothing less is truly practical1 for 8any end that is to be permanently felt as worth striving for1 must be infinite10 and therefore 8in a sense infinitely remote02 and hence 8if indifference to the demand for a practicable ideal be the mark of a dreamer or a fanatic1 contentment with a finite and practicable ideal is no less undeniably the mark of an esprit born40#ahi ,here ,fnelon has adequately interpreted the permanent and complete requirements of the religious life and spirit4 8,you tell me10 he says to his adversaries1 8that #8,christianity is not a school of ,metaphysicians4' ,all ,christians cannot1 it is true1 be ,metaphysicians2 but the principal ,theologians have great need to be such4 ,it was by a sublime ,metaphysic that ,st4 ,augustine soared above the majority of the other ,fathers1 who were1 for the rest1 as fully versed in ,scripture and ,tradition4 ,it was by his lofty ,metaphysic that ,st4 ,gregory of ,nazianzum has merited the distinguishing title of ,theologian4 ,it is by ,metaphysic that ,st4 ,anselm and ,st4 ,thomas have been such great luminaries of the ,church4 ,true1 the ,church is not #8a school of ,metaphysicians1' who dispute without docility1 as did the ancient sects of philosophers4 ,yet she is a school in which ,st4 ,paul teaches that ,charity is more perfect than ,hope1 and in which the holiest ,doctors declare1 in accordance with the principles of the ,fathers1 that ,love is more perfect1 precisely because it #8abides in ,god1 not in view of any benefit that may accrue to us from so doing4'0 8,i know well10 he writes to a friend1 8that men misuse the doctrines of ,pure ,love and ,resignation2 ,i know that there are hypocrites who1 under cover of such noble terms1 overthrow the ,gospel4 ,yet it is the worst of all procedures to attempt the destruction of perfect things1 from a fear that men will make a wrong use of them40 ,notwithstanding all misuse of the doctrine--8the very perfection of ,christianity is ,pure ,love40#aij ,,chapter ,,xii ,,the ,,after-,,life ,,problems ,,and ,,doctrines ,moving on now to the questions concerning the ,after-,life1 it will be convenient to consider them under five heads3 the chief present-day positions and perplexities with regard to belief in the ,after-,life in ,general2 the main implications and convictions inherent to an ,eschatology such as ,catherine's2 and then the principal characteristics1 difficulties1 and helps of her tendencies and teachings concerning ,hell1 ,purgatory1 and ,heaven4 ,and throughout the ,chapter we shall busy ourselves directly only with the ,after-,life in the sense of a heightened1 or at least an equal1 consciousness after death1 as compared to that which existed before death3 the belief in a shrunken state of survival1 in non-annihilation1 appearing to be as certainly the universal minimum of belief as such a minimum is not ,immortality4 ,i4 ,,the ,,chief ,,present-,,day ,,problems1 ,,perplexities1 ,,and ,,requirements ,,with ,,regard ,,to ,,the ,,after-,,life ,,in ,,general4 ,now ,i take our chief present-day problems1 perplexities1 and resultant requirements with regard to the ,after-,life in general1 to fall into three groups1 according as those problems are predominantly ,historical1 or ,philosophical1 or directly ,practical and ,ethical4 #a4 ,three ,historical ,difficulties4 ,the ,historical group now brings very clearly and certainly before us the striking non-universality1 the startling lateness1 and the generally strange fitfulness and apparent unreasonableness characterizing the earliest stage of belief in the soul's heightened1 or at least equivalent1 consciousness after death4 7#a7 ,now with respect to the ,non-,universality of the doctrine1 it is true that1 in ,china1 ,confucianism is full of care for the dead4 8,throughout the ,empire1 the authorities are obliged to hold three annual sacrifices for the refreshment and rest of the souls of the dead in general40 8,it is hardly doubtful that the cultus of ,ancestors formed the chief institution in classical ,confucianism1 and constituted the very centre of religion for the people4 ,even now ancestor-worship is the only form of religion for which rules1 applicable to the various classes among the ,emperor's subjects1 are laid down in the ,dynastic ,statutes40 ,and ,professor ,de ,groot1 from whom ,i am quoting1 gives an interesting conspectus of the numberless ways in which the religious service of the dead penetrates ,chinese life4#aia--,yet we hear of ,kong-,tse 7,confucius7 himself 7#eea-dgh ,b4,c471 that1 though he insisted upon the most scrupulous execution of the three hundred rules of the then extant temple-ceremonial1 which were no doubt largely busy with the dead1 and though he said that one should sacrifice to the spirits as if they were present1 he designated1 in several of his sayings1 occupation with theological problems as useless3 8as long as we do not know men1 how shall we know spirits8 ,as long as we do not understand life1 how should we fathom death80 ,and to questions relative to the spirits and the dead1 he would give evasive answers4#aib ,thus the founder of the most characteristic of the ,chinese religions was without any clear and consistent conviction on the point in question4 ,in ,india we find1 for ,brahmanic religion1 certain unmistakable ,immortality-,doctrines 7in the sense of the survival of the soul's self-consciousness71 expressed in the hymns of the ,rig-,veda4--,but already1 in the philosophizings of the ,upanishads1 we get a world-soul1 and this soul's exclusive permanence3 8to attain to true unity1 the very duality of subject and object is to disappear4 ,the terms ,atman and ,brahman here express the true ,being which vivifies all beings and appearances1 and with which cognizing man reunites himself whilst losing his individual existence40#aic ,and if we move on to ,buddhism1 with its hundreds of millions of adherents in ,burmah1 ,tibet1 ,china1 and ,japan1 we can learn1 from the classical work of ,oldenberg1 how interestingly deep down lies the reason for the long conflict between scholars as to whether ,nirvana is or is not to be taken for the complete extinction of the individual soul4 8,everything1 in the ,buddhist dogmatic system1 is part and parcel of a circle of ,becoming and of ,dissolution3 all things are but a ,dhamma1 a ,sankhara2 and all ,dhamma1 all ,sankhara are but temporary4''' ,the ,mutable1 ,conditioned is here thinkable only as conditioned by another ,mutable and ,conditioned4 ,if we follow the dialectic consequence alone1 there is no seeing how1 according to this system1 there can remain over1 when a succession and mutual destruction of things conditioning and of things conditioned has run its course1 anything but a pure vacuum40 ,and we have also such a saying of the ,buddha as the following4 8,now if1 ,o disciples1 the ,ego 7atta7 and anything appertaining to the ,ego 7attaniya7 cannot be comprehended with accuracy and certainty1 is not then the faith which declares3 #8,this is the world1 and this is the ,ego2 this shall ,i become at death1--firm1 constant1 eternal1 unchangeable1--thus shall ,i be there1 throughout eternity1'--is not this sheer empty folly80 8,how should it not1 ,o ,lord1 be sheer empty folly80 answer the disciples4 8,one who spoke thus10 is ,oldenberg's weighty comment1 8cannot have been far from the conviction that ,nirvana is annihilation4 ,yet it is understandable how the very thinkers1 who were capable of bearing this consequence1 should have hesitated to raise it to the rank of an official dogma of the community4''' ,hence the official doctrine of the ,buddhist ,church attained the form1 that1 on the question of the real existence of the ,ego1 of whether or not the perfected saint lives on after death1 the exalted ,buddha has taught nothing4 ,indeed the legally obligatory doctrine of the old community required of its votaries an explicit renunciation of all knowledge concerning the existence or non-existence of completely redeemed souls40 8,buddhism10 so ,oldenberg sums up the matter1 with1 ,i think1 the substantial adhesion of all present-day competent authorities1 8teaches that there is a way out of the world of created things1 out into the dark ,infinite4 ,does this way lead to new being8 or does it lead to nothingness8 ,buddhist belief maintains itself on the knife's edge of these alternatives4 ,the desire of the heart1 as it longs for the ,eternal1 is not left without something1 and yet the thinking mind is not given a something that it could grasp and retain4 ,the thought of the ,infinite1 the ,eternal1 could not be present at all1 and yet vanish further away than here1 where1 a mere breath and on the point of sinking into sheer nothingness1 it threatens to disappear altogether40#aid ,this vast ,buddhist community1 numbering1 perhaps1 a third of the human race1 should not1 then1 be forgotten1 when we urge the contrary instances of the religions of ,assyria and ,babylonia2 of ,egypt2 of ,greece and ,rome2 and1 above all1 of the ,jews and ,christianity4 ,yet it is well to remember that such non-universality of belief is at least as real1 to this very hour1 for such a fundamental religious truth and practice as ,monotheism and ,monolatry2 such purely ,ethical convictions as ,monogamy and the ,illicitness of ,slavery2 such a plain dictate of the universal humanitarian ideal as the illegitimacy of the application of physical compulsion in matters of religious conviction2 and such directly demonstrable psychical and natural facts as subconsciousness in the human soul1 the sexual character of plants1 and the earth's rotundity and rotation around the sun4 ,in none of these cases can we claim more than that the higher1 truer doctrine1--that is1 the one which explains and transcends the element of truth contained in its predecessor and opposite1--is explicitly reached by a part only of humanity1 and is but implied and required by other men1 at their best4 ,yet this is clearly enough for leaving us free to decide1--reasonably conclusive evidence for their truth being forthcoming1--in favour of the views of the minority3 since the assumption of an equality of spiritual and moral insight and advance throughout mankind is as little based upon fact1 as would be the supposition of men's equal physical strength or height1 or of any other quality or circumstance of their nature and environment4 7#b7 ,the lateness of the doctrine's appearance1 precisely in the cases where there can be no doubt of its standing for a conviction of an endless persistence of a heightened consciousness after death1--that is1 amongst the ,greeks 7and ,romans7 and the ,jews 7and ,christians71--has now been well established by critical historical research4 ,with regard to the ,greeks1#aie the matter is particularly plain1 since we can still trace even in ,plato1 7#dbg to #cdg ,b4,c471 who1 next to ,our ,lord ,himself and to ,st4 ,paul1 is doubtless the greatest and most influential teacher of full individual ,immortality that the world has seen1 two periods of thought in this matter1 and can show that the first was without any such certain conviction4 ,in his ,apology of ,socrates1 written soon after the execution in #cii ,b4,c41 he makes his great master1 close to his end1 declare that death would bring to man either a complete unconsciousness1 like to a dreamless sleep1 or a transition into another life1--a life here pictured like to the ,homeric ,hades4 ,both possibilities ,socrates made to accept resignedly1 in full reliance on the justice of the ,gods1 and to look no further2 how should he know what is known to no man8--,and this is ,plato's own earlier teaching4 ,for in the very ,republic which1 in its chronologically later constituents1 7especially in ,book ,v1 #dga;c1 to the end of ,book ,,viii1 ,book ,,ix1 #efj;d to #ehh;a1 and ,book ,x up to #fjh;b71 so insists upon and develops the truth and importance of ,immortality in the strictest1 indeed the sublimest sense3 we get1 in its earlier portions1 7especially in ,book ,,ii1 #aj;c1 to ,book ,v1 #dfj;c71 no trace of any such conviction4 ,for1 in these earlier passages1 the ,guardians in the ,ideal ,state are not to consider what may come after death3 the central theme is the manner in which ,justice carries with it its own recompense2 and the rewards1 that are popularly wont to be placed before the soul1 are referred to ironically1--,socrates is determined to do without such hopes4 ,in those later portions1 on the contrary1 there is the greatest insistence upon the importance of caring1 not for this short life alone1 but for the soul's 8whole time0 and for what awaits it after death4 ,and in the still later parts1 7as in ,books ,,vi and ,,vii71 the sublimest form of ,immortality is presupposed as true and actual throughout4 ,thus in ,greece it is not till about #cij-chj ,b4,c41 and in ,plato himself not till his middle life1 that we get a quite definite and final doctrine of the ,immortality of all souls1 and of a blessed after-existence for every just and holy life here below4 ,for the survival after the body's death1 indubitably attributed to the ,psyche in the ,homeric ,poems1 is conceived there1 throughout1 as a miserably shrunken consciousness1 and one which is dependent for its continuance upon the good offices bestowed by the survivors upon the corpse and grave4 ,and the translation of the still living ,menelaus to ,elysium 7,od4 ,,iv1 #efj-efh7 is probably a later insertion2 belongs to a small class of exceptional cases2 implies the writer's inability to conceive a heightened consciousness for the soul1 after the soul's separation from the body2 and is based1 not upon any virtue or reward1 but upon ,menelaus's family-relationship to ,zeus4 ,ganymede gets similarly translated because of his physical beauty 7,,ii4 ,,xx1 #bcb seq474 ,hesiod1 though later than ,homer as a writer1 gives us1 in his account of the ,five ,ages of the ,world 7,works and ,days1 ll4 #aji-bja71 some traces of an ,animistic conception of a heightened life of the bodiless soul beyond the grave1--a conception which had been neglected or suppressed by ,homer1 but which had evidently been preserved alive in the popular religion of1 at least1 ,central ,greece4 ,yet ,hesiod knows of such a life only for the ,golden and for the ,silver ,ages1 and for some miraculous1 exceptional cases of the fourth1 the ,heroic ,age3 already in the third1 the ,bronze ,age1 and still more emphatically in his own fifth1 the ,iron ,age1 there are no such consolations3 nothing but the shrunken consciousness of the ,homeric after-death ,psyche is1 quite evidently1 felt by him to be the lot of all souls in the hard1 iron present4 ,the ,cultus of the ,heroes is already registered in ,draco's ,athenian ,laws1 in about #fbj ,b4,c41 as a traditional custom4 ,and these ,heroes have certainly lived at one time as men upon earth1 and have become heroes only after death2 their souls1 though severed from the body1 live a heightened imperishable life1 indeed one that can mightily help men here below and now1--so at ,delphi and at ,salamis against the ,persians4 ,yet here again each case of such an elevation was felt to be a miracle1 an exception incapable of becoming a universal law3 not even the germ of a belief in the ,immortality of the soul as such seems to be here4 ,the ,cultus of the ,nether-,world ,deities1 of the ,departed generally1 and1 as the culmination of all this movement1 the ,eleusinian ,mysteries1 must not be conceived as involving or as leading to1 any belief in the ecstatic elevation of the soul1 or consciousness of its ,god-likeness2 and such unending bliss as is secured1 is gained by men1 not because they are virtuous and devout1 but through their initiation into the ,mysteries4 ,rhode assures us1 rightly ,i think1 that 8it remains unproved that1 during the classical period of ,greek culture1 the belief in ,judges and a ,judgment to be held in ,hades over the deeds done by men on earth1 had struck root among the people02 ,professor ,percy ,gardner adds his great authority to the same conclusion4#aif ,here again it is ,plato who is the first to take up a clearly and consistently spiritual and universalistic position4 ,indeed it is only in the predominantly neuropathic1 indeed largely immoral and repulsive1 forms of the ,dionysiac sect and movement1 7at work1 perhaps1 already in the eighth century ,b4,c4 and which leads on to the formation of the more aristocratic and priestly ,orphic communities7 that a demonstrable and direct belief arose in the soul's intrinsic ,god-likeness1 or even divinity1 and in its immortality1 or even eternity2 and that stimulations1 materials1 and conceptions were furnished to ,greek thought1 which are traceable wheresoever it henceforth inclines to belief in the soul's intrinsic ,immortality4 ,yet the leaven spread but slowly into philosophy4 ,for the ,ionian philosophers1 and among them ,heraclitus1 the impressive teacher of the flux of all things1 flourish from about #fjj to #dcj ,b4,c42 but1 nave ,materialists and ,pantheists as they are1 they frankly exclude all survival of individual consciousness after death4 ,the ,eleatic philosophers live between #eej and #dej ,b4,c41 and are all busy with a priori logical constructions of the physical world1 conceived as sole and self-explanatory2 and amongst them is ,parmenides1 the powerful propounder of the complete identity and immutability of all reality4 ,those transcendent spiritual beliefs appear first as part1 indeed as the very foundation1 although still rather of a mode of life than of a formal philosophy1 in the teaching and community of ,pythagoras1 who seems to have lived about #ehj to #dij ,b4,c41 and who certainly emigrated from ,asia ,minor to ,croton in ,southern ,italy4 ,the soul appears here as intrinsically immortal1 indeed without beginning and without end4 ,and then ,immortality forms one 7the mystical7 of the two thoroughly heterogeneous elements of the1 otherwise predominantly ,ionic and ,materialistic1 philosophy of ,empedocles of ,agrigentum in ,sicily1 about #dij to #dce ,b4,c4 ,in both these cases the ,dionysiac-,orphic provenance of the 8,immortality0-doctrines is clearly apparent4 ,and then1 among the poets who bridge over the period up to ,plato1 we find ,pindar1 who1 alongside of reproductions of the ordinary1 popular conceptions1 gives us at times lofty1 ,orphic-like teachings as to the eternity1 the migration1 and the eventual persistent rest and happiness of the just ,soul1 and as to the suffering of the unjust one2 ,aeschylus1 who primarily dwells upon the ,gods' judgment in this life1 and who makes occasional allusions to the after-life which are partly still of the ,homeric type2 ,sophocles1 who indeed refers to the special privileges which1 in the after-life1 attend upon the souls that have here been initiated into the ,eleusinian ,mysteries1 and who causes ,oedipus to be translated1 whilst still alive1 to ,other-,world happiness1 but who knows nothing of an unceasing heightened consciousness for all men after death2 and ,euripides1 who1 showing plainly the influence of the ,sophists1 gives expression1 alongside of ,pantheistic identifications of the soul and of the aether1 to every kind of misgiving and doubt as to any survival after death4 ,and as to the appearance of the doctrine among the ,jews1 we again find a surprising lateness4 ,i follow here1 with but minor contributions and modifications from other writers and myself1 the main conclusions of ,dr4 ,charles's standard ,critical ,history of the ,doctrine of a ,future ,life1 ,london1 #ahii1 whose close knowledge of the subject is unsurpassed1 and who finds as many and as early attestations as are well-nigh findable by serious workers4#aig 8,the primitive beliefs of the individual ,israelite regarding the future life1 being derived from ,ancestor-worship1 were implicitly antagonistic to ,yahwism1 from its first proclamation by ,moses4''' ,this antagonism becomes explicit and results in the final triumph of ,yahwism40 ,and to the early ,israelite1 even under ,yahwism1 8the religious unit was0 not the individual but 8the family or tribe40 ,thus1 even fully six centuries after ,moses1 8the message of the prophets of the eighth century10 ,amos1 ,hosea1 ,isaiah1 ,micah1 8is still directed to the nation1 and the judgments they proclaim are collective punishment for collective guilt4 ,it is not till late in the seventh century ,b4,c4 that the problem of individual retribution really emerged1 and received its first solution in the teaching of ,jeremiah40 ,and 8the further development of these ideas10 by the teaching of ,ezekiel and of some of the ,psalms and ,proverbs1 as regards individual responsibility and retribution in this life1 and by the deep misgivings and keen questionings of ,job and ,ecclesiastes1 as to the adequacy of this teaching1 8led inevitably to the conception of a blessed life beyond the grave40 ,yet throughout the ,hebrew ,old ,testament the ,eschatology of the ,nation greatly predominates over that of the ,individual4 ,indeed in pre-,exilic times 8the day of ,yahwe10 with its national judgments1 constitutes the all but exclusive subject of the prophetic teaching as to the future4 ,only from the ,exile1 7#eig to #ech ,b4,c471 onwards1 does the eschatological development begin to grow in complexity1 for now the individualism first preached by ,jeremiah begins to maintain its claim also4 ,but not till the close of the fourth century1 or the beginning of the third century ,b4,c41 do the separate eschatologies of the individual and of the nation issue finally in their synthesis3 the righteous individual will participate in the ,messianic ,kingdom1 the righteous dead of ,israel will arise to share therein1--thus in ,isaiah xxvi1 #a-ai1 a passage which it is difficult to place earlier than about #ccd ,b4,c4 ,the resurrection is here limited to the just4 ,in ,daniel xii1 #b1 which is probably not earlier than #afe ,b4,c41 the resurrection is extended1 not indeed to all members of ,israel1 but1 with respective good and evil effects1 to its martyrs and apostates4 ,and the slowness and incompleteness of the development throughout the ,hebrew ,old ,testament is strikingly illustrated by the great paucity of texts which yield1 without the application of undue pressure1 any clear conviction or hope of a heightened1 or even a sheer1 maintenance of the soul's this-life consciousness and force after death4 ,besides the passages just indicated1 ,dr4 ,charles can only find ,psalms xlix and lxxiii1 and ,job xix1 #be-bg1 all three1 according to him1 later than ,ezekiel1 who died in #ega ,b4,c4#aih ,the textually uncertain and obscure ,job-passage 7xix1 #be1 #bf7 must be discounted1 since it evidently demands interpretation according to the plain presupposition and point of the great poem as a whole4--,and the same result is reached by the numerous1 entirely unambiguous1 passages which maintain the negative persuasion4 ,in the hymn put into the mouth of the sick king ,hezekiah1 for about #gac ,b4,c41 7a composition which seems to be very late1 perhaps only of the second century ,b4,c471 we hear3 8,the grave cannot praise ,thee ''' they that go down into the pit cannot hope for truth4 ,the living1 the living1 he shall praise ,thee1 as ,i do this day40 ,and the ,psalter contains numerous similar declarations4 ,thus vi1 #e3 8,in death there is no remembrance of ,thee3 in the grave who shall give ,thee thanks80 and cxv1 #ag3 8,the dead praise not the ,lord1 neither any that go down into silence2 but we praise the ,lord40 ,see also ,psalms xxx1 #ai2 lxxxviii1 #aa4 ,indeed the name for the ,departed is ,rephaim1 8the limp1 the powerless ones40 ,stade well says3 8,according to the ancient ,israelitish conception the entire human being1 body and soul1 outlasts death1 whilst losing all that makes life worth living4 ,that which persists in ,sheol for all eternity is the form of man1 emptied of all content4 ,antique thought ignores as yet that there exists no such thing as a form without substance4 ,the conception has as little in common with the conviction of the ,immortality of the ,soul1 which found its chief support in ,greek ideas1 as with the expectation of the ,resurrection1 which grew out of the ,jewish ,messianic hope1 or with the ,christian anticipation of ,eternal ,life1 which is also based upon religious motives40#aii ,yet1 with respect to this objection from the lateness of the doctrine1 we must not forget that fully consistent ,monotheism and ,monogamy are also late1 but not1 on that account1 less true or less precious2 and indeed that1 as a universal rule1 the human mind has acquired at all adequate convictions as to most certain and precious truths but slowly and haltingly4 ,this process is manifest even in ,astronomy1 ,geology1 ,botany1 ,human ,anatomy4 ,it could not fail to be1 not less but more the case in a matter like this which1 if it concerns us most deeply1 is yet both too close to us to be readily appreciated in its true proportions1 and too little a matter of mathematical demonstration or of direct experience not to take much time to develop1 and not to demand an ever-renewed acquisition and purification1 being1 as it is1 the postulate and completion of man's ethical and spiritual faiths1 at their deepest and fullest4 7#c7 ,and with regard to the unsatisfactory character of some of the earliest manifestations of the belief1 this point is brought home to us1 with startling vividness1 in the beginnings of the doctrine in ancient ,greece4 ,for ,rhode's very careful and competent examination of precisely this side of the whole question shows conclusively 7even though ,i think1 with ,crusius1 that he has overlooked certain rudiments of analogous but healthy experiences and beliefs in pre-,dionysiac ,greece7 how new and permanently effective a contribution to the full doctrine was made1 for the ,hellenic world and hence indirectly for all ,western humanity1 by the self-knowledge gained in that wildly orgiastic upheaval1 those dervish-like dances and ecstatic fits during the ,dionysian night-celebrations on the ,thracian mountain-sides4 ,indeed ,rhode traces how from these experiences1 partly from the continuation of them1 partly from the reaction against them1 on the part of the intensely dualistic and ascetic teaching and training of the ,orphic sect1 there arose1 and filtered through to ,pythagoras1 to ,plato1 and to the whole ,neo-,platonist school1 the clear conception and precise terminology concerning ecstatic1 enthusiastic states1 the divinity and eternity of the human soul1 its punitive lapse into and imprisonment within the body1 and its need of purification throughout the earthly life and of liberation through death from this its incurably accidental and impeding companion4--,thus we get here1 concerning one of the chief sources of at least the formulation of our belief in ,immortality1 what looks a very nest of suspicious1 repulsive circumstances3--psycho-physical phenomena1 which1 quite explicable to1 and indeed explained by1 us now as in nowise supernatural1 could not fail to appear portentous to those men who first experienced them2 unmoral or immoral attitudes and activities of mind and will2 and demonstrable excesses of feeling and conception as regards both the static goodness1 the downright divinity1 eternity1 and increateness of the soul1 and the unmixed evil of the body with its entirely disconnected alongsideness to the soul4 ,does not all this spell a mass of wild hallucination1 impurity1 fanaticism1 and superstition8 ,yet here again it behoves us1 if not to accept1 yet also not to reject1 in wholesale fashion and in haste4 ,for the profoundly experienced ,professor ,pierre ,janet shows#bjj us1 what is now assumed as an axiom1 and as the ultimate justification of the present widespread interest in the study of ,hysteria1 that 8we must admit for the moral world the great principle universally admitted for the physical world since ,claude ,bernard1--viz4 that the laws of illness are1 at bottom1 the same as those of health1 and that1 in the former1 there is but the exaggeration or the diminution of phenomena which existed already in the latter40 ,and if thus our recent studies of morbid mentalities have been able to throw a flood of light upon the mechanism and character of the healthy mind1 a mind more difficult to analyze precisely because of the harmonious interaction of its forces1 there is nothing very surprising if man1 in the past1 learnt to know his own fundamental nature better in and through periods of abnormal excitation than in those of normal balance4 ,and the resultant doctrines in the case in question only required1 and demand again and again1 a careful pruning and harmonizing to show forth an extraordinary volume of abiding truth4 ,the insuppressible difference between mind and matter1 and the distinction between the fully recollected soul 7intuitive reason71 and explicit reasoning2 the immeasurable superiority of mind over matter1 and the superiority of that full reason over this 8thin0 reasoning2 the certainty1 involved in all our inevitable mental categories and assumptions and in all our motives for action1 of this mind and intuition being more like the cause of all things than are those other inferior realities and activities2 the indestructibleness of the postulates and standards of objective and infinite ,beauty1 ,truth1 ,goodness1 of our consciousness of being intrinsically bound to them1 and of our inmost humanity and its relative greatness being measurable by just this our consciousness of this our obligation1 and hence by the keenness of our sense of failure1 and by our striving after purification and the realization of our immanental possibilities3 all this remains deeply fruitful and true4 ,and those crude early experiences and analyses certainly point to what1 even now1 are our most solid reasons for belief in ,immortality3 for if man's mind and soul can thus keenly suffer from the sense of the contingency and mutability of all things directly observed by it without and within1 it must itself be1 at least in part or potentially1 outside of this flux which it so vividly apprehends as not ,permanence1 not ,rest1 not true ,life4 ,let us overlook1 then1 and forgive the first tumultuous1 childishly rude and clumsy1 mentally and emotionally hyper-aesthetic forms of apprehension of these great spiritual facts and laws1 forms which are not1 after all1 more misleading than is the ordinary anaesthetic condition of our apprehending faculties towards these fundamental forces and testimonies of our lot and nature4 ,not the wholesale rejection1 then1 of even those crude ,dionysian witnessings1 still less of the already more clarified ,orphic teaching1 and least of all of ,plato's great utilizations and spiritualizations can be required of us1 but only a reinterpretation of those first impressions and of mankind's analogous experiences1 and a sifting and testing of the latter by the light of all that has been deeply lived through1 and seriously thought out1 by spiritually awake humanity ever since4--,and we should remember that the history of the doctrine among the ,jews is1 as has already been intimated1 grandly free from any such suspicious occasions and concomitances4 #b4 ,two ,philosophical ,difficulties4 ,yet it is precisely this latter1 social1 body-and-soul-survival doctrine which brings the second group of objections1 the philosophical difficulties1 to clear articulation4 ,for thus we are unavoidably driven to one or other of the equally difficult alternatives1 of a bodiless life of the soul1 and of a survival or resurrection of the body4 7#a7 ,christianity1 by its explicit teachings1 and even more by its whole drift and interior affinities1 requires the survival of all that is essential to the whole man1 and conceives this whole as constituted1 not by thought alone but also by feeling and will and the power of effectuation2 so that the body1 or some unpicturable equivalent to it1 seems necessary to this physico-spiritual1 ultimately organic conception of what man is and must continue to be1 if he is to remain man at all4--,and ,psychology1 on its part1 is showing us1 more and more1 how astonishingly wide and deep is the dependence1 at least for their actuation1 of the various functions and expressions of man's character and spirit upon his bodily frame4 ,for not only is the reasoning faculty seen1 ever since ,aristotle1 to depend1 for its material and stimulation1 upon the impressions of the senses1 nor can we represent it to ourselves otherwise than as seated in the brain or in some such physical organism1 but the interesting ,lange-,james observations and theory make it likely that also the emotions1--the feelings as distinct from sensations1--ever result1 as a matter of fact1 from certain foregoing1 physico-neural impressions and modifications1 which latter follow upon this or that perception of the mind1 a perception which would otherwise1 as is the case in certain neural lesions and anaesthesias1 remain entirely dry and unemotional4#bja--;,and the sense of the ,infinite1 which we have had such reason to take as the very centre of religion1 arises ever1 within man's life here below1 in contrast to1 and as a concomitant and supplementation of1 his perception of the ,finite and ,contingent1 and hence not without his senses being alive and active4 ,now all this fits in admirably with the whole ,jewish-,christian respect for1 high claims upon1 and constant training of the body1 the senses1 the emotions1 and with the importance attached to the ,visible and ,audible1--,history1 ,institutions1 ,society4--,yet our difficulties are clear4 ,for however spiritually we may conceive a bodily survival or resurrection2 however completely we may place the identity of the various stages of the body in this life1 and the sameness between the body before death and after the resurrection1 in the identity of its quasi-creator1 the body-weaving soul1 we can in nowise picture to ourselves such a new1 indefinitely more spiritual1 incorporation1 and we bring upon ourselves acute difficulties1 for both before and after this unpicturable event4 ,before the resurrection there would have to be unconsciousness between death and that event2 but thus the future life is broken up1 and for no spiritual reason4 ,or there would be consciousness2 but then the substitute for the body1 that occasions this consciousness1 would1 apparently1 render all further revivification of the body unnecessary4 ,and if we take the resurrection as effected1 we promptly feel how mixed and clumsy1 how inadequate1 how less1 and not more1 than the best and noblest elements of our experience and aspirations even here and now1 is such a1 still essentially temporal and spacial1 mode of existence4 ,i take it that1 against all this1 we can but continue to maintain two points4 ,the soul's life after bodily death is not a matter of experience or of logical demonstration1 but a postulate of faith and a consequence from our realization of the human spirit's worth2 and hence is as little capable of being satisfactorily pictured1 as are all the other great spiritual realities which can nevertheless be shown to be presupposed and implicitly affirmed by every act of faith in the final truth and abiding importance of anything whatsoever4--,and again1 it is not worth while to attempt to rescue1 ,aristotle-wise1 just that single1 and doubtless not the highest1 function of man's spirit and character1 his dialectic faculty1 or even his intellectual intuitive power1 for the purpose of thus escaping1 or at least minimizing1 the difficulties attendant upon the belief in ,immortality4 ,if we postulate1 as we do1 man's survival1 we must postulate1 without being able to fill in or to justify any details of the scheme1 the survival of all that may and does constitute man's true and ultimate personality4 ,how much or how little this may precisely mean1 we evidently know but very imperfectly3 but we know enough to be confident that it means more than the abstractive1 increasingly dualistic school of ,plato1 ,philo1 ,plotinus1 ,proclus would allow4 7#b7 ,but speculative reason seems also to raise a quite general objection1 based upon man's littleness within the immense ,universe1 and upon the arbitrariness of excepting those tiny points1 those centres of human consciousness1 men's souls1 from the flux1 the ceaseless becoming and undoing1 of all the other parts of that mighty whole1 immortal1 surely1 only as a whole4 ,here we can safely say that1 at least in this precise form1 the difficulty springs predominantly not from reason or experience1 but from an untutored imagination4 ,for all our knowledge of that great external world1 which this objection supposes to englobe our small internal world1 as a part inferior1 or at most but equal1 to the other parts of that whole1 is dependent upon this interior world of ours2 and however truly inherent in that external world we may hold that world's laws to be1 those laws can1 after all1 be shown to be as truly the result of our own mind's spontaneous work1--an architectonic building up by this mind of the sense-impressions conveyed to it from without4 ,and that whole ,universe1 in so far as it is material1 cannot be compared1 either in kind or in dignity1 to ,mind3 only the indications there1 parallel in this to our experiences within our own mind1 of a ,mind and ,spirit infinitely greater and nobler than1 yet with a certain affinity to1 our own1--only these constitute that outer world as great as this our inner world4 ,indeed it is plain that ,materialism is so far from constituting the solution to the problem of existence1 that even ,psycho-,physical ,parallelism1 even the attribution of any ultimate reality to ,matter1 are on their trial4 ,it is anyhow already clear that1 of the two1 it is easier and nearer to the truth to maintain that ,matter and its categories are simply modes in the manifestation of ,mind to minds and in the apprehension of ,mind by minds1 than to declare ,mind to be but a function or resultant of ,matter4#bjb ,but if all this is so1 then no simply sensible predominance of the sensible ,universe1 nor even any ascertainment of the mere flux and interchange of and between all things material and their elements1 can reasonably affect the question as to the superiority and permanence of ,mind4 ,but we shall return1 in the next chapter1 to the difficulties special to the ,immortality of individual human spirits or personalities1--for this is1 ,i think1 the point at which the problem is still acute4 #c4 ,three ,ethico-,practical ,difficulties4 ,the last group of objections is directly practical and ethical1 and raises three points3 the small space and influence occupied and exercised1 apparently1 by such a belief1 in the spiritual life of even serious persons2 the seemingly selfish1 ungenerous type of religion and of moral tone fostered by definite belief in1 or at least occupation with1 the thought of an individual future life1 as contrasted with the nobility of tone engendered by such denials or abstractions from all such beliefs as we find in ,spinoza and ,schleiermacher2 and1 finally1 the plausibility of the teaching1 on the part of some distinguished thinkers and poets1 that a positive conviction of this our short earthly life being the sole span of our individual consciousness is directly productive of a certain deep tenderness1 an heroic concentration of attention1 and a virile truthfulness1 which are unattainable1 which indeed are weakened or rendered impossible by1 the necessarily vague anticipation of an unending future life2 a hope which1 where operative at all1 can but dwarf and deaden all earthly aspiration and endeavour4 7#a7 ,as to the first point1 which has perhaps never been more brilliantly affirmed than by ,mr4 ,schiller1#bjc ,i altogether doubt whether the numerous appearances1 which admittedly seem to point that way1 are rightly interpreted by such a conclusion4 ,for it is1 for one thing1 most certainly possible to be deeply convinced of the reality and importance of the soul's heightened after-life1 and to have no kind of belief or interest in ,psychical ,research1 at least in such ,research as an intrinsically valuable aid to any specifically religious convictions4 ,no aloofness from such attempts to find spiritual realities at the phenomenal level can1 7unless it is clear that the majority of educated ,western ,europeans share the nave assumptions of this position71 indicate negation of1 or indifference to1 the belief in ,immortality4--,and next1 it is equally certain that precisely the most fruitful form of the belief is that which conceives the ,after-life as already involved in this one1 and which1 therefore1 dwells specially1 not upon the posteriority in time1 but upon the difference in kind of that spiritual life of the soul which1 even hic et nunc1 can be sought after and experienced1 in ever imperfect degrees no doubt1 yet really and more and more4 ,here we ever get an approach to ,simultaneity and ,eternity1 instead of sheer succession and clock-time3 and here the fundamental attitude of the believer would appear only if pressed to deny or exclude the deathlessness of the spirit and its life1--the usual latency and simple implication of the positive conviction1 in nowise diminishing this conviction's reality4--,and1 finally1 it would have to be seen whether those who are indifferent or sceptical as to ,immortal or ,eternal ,life1 are appreciably fewer and largely other than those who are careless as to the other deep implications and requirements of spiritual experience4 ,we may well doubt whether they would turn out to be so4 7#b7 ,as to the second point1 we have already found how utterly insuppressible is the pleasure1 normally concomitant upon every act of noble self-conquest2 and how1 though we can and should perform such and all other acts1 as far as possible1 from the ultimate1 determining motive of thereby furthering the realization of the ,kingdom of ,god1 there can be no solid truthfulness or sane nobility in insisting upon attempts at thinking away and denying the fact and utility of that concomitant pleasure4 ,but if so1 then a further1 other-world extension of that realization and of this concomitant happiness1 and a belief here below in such an eventual extension1 cannot of themselves be ignoble or debasing4 ,occasions for every degree and kind of purely selfish and faultily natural acts1 of acts inchoatively supernatural but still predominantly slavish1 reappear here1 in close parallel to the variety of disposition displayed by men towards every kind of reality and ideal1 towards the ,family1 ,science1 the ,state1 ,humanity1 where the same concomitances and the same high uses and mean abuses are ever possible and actual4 ,neither here nor there should we attempt to impoverish truth and life1 in order to exclude the possibility of their abuse4--,and it would1 of course1 be profoundly unfair to contrast such a rarely noble spirit as ,spinoza among the deniers with the average mind from among the affirmers4 ,the average or the majority of the deniers would not1 ,i think1 appear as more generous and devoted than the corresponding average or majority on the other side4 7#c7 ,and as to the supposed directly beneficial effects of a positive denial of ,immortality1 such as have been sung for us by ,george ,eliot and ,giovanni ,pascoli1 we can safely affirm that the special tendernesses and quiet heroisms1 deduced by them from such a negation1 are too obviously dependent upon spiritual implications and instincts1 for us to be able to put them directly to the credit of that denial4 ,only in so far as ,immortality were not a postulate intrinsically connected with belief in objective and obligatory ,beauty1 ,truth1 and ,goodness1--in ,god as our origin and end1--could its persistent and deliberate denial not be injurious to these fundamental convictions and to the ultimate health of the soul's life3 and of this intrinsic non-connection there is no sufficient evidence4--,certainly1 in such a case as ,spinoza's1 the same strain of reasoning which makes him abandon individual ,immortality ,ought1 in logic1 to prevent him1 a mere hopelessly determined link in the ,natura ,naturata1 from ever attaining to the free self-dedication of himself1 as now a fully responsible member of the ,natura ,naturans4 ,and if not all the grand depth of his spiritual instinct and moral nobility1 and its persistence in spite of its having no logical room in the fixedly naturalistic element of his teaching1 can be urged as an argument in favour of the ultimate truth and ethical helpfulness of that whole element1 neither can it be urged with respect to what is presumably one part of that element1 his denial of personal ,immortality4 ,,ii4 ,,catherine',s ,,general ,,after-,,life ,,conceptions4 ,now ,catherine's general ,after-,life ,conceptions in part bring into interesting prominence1 in part really meet and overcome1 the perplexities and mutually destructive alternatives which we have just considered4 ,i shall here again leave over to the next chapter the simply ultimate questions1 such as that of the pure ,eternity versus the ,unendingness of the soul2 but shall allow myself1 as to one set of her general ideas1 a little digression as to the probability of their ultimate literary suggestion by ,plato4--,these ,platonic passages probably reached her too indirectly1 and by means and in forms which ,i have too entirely failed to discover1 for me to be able to discuss them in my chapter devoted to her assured and demonstrably direct literary sources4 ,but these sayings of ,plato greatly help to illustrate the meaning of her doctrine4--,i shall group these1 her general1 positions and implications under four heads1 and shall consider three of these as1 in substance1 profoundly satisfactory1 but one of them1 the second1 as acceptable only with many limitations1 although this second has obviously much influenced the form given by her to several of those other conceptions4 #a4 ,forecasts of the ,hereafter1 based upon present experience4 ,first1 then1 we get1 as the fundamental presupposition of the whole ,eschatology1 a grandly sane1 simple1 and profound doctrine formulated over and over again and applied throughout1 with a splendid consistency1 as the key and limit to all her anticipations and picturings4 ,only because of the fact1 and of our conviction of the fact1 of the unbroken continuity and identity of ,god with ,himself1 of the human soul with itself1 and of the deepest of the relations subsisting between that ,god and the soul1 across the chasm formed by our body's death1 and only in proportion as we can and do experience and achieve1 during this our earthly life1 certain spiritual laws and realities of a sufficiently elemental1 universal1 and fruitful1 more or less time- and space-less character1 can we 7whilst ever remembering the analogical nature of such picturings even as to the soul's life here7 safely and profitably forecast certain general features of the future which is thus already so largely a present4 ,but1 given these conditions in the present1 we can and should forecast the future1 to the extent implied4 ,and as ,plato's great imaginative projection1 his life-work1 the ,republic1 achieves its original end1 7of making more readily understandable1 by objectivizing on a large scale1 the life of the inner city of our own soul71 in so far as he has rightly understood the human soul and has found appropriate representations of its powers1 laws1 and ideals in his future commonwealth1 even if we cannot accept this picture for political purposes and in all its details3 so is it also with ,catherine's projection1 which1 if bolder in its subject-matter1 is1 most rightly1 indefinitely more general in its indications than is ,plato's great diagram of the soul4 ,man's spiritual personality1 being held by her to survive death1--to retain its identity and an at least equivalent consciousness1 of that identity1--the deepest experiences of that personality before the body's death are conceived as re-experienced by it1 in a heightened degree and form1 after death itself4 ,hence these great pictures1 of what the soul will experience then1 would remain profoundly true of what the soul seeks and requires now1 even if there were no then at all4 ,and note particularly how only with regard to one stage and condition of the spirit's future life1--that of the purification of the imperfect soul1--does she indulge in any at all direct doctrine or detailed picturing2 and this1 doubtless1 not only because she has experienced much concerning this matter in her own life here1 but also because the projection of these experiences would still give us1 not the ultimate state1 but more or less only a prolongation of our mixed1 joy-in-suffering life upon earth4 ,as to the two ultimate states1 we get only quite incidental glimpses1 although even these are strongly marked by her general position and method4 #b4 ,catherine's forecasts and present experience correspondingly limited4 ,and next1 coming to the projection itself1 we naturally find it to present all the strength and limitations of her own spiritual experiences which are thus projected3 her attitude towards the body and towards human fellowship1 7two subjects which are shown to be closely inter-related by the continuous manner in which they stand and fall together throughout the history of philosophy and religion17 thus constitute the second general peculiarity of her ,eschatology4 ,we have already noted1 in her life1 her strongly ecstatic1 body-ignoring1 body-escaping type of religion2 and how1 even in her case1 it tended to starve the corporate1 institutional conceptions and affections4 ,here1 in the projection1 we find both the cause and the effect again1 and on a larger scale4 ,her continuous psycho-physical discomforts and keen thirst for a unity and simplicity as rapid and complete as possible1 the joy and strength derived from ecstatic habits and affinities1 would all make her1 without even herself being aware of it1 drop all further thought as to the future fate of that oppressive 8prison-house0 from which her spirit had at last got free4 ,now such non-occupation with the fate of the body and of her fellow-souls may appear quite appropriate in her ,purgatorial ,eschatology1 yet we cannot but find that1 even here1 it already possesses grave disadvantages1 and that it persists throughout all her ,after-life conceptions4 ,for in all the states and stages of the soul we get a markedly unsocial1 a sola cum solo picture4 ,and yet there is1 perhaps1 no more striking difference1 amongst their many affinities1 between ,platonism and ,christianity than the intense ,individualism which marks the great ,greek's doctrine1 and the profoundly social conception which pervades ,our ,lord's own teaching1--in each case as regards the next life as well as this one4 ,plotinus's great culminating commendation of 8the flight of the alone to the ,alone0 continues ,plato's tradition2 whereas1 if even ,st4 ,paul and the ,joannine writings speak at times as though the individual soul attained to its full personality in and by direct intercourse with ,god alone1 the ,synoptic ,gospels1 and at bottom also those two great lovers of ,our ,lord's spirit1 never cease to emphasize the social constituent of the soul's life both here and hereafter4 ,the ,kingdom of ,heaven1 the ,soul of the ,church1 as truly constitutes the different personalities1 their spirituality and their joy1 as they constitute it1--that great ,organism which1 as such1 is both first and last in the ,divine thought and love4 ,here1 in the at least partial ignoring of these great social facts1 we touch the main defect of most mystical outlooks2 yet this defect does not arise from what they possess1 but from what they lack4 ,for solitude1 and the abstractive1 unifying1 intuitive1 emotional1 mystical element is also wanted1 and this element and movement ,catherine exemplifies in rare perfection4 ,indeed1 in the great classical1 central period of her life she had1 as we know1 combined all this with much of the outward movement1 society1 detailed observation1 attachment1 the morally en-static1 the immanental type4 ,unfortunately the same ill-health and ever-increasing predominance of the former element1 which turned her1 quite naturally1 to these eschatological contemplations1 and which indeed helped to give them their touching tone of first-hand experience1 also tended1 of necessity1 to make her drop even such slight and lingering social elements as had formerly coloured her thought4 ,it is1 then1 only towards the understanding and deepening of the former of these two necessary movements of religion1 that these1 her latter-day enlargements of some of her deepest experiences and convictions will be found true helps4 ,yet if the usual ad extra disadvantages of such an abstractive position towards the body are thus exemplified by her1 in this her unsocial1 individualistic attitude1 it is most interesting to note how entirely she avoids the usual ad intra drawbacks of this same position4 ,for if her whole attention1 and1 increasingly1 even her consciousness are1 in true ecstatic guise1 absorbed away from her fellows and concentrated exclusively upon ,god in herself and herself in ,god1 yet this consciousness consists not only of ,nos1 that dry theoretic reason which1 already by ,plato1 but still more by ,aristotle1 is alone conceived as surviving the body1 but contains also the upper range of ,thumos1--all those passions of the noblest kind1--love1 admiration1 gratitude1 utter self-donation1 joy in purifying suffering and in an ever-growing self-realization as part of the great plan of ,god1--all the highest notes in that wondrous scale of deep feeling and of emotionally coloured willing which ,plato made dependent1 not for its character but for the possibility of its operation1 upon the body's union with the soul4--,and thus we see how1 in her conception of the soul's own self within itself and of its relation to ,god1 the ,christian idea of ,personality1 as of a many-sided organism in which ,love and ,will are the very flower of the whole1 has triumphed over the ,platonic presentation of the ,spirit1 in so far as this is taken to require and achieve an ultimate sublimation free from all emotive elements4 ,thus in her doctrine the whole ,personality survives death1 although this ,personality energizes only1 as it were upwards1 to ,god alone1 and not also sideways and downwards1 towards its fellows and the lesser children of ,god4 #c4 ,catherine's forecast influenced by ,plato4 ,catherine's third peculiarity consists in a rich and profound organization of two doctrines1 the one libertarian1 the other determinist2 and requires considerable quotation from ,plato1 whose teachings1 bereft of all transmigration-fancies1 seem clearly to reappear here1 7however complex may have been the mediation17 in ,catherine's great conception4 ,the determinist doctrine maintains that virtue and vice1 in proportion as they are allowed their full development1 spontaneously and necessarily attain to their own congenital consummation1 a consummation which consists1 respectively1 in the bliss inseparable from the final and complete identity between the inevitable results upon itself of the soul's deliberate endeavours1 and the indestructible requirements of this same soul's fundamental nature2 and in the misery of the1 now fully felt but only gradually superable1 or even1 in other cases1 insuperable1 antagonism between the inevitable consequences within its own self of the soul's more or less deliberate choosings1 and those same1 here also ineradicable1 demands of its own truest nature4 ,as ,marsilio ,ficino says1 in his ,theologia ,platonica1 published in ,florence in #adhb3 8,virtue is reward in its first budding1 reward is virtue full-grown4 ,vice is punishment at the moment of its birth2 punishment is vice at its consummation4 ,for1 in each of these cases1 one and the same thing is first the simple seed and then the full ear of corn2 and one and the same thing is the full ear of corn and then the food of man4 ,precisely the very things then that we sow in this our 7earthly7 autumn1 shall we reap in that 7other-world7 summer-day40#bjd ,it is true that forensic terms and images are also not wanting in ,catherine's sayings2 but these1 in part1 run simply parallel to the immanental conception without modifying it2 in part1 they are in its service2 and1 in part1 they are the work of the theologians' arrangements and glosses discussed in my ,appendix4 ,and the libertarian doctrine declares that it is the soul itself which1 in the beyond and immediately after death1 chooses the least painful1 because the most expressive of her then actual desires1 from among the states which the natural effects upon her own self of her own earthly choosings have left her interiorly free to choose4 ,now it is in this second doctrine especially that we find so detailed an anticipation by ,plato of a whole number of highly original and characteristic points and combinations of points1 as to render a fortuitous concurrence between ,catherine and ,plato practically impossible4 ,yet ,i have sought in vain1 among ,catherine's authentic sayings1 actions1 possessions1 or friends1 for any trace of direct acquaintance with any of ,plato's writings4 ,but ,ficino's ,latin translation of ,plato1 published1 with immense applause1 in ,florence in #adhc1 #adhd1 must have been known1 in those intensely ,platonizing times1 to even non-professed ,humanists in ,genoa1 long before ,catherine's death in #aeaj1 so that one or other of her intimates may have communicated the substance of these ,platonic doctrines to her4#bje ,plotinus1 of whom ,ficino published a ,latin translation in #adib1 contains but a feeble echo of ,plato on this point4 ,proclus1 directly known only very little till much after ,catherine's time1 is in even worse case4 ,the ,areopagite1 who has so continuously taken over whole passages from all three writers1 although directly almost exclusively from ,proclus1 contains nothing more immediately to the purpose than his impressive sayings concerning ,providence's continuous non-forcing of the human personality in its fundamental constitution and its free elections with their inevitable consequences2 hence ,catherine cannot have derived her ideas1 in the crisp definiteness which they retain in her sayings1 from her cousin the ,dominican nun and the ,areopagite4 ,and it is certain1 as we have seen1 how scattered and inchoate are the hints which she may have found in ,st4 ,paul1 the ,joannine writings1 and ,jacopone da ,todi4 ,st4 ,augustine contains nothing that would be directly available1--an otherwise likely source considering ,catherine's close connection with the ,augustinian ,canonesses of ,s4 ,maria delle ,grazie4 ,in ,plato1 then1 we get five conceptions and symbolic pictures that are practically identical with those of ,catherine4 7#a7 ,first we get the conception of souls having each1 in exact accordance with the respective differences of their moral and spiritual disposition and character1 as these have been constituted by them here below1 a 8place0 or environment1 expressive of that character1 ready for their occupation after the body's death4 8,the soul that is pure departs at death1 herself invisible1 to the invisible world1--to the divine1 immortal and rational3 thither arriving1 she lives in bliss4 ,but the soul that is impure at the time of her departure and is ''' engrossed by the corporeal '''1 is weighed down and drawn back again into the visible place 7world740 ,and this scheme1 of like disposition seeking a like place1 is then carried out1 by the help of the theory of transmigration1 as a re-incarnation of these various characters into environments1 bodies1 exactly corresponding to them3 gluttonous souls are assigned to asses' bodies1 tyrannous souls to those of wolves1 and so on3 in a word1 8there is no difficulty in assigning to all #8a whither' 7a place7 answering to their general natures and propensities40#bjf ,for this corresponds to a law which runs throughout all things1--a determinism of consequences which does not prevent the liberty of causes4 8,the ,king of the universe contrived a general plan1 by which a thing of a certain nature found a seat and place of a certain kind4 ,but the formation of this nature1 he left to the wills of individuals40 ,or1 with the further spacial imagery of movements up1 level1 or down1 we get3 8,all things that have a soul change ''' and1 in changing1 move according to law and the order of destiny4 ,lesser changes of nature move on level ground1 but great crimes sink ''' into the so-called lower places '''2 and1 when the soul becomes greatly different and divine1 she also greatly changes her place1 which is now altogether holy40#bjg ,the original1 divinely intended 8places0 of souls are all high and good1 and similar to each other though not identical1 each soul having its own special 8place02 and for this congenital 8place0 each soul has a resistible yet ineradicable home-sickness4 8,the first incarnation0 of human souls which 8distributes each soul to a star10 is ordained to be similar for all4''' 8,and when they have been of necessity implanted in bodily forms1 should they master their passions ''' they live in righteousness2 if otherwise1 in unrighteousness4 ,and he who lived well through his allotted time shall be conveyed once more to a habitation in his kindred star1 and there shall enjoy a blissful and congenial life2 but failing this he shall pass into ''' such a form of 7further7 incarnation as fits his disposition ''' until he shall overcome1 by reason1 all that burthen that afterwards clung around him40#bjh ,if from all this we exclude the soul's existence before any beginning of its body1 its transmigration into other bodies1 and the self-sufficiency of reason2 and if we make it all to be penetrated by ,god's presence1 grace1 and love1 and by our corresponding or conflicting emotional and volitional as well as intellectual attitude3 we shall get ,catherine's position exactly4 7#b7 ,but again1 in at least one phase of his thinking1 ,plato pictures the purification of the imperfect soul as effected1 of at least as begun1 not in a succession of 8places0 of an extensionally small but organic kind1 bodies1 but in a 8place0 of an extensionally larger but inorganic sort1--the shore of a lake1 where the soul has to wait4 8,the ,acherusian lake is the lake to the shores of which the many go when they are dead2 and1 after waiting an appointed time1 which to some is longer and to others shorter1 they are sent back to be born as animals40 ,here we evidently get a survival of the conception1 predominant in ,homer1 of a pain-and-joyless ,hades1 but limited here to the middle1 the imperfect class of souls1 and followed1 in their case1 by transmigration1 to which alone1 apparently1 purification is directly attached4 ,in the same ,dialogue we read later on3 8,those who appear to have lived neither well nor ill ''' go to the river ,acheron1 and are carried to the lake2 and there they dwell and are purified of their evil deeds ''' and are absolved and receive the rewards of their good deeds according to their deserts40 ,here we have1 evidently1 still the same 8many0 and the same place1 the shores of the ,acherusian lake1 but also an explicit affirmation of purification effected there1 for this purification is now followed directly1 not by re-incarnation1 but by the ultimate happiness in the soul's original and fundamentally congenial 8place40 ,and this scheme is far more conformable to ,plato's fundamental position3 for how can bodies1 even lower than the human1 help to purify the soul which has become impure precisely on occasion of its human body8--,we can see how the ,christian ,purgatorial doctrine derives some of its pictures from the second of these parallel passages2 yet that the 8longer or shorter waiting0 of the first passage also enters into that teaching1--especially in its more ordinary modern form1 according to which there is1 in this state1 no intrinsic purification4 ,and lower down we find3 8,those who have committed crimes which1 although great1 are not unpardonable1--for these it is necessary to plunge 77 into ,tartarus1 the pains of which they are compelled to undergo for a year2 but at the end of the year they are borne to the ,acherusian lake4 ,but those who appear incurable by reason of the greatness of their crimes ''' such their appropriate destiny hurls 77 into ,tartarus1 whence they never come forth40 ,here we get a ,purgatory1 pictured as a watery substance in which the more gravely impure of the curable souls are immersed before arriving at the easier purification1 the waiting on the dry land alongside the lake2 this ,purgatory is1 as a 8place0 and1 in intensity1 identical with ,hell2 and into this place the curable souls 8plunge0 and the incurable ones are 8hurled40--,of this third passage ,catherine retains the identification of the pains of ,purgatory and those of ,hell2 the 8plunge10 or 8hurling10 of two distinct classes of souls into these pains2 and the mitigation1 after a time1 previous to complete cessation1 of the suffering in the case of the curable class4 ,but the 8plunge10 with her1 is common to all degrees of imperfectly pure souls2 there is1 for all these souls1 no change of 8place0 during their purgation1 but only a mitigation of suffering2 and this mitigation is at work gradually and from the first4 ,and the ordinary modern ,purgatorial teaching is like this passage1 in that it keeps the curable souls in ,tartarus1 say1 for one year1 and lets them suffer there1 apparently without mitigation1 throughout that time3 and that1 in the case of both classes of souls1 it conceives the punishment as extrinsic1 vindictive1 and inoperative4 ,and a fourth ,phaedo passage tells us3 8,those who are remarkable for having led holy lives are released from this earthly prison1 and go to their pure home1 which is above1 and dwell in the purer earth10 the ,isles of the ,just1 in ,oceanus4 8,and those1 again1 amongst these who have duly purified themselves with philosophy1 live henceforth altogether without the body1 in mansions fairer far than these40 ,here we get1 alongside of the two ,purgatories and the one ,hell1 two ,heavens1 of which the first is but taken over from ,homer and ,pindar1 but of which the second is ,plato's own conception4 ,catherine1 in entire accord with the ordinary teaching1 has got but one 8place0 of each kind2 and her ,heaven corresponds1 apart from his formal and final exclusion of every sort of body1 to the second of these ,platonic ,heavens2 whilst1 here again1 the all-encompassing presence of ,god's love for souls as of the soul's love for ,god1 which1 in her teaching1 is the beginning1 means1 and end of the whole movement1 effects an indefinite difference between the two positions4#bji 7#c7 ,yet ,plato1 in his most characteristic moods1 explicitly anticipates ,catherine as to the intrinsic1 ameliorative nature and work of ,purgatory3 8,the proper office of punishment is two-fold3 he who is rightly punished ought either to become better ''' by it1 or he ought to be made an example to his fellows1 that they may see what he suffers and ''' become better4 ,those who are punished by ,gods and men and improved1 are those whose sins are curable ''' by pain and suffering3--for there is no other way in which they can be delivered from evil1 as in this world so also in the other4 ,but the others are incurable--the time has passed at which they can receive any benefit themselves4''' ,rhadamanthus10 the chief of the three nether-world judges1 8looks with admiration on the soul of some just one1 who has lived in holiness and truth ''' and sends him0 without any intervening suffering 8to the ,isles of the ,blessed4''' ,i consider how ,i shall present my soul whole and undefiled before the ,judge1 in that day40#baj ,here the last sentence is strikingly like in form as well as in spirit to many a saying of ,st4 ,paul and ,catherine4 7#d7 ,but the following most original passages give us a sentiment and an image which1 in their special drift1 are as opposed to ,st4 ,paul1 and indeed to the ordinary ,christian consciousness1 as they are dear to ,catherine1 in this matter so strongly1 although probably unconsciously1 ,platonist1 indeed ,neo-,platonist1 in her affinities4 8,in the time of ,kronos1 indeed down to that of ,zeus1 the ,judgment was given on the day on which men were to die10 i4e4 immediately before their death2 8and the consequence was1 that the judgments were not well given1--the souls found their way to the wrong places4 ,zeus said3 #8,the reason is1 that the judged have their clothes on1 for they are alive4''' ,there are many1 having evil souls1 who are apparelled in fair bodies or wrapt round in wealth and rank4''' ,the ,judges are awed by them2 and they themselves too have their clothes on when judging3 their eyes and ears and their whole bodies are interposed1 as a veil1 before their own souls4 ,what is to be done8 ''' ,men shall be entirely stript before they are judged1 for they shall be judged when dead2 the ,judge too shall be naked1 that is1 dead3 he1 with his naked soul1 shall pierce into the other naked soul immediately after each man dies ''' and is bereft of all his kith and kin1 and has left behind him all his brave attire upon earth1 and thus the ,judgment will be just4'0#baa--;,if we compare this with ,st4 ,paul's precisely contrary instinct and desire to be 8clothed upon0 at death1 8lest we be found naked10 i4e4 without the protection of any kind of body2 and then realize ,catherine's intense longing for 8nudit10--to strip herself here1 as far as possible1 from all imperfection and self-delusion before the final stripping off of the body in death1 and to appear1 utterly naked1 before the utterly naked eye of ,god1 so that no 8clothes0 should remain requiring to be burnt away by the purifying fires1#bab the profound affinity of sentiment and imagery between ,catherine and ,plato--and this on a point essentially ,platonic1--is very striking4 7#e7 ,but1 above all1 in his deep doctrine as to the soul's spontaneous choice after death of that condition1 8place10 which1 owing to the natural effects within her of her earthly willings and self-formation1 she cannot but now find the most congenial to herself1 ,plato appears as the ultimate source of a literary kind for ,catherine's most original view1 which otherwise is1 ,i think1 without predecessors4 8,the souls10 he tells us in the ,republic1 8immediately on their arrival in the other world1 were required to go to ,lachesis10 one of the three ,fates4 ,and 8an interpreter1 having taken from her lap a number of lots and plans of life1 spoke as follows3 #8,thus saith ,lachesis1 the daughter of ,necessity4''' 8,your destiny shall not be allotted to you1 but you shall choose it for yourselves4 ,let him who draws the first lot1 be the first to choose a life which shall be his irrevocably4''' ,the responsibility lies with the chooser1 ,heaven is guiltless40'0 8,no settled character of soul was included in the plans of life1 because1 with the change of life1 the soul inevitably became changed itself40 8,it was a truly wonderful sight1 to watch how each soul selected its life4''' ,when all the souls had chosen their lives1 ,lachesis dispatched with each of them the ,destiny he had selected1 to guard his life and satisfy his choice40#bac ,and in the ,phaedrus ,plato tells us that 8at the end of the first thousand years0 7of the first incarnation7 8the good souls and also the evil souls both come to cast lots and to choose their second life2 and they may take any that they like40#bad ,in both the dialogues the lots are evidently taken over from popular mythology1 but are here made merely to introduce a certain orderly succession among the spontaneous choosings of the souls themselves1 whilst the lap of the daughter of ,necessity1 spread out before all the choosers previous to their choice1 and the separate1 specially appropriate ,destiny that accompanies each soul after its choice1 indicate plainly that1 although the choice itself is the free act and pure self-expression of each soul's then present disposition1 yet that this disposition is the necessary result of its earthly volitions and self-development or self-deformation1 and that the choice now made becomes1 in its turn1 the cause of certain inevitable consequences1--of a special environment which itself is then productive of special effects upon1 and of special occasions for1 the final working out of this soul's character4--,plotinus retains the doctrine3 8the soul chooses there0 in the ,other world1--8its ,daemon and its kind of life40#bae ,but neither ,proclus nor ,dionysius has the doctrine1 whilst ,catherine1 on the contrary1 reproduces it with a penetrating completeness4 #d4 ,simplifications characteristic of ,catherine's ,eschatology4 ,and under our last1 fourth head1 we can group the simplifications characteristic of ,catherine's ,eschatology4 7#a7 ,one simplification has1 of course1 for now some fifteen hundred years1 been the ordinary ,christian conception3 ,i mean the elimination of the time-element between the moment of death and the beginning of the three states4 ,yet it is interesting to note how by far the greatest of the ,latin ,fathers1 ,st4 ,augustine1 who died in ,a4,d4 #dcj1 still clings predominantly to the older ,christian and ,jewish conception of the soul abiding in a state of shrunken1 joy-and-painless consciousness from the moment of the body's death up to that of the general resurrection and judgment4 8,after this short life1 thou wilt not yet be where the saints will be10 i4e4 in ,heaven4 8,thou wilt not yet be there3 who is ignorant of this8 ,but thou canst straightway be where the rich man descried the ulcerous beggar to be a-resting1 far away10 i4e4 in ,limbo4 8,placed in that rest1 thou canst await the day of judgment with security1 when thou shalt receive thy body also1 when thou shalt be changed so as to be equal to an ,angel40#baf ,only with regard to ,purgatory1 a state held by him1 in writings of his last years1 #daj-dcj ,a4,d41 to be possible1 indeed probable1 does he make an exception to his general rule3 for such purification would have to take place0 in the interval of time between the death of the body and the last day of condemnation and reward40#bag ,it is doubtless the still further fading away of the expectation1 so vivid and universal in early ,christian times1 of the proximity of ,our ,lord's ,second ,advent1 and the tacit prevalence of ,greek affinities and conceptions concerning the bodiless soul1 that helped to eliminate1 at last universally1 this interval of waiting1 in the case of souls too good or too bad for purgation1 from the general consciousness of at least ,western ,christendom4 ,the gain in this was the great simplification and concentration of the immediate outlook and interest2 the loss was the diminished apprehension of the essentially complex1 concrete1 synthetic character of man's nature1 and of the necessity for our assuming that this characteristic will be somehow preserved in this nature's ultimate perfection4 7#b7 ,there is a second simplification in ,catherine which1 though here ,st4 ,augustine leads the way1 is less common among ,christians3 her three other-world 8places0 are not1 according to her ultimate thought1 three distinct spacial extensions and localities1 filled1 respectively1 with ceaselessly suffering1 temporarily suffering1 and ceaselessly blessed souls2 but they are1 7notwithstanding all the terms necessitated by such spacial picturings as 8entering10 8coming out10 8plunging into071 so many distinct states and conditions of the soul1 of a painful1 mixed1 or joyful character4 ,we shall have these her ultimate ideas very fully before us presently4 ,but here ,i would only remark that this her union of a picturing faculty1 as vivid as the keenest sense-perception1 and of a complete non-enslavement to1 a vigorous utilization of1 these life-like spacial projections1 by a religious instinct and experience which never forgets that ,god and souls are spirits1 to whom our ordinary categories of space and extension1 time and motion1 do not and cannot in strictness apply1 is as rare as it is admirable2 and that1 though her intensely anti-corporeal and non-social attitude made such a position more immediately easy for her than it can be for those who remain keenly aware of the great truths involved in the doctrines of the ,resurrection of the ,body and the ,communion of ,saints1 this her trend of thought brings into full articulation precisely the deepest of our spiritual apprehensions and requirements1 whilst it is not her fault if it but further accentuates some of our intellectual perplexities4 ,we get much in ,st4 ,augustine1 which he himself declares to have derived1 in the first instance1 from 8the writings of the ,platonists10 which doubtless means above all ,plotinus1 7that keen spiritual thinker who can so readily be traced throughout this part of the great ,convert's teaching71 as to this profound incommensurableness between spiritual presence1 energizing1 and affectedness on the one hand1 and spacial position1 extension1 and movement on the other4 8,what place is there within me1 to which my ,god can come8 ''' ,i would not exist at all1 unless ,thou already wert within me40 8,thou wast never a place1 and yet we have receded from ,thee2 and we have drawn near to ,thee1 yet ,thou art never a place40 8 ,are we submerged and do we emerge8 ,yet it is not places into which we are plunged and out of which we rise4 ,what can be more like to places and yet more unlike8 ,for here the affections are in case1--the impurity of our spirit1 which flows downwards1 oppressed by the love of earthly cares2 and the holiness of ,thy ,spirit1 which lifts us upwards with the love of security40#bah ,for1 as he teaches 8the spiritual creature can only be changed by times10--a succession within a duration3 8by remembering what it had forgotten1 or by learning what it did not know1 or by willing what it did not will4 ,the bodily creature can be changed by times and places10 by spacial motion1 8from earth to heaven1 from heaven to earth1 from east to west40 8,that thing is not moved through space which is not extended in space ''' the soul is not considered to move in space1 unless it be held to be a body40#bai ,in applying the doctrine just expressed to eschatological matters1 ,st4 ,augustine concludes3 8,if it be asked whether the soul1 when it goes forth from the body1 is borne to some corporeal places1 or to such as1 though incorporeal1 are like to bodies1 or to what is more excellent than either3 ,i readily answer that1 unless it have some kind of body1 it is not borne to bodily places at all1 or1 at least1 that it is not borne to them by bodily motion4''' ,but ,i myself do not think that it possesses any body1 when it goes forth from this earthly body4''' ,it gets borne1 according to its deserts1 to spiritual conditions1 or to penal places having a similitude to bodies40#bbj ,the reader will readily note a curiously uncertain frame of mind in this last utterance4 ,i take it that ,plotinian influences are here being checked by the ,jewish conception of certain1 definitely located1 provision-chambers 7promptuaria71 in which all souls are placed for safe keeping1 between the time of the body's death and its resurrection4 ,so in the ,fourth ,book of ,esra 7of about #ij ,a4,d471 8the souls of the just in their chambers said3 #8,how long are we to remain here8'02 and in the ,apocalypse of ,baruch 7of about #aej-bej ,a4,d471 8at the coming of the ,messiah1 the provision-chambers will open1 in which the0 whole1 precise 8number of the souls of the just have been kept1 and they will come forth40#bba ,but it is ,st4 ,thomas ,aquinas who1 by the explicit and consistent adoption and classification of these promptuaria receptacula1 reveals to us more clearly the perplexities and fancifulnesses involved in the strictly spacial conception4 8,although bodies are not assigned to souls 7immediately7 after death1 yet certain bodily places are congruously assigned to these souls in accordance with the degree of their dignity1 in which places they are1 as it were1 locally1 in the manner in which bodiless things can be in space3 each soul having a higher place assigned to it1 according as it approaches more or less to the first substance1 ,god1 whose seat1 according to ,scripture1 is ,heaven40 8,in the ,scriptures ,god is called the ,sun1 since ,he is the principle of spiritual life1 as the physical sun is of bodily life2 and1 according to this convention1 ''' souls spiritually illuminated have a greater fitness for luminous bodies1 and sin-darkened souls for dark places40 8,it is probable that1 as to local position1 ,hell and the ,limbo of the ,fathers constitute one and the same place1 or are more or less continuous40 8,the place of ,purgatory adjoins 7that of7 ,hell40 8,there are altogether five places ready to receive 7receptanda7 souls bereft of their bodies3 ,paradise1 the ,limbo of the ,fathers1 ,purgatory1 ,hell1 and the ,limbo of ,infants40#bbb ,no doubt all these positions became the common scholastic teaching4 ,but then1 as ,cardinal ,bellarmine cogently points out3 8no ancient1 as far as ,i know1 has written that the ,earthly ,paradise was destroyed ''' and ,i have read a large number who affirm its existence4 ,this is the doctrine of all the ,scholastics1 beginning with ,st4 ,thomas1 and of the ,fathers4 ''' ,st4 ,augustine indeed appears to rank this truth amongst the dogmas of faith40#bbc ,we shall do well1 then1 not to press these literal localization-schemes1 especially since1 according to ,st4 ,augustine's penetrating analysis1 our spiritual experiences1 already in this our earthly existence1 have a distinctly non-spacial character4 ,catherine's position1 if applied to the central life of man here1 and hence presumptively hereafter1 remains as true and fresh and unassailable as ever4 7#c7 ,and her last simplification consists in taking the ,fire of ,hell1 the ,fire of ,purgatory1 and the ,fire and ,light of ,heaven as profoundly appropriate symbols or descriptions of the variously painful or joyous impressions produced1 through the differing volitional attitudes of souls towards ,him1 by the one ,god's intrinsically identical presence in each and all4 ,in all three cases1 throughout their several grades1 there are ever but two realities1 the ,spirit-,god and the spirit-soul1 in various states of inter-relation4 ,here again it is ,catherine's complete abstraction from the body which renders such a view easy and1 in a manner1 necessary for her mind4 ,but here ,i would only emphasize the impressive simplicity and spirituality of view which thus1 as in the material world it finds the one sun-light and the one fire-heat1 which1 in themselves everywhere the same1 vary indefinitely in their effects1 owing to the varying condition of the different bodies which meet the rays and flames2 so1 in the ,spiritual ,world it discovers ,one supreme spiritual ,energy and ,influence which1 whilst ever self-identical1 is assimilated1 deflected1 or resisted by the lesser spirits1 with inevitably joyous1 mixed1 or painful states of soul1 since they can each and all resist1 but cannot eradicate that ,energy's impression within their deepest selves4 ,and though1 even with her1 the ,sun-light image remains quasi-,hellenic and ,intellectual1 and the ,fire-heat picture is more immediately ,christian and ,moral3 yet she also frequently takes the sunlight as the symbol of the achieved ,harmony and ,peace1 and the ,fire-heat as that of more or less persisting ,conflict and ,pain4 ,she is doubtless right in keeping both symbols1 and in ever thinking of each as ultimately implying the other1 for ,god is ,beauty and ,truth1 as well as ,goodness and ,love1 and man is made with the indestructible aspiration after ,him in ,his living completeness4 ,and here again ,catherine has a complicated doctrinal history behind her4 ,we have already considered the numerous ,scriptural passages where ,god and ,his effects upon the soul are symbolized as light and fire2 and those again where joy or1 contrariwise1 trial and suffering are respectively pictured by the same physical properties4 ,and ,catherine takes the latter passages as directly explanatory of the first1 in so far as these joys and sufferings are spiritual in their causes or effects4 ,among the ,greek ,fathers1 ,clement of ,alexandria tells us that 8the ,fire0 of ,purgatory1--for he has no ,eternal ,damnation1--8is a rational10 spiritual1 8fire that penetrates the soul02 and ,origen teaches that 8each sinner himself lights the flame of his own fire1 and is not thrown into a fire that has been lit before that moment and that exists in front of him4''' ,his conscience is agitated and pierced by its own pricks40 ,saints ,gregory of ,nyssa and ,gregory of ,nazianzum are more or less influenced by ,origen on this point4 ,and ,st4 ,john ,damascene1 who died in about #gej ,a4,d41 says explicitly that the fire of ,hell is not a material fire1 that it is very different from our ordinary fire1 and that men hardly know what it is4#bbd ,among the ,latins1 ,st4 ,ambrose declares3 8neither is the gnashing1 a gnashing of bodily teeth2 nor is the everlasting fire1 a fire of bodily flames2 nor is the worm1 a bodily one40--,st4 ,jerome1 in one passage1 counts the theory of the non-physical fire as one of ,origen's errors2 but elsewhere he mentions it without any unfavourable note1 and even enumerates several ,scripture-texts which favour it1 and admits that 8#8the worm which dieth not and the fire which is not quenched1' is understood1 by the majority of interpreters 7a plerisque71 of the conscience of sinners which tortures them40#bbe--,st4 ,augustine1 in #dac ,a4,d41 declares3 8,in the matter of the pains of the wicked1 both the unquenchable fire and the intensely living worm are interpreted differently by different commentators4 ,some interpreters refer both to the body1 others refer both to the soul2 and some take the fire literally1 in application to the body1 and the worm figuratively1 in application to the soul1 which latter opinion appears the more credible40 ,yet when1 during the last years of his life1 he came1 somewhat tentatively1 to hold an other-world ,purgatory as well1 he throughout assimilated this ,purgatory's fire to the fire of this-world sufferings4 ,thus in #dbb ,a4,d43 8,souls which renounce the wood1 hay1 straw1 built upon that foundation 7,i ,cor4 iii1 #aa-ae71 not without pain indeed 7since they loved these things with a carnal affection71 but with faith in the foundation1 a faith operative through love ''' arrive at salvation1 through a certain fire of pain4''' ,whether men suffer these things in this life only1 or such-like judgments follow even after this life--in either case1 this interpretation of that text is not discordant with the truth40 8#8,he shall be saved yet so as by fire1' because the pain1 over the loss of the things he loved1 burns him4 ,it is not incredible that some such thing takes place even after this life ''' that some of the faithful are saved by a certain purgatorial fire1 more quickly or more slowly1 according as they have less or more loved perishable things40#bbf ,st4 ,thomas1 voicing and leading ,scholastic opinion1 teaches that the fire of ,purgatory is the same as that of ,hell2 and ,cardinal ,bellarmine1 who died in #afba1 tells us3 8,the common opinion of theologians is that the fire of ,purgatory is a real and true fire1 of the same kind as an earthly fire4 ,this opinion1 it is true1 is not of faith1 but it is very probable10--because of the 8consent of the scholastics1 who cannot be despised without temerity10 and also because of 8the eruptions of ,mount ,etna40#bbg ,yet the ,council of ,florence had1 in #adci1 restricted itself to the quite general proposition that 8if men die truly penitent1 in the love of ,god1 before they have satisfied ''' for their sins ''' their souls are purified by purgatorial pains after death02 thus very deliberately avoiding all commitment as to the nature of these pains4#bbh ,cardinal ,gousset1 who died in #ahff1 tells us3 8,the more common opinion amongst theologians makes the sufferings of ,purgatory to consist in the pain of fire1 or at least in a pain analogous to that of fire40#bbi ,this latter position is practically identical with ,catherine's4 ,as to the fire of ,hell1 although here especially the ,scholastics1 old and new1 are unanimous1 it is certain that there is no definition or solemn judgment of the ,church declaring it to be material4 ,on this point again we find ,st4 ,thomas and those who follow him involved in practically endless difficulties and in1 for us now1 increasingly intolerable subtleties1 where they try to show how a material fire can affect an immaterial spirit4 ,bossuet1 so severely orthodox in all such matters1 preaching1 before the ,court1 about sin becoming in ,hell the chastisement of the sinner1 does not hesitate to finish thus3 8,we bear within our hearts the instrument of our punishment4 #8,i shall produce fire from thy midst1 which shall devour thee' 7,ezek4 xxviii1 #ah74 ,i shall not send it against thee from afar1 it will ignite in thy conscience1 its flames will arise from thy midst1 and it will be thy sins which will produce it40#bcj--;,and the ,abb ,f4 ,dubois1 in a careful article in the ,ecclesiastical ,revue du ,clerg ,franais of ,paris1 has recently expressed the conviction that 8the best minds of our time1 which are above being suspected of yielding to mere passing fashions1 feel the necessity of abandoning the literal interpretation1 judged to be insufficient1 of the ancient symbols2 and of returning to a freer exegesis1 of which some of the ,ancients have given us the example40#bca ,among these helpful 8,ancients0 we cannot but count ,catherine1 with her ,one ,god ,who is the ,fire of ,pain and the ,light of ,joy to souls1 according as they resist ,him or will ,him1 either here or hereafter4 ,,iii4 ,,catherine ,,and ,,eternal ,,punishment4 ,introductory3 four doctrines and difficulties to be considered4 ,taking now the three great after-life conditions separately1 in the order of ,hell1 ,purgatory1 and ,heaven1 ,i would first of all note that some readers may be disappointed that ,catherine did not1 like our own ,english ,mystic1 the entirely orthodox optimist1 ,mother ,juliana of ,norwich--her ,revelations belong to the year #acgc ,a4,d4--simply proclaim that1 whilst the teaching and meaning of ,christ and ,his ,church would come true1 all1 in ways known to ,god alone1 would yet be well4#bcb ,in this manner1 without any weakening of traditional teaching1 the whole dread secret as to the future of evil-doers is left in the hands of ,god1 and a beautifully boundless trust and hope glows throughout those contemplations4 ,yet1 as ,i hope to show as we go along1 certain assumptions and conceptions1 involved in the doctrine of ,eternal ,punishment1 cannot be systematically excluded1 or even simply ignored1 without a grave weakening of the specifically ,christian earnestness2 and that1 grand as is1 in certain respects1 the idea of the ,apocatastasis1 the ,final ,restitution of all ,things and ,souls--as taught by ,clement and ,origen--it is not1 at bottom1 compatible with the whole drift1 philosophy1 and tone1 7even apart from specific sayings7 of ,our ,lord4 ,and this latter teaching--of the simply abiding significance and effect of our deliberate elections during this our one testing-time1--and not that of an indefinite series of chances and purifications with an ultimate disappearance of all difference between the results of the worst life and the best1 answers to the deepest postulates and aspirations of the most complete and delicate ethical and spiritual sense4 ,for minds that can discriminate between shifting fashions and solid growth in abiding truth1 that will patiently seek out the deepest instinct and simplest implications underlying the popular presentations of the ,doctrine of ,abiding ,consequences1 and that take these implications as but part of a larger whole3 this doctrine still1 and now again1 presents itself as a permanent element of the full religious consciousness4 ,it would certainly be unfair to press ,catherine's rare and incidental sayings on ,hell into a formal system4 ,yet those remarks are deep and suggestive1 and help too much to interpret1 supplement1 and balance her central1 ,purgatorial teaching1 and indeed to elucidate her general religious principles1 for us to be able to pass them over4 ,we have already sufficiently considered the question as to the nature of the ,fire2 and that as to ,evil ,spirits is reserved for the next ,chapter4 ,here ,i shall consider four doctrines and difficulties1 together with ,catherine's attitude towards them3 the soul's final fate1 dependent upon the character of the will's act or active disposition at the moment of the body's death2 the total moral perversion of the lost2 the mitigation of their pains2 and the eternity of their punishment4 #a4 ,eternity dependent on the earthly life's last moment4 ,now as to the soul's final fate being made dependent upon the character of that soul's particular act or disposition at the last moment previous to death1 this teaching1 prominent in parts of the ,trattato and ,vita1 goes back ultimately to ,ezekiel1 who1 as ,prof4 ,charles interestingly shows1 introduces a double individualism into the older1 ,social and ,organic1 ,eschatology of the ,hebrew ,prophets4 ,for ,man is seen1 by him1 as responsible for his own acts alone1 and as himself working out separately his own salvation or his own doom2 and this individual man again is looked at1 not in his organic unity1 but as repeating himself in a succession of separate religious acts4 ,the individual act is taken to be a true expression of the whole man at the moment of its occurrence3 and hence1 if this act is wicked at the moment of the advent of the ,kingdom1 the agent will rightfully be destroyed2 but if it be righteous1 he will be preserved4#bcc--,now the profound truth and genuine advance thus proclaimed1 who can doubt them8 ,and yet it is clear that the doctrine here is solidly true1 only if taken as the explicitation and supplement1 and even in part as the corrective1 of the previously predominant teaching4 ,take the ,ezekielian doctrine as complete1 even for its own time1 or as final over against the later1 the ,gospel depth of teaching1 7with its union of the social body and of individual souls1 and of the soul's single acts and of the general disposition produced by and reacting upon these acts71 and you get an all but solipsistic ,individualism and an atomistic ,psychology1 and you offend ,christianity and ,science equally4 ,it is evident that ,catherine1 if she can fairly be taxed with what1 if pressed1 would1 in her doctrine rather than in her life1 be an excessive ,individualism1 is1 in her general teaching and practice1 admirably free from ,psychological ,atomism2 indeed did any soul ever understand better the profound reality of habits1 general dispositions1 tones of mind and feeling and will1 as distinct from the single acts that gradually build them up and that1 in return1 are encircled and coloured by them all8 ,her whole ,purgatorial doctrine stands and falls by this distinction1 and this although1 with a profound self-knowledge1 she does not hesitate to make the soul express1 in one particular act after death1--that of the ,plunge1--an even deeper level of its true attitude of will and of its moral character than is constituted by those imperfect habits of the will1 habits which it will take so much suffering and acceptance of suffering gradually to rectify4 ,thus the passages in which ,catherine seems to teach that ,god can and does1 as it were1 catch souls unawares1 calling them away1 and finally deciding their fate on occasion of any and every de facto volitional condition at the instant of death1 however little expressive of the radical determination of that soul such an act or surface-state may be1 will have1 7even if they be genuine1 and most of them have doubtlessly grown1 perhaps have completely sprung up1 under the pen of sermonizing scribes71 to be taken as hortatory1 hence as partly hyperbolical4 ,and such an admission will in nowise deny the possibility for the soul to express its deliberate and full disposition and determination in a single act or combination of acts2 nor that the other-world effects will follow according to such deep1 deliberate orientations of the character3 it will only deny that1 at any and every moment1 any and every act of the soul sufficiently expresses its deliberate disposition4 ,certainly it is comparatively rarely that the soul exerts its full liberty1 in an act of true1 spiritual self-realization2 and an analogous rarity cannot but be postulated by religious philosophy for contrary acts1 of an approximately equal fulness of deliberation and accuracy of representation1 with regard to the soul's volitional state4 ,and yet the operative influence towards such rare1 fully self-expressive acts of the right kind1 and the aid towards similar1 massive1 and truly representative volitions of the wrong kind1 afforded by even quite ordinary half-awake acts and habits of respectively good or evil quality are so undeniable1 and it is so impossible to draw a general line as to where such wishes pass into full willings and deliberate states3 that the prevalence of a hortatory attitude towards the whole subject is right and indeed inevitable4 #b4 ,the reprobate will of the lost4 ,as to ,moral ,perversion1 the reprobate will of the lost1 we find that ,catherine approaches the question from two different1 and at bottom1 on this point1 incompatible1 systems2 but some incidental and short sayings of hers give us suggestive hints towards a consistent position in this difficult matter4 ,catherine has a double approach4 ,for1 consistently with the strong ,neo-,platonist1 ,dionysian strain in her mind1 she frequently teaches and implies that ,evil is the absence of ,good1 of ,love1 and nothing positive at all4 ,in this case ,evil would not only be less strong than good--only ,manichaeans would maintain that they were equal--but1 as against the constructive force of good1 it would have no kind even of destructive strength4 ,varying amounts1 degrees1 and kinds of good1 but good and only good1 everywhere1 would render all1 even transitory1 pollution of the soul1 and all1 even passing1 purification of it1 so much actual impossibility and theoretical superstition4 ,all that survived at all1 could but be good2 and at most some good might be added1 but no evil could be removed1 since none would exist4--,yet all this is1 of course1 strongly denied and supplanted by the1 at first sight1 less beautiful1 but far deeper and alone fully ,christian1 position of her specifically ,purgatorial teaching4 ,here ,evil is something positive1 an active disposition1 orientation1 and attachment of the will2 it is not without destructive force2 and its cure is a positive change in that will and its habits1 and not a mere addition of good4 ,yet it is plain that1 even exclusively within the implications of this deeper conviction1 there is no necessity to postulate unmixed evil in the disposition of any soul4 ,in some the evil would be triumphing over the good2 in others good would be triumphing over evil1--each over the other1 in every degree of good or of evil1 up to the all but complete extinction of all inclinations to evil or to good respectively4 ,and ,catherine has suggestive sayings4 ,for one or two of them go1 at least in their implications1 beyond a declaration as to the presence of ,god's extrinsic mercy in ,hell1 a presence indicated by a mitigation of the souls' sufferings to below what these souls deserve2 and even beyond the ,areopagite's insistence upon the presence of some real good in these souls1 since he hardly gets beyond their continuous possession of those non-moral goods1 existence1 intelligence1 and will-power4#bcd ,for when she says1 8,the ray of ,god's mercy shines even in ,hell10 she need not1 indeed1 mean more than that extrinsic mercy1 and its effect1 that mitigation4 ,but when she declares3 8if a creature could be found that did not participate in the divine ,goodness1--that creature would1 as it were1 be as malignant as ,god is good10 we cannot1 ,i think1 avoid applying this to the moral dispositions of such souls4#bce ,now ,i know that ,st4 ,thomas had already taught1 in at first sight identical terms3 8,evil cannot exist 7quite7 pure without the admixture of good1 as the ,supreme ,good exists free from all admixture of evil4''' ,those who are detained in ,hell1 are not bereft of all good02#bcf and yet he undoubtedly maintained the complete depravation of the will's dispositions in these souls4 ,and1 again1 after ,catherine's first declaration there follow1 7at least in the text handed down in the ,vita71 words which explain that extrinsic mercy1 not as mitigating the finite amount of suffering due to the sinner1 but as turning the infinite suffering due to the sinner's infinite malice1 into a finite1 though indefinite amount2 and hence1 in the second declaration1 a corresponding interior mercy may be signified--,god's grace preventing the sinner from being infinitely wicked4 ,but ,catherine1 unlike ,st4 ,thomas1 expressly speaks not only of ,good and ,evil1 but of ,good and ,malignancy2 and ,malignancy undoubtedly refers to dispositions of the will4 ,and even if the words1 now found as the sequel to the first saying1 be authentic1 they belong to a different occasion1 and cannot be allowed to force the meaning of words spoken at another time4 ,in this latter saying the words 8as it were0 show plainly that she is not thinking of a possible infiniteness of human wickedness which has been changed1 through ,god's mercy1 to an actual finitude of evil2 but is simply asking herself whether a man could be1 not infinitely but wholly1 malignant4 ,for she answers that1 were this possible1 a man would 8as it were0 be as malignant as ,god is good1 and thus shows that the malignancy1 which she denies1 would only in a sense form a counterpart to ,god's benevolence3 since1 though the man would be as entirely malignant as ,god is entirely good1 ,god would still remain infinite in ,his goodness as against the finitude of ,man's wickedness4 ,the difficulties of such a combination of convictions are1 of course1 numerous and great4 ,psychologically it seems hard to understand why this remnant of good disposition should be unable to germinate further and further good1 so that1 at last1 good would leaven the whole soul4 ,from the point of view of any ,theodicy1 it appears difficult to justify the unending exclusion of such a soul from growth in1 and the acquirement of1 a predominantly good will and the happiness that accompanies such a will4 ,and the testimony of ,our ,lord ,himself and of the general doctrine of the ,church appear definitely opposed3 for does not ,his solemn declaration3 8,hell1 where their worm dieth not0 7,mark ix1 #dh71 find its authoritative interpretation in the common ,church teaching as to the utterly reprobate will of the lost8 ,and indeed ,catherine herself1 in her great saying that if but one little drop of ,love could fall into ,hell 7that is1 surely1 if but the least beginning of a right disposition towards ,god could enter those souls7 ,hell would be turned into ,heaven1 seems clearly to endorse this position4 ,and yet1 we have full experience in this life of genuinely good dispositions being present1 and yet not triumphing or even spreading within the soul2 of such conditions being1 in various degrees1 our own fault2 and of such defeat bringing necessarily with it more or less of keen suffering4--,there would be no injustice if1 after a full1 good chance and sufficient aid had been given to the soul to actualize its capabilities of spiritual self-constitution1 such a soul's deliberately sporadic1 culpably non-predominant1 good did not1 even eventually1 lead to the full satisfaction of that soul's essential cravings4--,the saying attributed to ,our ,lord1 which appears in ,st4 ,mark alone1 is a pure quotation from ,isaiah lxvi1 #bd and ,ecclesiasticus vii1 #ag1 and does not seem to require more than an abiding distress of conscience1 an eternal keenness of remorse4 ,again1 the common ,church-teaching is undoubtedly voiced by ,st4 ,thomas in the words1 8,since these souls are completely averse to the final end of right reason1 they must be declared to be without any good will40 ,yet ,st4 ,thomas himself 7partly in explanation of the ,areopagite's words1 8the evil spirits desire the good and the best1 namely1 to be1 to live1 and to understand071 is obliged to distinguish between such souls' deliberate will and their 8natural will and inclination10 and to proclaim that this latter1 8which is not from themselves but from the ,author of nature1 who put this inclination into nature ''' can indeed be good40#bcg ,and1 if we would not construct a scheme flatly contradictory of all earthly experience1 we can hardly restrict the soul1 even in the beyond1 to entirely indeliberate1 good inclinations1 and to fully deliberate1 bad volitions1 but cannot help interposing an indefinite variety of inchoative energizings1 half-wishes1 and the like1 and thinking of these as mixed with good and evil4 ,indeed this conclusion seems also required by the common teaching that the suffering there differs from soul to soul1 and this because of the different degrees of the guilt3 for such degrees depend undoubtedly even more upon the degree of deliberation and massiveness of the will than upon the degree of objective badness in the deed1 and hence can hardly fail to leave variously small or large fragments of more or less good and imperfectly deliberate wishings and energizings present in the soul4 ,and finally ,catherine's 8little drop of ,love0 would1 she says1 8at once0 turn ,hell into ,heaven1 and hence cannot mean some ordinary good moral disposition or even such supernatural virtues as theological ,faith and ,hope1 but ,pure ,love alone1 which latter queen of all the virtues she is explicitly discussing there4 ,thus she in nowise requires the absence from these souls of a certain remnant of semi-deliberate virtue of a less exalted1 and not necessarily regenerative kind4 #c4 ,mitigation of the sufferings of the lost4 ,as to the ,mitigation of the ,suffering1 it is remarkable that ,catherine1 who has been so bold concerning the source of the pains1 and the dispositions1 of the lost souls1 does not more explicitly teach such an alleviation4 ,i say 8remarkable10 because important ,fathers and ,churches1 that were quite uninfected by ,origenism1 have held and have acted upon such a doctrine4 ,st4 ,augustine1 in his ,enchiridion 7,a4,d4 #dbc 7877 tells us that 8in so far as0 the ,offering of the ,sacrifice of the ,altar and ,alms 8profit0 souls in the beyond1 8they profit them by procuring a full remission 7of the punishment71 or at least that their damnation may become more tolerable40 ,and after warning men against believing in an end to the sufferings of the lost1 he adds3 8,but let them consider1 if they like1 that the sufferings of the damned are somewhat mitigated during certain intervals of time40#bch--,saints ,john ,chrysostom and ,john ,damascene1 thoroughly orthodox ,greek ,fathers1 and the deeply devout hymn-writer ,prudentius among the ,latins1 teach similar doctrine2 and in many ancient ,latin missals1 ranging from the eleventh to the fourteenth century1 prayers for the ,mitigation of the ,sufferings of the ,damned are to be found4#bci ,hence the great ,jesuit ,theologian ,petau1 though not himself sharing this view1 can declare3 8,concerning such a breathing-time 7respiratio7 of lost souls1 nothing certain has as yet been decreed by the ,catholic ,church1 so that this opinion of most holy ,fathers should not temerariously be rejected as absurd1 even though it be foreign to the common opinion of ,catholics in our time40#bdj ,and the ,abb ,emery1 that great ,catholic ,christian1 the second founder of ,st4 ,sulpice1 who died in #ahaa1 showed1 in a treatise ,on the ,mitigation of the ,pains of the ,damned1 that this view had also been held by certain ,scholastic ,theologians1 and had been defended1 without any opposition1 by ,mark of ,ephesus1 in the ,sessions of the ,council of ,florence 7,a4,d4 #adci72 and concluded that this doctrine was not contrary to the ,catholic ,faith and did not deserve any censure4 ,the most learned ,theologians in ,rome found nothing reprehensible in this treatise1 and ,pope ,pius ,,vii caused his ,theologian1 the ,barnabite ,general1 ,padre ,fontana1 to thank ,m4 ,emery for the copy sent by him to the ,holy ,father4#bda ,catherine herself cannot well have been thinking of anything but some such ,mitigation when she so emphatically teaches that ,god's mercy extends even into ,hell4 ,indeed1 even the continuation of this great saying in the present ,vita-text formally teaches such ,mitigation1 yet practically withdraws it1 by making it consist in a rebate and change1 from an infinitude in degree and duration into a finitude in degree though not in duration4#bdb ,but1 as we have already found1 this highly schematic statement is doubtless one of the later glosses1 in which case her true meaning must have been substantially that of the ,fathers referred to1 viz4 that the suffering1 taken as anyhow finite in its degree1 gets mercifully mitigated for these souls4--,and1 if she was here also faithful to her general principles1 she will have conceived the mitigation1 not as simply sporadic and arbitrary1 but as more or less progressive1 and connected with the presence in these souls of those various degrees of semi-voluntary good inclinations and wishes1 required by her other saying4 ,even if these wishings could slowly and slightly increase1 and the sufferings could similarly decrease1 this would in nowise imply or require a final full rectification of the deliberate will itself1 and hence not a complete extinction of the resultant suffering4 ,hell would still remain essentially distinct from ,purgatory2 for in ,purgatory the deliberate1 active will is good from the first1 and only the various semi-volitions and old habits are imperfect1 but are being gradually brought into full harmony with that will1 by the now complete willing of the soul2 and hence this state has an end2 whereas in ,hell the deliberate1 active will is bad from the first1 and only various partially deliberate wishes and tendencies are good1 but cannot be brought to fruition in a full virtuous determination of the dominant character of the soul1 and hence this state has no end4 #d4 ,the ,endlessness of ,hell4 ,and lastly1 as to the ,endlessness of this condition of the ,lost1 it is1 of course1 plain that ,catherine held this defined doctrine2 and again1 that 8the chief weight1 in the ,church-teaching as to ,hell1 rests upon ,hell's ,eternity40#bdc ,here ,i would suggest five groups of considerations3 7#a7 ,precisely this ,eternity appears to be the feature of all others which is ever increasingly decried by contemporary philosophy and liberal theology as impossible and revolting4 ,thus it is frequently argued as though1 not the indiscriminateness nor the materiality nor the forensic externality nor the complete fixity of the sufferings1 nor again the complete malignity of the lost were incredible1 and hence the unendingness of such conditions were impossible of acceptance2 but1 on the contrary1 as though1--be the degree and nature of those sufferings conceived as ever so discriminated1 spiritual1 interior1 and relatively mobile1 and as occasioned and accompanied by a disposition in which semi-voluntary good is present1--the simple assumption of anything unending or final about them1 at once renders the whole doctrine impossible to believe4 ,it is true that ,tennyson and ,browning take the doctrine simply in its popular ,calvinistic form1 and then reject it2 and even ,john ,stuart ,mill and ,frederick ,denison ,maurice hardly consider the eternity separately4 ,but certainly that thoughtful and religious-minded writer1 ,mr4 ,w4 ,r4 ,greg1 brings forward the eternity-doctrine as1 already in itself1 8a curiosa infelicitas which is almost stupidity on the part of the ,church40#bdd 7#b7 ,yet it is plain how strongly1 even in ,mr4 ,greg's case1 the supposed 7local1 physical1 indiscriminate1 etc47 nature of the state affects the writer's judgment as to the possibility of its unendingness1--as indeed is inevitable4 ,and it is even clearer1 ,i think1 that precisely this eternity-doctrine stands for a truth which is but an ever-present mysterious corollary to every deeply ethical or spiritual1 and1 above all1 every specifically ,christian view of life4 ,for every such view comes1 surely1 into hopeless collision with its own inalienable requirements if it will hold that the deepest ethical and spiritual acts and conditions are1--avowedly performed though they be in time and space--simply temporary in their inmost nature and effects2 whereas every vigorously ethical religion1 in so far as it has reached a definite personal-immortality doctrine at all1 cannot admit that the soul's deliberate character remains without any strictly final and permanent results4 ,the fact is that we get here to a profound ethical and spiritual postulate1 which cannot be adequately set aside on the ground that it is the product of barbarous ages and vindictive minds1 since this objection applies only to the physical picturings1 the indiscriminateness1 non-mitigation1 and utter reprobation2 or on the ground that a long1 keen purification1 hence a temporally finite suffering1 would do as well1 since1 when all this has completely passed away1 there would be an entire obliteration of all difference in the consequences of right and wrong2 or that acts and dispositions built up in time cannot have other than finite consequences1 since this is to naturalize radically the deepest things of life2 or finally that 8,evil10 as the ,areopagite would have it1 8is not10#bde since thus the very existence of the conviction as to free-will and sin becomes more inexplicable than the theoretical difficulties against ,libertarianism are insoluble4--,against this deep requirement of the most alert and complete ethical and spiritual life the wave of any ,apocatastasis-doctrine or -emotion will1 in the long run1 ever break itself in vain4 7#c7 ,the doctrine of ,conditional ,immortality has1 ,i think1 many undeniable advantages over every kind of ,origenism4 ,this view does not1 as is often imputed to it1 believe in the annihilation by ,omnipotence of the naturally immortal souls of impenitent grave sinners2 but simply holds that human souls begin with the capacity of acquiring1 with the help of ,god's ,spirit1 a spiritual personality1 built up out of the mere possibilities and partial tendencies of their highly mixed natures1 which1 if left uncultivated and untranscended1 become definitely fixed at the first1 phenomenal1 merely individual level1--so that spiritual personality alone deserves to live on and does so1 whilst this animal individuality does not deserve and does not do so4 ,the soul is thus not simply born as1 but can become more and more1 that 8inner man0 who alone persists1 indeed who 8is renewed day by day1 even though our outward man perish40#bdf ,this conception thus fully retains1 indeed increases1 the profound ultimate difference between the results of spiritual and personal1 and of animal and simply individual life respectively1--standing1 as it does1 at the antipodes to ,origenism2 it eliminates all unmoralized1 unspiritualized elements from the ultimate world1 without keeping souls in an apparently fruitless suffering2 and it gives full emphasis to a supremely important1 though continually forgotten fact1--the profoundly expensive1 creative1 positive process and nature of spiritual character4 ,no wonder1 then1 that great thinkers and scholars1 such as ,goethe1 ,richard ,rothe1 ,heinrich ,holtzmann1 and some ,frenchmen and ,englishmen have held this view4#bdg ,yet the objections against this view1 taken in its strictness1 are surely conclusive4 ,for how can an originally simply mortal substance1 force1 or entity become immortal1 and a phenomenal nature be leavened by a spiritual principle which1 ex hypothesi1 is not present within it8 ,and how misleadingly hyperbolical1 according to this1 would be the greatest spiritual exhortations1 beginning with those of ,our ,lord ,himself6 7#d7 ,and yet the conception of ,conditional ,immortality cannot be far from the truth1 since everything1 surely1 points to a lowered consciousness in the souls in question1 or at least to one lower than that in the ultimate state of the saved4 ,this conception of the shrunken condition of these souls was certainly held by ,catherine1 even if the other1 the view of a heightened1 consciousness1 appears in hortatory passages which just may be authentic2 and indeed only that conception is conformable with her fundamental position that love alone is fully positive and alone gives vital strength1 and that all fully deliberate love is absent from the lost souls4 ,and if we consider how predominantly hortatory in tone and object the ordinary teaching on this point cannot fail to be2 and1 on the other hand1 how close to ,manichaeism1 any serious equating of the force and intensity of life and consciousness between the ,saved and the ,lost would be1 we can hardly fail to find ourselves free1 indeed compelled1 to hold a lesser consciousness for the ,lost than for the ,saved4 ,whilst the joyful life of the ,saved would range1 in harmonious intensity1 beyond all that we can experience here1 the painful consciousness of the ,lost would be1 in various degrees1 indefinitely less4 ,the ,saved would thus not be only other than the ,lost1 they would actually be more3 for ,god is ,life supreme1 and1 where there is more affinity with ,god1 there is more life1 and more consciousness4 7#e7 ,but1 if the view just stated is the more likely one1 then we cannot soften the sufferings of those souls1 by giving them a sense of ,eternity1 of one unending momentary ,now1 instead of our earthly sense of ,succession1 as ,cardinal ,newman and ,father ,tyrrell have attempted to do1 in a very instructive and obviously orthodox manner4#bdh ,i shall presently argue strongly in favour of some consciousness of ,eternity being traceable in our best moments here1 and of this consciousness being doubtless more extended in the future blessed life4 ,but here ,i have only to consider whether for one who1 like ,catherine1 follows the analogy of earthly experience1 the ,lost should be considered nearer to1 or farther from1 such a ,totum-,simul consciousness than we possess now1 here below1 at our best8 ,and to this the answer must1 surely1 be that they are further away from it4 ,yet ,god in ,his mercy may allow this greater successiveness1 if unaccompanied by any keen memory or prevision1 to help in effecting that mitigation of the suffering which we have already allowed4 ,,iv4 ,,catherine ,,and ,,purgatory4 #a4 ,introductory4 7#a7 ,changed feeling concerning ,purgatory4 ,in the matter of a ,purgatory1 a very striking return of religious feeling towards its normal equilibrium has been occurring in the most unexpected1 entirely unprejudiced quarters1 within the last century and a half4 ,in ,germany we have ,lessing1 who1 in the wake of ,leibniz1 encourages the acceptance of 8that middle state which the greater part of our fellow-,christians have adopted03 ,schleiermacher1 who calls the overpassing of a middle state by a violent leap at death 8a magical proceeding02 ,david ,f4 ,strauss1 who entirely agrees2 ,carl von ,hase1 who1 in his very ,manual of ,anti-,roman ,polemics admits that 8most men when they die are probably too good for ,hell1 but they are certainly too bad for ,heaven02 the delicately thoughtful philosopher ,fechner who1 in the most sober-minded of his religious works1 insists upon our 8conceiving the life beyond according to the analogy of this-life conditions10 and refers wistfully to 8the belief which is found amongst all peoples and is quite shrunken only among ,protestants--that the living can still do something to aid the dead02 and ,prof4 ,anrich1 probably the greatest contemporary authority on the ,hellenic elements incorporated in ,christian doctrine1 declares1 all definite ,protestant though he is1 that 8legitimate religious postulates underlie the doctrine of ,purgatory40#bdi ,and in ,england that sensitively religious ,unitarian1 ,w4 ,r4 ,greg1 tells us 8,purgatory1 ranging from a single day to a century of ages1 offers that borderland of discriminating retribution for which justice and humanity cry out02 and the ,positivist1 ,john ,stuart ,mill1 declares at the end of his life3 8,all the probabilities in case of a future life are that such as we have been made or have made ourselves before the change1 such we shall enter into the life hereafter4''' ,to imagine that a miracle will be wrought at death ''' making perfect every one whom it is ,his will to include among ,his elect ''' is utterly opposed to every presumption that can be adduced from the light of nature40#bej 7#b7 ,causes of the previous prejudice4 ,indeed the general principle of ameliorative suffering is so obviously true and inexhaustibly profound that only many1 long-lived abuses in the practice1 and a frequent obscuration in the teaching1 of the doctrine1 can explain and excuse the sad neglect1 indeed discredit1 into which the very principle and root-doctrine has fallen among well-nigh one-half of ,western ,christendom4 ,as to the deplorably widespread existence1 at the time of the ,protestant ,reformation1 of both these causes1 which largely occasioned or strengthened each other1 we have the unimpeachable authority of the ,council of ,trent itself3 for it orders the ,bishops 8not to permit that uncertain doctrines1 or such as labour under the presumption of falsity1 be propagated and taught10 and 8to prohibit1 as so many scandals and stones of stumbling for the faithful1 whatever belongs to a certain curiosity or superstition or savours of filthy lucre40#bea ,the cautious admissions of the strictly ,catholic scholar-theologian1 ,dr4 ,n4 ,paulus1 and the precise documentary additions and corrections to ,paulus furnished1 directly from the contemporary documents1 by the fair-minded ,protestant worker at ,reformation ,history1 ,prof4 ,t4 ,brieger1 now furnish us1 conjointly1 with the most vivid and detailed picture of the sad subtleties and abuses which gave occasion to that ,decree4#beb 7#c7 ,catherine's purgatorial conceptions avoid those causes4 ,her conceptions harbour two currents of thought4 ,it is surely not a small recommendation of ,catherine's mode of conceiving ,purgatory1 that it cuts1 as we shall see1 at the very root of those abuses4 ,yet we must first face certain opposite dangers and ambiguities which are closely intertwined with the group of terms and images taken over1 for the purpose of describing an immanental ,purgation1 by her and her great ,alexandrian ,christian predecessors1 from the ,greek ,heathen world4 ,and only after the delimitation of the defect in the suggestions which still so readily operate from out of these originally ,hellenic ideas1 can we consider the difficulties and imperfections peculiar to the other1 in modern times the predominant1 element in the complete teaching as to the ,middle ,state1 an element mostly of ,jewish and ,roman provenance1 and aiming at an extrinsically punitive conception4 ,both currents can be properly elucidated only if we first take them historically4 #a4 ,jewish prayers for the dead4 ,it is admitted on all hands that1 in the practical form of ,prayers for the ,dead1 the general doctrine of a ,middle ,state can be traced back1 in ,judaism1 up to the important passage in the ,second ,book of ,maccabees1 c4 ii1 vv4 #dc-de1 where ,judas ,maccabaeus sends about two thousand drachms of silver to ,jerusalem1 in order that a ,sin-,offering may be offered up for the ,jews fallen in battle against ,gorgias1 upon whose bodies heathen amulets had been found4 8,he did excellently in this ''' it is a holy and devout thought4 ,hence he instituted the ,sin-,offering for the dead1 that they might be loosed from their sins40 ,that battle occurred in ,b4,c4 #aff1 and this book appears to have been written in ,b4,c4 #abd1 in ,egypt1 by a ,jew of the school of the ,pharisees4 ,now it is difficult not to recognize1 in the doctrinal comment upon the facts here given1 rather as yet the opinions of a ,judaeo-,alexandrian circle1 which was small even at the time of the composition of the comment1 than the general opinion of ,judaism at the date of ,judas's act4 ,for if this act had been prompted by a clear and generally accepted conviction as to the resurrection1 and the efficacy of prayers for the dead1 the writer would have had no occasion or inclination to make an induction of his own as to the meaning and worth of that act2 and we should find some indications of such a doctrine and practice in the voluminous works of ,philo and ,josephus1 some century and a half later on4 ,but all such indications are wanting in these writers4 ,and in the ,new ,testament there is1 with regard to helping the dead1 only that curious passage3 8,if the dead do not arise1 what shall they do who are baptized for the dead80#bec where ,st4 ,paul refers1 without either acceptance or blame1 to a contemporary custom among ,christian ,proselytes from ,paganism1 who offered up that bath of initiation for the benefit of the souls of deceased relatives who had died without any such purification4 ,perhaps not till ,rabbi ,akiba's time1 about #acj ,a4,d41 had prayers for the dead become part of the regular ,synagogue ritual4 ,by #bjj ,a4,d4 ,tertullian speaks of the practice as of an established usage among the ,christian communities3 8we make oblations for the ,dead1 on their anniversary1 every year02 although 8if you ask where is the law concerning this custom in ,scripture1 you cannot read of any such there4 ,tradition will appear before you as its initiator1 custom as its confirmer1 and faith as its observer40#bed ,it is interesting to note how considerably subsequent to the practice is1 in this instance also1 its clear doctrinal justification4 ,indeed the ,jews are1 to this hour1 extraordinarily deficient in explicit1 harmonious conceptions on the matter4 ,certainly throughout ,prof4 ,w4 ,bacher's five volumes of ,sayings of the ,jewish ,rabbis from #cj ,b4,c4 to #djj ,a4,d41 ,i can only find the following saying1 by ,jochanan the ,amoraean1 who died #bgi ,a4,d43 8,there are three books before ,god1 in which men are inscribed according to their merit and their guilt3 that of the perfectly devout1 that of the perfect evil-doers1 and that of the middle1 the uncertain souls4 ,the devout and the evil-doers receive their sentence on ,new ,year's day ''' the first1 unto life2 the second1 unto death4 ,as to middle souls1 their sentence remains in suspense till the day of ,atonement3 if by then they have done penance1 they get written down alongside of the devout2 if not1 they are written down alongside of the evil-doers40#bee #b4 ,alexandrine ,fathers on ,purgatory4 ,yet it is the ,platonizing ,alexandrian ,fathers ,clement and ,origen1 7they died1 respectively1 in about #bae and in #bed ,a4,d471 who are the first1 and to this hour the most important1 ,christian spokesmen for a state of true intrinsic purgation4 ,we have already deliberately rejected their ,universalism2 but this error in no way weakens the profound truth of their teaching as to the immanental1 necessary inter-connection between suffering and morally imperfect habits1 and as to the ameliorative effects of suffering where1 as in ,purgatory1 it is willed by a right moral determination4 ,thus ,clement3 8,as children at the hands of their teacher or father1 so also are we punished by ,providence4 ,god does not avenge ,himself1 for vengeance is to repay evil by evil1 but ,his punishment aims at our good40 8,although a punishment1 it is an emendation of the soul40 8,the training which men call punishments40#bef ,and ,origen3 8,the fury of ,god's vengeance profits unto the purification of souls2 the punishment is unto purgation40 8,these souls receive1 in the prison1 not the retribution of their folly1 but a benefaction in the purification from the evils contracted in that folly1--a purification effected by means of salutary troubles40#beg ,now ,clement is fully aware of the chief source for his formulation of these deeply spiritual and ,christian instincts and convictions4 8,plato speaks well when he teaches that #8men who are punished1 experience in truth a benefit3 for those who get justly punished1 profit through their souls becoming better4'0#beh ,but ,plato1 in contradistinction from ,clement1 holds that this applies only to such imperfect souls as 8have sinned curable sins02 he has a ,hell as well as a ,purgatory3 yet his ,purgatory1 as ,clement's1 truly purges3 the souls are there because they are partially impure1 and they cease to be there when they are completely purified4 ,and ,plato1 in his turn1 makes no secret as to whence he got his suggestions and raw materials1 viz4 the ,orphic priesthood and its literature1 which1 ever since the sixth century ,b4,c41 had been succeeding to and supplanting the previous ,orgiastic ,dionysianism4#bei ,plato gives us vivid pictures of their doings in ,athens1 at the time of his writing1 in about #chj ,b4,c4 8,mendicant prophets go to rich men's doors1 and persuade these men that they have a power committed to them of making an atonement for their sins1 or for those of their fathers1 by sacrifices and incantations ''' and they persuade whole cities that expiations and purifications of sin may be made by sacrifices and amusements which fill a vacant hour1 and are equally at the service of the living and the dead40#bfj--,yet from these men1 thus scorned as well-nigh sheer impostors1 ,plato takes over certain conceptions and formulations which contribute one of the profoundest1 still unexhausted elements to his teaching1--although this element is1 at bottom1 in conflict with that beautiful but inadequate1 quite anti-,orphic1 conception of his--the purely negative character of ,evil4 ,for the ,orphic literary remains1 fragmentary and late though they be1 plainly teach that moral or ritual transgressions are a defilement of the soul1 an infliction of positive stains upon it2 that these single offences and 8spots0 produce a generally sinful and 8spotted0 condition2 and that this condition is amenable to and requires purification by suffering1--water1 or more frequently fire1 which wash or burn out these stains of sin4 ,so ,plutarch 7who died about #abj ,a4,d47 still declares that the souls in ,hades have stains of different colours according to the different passions2 and the object of the purificatory punishment is 8that1 these stains having been worn away1 the soul may become altogether resplendent40 ,and ,virgil1 when he declares 8the guilt which infects the soul is washed out or burnt out ''' until a long time-span has effaced the clotted stain1 and leaves the heavenly conscience pure03 is utilizing an ,orphic-,pythagorean ,hades-book4#bfa ,this conception of positive stains is carefully taken over by the ,alexandrian ,fathers3 ,clement speaks of 8removing1 by continuous prayer1 the stains 77 contracted through former sins10 and declares that 8the ,gnostic10 the perfect ,christian1 8fears not death1 having purified himself from all the spots 77 on his soul40 ,and ,origen describes 8the pure soul that is not weighed down by leaden weights of wickedness10 where the spots have turned to leaden pellets such as were fastened to fishing-nets4 ,hence1 says ,clement1 8post-baptismal sins have to be purified out0 of the soul2 and1 says ,origen1 8these rivers of fire are declared to be of ,god1 who causes the evil that is mixed up with the whole soul to disappear from out of it40#bfb ,in ,pseudo-,dionysius the non-,orphic1 purely negative1 view prevails3 8,evil is neither in demons nor in us as an existent evil1 but as a failure and dearth in the perfection of our own proper goods40 ,and ,st4 ,thomas similarly declares that 8different souls have correspondingly different stains1 like shadows differ in accordance with the difference of the bodies which interpose themselves between the light40#bfc ,but ,catherine1 in this inconsistent with her own general ,privation-doctrine1 again conceives the stain1 the 8macchia del peccato10 as ,cardinal ,manning has acutely observed1 not simply as a deprivation of the light of glory1 but 8as the cause1 not the effect1 of ,god's not shining into the soul03 it includes in it the idea of an imperfection1 weakness with regard to virtue1 bad 7secondary7 dispositions1 and unheavenly tastes4#bfd #c4 ,the true and the false in the ,orphic conception4 ,now precisely in this profoundly true conception of ,positive ,stain there lurk certain dangers1 which all proceed from the original ,orphic diagnosis concerning the source of these stains1 and these dangers will have to be carefully guarded against4 7#a7 ,the conviction as to the purificatory power of fire was no doubt1 originally1 the direct consequence from the ,orphic belief as to the intrinsically staining and imprisoning effect of the body upon the soul4 8,the soul1 as the ,orphics say1 is enclosed in the body1 in punishment for the punishable acts02 8liberations0 from the body1 and 8purifications0 of the living and the dead1 ever1 with them1 proceed together4 ,and hence to burn the dead body was considered to purify the soul that had been stained by that prison-house3 the slain ,clytemnestra1 says ,euripides1 8is purified1 as to her body1 by fire10 for1 as the ,scholiast explains1 8fire purifies all things1 and burnt bodies are considered holy40#bfe ,and such an intensely anti-body attitude we find1 not only fully developed later on into a deliberate anti-,incarnational doctrine1 among the ,gnostics1 but1 as we have already seen1 slighter traces of this same tone may be found in the 7doubtless ,alexandrian7 ,book of ,wisdom1 and in one1 not formally doctrinal passage1 a momentary echo of it1 in ,st4 ,paul himself4 ,and ,catherine's attitude is generally1 and often strongly1 in this direction4 7#b7 ,a careful distinction is evidently necessary here4 ,the doctrine that sin defiles1--affects the quality of the soul's moral and spiritual dispositions1 and that this defilement and perversion1 ever occasioned by the search after facile pleasure or the flight from fruitful pain1 can normally be removed and corrected only by a long discipline of fully accepted1 gradually restorative pain1 either here1 or hereafter1 or both3 are profound anticipations1 and have been most rightly made integral parts1 of the ,christian life and conception4 ,the doctrine that the body is essentially a mere accident or superaddition or necessary defilement to the soul1 is profoundly untrue1 in its exaggeration and one-sidedness3 for if the body is the occasion of the least spiritual of our sins1 it can and should become the chief servant of the spirit2 the slow and difficult training of this servant is one of the most important means of development for the soul itself2 and many faults and vices are not occasioned by the body at all1 whilst none are directly and necessarily caused by it4 ,without the body1 we should not have impurity1 but neither should we have specifically human purity of soul2 and without it1 given the persistence and activity of the soul1 there could be as great1 perhaps greater1 pride and solipsism1 the most anti-,christian of all the vices4 ,hence if1 in ,our ,lord's teaching1 we find no trace of a ,gnostic desire for purification from all things bodily as essentially soul-staining1 we do find a profound insistence upon purity of heart1 and upon the soul's real1 active 8turning10 conversion1 7an interior change from an un- or anti-moral attitude to an ethical and spiritual dependence upon ,god71 as a sine qua non condition for entrance into the ,kingdom of ,heaven4 ,and the ,joannine teachings re-affirm this great truth for us as a ,metabasis1 a moving from ,death over to ,life4 #d4 ,catherine's conceptions as to the character of the stains and of their purgation4 ,and this idea1 as to an intrinsic purgation through suffering of impurities contracted by the soul1 can be kept thoroughly ,christian1 if we ever insist1 with ,catherine in her most emphatic and deepest teachings1 that ,purgation can and should be effected in this life1 hence in the body1--in and through all the right uses of the body1 as well as in and through all the legitimate and will-strengthening abstentions from such uses2 that the subject-matter of such purgation are the habits and inclinations contrary to our best spiritual lights1 and which we have largely ourselves built up by our variously perverse or slothful acts1 but which in no case are directly caused by the body1 and in many cases are not even occasioned by it2 and1 finally1 that holiness consists primarily1 not in the absence of faults1 but in the presence of spiritual force1 in ,love creative1 ,love triumphant1--the soul becoming flame rather than snow1 and dwelling upon what to do1 give and be1 rather than upon what to shun4--,catherine's predominant1 ultimate tone possesses this profound positiveness1 and corrects all but entirely whatever1 if taken alone1 would appear to render the soul's substantial purity impossible in this life2 to constitute the body a direct and necessary cause of impurity to the soul2 and to find the ideal of perfection in the negative condition of being free from stain4 ,in her greatest sayings1 and in her actual life1 ,purity is found to be ,love1 and this ,love is exercised1 not only in the inward1 home-coming1 recollective movement1--in the purifying of the soul's dispositions1 but also in the outgoing1 world-visiting1 dispersive movement1--in action towards fellow-souls4 #e4 ,judaeo-,roman conception of ,purgatory4 ,and this social side and movement brings us to the second element and current in the complete doctrine of a ,middle ,state1--a constituent which possesses affinities and advantages1 and produces excesses and abuses1 directly contrary to those proper to the element of an intrinsic purgation4 7#a7 ,here we get early ,christian utilizations1 for purposes of a doctrine concerning the ,intermediate ,state1 of sayings and images which dwell directly only upon certain extrinsic consequences of evil-doing1 or which1 again1 describe a future historical and social event1--the ,last ,day4 ,for already ,origen interprets1 in his beautiful ,treatise on ,prayer1 ,,xxix1 #af1 ,our ,lord's words as to the debtor3 8,thou shalt be cast into prison1 thou shalt not come forth from thence1 until thou hast paid the uttermost farthing10 ,matt1 v1 #be1 #bf1 as applying to ,purgatory4 ,and in his ,contra ,celsum1 ,,vii1 #ac1 he already takes1 as the ,biblical locus classicus for a ,purgatory1 ,st4 ,paul's words as to how men build1 upon the one foundation ,christ1 either gold1 silver1 gems1 or wood1 hay1 stubble2 and how fire will test each man's work2 and1 if the work remain1 he shall receive a reward1 but if it be burnt1 he shall suffer loss and yet he himself shall be saved yet so as by fire1 #a ,cor4 iii1 #aj-ae4 ,it appears certain1 however1 that ,st4 ,paul is1 in this passage1 thinking directly of the ,last ,day1 the ,end of the ,world1 with its accompaniment of physical fire1 and as to how far the various human beings1 then on earth1 will be able to endure the dread stress and testing of that crisis2 and he holds that some will be fit to bear it and some will not4 ,such a destruction of the world by fire appears elsewhere in ,palestinian ,jewish literature1--in the ,book of ,enoch and the ,testament of ,levi2 and in the ,new ,testament1 in #b ,peter iii1 #ab3 8,the heavens being on fire shall be dissolved1 the elements shall melt with fervent heat40 ,josephus1 ,antiquities1 ,,xi1 ii1 #c1 teaches a destruction by fire and another by water4 ,and the ,stoics1 to whom also ,clement and ,origen appeal1 had gradually modified their first doctrine of a simply cosmological ,ekpyrsis1 a renovation of the physical universe by fire1 into a moral purification of the earth1 occasioned by1 and applied to1 the sinfulness of man4 ,thus ,seneca has the double1 water-and-fire1 instrument3 8,at that time the tide0 of the sea 8will be borne along free from all measure1 for the same reason which will cause the future conflagration4 ,both occur when it seems fit to ,god to initiate a better order of things and to have done with the old4''' ,the judgment of mankind being concluded1 the primitive order of things will be recalled1 and to the earth will be re-given man innocent of crimes40#bff 7#b7 ,it is interesting to note how--largely under the influence of the forensic temper and growth of the ,canonical ,penitential system1 and of its successive relaxations in the form of substituted lighter good works1 ,indulgences1--the ,latin half of ,christendom1 ever more social and immediately practical than the ,greek portion1 came1 in general1 more and more to dwell upon two ideas suggested to their minds by those two1 ,gospel and ,pauline1 passages4 ,the one idea was that souls which1 whilst fundamentally well-disposed1 are not fit for ,heaven at the body's death1 can receive instant purification by the momentary fire of the ,particular ,judgment2 and the other held that1 thus already entirely purified and interiorly fit for ,heaven1 they are but detained 7in what we ought1 properly1 to term a ,satisfactorium71 to suffer the now completely non-ameliorative1 simply vindictive1 infliction of punishment1--a punishment still1 in strict justice1 due to them for past sins1 of which the guilt and the deteriorating effects upon their own souls have been fully remitted and cured4 ,in this way it was felt that the complete unchangeableness of the condition of every kind of soul after death1 or at least after the ,particular ,judgment 7a ,judgment held practically to synchronize with death71 was assured4 ,and indeed how could there be any interior growth in ,purgatory1 seeing that there is no meriting there8 ,again it was thought that thus the vision of ,god at the moment of ,judgment was given an operative value for the spiritual amelioration of souls which1 already in substantially good dispositions1 could hardly be held to pass through so profound an experience without intrinsic improvement1 as the other view seemed to hold4--,and1 above all1 this form of the doctrine was found greatly to favour the multiplication among the people of prayers1 ,masses and good-works for the dead2 since the modus operandi of such acts seemed thus to become entirely clear1 simple1 immediate1 and1 as it were1 measurable and mechanical4 ,for these souls in their 8,satisfactorium10 being1 from its very beginning1 already completely purged and fit for ,heaven1--,god is1 as it were1 free to relax at any instant1 in favour of sufficiently fervent or numerous intercessions1 the exigencies of his entirely extrinsic justice4 7#c7 ,the position of a purely extrinsic punishment is emphasized1 with even unusual vehemence1 in the theological glosses inserted1 in about #aeab to #aebi1 in ,catherine's ,dicchiarazione4 ,yet it is probably the very influential ,jesuit theologian ,francesco ,suarez1 who died in #afag1 who has done most towards formulating and theologically popularizing this view4 ,all the guilt of sin1 he teaches1 is remitted 7in these ,middle souls7 at the first moment of the soul's separation from the body1 by means of a single act of contrition1 whereby the will is wholly converted to ,god1 and turned away from every venial sin4 8,and in this way sin may be remitted1 as to its guilt1 in ,purgatory1 because the soul's purification dates from this moment02--in strictness1 from before the first moment of what should be here termed the 8,satisfactorium40 ,as to bad habits and vicious inclinations1 8we ought not to imagine that the soul is detained for these03 but 8they are either taken away at the moment of death1 or expelled by an infusion of the contrary virtues when the soul enters into glory40#bfg ,this highly artificial1 inorganic view is adopted1 amongst other of our contemporary theologians1 by ,atzberger1 the continuator of ,scheeben4#bfh #f4 ,the ,judaeo-,roman conception must be taken in synthesis with the ,alexandrine4 ,now it is plain that the long-enduring ,penitential system of the ,latin ,church1 and the doctrine and practice of ,indulgences stand for certain important truths liable to being insufficiently emphasized by the ,greek teachings concerning an intrinsically ameliorative ,purgatorium1 and that there can be no question of simply eliminating these truths4 ,but neither are they capable of simple co-ordination with1 still less of super-ordination to1 those most profound and spiritually central immanental positions4 ,as between the primarily forensic and governmental1 and the directly ethical and spiritual1 it will be the former that will have to be conceived and practised as1 somehow1 an expression and amplification of1 and a practical corrective and means to1 the latter4#bfi 7#a7 ,the ordinary1 indeed the strictly obligatory1 ,church teaching clearly marks the suggested relation as the right one1 at three1 simply cardinal points4 ,we are bound1 by the ,confession of ,faith of ,michael ,palaeologus1 #abfg ,a4,d41 and by the ,decree of the ,council of ,florence1 #adbi ,a4,d41 to hold that these ,middle souls 8are purged after death by purgatorial or cathartic pains02 and by that of ,trent 8that there is a ,purgatory40#bgj ,yet we have here a true lucus a non lucendo1 if this place or state does not involve purgation3 for no theologian dares explicitly to transfer and restrict the name 8,purgatory0 to the instant of the soul's ,particular ,judgment2 even ,suarez1 as we have seen1 has to extend the name somehow4 ,next we are bound1 by the same three great ,decrees1 to hold indeed that 8the ,masses1 ,prayers1 ,alms1 and other pious offices of the ,faithful ,living are profitable towards the relief of these pains10 yet this by mode of 8suffrage10 since1 as the severely orthodox ,jesuit1 ,father ,h4 ,hurter1 explains in his standard ,theologiae ,dogmaticae ,compendium1 8the fruit of this impetration and satisfaction is not infallible1 for it depends upon the merciful acceptance of ,god40#bga ,hence in no case can we1 short of superstition1 conceive such good works as operating automatically3 so that the a priori simplest view concerning the mode of operation of these prayers is declared to be mistaken4 ,we can and ought1 then1 to choose among the conceptions1 not in proportion to their mechanical simplicity1 but according to their spiritual richness and to their analogy with our deepest this-life experiences4 ,and we are all bound1 by the ,decree of ,trent and the ,condemnation of ,baius1 #aefg ,a4,d41 to hold that ,contrition springing from ,perfect ,love reconciles man with ,god1 even before ,confession1 and this also outside of cases of necessity or of martyrdom4#bgb ,indeed1 it is the common doctrine that one single act of ,pure ,love abolishes1 not only ,hell1 but ,purgatory1 so that1 if the soul were to die whilst that act was in operation1 it would forthwith be in ,heaven4 ,if then1 in case of perfect purity1 the soul is at once in heaven1 the soul cannot be quite pure and yet continue in ,purgatory4 7#b7 ,it is thus plain that1 as regards ,sin in its relation to the ,sinner1 there are1 in strictness1 ever three points to consider3 the guilty act1 the reflex effect of the act upon the disposition the agent1 and the punishment2 for all theologians admit that the more or less bad disposition1 contracted through the sinful act1 remains in the soul1 except in the case of ,perfect ,contrition1 after the guilt of the act has been remitted4 ,but whilst the holders of an ,extrinsic1 ,vindictive ,purgatory1 work for a punishment as independent as possible of these moral effects of sin still present in the pardoned soul1 the advocates of an ,intrinsic1 ,ameliorative ,purgatory find the punishment centre in the pain and difficulty attendant upon 8getting slowly back to fully virtuous dispositions1 through retracing the steps we have taken in departing from it40#bgc ,and the system of ,indulgences appears1 in this latter view1 to find its chief justification in that it keeps up a link with the past ,penitential system of the ,church2 that it vividly recalls and applies the profound truth of the interaction1 for good even more than for evil1 between all human souls1 alive and dead2 and that it insists upon the readily forgotten truth of even the forgiven sinner1 the man with the good determination1 having ordinarily still much to do and to suffer before he is quit of the effects of his sin4 7#c7 ,and the difficulties and motives special to those who supplant the ,intrinsic1 ,ameliorating ,purgatory by an ,extrinsic1 ,vindicative ,satisfactorium1 can indeed be met by those who would preserve that beautifully dynamic1 ethical1 and spiritual conception4 ,for we can hold that the fundamental condition1--the particular determination of the active will1--remains quite unchanged1 from ,death to ,heaven1 in these souls2 that this determination of the active will requires more or less of time and suffering fully to permeate and assimilate to itself all the semi-voluntary wishes and habits of the soul2 and that this permeation takes place among conditions in which the soul's acts are too little resisted and too certain of success to be constituted meritorious4 ,we can take ,catherine's beautiful ,plunge-conception as indicating the kind of operation effected in and by the soul1 at and through the momentary vision of ,god4 ,and we can feel convinced that it is ever1 in the long run1 profoundly dangerous to try to clarify and simplify doctrines beyond or against the scope and direction of the analogies of ,nature and of ,grace1 which are ever so dynamic and organic in type3 for the poor and simple1 as truly as the rich and learned1 ever require1 not to be merely taken and left as they are1 but to be raised and trained to the most adequate conceptions possible to each4--,it is1 in any case1 very certain that the marked and widespread movement of return to belief in a ,middle ,state is distinctly towards a truly ,purgative ,purgatory1 although few of these sincere truth-seekers are aware1 as is ,dr4 ,anrich1 that they are groping after a doctrine all but quite explained away by a large body of late ,scholastic and ,neo-,scholastic theologians4#bgd 7#d7 ,yet it is very satisfactory to note how numerous1 and especially how important are1 after all is said1 the theologians who have continued to walk1 in this matter1 in the footsteps of the great ,alexandrines4 ,st4 ,gregory of ,nyssa teaches a healing of the soul in the beyond and a purification by fire4#bge ,st4 ,augustine says that 8fire burns up the work of him who thinketh of the things of this world1 since possessions1 that are loved1 do not perish without pain on the part of their possessor4 ,it is not incredible that something of this sort takes place after this life40#bgf ,st4 ,thomas declares most plainly3 8,venial guilt1 in a soul which dies in a state of grace1 is remitted after this life by the purging fire1 because that pain1 which is in some manner accepted by the will1 has1 in virtue of grace1 the power of expiating all such guilt as can co-exist with a state of grace40 8,after this life ''' there can be merit with respect to some accidental reward1 so long as a man remains in some manner in a state of probation3 and hence there can be meritorious acts in ,purgatory1 with respect to the remission of venial sin40#bgg--;,dante 7d4 #acba7 also appears1 as ,father ,faber finely notes1 to hold such a voluntary1 immanental ,purgatory1 where the poet sees an ,angel impelling1 across the sea at dawn1 a bark filled with souls bent for ,purgatory3 for the boat is described as driving towards the shore so lightly as to draw no wake upon the water4#bgh ,cardinal ,bellarmine1 perhaps the greatest of all anti-,protestant theologians 7d4 #afba7 teaches that 8venial sin is remitted in ,purgatory quoad culpam10 and that 8this guilt1 as ,st4 ,thomas rightly insists1 is remitted in ,purgatory by an act of love and patient endurance40#bgi ,st4 ,francis of ,sales1 that high ascetical authority 7d4 #afbb71 declares3 8,by ,purgatory we understand a place where souls undergo purgation1 for a while1 from the stains and imperfections which they have carried away with them from this mortal life40#bhj ,and recently and in ,england we have had ,father ,faber1 ,cardinal ,manning1 and ,cardinal ,newman1 although differing from each other on many other points1 fully united in holding and propagating this finely life-like1 purgative conception of purgatory4#bha #g4 ,a final difficulty4 ,one final point concerning a ,middle ,state4 ,in the ,synoptic tradition there is a recurrent insistence upon the forgiveness of particular sins1 at particular moments1 by particular human and divine acts of contrition and pardon4 ,in the ,purgatorial teaching the stress lies upon entire states and habits1 stains and perversities of soul1 and upon ,god's general grace working1 in and through immanently necessary1 freely accepted sufferings1 on to a slow purification of the complete personality4 ,as ,origen says3 8,the soul's single acts1 good or bad1 go by2 but1 according to their quality1 they give form and figure to to the mind of the agent1 and leave it either good or bad1 and destined for pains or for rewards40#bhb ,the antagonism here is but apparent4 ,for the fact that a certain condition of soul precedes1 and that another condition succeed1 each act of the same soul1 in proportion as this act is full and deliberate1 does not prevent the corresponding1 complimentary fact that such acts take the preceding condition as their occasion1 and make the succeeding condition into a further expression of themselves4 ,single acts which fully express the character1 whether good or bad1 are doubtless rarer than is mostly thought4 ,yet ,catherine1 in union with the ,gospels and the ,church1 is deeply convinced of the power of one single act of ,pure ,love to abolish1 not of course the effects outward1 but the reflex spiritual consequences upon the soul itself1 of sinful acts or states4 ,catherine's picture again1 of the deliberate ,plunge into ,purgatory1 gives us a similar heroic act which1 summing up the whole soul's active volitions1 initiates and encloses the whole subsequent purification1 but which itself involves a prevenient act of ,divine ,love and mercy1 to which this act of human love is but the return and response4 ,indeed1 as we know1 this plunge-conception was but the direct projection1 on to the other-world-picture1 of her own personal experience at her conversion1 when a short span of clock-time held acts of love received and acts of love returned1 which transformed all her previous condition1 and initiated a whole series of states ever more expressive of her truest self4--,act and state and state and act1 each presupposes and requires the other3 and both are present in the ,synoptic pictures1 and both are operative in the ,purgatorial teaching2 although in the former the accounts are so brief as to make states and acts alike look as though one single act2 and1 in the latter1 the descriptions are so large as to make the single acts almost disappear behind the states4 ,v4 ,,catherine ,,and ,,heaven--,,three ,,perplexities ,,to ,,be ,,considered4 ,we have found a truly ,purgational ,middle state1 with its sense of succession1 its mixture of joy and suffering1 and its growth and fruitfulness1 to be profoundly consonant with all our deepest spiritual experiences and requirements4 ,but what about ,heaven1 which we must1 apparently1 hold to consist of a sense of simultaneity1 a condition of mere reproductiveness and utterly uneventful finality1 and a state of unmixed1 unchanging joy8--,here again1 even if in a lesser degree1 certain experiences of the human soul can help us to a few general positions of great spiritual fruitfulness1 which can reasonably claim an analogical applicability to the ,beyond1 and which1 thus taken as our ultimate ideals1 cannot fail to stimulate the growth of our personality1 and1 with it1 of further insight into these great realities4 ,i shall here consider three main questions1 which will roughly correspond to the three perplexities just indicated4 #a4 ,time and ,heaven4 ,our first question1 then1 is as to the probable character of man's happiest ultimate consciousness1--whether it is one of succession or of simultaneity3 in other words1 whether1 besides the disappearance of the category of space 7a point already discussed71 there is likely to be the lapse of the category of time also4--,and let it be noted that the retention of the latter sense for ,hell1 and even for ,purgatory1 does not prejudge the question as to its presence or absence in ,heaven1 since those two states are admittedly non-normative1 whereas the latter represents the very ideal and measure of man's full destination and perfection4 7#a7 ,now it is still usual1 amongst those who abandon the ultimacy of the space-category1 simultaneously to drop1 as necessarily concomitant1 the time-category also4 ,tennyson1 among the poets1 does so1 in his beautiful 8,crossing the ,bar03 8,from out our bourne of ,time and ,place1 the flood may bear me far02 and ,prof4 ,h4 ,j4 ,holtzmann1 among speculative theologians1 in criticising ,rothe's conception of man as a quite ultimately spacial-temporal being1 treats these two questions as standing and falling together4#bhc--,yet a careful study of ,kant's critique of the two categories of ,space and ,time suffices to convince us of the indefinitely richer content1 and more ultimate reality1 of the latter4 ,indeed1 ,i shall attempt to show more fully in the next ,chapter1 with the aid of ,m4 ,henri ,bergson1 that mathematical1 uniform clock-time is indeed an artificial compound1 which is made up of our profound experience of a duration in which the constituents 7sensations1 imaginations1 thoughts1 feelings1 willings7 of the succession ever1 in varying degrees1 overlap1 interpenetrate1 and modify each other1 and the quite automatic and necessary simplification and misrepresentation of this experience by its imaginary projection on to space1--its restatement1 by our picturing faculty1 as a perfectly equable succession of mutually exclusive moments4 ,it is in that interpenetrative duration1 not in this atomistic clock-time1 that our deeper human experiences take place4 7#b7 ,but that sense of duration1 is it indeed our deepest apprehension8 ,dr4 ,holtzmann points out finely how that we are well aware1 in our profoundest experiences1 of 8that permanently incomprehensible fact1--the existence of1 as it were1 a prism1 through which the unitary ray of light1 which fills our consciousness with a real content1 is spread out into a colour-spectrum1 so that what1 in itself1 exists in pure unitedness0 and simultaneity1 8becomes intelligible to us only as a juxtaposition in space and a succession in time4 ,beyond the prism1 there are no such two things40 ,and he shows how keenly conscious we are1 at times1 of that deepest mode of apprehension and of being which is a ,simultaneity1 an eternal ,here and ,now2 and how ruinous to our spiritual life would be a full triumph of the category of time4#bhd ,but it is ,st4 ,augustine who has1 so far1 found the noblest expression for the deepest human experiences in this whole matter of ,duration and ,simultaneity1 as against mere ,clock-,time1 although1 here as with regard to ,space1 he is deeply indebted to ,plotinus4 8,in thee1 ,o my soul1 ,i measure time1--,i measure the impression which passing events make upon thee1 who remainest when those events have passed3 this present impression then1 and not those events which had to pass in order to produce it1 do ,i measure1 when ,i measure time40 8,the three times10 tenses1 8past1 present1 and future ''' are certain three affections in the soul1 ,i find them there and nowhere else4 ,there is the present memory of past events1 the present perception of present ones1 and the present expectation of future ones40 ,god possesses 8the splendour of ever-tarrying ,eternity10 which is 8incomparable with never-tarrying times10 since in it 8nothing passes1 but the content of everything abides simply present40 ,and in the next life 8perhaps our own thoughts also will not be flowing1 going from one thing to another1 but we shall see all we know simultaneously1 in one intuition40 ,st4 ,thomas indeed is more positive3 8,all things will10 in ,heaven1 8be seen simultaneously and not successively40#bhe 7#c7 ,if then1 even here below1 we can so clearly demonstrate the conventionality of mere ,clock-,time1 and can even conceive a perfect ,simultaneity as the sole form of the consciousness of ,god1 we cannot well avoid holding that1 in the other life1 the clock-time convention will completely cease1 and that1 though the sense of ,duration is not likely completely to disappear1 7since1 in this life at least1 this sense is certainly not merely phenomenal for man1 and its entire absence would apparently make man into ,god71 the category of ,simultaneity will1 as a sort of strong background-consciousness1 englobe and profoundly unify the sense of ,duration4 ,and1 the more ,god-like the soul1 the more would this sense of ,simultaneity predominate over the sense of ,duration4 #b4 ,the ,ultimate ,good1 concrete1 not abstract4 ,our second question concerns the kind and degree of variety in unity which we should conceive to characterize the life of ,god1 and of the soul in its ,god-likeness4 ,is this type and measure of all life to be conceived as a maximum of abstraction or as a maximum of concretion2 as pure thought alone1 or as also emotion and will2 as solitary and self-centred1 or as social and outgoing2 and as simply reproductive1 or also as operative8 7#a7 ,now it is certain that nothing is easier1 and nothing has been more common1 than to take the limitations of our earthly conditions1 and especially those attendant upon the strictly contemplative1 and1 still more1 those connected with the technically ecstatic states1 as so many advantages1 or even as furnishing a complete scheme of the soul's ultimate life4 ,as we have already repeatedly seen in less final matters1 so here once more1 at the end1 we can trace the sad impoverishment to the spiritual outlook produced by the esteem in which the antique world generally held the psycho-physical peculiarities of trances1 as directly valuable or even as prophetic of the soul's ultimate condition2 the contraposition and exaltation1 already on the part of ,plato and ,aristotle1 of a supposed non-actively contemplative1 above a supposed non-contemplatively active life2 the largely excessive1 not fully ,christianizable1 doctrines of the ,neo-,platonists as to the ,negative1 ,abstractive way1 when taken as self-sufficient1 and as to ,quiet1 ,passivity1 and ,emptiness of ,soul1 when understood literally2 and the conception1 rarely far away from the ancient thinkers1 of the soul as a substance which1 full-grown1 fixed and stainless at the first1 requires but to be kept free from stain up to the end4 ,and yet the diminution of vitality in the trance1 and even the inattention to more than one thing at a time in ,contemplation1 are1 in themselves1 defects1 at best the price paid for certain gains2 the active and the contemplative life are1 ultimately1 but two mutually complementary sides of life1 so that no life ever quite succeeds in eliminating either element1 and life1 caeteris paribus1 is complete and perfect1 in proportion as it embraces both elements1 each at its fullest1 and the two in a perfect interaction2 the ,negative1 ,abstractive way peremptorily requires also the other1 the ,affirmative1 ,concrete way2 the ,quiet1 ,passivity1 ,emptiness are really1 when wholesome1 an incubation for1 or a rest from1 ,action1 indeed they are themselves a profound action and peace1 and the soul is primarily a ,force and an ,energy1 and ,holiness is a growth of that ,energy in ,love1 in full ,being1 and in creative1 spiritual ,personality4 7#b7 ,now on this whole matter the ,european ,christian ,mystics1 strongly influenced by1 yet also largely developing1 certain doctrines of the ,greeks1 have1 ,i think1 made two most profound contributions to the truths of the spirit1 and have seriously fallen short of reality in three respects4 ,the first contribution can1 indeed1 be credited to ,aristotle1 whose luminous formulations concerning ,energeia1 ,action1 7as excluding ,motion1 or ,activity71 we have already referred to4 ,here to be is to act1 and ,energeia1 a being's perfect functioning and fullest self-expression in action1 is not some kind of movement or process2 but1 on the contrary1 all movement and process is only an imperfect kind of ,energeia4 ,man1 in his life here1 only catches brief glimpses of such an ,action2 but ,god is not so hampered1--,he is ever completely all that ,he can be1 ,his ,action is kept up inexhaustibly and ever generates supreme bliss2 it is an unchanging1 unmoving ,energeia4#bhf--;,and ,st4 ,thomas echoes this great doctrine1 for all the ,christian schoolmen3 8,a thing is declared to be perfect1 in proportion as it is in act10--as all its potentialities are expressed in action2 and hence 8the ,first ,principle must be supremely in act10 8,god's ,actuality is identical with ,his ,potentiality10 8,god is ,pure ,action 7,actus ,purus740#bhg--,yet it is doubtless the ,christian ,mystics who have most fully experienced1 and emotionally vivified1 this great truth1 and who cease not1 in all their more characteristic teachings1 from insisting upon the ever-increasing acquisition of 8,action10 the fully fruitful1 peaceful functioning of the whole soul1 at the expense of 8activity10 the restless1 sterile distraction and internecine conflict of its powers4 ,and ,heaven1 for them1 ever consists in an unbroken ,action1 devoid of all 8activity10 rendering the soul1 in its degree1 like to that ,purest ,action1 ,god1 who1 ,himself 8,life10 is1 as our ,lord declared1 8not the ,god of the dead but of the living40#bhh ,and the second contribution can1 in part1 be traced back to ,plato1 who does not weary1 in the great middle period of his writings1 from insisting upon the greatness of the nobler passions1 and who already apprehends a ,heavenly ,eros which in part conflicts with1 in part transcends1 the ,earthly one4 ,but here especially it is ,christianity1 and in particular ,christian ,mysticism1 which have fully experienced and proclaimed that 8,god0 is 8,love10 and that the greatest of all the soul's acts and virtues is ,charity1 ,pure ,love4 ,and hence the ,pure ,act of ,god1 and the ,action of the ,god-like soul1 are conceived not1 ,aristotle-like1 as acts of pure intelligence alone1 but as tinged through and through with a noble emotion4 7#c7 ,but in three matters the ,mystics1 as such and as a whole1 have1 here especially under the predominant influence of ,greek thought1 remained inadequate to the great spiritual realities1 as most fully revealed to us by ,christianity4 ,the three points are so closely interconnected that it will be best first to illustrate1 and then to criticise them1 together4 7i7 ,aristotle here introduces the mischief4 ,for it is he who in his great1 simply immeasurably influential1 theological tractate1 ,chapters ,,vi to ,x of the ,twelfth ,book of his ,metaphysic1 has presented to us ,god as 8the one first unmoved ,mover0 of the ,universe1 but ,who moves it as desired by it1 not as desiring it1 as outside of it1 not as also inside it4 ,god here is sheer ,pure ,thought1 ,nosis1 for 8contemplation is the most joyful and the best0 of actions4 ,and 8,thought0 here 8thinks the divinest and worthiest1 without change10 hence 8,it thinks ,itself1 and the ,thinking is a ,thinking of ,thought40#bhi ,we have here1 as ,dr4 ,caird strikingly puts it1 a ,god necessarily shut up within ,himself1 8of purer eyes than to behold1 not only iniquity but even contingency and finitude1 and ,his whole activity is one act of pure self-contemplation40 8,the ideal activity which connects ,god with the world1 appears thus as in the world and not in ,god40#bij 7ii7 ,now we have already allowed that the ,mystics avoid ,aristotle's elimination of emotion from man's deepest action1 and of emotion's equivalent from the life of ,god4 ,but they are1 for the most part1 much influenced in their speculations by this intensely ,greek1 aristocratic1 intellectualist conception1 in the three points of a disdain of the ,contingent and ,historical2 of a superiority to volitional1 productive energizing2 and of a presentation of ,god as unsocial1 and as occupied directly with ,himself alone4 ,we have already studied numerous examples of the first two1 deeply un-,christian1 errors as they have more or less influenced ,christian ,mysticism2 the third mistake1 of a purely ,transcendental1 ,deistic ,god1 is indeed never consistently maintained by any ,christian1 and ,catherine1 in particular1 is ever dominated by the contrary great doctrine1 adumbrated by ,plato and fully revealed by ,our ,lord1 of the impulse to give ,itself intrinsic to ,goodness1 so that ,god1 as ,supreme ,goodness1 becomes the ,supreme ,self-giver1 and thus the direct example and motive for our own self-donation to ,him4 ,yet even so deeply religious a non-,christian as ,plotinus1 and such speculative thinkers as ,eriugena and ,eckhart 7who certainly intended to remain ,christians7 continue all three mistakes1 and especially insist upon a ,supreme ,being1 ,whose true centre1 ,his ,godhead1 is out of all relation to anything but ,himself4 ,and even the orthodox ,scholastics1 and ,st4 ,thomas himself1 attempt at times to combine1 with the noblest ,platonic and the deepest ,christian teachings1 certain elements1 which1 in strictness1 have no place in an ,incarnational ,religion4 7iii7 ,for1 at times1 the fullest1 deepest ,action is still not conceived1 even by ,st4 ,thomas1 as a ,harmony1 an ,organization of all ,man's essential powers1 the more the better4 8,in the active life1 which is occupied with many things1 there is less of beatitude than in the contemplative life1 which is busy with one thing alone1--the contemplation of ,truth02 8beatitude must consist essentially in the action of the intellect2 and only accidentally in the action of the will40#bia ,god is still primarily intelligence3 8,god's intelligence is ,his substance02 whereas 8volition must be in ,god1 since there is intelligence in ,him10 and 8,love must of necessity be declared to be in ,god1 since there is volition in ,him40#bib ,god is still1 in a certain sense1 shut up in ,himself3 8,as ,he understands things other than ,himself1 by understanding ,his own essence1 so ,he wills things other than ,himself1 by willing ,his own goodness40 8,god enjoys not anything beside ,himself1 but enjoys ,himself alone40#bic--;,and we get1 in correspondence to this absorption of ,god in ,himself1 an absorption of man in ,god1 of so direct and exclusive a kind1 as1 if pressed1 to eliminate all serious1 permanent value1 for our soul1 in ,god's actual creation of our fellow-creatures4 8,he who knoweth ,thee and creatures1 is not1 on this account1 happier than if he knows them not2 but he is happy because of ,thee alone40 ,and 8the perfection of ,love is essential to beatitude1 with respect to the ,love of ,god1 not with respect to the ,love of one's neighbour4 ,if there were but one soul alone to enjoy ,god1 it would be blessd1 even though it were without a single fellow-creature whom it could love40#bid 7iv7 ,and yet ,st4 ,thomas's own deeply ,christian sense1 explicit sayings of ,our ,lord or of ,st4 ,paul1 and even1 in part1 certain of the fuller apprehensions of the ,greeks1 can make the great ,dominican again uncertain1 or can bring him to entirely satisfactory declarations1 on each of these points4 ,for we get the declaration that direct knowledge of individual things1 and quasi-creative operativeness are essential to all true perfection4 8,to understand something merely in general and not in particular1 is to know it imperfectly02 ,our ,lord ,himself has taught us that 8the very hairs of your head are all numbered02 hence ,god must 8know all other individual things with a distinct and proper knowledge40--,and 8a thing is most perfect1 when it can make another like unto itself4 ,but by tending to its own perfection1 each thing tends to become more and more like ,god4 ,hence everything tends to be like ,god1 in so far as it tends to be the cause of other things40#bie--,we get a full insistence1 with ,st4 ,paul1 7in ,i ,cor4 xiii71 upon our love of ,god1 an act of the will1 as nobler than our cognition of ,him2 and with ,plato and ,st4 ,john1 upon ,god's forthgoing ,love for ,his creatures1 as the very crown and measure of ,his perfection4 8,everything in nature has1 as regards its own good1 a certain inclination to diffuse itself amongst others1 as far as possible4 ,and this applies1 in a supreme degree1 to the ,divine ,goodness1 from which all perfection is derived40 8,love1 ,joy1 ,delight can be predicated of ,god02 ,love which1 of its very essence 8causes the lover to bear himself to the beloved as to his own self03 so that we must say with ,dionysius that 8,he1 the very ,cause of all things1 becomes ecstatic1 moves out of ,himself1 by the abundance of ,his loving goodness1 in the providence exercised by ,him towards all things extant40#bif 7v7 ,and we get in ,st4 ,thomas1 when he is too much dominated by the abstractive trend1 a most interesting1 because logically necessitated and quite unconscious1 collision with certain sayings of ,our ,lord4 ,for he then explains ,matt4 xviii1 #aj1 8their10 the children's1 8,angels see without ceasing the face of their ,father who is in ,heaven0 as teaching that 8the action 7operatio71 by which ,angels are conjoined to the increate ,good1 is1 in them1 unique and sempiternal02 whereas his commentators are driven to admit that the text1 contrariwise1 implies that these ,angels have two simultaneous 8operations10 and that their succouring action in nowise disturbs their intellectual contemplation4 ,hence1 even if we press ,matt4 xxii1 #cj1 that we 8shall be as the ,angels of ,god10 we still have an organism of peaceful ,action1 composed of intellectual1 affective1 volitional1 productive acts operating between the soul and ,god1 and the soul and other souls1 each constituent and object working and attained in and through all the others4 7vi7 ,indeed all ,our ,lord's ,synoptic teachings1 as to man's ultimate standard and destiny1 belong to this ,god-in-man and man-in-,god type of doctrine3 for there the two great commandments are strictly inseparable2 ,god's interest in the world is direct and detailed1--it is part of ,his supreme greatness that ,he cares for every sparrow that falls to the ground2 and man1 in the ,kingdom of ,god1 will sit down at a banquet1 the unmistakable type of social joys4--,and even the ,apocalypse1 which has1 upon the whole1 helped on so much the conception of an exclusive1 unproductive entrancement of each soul singly in ,god alone1 shows the deepest emotion when picturing all the souls1 from countless tribes and nations1 standing before the throne1--an emotion which can1 surely1 not be taken as foreign to those souls themselves4#big ,but1 indeed1 ,our ,lord's whole life and message become unintelligible1 and the ,church loses its deepest roots1 unless the ,kingdom of ,god is1 for us human souls1 as truly a part of our ultimate destiny as is ,god ,himself1 that ,god who fully reveals to us ,his own deepest nature as the ,good ,shepherd1 the lover of each single sheep and of the flock as a whole4#bih 7#d7 ,we shall1 then1 do well to hold that the soul's ultimate beatitude will consist in its own greatest possible self-realization in its ,god-likeness1--an ,action free from all ,activity1 but full of a knowing1 feeling1 willing1 receiving1 giving1 effectuating1 all which will energize between ,god and the soul1 and the soul and other souls1--each force and element functioning in its proper place1 but each stimulated to its fullest expansion1 and hence to its deepest delight1 by the corresponding vitalization of the other powers and ends1 and of other similar centres of rich action4 #c4 ,the pain-element of ,bliss4 ,and our third1 last question is whether our deepest this-life apprehensions and experiences give us any reason for holding that a certain equivalent for what is noblest in devoted suffering1 heroic self-oblivion1 patient persistence in lonely willing1 will be present in the life of the ,blessed4 ,it would certainly be a gain could we discover such an equivalent1 for a pure glut of happiness1 an unbroken state of sheer enjoyment1 can as little be made attractive to our most spiritual requirements1 as the ideal of an action containing an element of1 or equivalent for1 devoted and fruitful effort and renunciation can lose its perennial fascination for what is most ,christian within us4 7#a7 ,it is not difficult1 ,i take it1 to find such an element1 which we cannot think away from any future condition of the soul without making that soul into ,god ,himself4 ,the ultimate cause of this element shall be considered1 as ,personality1 in our next ,chapter3 here ,i can but indicate this element at work in our relations to our fellow-men and to ,god4--,already ,st4 ,thomas1 throughout one current of his teaching1 is full of the dignity of right individuality4 8,the ,multitude and ,diversity of natures in the ,universe proceed directly from the intention of ,god1 who brought them into being1 in order to communicate ,his goodness to them1 and to have ,it represented by them4 ,and since ,it could not be sufficiently represented by one creature alone1 ,he produced many and diverse ones1 so that what is wanting to the one towards this office1 should be supplied by the other40#bii ,hence the multiplication of the ,angels1 who differ specifically each from all the rest1 adds more of nobility and perfection to the ,universe1 than does the multiplication of men1 who differ only individually4#cjj ,and ,cardinal ,nicolas of ,coes writes1 in #adeg ,a4,d41 8,every man is1 as it were1 a separate species1 because of his perfectibility40#cja ,as ,prof4 ,josiah ,royce tells us in #aija1 8,what is real1 is not only a content of experience and the embodiment of a type2 but an individual content of experience1 and the unique embodiment of a type40#cjb 7#b7 ,now in the future beatitude1 where the full development of this uniqueness in personality cannot1 as so often here1 be stunted or misapplied1 all this will evidently reach its zenith4 ,but1 if so1 then it follows that1 although one of the two greatest of the joys of those souls will be their love and understanding of each other1--this love and trust1 given as it will be to the other souls1 in their full1 unique personality1 will1 of necessity1 exceed the comprehension of the giving personalities4 ,hence there will still be an equivalent for that trust and venture1 that creative faith in the love and devotion given by us to our fellows1 and found by us in them1 which are1 here below1 the noblest concomitants and conditions of the pain and the cost and the joy in every virile love and self-dedication4--,there is then an element of truth in ,lessing's words of #aggc3 8,the human soul is incapable of even one unmixed emotion1--one that1 down to its minutest constituent1 would be nothing but pleasurable or nothing but painful3 let alone of a condition in which it would experience nothing but such unmixed emotions40--,for1 as ,prof4 ,troeltsch says finely in #aijc1 8,everything historical retains1 in spite of all its relation to absolute values1 something of irrationality10--of impenetrableness to finite minds1 8and of individuality4 ,indeed just this mixture is the special characteristic of the lot and dignity of man2 nor is a ,beyond for him conceivable in which it would altogether cease4 ,doubt and unrest can indeed give way to clear sight and certitude3 yet this very clarity and assurance will1 in each human soul1 still bear a certain individual character10 fully comprehensible to the other souls by love land trust alone4#cjc 7#c7 ,and this same element we find1 of course1 in a still greater degree1--although1 as ,i shall argue later on1 our experimental knowledge of ,god is greater than is our knowledge of our fellow-creatures1--in the relations between our love of ,god and our knowledge of ,him4 ,st4 ,thomas tells us most solidly3 8,individual ,being applies to ,god1 in so far as it implies ,incommunicableness40 ,indeed1 8,person signifies the most perfect thing in nature10--8the subsistence of an individual in a rational nature40 8,and since the dignity of the divine nature exceeds every other dignity1 this name of ,person is applicable1 in a supreme degree1 to ,god40 ,and again3 8,god1 as infinite1 cannot be held infinitely by anything finite 82 and hence 8only in the sense in which comprehension is opposed to a seeking after ,him1 is ,god comprehended1 i4e4 possessed1 by the ,blessed40 ,and hence the texts3 8,i follow1 if that ,i may apprehend1 seeing that ,i also am apprehended0 7,phil4 iii1 #ab72 8then shall ,i know even as ,i am known0 7#a ,cor4 xiii1 #ab72 and 8we shall see ,him as ,he is0 7#a ,john iii1 #b73 all refer to such a possession of ,god4 ,in the last text 8the adverb #8as' only signifies #8we shall see ,his essence' and not #8we shall have as perfect a mode of vision as ,god has a mode of being4'0#cjd--;,here again1 then1 we find that souls loving ,god in ,his ,infinite ,individuality1 will necessarily love ,him beyond their intellectual comprehension of ,him2 the element of devoted trust1 of free self-donation to ,one fully known only through and in such an act1 will thus remain to man for ever4 ,st4 ,john of the ,cross proclaimed this great truth3 8,one of the greatest favours of ,god1 bestowed transiently upon the soul in this life1 is its ability to see so distinctly1 and to feel so profoundly1 that ''' it cannot comprehend ,him at all4 ,these souls are herein1 in some degree1 like to the souls in heaven1 where they who know ,him most perfectly perceive most clearly that ,he is infinitely incomprehensible2 for those that have the less clear vision1 do not perceive so distinctly as the others how greatly ,he transcends their vision40#cje ,with this teaching1 so consonant with ,catherine's experimental method1 and her continuous trust in the persistence of the deepest relations of the soul to ,god1 of the self-identical soul to the unchanging ,god1 we can conclude this study of her ,eschatology4 ,,chapter ,,xiii ,,the ,,first ,,three ,,ultimate ,,questions4 ,,the ,,relations ,,between ,,morality1 ,,mysticism1 ,,philosophy1 ,,and ,,religion4 ,,mysticism ,,and ,,the ,,limits ,,of ,,human ,,experience ,,and ,,knowledge4 ,,mysticism ,,and ,,the ,,nature ,,of ,,evil ,i take the ultimate questions involved in the religious positions which are taken up by ,catherine1 and indeed by the ,christian ,mystics generally1 and which we have studied in the preceding two chapters1 to be four4 ,in the order of their increasing difficulty they are3 the question as to the relations between ,morality1 ,mysticism1 ,philosophy1 and ,religion2 that as to the ,limits of ,human ,knowledge1 and as to the special character and worth of the ,mystics' claim to ,trans-subjective ,cognition2 that as to the ,nature of ,evil and the ,goodness or ,badness of ,human ,nature2 and that as to ,personality1--the character of1 and the relations between1 the human spirit and the ,divine ,spirit4 ,the consideration of these deepest matters in the next two chapters will1 ,i hope1 in spite of its inevitable element of dimness and of repetition1 do much towards binding together and clarifying the convictions which we have been slowly acquiring1--ever1 in part1 with a reference to these coming ultimate alternatives and choices4 ,i4 ,,the ,,relations ,,between ,,morality ,,and ,,mysticism ,,philosophy ,,and ,,religion4 ,now the first of these questions has not1 for most of the more strenuous of our educated contemporaries1 become1 so far again1 a living question at all4 ,a morally good and pure1 a socially useful and active life1--all this in the sense and with the range attributed to these terms by ordinary parlance3 this and this alone is1 for doubtless the predominant public present-day consciousness1 the true object1 end1 and measure of all healthy religion2 whatever is alongside of1 or beyond1 or other than1 or anything but a direct and exclusive incentive to this1 is so much superstition and fanaticism4 ,according to this view1 at least one half of ,catherine's activity at all times1 and well-nigh the whole of it during her last period1 would be practically worthless4 ,thus only certain elements of such a life would be retained even for and in religion1 and even these would be bereft of all that has hitherto been held to be their specifically religious sense and setting4 #a4 ,kant's non-mystical religion4 ,it is doubtless ,kant who1 among the philosophers1 has been the most consistent and influential in inculcating such non-,mystical ,religion4 8,religion10 he says in #agic1 8is1 on its subjective side1 the cognition of all our duties as so many ,divine ,commandments40 8,the delusion that we can effect something1 in view of our justification before ,god1 by means of acts of religious worship1 is religious superstition2 and the delusion that we can effect something by attempts at a supposed intercourse with ,god1 is religious fanaticism4''' ,such a feeling of the immediate presence of the ,supreme ,being1 and such a discrimination between this feeling and every other1 even moral1 feeling1 would imply a capacity for an intuition1 which is without any corresponding organ in human nature4''' ,if then a ,church doctrine is to abolish or to prevent all religious delusion1 it must1--over and above its statutory teachings1 with which it cannot1 for the present1 entirely dispense1--contain within itself a principle which shall enable it to bring about the religion of a pure life1 as the true end of the whole movement1 and then to dispense with those temporary doctrines40#cjf ,it is deeply instructive to note how thoroughly this1 at first sight1 solid and triumphant view1 has not only continued to be refuted by the actual practice and experience of specifically religious souls1 but how explicitly it is being discredited by precisely the more delicately perceptive1 the more truly detached and comprehensive1 students and philosophers of religion of the present day1--heirs1 let us not forget in justice to ,kant1 of the intervening profound development of the historical sense1 and of the history and psychology of religion4--,thus that most vigorous1 independent thinker1 ,prof4 ,simmel of ,berlin1 writes in #aijd3 8,kant has1 ,i think1 simply passed by the essentials of religion1--that is to say1 of that reality which historically bears the name of religion4 ,only the reflection1 that the harmony of complete happiness with complete morality is producible by a ,divine ,being alone1 is here supposed to lead us to believe in such a ,being4 ,there is here a complete absence of that direct laying hold of the ,divine by our souls1 because of our intrinsic needs1 which characterizes all genuine piety4 ,and the religious sense is not recognized as an organism with a unity of its own1 as a growth springing from its own root4 ,the entirely specific character of religion1 which is resolvable neither into morality nor into a thirst after happiness3 the direct self-surrender of the soul to a higher reality1 the giving and taking1 the unification and differentiation1--that quite organic unity of the religious experience1 which we can but most imperfectly indicate by a multiplicity of some such1 simultaneously valid1 antitheses3 this1 there is no evidence to show1 was ever really known to ,kant4 ,what was religion for ,augustine and ,francis of ,assisi1 he was unable to reproduce in himself2 indeed religion1 of this type1 he readily rejects as fanaticism4 ,here lay the limit both of his own nature and of his own times40#cjg ,the rich mind of ,prof4 ,troeltsch is1 perhaps1 more entirely just3 8,as ,kant's theory of knowledge is throughout dependent upon the state of contemporary psychology1 so also is his theory of religious knowledge dependent upon the psychology of religion predominant in his day4 ,locke1 ,leibniz1 ,pascal had already recognized the essentially practical character of all religion2 and since their psychology was unable to conceive the #8practical' otherwise than as the moral1 it had looked upon ,religion as ,morality furnished forth with its metaphysical concomitants4 ,and as soon as this psychology had become the very backbone of his conception of ,religion1 ,morality gained an entirely one-sided predominance over ,kant's mind1--considerably1 indeed1 beyond his own personal feelings and perceptions40 ,for he remains deeply penetrated by 8the conceptions of ,regeneration and ,redemption2 the idea of divine ,grace and ,wisdom1 which accepts the totality of a soul's good disposition in lieu of that soul's ever defective single good works2 the belief in a ,providence which strengthens the ,good throughout the world against ,evil2 adoring awe in face of the majesty of the ,supersensible03 and 8all these0 conceptions 8are no more simply moral1 they are specifically religious thoughts40#cjh ,such a fuller conception of religion is admirably insisted on by that penetrating philosopher and historian of philosophy1 ,prof4 ,windelband3 8,actual ,religion1 in its complete reality1 belongs to all the spheres of life1 and yet transcends them all1 as something new and sui generis4 ,it is first an interior life--an apprehending1 cognizing1 feeling1 willing1 accomplishing4 ,but this accomplishing leads it on to being also an exterior life3 an acting out1 according to their various standards1 of such feeling and willing2 and an outward expression of that inner life in general1 in ritual acts and divine worship4 ,yet this worship takes it beyond the little circle of the individual1 and constitutes the corporate acts of a community1 a social1 external organization with visible institutions4 ,and yet ,religion ever claims to be more than the whole series of such empirical facts and doings1 it ever transcends mere earthly experience1 and is an intercourse with the inmost nature and foundation of all reality2 it is a life in and with ,god1 a metaphysical life4 ,all these elements belong to the complete concept of actual religion40#cji ,i would add1 that they each stimulate the other1 the external1 e4g4 being not only the expression of the awakened internal1 but also the occasion of that awakening4 ,and the great ,dutch scholar1 ,prof4 ,c4 ,p4 ,tiele1 unexcelled in the knowledge of the actual course taken by the great religions of the world1 declares3 8,all progress1 not only in ,morality1 but also in ,science1 ,philosophy1 ,art1 necessarily exerts an influence upon that of ,religion4 ,but ''' ,religion is not1 on that account1 identical with ,ethics any more than with ,philosophy or ,art4 ,all these manifestations of the human spirit respond to certain needs of man2 but none of them1 not even ,morality1 is capable of supplying the want which ,religion alone can satisfy4''' ,religion differs from the other manifestations of the human mind0 in this1 that whereas 8in the domain of ,art1 the feelings and the imagination predominate2 in that of ,philosophy1 abstract thought is paramount02 and 8the main object of ,science is to know accurately1 whilst ,ethics are chiefly concerned with the emotions and with the fruit they yield3 in ,religion all these factors operate alike1 and if their equilibrium be disturbed1 a morbid religious condition is the result40#caj #b4 ,ritschlian modification of ,kant's view4 ,it is deeply interesting to note the particular manner in which ,kant's impoverishment of the concept of religion has been in part retained1 in part modified1 by the ,ritschlian school1--,i am thinking especially of that vigorous writer1 ,prof4 ,wilhelm ,hermann4 7#a7 ,if in ,kant we get the belief in ,god derived from reflection upon ,goodness and ,happiness1 and as the only possible means of their ultimate coalescence3 in ,hermann we still get the ,categorical ,imperative1 but the thirst for ,happiness has been replaced by the historic figure of ,jesus ,christ4 8,two forces of different kinds10 he says1 8ever produce the certainty of ,faith3 the impression of an ,historic ,figure which approaches us in ,time2 and the ,moral ,law which1 when we have heard it1 we can understand in its ,eternal ,truth4 ,faith arises1 when a man recognizes1 in the appearance of ,jesus1 that symbol of his own existence which gives him the courage to recognize in the ,eternal1 which claims him in the ,moral ,imperative1 the source of true life for his own self40#caa--;,and these two sole co-efficients of all entirely living religion are made to exclude1 as we have already seen1 especially all ,mysticism from the life of ,faith4 8,true1 outside of ,christianity1 ,mysticism will everywhere arise1 as the very flower of the religious development4 ,but a ,christian is bound to declare the mystical experience of ,god to be a delusion4 ,once he has experienced his elevation1 by ,christ alone1 above his own previous nature1 he cannot believe that another man can attain the same result1 simply by means of recollection within his own self4''' ,we are ,christians precisely because we have struck1 in the person of ,jesus1 upon a fact which is incomparably richer in content than the feelings that arise within ourselves40 8,only because ,christ is present for us can we possess ,god with complete clearness and certainty40 ,and1 with ,luther1--who remained1 however1 thoroughly faithful to the ,primitive and ,mediaeval high esteem for the ,mystical element of religion2--8right prayer is a work of faith1 and only a ,christian can perform it40 ,and1 more moderately3 8,we have no desire to penetrate through ,christ on to ,god3 for we consider that in ,god ,himself we still find nothing but ,christ40#cab 7#b7 ,now it is surely plain that we have here a most understandable1 indeed respectable1 reaction against all empty1 sentimental ,subjectivism1 and a virile affirmation of the essential importance of the ,concrete and ,historical4 ,and1 in particular1 the insistence upon the supreme value and irreplaceable character and function of ,christ is profoundly true4--,yet three counter-considerations have ever to be borne in mind4 7i7 ,it remains certain that we do not know1 or experience anything1 to which we can attribute any fuller reality1 which is either purely objective or purely subjective2 and that there exists no process of knowing or experiencing such a reality which would exclude either the objective or the subjective factor4 8,whatever claims to be fully real10 either as apprehending subject or as apprehended object1 8must be an individual ''' an organic whole1 which has its principle of unity in itself40 ,the truly real1 then1 is a thing that has an inside2 and the sharp antithesis drawn1 although in contrary directions1 by ,aristotle and by ,kant1 between the ,phenomenal and the ,intelligible worlds1 does not exist in the reality either of our apprehending selves1 or of our apprehended fellow-men1 or ,god4#cac--;,but ,hermann is so haunted by the bogey-fear of the subjective resonance within us being necessarily useless towards1 indeed obstructive of1 the right apprehension of the object thus responded to1 that he is driven to follow the will-o'-the-wisp ideal of a pure1 entirely exclusive objectivity4 7ii7 ,bent on this will-o'-the-wisp quest of an exclusive objectivity1 he has to define all ,mysticism in terms of ,exclusive ,mysticism1 and then to reject such an aberration4 8,wherever the influence of ,god upon the soul is sought and found solely in an interior experience of the individual soul1 in an excitation of the feelings which is supposed directly to reveal the true nature of this experience1 viz4 in a state of possession by ,god1 and this without anything exterior being apprehended and held fast with a clear consciousness1 without the positive content of some mental contemplation setting thoughts in motion and raising the spiritual level of the soul's life2 there is ,mystical ,piety40#cad ,now it is1 of course1 true that false ,mysticism does attempt such an impossible feat as the thing at which ,hermann is thus aiming4 ,but1 even here1 the facts and problems are again misstated4 ,just now the object presented was everything1 and the apprehending subject was nothing4 ,here1 on the contrary1 the apprehension by the subject is pressed to the degree of requiring the soul to remain throughout reflexly aware of its own processes4 ,already in #agih ,kant had1 in full acceptance of the great distinction worked out by ,leibniz in the years #agja-agji1 but not published till #agfe1 declared3 8,we can be mediately conscious of an apprehension as to which we have no direct consciousness02 and 8the field of our obscure apprehensions1--that is1 apprehensions and impressions of which we are not directly conscious1 although we can conclude without doubt that we have them1--is immeasurable1 whereas clear apprehensions constitute but a very few points within the complete extent of our mental life40#cae ,this great fact psychologists can now describe with greater knowledge and precision3 yet the observations and analyses of ,pierre ,janet1 ,william ,james1 ,james ,ward and others1 concerning ,subconsciousness1 have but confirmed and deepened the ,leibnizian-,kantian apprehensions4 ,without much dim apprehension1 no clear perception2 nothing is more certain than this4 ,and it is certain1 also1 that this absence of reflex consciousness1 of perceiving that we are apprehending1 applies not only to impressions of sensible objects1 or to apprehensions of realities inferior in richness1 in interiority1 to our own nature1 but also1 indeed especially1 to apprehensions of realities superior1 in dignity and profundity of organization1 to our own constitution4 ,when engrossed in a great landscape of ,turner1 the ,parthenon sculptures1 a sonata of ,beethoven1 ,dante's ,paradiso2 or when lost in the contemplation of the seemingly endless spaces of the heavens1 or of the apparently boundless times of geology2 or when absorbed in the mysterious greatness of ,mind1 so incommensurable with matter1 and of ,personality1 so truly presupposed in all these appreciations yet so transcendent of even their collectivity--we are as little occupied with the facts of our engrossment1 our self-oblivion1 our absorption1 or with the aim and use of such immensely beneficial self-oblivion1 as we are1 in our ordinary1 loosely-knit states1 occupied with the impression which1 nevertheless1 is being produced upon our senses and mind by some small insect or slight ray of light to which we are not giving our attention1 or which may be incapable of impressing us sufficiently to be thus attended to and clearly perceived4#caf ,and1 as in the case of these under-impressions1 so in that of those over-impressions1 we can often judge1 as to their actual occurrence and fruitfulness1 only from their after-effects1 although this indirect proof will1 in each case1 be of quite peculiar cogency4--,all this leaves ample room for that prayer of simple quiet1 so largely practised by the ,saints1 and indeed for all such states of recollection which1 though the soul1 on coming from them1 cannot discover definite ideas or picturings to have been contained in them1 leave the soul braced to love1 work1 and suffer for ,god and man1 beyond its previous level4 ,prof4 ,william ,james is too deeply versed a ,psychologist not fully to understand the complete normality of such conditions1 and the entire satisfactoriness of such tests4#cag 7iii7 ,and finally1 it is indeed true that ,god reveals ,himself to us1 at all fully1 in ,human ,history alone1 and within this history1 more fully still1 in the lives and experiences of the ,saints of all the stages of religion1 and1 in a supreme and normative manner1 in the life and teaching of ,jesus ,christ2 that we have thus a true immanence of the ,divine in the ,human2 and that it is folly to attempt the finding or the making of any shorter way to ,god than that of the closest contact with ,his own condescensions4 ,yet such a wisely ,historical and fully ,christian attitude would be imperilled1 not secured1 by such an excessive ,christocentrism1 indeed such ,panchristism1 as that of ,prof4 ,hermann4 ,we shall indeed beware of all indifferentist levelling-down of the various religions of the world4 ,for1 as ,prof4 ,robertson ,smith1 who knew so well the chief great religions1 most wisely said1 8,to say that ,god speaks to all men alike1 and gives the same communication directly to all without the use of a revealing agency1 reduces religion to ,pure ,mysticism4 ,in point of fact it is not true of any man that what he believes and knows of ,god1 has come to him directly through the voice of nature and conscience40 ,and he adds3 8,history has not taught us anything in true religion to add to the ,new ,testament4 ,jesus ,christ still stands as high above us as ,he did above ,his disciples1 the perfect ,master1 the supreme head of the fellowship of all true religion40#cah ,yet we must equally guard against making even ,our ,lord into so exclusive a centre and home of all that is divine1 as to cause ,him to come into an entirely ,god-forsaken1 completely ,god-forgetting world1 a world which did not and could not1 in any degree or manner whatsoever1 rightly know1 love1 or serve ,god at all2 and against so conceiving the religion1 taught and practised by ,him1 as to deprive it of all affinity with1 or room for1 such admittedly universal forces and resultants of the human soul and the religious sense as are dim apprehension1 formless recollection1 pictureless emotion1 and the sense of the ,hiddenness and ,transcendence of the very ,god1 ,who is also ,immanent and ,self-,revealing1 in various degrees and ways1 in every place and time4 ,indeed1 these two forces3 the diffused ,religiosity and more or less inchoate religion1 readily discoverable1 by a generous docility1 more or less throughout the world of human souls1 and the concentrated spirituality and concrete1 thoroughly characteristic ,religion1 which has its culmination1 after its ample preludings in the ,hebrew ,prophets1 in the ,divine-,human figure and spirit of ,jesus ,christ3 are interdependent1 in somewhat the way in which vague1 widely spread ,subconsciousness requires1 and is required by1 definite1 narrowly localized ,consciousness in each human mind4 ,precisely because there have been and are previous and simultaneous lesser communications of1 and correspondences with1 the one 8,light that enlighteneth every man that cometh into the world02 because men can and do believe according to various1 relatively preliminary1 degrees and ways1 in ,god and a ,providence1 in ,sin and ,contrition1 without a knowledge of the ,historic ,christ 7although never without the stimulation of some1 often world-forgotten1 historic personality1 and ever with some real1 though unconscious approximation to ,his type of life and teaching71 therefore can ,christ be the very centre1 and sole supreme manifestation and measure of all this light4 ,not only can ,christ remain supreme1 even though ,moses and ,elijah1 ,amos and ,isaiah1 ,jeremiah and ,ezekiel2 and indeed1 in their own other degrees and ways1 ,plato and ,plotinus1 ,epictetus and ,marcus ,aurelius1 ,gautama ,buddha and ,rabbi ,akiba be all revered as ,god-loved and ,god-loving1 as1 in various amounts1 truly1 spiritually great3 but only thus can ,his central importance be fully realized4 ,there is certainly much in ,our ,lord's own attitude1 as we have already found1 to demand such a view2 and ,clement of ,alexandria1 ,origen and ,st4 ,justin ,martyr have emphasized it continually4 ,and there is no necessary ,naturalism here--for the position is entirely compatible with the profoundest belief in the great truth that it is ,grace which everywhere produces the various degrees of ,god-pleasing religion to be found scattered throughout the world4 ,father ,tyrrell has admirably said3 8,god's salutary workings in man's heart have always been directed1 however remotely1 to the life of ,grace and ,glory2 of #8the ,order of mere nature1' and its exigencies1 we have no experimental knowledge ''' ,in the present order1 ,theism is but embryonic ,christianity1 and ,christianity is but developed ,theism3 #8purely natural' religion is what might have been1 but never was40#cai 7#c7 ,now this must suffice as a sketch of the relations between 7,historical7 ,religion and ,mysticism1 and will have shown why ,i cannot but regret that so accomplished a scholar as ,prof4 ,morice ,jastrow should class all and every ,mysticism1 whether ,pure or ,mixed1 as so far forth a religious malady2 why ,i rejoice that so admirably circumspect an investigator as ,prof4 ,c4 ,p4 ,tiele should1 7in the form of a strenuous insistence upon the apprehension1 indeed the ontological action of1 the ,infinite1 by and within the human spirit1 as the very soul and mainspring of ,religion71 so admirably reinforce the fundamental importance of the ,mystical apprehensions2 why ,i most warmly endorse ,prof4 ,rauwenhoff's presentment of ,mysticism as1 with ,intellectualism and ,moralism1 one of the three psychological forms of religion1 which are each legitimate and necessary1 and which each require the check of the other two1 if they are not to degenerate each into some corruption special to the exclusive development of that particular form2 and why ,i cordially applaud the unequalled analysis and description by ,prof4 ,eucken of the manner in which 8,universal ,religion0 is at work1 as an often obscure yet 7in the long run7 most powerful leaven1 throughout all specifically human life1--,sciences1 ,art1 ,philosophy1 and ,ethics1 calling for1 and alone satisfied with1 the answering force and articulation of 8,characteristic ,religion10 each requiring and required by the other1 each already containing the other in embryo1 and both ever operating together1 in proportion as ,man and ,religion attain to their fulness4#cbj #c4 ,hermann's impossible simplification concerning philosophy4 ,but what shall we say as to the relations between ,religion and ,philosophy8 ,here again ,hermann is the vigorous champion of a very prevalent and plausible simplification4 8,there exists no ,theory of ,knowledge for such things as we hold to be real in the strength of faith4 ,in such religious affirmations1 the believer demolishes every bridge between his conviction and that which ,science can recognize as real40 ,indeed ,hermann's attitude is here throughout identical with that of his master1 ,albrecht ,ritschl3 ,metaphysics of any and every kind appear everywhere1 to both writers1 as essentially unnecessary1 unreal1 misleading1 as so much inflation and delusion of soul4--,yet this again is quite demonstrably excessive1 and can indeed be explained only as an all but inevitable recoil from the contrary metaphysical excesses of the ,hegelian school4 7#a7 ,since the culmination of that reaction1 8it has10 as ,prof4 ,h4 ,j4 ,holtzmann1 himself so profoundly historical and so free from all extreme metaphysical bent1 tells us1 8become quite impossible any further to deny the metaphysical factors which had a share in constituting such types of ,new ,testament doctrine as the ,pauline and ,joannine4 ,indeed1 not even if we were to reduce the ,new ,testament to the ,synoptic ,gospels and the ,acts on the one hand1 and to the ,pastoral ,epistles1 the ,epistle of ,james and the ,apocalypse on the other hand1 would the elements which spring from speculative sources be entirely eliminated4 ,and since1 again1 the ,old ,testament religion1 in its last stage1 assimilated similarly metaphysical materials from the ,east and from the ,west2 since ,mohammedanism1 in its ,persian and ,indian branches1 did the same with regard to the older civilized religions of ,middle and ,eastern ,asia2 since also these latter religions received a speculative articulation in even the most ancient times1 so that they are both ,philosophy and ,religion simultaneously3 we are forced to ask ourselves1 whether so frequent a concomitant of religion is satisfactorily explicable as a mere symptom of falsification or decay40 ,and whilst answering that the primary organ for religion is ,feeling and ,conscience1 he points out how large an amount of ,speculation was1 nevertheless1 required and exercised by a ,st4 ,augustine1 even after his unforgettable experiences of the sufferings attendant upon ,sin1 and of their cure by ,grace alone4#cba 7#b7 ,the fact is that1 if man cannot apprehend the objects1--the historic and other facts1--of ,religion1 without certain subjective organs1 dispositions1 and effects1 any more than can all these subjective capacities1 without those objects1 produce religious convictions and acts1 or be waked up into becoming efficient forces3 neither can man thus experience and effect the deepest foundations and developments of his own true personality in and through contact with the divine ,spirit1 without being more or less stimulated into some kind of1 at least rudimentary1 ,philosophy as to these his profoundest experiences of reality1 and as to their rights and duties towards the rest of what he is and knows4 7#c7 ,indeed his very ,religion is already1 in itself1 the profoundest ,metaphysical ,affirmation4 ,as the deeply historical-minded ,prof4 ,tiele admits3 8,every man in his sound senses1 who does not lead the life of a half-dormant animal1 philosophizes in his own way02 and 8religious doctrine rests on a metaphysical foundation2 unless convinced of the reality of a supersensual world1 it builds upon sand40#cbb ,or as ,prof4 ,eucken1 the most eloquent champion of this central characteristic of all vital religion1 exclaims3 8,if we never1 as a matter of fact1 get beyond merely subjective psychological processes1 and we can nowhere trace within us the action of cosmic forces2 if we in no case experience through them an enlargement1 elevation1 and transformation of our nature3 then not all the endeavours of its well-meaning friends can preserve religion from sinking to the level of a mere illusion4 ,without a universal and real principle1 without hyper-empirical processes1 there can be no permanence for religion40#cbc 7#d7 ,some kind of philosophy1 then1 will inevitably accompany1 follow1 and stimulate religion1 were it only as the1 necessarily ever inadequate1 attempt at giving a fitting expression to the essentially metaphysical character of belief in a super-sensible world1 in ,god1 in man's spiritual capacities and in ,god's redemption of man4 ,not because the patient analysis of the completer human personalities1 7as these are to be found throughout the length and breadth of history71 requires the elimination of a wholesome ,mysticism and a sober ,metaphysic from among the elements and effects of the fullest ,manhood and ,religion2 but because of the ever serious difficulties and the liability to grave abuses attendant upon both these forces1 the inevitably excessive reactions against these abuses1 and the recurrent necessity of remodelling much of the theory and practice of both1 in accordance with the growth of our knowledge of the human mind1 7a necessity which1 at first sight1 seems to stultify all the hyper-empirical claims of both these forces73 only because of this have many men of sense and goodness come to speak as though religion1 even at its fullest1 could and should get on without either1 contenting itself to be a somewhat sentimental1 ,immanental ,ethics4 7#e7 ,yet1 against such misgivings1 perhaps the most immediately impressive counter-argument is the procession1 so largely made up of men and of movements not usually reckoned as exclusively or directly religious1 whose very greatness1--one which humanity will not let die1--is closely interwoven with ,mystical and ,metaphysical affirmations4 ,there are1 among philosophers1 a ,spinoza and a ,leibniz1 a ,fichte1 ,hegel1 ,schopenhauer1 a ,trendelenburg and a ,lotze1 with the later stages of a ,john ,mill1 a ,littr1 and a ,herbert ,spencer2 among poets1 a ,pindar and ,aeschylus1 a ,lucretius and ,vergil1 a ,lessing and a ,goethe1 a ,wordsworth and a ,browning2 among historians1 a ,thucydides and a ,tacitus1 a ,st4 ,simon and de ,tocqueville1 a ,carlyle1 a ,jacob ,grimm1 a ,droysen and a ,ranke2 among scientists1 a ,copernicus and a ,kepler1 a ,newton1 a ,lyell1 indeed1 largely still1 also a ,darwin2 and among men of action1 a ,moltke and a ,gordon1 a ,burke and a von ,stein4 ,shear any of these men of their ,mystical and ,metaphysical elements1 and you will have shorn ,samson of his locks4 ,and if we can frame a contrary list of men of force and distinction1 who have represented an un- or even an anti-,mystical and anti-,metaphysical type3 ,caesar and ,hannibal1 ,napoleon and ,bismarck1 ,voltaire and ,laplace1 ,hume and ,bentham1 ,huxley and ,mommsen1 we must ever remember the complex truth as to the ,polarity of ,life1--the strict necessity of the movement towards an intensely close contact with empirical reality1 as well as of the movement back to recollection2 the frequent sickliness of the recollective movement1 as found in the average practice of life1 which cannot but produce a reaction and contrary excess2 and hence the legitimacy of what this second type has got of positiveness and of corrective criticism4 ,yet here too the greatness will consist directly in what these men are and have1 not in what they are not2 and wherever this their brutal-seeming sense of the apparent brutalities of life is combined with an apprehension of a higher world and of a deeper reality1 there something fuller and more true has been attained than is reached by such strong but incomplete humanity alone4 #d4 ,religion and ,morality1 their kinship and difference4 ,and1 finally1 as to ,religion and ,morality1 we should note how that the men1 who deny all essential connection between ,religion and ,mysticism and ,religion and ,philosophy1 ever1 when they do retain ,religion at all1 tend to identify it with ,morality1 if not as to the motives1 yet as to the contents of the two forces4 ,and yet it is not difficult to show that1 if the relation between ,religion and ,morality is closer than that between ,religion and ,philosophy1 though not as intimate as is that between ,historical-,institutional ,religion and ,mysticism3 ,religion and ,morality are nevertheless not identical4 7#a7 ,this non-identity is indicated by the broad historical fact that1 though the development of ,religion tells upon that of ,morality1 and vice versa3 yet that the rate of development of these two forces is practically never the same1 even in one and the same soul1 still less in any one country or race4 ,in each case we get various inequalities between the two developments1 which would be impossible1 were the two forces different only in name4 ,we reach again the same conclusion1 if we note1 what ,dr4 ,edward ,caird has so well pointed out1 8the imperfection of the subjective religion of the prophets and psalmists of ,israel10--who nevertheless already possessed a very advanced type of profoundly ethical religion1--8shown by its inability to overcome the legal and ceremonial system of worship to which it was opposed02 as1 8in like manner1 ,protestantism ''' has never been able decisively to conquer the system of ,rome40#cbd ,for this1 as indeed the failure of ,buddhism to absorb and supersede ,hindooism1 evidently implies that ,religion cannot find its full development and equilibrium in an exclusive concentration upon ,morality ,proper1 as alone essential2 and hence that complete ,religion embraces other things besides ,morality4 ,once more we find non-identity between the very ,ethics directly postulated by ,religion at its deepest1 and the ,ethics immediately required by the ,family1 ,society1 the ,state1 ,art1 ,science1 and ,philosophy4 ,as ,prof4 ,troeltsch admirably puts it1 8the special characteristic of our modern consciousness resides in the insistence both upon the ,religious1 the ,that-world ,ends1 and upon the ,cultural1 ,this-,world ,ends1 which latter are taken as ,ends-in-themselves3 it is precisely in this combination that this consciousness finds its richness1 power1 and freedom1 but also its painful interior tension and its difficult problems40 8,as in ,christian ,ethics we must recognize the predominance of an ,objective ,religious ,end1--for here certain relations of the soul to ,god are the chief commandments and the supreme good1--so in the ,cultural ,ends we should frankly recognize objective ,moral ,ends of an ,immanental kind40 ,and in seeking after the right relations between the two1 we shall have to conclude that 8,ethics1 for us1 are not1 at first1 a unity but a multiplicity3 man grows up amongst a number of moral ends1 the unification of which is his life's task and problem1 and not its starting-point40 ,and this multiplicity 8is0 more precisely 8a polarity in human nature1 for it contains two poles--that of ,religious and that of ,humane ,ethics1 neither of which can be ignored without moral damage1 but which1 nevertheless1 cannot be brought under a common formula40 8,we can but keep a sufficient space open for the action of both forms1 so that from their interaction there may ever result1 with the least possible difficulty1 the deepening of the ,humane ,ends by the ,christian ,ethics1 and the humanizing of the ,christian ,end by the ,humane ,ethics1 so that life may become a service of ,god within the ,cultural ,ends1 and that the service of ,god may transfigure the world40#cbe ,we can perceive the difference between the two forces most clearly in ,our ,lord's life and teaching--say1 the ,sermon on the ,mount2 in the intolerableness of every exegesis which attempts to reduce the ultimate meaning and worth of this world-renewing religious document to what it has of literal applicability in the field of morality proper4 ,schopenhauer expressed a profound intuition in the words3 8,it would be a most unworthy manner of speech to declare the sublime ,founder of the ,christian ,religion1 whose life is proposed to us as the model of all virtue1 to have been the most reasonable of men1 and that his maxims contained but the best instruction towards an entirely reasonable life40#cbf 7#b7 ,the fact is that ,religion ever insists1 even where it but seems to be teaching certain moral rules and motives as appropriate to this visible world of ours1 upon presenting them in the setting of a fuller1 deeper world than that immediately required as the field of action and as the justification of ordinary morality4 ,thus whilst1 in ,morality ,proper1 the concepts of ,responsibility1 ,prudence1 ,merit1 ,reward1 ,irretrievableness1 are necessarily primary2 in ,religious ,ethics the ideas of ,trust1 ,grace1 ,heroism1 ,love1 ,free ,pardon1 ,spiritual ,renovation are1 as necessarily1 supreme4 ,and hence it is not accidental1 although of course not necessary1 that we often find men with a keen religious sense but with a defective moral practice or even conception1 and men with a strong moral sense and a want of religious perception2 that ,mystics1 with their keen sense for one element of religion1 so often seem1 and sometimes are1 careless of morality proper2 and that1 in such recent cases 7deeply instructive in their very aberrations7 as that of ,nietzsche1 we get a fierce anti-,moralism combined with a thirst for a higher and deeper world than this visible one1 which not all its fantastic form1 nor even all ,nietzsche's later rant against concrete religion1 can prevent from being essentially religious4#cbg 7#c7 ,we have then1 here1 the deepest instance of the law and necessity which we have1 so often1 found at the shallower levels of the spirit's life4 ,for here1 once more1 there is one apprehension1 force1 life1--,this-world ,morality1--which requires penetration and development1 in nowise destruction1 by another1 a deeper power1 ,that-world ,ethics and ,religion4 ,let the one weaken or blunt the edge and impact of the other1 and it has1 at the same time1 weakened itself4 ,for here again we have1 not a ,thing which simply exists1 by persistence in its dull unpenetratingness and dead impenetrability1 but a ,life1 growing by the incorporation and organization1 within its ampler range1 of lesser lives1 each with its own legitimate autonomy4 ,,ii4 ,,mysticism ,,and ,,the ,,limits ,,of ,,human ,,knowledge ,,and ,,experience4 ,but have not even the most sober-minded of the ,partial ,mystics greatly exceeded the limits of human knowledge1 more or less continuously1 throughout their conclusions8 ,is ,kant completely in the wrong8 ,and are not the ,positivists right in restricting all certain cognition to the experiences of the senses and to the ,mathematico-,physical ,sciences built upon those experiences8 ,and1 again1 is there such a thing at all as specifically ,mystical ,experience or ,knowledge8 ,and1 if so1 what is its worth8--,i must keep the elaboration of the 7ultimately connected7 question1 as to the nature of the realities experienced or known--as to the human spirit and the ,divine ,spirit1 and their inter-relations1 hence as to ,pantheism and ,personality--for the next chapter1 and can here but prepare the ground for it1 by the elucidation of certain important points in general ,epistemology1 and of the more obvious characteristics of ,mystical apprehension4 #a4 ,positivist ,epistemology an error4 ,as regards general ,epistemology1 we may well take up the following positions4 7#a7 ,we cannot but reject1 with ,prof4 ,volkelt1 as a mere vulgar error1 the ,positivist limitation of trans-subjectively valid knowledge to direct sense-perception and to the laws of the so-called ,empirical ,sciences4 ,for1 as he shows conclusively1 the only fact which is absolutely indubitable1 is that of the bare occurrence of our 7possibly utterly misleading7 sensations and impressions4 ,some of these are1 it is true1 accompanied by a certain pressure upon our minds to credit them with trans-subjective validity2 and the fact of this 7possibly quite misleading7 pressure is itself part of our undeniable experience4 ,yet we can1 if we will1 treat this pressure also as no more than a meaningless occurrence1 and not as evidencing the trans-subjective reality which it seems to indicate4 ,no man1 it is true1 has ever succeeded in consistently carrying out such a refusal of assent1--since no scepticism is so thorough but that it derives its very power1 against the trans-subjective validity of some of the impressions furnished with trans-subjective pressure1 from an utterly inconsistent acceptance1 as trans-subjectively valid1 of other impressions furnished with a precisely similar trans-subjective intimation4 ,yet the fact remains that1 in all such cases of trans-subjective pressure1 the mind has 8an immediate experience of which the content is precisely this1 that we are justified in proceeding with these concepts into what is absolutely beyond the possibility of being experienced by us40 8,positivistic ,cognition10 to which no man1 ,positivist included1 can systematically restrict himself1 8abides absolutely within the immediately experienced4 ,logical ,cognition10 which every man practises surreptitiously if not avowedly1 8exceeds experience at every step1 and conceptually determines what is absolutely incapable of being experienced1 yet the justification for this kind of cognition is1 here also1 an immediately experienced certitude40#cbh ,we have1 8then1 immediately experienced presentations which of themselves already constitute a knowledge1--our first knowledge1 and the only one possessed of absolute indubitableness40 ,and some of these presentations 8are accompanied by a kind of immediate certainty or revelation that1 in some way1 they reach right into the ,thing-in-,itself1 that they directly express something objectively valid1 present in that ,thing-in-,itself02 and 8this pressure ever involves1 should the contradictory of what it enunciates be admitted as objectively existent1 the self-destruction of objective reality40--8,and this pressure can1 in any one case1 be resisted by the mind2 an act of endorsement1 of a kind of faith1 is necessary on the part of the mind3 for these presentations1 furnished with such pressure1 do not transform themselves into the ,things-in-,themselves directly1--we do not come to see objective reality simply face to face40#cbi ,and we find thus that 8in principle the entire range of reality1 right down to its last depths1 lies open to cognition1 proceeding according to the principle of the necessities of thought4 ,for he who recognizes this principle1 thereby admits that the necessities of thought have trans-subjective significance1 so that1 if any affirmation concerning the ultimate reasons and depths of ,reality can be shown to be necessary in thought1 this affirmation possesses as rightful a claim to trans-subjective validity1 as any determination1 necessary in thought1 which concern only such parts of the ,thing-in-,itself as are the nearest neighbours to our sense-impressions concerning it4 ,everywhere our principle leaves us only the question whether thought1 as a matter of fact1 does or does not react1 under the given problems1 with the said logical constraint and pressure40#ccj 7#b7 ,we can next insist upon how we have thus already found that the acquisition of even so rudimentary an outline of ,reality1 as to be ever in part presupposed in the attacks of the most radical sceptics1 necessarily involves a certain emotive disposition and volitional action4 ,and1 over and above this partially withholdable assent1 such quite elementary thinking will also ever require the concomitant energizing of the picturing faculty4 ,and again1 the more interior and spiritual are this thinking's subject-matters1 the more will it be permeated by1 and be inseparable from1 deep feeling4 ,it is then all man's faculties conjoined1 it is the whole man1 who normally thus gives1 without reflecting on it1 his all1 to gain even this elementary nucleus of certainty as to ,reality4 8,even receptivity10 as ,prof4 ,ward well says1 8is activity02 for even where non-voluntary1 it is never indifferent4 8,not mere receptivity1 but conative or selective activity1 is the essence of subjective reality40 ,or1 with ,prof4 ,volkelt3 8,purely isolated thought10--which1 in actual life ever more or less of a fiction1 is not rarely set up by individuals as an ideal1--8is1 however intensified and interiorized1 something ever only formal1 something1 in the final resort1 insignificant and shadowy40--,and1 concurrently with the recognition of this fact1 man will come to find that 8the ultimate ,substance or ,power of and in the world10--that objective reality which is the essential counterpart to his own subjective reality1--8is something possessed of a true1 deep content and of a positive aim1 and alive according to the analogy of a willing individual4 ,the world would thus be a ,logical ,process only in the sense that this concrete fundamental ,power is bound by the ideal necessity of its own nature40#cca 7#c7 ,and again1 ,i would note with ,volkelt how ,kant1 owing to his notoriously intense natural tendency to universal ,dualism1 never admits1 even as a point for preliminary settlement1 the possibility that our subjective conceptions of ,objective ,reality may have some true relation to that ,reality4 ,his professed ignorance as to the nature of that ,reality changes instantaneously1 quite unbeknown to himself1 into an absolutely unvarying1 negative knowledge concerning that ,reality1--he simply knows that it is utterly heterogeneous to our conception of it4 ,thus he finds the view that 8,god has implanted into the human mind certain categories and concepts of a kind spontaneously to harmonize with things10 to be 8the most preposterous solution that we could possibly choose40#ccb ,thus the epistemological difference between ,presentation and ,thing-in-,itself becomes a metaphysical exclusion of each by the other4 ,and yet we know of no fact1 whether of experience or of thought1 to prevent something which is my presentation existing also1 in so far as it is the content of that presentation1 outside of this presentment4 ,indeed ,psychology and ,epistemology have1 driven by every reason and stopped by none1 more and more denied and refuted this excessive1 indeed gratuitous1 ,dualism4 ,as ,prof4 ,henry ,jones well puts it3 8,the hypothesis that knowledge consists of two elements which are so radically different as to be capable of description only by defining each negatively in terms of the other1 the pure manifold or differences of sense1 and a purely universal or relative thought10 breaks down under the fact that 8pure thought and the manifold of sense pass into each other1 the one proving meaningless and the other helpless in its isolation40 ,these elements 8are only aspects of one fact1 co-relates mutually penetrating each other1 distinguishable in thought1 but not separable as existences40 ,hence we must not 8make logical remnants do the work of an intelligence which is never purely formal1 upon a material which is nowhere a pure manifold03 for 8the difference between the primary data of thought on the one hand1 and the highest kinds of systematized knowledge on the other1 is no difference ''' between a mere particular and a mere universal1 or a mere content and a mere form2 but it is a difference in comprehensiveness of articulation40 ,however primary may be the distinction of subjective and objective1 8we are not entitled to forget the unity of the reality in which the distinction takes place40 ,if we begin with the purely subjective1 we must doubtless end there2 but then1 in spite of certain1 never self-consistent1 philosophical hypotheses1 8the purely subjective is as completely beyond our reach as the purely objective40#ccc ,prof4 ,ward indeed pushes the matter1 ,i think rightly1 even a step further4 ,he points out how readily1 owing to the ambiguous term 8consciousness10 8we confound experience with knowledge02 but holds that experience is the wider term4 8,knowledge must fall within experience1 and experience extend beyond knowledge4 ,thus ,i am not left to infer my own being from my knowing4''' ,objective reality is immediately #8given1' or immediately #8there1' not inferred40 ,but the subjective reality is not immediately given1 immediately there4 8,there is no such parallelism between the two4''' ,the subjective factor in experience is not datum but recipiens3 it is not #8there' but #8here'2 a #8here' relative to that #8there4'0#ccd ,nothing of this1 ,i think1 really conflicts with the positions we have adopted from ,volkelt1 since 8experience0 is evidently used here in a sense inclusive of the presentations1 the trans-subjective pressure and the endorsement of the latter's estimations1--the three elements which1 according also to ,volkelt1 form an organism which even the most daring subjectivism can never consistently reject4 ,at most1 the term 8experience0 is more extended in ,prof4 ,ward1 since it includes all three elements1 than in ,prof4 ,volkelt1 who restricts it to the two first4 7#d7 ,and further1 we must take care to find room for the only unforced explanation of the wondrous fact that 8although10 as ,dr4 ,volkelt strikingly says1 8the various schools of philosophy 8--this is largely true of those of theology also1--are 8in part essentially determined by historical currents1 forces which follow other standards than those of logical necessity03 yet 8these points of view and modes of thought1 thus determined by0 apparently non-logical 8history1 subserve nevertheless logical necessity1 indeed represent its0 slow1 intermittent1 yet real 8progressive realization40 ,the explanation is that 8the forces of history are1 unbeknown to themselves1 planned1 in their depths1 for agreement with the necessities and ends of thought and of truth40 8,and thus the different spheres0 and levels 8of spiritual life and endeavour appear as originally intended for each other1 so that each sphere1 whilst consciously striving only after its own particular laws and standards1 in reality furthers the objects of the rest40 ,for 8only the operative presence of such an original1 teleological inter-relation can explain how historic forces1 by their influence upon1 and determination of1 philosophical thinking1 can1 instead of staining and spoiling it by the introduction of religious1 artistic1 political1 and other motives1 actually advance it most essentially40#cce--;,here then we get a still further enlargement of the already wide range of interaction1 within the human mind1 between forces which1 at first sight1 appear simply external to1 indeed destructive of1 each other2 and a corresponding increase in the indications of the immense breadth1 depth1 and closeness of inter-penetration characterizing the operative ground-plan1 the pre-existing ,harmony and ,teleology of the fundamental forces of ,reality4 ,thus once more man's spirit appears as possessed of a large interiority2 and as met1 supported and penetrated1 by a ,spirit stupendously rich in spiritual energy4 7#e7 ,and finally1 let us never forget that 8the only experience immediately accessible to us0 men1 8is our own2 this1 in spite of its complexity1 is the first we know40#ccf ,and this means that we have direct experience and anything like adequate knowledge1 7because knowledge from within17 not of things1 but of mind and will1 of spiritual life struggling within an animal life2 and that in face1 say1 of plant-life1 and still more of a pebble or of a star1 we have a difficulty as to an at all appropriate and penetrative apprehension1 which1 if opposite to1 is also in a sense greater than1 the difficulty inherent to our apprehension of ,god ,himself4 ,for towards this latter apprehension we have got the convergent testimony of certain great1 never quite obliterable facts without us and within ourselves4 ,there is the upward trend1 the ever-increased complexity of organization1 the growing depth and interiority in the animate world1--,plant-,life itself being already1 very probably1 possessed of a vague consciousness1 and ,man1 at the other end of the scale1 summing up the tendency of the whole series in a deep self-consciousness which1 at the same time1 makes him alone keenly aware of the great difference1 in the midst of the true kinship1 between himself and the humbler members of that one world4 ,for ,natural ,selection can but describe the results and explain part of the method of this upward trend1 but cannot penetrate to its ultimate cause and end4 ,there is1 again1 the great1 deep fact of the mutually necessary1 mutually stimulating presence and interaction1 within our own mental and spiritual life1 of sense-impressions1 imaginative picturings1 rational categories1 emotional activities1 and volitional acts2 and1 again1 of subject and object2 and1 once more1 of general1 philosophic ,thought and the contingencies of ,history4 ,for the immanental inter-adaptation and ,teleology1 that mysteriously link together all these1 profoundly disparate-seeming1 realms and forces is far too deep-down1 it too much surprises1 and exacts too much of us1 it too much reveals itself1 precisely at the end of much labour of our own and in our truest and most balanced moods1 as the mostly unarticulated presupposition and explanation of both the great cost and the rich fruitfulness of every approximately complete actuation of all our faculties1 each with and in the others1 and in and with their appropriate objects1 to be permanently ruled out of court as mere sentimentalism or baseless apologetic4 ,and there is the deepest fact of all1 the one which precisely constitutes the specific characteristic of all true humanity1 the sense of mental oppression1 of intolerable imprisonment inflicted by the very idea of the merely contingent1 the simply phenomenal and ,finite1 and the accompanying noble restlessness and ready dwarfing of all man's best achievements by the agent's own ,ideal of ,perfection4 ,for this latter sense is1 precisely in the greater souls1 so spontaneous and so keen1 so immensely operative in never leaving our1 otherwise indolent and readily self-delusive1 self-complacent race fully and long satisfied with anything that passes entirely away1 or that is admittedly merely a subjective fancy1 even though this fancy be shared by every member of the human race2 and this sense operates so explosively within ,sceptics as well as ,dogmatists1 within would-be ,agnostic ,scientists as well as in the most ,intellectualist ,theologians2 it so humbles1 startles1 and alone so braces1 sweetens1 widens1 indeed constitutes our humanity3 as to be unforcedly explicable only by admitting that man's spirit's experience is not shut up within man's own clear analysis or picturing of it2 that it is indefinitely wider1 and somehow1 in its deepest reaches1 is directly touched1 affected1 in part determined1 by the ,infinite ,spirit ,itself4 8,man never knows how anthropomorphic he is10 says ,goethe4 ,yes1 but it was a man1 ,goethe1 it is at bottom all men1 in proportion as they are fully1 sensitively such1 who have somehow discovered this truth2 who suffer from its continuous evidences1 as spontaneously as from the toothache or from insomnia2 and whose deepest moments give them a vivid sense of how immensely the ,spirit1 thus directly experienced by their spirit1 transcends1 and yet also is required by and is immanent in1 their keen sense of the ,finitude and ,contingency present throughout the world of sense-perception and of clear intellectual formulation4 7#f7 ,with ,plato and ,plotinus1 ,clement of ,alexandria and ,st4 ,augustine1 ,st4 ,bernard1 ,cardinal ,nicolas of ,coes and ,leibniz in the past2 with ,cardinal ,newman1 ,professors ,maurice ,blondel and ,henri ,bergson1 ,siegwart1 ,eucken1 ,troeltsch and ,tiele1 ,igino ,petrone and ,edward ,caird1 in the present2 with the explicit assent of practically all the great ,mystics of all ages and countries1 and the implicit instinct1 and at least partial1 practical admission1 of all sane and developed human souls2 we will then have to postulate here1 not merely an intellectual reasoning upon finite data1 which would somehow result in so operative a sense of the ,infinite2 nor even simply a mental category of ,infinitude which1 evoked in man by and together with the apprehension of things finite1 would1 somehow1 have so massive1 so explosive an effect against our finding satisfaction in the other categories1 categories which1 after all1 would not be more subjective1 than itself3 but the ontological presence of1 and the operative penetration by the ,infinite ,spirit1 within the human spirit4 ,this ,spirit's presence would produce1 on occasion of man's apprehension or volition of things contingent and finite1 the keen sense of disappointment1 of contrast with the ,simultaneous1 ,abiding1 and ,infinite4--,and let the reader note that this is not ,ontologism1 for we here neither deduce our other ideas from the idea of ,god1 nor do we argue from ideas and their clarity1 but from living forces and their operativeness4 ,we thus get man's spirit placed within a world of varying degrees of depth and interiority1 the different levels and kinds of which are necessary1 as so many materials1 stimulants1 obstacles1 and objects1 for the development of that spirit's various capacities1 which themselves again interact the one upon the other1 and react upon and within that world4 ,for if man's experience of ,god is not a mere discursively reasoned conclusion from the data of sense1 yet man's spirit experiences the ,divine ,spirit and the spirits of his fellow-men on occasion of1 and as a kind of contrast1 background1 and support to1 the actuation of his senses1 imagination1 reason1 feeling1 and volition1 and1 at least at first and in the long run1 not otherwise4 #b4 ,no distinct faculty of ,mystical apprehension4 ,is there1 then1 strictly speaking1 such a thing as a specifically distinct1 self-sufficing1 purely ,mystical mode of apprehending ,reality8 ,i take it1 distinctly not2 and that all the errors of the ,exclusive ,mystic proceed precisely from the contention that ,mysticism does constitute such an entirely separate1 completely self-supported kind of human experience4--,this denial does not1 of course1 mean that soul does not differ quite indefinitely from soul1 in the amount and kind of the recollective1 intuitive1 deeply emotive element possessed and exercised by it concurrently or alternately with other elements1--the sense of the ,infinite within and without the ,finite springing up in the soul on occasion of its contact with the ,contingent2 nor1 again1 that these more or less congenital differences and vocations amongst souls cannot and are not still further developed by grace and heroism into types of religious apprehension and life1 so strikingly divergent1 as1 at first sight1 to seem hardly even supplementary the one to the other4 ,but it means that1 in even the most purely contingent-seeming soul1 and in its apparently but ,institutional and ,historical assents and acts1 there ever is1 there never can fail to be1 some1 however implicit1 however slight1 however intermittent1 sense and experience of the ,infinite1 evidenced by at least some dissatisfaction with the ,finite1 except as this ,finitude is an occasion for growth in1 and a part-expression of1 that ,infinite1 our true home4 ,and1 again1 it means1 that even the most exclusively mystical-seeming soul ever depends1 for the fulness and healthiness of even the most purely mystical of its acts and states1 as really upon its past and present contacts with the ,contingent1 ,temporal1 and ,spacial1 and with social facts and elements1 as upon its movement of concentration1 and the sense and experience1 evoked on occasion of those contacts or of their memories1 of the ,infinite within and around those finitudes and itself4 ,only thus does ,mysticism attain to its true1 full dignity1 which consists precisely in being1 not everything in any one soul1 but something in every soul of man2 and in presenting1 at its fullest1 the amplest development1 among certain special natures with the help of certain special graces and heroisms1 of what1 in some degree and form1 is present in every truly human soul1 and in such a soul's every1 at all genuine and complete1 grace-stimulated religious act and state4 ,and only thus does it1 as ,partial ,mysticism1 retain all the strength and escape the weaknesses and dangers of would-be ,pure ,mysticism1 as regards the mode and character of ,religious ,experience1 ,knowledge1 and ,life4 #c4 ,the first four pairs of weaknesses and strengths special to the ,mystics4 ,i take the ,mystic's weaknesses and strengths to go together in pairs1 and that there are seven such pairs4 ,only the first four shall be considered here2 the fifth and the last two couples are reserved respectively for the following1 and for the last section1 of this chapter4 7#a7 ,the ,mystic finds his joy in the recollective movement and moments of the soul2 and hence ever tends1 qua ,mystic1 to ignore and neglect1 or to over-minimize1 the absolutely necessary contact of the mind and will with the things of sense4 ,he will often write as though1 could he but completely shut off his mind from all sense-perceptions1--even of grand scenery1 or noble works of art1 or scenes of human devotedness1 suffering1 and peace1--it would be proportionately fuller of ,god4--,yet this drift is ever more or less contradicted by his practice1 often at the very moment of such argument3 for no religious writers are more prolific in vivid imagery derived from noble sensible objects and scenes than are the ,mystics1--whose characteristic mood is an intuition1 a resting in a kind of vision of things invisible4--,and this contradiction is satisfactory1 since it is quite certain that if the mind1 heart1 and will could be completely absorbed1 7from the first or for any length of time71 in the flight from the sensible1 it would become as dangerously empty and languid concerning things invisible themselves as1 with nothing but an outgoing occupation with the sensible1 it would become distracted and feverish4 ,it is this aversion from ,outgoing and from the world of sense1 of the contemporaneous contingencies environing the soul1 that gives to ,mysticism1 as such1 its shadowy character1 its floating above1 rather than penetrating into1 reality1--in contradiction1 where this tendency becomes too exclusive1 to the ,incarnational philosophy and practice of ,christianity1 and indeed of every complete and sound psychology4 ,and yet the ,incoming1 what the deep religious thinker ,kierkegaard has so profoundly analyzed in his doctrine of 8,repetition10#ccg--recollection and peaceful browsing among the materials brought in by the soul's ,outgoing1--is most essential4 ,indeed it is the more difficult1 and1 though never alone sufficient1 yet ever the more centrally religious1 of the two movements necessary for the acquisition of spiritual experience and life4 7#b7 ,again1 the ,mystic finds his full delight in all that approximates most nearly to ,simultaneity1 and ,eternity2 and consequently turns away1 qua ,mystic1 from the ,successive and ,temporal presented by ,history4--,yet here also there are two movements1 both necessary for man4 ,he will1 by the one1 once more in fullest sympathy with the grand ,christian love of lowliness1 strive hard to get into close1 and ever closer1 touch with the successivenesses of ,history1 especially those of ,our ,lord's earthly life and of ,his closest followers4 ,without this touch he will become empty1 inflated1 as ,st4 ,teresa found to be the case with herself1 when following the false principle of deliberate and systematic abstraction from ,christ's temporal words and acts3 for man's soul1 though it does not energize in mere ,clock-,time1 cannot grow if we attempt to eliminate ,duration1 that interpenetrative1 overlapping kind of ,succession1 which is already1 as it were1 halfway to the ,simultaneity of ,god4 ,it is this aversion from ,clock-,time ,succession and even from ,duration which gives to ,mysticism1 as such1 its remarkable preference for ,spacial images1 and its strong bent towards concepts of a ,static and ,determinist type1 profoundly antagonistic though these are to the ,dynamic and ,libertarian character which ever marks the occasions and conditions for the acquiring of religious experience4 ,and yet1 here again1 the ,mystic is clinging1 even one-sidedly1 to the more central1 more specifically religious1 of the two movements4 ,for it is certain that ,god is indeed ,simultaneous and ,eternal2 that it is right thus to try and apprehend1 what appears to us stretched out successively in time1 as simultaneously present in the one great ,now of ,god2 and that our deepest experiences testify to ,history itself being ever more than mere process1 and to have within it a certain contribution from1 a certain approximation to and expression of1 ,eternity4 7#c7 ,and again1 the ,mystic finds his joy in the sense of a ,pure ,reception of the ,purely ,objective2 that ,god should do all and should receive the credit of all1 is here a primary requirement4--,and yet all penetrating ,psychology1 ,epistemology1 and ,ethics find this very receptivity1 however seemingly only such1 to be1 where healthy and fruitful1 ever an action1 a conation of the soul1--an energizing and volition which1 as we have seen1 are present in its very cognition of anything affirmed by it as trans-subjective1 from a grain of sand up to the great ,god ,himself4 ,this antipathy to even a relative1 ,god-willed independence and power of self-excitation1 gives ,mysticism1 as such1 its constant bent towards ,quietism2 and hence1 with regard to the means and nature of knowledge1 its tendency to speak of such a purely spiritual effect as ,grace1 and such purely spiritual beings as the ,soul and ,god1 as though they were literally sensible objects sensibly impressing themselves upon the ,mystic's purely passive senses4 ,this tendency reinforces the ,mystic's thirst for pictorial1 simultaneous presentation and intuition of the verities apprehended by him1 but is in curious contradiction to his even excessive conceptions concerning the utter separateness and difference from all things material of all such spiritual realities4--,and yet1 here too1 it is doubtless deeply important ever to remember1 and to act in accordance with1 the great truth that ,god ,himself is apprehended by us only if there be action of our own1 and that1 from elementary moral dispositions right up to consummate sanctity1 the whole man has ever to act and will more and more manysidedly1 fully1 and persistently4 ,but the corresponding1 indeed the anterior and more centrally religious1 truth here is1 that all this range of our activity could never begin1 and1 if it could1 would lose itself in vacuo1 unless there already were ,reality around it and within it1 as the stimulus and object for all this energizing1--a ,reality which1 as ,prof4 ,ward has told us with respect to ,epistemology1 must1 for a certain dim but most true experience of ours1 be simply given1 not sought and found4 ,and indeed the operations of ,grace are ever more or less penetrating and soliciting1 though nowhere forcing1 the free assent of the natural soul3 we should be unable to seek ,god unless ,he had already found us and had thus1 deep down within ourselves1 caused us to seek and find ,him4 ,and hence thus again the most indispensable1 the truest form of experience underlies reasoning1 and is a kind of not directly analyzable1 but indirectly most operative1 intuition or instinct of the soul4 7#d7 ,and yet the ,mystic1 in one of his moods 7the corresponding1 contradictory mood of a ,pantheistic identification of his true self with ,god shall be considered in our next chapter71 finds his joy in so exalting the difference of nature between himself and ,god1 and the incomprehensibility of ,god for every finite intelligence1 as1--were we to press his words1--to cut away all ground for any experience or knowledge sufficient to justify him in even a guess as to what ,god is like or is not like1 and for any attempt at intercourse with1 and at becoming like unto1 ,one who is so utterly unlike himself4 #d4 ,criticism of the fourth pair1 mystical 8,agnosticism40 ,now this acutely paradoxical position1 of an entire certainty as to ,god's complete difference from ourselves1 has been maintained and articulated1 with a consistency and vividness beyond that of any ,mystic known to me1 by that most stimulating1 profound1 tragically non-mystical1 religious ascetic and thinker1 the ,lutheran ,dane1 ,sren ,kierkegaard 7#ahac-ahee74 ,his early friend1 but philosophical opponent1 ,prof4 ,hffding1 describes him as insisting that 8the suffering incident to the religious life is necessarily involved in the very nature of the religious relation4 ,for the relation of the soul to ,god is a relation to a ,being utterly different from man1 a ,being which cannot confront man as his ,superlative and ,ideal1 and which nevertheless is to rule within him40 8,what1 wonder1 then10 as ,kierkegaard says1 8if the ,jew held that the vision of ,god meant death1 and if the ,heathen believed that to enter upon relations with ,god was the beginning of insanity80 ,for the man who lives for ,god 8is a fish out of water40#cch--,we have here what1 if an error1 is yet possible only to profoundly religious souls2 indeed it would be easy to point out very similar passages in ,st4 ,catherine and ,st4 ,john of the ,cross4 ,yet ,hffding is clearly in the right in maintaining that 8,qualitative or ,absolute difference abolishes all possibility of any positive relation4''' ,if religious zeal1 in its eagerness to push the ,object of religion to the highest height1 establishes a yawning abyss between this ,object and the life whose ideal ,it is still to remain1--such zeal contradicts itself4 ,for a ,god who is not ,ideal and ,exemplar1 is no ,god40#cci ,berkeley raised similar objections against analogous positions of the ,pseudo-,dionysius1 in his ,alciphron in #agcb4cdj ,indeed the ,belgian ,jesuit1 ,balthazar ,corderius1 has a very satisfactory note on this matter in his edition1 in #afcd1 of the ,areopagite1#cda in which he shows how all the negative propositions of ,mystical ,theology1 e4g4 8,god is not ,being1 not ,life10 presuppose a certain affirmative position1 e4g4 8,god is ,being and ,life1 in a manner infinitely more sublime and perfect than we are able to comprehend02 and gives reasons and authorities1 from ,st4 ,jerome to ,st4 ,thomas inclusive1 for holding that some kind and degree of direct confused knowledge 7,i should prefer1 with modern writers1 to call it experience7 of ,god's existence and nature is possessed by the human soul1 independently of its reasoning from the data of sense4 ,st4 ,thomas's admissions are especially striking1 as he usually elaborates a position which ignores1 and would logically exclude1 such 8confused knowledge40 ,in his ,exposition and ,questions on the ,book of ,boetius on the ,trinity1 after arguments to show that we know indeed that ,god is1 but not what ,he is1--at most only what ,he is not1 he says3 8,we should recognize1 however1 that it is impossible1 with regard to anything1 to know whether it exists1 unless1 in some way or other1 we know what it is1 either with a perfect or with a confused knowledge4''' ,hence also with regard to ,god1--we could not know whether ,he exists1 unless we somehow knew what ,he is1 even though in a confused manner40 ,and this knowledge of what ,he is1 is interestingly1 because unconsciously1 admitted in one of the passages directed to proving that we can but know that ,he is4 8,in our earthly state we cannot attain to a knowledge of ,himself beyond the fact that ,he exists4 ,and yet1 among those who know that ,he is1 the one knows this more perfectly than the other40#cdb ,for it is plain that1 even if the knowledge of the existence of something were possible without any knowledge of that thing's nature1 no difference or increase in such knowledge of the thing's bare existence would be possible4 ,the different degrees in the knowledge1 which is here declared to be one concerning the bare existence of ,god1 can1 as a matter of fact1 exist only in knowledge concerning ,his nature4 ,i shall have to return to this great question further on4 ,here ,i would only point out how well ,battista ,vernazza has1 in her ,dialogo1 realized the importance of a modification in such acutely dualistic statements as those occasionally met with in the ,vita4 ,for1 in the ,dialogo1 the utter qualitative difference between ,god and the ,soul1 and the ,soul and the ,body1 which find so striking an utterance in one of ,catherine's moods1 is ever carefully limited to the soul's sinful acts and habits1 and to the body's unspiritualized condition2 so that the soul1 when generous and faithful to ,god's grace1 can and does grow less and less unlike ,god1 and the body can1 in its turn1 become more and more an instrument and expression of the soul4 ,a pity only that ,battista has continued ,catherine's occasional over-emphasis in the parallel matter of the knowledge of ,god3 since1 even in the ,dialogo1 we get statements which1 if pressed1 would imply that even the crudest1 indeed the most immoral conception of ,god is1 objectively1 no farther removed from the reality than is the most spiritual idea that man can attain of ,him4 ,it would indeed be well if the ,christian ,mystics who1 since about #ejj ,a4,d41 are more and more dependent for their formulations upon the ,areopagite1 had followed1 in this matter1 not his more usual and more paradoxical1 but his exceptional1 thoroughly sober vein of teaching1--that contained in the third chapter of his ,mystical ,theology1 where he finds degrees of worth and approximation among the affirmative attributions1 and degrees of unfitness and distance among the negative ones4 8,are not life and goodness more cognate to ,him than air and stone8 ,and is ,he not further removed from debauchery and wrath1 than from ineffableness and incomprehensibility08#cdc ,but such a scale of approximations would be utterly impossible did we not somehow1 at least dimly1 experience or know what ,he is4 ,we shall then have to amend the ,mystic's apparent ,agnosticism on three points4 ,we shall have to drop any hard and fast distinction between knowledge of ,god's ,existence and knowledge of ,his ,nature1 since both necessarily more or less stand and fall together4 ,we shall have to replace the terms as to our utter ignorance as to what ,he is1 by terms expressive of an experience which1 if not directly and independently clear and analyzable to the reflex1 critical reason1 can yet be shown to be profoundly real and indefinitely potent in the life of man's whole rational and volitional being4 ,it is this dim1 deep experience which ever causes our reflex knowledge of ,god to appear no knowledge at all4 ,and we shall reject any absolute qualitative difference between the soul's deepest possibilities and ideals1 and ,god2 and shall1 in its stead1 maintain an absolute difference between ,god and all our downward inclinations1 acts1 and habits1 and an indefinite difference1 in worth and dignity1 between ,god and the very best that1 with ,his help1 we can aim at and become4 ,with regard to every truly existent subject-matter1 we can trace the indefinitely wider range and the more delicate penetration possessed by our dim yet true direct contact and experience1 as contrasted with our reflex analysis concerning all such contacts and experiences2 and this surplusage is at its highest in connection with ,god1 ,who is not simply a ,thing alongside of other things1 but the ,spirit1 our spirit's ,origin1 ,sustainer1 and ,end1 8in whom we live and move and have our being40 ,,iii4 ,,mysticism ,,and ,,the ,,question ,,of ,,evil4 ,introductory3 ,exclusive and ,inclusive ,mysticism in ,relation to ,optimism4 ,the four couples of weaknesses and corresponding strong points characteristic of ,mysticism that we have just considered1 and the fact that1 in each case1 they ever spring respectively from an attempt to make ,mysticism be the all of religion1 and from a readiness to keep it as but one of the elements more or less present in1 and necessary for1 every degree and form of the full life of the human soul3 make one wish for two ,english terms1 as useful as are the ,german names 8,mystik0 and 8,mystizismus10 for briefly indicating respectively 8the legitimate share of ,feeling in the constitution of the religious life1 and the one-sidedness of a religion in which the ,understanding and the ,will10 and indeed also the ,memory and the ,senses1 with their respective variously external occasions1 vehicles1 and objects1 8do not come to their rights10 as ,prof4 ,rauwenhoff well defines the matter4#cdd ,i somehow shrink from the term 8,mysticality0 for his 8,mystizismus02 and must rest content with the three terms--of 8,mysticism10 as covering both the right and the wrong use of feeling in religion2 and of 8,true0 or 8,inclusive ,mysticism10 and of 8,pseudo-0 or 8,exclusive ,mysticism10 as denoting respectively the legitimate1 and the 7quantitatively or qualitatively7 mistaken1 share of emotion in the religious life4 ,now the four matters1 which we have just considered1 have allowed us to reach an answer not all unlike that of ,nicolas of ,coes1 ,leibniz1 and ,hegel1--one which1 if it remained alone or quite final1 would1 in face of the fulness of real life1 strike us all1 nowadays1 as somewhat superficial1 because too ,optimistic and ,panlogistic in its trend4 ,the fifth set of difficulties and problems now to be faced will seem almost to justify ,schopenhauer at his gloomiest4 ,yet we must bear in mind that our direct business here is not with the problem of ,evil in general1 but only with the special helps and hindrances1 afforded by ,inclusive and by ,exclusive ,mysticism respectively1 towards apprehending the true nature of ,evil and turning even it into an occasion for a deeper good4 ,in this case the special helps and hindrances fall under three heads4 #a4 ,mysticism1 too optimistic4 ,evil positive1 but not supreme4 7#a7 ,first of all1 ,i would strongly insist upon the following great fact to which human life and history bear witness1 if we but take and test these latter on a large scale and with a patient persistency4 ,it is1 that not the smoother1 easier times and circumstances in the lives of individuals and of peoples1 but1 on the contrary1 the harder and hardest trials of every conceivable kind1 and the unshrinking1 full acceptance of these1 as part of the price of conscience and of its growing light1 have ever been the occasions of the deepest trust in and love of ,god to which man has attained4 ,in ,jewish ,history1 the ,exile called forth a ,jeremiah and ,ezekiel1 and the profound ideal of the ,suffering ,servant2 the persecution of ,antiochus ,epiphanes raised up a ,judas ,maccabaeus2 and the troubles under the ,emperor ,hadrian1 a ,rabbi ,akiba4 ,and in ,christian ,history1 the persecutions from ,nero to ,robespierre have each occasioned the formation of heroic lovers of ,love ,crucified4 ,and such great figures do not simply manage to live1 apart from all the turmoil1 in some ,mystic upper region of their own2 but they face and plunge into the very heart of the strife1 and get and give spiritual strength on occasion of this closest contact with loneliness1 outrage1 pain1 and death4 ,and this fact can be traced throughout history4 ,not as though suffering automatically deepens and widens man into a true spiritual personality1--of itself it does not even tend to this2 nor as though there were not souls grown hard or low1 or frivolous or bitter1 under suffering1--to leave madness and suicide unconsidered1--souls in which it would be difficult to find any avoidable grave fault4 ,but that1 wherever there is the fullest1 deepest1 interiority of human character and influence1 there can ever be found profound trials and sufferings which have been thus utilized and transfigured4 ,it is doubtless ,our ,lord's uniquely full and clear proclamation of this mysterious efficacity of all suffering nobly borne2 above all it is the supreme exemplification and fecundity of this deepest law of life1 afforded and imparted by ,his own self-immolation1 that has given its special power to ,christianity1 and1 in so doing1 has1 more profoundly than ever before or elsewhere1 brought home to us a certain ,teleology here also1--the deepest ever discovered to man4 ,for though we fail in our attempts at explaining how or why1 with an ,all-knowing1 ,all-powerful1 and ,all-loving ,god1 there can be ,evil at all1 we can but recognize the law1 which is ever being brought home to us1 of a mysterious capacity for purification and development of man's spiritual character1 on occasion and with the help of trouble1 pain1 and death itself4 7#b7 ,now all this1 we must admit1 is practised and noted1 directly and in detail1 only by the ,ascetical and the ,outward-going elements in ,religion2 whereas ,mysticism1 as such1 is optimistic1 not only as is ,christianity1 with respect to the end1 but1 in practice1 with regard to the actual state of things already encircling it as well4 ,for so careful a selection and so rigorous an abstraction is practised by ,mysticism1 as such1 towards the welter of contingencies around it1 that the rough shocks1 the bitter tonics1 the expansive birth-pangs of the spirit's deeper life1 in and by means of the flux of time and sense1 of the conflict with hostile fellow-creatures1 and of the claimfulness of the lower self1 are known by it only in their result1 not in their process1 or rather only as this process ebbs and fades away1 in such recollective moments1 into the distance4 ,no wonder1 then1 that ,mysticism1 as such1 has ever tended to deny all positive character to ,evil4 ,we have already found how strongly this is the case with the prince of ,mystic philosophers1 ,plotinus4 ,but even ,st4 ,augustine1 with his massive experience1 and 7in his other mood7 even excessive realization1 of the destructive force of ,evil and of the corrupt inclinations of man's heart1 has one whole large current of teaching expressive of the purely negative character of ,evil4 ,the two currents1 the hot and concrete1 and the cold and abstract one1 appear alternately in the very ,confessions1 of #cig ,a4,d4 ,there1 ten years after his conversion1 he can write3 8,all things that are corrupted1 are deprived of good4 ,but1 if they are deprived of all good1 they will cease to exist4''' ,in so far1 then1 as they exist1 they are good4''' ,evil is no substance40 ,notwithstanding such ,neo-,platonist interpretations1 he had found ,evil a terribly powerful force2 the directly autobiographical chapters of this same great book proclaim this truth with unsurpassable vividness1--he is here fully ,christian4#cde ,and in his unfinished work against the ,pelagianizing ,monk ,julianus1 in #dbi ,a4,d41 he even declares--characteristically1 whilst discussing the ,origin of ,sin3 8,such and so great was ,adam's sin1 that it was able to turn 7human7 nature itself into this evil40 ,indeed1 already in #dah1 he had maintained that 8this wound0 7of ,original ,sin7 8forces all that is born of that human race to be under the ,devil1 so that the latter1 so to speak1 plucks the fruit from the fruit-tree of his own planting40#cdf ,pseudo-,dionysius1 writing about #ejj ,a4,d41 has evidently no such massive personal experience to oppose to the ,neo-,platonic influence1 an influence which1 in the writings of ,proclus 7who died #dhe ,a4,d471 is now at its height4 8,evil10 he says1 8is neither in ,demons nor in us1 as an existent 7positive7 evil1 but 7only7 as a failure and dearth of the perfection of our own proper goods40#cdg ,he says this and more of the same kind1 but nothing as to the dread power of ,evil4 ,st4 ,thomas ,aquinas 7who died in #abga ,a4,d47 is1 as we know1 largely under the influence of the ,negative conception3 thus 8the stain of sin is not something positive1 existent in the soul4''' ,it is like a shadow1 which is the privation of light40#cdh ,catherine1 though otherwise much influenced by the ,negative conception1 as e4g4 in her definition of a soul possessed by the ,evil ,spirit as one suffering from a 8privation of love10 finds the stain of sin1 doubtless from her own experience1 to be something distinctly positive1 with considerable power of resistance and propagation4#cdi--,mother ,juliana of ,norwich had1 in #acgc1 also formulated both conceptions4 8,i saw not ,sin1 for ,i believe it hath no manner of substance1 nor no part of being03 ,neo-,platonist theory4 8,sin is so vile and so mickle for to hate1 that it may be likened to no pain4''' ,all is good but ,sin1 and naught is evil but ,sin03 ,christian experience4#cej ,eckhart had1 still further back 7he died in #acbg ,a4,d471 insisted much that 8,evil is nothing but privation1 or falling away from ,being2 not an effect1 but a defect03#cea yet he also finds much work to do in combating this somehow very powerful 8defect40--,not till we get to ,spinoza 7who died in #afgg7 do we get the ,negative conception pushed home to its only logical conclusion3 8,by ,reality and ,perfection1 ,i mean the same thing4''' ,all knowledge of ,evil is inadequate knowledge4''' ,if the human mind had nothing but adequate ideas1 it would not form any notion of ,evil40#ceb 7#c7 ,as regards the ,christian ,mystics1 their negative conception of evil1 all but completely restricted as it was to cosmological theory1 did those ,mystics themselves little or no harm2 since their tone of feeling and their volitional life1 indeed a large part of their very speculation1 were determined1 not by such ,neo-,platonist theories1 but by the concrete experiences of ,sin1 ,conscience1 and ,grace1 and by the great ,christian historical manifestation of the powers of all three4--,it is clear too that our modern alternative3 8positive-negative10 is not simply identical with the scholastic alternative3 8substantial-accidental10 which latter alternative is sometimes predominant in the minds of these ancient theorizers2 and that1 once the question was formulated in the latter way1 they were profoundly right in refusing to hypostatize ,evil1 in denying that there exists any distinct thing or being wholly bad4--,yet it is equally clear how very ,greek and how little ,christian is such a preoccupation 7in face of the question of the nature of ,evil7 with the concepts of ,substance and ,accident1 rather than with that of ,will2 and how strangely insufficient1 in view of the tragic conflicts and ruins of real life1 is all1 even sporadic1 denial1 of a certain obstructive and destructive efficacy in the bad will1 and of a mysterious1 direct perversity and formal1 intentional malignity in that will at its worst4 7#d7 ,on these two points it is undeniable that ,kant1 7with all his self-contradictions1 insufficiencies1 and positive errors on other important matters71 has adequately formulated the practical dispositions and teachings of the fully awakened ,christian consciousness1 and hence1 pre-eminently1 of the great ,saints in the past1 although1 in the matter of the perverse will1 the ,partial ,mystics have1 even in their theory1 7though usually only as part of the doctrine of ,original ,sin71 largely forestalled his analysis4 8,nowhere in this our world1 nowhere even outside it1 is anything thinkable as good without any reservation1 but the good will alone40 8,that a corrupt inclination to evil is rooted in man1 does not require any formal proof1 in view of the clamorous examples furnished to all men by the experience of human behaviour4 ,if you would have such cases from the so-called state of nature1 where some philosophers have looked for the chief home of man's natural goodness1 you need only compare1 with such an hypothesis1 the unprovoked cruelties enacted in ,tofoa1 ,new ,zealand ''' and the ceaseless scenes of murder in the ,north-,western ,american deserts1 where no human being derives the slightest advantage from them1--and you will quickly have more than sufficient evidence before you to induce the abandonment of such a view4 ,but if you consider that human nature is better studied in a state of civilization1 since there its gifts have a better chance of development1--you will have to listen to a long melancholy string of accusations3 of secret falseness1 even among friends2 of an inclination to hate him to whom we owe much2 of a cordiality which yet leaves the observation true that #8there is something in the misfortune of even our best friend which does not altogether displease us'3 so that you will quickly have enough of the vices of culture1 the most offensive of all1 and will prefer to turn away your look from human nature altogether1 lest you fall yourself into another vice1--that of hatred of mankind40#cec ,it is sad to think how completely this virile1 poignant sense of the dread realities of human life again disappeared from the teachings of such post-,kantians as ,hegel and ,schleiermacher1--in other important respects so much more satisfactory than ,kant4 ,as ,mr4 ,tennant has well said1 in a stimulating book which1 on this point at least1 voices the unsophisticated1 fully awakened conscience and ,christian sense with refreshing directness1 8for ,jesus ,christ and for the ,christian consciousness1 sin means something infinitely deeper and more real than what it can have meant for ,spinoza or the followers of ,hegel40#ced ,here again we have now in ,prof4 ,eucken1 a philosopher who1 free from ultimate ,pessimism1 lets us hear once more those tones which are alone adequate to the painful reality4 8,in great things and in small1 there exists an evil disposition beyond all simple selfishness3 hatred and envy1 even where the hater's self-interest is not touched2 an antipathy to things great and divine2 a pleasure found in the disfigurement or destruction of the ,good4''' ,indeed the mysterious fact of ,evil1 as a positive opposition to ,good1 has never ceased to occupy the deepest minds4''' ,the concept of moral guilt cannot be got rid of1 try as we may40#cee 7#e7 ,and yet even with regard to this matter1 ,mysticism represents a profound compensating truth and movement1 which we cannot1 without grave detriment1 lose out of the complete religious life4 ,for in life at large1 and in human life and history in particular1 it would be sheer perversity to deny that there is much immediate1 delightful1 noble ,beauty1 ,truth1 and ,goodness2 and these also have a right to the soul's careful1 ruminating attention4 ,and it is the ,mystical element that furnishes this rumination4--,again1 8it is part of the essential character of human consciousness1 as a ,synthesis and an organizing ,unity1 that1 as long as the life of that consciousness lasts at all1 not only contrast and tension1 but also concentration and equilibrium must manifest themselves4 ,taking life's standard from life itself1 we cannot admit its decisive constituent to lie in tension alone40#cef ,and it is the ,mystical mood that helps to establish this equilibrium4--,and finally1 deep peace1 an overflowing possession and attainment1 and a noble joy1 are immensely1 irreplaceably powerful towards growth in personality and spiritual fruitfulness4 ,nothing1 then1 would be more shortsighted than to try and keep the soul from a deep1 ample1 recollective movement1 from feeding upon and relishing1 from as it were stretching itself out and bathing in1 spiritual air and sunshine1 in a rapt admiration1 in a deep experience of the greatness1 the beauty1 the truth1 and the goodness of the ,world1 of ,life1 of ,god4 #b4 ,mysticism and the ,origin of ,evil4 ,the second hindrance and help1 afforded respectively by ,exclusive and by ,inclusive ,mysticism in the matter of ,evil1 concerns the question of its ,origin4 7#a7 ,now it appears strange at first sight that1 instead of first directly realizing and picturing the undeniable1 profoundly important facts of man's interior conflict1 his continuous lapses from his own deepest standard1 and his need of a help not his own to become what he cannot but wish to be1 and of leaving the theory as to how man came by this condition to the second place2 the ,mystics should so largely1--witness ,catherine--directly express only this theory1 and should face what is happening hic et nunc all but exclusively under the picture of the prehistoric beginnings of these happenings1 in the state of innocence and the lapse of the first man4 ,for men of other religious modalities have held this doctrine as firmly as the ,mystics1 yet have mostly dwelt directly upon the central core of goodness and the weakness and sinfulness to be found in man2 whilst the ,mystics had even less scruple than other kinds of devout souls in embodying experimental truths in concepts and symbols other than the common ones4 7#b7 ,i think that1 here again1 it was the ,neo-,platonist literary influence1 so strong also on other points with the ,mystics of the past1 and a psychological trend characteristic of the ,mystical habit of mind1 which conjoined thus to concentrate the ,mystics' attention upon the doctrines of ,original ,justice and of a ,first ,lapse1 and to give to these doctrines the peculiar form and tone taken on by them here4 ,we have noted1 for instance1 in the case of ,catherine herself1 how powerfully her thought and feeling1 as to the first human soul's first lapse into sin1 is influenced by the idea of each human soul's lapse into a body2 and we have found this latter idea to be1 notwithstanding its echoes in the ,deutero-,canonical ,book of ,wisdom and in one non-doctrinal passage in ,st4 ,paul1 not ,christian but ,neo-,platonist4 ,yet it is this strongly anti-body idea that could not fail to attract ,mysticism1 as such4--,and the conception as to the plenary righteousness of that first soul before its lapse1 which she gets from ,christian theology1 is similarly influenced1 in her theorized emotion and thought1 by the ,neo-,platonist idea of every soul having already existed1 perfectly spotless1 previous to its incarnation3 a view which could not but immensely attract such a high-strung temperament1 with its immense requirement of something fixed and picturable on which to rest4 ,thus here the ideal for each soul's future would have been already real in each soul's past4 ,in this past the soul would have been1 as it were1 a mirror of a particular fixed size and fixed intensity of lustre2 its business here below consists in removing the impurities adhering to this mirror's surface1 and in guarding it against fresh stains4 7#c7 ,now it is well known how it was ,st4 ,augustine1 that mighty and daring1 yet at times ponderous1 intellect1 who1 7so long a mental captive of the ,manichees and then so profoundly influenced by ,plotinus17 was impelled1 by the experiences of his own disordered earlier life and by his ardent ,african nature1 to formulate by far the most explicit and influential of the doctrines upon these difficult matters4 ,and if1 with the aid of the ,abb ,turmel's admirable articles on the subject1 we can1 with a fairly open mind1 study his successive1 profoundly varying1 speculations and conclusions concerning the ,nature and ,origin of ,sin1#ceg we shall not fail to be deeply impressed with the largely impassable maze of opposite extremes1 contradictions and difficulties of every kind1 in which that adventurous mind involved itself4--,and to these difficulties immanent to the doctrine1--at least1 in the form it takes in ,st4 ,augustine's hands1--has1 of course1 to be added the serious moral danger that would at once result1 were we1 by too emphatic or literal an insistence upon the true guiltiness of ,original sin1 to weaken the chief axiom of all true morality--that the concurrence of the personality1 in a freely-willed assent1 is necessarily involved in the idea of sin and guilt4--,and now the ever-accumulating number and weight of even the most certain facts and most moderate inductions of ,anthropology and ,ethnology are abolishing all evidential grounds for holding a primitive high level of human knowledge and innocence1 and a single sudden plunge into a fallen estate1 as above1 apparently against1 all our physiological1 psychological1 historical evidences and analogies1 7which all point to a gradual rise from lowly beginnings71 and are reducing such a conception to a pure postulate of ,theology4 ,yet ,anthropology and ,ethnology leave in undisturbed possession the great truths of ,faith that 8man's condition denotes a fall from the ,divine intention1 a parody of ,god's purpose in human history10 and that 8sin is exceedingly sinful for us in whom it is a deliberate grieving of the ,holy ,spirit02 and they actually reinforce the profound verities that 8the realization of our better self is a stupendously difficult task10 and as to 8,man's crying need of grace1 and his capacity for a gospel of ,redemption40#ceh ,but they point1 with a force great in proportion to the highly various1 cumulatively operative1 immensely interpretative character of the evidence1--to the conclusion that 8,sin10 as the ,anglican ,archdeacon ,wilson strikingly puts it1 8is ''' the survival or misuse of habits and tendencies that were incidental to an earlier stage of development4''' ,their sinfulness would thus lie in their anachronism1 in their resistance to the ''' ,divine force that makes for moral development and righteousness40 ,certainly 8the human infant0 appears to careful observers1 as ,mr4 ,tennant notes1 8as simply a non-moral animal10 with corresponding impulses and propensities4 ,according to this view 8morality consists in the formation of the non-moral material of nature into character '''02 so that 8if goodness consists essentially in man's steady moralization of the raw material of morality1 its opposite1 sin1 cannot consist in the material awaiting moralization1 but in the will's failure to completely moralize it40 8,evil0 would thus be 8not the result of a transition from the good1 but good and evil would0 both alike 8be voluntary developments from what is ethically neutral40#cei ,dr4 ,wilson finds1 accordingly1 that 8this conflict of freedom and conscience is precisely what is related as #8the ,fall' sub specie historiae40 ,scripture 8tells of the fall of a creature from unconscious innocence to conscious guilt4 ,but this fall from innocence0 would thus be1 8in another sense1 a rise to a higher grade of being40#cfj 7#d7 ,it is1 in any case1 highly satisfactory for a ,catholic to remember that the acute form1 given to the doctrine of ,original ,sin by ,st4 ,augustine1 has never been finally accepted by the ,catholic ,roman ,church2 indeed1 that the ,tridentine ,definition expressly declares that ,concupiscence does not1 in strictness1 possess the nature of ,sin1 but arises naturally1 on the withdrawal of the donum superadditum1--so that ,mr4 ,tennant can admit1 in strictest accuracy1 that 8in this respect1 the ,roman theology is more philosophical than that of the ,symbols of ,protestant ,christendom40#cfa ,it is true that the insistence upon 8,original ,sin0 possessing somehow 8the true and proper nature of ,sin0 remains a grave difficulty1 even in this ,tridentine formulation of the doctrine2 whilst the objections1 already referred to as accumulating against the theory in general1 retain some of their cogency against other parts of this decree4--,yet we have here an impressive proclamation of the profoundest truths3 the spiritual greatness of ,god's plan for us1 the substantial goodness of the material still ready to our hand for the execution of that plan1 and ,his necessary help ever ready from the first2 the reality of our lapse1 away from all these1 into sin1 and of the effects of such lapse upon the soul2 the abiding conflict between sense and spirit1 the old man and the new1 within each one of us2 and the close solidarity of our poor1 upward-aspiring1 downward-plunging race1 in evil as well as in good4 7#e7 ,and as to the ,christian ,mystics1 their one particular danger here1--that of a ,static ,conception of man's spirit as somehow constituted1 from the first1 a substance of a definite1 final size and dignity1 which but demands the removal of disfiguring impurities1 is largely eliminated1 even in theory1 and all but completely overcome in practice1 by the doctrine and the practice of ,pure ,love4 ,for in 8,charity0 we get a directly dynamic1 expansive conception and experience3 man's spirit is1 at first1 potential rather than actual1 and has to be conquered and brought1 as it were1 to such and such a size and close-knitness of organization1 by much fight with1 and by the slow transformation of1 the animal and selfish nature4 ,thus ,pure ,love1 ,charity1 ,agape1 has to fight it out1 inch by inch1 with another1 still positive force1 impure love1 concupiscence1 ,eros1 in all the latter's multiform disguises4 ,here ,purity has become something intensely positive and of boundless capacities for growth2 as ,st4 ,thomas says1 8,pure ,love has no limit to its increase1 for it is a certain participation in the ,infinite ,love1 which is the ,holy ,spirit40#cfb--;,in this utterly real1 deeply ,christian way do these ,mystics overcome ,neo-,platonist static abstractions1 and simultaneously regain1 in their practical theory and emotional perception1 the great truth of the deep1 subtle force of ,evil1 against which ,pure ,love has to stand1 in virile guard1 as long as earth's vigil lasts4 ,and the longest and most difficult of these conflicts is found1--here again in utterly ,christian fashion1--not in the sensual tendencies proceeding from the body1 but in the self-adoration1 the solipsism of the spirit4 ,we have found this in ,catherine3 at her best she ever has something of the large ,stoic joy at being but a citizen in a divine ,cosmopolis2 yet but ,love and ,humility1 those profoundest of the ,christian affections1 have indefinitely deepened the truth of the outlook1 and the range of the work to be done1 in and for herself and others4 7#f7 ,yet even apart from ,pure ,love1 ,mysticism can accurately be said to apprehend an important truth when1 along its static line of thought and feeling1 it sees each soul as1 from the first1 a substance of a particular1 final size4 ,for each soul is doubtless intended1 from the first1 to express a particular thought and wish of ,god1 to form one1 never simply replaceable member in ,his ,kingdom1 to attain to a unique kind and degree of personality3 and though it can refuse to endorse and carry out this plan1 the plan remains within it1 in the form of never entirely suppressible longings4 ,the ,mystic1 then1 sees much here also4 #c4 ,the warfare against ,evil4 ,pseudo-,mysticism4 ,the third of the relations between ,mysticism and the conception and experience of ,evil requires a further elucidation of an important distinction1 which we have already found at work all along1 more or less consciously1 between the higher and the lower ,mysticism1 and their respective1 profoundly divergent1 tempers1 objects1 and range4 7#a7 ,prof4 ,mnsterberg discriminates between these two ,mysticisms with a brilliant excessiveness1 and ends by reserving the word 8,mysticism0 for the rejected kind alone4 8,as soon as we speak of psychical objects1--of ideas1 feelings1 and volitions1--as subject-matters of our direct consciousness and experience1 we have put before ourselves an artificial product1 a transformation1 to which the categories of real life no longer apply40 ,in this artificial product causal connections have taken the place of final ends4 ,but 8,history1 ,practical ,life1 ''' ,morality1 ,religion have nothing to do with these psychological constructions2 the categories of ,psychology10 treated by ,mnsterberg himself as a ,natural1 ,determinist ,science1 8must not intrude into their teleological domains4 ,but if10 on the other hand1 8the categories belonging to ,reality10 which is ,spiritual and ,libertarian1 8are forced on to the psychological system1 a system which was framed0 by our mind 8in the interest of causal explanation1 we get a cheap mixture1 which satisfies neither the one aim nor the other4 ,just this is the effect of ,mysticism4 ,it is the personal1 emotional view applied1 not to the world of ,reality1 where it fits1 but to the ,physical and ,psychological worlds1 which are constructed by the human logical will1 with a view to gaining an impersonal1 unemotional causal system4''' ,the ideals of ,ethics and ,religion ''' have now been projected into the atomistic structure0 7of the ,causal ,system71 8and have thus become dependent upon this system's nature2 they find their right of existence limited to the regions where ignorance of ,nature leaves blanks in the ,causal ,system1 and have to tremble at every advance which ,science makes40 ,it is to this projection alone that ,mnsterberg would apply the term 8,mysticism10 which thus becomes exclusively 8the doctrine that the processes in the world of physical and psychical objects are not always subject to natural laws1 but are influenced1 at times1 in a manner fundamentally inexplicable from the standpoint of the causal conception of ,nature4''' ,yet1 the special interest of the ,mystic stands and falls here with his conviction that1 in these extra-causal combinations10 thus operative right within and at the level of this causal system1 8we have a0 direct1 demonstrable 8manifestation of a positive system of quite another kind1 a ,system of ,values1 a system dominated1 not by ,mechanism1 but by ,significance40#cfc 7#b7 ,now we have been given here a doubtless excessively antithetic and dualistic picture of what1 in actual life1 is a close-knit variety in unity1--that interaction between1 and anticipation of the whole in1 the parts1 and that indication of the later stages in the earlier1--which is so strikingly operative in the order and organization of the various constituents and stages of the processes and growth of the human mind and character1 and which appears again in the ,reality apprehended1 reproduced1 and enriched by man's powers4 ,even in the humblest of our ,sense-perceptions1 there is already a mind perceiving and a ,mind perceived2 and1 in the most abstract and artificial of our intellectual constructions1 there is not only a logical requirement1 but also1 underlying this requirement as this cause's deepest cause1 an ever-growing if unarticulated experience and sense that only by the closest contact with the most impersonal-seeming1 impersonally conceived forces of life and nature1 and by the deepest recollection within its own interior world of mind and will1 can man's soul adequately develop and keep alive1 within itself1 a solid degree and consciousness of ,spirit1 ,free-will1 ,personality1 ,eternity1 and ,god4 ,thus1 in proportion as he comes more deeply to advance in the true occasions of his spirit's growth1 does man still further emphasize and differentiate these two levels3 the shallower1 spacial-temporal1 mathematico-physical1 quantitative and determinist aspect of reality and level of apprehension2 and the deeper1 alone at all adequate1 experience of all the fuller degrees of ,reality and effectuations of the spirit's life1 with their overlapping1 interpenetrating ,succession1 7their ,duration71 and their ,libertarianism1 ,interiority1 and ,sense of the ,infinite4 ,he thus emphasizes both levels1 because the determinist level is found to be1 though never the source or direct cause1 yet ever a necessary awakener and purifier of the ,libertarian level4 ,strictly within the temporal-spacial1 quantitative method and level1 indeed1 we can nowhere find ,teleology2 but if we look back upon these quantitative superficialities from the qualitative1 durational and personal1 spiritual level and standpoint1 7which alone constitute our direct experience71 we find that the quantitative1 causal level and method is everywhere inadequate to exhaust or rightly to picture ,reality1 in exact proportion to this reality's degree of fulness and of worth4 ,from the simplest ,vegetable-,cell up to ,orchids and ,insectivorous ,plants2 from these on to ,protozoans and up1 through ,insects1 ,reptiles1 and ,birds1 to the most intelligent of ,domestic ,animals2 from these on to ,man1 the ,savage1 and up to the most cultured or saintly of human personalities3 we have everywhere1 and increasingly1 an inside1 an organism1 a subject as well as object1--a series which is1 probably from the first1 endowed with some kind of dim consciousness1 and which increasingly possessed of a more and more definite consciousness1 culminates in the full self-consciousness of the most fully human man4 ,and everywhere here1 though in indefinitely increasing measure1 it is the individualizing and historical1 the organic and soul-conceptions and experiences which constitute the most characteristic and important truths and reality about and in these beings4 ,for the higher up we get in this scale of ,reality1 the more does the ,interior determine and express itself in the ,exterior1 and the more does not only kind differ from kind of being1 but even the single individual from the other individuals within each several kind4 ,and yet nowhere1 not even in free-willing1 most individualized1 personal ,man do we find the quantitative1 determinist envelope simply torn asunder and revealing the qualitative1 libertarian spirit perfectly naked and directly testable by chronometer1 measuring-rod1 or crucible4 ,the spirit is thus ever like unto a gloved hand1 which1 let it move ever so spontaneously1 will ever1 in the first instance1 present the five senses with a glove which1 to their exclusive tests1 appears as but dead and motionless leather4 7#c7 ,now we have already in ,chapter ,,ix studied the contrasting attitudes of ,catherine and her attendants towards one class of such effects1--those attributed to the ,divine ,spirit1--and hence1 in principle1 towards this whole question4 ,yet it is in the matter of phenomena1 taken to be directly ,diabolic or ,preternatural1 that a ,pseudo-,mysticism has been specially fruitful in strangely materialistic fantasies4 ,as late as #aggd the ,institutiones ,theologiae ,mysticae of ,dom ,schram1 ,o4,s4,b41 a book which even yet enjoys considerable authority1 still solemnly described1 as so many facts1 cases of ,diabolical ,incubi and ,succubae4 ,even in #ahcf-ahdb the layman ,joseph ,grres could still devote a full half of his widely influential ,mystik to 8,diabolical ,mysticism10--witchcraft1 etc42 a large space to 8,natural ,mysticism10--divination1 lycanthropy1 vampires1 etc42 and a considerable part of the 8,divine ,mysticism10 to various directly miraculous phenomenalisms4 ,the ,abb ,ribet could still1 in his ,la ,mystique ,divine1 distingue de ses ,contrefaons ,diaboliques1 of #ahie1 give us a similarly uncritical mixture and transposition of tests and levels4 ,but the terrible ravages of the belief in witchcraft in the later ,middle ,ages1 and1 only a few years back1 the humiliating fraud and craze concerning 8,diana ,vaughan10 are alone abundantly sufficient to warn believers in the positive character of ,evil away from all1 solidly avoidable1 approaches to such dangerous forms of this belief4#cfd 7#d7 ,yet the higher and highest ,mystical attitude has never ceased to find its fullest1 most penetrating expression in the life and teaching of devoted children of the ,roman ,church1--several of whom have been proclaimed ,doctors and ,models by that ,church herself4 ,and by a conjunction of four characteristics these great normative lives and teachers still point the way1 out of and beyond all false or sickly ,mysticism1 on to the wholesome and the true4 7i7 ,there is1 first1 the grand trust in and love of ,god's beautiful1 wide world1 and in and of the manifold truth and goodness present throughout life1--realities which we have already found rightly to be dwelt on1 in certain recollective movements and moments1 to the momentary exclusion of their positively operative1 yet ever weaker1 opposites4 8,well ,i wote10 says ,mother ,juliana1 8that heaven and earth1 and all that is made1 is great1 large1 fair and good02 8the full-head of joy is to behold ,god in all10 and 8truly to enjoy in ,our ,lord1 is a full lovely thanking in ,his sight40#cfe ,this completely un-,manichaean attitude1--so ,christian when held as the ultimate among the divers1 sad and joyful1 strenuous and contemplative moods of the soul1--is as strongly present in ,clement of ,alexandria1 in the ,sts4 ,catherine of ,siena and of ,genoa1 in ,st4 ,john of the ,cross1 and indeed in the recollective moments of all the great ,mystics4 7ii7 ,there is1 next1 a strong insistence upon the soul having to transcend all particular lights and impressions1 in precise proportion to their apparently extraordinary character1 if it would become strong and truly spiritual4 8,he that will rely on the letter of the divine locution1 or on the intellectual form of the vision1 will necessarily fall into delusion4 #8,the letter killeth1 the spirit quickeneth'2 we must therefore reject the literal sense1 and abide in the obscurity of faith40 8,one desire only doth ,god allow in ,his presence1 that of perfectly observing ,his law and carrying the ,cross of ,christ4''' ,that soul1 which has no other aim1 will be a true ark containing the true ,manna1 which is ,god40 8,one act of the will1 wrought in charity1 is more precious in the eyes of ,god1 than that which all the visions and revelations of heaven might effect40 8,let men cease to regard these supernatural apprehensions ''' that they may be free40#cff ,here the essence of the doctrine lies in the importance attached to this transcendence1 and not in the particular views of the ,saint concerning the character of this or that miraculous-seeming phenomenon to be transcended4 7iii7 ,and this essential doctrine retains all its cogency1 even though we hold the strict necessity of a contrary1 alternating movement of definite occupation with the ,concrete1 ,contingent1 ,historical1 ,institutional1 in thought and action4 ,for this occupation will be with the normal1 typical means1 duties1 and facts of human and religious life2 and1 whilst fully conscious of the ,supernatural working in and with these seemingly but natural materials1 will1 with ,st4 ,augustine1 pray ,god to 8grant men to perceive in little things the common-seeming indications of things both small and great10 and1 with him1 will see a greater miracle in the yearly transformation of the vine's watery sap into wine1 and in the germination of any single seed1 than even in that of ,cana4#cfg 7iv7 ,and then there is1 upon the whole1 a tendency to concentrate1 at these recollective stages1 the soul's attention upon ,christ and ,god alone4 8,i believe ,i understand10 says ,mother ,juliana1 8the ministration of holy ,angels1 as ,clerks tell2 but it was not shewed to me4 ,for ,himself is nearest and meekest1 highest and lowest1 and doeth all4 ,god alone took our nature1 and none but ,he2 ,christ alone worked our salvation1 and none but ,he40#cfh ,and thus we get a wholesome check upon the ,neo-,platonist countless mediations1 of which the reflex is still to be found in the ,areopagite4 ,god indeed is alone held1 with all ,catholic theologians1 to be capable of penetrating to the soul's centre1 and the fight against ,evil is simplified to a watch and war against ,self1 in the form of an ever-increasing engrossment in the thought of ,god1 and in the interests of ,his ,kingdom4 8,only a soul in union with ,god10 says ,st4 ,john of the ,cross1 8is capable of this profound loving knowledge3 for this knowledge is itself that union4''' ,the ,devil has no power to simulate anything so great40 8,self-love10 says ,pre ,grou1 8is the sole source of all the illusions of the spiritual life4''' ,jesus ,christ on one occasion said to ,st4 ,catherine of ,siena3 #8,my daughter1 think of ,me1 and ,i will think of thee'3 a short epitome of all perfection4 #8,wheresoever thou findest self1' says the ,imitation1 #8drop that self'3 the soul's degree of fidelity to this precept is the true measure of its advancement40#cfi ,the highly authorized ,manuel de ,thologie ,mystique of the ,abb ,lejeune1 #ahig1 gives but one-sixth of its three-hundred pages to the discussion of all quasi-miraculous phenomena1 puts them all apart from the substance of ,contemplation and of the ,mystical ,life1 and dwells much upon the manifold dangers of such1 never essential1 things4 ,the ,french ,oratorian1 ,abb ,l4 ,laberthonnire1 represents1 in the ,annales de ,philosophie ,chrtienne1 a spirituality as full of a delicate ,mysticism as it is free from any attachment to extraordinary phenomena4 ,the same can be said of the ,rev4 ,george ,tyrrell's ,hard ,sayings and ,external ,religion4 ,and the ,abb ,sandreau has furnished us with two books of the most solid tradition and discrimination in all these matters4#cgj 7#e7 ,and we should1 in justice1 remember that the ,phenomenalist ,mysticism1 objected to by ,prof4 ,mnsterberg and so sternly transcended by ,st4 ,john of the ,cross1 is precisely what is still hankered after1 and treated as of spiritual worth1 by present-day ,spiritualism4 ,indeed1 even ,prof4 ,james's in many respects valuable ,varieties of ,religious ,experience is seriously damaged by a cognate tendency to treat ,religion1 or at least ,mysticism1 as an abnormal faculty for perceiving phenomena inexplicable by physical and psychical science4 7#f7 ,and finally1 with respect to the personality of ,evil1 we must not forget that 8there are drawings to evil as to good1 which are not mere self-temptations1 ''' but which derive from other wills than our own2 strictly1 it is only persons that can tempt us40#cga ,,chapter ,,xiv ,,the ,,two ,,final ,,problems3 ,,mysticism ,,and ,,pantheism4 ,,the ,,immanence ,,of ,,god1 ,,and ,,spiritual ,,personality1 ,,human ,,and ,,divine ,,introductory4 ,impossibility of completely abstracting from the theoretical form in the study of the experimental matter4 ,we now come to the last two of our final difficulties and problems--the supposed or real relations between ,inclusive or ,exclusive ,mysticism and ,pantheism2 and the question concerning the ,immanence of ,god and ,spiritual ,personality1 ,human and ,divine4 7#a7 ,a preliminary difficulty in this1 our deepest1 task arises from the fact that1 whereas the evidences of a predominantly individual1 personal1 directly experimental kind1 furnished by every at all deeply religious soul1 have hitherto been all but completely overlooked by trained historical investigators1 in favour of the study of the theological concepts and formulations accepted and transmitted by such souls1 now the opposite extreme is tending to predominate1 as in ,prof4 ,william ,james's ,varieties of ,religious ,experience1 #aijb1 or in ,prof4 ,weinel's interesting study1 ,the ,effects of the ,spirit and of the ,spirits in the ,sub-,apostolic ,age1 #ahii4 ,for here1 as ,prof4 ,bousset points out in connection with the latter book1 we get an all but complete overlooking of the fact that1 even in the most individual experience1 there is always some intellectual framework or conception1 some more or less traditional form1 which had previously found lodgment in1 and had been more or less accepted by1 that soul2 so that1 though the experience itself1 where at all deep1 is never the mere precipitate of a conventionally accepted traditional intellectual form1 it is nevertheless1 even when more or less in conflict with this form1 never completely independent of it4#cgb--,yet though we cannot discriminate in full detail1 we can show certain peculiarities in the traditional ,jewish1 ,mohammedan1 ,christian ,mysticism to be not intrinsic to the ,mystical apprehensions as such1 but to come from the then prevalent philosophies which deflected those apprehensions in those particular ways4 7#b7 ,in view then of this inevitable inter-relation between the experimental1 personal matter and the theoretical1 traditional form1 ,i shall first consider the ,aristotelian and ,neo-,platonist conceptions concerning the relations between the ,general and the ,particular1 between ,god and ,individual ,things1 as being the two1 partly rival yet largely similar1 systems that1 between them1 have most profoundly influenced the intellectual starting-point1 analysis1 and formulation of those experiences2 and shall try to show the special attraction and danger of these conceptions for the mystically religious temperament4 ,i shall next discuss the conceptions as to the relations between ,god and the individual personality1--the ,nos1 the ,spirit1 and the ,soul1--which1 still largely ,aristotelian and ,neo-,platonist1 have even more profoundly commended themselves to those ,mystics1 since these conceptions so largely met some of those ,mystics' requirements1 and indeed remain still1 in part1 the best analysis procurable4 ,i shall1 thirdly1 face the question as to any intrinsic tendency to ,pantheism in ,mysticism as such1 and as to the significance and the possible utility of any such tendency1 keeping all fuller description of the right check upon it for my last chapter4 ,and finally1 ,i shall consider what degree and form of the ,divine ,immanence in the human soul1 of direct ,experience or ,knowledge of ,god on the part of man1 and of 8,personality0 in ,god1 appear to result from the most careful analysis of the deepest religious consciousness1 and from the requirements of the ,sciences and of ,life4 ,i4 ,,relations ,,between ,,the ,,general ,,and ,,the ,,particular1 ,,god ,,and ,,individual ,,things1 ,,according ,,to ,,aristotle1 ,,the ,,neo-,,platonists1 ,,and ,,the ,,medieval ,,strict ,,realists4 #a4 ,aristotle1 ,plato1 ,plotinus1 ,proclus4 7#a7 ,with regard to the relations between the ,general and ,particular1 we should note ,aristotle's final perplexities and contradictions1 arising from his failure to harmonize or to transcend1 by means of a new and self-consistent conception1 the two currents1 the ,platonic and the specifically ,aristotelian1 which make up his thought4 ,for1 with him as with ,plato1 all ,knowledge has to do with ,reality3 hence ,reality alone1 in the highest1 primary sense of the word1 can form the highest1 primary object of ,knowledge2 ,knowledge will be busy1 primarily1 with the ,essence1 the ,substance of things4 ,but with him1 as against ,plato1 every substance is unique1 whence it would follow that all knowledge refers1 at bottom1 to the ,individual1--individual beings would form1 not only the starting-point1 but also the content and object of knowledge4--,yet this is what ,aristotle1 once more at one with ,plato1 stoutly denies3 ,science1 even where it penetrates most deeply into the ,particular1 is never directed to individual things as such1 but always to ,general ,concepts2 and this1 not because of our human incapacity completely to know the ,individual1 as such1 but because the ,general1 in spite of the ,particular being better known to us1 is more primitive and more knowable1 as alone possessing that ,immutability which must characterize all objects of true knowledge4#cgc ,the true ,essence of things consists only in what is thought in their ,concept1 which concept is always some ,universal2 yet this ,universal exists only in ,individual ,beings1 which are thus declared true ,substances3 here are two contentions1 the possibility of whose co-existence he fails to explain4 ,indeed at one time it is the ,form1 at another it is the ,individual ,being1 composed of ,form and ,matter1 which appears as real2 and ,matter1 again1 appears both as the ,indefinite ,general and as the ,cause of ,individual ,particularity4#cgd 7#b7 ,now ,plato had indeed insisted upon ascending to even greater abstraction1 unity1 and generality1 as the sure process for attaining to the truth of things2 and had retained what is1 for us1 a strangely unpersonal1 abstract element1 precisely in his highest concept1 since ,god here is hardly personal1 but the ,idea of ,good1 a ,substance distinct from all other things1 yet not1 on this account1 an ,individual4 ,yet ,plato's profoundly aesthetic1 social1 ethical1 above all religious1 consciousness forced him to the inconsistency of proclaiming that1 as the ,sun is higher than the light and the eye1 so the ,good is higher than 7mere7 ,being and ,knowledge2 and this ,supreme ,idea of the ,good gives to things their ,being1 and to the understanding its power of ,cognition1 and is the ,cause of all ,rightness and ,beauty1 the ,source of all ,reality and ,reason1 and hence1 not only a final1 but also an efficient ,cause1--indeed the ,cause1 pure and simple4#cge ,in the ,philebus he tells us explicitly that the ,good and the ,divine ,reason are identical2 and in the ,timaeus the ,demiurge1 the ,world-,former1 looks indeed to the ,image of the ,world1 in order to copy it3 yet the ,demiurge is also himself this image which he copies4#cgf ,we thus still have a supreme ,multiplicity in ,unity as the characteristic of the deepest ,reality2 and its chief attribute1 ,goodness1 is not the most abstract and aloof1 but the most rich in qualities and the most boundlessly self-communicative3 8,he was good1 so he desired that all things should be as like unto himself as possible40#cgg ,and ,aristotle1 7although he places ,god altogether outside the visible world1 and attributes to ,him there one sole action1 the thinking of his own thought1 and one quasi-emotion1 intellectual joy at this thinking71 still maintains1 in this shrunken form1 the identity of the ,good and of the ,supreme ,reason1 ,nos1 and a certain ,multiplicity in ,unity1 and a true self-consciousness1 within ,him4 7#c7 ,it is ,plotinus who is the first expressly to put the ,godhead1--in strict obedience to the ,abstractive scheme1--beyond all ,multiplicity1 hence above the highest ,reason itself1 for reason ever contains at least the duality of ,subject thinking and of ,object thought2 above ,being1 for all being has ever a multitude of determinations2 and above every part and the totality of ,all ,things1 for it is the cause of them all4 ,the ,cause is here ever outside the effect1 the ,unity outside the ,multiplicity1 what is thought outside of what thinks4 ,the ,first is thus purely transcendent1--with one characteristic exception3 although above ,being1 ,energy1 ,thought1 and ,thinking1 ,beauty1 ,virtue1 ,life1 ,it is still the ,good2 and because of this1 though utterly self-sufficing and without action of any kind1 ,it1 8as it were10 overflows1 and this overflow produces a ,second4#cgh ,and only this ,second is here the ,nos1 possessed of what ,aristotle attributes to the ,first3 it is no sheer ,unity1 8all things are together there1 yet are they there discriminated03 it is contemplative ,thinking of itself2 it is pure and perfect ,action4#cgi 7#d7 ,and ,proclus who1 through the ,pseudo-,dionysius1 is the chief mediator between ,plato and ,plotinus on the one hand1 and the ,medieval ,mystics and ,scholastics on the other1 is1 with his immense thirst for ,unity1 necessarily absorbed by the question as to the ,law according to which all things are conjoined to a whole4 ,and this ,law is for him the process of the ,many out of the ,one1 and their inclination back to the ,one2 for this process and inclination determine the connection of all things1 and the precise place occupied by each thing in that connection4 ,all things move in the circle of procession from their cause1 and of return to it2 the simplest beings are the most perfect2 the most complex are the most imperfect4#chj #b4 ,the ,anti-,proclian current1 in the ,areopagite's view4 ,now in the ,pseudo-,dionysius we find an interesting oscillation between genuine ,neo-,platonism1 which finds ,beings perfect in proportion to the fewness and universality of their attributes1 although1 with it1 he inconsistently holds ,goodness1--the deepest but not the most general attribute1--to be the most perfect of all2 and ,aristotelianism at its richest1 when it finds ,beings perfect according to the multiplicity and depth of their attributes4 ,dionysius himself becomes aware of the dead-lock thence ensuing4 8,the ,divine name of the ,good is extended to things being and to things not being10--a statement forced upon him by his keeping1 with ,plato and ,plotinus1 ,goodness as the supreme attribute1 and yet driving home1 more completely than they1 their first principle that ,generality and ,perfection rise and sink together4 8,the ,name of ,being is extended to all things being0 and stretches further than ,life4 8,the name of ,life is extended to all things living0 and stretches further than ,wisdom4 8,the ,name of ,wisdom is extended10 only1 8to all the intellectual1 and rational1 and sensible40 ,but if so1 8for what reason do we affirm10 7as he has been doing in the previous sections71 8that ,life10 the less extended1 8is superior to 7mere7 ,being10 the more extended8 8and that ,wisdom10 though less extended1 8is superior to mere ,life10 the more extended8 ,and he answers in favour of depth and richness of attributes4 8,if any one assumed the intellectual to be without being or life1 the objection might hold good4 ,but if the ,divine ,minds10 the ,angels1 8both are above all other beings1 and live above all other living creatures1 and think and know above sensible perception and reasoning1 and aspire beyond all other existent and aspiring beings1 to ''' the ,beautiful and ,good3 then they encircle the ,good more closely40 ,for 8the things that participate more in the one and boundless-giving ,god1 are more ''' divine1 than those that come behind them in gifts40#cha ,and with abiding truth he says3 8,those who place attributes on ,that which is above every attribute1 should derive the affirmation from what is more cognate to ,it2 but those who abstract1 with regard to ,that which is above every abstraction1 should derive the negation from what is further removed from ,it4 ,are not1 e4g41 ,life and ,goodness more cognate to ,it than air and stone8 ,and is ,it not further removed from debauch and anger than from ineffableness and incomprehensibility80#chb ,but more usually ,dionysius shows little or no preference for any particular attribution or denegation2 all are taken to fall short so infinitely as to eliminate any question as to degrees of failure4 8,the ,deity-,above-,all ''' is neither ,soul nor ,mind1 neither ,one nor ,oneness1 neither ,deity nor ,goodness40#chc ,god is thus purely transcendent4 #c4 ,continuators of the ,proclian current4 ,the influence of the ,areopagite was notoriously immense throughout the ,middle ,ages1--indeed unchecked1--along its ,proclian1 ,emanational1 ,ultra-,unitive current1--among the ,pantheists from the ,christian1 ,mohammedan and ,jewish camps4 7#a7 ,thus ,scotus ,eriugena 7who died in about #hgg ,a4,d47 insists3 8,in strict parlance1 the ,divine ,nature ,itself exists alone in all things1 and nothing exists which is not that ,nature4 ,the ,lord and the ,creature are one and the same thing40 8,it is its own ,self that the ,holy ,trinity loves1 sees1 moves within us40 ,one of his fundamental ideas is the equivalence of the degrees of abstraction and those of existence2 he simply hypostatizes the logical table4#chd ,eriugena was condemned4 7#b7 ,but the ,pseudo-,aristotelian1 really ,proclian1 ,liber de ,causis1 written by a ,mohammedan in about #hej ,a4,d41 became1 from its translation into ,latin in about #aahj ,a4,d4 onwards1 an authority among the orthodox ,scholastics4 ,it takes1 as 8an example of the 7true7 doctrine as to ,causes1 ,being1 ,living-,being1 and ,man4 ,here it is necessary that the thing ,being should exist first of all1 and next ,living-,being1 and last ,man4 ,living-,being is the proximate1 ,being is the remote cause of ,man2 hence ,being is in a higher degree the cause of ,man than is ,living-,being1 since ,being is the cause of ,living-,being1 which latter again is the cause of ,man40 ''' 8,being1 7of the kind7 which is before ,eternity1 is the first cause4''' ,being is more general than ,eternity4''' ,being of the kind which is with and after ,eternity1 is the first of created things4''' ,it is above ,sense1 and ,soul1 and ,intelligence40#che 7#c7 ,the ,mohammedan ,avicenna1 who died in #ajcg ,a4,d41 is mostly ,aristotelian in philosophy and ,orthodox in religious intention1 and1 translated into ,latin1 was much used by ,st4 ,thomas4 ,yet he has lapses into pure ,pantheism1 such as3 8,the true ,being that belongs to ,god1 is not ,his only1 but is the ,being of all things1 and comes forth abundantly from ,his ,being4 ,that which all things desire is ,being3 ,being is ,goodness2 the perfection of ,being is the perfection of ,goodness40#chf 7#d7 ,and the ,spanish ,jew1 ,ibn ,gebirol 7,avicebron71 who died about #ajgj ,a4,d41 is predominantly ,proclian1 but with a form of ,pantheism which1 in parts1 strikingly foreshadows ,spinoza4 ,his masterly ,fons ,vitae1 as translated into ,latin1 exercised a profound influence upon ,duns ,scotus4 8,below the first ,maker there is nothing but what is both matter and form40 8,all things are resolvable into ,matter and ,form4 ,if all things were resolvable into a single root10 7that is1 into ,form alone71 8there would be no difference between that one root and the one ,maker40 ,there exists a universal ,matter and a universal ,form4 ,the first1 or universal ,matter1 is a substance existing by itself1 which sustains diversity1 and is one in number3 it is capable of receiving all the different kinds of forms4 ,the universal ,form is a substance which constitutes the essence of all the different kinds of forms4''' ,by means of the knowledge of this universal ,form1 the knowledge of every 7less general7 form is acquired1--is deduced from it and resolved into it40 8,being falls under four categories1 answering to3 whether it is1 what it is1 what is its quality1 and why it is3 but1 of these1 the first in order of dignity is the category which inquires whether it is at all40#chg ,we thus get again the degree of worth strictly identical with the degree of generality4 #d4 ,inconsistencies of ,aquinas and ,scotus4 7#a7 ,st4 ,thomas1 the chief of the orthodox ,scholastics1 has embodied the entire ,dionysian writings in his own works1 but labours assiduously--and successfully1 as far as his own statements are concerned--to guard against the ,pantheistic tendencies special to strict ,realism4 ,yet it is clear1 from his frequent warnings and difficult distinctions regarding the double sense of the proposition1 8,god is sheer ,being10 and from the ease with which we find ,eckhart1 an entirely consistent ,realist1 lapse into the ,pantheistic sense1 how immanent is the danger to any severe form of the system4#chh ,and he fails to give us a thoroughly understandable and consistent account as to the relations between the ,general and the ,particular1 between ,form and ,matter1 and between these two pairs of conceptions4 ,thus 8,materia signata10 matter1 as bearing certain dimensions1 8is the principle of individuation03#chi yet this quantum is already an individually determined quantity1 and this determination remains unexplained4 ,and certain forms exist separately1 without matter1 in which case each single form is a separate species2 as with the ,angels and1 pre-eminently1 with ,god4--,yet1 as already ,duns ,scotus insisted1 ,aquinas' general principle seems to require the non-existence of pure forms as distinct beings1 and the partial materiality of all individual beings4#cij 7#b7 ,and ,duns ,scotus teaches1 in explicit return to ,avicebron1 that every created substance consists of matter as well as of form1 and that there is but one1 ,first ,matter1 which is identical in every particular and derivative kind of matter4 ,the world appears to him as a gigantic tree1 whose root is this indeterminate matter2 whose branches are the transitory substances2 whose leaves the changeable accidents2 whose flowers1 the rational souls2 whose fruit are the ,angels3 and which ,god has planted and which ,he tends4 ,here again the order of ,efficacity1--with the tell-tale exception of ,god1--is identical with that of ,generality4#cia #e4 ,eckhart's ,pantheistic trend4 ,but it is ,eckhart who consistently develops the ,pantheistic trend of a rigorous ,intellectualism4 ,the very competent and strongly ,thomistic ,father ,denifle shows how ,eckhart strictly followed the general scholastic doctrine1 as enunciated by ,avicenna3 8,in every creature its ,being is one thing1 and is from another1 its ,essence is another thing1 and is not from another02 whereas in ,god1 ,being and ,essence are identical4 ,and ,denifle adds3 8,eckhart will have been unable to answer for himself the question as to what1 in strictness1 the #8,esse' is1 in distinction from the #8,essentia'2 indeed no one could have told him1 with precision4''' ,eckhart leaves intact the distinction between the ,essence of ,god and that of the creature2 but1 doubtless in part because of this1 he feels himself free1--in starting from an ambiguous text of ,boetius1--to break down the careful discriminations established by ,st4 ,thomas1 in view of this same text1 between ,universal ,being1 ,common to all things extant1 and ,divine ,being1 reserved by ,aquinas for ,god alone40#cib 8,what things are nearer to each other1 than anything that is and ,being8 ,there is nothing between them40 8,very ,being10 the ,being of ,god1 8is the actualizing ,form of every form1 everywhere40 8,in one word10 adds ,denifle1 8the ,being of ,god constitutes the formal ,being of all things40#cic ,the degrees of ,generality and ,abstract ,thinkableness are again also the degrees of ,reality and ,worth3 8the ,eternal ,word assumed to ,itself1 not this or that human being1 but a human nature which existed bare1 unparticularized40 8,being and ,knowableness are identical40 ,when speaking systematically ,eckhart is strictly ,plotinian3 8,god and ,godhead are as distinct as earth is from heaven40 8,the ,godhead has left all things to ,god3 ,it owns nought1 wills nought1 requires nought1 effects nought1 produces nought40 8,thou shalt love the ,godhead as ,it truly is3 a non-,god1 non-,spirit1 non-,person ''' a sheer1 pure1 clear ,one1 severed from all duality3 let us sink down into that ,one1 throughout eternity1 from ,nothing unto ,nothing1 so help us ,god40 8,the ,godhead ,itself remains unknown to ,itself40 8,it is ,god who energizes and speaks one single thing1--,his ,son1 the ,holy ,ghost1 and all creatures4''' ,where ,god speaks it1 there it is all ,god2 here1 where man understands it1 it is ,god and creature40#cid ,no wonder that the following are among the propositions condemned by ,pope ,john ,,xxii in #acbi3 8,god produces me as ,his own ,being1 a ,being identical1 not merely similar02 and1 8,i speak as falsely when ,i call ,god 7the ,godhead7 good1 as if ,i call white1 black40#cie #f4 ,the logical goal of strict ,realism4 ,this series of facts1 which could be indefinitely extended1 well illustrates the persistence of 8the fundamental doctrine common to all forms of ,realism1--of the species as an entity in the individuals1 common to all and identical in each1 an entity to which individual differences adhere as accidents10 as ,prof4 ,seth-,pattison accurately defines the matter4 8,yet when existence is in question1 it is the individual1 not the universal1 that is real2 and the real individual is not a compound of species and accidents1 but is individual to the inmost fibre of his being40 ,not as though ,nominalism were in the right4 ,for 8each finite individual has its0 special 8place in the one real universe1 with all the parts of which it is inseparably connected4 ,but the universe is itself an individual or real whole1 containing all its parts within itself1 and not a universal of the logical order1 containing its exemplifications under it40#cif ,and1 above all1 minds1 spirits1 persons1--however truly they may approximate more and more to certain great types of rationality1 virtue1 and religion1 which types are thus increasingly expressive of ,god's self-revealing purpose and nature1--are ever1 not merely numerically different1 as between one individual and the other1 but1 both in its potentialities and especially in its spiritual actualization1 no one soul can or does take the place of any other4 ,and if we ask what there is in any strict ,realism to attract the ,mystical sense1 we shall find it1 ,i think1 in the insistence of such ,realism upon ,unity1 ,universality1 and ,stability4 ,yet in so far as ,mysticism1 in such a case ,exclusive ,mysticism1 tends to oust the ,outgoing movement of the soul1 it empties these forms of their ,multiple1 ,individual1 and ,energizing content4 ,inclusive ,mysticism may be truly said alone to attain to the true ,mystic's desires2 for only by the interaction of both movements1 and of all the powers of the soul1 will the said soul escape the ever-increasing poverty of content characteristic of the strict ,realist's pyramid of conceptions2 a poverty undoubtedly antagonistic to the secret aspiration of ,mysticism1 which is essentially an apprehension1 admiration1 and love of the infinite depths and riches of ,reality--of this ,reality no doubt present everywhere1 yet in indefinitely various1 and mutually complementary and stimulative forms and degrees4 ,and the readiness with which ,mysticism expressed itself in the ,nominalist ,categories1--distinctly less adequate to a healthy1 ,partial ,mysticism than the more moderate forms of ,realism1--shows how little intrinsic was the link which seemed to bind it to a ,realism of the most rigorous kind4 ,,ii4 ,,relations ,,between ,,god ,,and ,,the ,,human ,,soul4 ,in taking next the question as to the relations between ,god and the ,human ,soul1 we shall find our difficulties increased1 because1 here especially1 the ,philosophers and even the ,biblical ,writers have1 with regard to religious experience1 used expressions and furnished stimulations of a generally complex and unclarified1 intermittent1 and unharmonized kind2 and especially because certain specifically religious experiences and requirements have operated here with a unique intensity1 at one time in a ,pantheistic1 at another in a more or less ,deistic direction4 ,the reader will specially note the points in the following doctrines which helped on the conception that a certain centre or highest part of the soul is ,god1 or a part of ,god1 ,himself4 #a4 ,plato and ,aristotle4 8,the ,nos40 7#a7 ,plato teaches the pre-existence and the post-existence 7immortality7 of the soul1 as two interdependent truths4 ,in his earlier stage1 e4g4 the ,phaedrus1 he so little discriminates1 in his argument for immortality1 between the individual soul and the ,world-,soul1 as to argue that 8the ,self-,moving0 ,soul generally 8is the beginning of motion1 and this motion10 7specially here in connection with the human soul71 8can neither be destroyed nor begotten1 since1 in that case1 the heavens and all generation would collapse40 ,yet individual souls are not1 according to him1 emanations of the ,world-,soul2 but1 as the particular ideas stand beside the ,supreme ,idea1 so do the particular souls stand beside the ,soul of the ,whole1 in a distinct peculiarity of their own4#cig--;,and again1 since the soul has lapsed from a purer1 its appropriate1 life into the body1 and has thus no original1 intrinsic relation to this body1 the activity of the senses1 indeed in strictness even that of the emotions1 cannot form part of its essential nature4 ,only the highest part of the soul1 the ,reason1 ,nos1 which1 as 8sun-like1 ,god-like10 can apprehend the sun1 ,god1 is one and simple1 as are all the ideas1 immortal2 whereas the soul's lower part consists of two elements1--the nobler1 the irascible1 and the ignobler1 the concupiscible passions4 ,but how the unity of the soul's life can co-exist with this psychical tritomy1 is a question no doubt never formulated even to himself by ,plato3 we certainly have only three beings bound together1 not one being active in different directions4#cih 7#b7 ,aristotle1 if more sober in his general doctrine1 brings some special obscurities and contradictions4 ,for whilst the pre-existence of the soul1 taken as a whole1 is formally denied1 and indeed its very origin is linked to that of the body1 its rational part1 the ,nos1 comes into the physical organism from outside of the matter altogether1 and an impersonal pre-existence is distinctly predicated of it1--in strict conformity with his doctrine that the ,supreme ,nos does not directly act upon1 or produce things in1 the world4#cii #b4 ,st4 ,paul4 ,the 8,spirit40 ,but it is ,st4 ,paul who1 in his ,mystical outbursts and in the systematic parts of his doctrine1 as against the simply hortatory level of his teaching1 gives us the earliest1 one of the deepest1 and to this hour by far the most influential1 among the at all detailed experiences and schemes1 accepted by and operative among ,christians1 as to the relations of the human soul to ,god4 ,and here again1 and with characteristic intensity1 certain overlapping double meanings and conceptions1 and some vivid descriptions of experiences readily suggestive of the divinity of the soul's highest part1 repeatedly appear4 7#a7 ,in the systematic passages we not only find the terms ,psyche1 8,soul10 for the vital force of the body2 and ,nos1 78,mind107 8,heart10 and 8,conscience10 for various aspects and functions of man's rational and volitional nature3 but a special insistence upon ,pneuma1 8,spirit10 mostly in a quite special sense of the word4 ,thus in #a ,cor4 ii1 #ad1 #ae1 we get an absolute contrast between the psychic or sarkic1 the simply natural man1 and the ,pneumatic1 the ,spiritual one1 all capacity for understanding the ,spirit of ,god being denied to the former4 ,the ,spiritual thus appears as itself already the ,divine1 and the ,spirit as the exclusive1 characteristic property of ,god1 something which is foreign to man1 apart from his ,christian renovation and elevation to a higher form of existence4 ,only with the entrance of faith and its consequences into the mind and will of man1 does this transcendent ,spirit become an immanent principle3 8through ,his ,spirit dwelling in you40#djj--;,hence1 in the more systematic ,pauline ,anthropology1 ,pneuma cannot be taken as belonging to man's original endowment4 ,certainly in #a ,cor4 ii1 #aa1 the term 8the spirit of a man0 appears simply because the whole passage is dominated by a comparison between the ,divine and the human consciousness1 which allows simultaneously of the use of the conversely incorrect term1 8the mind of ,god10--here1 v4 #af1 and in ,rom4 xi1 #cd4 ,and the term 8the spirit of the world10 #a ,cor4 ii1 #ab1 is used in contrast with 8the ,spirit of ,god10 and as loosely as the term 8the ,god of this world10 is applied1 in #b ,cor4 iv1 #d1 to ,satan4--,only some four passages are difficult to interpret thus3 e4g4 8,every defilement of flesh and of spirit0 7#b ,cor4 vii1 #a72 for how can ,god1 ,spirit1 be defiled8 ,yet we can 8forget that our body is a temple of the ,holy ,spirit10 #a ,cor4 vi1 #ai2 and its defilement can 8grieve the ,holy ,spirit0 7,eph4 iv1 #cj74dja ,and note how parallel to his conception of this immanence of the transcendent ,spirit is ,st4 ,paul's conception1 based upon his personal1 mystical experience1 of the indwelling of ,christ in the regenerate human soul4 ,saul had indeed been won to ,jesus ,christ1 not by the history of ,jesus' earthly life1 but by the direct manifestation of the heavenly ,spirit-,christ1 on the way to ,damascus3 whence he teaches that only those who know ,him as ,spirit1 can truly 8be in ,christ10--an expression formed on the model of 8to be in the ,spirit10 as in ,mark xii1 #cf1 and ,apoc4 #a1 #aj4 7#b7 ,and then these terms take on1 in specifically ,pauline ,mystical passages1 a suggestion of a local extension and environment1 and express1 like the corresponding formulae 8in ,god10 8in the ,spirit10 the conception of an abiding within as it were an element1--that of the exalted ,christ and ,his ,divine glory4 ,or ,christ is within us1 as the ,spirit also is said to be1 so that the regenerate personality1 by its closeness of intercourse with the personality of ,christ1 can become one single ,spirit with ,him1 #a ,cor4 vi1 #ag4 8,as the air is the element in which man moves1 and yet again the element of life which is present within the man3 so the ,pneuma-,christ is for ,st4 ,paul both the ,ocean of the ,divine ,being1 into which the ,christian1 since his reception of the ,spirit1 is plunged10 and in which he disports himself1 8and a stream which1 derived from that ,ocean1 is specially introduced within his individual life40#djb ,catherine's profound indebtedness to this ,mystical ,pauline doctrine has already been studied2 here we are but considering this doctrine in so far as suggestive1 to the ,mystics1 of the identity between the true self and ,god1--an identity readily reached1 if we press such passages as 8,christ1 our life02 8to live is ,christ02 8,i live1 not ,i1 but ,christ liveth in me40#djc #c4 ,plotinus4 ,some two centuries later1 ,plotinus brings his profound influence to bear in the direction of such identification4 ,for as the ,first1 the ,one1 which1 as we saw1 possesses1 for him1 no ,self-consciousness1 ,life1 or ,being1 produces the ,second1 the ,nos1 which1 possessed of all these attributes1 exercises them directly in self-contemplation alone2 and yet this ,second is so closely like that ,first as to be 8light from light03 so does the ,second produce the ,third1 the ,human ,psyche1 which1 though 8a thing by itself10 is a 8godlike 7divine7 thing10 since it possesses 8a more divine part1 the part which is neighbour to what is above1 the ,nos1 with which and from which ,nos the ,psyche exists40--,the ,psyche is 8an image of the ,nos03 8as outward speech expresses inward thought1 so is the ,psyche a concept of the ,nos1--a certain energy of the ,nos1 as the ,nos itself is an energy of the ,first ,cause40 8,as with fire1 where we distinguish the heat that abides within the fire and the heat that is emitted by it ''' so must we conceive the ,psyche not as wholly flowing forth from1 but as in part abiding in1 in part proceeding from the ,nos40#djd ,and towards the end of the great ,ninth ,book of the ,sixth ,ennead1 he tells how in ,ecstasy 8the soul sees the ,source of ,life ''' the ,ground of ,goodness1 the ,root of the ,soul4''' ,for we are not cut off from or outside of ,it ''' but we breathe and consist in ,it3 since ,it does not give and then retire1 but ever lifts and bears us1 so long as ,it is what ,it is40 8,we must stand alone in ,it and must become ,it alone1 after stripping off all the rest that hangs about us4''' ,there we can behold both ,him and our own selves1--ourselves1 full of intellectual light1 or rather as ,pure ,light ,itself1 having become ,god1 or rather as being simply ,he ''' abiding altogether unmoved1 having become as it were ,stability ,itself40 8,when man has moved out of himself away to ,god1 like the image to its ,prototype1 he has reached his journey's end40 8,and this is the life of the ,gods and of divine and blessed men ''' a flight of the alone to the ,alone40#dje #d4 ,eckhart's position4 ,ruysbroek4 7#a7 ,eckhart gives us both ,plotinian positions--the ,god-likeness and the downright ,divinity of the soul4 8,the ,spark 7das ,fnkelein7 of the ,soul ''' is a light impressed upon its uppermost part1 and an image of the ,divine ,nature1 which is ever at war with all that is not divine4 ,it is not one of the several powers of the soul4''' ,its name is ,synteresis10--i4e4 conscience4 8,the nine powers of the soul are all servants of that man of the soul1 and help him on to the soul's ,source40#djf--;,but in one of the condemned propositions he says3 8,there is something in the soul which is ,increate and ,uncreatable2 if the whole soul were such1 it would be 7entirely7 ,increate and ,uncreatable4 ,and this is the ,intellect10--standing here exactly for ,plotinus's ,nos4#djg 7#b7 ,ruysbroek 7who died in #acha7 combines a considerable fundamental sobriety with much of ,st4 ,paul's daring and many echoes of ,plotinus4 8,the unity of our spirit with ,god is of two kinds1--essential and actual4 ,according to its essence1 our spirit receives1 in its innermost highest part1 the visit of ,christ1 without means and without intermission2 for the life which we are in ,god1 in our ,eternal ,image1 and that which we have and are in ourselves1 according to the essence of our being ''' are without distinction4--,but this essential unity of our spirit with ,god has no consistency in itself1 but abides in ,god and flows out from and depends on ,him40 ,the actual unity of our spirit with ,god1 caused by ,grace1 confers upon us not ,his ,image1 but ,his ,likeness1 8and though we cannot lose the ,image of ,god1 nor our natural unity with ,him1--if we lose ,his ,likeness1 ,his ,grace1 ,christ1 who1 in this case1 comes to us with mediations and intermissions1 we shall be damned40#djh #e4 ,st4 ,teresa's mediating view4 ,st4 ,teresa's teachings contain interesting faint echoes of the old perplexities and daring doctrines concerning the nature of the ,spirit2 but articulate a strikingly persistent conviction that the soul holds ,god ,himself as distinct from ,his graces1 possessing thus some direct experience of this ,his presence4 8,i cannot understand what the mind is1 nor how it differs from the soul or the spirit either3 all three seem to me to be but one1 though the soul sometimes leaps forth out of itself1 like a fire which has become a flame3 the flame ascends high above the fire1 but it is still the same flame of the same fire40 8,something subtle and swift seems to issue from the soul1 to ascend to its highest part and to go whither ,our ,lord will ''' it seems a flight4 ,this little bird of the spirit seems to have escaped out of the prison of the body40 ,indeed 8the soul is then not in itself ''' it seems to me to have its dwelling higher than even the highest part of itself40#dji--8;,in the beginning ,i did not know that ,god is present in all things4''' ,unlearned men used to tell me that ,he was present only by ,his grace4 ,i could not believe that4''' ,a most learned ,dominican told me ,he was present ,himself ''' this was a great comfort to me40 8,to look upon ,our ,lord as being in the innermost parts of the soul ''' is a much more profitable method1 than that of looking upon ,him as external to us40 8,the living ,god was in my soul40 ,and even1 8hitherto0 up to #aeee1 8my life was my own2 my life1 since then1 is the life which ,god lived in me40#daj #f4 ,immanence1 not ,pantheism4 ,st4 ,teresa's teaching as to ,god's own presence in the soul points plainly1 ,i think1 to the truth insisted on by the ,catholic theologian ,schwab1 in his admirable monograph on ,gerson4 8,neither speculation nor feeling are satisfied with a ,pure ,transcendence of ,god2 and hence the whole effort of true ,mysticism is directed1 whilst not abolishing ,his ,transcendence1 to embrace and experience ,god1 ,his living presence1 in the innermost soul1--that is1 to insist1 in some way or other1 upon the ,immanence of ,god4 ,reject all such endeavours as ,pantheistic1 insist sharply upon the specific eternal difference between ,god and the ,creature3 and the ,speculative1 ,mystical depths fade away1 with all their fascination40#daa ,not in finding ,pantheism already here1 with the imminent risk of falling into a cold ,deism1 but in a rigorous insistence1 with all the great ,inclusive ,mystics1 upon the spiritual and moral effects1 as the tests of the reality and worth of such experiences1 and1 with the ,ascetical and ,historical souls1 upon also the other movement--an outgoing in some kind of contact with1 and labour at1 the contingencies and particularities of life and mind--will the true safeguard for this element of the soul's life be found4#dab ,,iii4 ,,mysticism ,,and ,,pantheism3 ,,their ,,differences ,,and ,,points ,,of ,,likeness4 ,but does not ,mysticism1 not only find ,god in the soul1 but the soul to be ,god8 ,is it not1 as such1 already ,pantheism8 ,or1 if not1 what is their difference8 #a4 ,plotinus and ,spinoza compared4 ,now ,dr4 ,edward ,caird1 in his fine book1 ,the ,evolution of ,theology in the ,greek ,philosophers1 #aijd1 tells us that 8,mysticism is religion in its most concentrated and exclusive form2 it is that attitude of mind in which all other relations are swallowed up in the relation of the soul to ,god02 and that 8,plotinus is the ,mystic par excellence40#dac ,and he then proceeds to contrast ,plotinus1 the typical ,mystic1 with ,spinoza1 the true ,pantheist4 8,whether0 or not 8,spinoza1 in his negation of the limits of the finite1 still leaves it open to himself to admit a reality in finite things which is not negated10 and 8to conceive of the absolute substance as manifesting itself in attributes and modes03 8it is very clear that he does so conceive it1 and that1 for all those finite things which he treats as negative and illusory in themselves1 he finds in ,god a ground of reality ''' which can be as little destroyed as the divine substance itself40 8,god1 ,deus sive ,natura1 is conceived as the immanent principle of the universe1 or perhaps rather the universe is conceived as immanent in ,god40--,thus to him 8the movement by which he dissolves the finite in the infinite1 and the movement by which he finds the finite again in the infinite1 are equally essential4 ,if for him the world is nothing apart from ,god1 ,god is nothing apart from ,his realization in the world40 ,this is true ,pantheism4#dad ,but in ,plotinus the via negativa involves a negation of the finite and determinate in all its forms2 hence here it is impossible to find the finite again in the infinite4 ,the ,absolute ,one is here not immanent but transcendent4#dae 8,while the lower always has need of the higher1 the higher is regarded as having no need0 for any purpose 8of the lower02 and 8the ,highest has no need of anything but ,itself40 8,such a process cannot be reversed03 8in ascending1 ,plotinus has drawn the ladder after him1 and left himself no possibility of descending again4 ,the movement1 in which he is guided by definite and explicit thought1 is always upwards2 while1 in describing the movement downwards1 he has to take refuge in metaphors and analogies10 for the purpose of indicating a purely self-occupied activity which only accidentally produces an external effect1 e4g41 8the ,one as it were overflows1 and produces another than itself40#daf 8,thus we have the strange paradox that the ,being who is absolute1 is yet conceived as in a sense external to the relative and finite1 and that ,he leaves the relative and finite in a kind of unreal independence40 8,on the one side1 we have a life which is nothing apart from ,god1 and which1 nevertheless1 can never be united to him1 except as it loses itself altogether2 and1 on the other side1 an ,absolute1 which yet is not immanent in the life it originates1 but abides in transcendent isolation from it4''' ,it is this contradiction which ''' makes the writings of ,plotinus the supreme expression of ,mysticism40#dag ,now ,i think1 with this admirable critic1 that we cannot but take ,spinoza as the classical representative of that parallelistic ,pantheism to which most of our contemporary systems of psycho-physical parallelism belong4 ,as ,prof4 ,troeltsch well puts it1 8we have here a complete parallelism between every single event in the physical world1 which event is already entirely explicable from its own antecedents within that physical world1 and every event of a psychical kind1 which1 nevertheless1 is itself also entirely explicable from its own psychical antecedents alone40 ,and 8this parallelism again is but two sides of the one ,world-,substance1 ,which is neither ,nature nor ,spirit1 and ,whose law is neither natural nor spiritual law1 but ,which is ,being in general and ,law in general40 ,in this one ,world-,substance1 with its parallel self-manifestations as extension and as thought1 ,spinoza finds the ultimate truth of ,religion1 as against the ,indeterminist1 ,anthropomorphic elements of all the popular religions1--errors which have sprung1 the ,anthropomorphic from man's natural inclination to interpret ,ultimate ,reality1 with its complete neutrality towards the distinctions of ,psychical and ,physical1 by the ,psychic side1 as the one nearest to our own selves2 and the ,indeterminist from the attribution of that indetermination to the ,world-,substance which1 even in ,psychology1 is already a simple illusion and analytical blunder4 8,it is in the combination10 concludes ,professor ,troeltsch1 8of such a recognition of the strict determination of all natural causation1 and of such a rejection of materialism 7with its denial of the independence of the psychic world71 that rests the immense power of ,pantheism at the present time40#dah ,on the other hand1 the supposed ,pantheistic positions of the later ,lessing1 of ,herder1 ,goethe and many another predominantly aesthetic thinker1 must1 although far richer and more nearly adequate conceptions of full reality1 be assigned1 qua ,pantheism1 a secondary place1 as inconsistent1 because already largely ,teleological1 indeed ,theistic ,philosophies4 #b4 ,complete ,pantheism non-religious2 why approached by ,mysticism4 ,now the former1 the full ,pantheism1 must1 ,i think1 be declared1 with ,rauwenhoff1 to be only in name a religious position at all4 8,in its essence it is simply a complete ,monism1 a recognition of the ,pan in its unity and indivisibility1 and hence a simple view of the world1 not a religious conception40#dai--,yet deeply religious souls can be more or less1 indeed profoundly1 influenced by such a ,monism1 so that we can get ,mystics with an outlook considerably more ,spinozist than ,plotinian4 ,there can1 e4g41 be no doubt as to both the deeply religious temper and the strongly ,pantheistic conceptions of ,eckhart in the ,middle ,ages1 and of ,schleiermacher in modern times2 and indeed ,spinoza himself is1 apart from all questions as to the logical implications and results of his intellectual system1 and as to the justice of his attacks upon the historical religions1 a soul of massive religious intuition and aspiration4 ,but further3 ,mystically tempered souls1--and the typical and complete religious soul will ever possess a mystical element in its composition1--have three special attraits which necessarily bring them into an at least apparent proximity to ,pantheism4 7#a7 ,for one thing ,mysticism1 like ,pantheism1 has a great1 indeed 7if left unchecked by the out-going-movement7 an excessive1 thirst for ,unity1 for a ,unity less and less possessed of ,multiplicity2 and the transition from holding the ,pure ,transcendence of this ,unity to a conviction of its ,exclusive ,immanence becomes easy and insignificant1 in proportion to the emptiness of content increasingly characterizing this ,oneness4 7#b7 ,then again1 like ,pantheists1 ,mystics dwell much upon the strict call to abandon all self-centredness1 upon the death to self1 the loss of self2 and in proportion as they dwell upon this self to be thus rejected1 and as they enlarge the range of this petty self1 do they approach each other more and more4 7#c7 ,and lastly1 there is a peculiarity about the ,mystical habit of mind1 which inevitably approximates it to the ,pantheistic mode of thought1 and which1 if not continuously taken by the ,mystic soul itself as an inevitable1 but most demonstrable1 inadequacy1 will react upon the substance of this soul's thought in a truly ,pantheistic sense4 ,this peculiarity results from the ,mystic's ever-present double tendency of absorbing himself1 away from the ,successive and ,temporal1 in the ,simultaneity and ,eternity of ,god1 conceiving thus all reality as partaking1 in proportion to its depth and greater likeness to ,him1 in this ,totum ,simul character of its ultimate ,author and ,end2 and of clinging to such vivid picturings of this reality as are within his1 this ,mystic's reach4 ,now such a ,simultaneity can be pictorially represented to the mind only by the ,spacial imagery of co-existent ,extensions1--say of air1 water1 light1 or fire3 and these representations1 if dwelt on as at all adequate1 will necessarily suggest a ,determinism of a ,mathematico-,physical1 ,extensional type1 i4e4 one1 and the dominant1 side of ,spinozistic ,pantheism4--,it is here1 ,i think1 that we get the double cause for the ,pantheistic-seeming trend of almost all the ,mystical imagery4 ,for even the marked ,emanationism of much in ,plotinus1 and of still more in ,proclus1--the latter still showing through many a phrase in ,dionysius1--appears in their images as operating upon a fixed ,extensional foundation3 and indeed these very overflowings1 owing to the self-centredness and emptiness of content of their ,source1 the ,one1 and to their accidental yet automatic character1 help still further to give to the whole outlook a strikingly materialistic1 mechanical1 in so far ,pantheistic1 character4 #c4 ,points on which ,mysticism has usefully approximated to ,pantheism4 ,and yet we must not overlook the profound1 irreplaceable services that are rendered by ,mysticism1--provided always it remains but one of two great movements of the living soul1--even on the points in which it thus approximates to ,pantheism4 ,these services1 ,i think1 are three4 7#a7 ,the first of these services has been interestingly illustrated by ,prof4 ,a4 ,s4 ,pringle ,pattison1 from the case of ,dr4 ,james ,martineau's writings1 and the largely unmediated co-existence there of two different modes of conceiving ,god4 8,the first mode represents ,god simply as another1 higher ,person2 the second represents ,him as the soul of souls4 ,the former1 ,deistic and ,hebraic1 rests upon an inferential knowledge of ,god1 derived either from the experience of ,his resistance to our will through the forces of ,nature1 or from that of ,his restraint upon us in the voice of ,conscience1--,god1 in both cases1 being regarded as completely separated from the human soul1 and ,his existence and character apprehended and demonstrated by a process of reasoning4--,the second mode is distinctly and intensely ,christian1 and consists in the apprehension of ,god as the ,infinite including all finite existences1 as the immanent ,absolute who progressively manifests ,his character in the ,ideals of ,truth1 ,beauty1 ,righteousness1 and ,love40 ,and ,professor ,pattison points out1 with ,professor ,upton1 that it was ,dr4 ,martineau's almost morbid dread of ,pantheism which was responsible for the inadequate expression given to this ,mystical1 or 8,speculative0 element in his religious philosophy4 ,for only if we do not resist such ,mysticism1 do we gain and retain a vivid experience of how 8,consciousness of imperfection and the pursuit of perfection are alike possible to man only through the universal life of thought and goodness in which he shares1 and which1 at once an indwelling presence and an unattainable ideal1 draws him on and always on40 8,personality is0 thus 8not #8unitary' in ,martineau's sense1 as occupying one side of a relation1 and unable to be also on the other4 ,the very capacity of knowledge and morality implies that the person ''' is capable of regarding himself and all other beings from what ,martineau well names #8the station of the ,father of ,spirits4'0#dbj ,i would1 however1 guard here against any exclusion of a seeking or finding of ,god in ,nature and in ,conscience3 only the contrary exclusion of the finding of ,god within the soul1 and the insistence upon a complete separation of ,him from that soul1 are inacceptable in the 8,hebraic0 mood4 ,for a coming and a going1 a movement inwards and outwards1 checks and counter-checks1 friction1 contrast1 battle and storm1 are necessary conditions and ingredients of the soul's growth in its sense of appurtenance to ,spirit and to ,peace4 7#b7 ,a further service rendered by this ,pantheistic-seeming ,mysticism1--though always only so long as it remains not the only or last word of ,religion1--is that it alone discovers the truly spiritual function and fruitfulness of ,deterministic ,science4 ,for only if ,man deeply requires a profound desubjectivizing1 a great shifting of the centre of his interest1 away from the petty1 claimful1 animal self1 with its 8,i against all the world10 to a great kingdom of souls1 in which ,man gains his larger1 spiritual1 unique personality1 with its 8,i as part of1 and for all the world10 by accepting to be but one amongst thousands of similar constituents in a system expressive of the thoughts of ,god2 and only if ,mathematico-,physical ,science is specially fitted to provide such a bath1 and hence is so taken1 with all its apparently ruinous ,determinism and seeming ,godlessness3 is such ,science really safe from apologetic emasculation2 or from running1 a mere unrelated dilettantism1 alongside of the deepest interests of the soul2 or from1 in its turn1 crushing or at least hampering the deepest1 the spiritual life of man4 ,hence all the greater ,partial ,mystics have got a something about them which indicates that they have indeed passed through fire and water1 that their poor selfishness has been purified in a bath of painfully-bracing spiritual air and light1 through which they have emerged into a larger1 fuller life4 ,and ,nicolas of ,coes1 ,pascal1 ,malebranche are but three men out of many whose ,mysticism and whose ,mathematico-,physical ,science thus interstimulated each other and jointly deepened their souls4 ,we shall find1 further on1 that this purificatory power of such ,science has been distinctly heightened for us now4 ,yet1 both then and now1 there could and can be such purification only for those who realize and practise religion as sufficiently ultimate and wide and deep to englobe1 7as one of religion's necessary stimulants71 an unweakened1 utterly alien-seeming ,determinism in the middle regions of the soul's experience and outlook4 ,such an englobement can most justly be declared to be ,christianity driven fully home4 ,for thus is ,man purified and saved1--if he already possesses the dominant religious motive and conviction1--by a close contact with ,matter2 and the ,cross is plunged into the very centre of his soul's life1 operating there a sure division between the perishing animal ,individual and the abiding spiritual ,personality3 the deathless ,incarnational and ,redemptive religion becomes thus truly operative there4 7#c7 ,and the last service1 rendered by such ,mysticism1 is to keep alive in the soul the profoundly important consciousness of the prerequisites1 elements and affinities of a ,universally ,human kind1 which are necessary to1 and present in1 all ,religion1 however definitely ,concrete1 ,historical and ,institutional it may have become4 ,such special1 characteristic ,revelations1 ,doctrines and ,institutions1 as we find them in all the great ,historical ,religions1 and in their full normative substance and form in ,christianity and ,catholicism1 can indeed alone completely develop1 preserve and spread ,religion in its depth and truth2 yet they ever presuppose a general1 usually dim but most real1 religious sense and experience1 indeed a real presence and operation of the ,infinite and of ,god in all men4 ,it is1 then1 not an indifferentist blindness to the profound differences1 in their degree of truth1 between the religions of the world1 nor an insufficient realization of man's strict need of historical and institutional lights and aids for the development and direction of that general religious sense and experience1 which make the mind revolt from sayings such as those we have already quoted from the strongly ,protestant ,prof4 ,wilhelm ,hermann1 and to which we can add the following4 8,everywhere1 outside of ,christianity1 ,mysticism will arise1 as the very flower of the religious development4 ,but the ,christian must declare such ,mystical experience of ,god to be a delusion40 ,for 8what is truly ,christian is ipso facto not ,mystical40 8,we are ,christians because1 in the ,humanity of ,jesus1 we have struck upon a fact which is of incomparably richer content1 than are the feelings that arise within our own selves40 ,indeed1 8,i should have failed to recognize the hand of ,god even in what my own dead father did for me1 had not1 by means of my ,christian education1 ,god appeared to me1 in the ,historic ,christ40#dba--;,as if it were possible to consider ,plato and ,plotinus1 in those religious intuitions and feelings of theirs which helped to win an ,augustine from crass ,manichaeism to a deep ,spiritualism1 and which continue to breathe and burn as part-elements in countless sayings of ,christian philosophers and saints1 to have been simply deluded1 or mere idle subjectivists6 ,as if we could apprehend even ,christ1 without some most real1 however dim and general1 sense of religion and presence of ,god within us to which ,he could appeal6 ,and as if ,jeremiah1 ,ezekiel and the ,maccabaean ,martyrs1 and many a devoted soul within ,mohammedanism or in ,brahmanic ,india1 could not and did not apprehend something of ,god's providence in their earthly father's love towards them6 ,no wonder that1 after all this1 ,hermann can1--as against ,richard ,rothe who1 in spite of more than one fantastic if not fanatical aberration1 had1 on some of the deepest religious matters1 a rarely penetrating perception1--write in a thoroughly patronizing manner concerning ,catholic ,mysticism4 ,for this ,mysticism necessarily appears to him not as1 at its best1 the most massive and profound development of one type of the ultimate religion1--a type in which one necessary element of all balanced religious life is at the fullest expansion compatible with a still sufficient amount and healthiness of the other necessary elements of such a life1--but only as 8a form of religion which has brought out and rendered visible such a content of interior life as is capable of being produced within the limits of ,catholic piety40#dbb ,the true1 pure ,protestant possesses1 according to ,hermann1 apparently much less1 in reality much more1--the ,categorical ,imperative of ,conscience and the ,jesus of ,history1 as the double one-and-all of his1 the only spiritual religion4--,yet if ,christianity is indeed the religion of the ,divine ,founder1 ,who declared that he that is not against ,him is for ,him2 or of ,paul1 who could appeal to the heathen ,athenians and to all men for the truth and experience that in ,god 8we live and move and have our being02 or of the great ,fourth ,gospel1 which tells us that ,christ1 the ,true ,light1 enlighteneth every man that cometh into the world1 a light which to this hour cannot1 for the great majority1 be through historic knowledge of the ,historic ,christ at all2 or of ,clement of ,alexandria and of ,justin ,martyr1 who loved to find deep apprehensions and operations of ,god scattered about among the ,heathen2 or of ,aquinas1 who1 in the wake of the ,areopagite and others1 so warmly dwells upon how ,grace does not destroy1 but presupposes and perfects ,nature3 then such an exclusive amalgam of ,moralism and ,history1 though doubtless a most honest and intelligible reaction against opposite excesses1 is a sad impoverishment of ,christianity1 in its essential1 world-wide1 ,catholic character4 ,indeed1 to be fair1 there have never been wanting richer and more balanced ,protestant thinkers strongly to emphasize this profound many-sidedness and universality of ,christianity3 so1 at present1 in ,germany1 ,profs4 ,eucken1 ,troeltsch1 ,class1 ,siebeck and others2 and1 in ,england1 ,prof4 ,a4 ,s4 ,p4 ,pattison and ,mr4 ,j4 ,r4 ,illingworth4 ,in all these cases there is ever a strong sympathy with ,mysticism properly understood1 as the surest safeguard against such distressing contractions as is this of ,hermann1 and that of ,albrecht ,ritschl before him4 #d4 ,christianity excludes complete and final ,pantheism4 ,and yet1 as we have repeatedly found1 ,christianity has1 in its fundamental ,revelation and ,experience1 ever implied and affirmed such a conception of ,unity1 of ,self-,surrender1 and of the ,divine ,action1 as to render any ,pantheistic interpretation of these things ever incomplete and transitional4 7#a7 ,the ,unity here is nowhere1 even ultimately1 the sheer ,oneness of a simply identical ,substance1 but a ,unity deriving its very close-knitness from its perfect organization of not simply identical elements or relations4 ,the ,self-,surrender here is not a simply final resolution1 of laboriously constituted centres of human spiritual consciousness and personality1 back into a morally indifferent ,all1 but a means and passage1 for the soul1 from a spiritually worthless self-entrenchment within a merely psycho-physical apartness and lust to live1 on to a spiritual devotedness1 an incorporation1 as one necessary subject1 into the ,kingdom of souls1--the abiding1 living expression of the abiding1 living ,god4 ,and1 above all1 ,god's ,action is not a mechanico-physical1 determinist1 simultaneous ,extension1 nor even an automatic1 accidental1 unconscious ,emanation1 but1 as already ,plato divined1--an intuition lost again by ,aristotle1 and1 in his logic1 denied by ,plotinus1--a voluntary outgoing and self-communication of the supreme self-conscious ,spirit1 ,god4 ,for ,plato tells us that 8the reason why ,nature and this ,universe of things was framed by ,him ,who framed it1 is that ,god is good ''' and desired that all things should be as like ,himself as it was possible for them to be40#dbc ,yet this pregnant apprehension never attains here to its full significance1 because the ,divine ,intelligence is conceived only as manifesting itself in relation to something given from without1--the pre-existing1 chaotic ,matter4 ,and for ,aristotle ,god does not love this ,givenness2 for 8the first ,mover moves0 7all things7 only 8as desired0 by them3 ,he ,himself desires1 loves1 wills nothing whatsoever1 and thinks and knows nothing but ,his own self alone4#dbd ,and in ,plotinus this same transcendence is still further emphasized1 for the ,absolute ,one here transcends even all thought and self-consciousness4 7#b7 ,it is in ,christianity1 after noble preludings in ,judaism1 that we get the full deliberate proclamation1 in the great ,life and ,teaching1 of the profound fact1--the ,self-,manifestation of the ,loving ,god1 the ,spirit-,god moving out to the spirit-man1 and spirit-man only thus capable of a return movement to the ,spirit-,god4 ,as ,schelling said1 8,god can only give ,himself to ,his creatures as ,he gives a self to them10 and1 with it1 the capacity of participating in ,his life4 ,we thus get a relation begun and rendered possible by ,god's utterly prevenient1 pure1 ecstatic love of ,man1 a relation which1 in its essence spiritual1 personal and libertarian1 leaves behind it1 as but vain travesties of such ultimate ,realities1 all ,emanational or ,parallelistic ,pantheism1 useful though these latter systems are as symbols of the ,mathematico-,physical level and kind of reality and apprehension4 ,yet this spiritual relation is here1 unlike ,plotinus's more or less ,emanational conception of it1 not indeed simply invertible1 as ,spinoza would have it1 7for ,man is ontologically dependent upon ,god1 whereas ,god is not thus dependent upon ,man71 but nevertheless largely one of true mutuality4 ,and this mutuality of the relation is not simply a positive enactment of ,god1 but is expressive1 in its degree and mode1 of ,god's intrinsic moral nature4 ,for ,god is here the ,source as well as the ,object of all love2 hence ,he ,himself possesses the supreme equivalent for this our noblest emotion1 and is moved to free acts of outgoing1 in the creation and preservation1 the revelation to1 and the redemption of finite spirits1 as so many successive1 mutually supplementary1 and increasingly fuller expressions and objects of this ,his nature4 8,god is ,love02 8,god so loved the world1 as to give ,his only-begotten ,son02 8,let us love ,god1 for ,god hath first loved us02 8if any man will do the will of ,god1 he shall know of the doctrine if it be from ,god03 ,god's ,infinity is here1 not the negation of the relatively independent life of ,his creatures1 but the very reason and source of their freedom4#dbe ,in the concluding chapter ,i hope to give a sketch of the actual operation of the true correctives to any excessive1 ,plotinian or ,spinozistic1 tendencies in the ,mystical trend1 especially when utilizing ,mathematico-,physical ,science at the soul's middle level2 and of ,history at the ultimate reaches of the soul's life4 ,,iv4 ,,the ,,divine ,,immanence2 ,,spiritual ,,personality4 #a4 ,panentheism4 ,as to our fourth question1 the ,divine ,immanence and ,personality1 our last quotations from ,st4 ,teresa give us1 ,i think1 our true starting-point4 ,for it is evident that1 between affirming the simple ,divinity of the innermost centre of the soul1 and declaring that the soul ever experiences only the ,grace of ,god1 i4e4 certain created effects1 sent by ,him from the far-away seat of ,his own full presence1 there is room for a middle position which1 whilst ever holding the definite creatureliness of the soul1 in all its reaches1 puts ,god ,himself into the soul and the soul into ,god1 in degrees and with results which vary indeed indefinitely according to its good-will and its call1 yet which all involve and constitute a presence ever profoundly real1 ever operative before and beyond all the soul's own operations4 ,these latter operations are1 indeed1 even possible only through all this ,divine anticipation1 origination1 preservation1 stimulation1 and1 at bottom1--in so far as man is enabled and required by ,god to reach a certain real self-constitution1--through a mysterious ,self-,limitation of ,god's own ,action1--a ,divine ,self-,restraint4 ,there can be little doubt that such a ,panentheism is all that many a daring1 in strictness ,pantheistic1 saying of the ,christian1 perhaps also of the ,jewish and ,mohammedan1 ,mystics aimed at4 ,only the soul's ineradicable capacity1 need and desire for its ,divine ,lodger and ,sustainer would constitute1 in this conception1 the intrinsic characteristic of human nature2 and it is rather the too close identification1 in feeling and emotional expression1 of the desire and the ,desired1 of the hunger and the ,food1 and the too exclusive realization of the deep truth that this desire and hunger do not cause1 but are themselves preceded and caused by1 their ,object1--it is the over-vivid perception of this real dynamism1 rather than any a priori theory of static substances and identities--which1 certainly in many cases1 has produced the appearance of ,pantheism4 ,and again it is certain that we have to beware of taking the apparent irruption or ingrafting1--in the case of the operations of ,grace1--of an entirely heterogeneous ,force and ,reality into what seems the already completely closed circle of our natural functions and aspirations1 as the complete and ultimate truth of the situation4 ,however utterly different that ,force may feel to all else that we are aware of within ourselves1 however entirely unmeditated may seem its manifestations3 it is clear that we should be unable to recognize even this ,its difference1 to welcome or resist ,it1 above all to find ,it a response to our deepest cravings1 unless we had some natural true affinity to ,it1 and some dim but most real experience of ,it from the first4 ,only with such a general religiosity and vague sense1 from a certain contact1 of the ,infinite1 is the recognition of definite1 historical ,religious ,facts and ,figures as true1 significant1 binding upon my will and conscience1 explicable at all4 #b4 ,aquinas on our direct semi-consciousness of ,god's indwelling4 ,st4 ,thomas1 along one line of doctrine1 has some excellent teachings about all this group of questions4 ,for though he tells us that 8the names which we give to ,god and creatures1 are predicated of ,god0 only 8according to a certain relation of the creature to ,god1 as its ,principle and ,cause1 in which latter the perfections of all things pre-exist in an excellent manner03 yet he explicitly admits1 in one place1 that we necessarily have some real1 immediate experience of the ,nature of ,god1 for that 8it is impossible1 with regard to anything1 to know whether it exists10--and he has admitted that natural reason can attain to a knowledge of ,god's bare existence1--8unless we somehow know what is its nature10 at least 8with a confused knowledge02 whence 8also with regard to ,god1 we could not know whether ,he exists1 unless we somehow knew1 even though confusedly1 what ,he is40#dbf--;,god1 though transcendent1 is also truly immanent in the human soul3 8,god is in all things1 as the agent is present in that wherein it acts4 ,created ,being is as true an effect of ,god's ,being1 as to burn is the true effect of fire4 ,god is above all things1--by the excellence of ,his nature1 and yet ,he is intimately present within all things1 as the cause of the ,being of all40--,and man has a natural exigency of the face-to-face ,vision of ,god1 hence of the ,order of ,grace1 however entirely its attainment may be beyond his natural powers3 8,there is in man a natural longing to know the cause1 when he sees an effect3 whence if the intellect of the rational creature could not attain to the ,first ,cause of things10--here in the highest form1 that of the ,beatific vision of ,god--8the longing of its nature would remain void and vain40#dbg ,but it is the great ,mystical ,saints and writers who continuously have1 in the very forefront of their consciousness and assumptions1 not a simply moral and aspirational1 but an ,ontological and ,pre-established relation between the soul and ,god2 and not a simply discursive apprehension1 but a direct though dim ,experience of the ,infinite and of ,god4 ,and these positions really underlie even their most complete-seeming negations1 as we have already seen in the case of the ,areopagite4 #c4 ,gradual recognition of the function of subconsciousness4 ,indeed1 we can safely affirm that the last four centuries1 and even the last four decades1 have more and more confirmed the reality and indirect demonstrableness of such a presence and sense of the ,infinite2 ever more or less obscurely1 but none the less profoundly1 operative in the innermost normal consciousness of mankind3 a presence and sense which1 though they can be starved and verbally denied1 cannot be completely suppressed2 and which1 though they do not1 if unendorsed1 constitute even the most elementary faith1 far less a developed ,historical or ,mystical ,religion1 are simply necessary prerequisites to all these latter stimulations and consolidations4 7#a7 ,as we have already found1 it is only since ,leibniz that we know1 systematically1 how great is the range of every man's ,obscure ,presentations1 his dim ,experience as against his ,clear or distinct ,presentations1 his explicit ,knowledge2 and how the ,clear depends even more upon the ,dim1 than the ,dim upon the ,clear4 ,and further discoveries and proofs in this direction are no older than #ahhh4dbh 7#b7 ,again1 it is the growing experience of the difficulties and complexities of ,psychology1 ,history1 ,epistemology1 and of the apparent unescapableness and yet pain of man's mere anthropomorphisms1 that makes the persistence of his search for1 and sense of1 ,objective ,truth and ,reality1 and the keenness of his suffering when he appears to himself as imprisoned in mere subjectivity1 deeply impressive4 ,for the more man feels1 and suffers from feeling himself purely subjective1 the more is it clear that he is not merely subjective3 he could never be conscious of the fact1 if he were4 8,suppose that all your objects in life were realized ''' would this be a great joy and happiness to you80 ,john ,stuart ,mill asked himself2 and 8an irrepressible self-consciousness distinctly answered #8,no4'0#dbi ,whether in bad health just then or not1 ,mill was here touching the very depths of the characteristically human sense4 ,in all such cases only a certain profound apprehension of ,abiding ,reality1 the ,infinite1 adequately explains the keen1 operative sense of contrast and disappointment4 7#c7 ,and further1 we have before us1 with a fulness and delicate discrimination undreamed of in other ages1 the immense variety1 within a certain general psychological unity1 of the great and small ,historical ,religions1 past and present1 of the world4 ,facing all this mass of evidence1 ,prof4 ,troeltsch can ask1 more confidently than ever3 8,are not our religious requirements1 requirements of ,something that one must have somehow first experienced in order to require ,it8 ,are they not founded upon some kind of ,experience as to the ,object1 ,which ,itself first awakens the thought of an ultimate infinite meaning attaching to existence1 and ,which1 in the conflict with selfishness1 sensuality and self-will1 draws the nobler part of the human will1 with ever new force1 to ,itself80 8,all deep and energetic religion is in a certain state of tension towards ,culture1 for the simple reason that it is seeking something else and something higher40#dcj ,and ,prof4 ,c4 ,p4 ,tiele1 so massively learned in all the great religions1 concludes3 8#8,religion1' says ,feuerbach1 #8proceeds from man's wishes' '''2 according to others1 it is the outcome of man's dissatisfaction with the external world4''' ,but why should man torment himself with wishes which he never sees fulfilled around him1 and which the rationalistic philosopher declares to be illusions8 ,why8 surely1 because he cannot help it4''' ,the ,infinite1 very ,being as opposed to continual becoming and perishing1--or call ,it what you will1--that is the ,principle which gives him constant unrest1 because ,it dwells within him40 ,and against ,prof4 ,max ,mller1--who had1 however1 on this point1 arrived at a position very like ,tiele's own1--he impressively insists that 8the origin of religion consists10 not in a 8perception of the ,infinite10 but 8in the fact that ,man has the ,infinite within him40--,i would only contend further that the instinct of the ,infinite awakens simultaneously with our sense-perceptions and categories of thinking1 and passes1 together with them and with the deeper1 more volitional experiences1 through every degree and stage of obscurity and relative clearness4 8,whatever name we give it1--instinct2 innate1 original1 or unconscious form of thought2 or form of conception1--it is the specifically human element in man40#dca ,but if all this be true1 then the ,mystics are amongst the great benefactors of our race3 for it is especially this presence of the ,infinite in ,man1 and man's universal subjection to an operative consciousness of it1 which are the deepest cause and the constant object of the adoring awe of all truly spiritual ,mystics1 in all times and places4 ,,chapter ,,xv ,,summing ,,up ,,of ,,the ,,whole ,,book4 ,,back ,,through ,,asceticism1 ,,social ,,religion1 ,,and ,,the ,,scientific ,,habit ,,of ,,mind1 ,,to ,,the ,,mystical ,,element ,,of ,,religion4 ,i now propose to conclude1 by getting1 through three successively easier matters1 back to the starting-point of this whole book1 and1 in doing so1 to sum up and delimitate1 more and more clearly1 the practical lessons learnt during its long course4 ,these three last matters and points of observation shall be ,asceticism1 ,institutionalism1 and ,mental ,activity and ,discipline1 or the ,scientific ,habit--all three in their relation to the ,mystical ,element of ,religion4 ,i4 ,,asceticism ,,and ,,mysticism4 ,now in the matter of ,asceticism1 we can again conveniently consider three points4 #a4 ,ordinary ,asceticism practised by ,mystics4 ,there is1 first1 the 7generally severe7 ,asceticism which is ever connected with at least some one phase1 an early one1 of every genuine ,mystic's history1 yet which does not differ essentially from the direct training in self-conquest to which practically all pre-,protestant1 and most of the old ,protestant earnest ,christians considered themselves obliged4 7#a7 ,now it is deeply interesting to note how marked has been1 off and on throughout the last century and now again quite recently1 the renewal of comprehension and respect for the general principle of ,asceticism1 in quarters certainly free from all preliminary bias in favour of ,medieval ,christianity4 ,schopenhauer wrote in #ahdc3 8,not only the religions of the ,east but also genuine ,christianity shows1 throughout its systems1 that fundamental characteristic of ,asceticism which my philosophy elucidates4''' ,precisely in its doctrines of renunciation1 self-denial1 complete chastity1 in a word1 of general mortification of the will1 lie the deepest truth1 the high value1 the sublime character of ,christianity4 ,it thus belongs to the old1 true1 and lofty ideal of mankind1 in opposition to the false1 shallow1 and ruinous optimism of ,greek ,paganism1 ,judaism and ,islam40 8,protestantism1 by eliminating ,asceticism and its central point1 the meritoriousness of celibacy1 has1 by this alone1 already abandoned the innermost kernel of ,christianity4''' ,for ,christianity is the doctrine of the deep guilt of the human race ''' and of the heart's thirst after redemption from it1 a redemption which can be acquired only through the abnegation of self1--that is1 through a complete conversion of human nature40#dcb--;,and the optimistically tempered ,american ,unitarian1 the deeply versed ,psychologist1 ,prof4 ,william ,james1 tells us in #aijb3 8,in its spiritual meaning1 ,asceticism stands for nothing less than for the essence of the twice-born philosophy40 8,the ,metaphysical mystery1 that he who feeds on death1 that feeds on men1 possesses life supereminently1 and meets best the secret demands of the ,universe1 is the truth of which ,asceticism has been the faithful champion4 ,the folly of the cross1 so inexplicable by the intellect1 has1 yet1 its indestructible1 vital meaning4''' ,naturalistic optimism is mere syllabub and sponge-cake in comparison40#dcc 7#b7 ,indeed1 the only thing at all special to ,mysticism1 in its attitude towards this general principle and practice of ,asceticism1 is that it ever practises ,asceticism as a means towards1 or at least as the make-weight and safeguard of1 ,contemplation1 which latter is as essentially ,synthetic1 and1 in so far1 peaceful and delightful1 as the former is ,analytic1 polemical and painful2 whereas non-,mystical souls will practise ,asceticism directly with a view to greater aloofness from sin1 and greater readiness and strength to perform the various calls of duty4 ,and hence1 if we but grant the legitimacy of the general principle of ordinary ,asceticism1 we shall find the ,mystical form of this ,asceticism to be the more easily comprehensible variety of that principle4 ,for the ,mystic's practice1 as concerns this point1 is more varied and inclusive than that of others1 since he does not even tend to make the whole of his inner life into a system of checks and of tension4 ,the expansive1 reconciling movement operates in him most strongly also1 and1 where of the right kind1 this expansive movement helps1 even more than the restrictive one1 to purify1 humble1 and deepen his heart and soul4 #b4 ,god's ,transcendence a source of suffering4 ,there is1 however1 a second1 essentially different source and kind of suffering in some sorts and degrees of ,mysticism1 and indeed in other attraits of the spiritual life1 which is deeply interesting1 because based upon a profound ,metaphysical apprehension4 ,although1 at bottom1 the opposite extreme to ,pantheism1 it readily expresses itself1 for reasons that will presently appear1 in terms that have a curiously ,pantheistic colour4 7#a7 ,st4 ,john of the ,cross writes in #aegh3 8,it is a principle of philosophy1 that all means must ''' have a certain resemblance to the end1 such as shall be sufficient for the object in view4 ,if therefore the understanding is to be united to ,god1 ''' it must make use of those means which can effect that union1 that is1 means which are most like unto ,god4''' ,but there is no essential likeness or communion between creatures and ,him1 the distance between ,his divine nature and their nature is infinite4 ,no creature therefore ''' nothing that the imagination may conceive or the understanding comprehend ''' in this life ''' can be a proximate means of union with ,god10 for 8it is all most unlike ,god1 and most disproportionate to ,him40 8,the understanding ''' must be pure and empty of all sensible objects1 all clear intellectual perceptions1 resting on faith3 for faith is the sole proximate and proportionate means of the soul's union with ,god40#dcd ,now it is certain1 as we have already found1 that the awakened human soul ever possesses a dim but real experience of the ,infinite1 and that1 in proportion as it is called to the ,mystical way1 this sense will be deepened into various degrees of the ,prayer of ,quiet and of ,union1 and that here1 more plainly than elsewhere1 will appear the universal necessity of the soul's own response1 by acts and the habit of ,faith1 to all and every experience which otherwise remains but so much unused material for the soul's advance4 ,and it is equally certain that ,st4 ,john of the ,cross is one of the greatest of such contemplatives1 and that neither his intuition and actual practice1 nor even his sayings1 7so long as any one saying belonging to one trend is set off against another belonging to the other trend71 contravenes the ,christian and ,catholic positions4--,yet it cannot be denied that1 were we to press his 8negative way0 into becoming the only one2 and especially were we to take1 without discount1 such a virtual repudiation1 as is furnished by any insistence upon the above words1 of any essential1 objective difference in value between our various apprehensions of ,him and approaches to ,him3 the whole system and rationale of ,external1 ,sacramental and ,historical ,religion1 indeed of the ,incarnation1 in any degree and form1 would have to go1 as so many stumbling-blocks to the soul's advance4 ,for the whole principle of all such ,religion implies the profound importance of the ,here and the ,now1 the ,contingent and the ,finite1 and of the ,immanence of ,god1 in various degrees and ways1 within them4 ,indications of this incompatibility1 as little systematically realized here as in the ,areopagite1 are afforded by various remarks of his1 belonging in reality to another trend4 ,thus1 immediately before his denial of any essential likeness or communion between any creature and ,god1 he says3 8,it is true that all creatures bear a certain relation to ,god and are tokens of ,his being1 some more1 some less1 according to the greater perfection of their nature40 ,and of ,our ,lord's sacred ,humanity he says3 8,what a perfect living image was ,our ,saviour upon earth3 yet those who had no faith1 though they were constantly about ,him1 and saw ,his wonderful works1 were not benefited by ,his presence40#dce ,but even here the immense importance1 indeed downright necessity for ,faith1 of such external and historical stimuli1 objects and materials1--in the latter instance all this at its very deepest1--remains unemphasized1 through his engrossment in the necessity of ,faith for the fructification of all these things4 ,in other places this ,faith appears as though working so outside of all things imageable1 as to have to turn rapidly away from all picturings1 as1 at best1 only momentary starting-points for the advanced soul4 8,let the faithful soul take care that1 whilst contemplating an image1 the senses be not absorbed in it1 whether it be material or in the imagination1 and whether the devotion it excites be spiritual or sensible4 ,let him ''' venerate the image as the ,church commands and lift up his mind at once from the material image to those whom it represents4 ,he who shall do this1 will never be deluded40#dcf ,here1 again1 along the line of argument absorbing the saint in this book1 there is no fully logical ground left for the ,incarnational1 ,historical1 ,sacramental scheme of the ,infinite immanent in the finite1 and of spirit stimulated in contact with matter1 with everywhere the need of the condescensions of ,god and of our ascensions by means of careful attention to them4 ,sren ,kierkegaard1 that deep solitary ,dane1 with so much about him like to ,pascal the ,frenchman1 and ,hurrell ,froude the ,englishman1 and who1 though ,lutheran in all his bringing up1 was so deeply attracted by ,catholic ,asceticism1 has1 in recent times 7he died in #ahee71 pushed the doctrine of the qualitative1 absolute difference between ,god and all that we ourselves can think1 feel1 will or be1 to lengths beyond even the transcendental element1--we must admit this to be the greatly preponderant one1--in the great ,spaniard's formal teaching4 ,and it is especially in this non-,mystical ,ascetic that we get an impressive picture of the peculiar kind of suffering and asceticism1 which results from such a conviction to a profoundly sensitive1 absorbedly religious soul2 and here too we can1 ,i think1 discover the precise excess and one-sidedness involved in this whole tendency4 ,professor ,hffding1 in his most interesting monograph on his friend1 tells us how 8for ,kierkegaard1 ''' the will gets monopolized by religious ,ethics from the very first2 there is no time for ,contemplation or ,mysticism40 8,to tear the will away10 ,kierkegaard himself says1 8from all finite aims and conditions ''' requires a painful effort and this effort's ceaseless repetition4 ,and if1 in addition to this1 the soul has1 in spite of all its striving1 to be as though it simply were not1 it becomes clear that the religious life signifies a dedication to suffering and to self-destruction4 ,what wonder1 then1 that1 for the ,jew1 death was the price of seeing ,god2 or that1 for the ,gentile1 the soul's entering into closer relations with the ,deity meant the beginning of madness80 ,for 8the soul's relation to ,god is a relation to a ,being absolutely different from ,man1 who cannot confront him as his ,superlative or ,ideal1 and who1 nevertheless1 is to rule in his inmost soul4 ,hence a necessary division1 ever productive of new pains1 is operative within man1 as long as he perseveres in this spiritual endeavour4''' ,a finite being1 he is to live in the ,infinite and ,absolute3 he is there like a fish upon dry land40#dcg ,now ,prof4 ,hffding applies a double1 most cogent criticism to this position4--,the one is religious1 and has already been quoted4 8,a ,god ,who is not ,ideal and ,pattern is no ,god4 ,hence the contention that the ,nature of the ,godhead is1 of necessity1 qualitatively different from that of ,man1 has ever occasioned ethical and religious misgivings40--,and the other is psychological4 8,tension can indeed be necessary for the truth and the force of life4 ,but tension1 taken by itself1 cannot furnish the true measure of life4 ,for the general nature of consciousness is a synthesis1 a comprehensive unity3 not only contrast1 but also concentration1 must make itself felt1 as long as the life of consciousness endures40#dch ,it is deeply interesting to note how ,catherine1 and at bottom ,st4 ,john of the ,cross and the ,exclusive ,mystics generally1 escape1 through their practice and in some of their most emphatic teachings1 from ,kierkegaard's excess1 no doubt in part precisely because they are ,mystics1 since the exclusive ,mystic's contemplative habit is1 at bottom1 a ,synthetic one4 ,yet we should realize the deep truth which underlies the very exaggerations of this one-sidedly ,analytic and ,ascetical view4 ,for if ,god is the deepest ideal1 the ultimate driving force and the true congenital element and environment of ,man1 such as ,man cannot but secretly wish to will deliberately1 and which1 at his best1 ,man truly wills to hold and serve3 yet ,god remains ever simply incompatible with that part of each man's condition and volition which does not correspond to the best and deepest which that ,man himself sees or could see to be the better1 hic et nunc2 and1 again1 ,he is ever1 even as compared with any man's potential best1 infinitely more and nobler1 and1 though here not in simple contradiction1 yet at a degree of perfection which enables ,him1 the ,supreme ,spirit1 to penetrate1 as ,immanent ,sustainer or ,stimulator1 and to confront1 as ,transcendent ,ideal and ,end1 the little human spirit1 so great in precisely this its keen sense of experienced contrast4 ,catherine exhibits well this double relation1 of true contradiction1 and of contrast1 both based upon a certain genuine affinity between the human soul and ,god4 ,on one side of herself she is indeed a veritable fish out of water2 but1 on the other side of her1 she is a fish happily disporting itself in its very element1 in the boundless ocean of ,god4 ,on the one side1 snapping after air1 in that seemingly over-rarified atmosphere in which the animal man1 the mere selfish individual1 cannot live2 on the other side1 expanding her soul's lungs and drinking in light1 life1 and love1 in that same truly rich atmosphere1 which1 ,itself ,spirit1 feeds and sustains her growing spiritual personality4 ,and the ,dialogo1 in spite of its frequently painful abstractness and empty unity1 has1 upon the whole1 a profound hold upon this great doctrine4 ,yet it is in ,catherine's own culminating intuition1--of the soul's free choice of ,purgatory1 as a joyful relief from the piercing pain of what otherwise would last for ever1--the vividly perceived contrast between ,god's purity and her soul's impurity1 that we get1 in the closest combination1 indeed mutual causation1 this double sense of ,man's nearness to and distance from1 of his likeness and unlikeness to ,god4 ,for only if man is1 in the deepest instincts of his soul1 truly related to ,god1 and is capable of feeling1 7indeed he ever actually1 though mostly dimly1 experiences17 ,god's presence and this1 man's own1 in great part but potential1 affinity to ,him3 can suffering be conceived to arise from the keen realization of the contrast between ,god and man's own actual condition at any one moment2 and can any expectation1 indeed a swift vivid instinct1 arise within man's soul that the painful1 directly contradictory1 discrepancy can and will1 gradually though never simply automatically1 be removed4 ,and though1 even eventually1 the creature cannot1 doubtless1 ever become simply ,god1 yet it can attain1 in an indefinitely higher degree1 to that affinity and union of will with ,god1 which1 in its highest reaches and moments1 it already now substantially possesses2 and hence to that full creaturely self-constitution and joy in which1 utterly trusting1 giving itself to1 and willing ,god1 it will1 through and in ,him1 form an abidingly specific1 unique constituent and link of ,his invisible kingdom of souls1 on and on4 #c4 ,discipline of fleeing and of facing the ,multiple and ,contingent4 ,but there is a third attitude1 peculiar 7because of its preponderance7 to the ,mystics as such1 an attitude in a manner intermediate between that of ordinary ,asceticism1 and that of the ,suffering just described4 ,the implications and effects of1 and the correctives for1 this third attitude will occupy us up to the end of this book4 ,i refer to the careful turning-away from all ,multiplicity and ,contingency1 from the ,visible and ,successive1 from all that does or can distract and dissipate1 which is so essential and prevailing a feature in all ,mysticism1 which indeed1 in ,exclusive ,mysticism1 is frankly made into the one sole movement towards1 and measure of1 the soul's perfection4 7#a7 ,it is true that to this tendency1 when and in so far as it has come so deeply to permeate the habits of a soul as to form a kind of second nature1 the name ,asceticism cannot1 in strictness1 be any more applied2 since now the pain will lie1 not in this turning away from all that dust and friction1 but1 on the contrary1 in any forcing of the soul back into that turmoil4 ,and doubtless many1 perhaps most1 souls with a pronouncedly mystical attrait1 are particularly sensitive to all1 even partial and momentary1 conflict4 ,yet we can nevertheless appropriately discuss the matter under the general heading of ,asceticism1 since1 as a rule1 much practice and sacrifice go to build up this habit2 since1 in every case1 this ,abstractive ,habit shares with ,ordinary ,asceticism a pronounced hostility to many influences and forces ever actually operative within and around the undisciplined natural man2 and since1 above all1 the very complements and correctives for this ,abstractiveness will have to come from a further1 deeper and wider ,asceticism1 to be described presently4 7#b7 ,as to ,ordinary ,asceticism and this ,abstractiveness1 the former fights the world and the self directly1 and then only in so far as they are discovered to be positively evil or definitely to hinder positive good2 it is directly attracted by the clash and friction involved in such fighting2 and it has no special desire for even a transitory intense unification of the soul's life3 whereas the ,abstractiveness turns away from1 and rises above1 the world and the phenomenal self2 their very existence1 their contingency1 the struggles alive within them1 and their 7as it seems7 inevitably disturbing effect upon the soul1--are all felt as purely dissatisfying2 and an innermost longing for a perfect and continuous unification and overflowing harmony of its inner life here possess the spirit4 7#c7 ,now we have just seen how a movement of integration1 of synthesizing all the soul's piecemeal1 inter-jostling acquisitions1 of restful healing of its wounds and rents1 of sinking back1 7from the glare and glitter of clear1 and then ever fragmentary perception1 and from the hurry1 strain and rapidly ensuing distraction involved in all lengthy external action71 into a peaceful1 dim rumination and unification1 is absolutely necessary1 though in very various degrees and forms1 for all in any way complete and mature souls4--,and we have1 further back1 realized that a certain1 obscure but profoundly powerful1 direct instinct and impression of ,god in the soul is doubtless at work here1 and1 indeed1 throughout all the deeper and nobler movements of our wondrously various inner life4 ,but what concerns us here1 is the question whether the complete action of the soul1 7if man would grow in accordance with his ineradicable nature1 environment1 and specific grace and call71 does not as truly involve a corresponding counter-movement to this intensely unitive and intuitive movement which1 with most men1 and in most moments of even the minority of men1 forms but an indirectly willed condition and spontaneous background of the soul4 7#d7 ,we have been finding1 further1 that all the ,contingencies1 ,multiplicities and ,mediations which1 one and all1 tend to appear to the ,mystic as so many resistances and distractions1 can roughly be grouped under two ultimate heads4 ,these intruders are fellow-souls1 or groups of fellow-souls1--some social organism1 the ,family1 ,society1 the ,state1 the ,church1 who provoke1 in numberless degrees and ways1 individual affection1 devotion1 distraction1 jealousy1 as from person towards person4 ,or else the intruders are ,things and ,mechanical ,laws1 and these usually leave the ,mystic indifferent or irritate or distract him2 but they can become for him great opportunities of rest1 and occasions for self-discipline4 ,yet this distinction between ,persons and ,things1 7although vital for the true apprehension of all deeper1 above all of the deepest ,reality1 and for the delicate discrimination between what are but the means and what are the ends in a truly spiritual life71 does not prevent various gradations within1 and continuous interaction between1 each of these two great groups4 ,for in proportion as1 in the ,personal group1 the ,individual appears as but parcel and expression of one of the social organisms1 does the impression of determinist ,law1 of an impersonal ,thing or blind ,force1 begin to mix with1 and gradually to prevail over1 that of ,personality4 ,and in proportion as1 in the ,impersonal group1 ,science comes to include all careful and methodical study1 according to the most appropriate methods1 of any and every kind of truth and reality2 and as it moves away from the conceptions of purely quantitative matter1 and of the merely numerically different1 entirely interchangeable1 physical happenings1 7all so many mere automatic illustrations of mechanical ,law71 on1 through the lowly organisms of plant-life1 and the ever higher interiority and richer consciousness of animal life1 up to ,man1 with his ever qualitative ,mind1 and his ever non-interchangeable1 ever 8effortful10 achievements and elaborations of types of beauty1 truth and goodness in ,human ,history1--does ,science itself come back1 in its very method and subject-matter1 ever more nearly1 to the great personal starting-point1 standard and ultimate motive of all our specifically human activity and worth4 7#e7 ,indeed1 the two great continuous facts of man's life1 first that he thinks1 feels1 wills1 and acts1 in and with the help or hindrance of that profoundly material ,thing1 his physical body1 and on occasion of1 and with regard to1 the materials furnished by the stimulations and impressions of his senses2 and again1 that these latter awaken within him those1 in themselves1 highly abstract and ,thing-like categories of his mind which penetrate and give form to these materials2 are enough to show how close is the pressure1 and how continuous the effect1 of ,things upon the slow upbuilding of ,personality4 7#f7 ,fair approximations to these two kinds of ,things1 with their quite irreplaceable specific functions within the economy of the human mental life1--the intensely concrete and particular ,sense-,impressions1 and the intensely abstract and general ,mental ,categories1--reappear within the economy of ,characteristic ,religion1 in its ,sacraments and its ,doctrine4 ,and conversely1 there exists1 in rerum natura1 no ,science worth having which is not1 ultimately1 the resultant of1 and which does not require and call forth1 on and on1 certain special qualities1 and combinations of qualities1 of the truly ethical1 spiritual ,personality4 ,courage1 patience1 perseverance1 candour1 simplicity1 self-oblivion1 continuous generosity towards others and willing correction of even one's own most cherished views1--these things and their like are not the quantitative determinations of ,matter1 but the qualitative characteristics of ,mind4 7#g7 ,i shall now1 therefore1 successively take ,mysticism in its attitude towards these two great groups of claimants upon its attention1 the ,personal and the ,impersonal1 even though any strictly separate discussion of elements which1 in practice1 ever appear together1 cannot but have some artificiality4 ,and an apparent further complication will be caused by our having1 in each case1 to contrast what ,mysticism would do1 if it became ,exclusive1 with what it must be restricted to doing1 if it is to remain ,inclusive1 i4e4 if it is to be but one element in the constitution of that multiplicity in unity1 the deep spiritual ,personality4 ,the larger ,asceticism will thus turn out to be a wider and deeper means towards perfection than even genuine ,mysticism itself1 since this ,asceticism will have to include both this ,mysticism and the counter movement within the one single1 disciplined and purified life of the soul4 ,,ii4 ,,social ,,religion ,,and ,,mysticism4 ,introductory3 the ruinousness of ,exclusive ,mysticism4 ,prof4 ,harnack says in his ,dogmengeschichte3 8,an old fairy tale tells of a man who lived in ignorance1 dirt and wretchedness2 and whom ,god invited1 on a certain day1 to wish whatsoever he might fancy1 and it should be given him4 ,and the man began to wish things1 and ever more things1 and ever higher things1 and all these things were given him4 ,at last he became presumptuous1 and desired to become as the great ,god ,himself3 when lo1 instantly he was sitting there again1 in his dirt and misery4 ,now the history of ,religion1--especially amongst the ,greeks and ,orientals1--closely resembles this fairy tale4 ,for they began by wishing for themselves certain sensible goods1 and then political1 aesthetic1 moral and intellectual goods3 and they were given them all4 ,and then they became ,christians and desired perfect knowledge and a super-moral life3 they even wished to become1 already here below1 as ,god ,himself1 in insight1 beatitude and life4 ,and behold1 they fell1 not at once indeed1 but with a fall that could not be arrested1 down to the lowest level1 back into ignorance1 dirt and barbarism4''' ,like unto their near spiritual relations1 the ,neo-,platonists1 they were at first over-stimulated1 and soon became jaded1 and hence required ever stronger stimulants4 ,and in the end1 all these exquisite aspirations and enjoyments turned into their opposite extreme40#dci ,however much may want discounting or supplementing here1 there is1 surely1 a formidable amount of truth in this picture4 ,and1 if so1 is ,mysticism1 at least in its ,dionysian type1 not deeply to blame8 ,and where is the safeguard against such terrible abuses8 ,now ,prof4 ,harnack has himself shown us elsewhere that there is a sense in which ,monasticism should be considered eternal1 even among and for ,protestants4 8,monasticism10 he says plaintively1 in his account of the first three centuries of ,protestantism1 8even as it is conceivable and necessary among ,evangelical ,christians1 disappeared altogether4 ,and yet every community requires persons1 who live exclusively for its purposes2 hence the ,church too requires volunteers who shall renounce #8the world' and shall dedicate themselves entirely to the service of their neighbour40#ddj--;,and again1 scholars of such breadth of knowledge and independence of judgement as ,professor ,tiele and his school1 insist strongly upon the necessity of ,ecclesiastical ,institutions and ,doctrines4 ,the day of belief in the normality1 indeed in the possibility for mankind in general1 of a would-be quite individual1 entirely spiritual1 quite 8pure0 religion1 is certainly over and gone1 presumably for good and all1 amongst all competent workers4--,nor1 once more1 can the general ,mystical sense of the unsatisfying character of all things finite1 and of the ,immanence of the ,infinite in our poor lives1 be1 in itself1 to blame3 for we have found these experiences to mingle with1 and to characterize1 all the noblest1 most fully human acts and personalities4--,but1 if so1 what are the peculiarities in the religion of those times and races1 which helped to produce the result pictured in the ,dogmengeschichte8 ,now here1 to get a fairly final answer1 we must throw together the question of the ordinary ,christian ,asceticism and that of the ,abstraction peculiar to the ,mystics2 and we must ask whether the general emotive-volitional attitude towards ,man and ,life1--the theory and practice as to ,transcendence and ,immanence1 ,detachment and ,attachment1 which1 from about #ejj ,a4,d4 to1 say1 #adej ,a4,d41 predominantly preceded1 accompanied1 and both expanded and deflected the specific ally ,christian and normally human experience in ,eastern ,christendom1 were not 7however natural1 indeed inevitable1 and in part useful for those times and races71 the chief of the causes which turned so much of the good of ,mysticism into downright harm4 ,at bottom this is once more the question as to the one-sided character of ,neo-,platonism1--its incapacity to find any descending movement of the ,divine into ,human life4 #a4 ,true relation of the soul to its fellows4 ,god's 8jealousy40 ,let us take first the relation of the single human soul to its fellow-souls4 7#a7 ,now ,kierkegaard tells us3 8the ,absolute is cruel1 for it demands all1 whilst the ,relative ever continues to demand some attention from us40#dda ,and the ,reverend ,george ,tyrrell1 in his stimulating paper1 ,poet and ,mystic1 shows us that1 as regards the relations between man's love for man and man's love for ,god1 there are two conceptions and answers in reply to the question as to the precise sense in which ,god is 8a jealous ,god10 and demands to be loved alone4 ,in the first1 easier1 more popular conception1 ,he is practically thought of as the ,first of ,creatures1 competing with the rest for ,man's love1 and is here placed alongside of them4 ,hence the inference that whatever love they win from us by reason of their inherent goodness1 is taken from ,him3 ,he is not loved perfectly1 till ,he is loved alone4 ,but in the second1 more difficult and rarer conception1 ,god is placed1 not alongside of creatures but behind them1 as the light which shines through a crystal and lends it whatever lustre it may have4 ,he is loved here1 not apart from1 but through and in them4 ,hence if only the affection be of the right kind as to mode and object1 the more the better4 ,the love of ,him is the 8form10 the principle of order and harmony2 our natural affections are the 8matter0 harmonized and set in order2 it is the soul1 they are the body1 of that one ,divine ,love whose adequate object is ,god in1 and not apart from1 ,his creatures4#ddb ,thus we have already found that even the immensely abstractive and austere ,st4 ,john of the ,cross tells us3 8,no one desires to be loved except for his goodness2 and when we love in this way1 our love is pleasing unto ,god and in great liberty2 and if there be attachment in it1 there is greater attachment to ,god40 ,and this doctrine he continuously1 deliberately practises1 half-a-century after his ,profession1 for he writes to his penitent1 ,donna ,juana de ,pedrazas in #aehi3 8,all that is wanting now1 is that ,i should forget you2 but consider how that is to be forgotten which is ever present to the soul40#ddc ,but ,father ,tyrrell rightly observes3 8,to square this view with the general ascetic tradition of the faithful at large is exceedingly difficult40#ddd ,yet ,i cannot help thinking that a somewhat different reconciliation1 than the one attempted by him1#dde really meets all the substantial requirements of the case4 7#b7 ,i take it1 then1 that an all-important double law or twin fact1 or rather a single law and fact whose unity is composed of two elements1 is1 to some extent1 present throughout all characteristically human life1 although its full and balanced realization1 even in theory and still more in practice1 is ever1 necessarily1 a more or less unfulfilled ideal3 viz4 that not only there exist certain objects1 acts1 and affections that are simply wrong1 and others that are simply right or perfect1 either for all men or for some men3 but that there exist simply no acts and affections which1 however right1 however obligatory1 however essential to the perfection of us all or of some of us1 that do not require1 on our own part1 a certain alternation of interior reserve and detachment away from1 and of familiarity and attachment to1 them and their objects4 ,this general law applies as truly to ,contemplation as it does to ,marriage4 ,and next1 the element of detachment which has to penetrate and purify simply all attachments1--even the attachment to detachment itself1--is the more difficult1 the less obvious1 the more profoundly spiritual and human element and movement1 although only on condition that ever some amount of the other1 of the outgoing element and movement1 and of attachment1 remains4 ,for here1 as everywhere1 there is no good and operative yeast except with and in flour2 there can be no purification and unity without a material and a multiplicity to purify and to unite4 ,and again1 given the very limited power of attention and articulation possessed by individual man1 and the importance to the human community of having impressive embodiments and examples of this1 in various degrees and ways1 universally ever all-but-forgotten1 universally difficult1 universally necessary1 universally ennobling renunciation3 we get the reason and justification for the setting apart of men specially drawn and devoted to a maximum1 or to the most difficult kinds1 of this renunciation4 ,as the practically universal instinct1 or rudimentary capacity1 for ,art1 ,science1 and ,philanthropy finds its full expression in artists1 scientists1 philanthropists1 whose specific glory and ever necessary corrective it is that they but articulate clearly1 embody massively and1 as it were1 precipitate what is dimly and intermittingly present1 as it were in solution1 throughout the consciousness and requirements of ,mankind2 and neither the inarticulate instinct1 diffused among all1 would completely suffice for any one of the majority1 without the full articulation by a few1 nor the full articulation by this minority could thrive1 even for this minority itself1 were it not environed by1 and did it not voice1 that dumb yearning of the race at large3 so1 and far more1 does the general religiosity and sense of the ,infinite1 and even its ever-present element and requirement of ,transcendence and ,detachment1 seek and call forth some typical1 wholesomely provocative incorporation1--yet1 here1 with an even subtler and stronger interdependence1 between the general demand and the particular supply4 ,and note that1 if the minority will thus represent a maximum of 8form10 with a minimum of 8matter10 and the majority a maximum of 8matter10 with a minimum of 8form03 yet some form as well as some matter must be held by each2 and the ideal to which1 by their mutual supplementations1 antagonisms1 and corrections1 they will have more and more to approximate our corporate humanity will be a maximum of 8matter10 permeated and spiritualized by a maximum of 8form40 ,if it is easy for the soul to let itself be invaded and choked by the wrong kind of 8matter10 or even simply by an excess of the right kind1 so that it will be unable to stamp the 8matter0 with spiritual 8form02 the opposite extreme also1 where the spiritual forces have not left to them a sufficiency of material to penetrate or of life-giving friction to overcome1 is ever a most real abuse4 #b4 ,ordinary ,ascesis corrected by ,social ,christianity4 ,now it is very certain that ,ordinary ,asceticism and ,social ,christianity are1 in their conjunction1 far less open to this latter danger than is the ,mystical and ,contemplative ,detachment4 ,for the former combination possesses the priceless conception of the soul's personality being constituted in and through the organism of the religious society1--the visible and invisible ,church4 ,this ,society is no mere congeries of severally self-sufficing units1 each exclusively and directly dependent upon ,god alone2 but1 as in ,st4 ,paul's grand figure of the body1 an organism1 giving their place and dignity to each several organ1 each different1 each necessary1 and each influencing and influenced by all the others4 ,we have here1 as it were1 a great living ,cloth of ,gold1 with1 not only the woof going from ,god to ,man and from ,man to ,god1 but also the warp going from ,man to ,man1--the greatest to the least1 and the least back to the greatest4 ,and thus here the primary and full ,bride of ,christ never is1 nor can be1 any individual soul1 but only this complete organism of all faithful souls throughout time and space2 and the single soul is such a ,bride only in so far as it forms an operative constituent of this larger whole4--,and hence the soul of a ,mystical habit will escape the danger of emptiness and inflation if it keeps up some1--as much indeed as it can1 without permanent distraction or real violation of its special helps and call1--of that outgoing1 social1 co-operative action and spirit1 which1 in the more ordinary ,christian life1 has to form the all but exclusive occupation of the soul1 and which here1 indeed1 runs the risk of degenerating into mere feverish1 distracted 8activity40 ,i take the right scheme for this complex matter to have been all but completely outlined by ,plato1 in the first plan of his ,republic1 and indeed to have been largely derived by ,christian thinkers from this source2 and the excessive and one-sided conception to have been largely determined by his later additions and changes in that great book1 especially as these have been all but exclusively enforced1 and still further exaggerated1 by ,plotinus and ,proclus4 ,as ,erwin ,rhode finely says of this later teaching of ,plato3 8,it was at the zenith of his life and thinking that ,plato completed his ideal picture of the ,state1 according to the requirements of his wisdom4 ,over the broad foundation of a population discriminated according to classes1 7a foundation which1 in its totality and organization1 was to embody the virtue of justice in a form visible even from afar1 and which formerly had seemed to him to fulfil the whole function of the perfect ,state71 there now soars1 pointing up into the super-mundane ether1 a highest crown and pinnacle1 to which all the lower serves but as a substructure to render possible this life in the highest air4 ,a small handful of citizens1 the ,philosophers1 form this final point of the pyramid of the ,state4 ,in this ,state1 ordered throughout according to the ends of ethics1 these ,philosophers will1 it is true1 take part in the ,government1 not joyously1 but for duty's sake2 as soon1 however1 as duty permits1 they will eagerly return to that super-mundane contemplation1 which is the end and true content of their life's activity4 ,indeed1 in reality1 the ,ideal ,state is now built up1 step by step1 for the #8one ultimate' purpose of preparing an abode for these ,contemplatives1 of training them in their vocation1 the highest extant1 and of providing a means for the insertion of ,dialectic1 as a special form of life and the highest aim of human endeavour1 into the general organism of the earthly1 civilized life4 #8,the so-called virtues' all here sink into the shade before the highest force of the soul1 the mystic ,contemplation of the ,eternal4''' ,to bring his own life to ripeness for its own redemption1 that is now the perfect sage's true1 his immediate duty4 ,if1 nevertheless1 he has still to bethink himself of acting upon and of moulding the world the virtues will spontaneously present themselves to him3 for he now possesses ,virtue itself2 it has become his essential condition40#ddf ,it is truly impressive to find here1 in its most perfect and most influential form1 that ruinously untrue doctrine of the separation of any one set of men from the mass of their fellows1 and of ,contemplation from interest in other souls1 taking the place1 7in the same great mind1 in the same great book71 of the beautifully humble1 rich1 and true view of a constant1 necessary interchange of gifts and duties between the various constituents of a highly articulated organism1 a whole which is indefinitely greater than1 and is alone the full means1 end and measure of1 all its several1 even its noblest1 parts4--,yet the ,christian1 indeed every at all specifically religious1 reader1 will have strongly felt that the second scheme possesses1 nevertheless1 at least one point of advantage over the earlier one4 ,for it alone brings out clearly that element of ,transcendence1 that sense and thirst of the ,infinite1 which we have agreed upon as the deepest characteristic of man4 ,and if this point be thus true and important1 then another1--the making of ,contemplation into a special vocation1--can hardly be altogether incorrect4 ,but if this is our judgment1 how are we to harmonize these two points of ,plato's later scheme with the general positions of the earlier one4 ,or1 rather1 how are we to actuate and to synthesize our complex present-day requirements and duties1 ,christian and yet also ,modern1 ,transcendental and yet ,immanental too8 ,for if we have any delicately vivid sense of1 and sympathy with1 the original1 very simple1 intensely transcendental1 form and emphasis of the ,christian teaching1 and any substantial share in the present complex sense of obligation to various laws and conceptions immanent in different this-world organizations and systems3 we shall readily feel how indefinitely more difficult and deep the question has become since ,plato's1 and indeed since the ,schoolmen's time4 #c4 ,preliminary ,pessimism and ultimate ,optimism of ,christianity4 ,now ,i think it is ,prof4 ,ernst ,troeltsch who has most fully explicitated the precise centre of this difficulty1 which1 in its acuteness1 is a distinctly modern one1 and the direction in which alone the problem's true solution should be sought4 7#a7 8,the chief problem of ,christian ,ethics10 he says1 8is busy10 not with the relation between certain subjective means and dispositions1 but 8with the relation between certain objective ends1 which have1 in some way1 to be thought together by the same mind as so many several objects1 and to be brought by it and within it to the greatest possible unity4 ,and the difficulty here lies in the fact1 that the sublunar among these ends are none the less moral ends1 bearing the full specific character of moral values1--that they are ends-in-themselves1 and necessary for their own sakes1 even at the cost of man's natural happiness2 and yet that they operate in the visible world1 and adhere to historical formations which proceed from man's natural constitution1 and dominate his earthly horizon2 whilst the ,super-worldly ,end cannot share its rule with any other end4 ,yet the special characteristic of modern civilization resides precisely in such a simultaneous insistence upon the ,inner-worldly ,ends1 as possessing the nature of ends-in-themselves1 and upon the ,religious1 ,super-worldly ,end3 it is indeed from just this combination that this civilization derives its peculiar richness1 power1 and freedom1 but also its painful1 interior tension and its difficult problems40 7#b7 ,the true solution of the difficulty surely is that 8,ethical life is not1 in its beginnings1 a unity but a multiplicity3 man grows up amidst a number of moral ends1 whose unification is not his starting-point but his problem4 ,and this multiplicity can be still further defined as the polarity of two poles1 inherent in man's nature1 of which the two chief types proceed respectively from the religious and from the inner-worldly self-determination of the soul1--the polarity of ,religious1 and that of ,humane ,ethics1 neither of which can be dispensed with without moral damage1 yet which cannot be brought completely under a common formula4 ,on this polarity depends the richness1 but also the difficulty1 of our life1 since the sublunar ends remain1 to a large extent1 conditioned by the necessities and prerequisites of their own special subject-matters1 and since only on condition of being thus recognized as ends in themselves1 can they attain to their morally educative power40#ddg 7#c7 ,or1 to put the same matter from the point of view of definitely ,christian experience and conviction3 8,the formula1 for the specific nature of ,christianity1 can only be a complex conception1--the special ,christian form10 articulation and correction1 8of the fundamental thoughts concerning ,god1 ,world1 ,man and ,redemption which10 with indefinite variations of fulness and worth1 8are found existing together in all the religions4 ,and the tension present in this multiplicity of elements thus brought together is of an importance equal to that of the multiplicity itself2 indeed in this tension resides the main driving-force of ,religion4 ,christianity0 in particular 8embraces a polarity within itself1 and its formula must be dualistic2 it resembles1 not a circle with one centre1 but an ellipse with two focuses4 ,for ,christianity is10 unchangeably1 8an ,ethics of ,redemption1 with a conception of the world both optimistic and pessimistic1 both transcendental and immanental1 and an apprehension both of a severe antagonism and of a close interior union between the world and ,god4 ,it is1 in principle1 a ,dualism1 and yet a ,dualism which is ever in process of abolition by ,faith and ,action4 ,it is a purely ,religious ,ethic1 which concentrates man's soul1 with abrupt exclusiveness1 upon the values of the interior life2 and yet1 again1 it is a ,humane ,ethic1 busy with the moulding and transforming of nature1 and through love bringing about an eventual reconciliation with it4 ,at one time the one1 at another time the other1 of these poles is prominent3 but neither of them may be completely absent1 if the ,christian outlook is to be maintained4--,and yet the original germ of the whole vast growth and movement ever remains an intensely1 abruptly ,transcendent ,ethic1 and can never simply pass over into a purely ,immanental ,ethic4 ,the ,gospel ever remains1 with all possible clearness and keenness1 a ,promise of ,redemption1 leading us1 away from the world1 from nature and from sin1 from earthly sorrow and earthly error1 on and on to ,god2 and which cannot allow the last word to be spoken in this life4 ,great as are its incentives to ,reconciliation1 it is never entirely resolvable into them4 ,and the importance of that classical beginning ever consists in continuously calling back the human heart1 away from all ,culture and ,immanence1 to that which lies above both40#ddh 7#d7 ,we thus get at last a conception which really covers1 ,i think1 all the chief elements of this complex matter4 ,but the reader will have noted that it does so by treating the whole problem as one of ,spiritual ,dynamics1 and not of ,intellectual ,statics4 ,for the conception holds and requires the existence and cultivation of three kinds of action and movement in the soul4 ,there are1 first1 the various centres of human energy and duty of a primarily ,this-world character1 each of which possesses its own kind and degree of autonomy1 laws1 and obligations4 ,there is1 next1 the attempt at organizing an increasing interaction between1 and at harmonizing1 7whilst never emasculating or eliminating71 these various1 severally characteristic1 systems of life and production into an ever larger ultimate unity4 ,and1 lastly1 there is as strong a turning away from all this occupation with the ,contingent and ,finite1 to the sense and apprehension of the ,infinite and ,abiding4 ,and this dynamic system is so rich1 even in the amount of it which can claim the practice of the majority of souls1 as to require definite alternations in the occupations of such souls1 ranging thus1 in more or less rhythmic succession1 from earth to ,heaven and from ,heaven back again to earth4 7#e7 ,and so great and so inexhaustible is this living system1 even by mankind at large1 that it has to be more or less parcelled out amongst various groups of men1 each group possessing its own predominant attrait1--either to work out one of those immanental interests1 say ,art1 ,natural ,science1 ,politics2 or to fructify one or more of these relatively independent interests1 by crossing it with one or more of the others2 or to attempt to embrace the whole of these intra-mundane interests in one preliminary final system2 or to turn away from this whole system and its contents to the ,transcendent and ,infinite2 or finally to strive to combine1 as far as possible1 this latter ,fleeing to the ,infinite with all that former ,seeking of the ,finite4--,we shall thus get specialists within one single domain2 and more many-sided workers who fertilize one ,science by another2 and philosophers of ,science or of ,history1 or of both1 who strive to reach the rationale of all knowledge of the ,finite and ,contingent2 and ,ascetics and ,contemplatives who1 respectively1 call forth and dwell upon the sense and presence of the ,infinite and ,abiding1 underlying and accompanying all the definite apprehensions of things contingent2 and finally1 the minds and wills that feel called to attempt as complete a development and organization as possible of all these movements4 #d4 ,subdivision of spiritual labour3 its necessity and its dangers4 ,and yet all the subdivision of labour we have just required can avoid doing harm1 directly or indirectly1 7by leading to ,materialism1 ,rationalism1 or ,fanaticism1 to one or other of the frequent but ever mischievous 8,atomisms071 only on condition that it is felt and worked as such a subdivision4 ,in other words1 every soul must retain and cultivate some sense of1 and respect for1 the other chief human activities not primarily its own4 ,for1 as a matter of fact1 even the least rich or developed individual requires and practises a certain amount1 in an inchoate form1 of each and all of these energizings2 and he can1 fruitfully for himself and others1 exercise a maximum amount of any one of them1 only if he does not altogether and deliberately neglect and exclude the others2 and1 above all1 if1 in imagination and in actual practice1 he habitually turns to his fellow-men1 of the other types and centres1 to supplement1 and to be supplemented by1 them4 ,it will be found1 ,i think1 that the quite undeniable abuses that have been special to the ,ascetic and ,contemplative methods and states1 have all primarily sprung from that most plausible error that1 if these energizings are1 in a sense1 the highest in and for man1 then they can1 at least in man's ideal action and condition1 dispense with other and lower energizings and objects altogether4 ,yet both for man's practice here and even for his ideal state in the hereafter1 this is not so4 ,there is no such thing1--either in human experience or in the human ideal1 when both are adequately analyzed and formulated1--as discursive reasoning1 without intuitive reason2 or clear analysis and sense of contrast1 without dim synthesis and a deep consciousness of similarity or continuity2 or detachment of the will from evil1 without attachment of the higher feelings to things good2 or the apprehension and requirements of ,multiplicity1 without those of ,unity2 or the vivid experience of ,contingency1 ,mutation1 and the ,worthlessly ,subjective1 without the1 if obscure yet most powerful1 instinct of the ,infinite and ,abiding1 of the true ,objective and ,valuable ,subjective4 ,thus1 for humanity at large entirely1 and for each human individual more or less1 each member of these couples requires1 and is occasioned by1 the other1 and vice versa4 ,the maxims that follow from this great fact are as plain in reason1 and as immensely fruitful in practice1 as they are difficult1 though ever freshly interesting1 to carry out1 at all consistently1 even in theory and still more in act4 ,for the object of a wise living will now consist in introducing an ever greater unity into the multiplicity of our lives1--up to the point where this unity's constituents would1 like the opposing metals in an electric battery1 become too much alike still to produce a fruitful interaction1 and where the unity would1 thus and otherwise1 become empty and mechanical2 and an ever greater multiplicity into the unity1--up to the point where that multiplicity would1 seriously and permanently1 break up or weaken true recollection2 and in more and more expanding this whole individual organism1 by its insertion1 as a constituent part1 into larger groups and systems of interests4 ,the ,family1 the ,nation1 ,human ,society1 the ,church1--these are the chief of the larger organizations into which the inchoate1 largely only potential1 organism of the individual man is at first simply passively born1 yet which1 if he would grow1 7not in spite of them1 a hopeless task1 but by them71 he will have deliberately to endorse and will1 as though they were his own creations4 #e4 ,mystics and ,spiritual ,direction4 ,it is interesting to note the special characteristics attaching to the one social relation emphasized by the medieval and modern varieties of ,western ,catholic ,mysticism2 and the effect which a larger development of the other chief forces and modalities of the ,catholic spiritual life necessarily has upon this relation4 ,i am thinking of the part played by the ,director1 the soul's leader and adviser1 in the lives of these ,mystics1--a part which differs1 in three respects1 from that of the ordinary ,confessor in the life of the more active or 8mixed0 type of ,catholic4 7#a7 ,for one thing1 there is here a striking variety and range1 in the ecclesiastical and social position of the persons thus providentially given and deliberately chosen4 ,the early ,german ,franciscan ,preacher1 ,berthold of ,regensburg1 owes his initiation into the ,interior ,life to his ,franciscan ,novice-,master1 the ,partial ,mystic1 ,david of ,augsburg1 whose writings still give forth for us their steady light and genial warmth2 the ,french widowed noblewoman and ,religious ,foundress1 ,st4 ,jane ,frances de ,chantal1 is helped on her course to high contemplation by the ,secular ,priest and ,bishop1 ,st4 ,francis de ,sales2 the ,french ,jesuit1 ,jean ,nicolas ,grou1 is initiated1 after twenty-four years' life and training in his ,order1 by the ,visitation ,nun1 ,soeur ,plagie1 into that more ,mystical spirituality1 which constitutes the special characteristic of his chief spiritual books2 the great ,spaniard1 ,st4 ,teresa herself1 tells us how 8a saintly nobleman ''' a married layman1 who had spent nearly forty years in prayer1 seems to me to have been1 by the pains he took1 the beginning of salvation to my soul0--8his power was great02 and the ,english ,anchorite1 ,mother ,juliana of ,norwich1 8a simple1 unlettered creature10 seems to have found no special leader on to her rarely deep1 wide1 and tender teachings1 but to have been led and stimulated1 beyond and after her first general ,benedictine training1 by ,god's ,providence alone1 working through the few and quite ordinary surroundings and influences of her ,anchorage at ,norwich4#ddi ,it would be difficult to find anything to improve in this noble liberty of these great children of ,god2 nor would a larger influence of the other modalities necessarily restrict this ample range4 7#b7 ,again1 the souls of this type seem1 for the most part1 to realize more fully and continuously than those of the ordinary1 simply active and ascetical kind1 that the 8blind obedience0 towards such leaders1 so often praised in their disciples and penitents1 is1 where wholesome and strengthening1 essentially a simple1 tenacious adherence1 during the inevitable times of darkness and perplexity1 to the encouragements given by the guide to persevere along the course and towards the truths which this soul itself saw clearly1 often through the instrumentality of this leader1 when it was in light and capable of a peaceful1 deliberate decision4 ,for however much the light may have been given it through this human mediation1 7and the most numerous1 and generally the most important1 of our lights1 have been acquired thus through the spoken1 written1 or acted instrumentality of fellow-souls71--yet the light was seen1 and had 7in the first instance71 to be seen1 by the disciple's own spiritual eye2 and it is but to help it in keeping faithful to this light 7which1 in the first and last instance1 is ,god's light and its own7 that the leader stands by and helps4 ,but1 given this important condition1 there remains the simple1 experimental fact that1 not only can and do others often see our spiritual whereabouts and ,god's attrait for us more clearly than we do ourselves1 but such unselfseeking transmission and such humbly simple reception of light between man and man adds a moral and spiritual security and beauty to the illumination1 7all other conditions being equal and appropriate71 not to be found otherwise4 ,it is interesting to note the courageous1 balanced1 and certainly quite unprejudiced1 testimony borne to these important points1 by so widely read1 and yet upon the whole strongly ,protestant1 a pair of scholars1 as ,miss ,alice ,gardner and her very distinguished brother1 ,professor ,percy ,gardner4#dej 7#c7 ,and finally1 the souls of this type have1 7at least for the two purposes of the suscitation of actual insight1 and for bearing witness to this1 now past1 experience during the soul's periods of gloom71 often tended1--in ,western ,christendom and during ,medieval and still more in ,modern times1--to exalt the office and power of the ,director1 in the life of the soul of the ,mystical type1 very markedly beyond the functions1 rights and duties of the ordinary ,confessor in the spiritual life of the ordinary ,catholic4 ,indeed they and their interpreters have1 in those times and places1 often insisted upon the guarantee of safety thus afforded1 and upon the necessity of such formal and systematic mediation1 with an absoluteness and vehemence impossible to conciliate with any full and balanced1 especially with any at all orthodox1 reading of ,church ,history4 ,for this feature is as marked in the condemned book of ,molinos and of most of the other ,quietists1 as it is in such thoroughly approved ,partial ,mysticism as that of ,pre ,lallemant and ,pre ,grou3 hence it alone cannot1 surely1 render a soul completely safe against excesses and delusions4 ,and this feature was markedly in abeyance1 often indeed1 for aught we know1 completely wanting1 at least in any frequent and methodic form1 in the numerous cases of the ,egyptian and other ,fathers of the ,desert3 hence it cannot be strictly essential to all genuine ,contemplation in all times and places4 7#d7 ,the dominant and quite certain fact here seems to be that1 in proportion as the ,abstractive movement of the soul is taken as self-sufficient1 and a ,contemplative life is attempted as something substantially independent of any concrete1 social1 and devotional helps and duties1 the soul gets into a state of danger1 which no amount of predominance of the ,director can really render safe2 whereas1 in proportion as the soul takes care to practise1 in its own special degree and manner1 the outgoing movement towards ,multiplicity and ,contingency1 7particular attention to particular religious facts and particular service of particular persons71 does such right1 quite ordinary-seeming1 active subordination to1 and incorporation within1 the great sacred organisms of the ,family1 ,society1 and the ,church1 or of any wise and helpful subdivision of these1 furnish material1 purgation and check for the other movement1 and render superfluous any great or universal predominance of ,direction4 ,st4 ,teresa is1 here also1 wonderfully many-sided and balanced4 ,just as she comes to regret having ever turned aside from ,christ's ,sacred ,humanity1 so too she possesses1 indeed she never loses1 the sense of the profoundly social character of ,christianity3 she dies as she had lived1 full of an explicit and deep love for the ,kingdom of ,god and the ,church4 #f4 ,mysticism predominantly ,individualistic4 ,yet it is clear that the strong point of the ,mystics1 as such1 does not lie in the direction of the great social spirituality which finds ,god in our neighbour and in the great human organizations1 through and in which1 after all1 man in great part becomes and is truly man4 ,they are1 as such1 ,individualistic2 the relation between ,god and the individual soul here ever tends to appear as constituted by these two forces alone4 ,a fresh proof1 if one were still wanting1 that ,mysticism is but one of the elements of ,religion1--for ,religion requires both the ,social and the ,individual1 the ,corporate and the ,lonely movement and life4 ,it is truly inspiring to note how emphatic is the concurrence of all the deepest and most circumspect contemporary ,psychology1 ,epistemology1 ,ethics1 and ,history and ,philosophy of the ,sciences and of ,religion1 in these general conclusions1 which find1 within the slow and many-sided growth and upbuilding of the spiritual personality1 a true and necessary place and function for all the great and permanent capabilities1 aspirations and energizings of the human soul4 ,thus no system of religion can be complete and deeply fruitful which does not embrace1 7in every possible kind of healthy development1 proportion and combination71 the several souls and the several types of souls who1 between them1 will afford a maximum of clear apprehension and precise reasoning1 and of dim experience and intuitive reason2 of particular attention to the ,contingent 7,historical ,events and ,persons1 and ,institutional ,acts and ,means7 and of ,general ,recollection and ,contemplation and ,hungering after the ,infinite2 and of reproductive ,admiration and ,loving ,intellection1 and of quasi-creative1 truly productive ,action upon and within ,nature and other souls1 attaining1 by such ,action1 most nearly to the supreme attribute1 the ,pure ,energizing of ,god4 ,thus ,pseudo-,dionysius and ,st4 ,john of the ,cross will1 even in their most ,negative doctrines1 remain right and necessary in all stages of the ,church's life1--on condition1 however1 of being taken as but one of two great movements1 of which the other1 the ,positive movement1 must also ever receive careful attention3 since only between them is attained that all-important oscillation of the religious pendulum1 that interaction between the soul's meal and the soul's yeast1 that furnishing of friction for force to overcome1 and of force to overcome the friction1 that material for the soul to mould1 and in moulding which to develop itself1 that alternate expiration and inspiration1 upon which the soul's mysterious death-in-life and life-in-death so continuously depends4 ,,iii4 ,,the ,,scientific ,,habit ,,and ,,mysticism4 ,introductory4 ,difficulty yet ,necessity of finding a ,true ,place and ,function for ,science in the ,spiritual ,life4 ,now it is certain that such an oscillatory movement1 such a give-and-take1 such a larger ,asceticism1 built up out of the alternate engrossment in and abstraction from variously1 yet in each case really1 attractive levels1 functions and objects of human life and experience1 is still comparatively easy1 as long as we restrict it to two out of the three great groups of energizings which are ever1 at least potentially1 present in the soul1 and which ever inevitably help to make or mar1 to develop or to stunt1 the totality of the soul's life1 and hence also of the strictly spiritual life4 ,the ,historical-,institutional1 and the ,mystical-,volitional groups and forces1 the ,high-,church and the ,low-,church trend1 the ,memory- and the ,will-energies1 do indeed coalesce1 in times of peace1 with the ,reason-energy1 though1 even then1 with some difficulty4 ,but in times of war1--on occasion of any special or excessive action on the part of this third group1 the ,critical-,speculative1 the ,broad-,church trend1 and the energizing of the ,understanding1--they readily combine against every degree of the latter4 ,it is as though the fundamental vowels ,a and ,u could not but combine to oust the fundamental vowel ,i2 or as if the primary colours ,red and ,blue must join to crush out the primary colour ,yellow4 ,indeed1 it is undoubtedly just this matter of the full and continuous recognition of1 and allocation of a special function to1 this third element within the same great spiritual organism which englobes the other two1 which is now the great central difficulty and pressing problem of more or less every degree and kind of religious life4 ,for the admission of this third element appears frequently to be ruinous to the other two2 yet the other two1 when kept away from it1 seem to lose their vigour and persuasive power4--,and yet it is1 ,i think1 exactly at this crucial point that the conception of the spiritual life as essentially a ,dynamism1 a slow constitution of an ever fuller1 deeper1 more close-knit unity in1 and by means of1 the soul's ineradicable trinity of forces1 shows all its fruitfulness1 if we but work down to a sufficiently large apprehension of the capacities and requirements of human nature1 moved and aided by divine grace1 and to a very precise delimitation of the special object and function of ,mysticism4 #a4 ,science and ,religion3 each autonomous at its own level2 and1 thus1 each helpful to the other4 ,erwin ,rhode has well described ,plato's attitude towards ,science and ,mysticism respectively1 and towards the question of their inter-relation4 8,the flight from the things of this ,world is1 for ,plato1 already in itself an acquisition of those of the ,beyond1 and an assimilation to the ,divine4 ,for this poor world1 that solicits our senses1 the philosopher has1 at bottom1 nothing but negation4 ,incapable as it is of furnishing a material that can be truly known1 the whole domain of the ,transitory and ,becoming has no intrinsic significance for ,science as understood by him4 ,the perception of things which are ever merely relative1 and which simultaneously manifest contradictory qualities1 has its sole use in stimulating and inviting the soul to press on to the ,absolute40#dea ,here we should frankly admit that the soul's hunger for the ,infinite is1 as the great ,athenian so deeply realized1 the very mainspring of ,religion2 and yet we must maintain that it is precisely this single bound away1 instead of the ever-repeated double movement of a coming and a going1 which not only helped to suppress1 or at least gravely to stunt1 the growth of the sciences of external observation and experiment1 but 7and this is the special point1--the demonstrable other side of the medal17 also1 in its degree1 prevented religion from attaining to its true depth1 by thus cutting off1 as far as ,plato's conviction prevailed1 the very material1 stimulation1 and in part the instruments1 for the soul's outgoing1 spiritualizing work1 together with this work's profound reflex effect upon the worker1 as a unique occasion for the growth and self-detachment of the soul4 ,now the necessity for such a first stage and movement1 which1 as far as possible both immanental and phenomenalist1 shall be applied and restricted to the special methods1 direct objects1 and precise range of each particular ,science1 and the importance of the safeguarding of this scientific liberty1 are now clearly perceived1 by the leading men of ,religion1 ,philosophy1 ,psychology and ,physics1 in connection with the maintenance and acquisition of sincere and fruitful ,science4--,it is also increasingly seen that1 even short of ,religion1 a second1 an interpretative1 an at least ,philosophical stage and movement is necessary for the full explicitation of ,science's own assumptions and affinities4 ,and the keeping of these two movements clearly distinct or even strongly contrasted1 is felt1 by some far-sighted ,theologians1 to be a help towards securing1 not only a candid attitude of ,science towards its own subject matters1 but also a right independence of ,philosophy and ,theology towards the other ,sciences4 ,thus ,cardinal ,newman has brought out1 with startling force1 the necessarily non-moral1 non-religious character of ,physico-,mathematical ,science1 taken simply within its direct subject-matter and method4 8,physical science never travels beyond the examination of cause and effect4 ,its object is to resolve the complexity of phenomena into simple elements and principles2 but when it has reached those first elements1 principles and laws1 its mission is at an end2 it keeps within that material system with which it began1 and never ventures beyond the #8flammantia moenia mundi4' ,the physicist as such will never ask himself by what influence1 external to the universe1 the universe is sustained2 simply because he is a physicist4 ,if1 indeed1 he be a religious man1 he will1 of course1 have a very different view of the subject2 ''' and this1 not because physical science says anything different1 but simply because it says nothing at all on the subject1 nor can do by the very undertaking with which it set out40 ,or1 as he elsewhere sympathetically sums up ,bacon's method of proceeding3 8,the inquiry into physical causes passes over for the moment the existence of ,god4 ,in other words1 physical science is1 in a certain sense1 atheistic1 for the very reason that it is not theology40#deb #b4 ,science builds up a preliminary world that has to be corrected by ,philosophy and ,religion1 at and for their deeper levels4 ,the additional experience and analysis of the last half-century apparently forces us1 however1 to maintain not only that ,physico-,mathematical ,science1 and all knowledge brought strictly to the type of that ,science1 does not itself pronounce on the ,ultimate ,questions2 but that this ,science1 as such1 actually presents us with a picture of reality which1 at the deeper level even of ,epistemology and of the more ultimate ,psychology1 and still more at that of ,religion1 requires to be taken as more or less artificial1 and as demanding1 not simply completion1 but1 except for its own special purposes1 correction as well4 ,thus we have seen how ,m4 ,bergson finds ,clock-,time to be an artificial1 compound concept1 which seriously travesties ,duration1 the reality actually experienced by us2 and ,space appears as in even a worse predicament4 ,m4 ,emil ,boutroux in ,france1 ,dottore ,igino ,petrone in ,italy1 ,profs4 ,eucken and ,troeltsch in ,germany1 ,profs4 ,james ,ward and ,pringle ,pattison in ,great ,britain1 and ,profs4 ,william ,james1 ,hugo ,mnsterberg and ,josiah ,royce in ,america are1 in spite of differences on other points1 united in insistence upon1 or have even worked out in much detail1 such a distinction between the first stage and level of ,determinist1 ,atomistic1 ,inorganic ,nature and our concepts of it1 and the second stage and level of ,libertarian1 ,synthetic1 and ,organic ,spiritual ,reality1 and our experience of it4 ,and the penetrating labours of ,profs4 ,windelband1 ,rickert1 and others1 towards building up a veritable ,organon of the ,historical ,sciences1 are bringing into the clearest relief these two several degrees of ,reality and types of ,knowledge1 the ,historical being the indefinitely deeper and more adequate1 and the one which ultimately englobes the other4#dec ,a profoundly significant current in modern philosophy will thus be brought1 in part at least1 to articulate expression and application4 ,this current is well described by ,prof4 ,volkelt4 8,german philosophy since ,kant reveals1 in manifold forms and under various disguises1 the attempt to recognize1 in ,epistemology1 ,metaphysics1 and ,ethics1 such kinds of ,certainty1 such domains of ,being1 such human ,volitions and ,values1 as lie beyond reason1 constitute a something that it cannot grasp1 and are rooted in some other kind of foundation4 ,in variously struggling1 indeed stammering utterances1 expression is given to the assurance that not everything in the world is resolvable into ,logic and ,thought1 but that mighty resisting remainders are extant1 which perhaps even constitute the most important thing in the world4''' ,such a longing after such a ,reality can be traced in ,hamann1 ,jacobi1 ,herder1 in ,novalis1 ,friedrich ,schlegel1 the youthful ,schleiermacher1 and ,jean ,paul4 ,indeed1 even in ,hegel1 the adorer of ,reason1 the movement of ,negation1 which is the very soul of his philosophy1 is1 at bottom1 nothing but the ,irrational10 the ,super-,rational1 8element violently pressed into the form of ,reason2 and again the single ,thing1 the ,this1 the ,here and the ,now1 are felt by him as ''' a something beyond ,reason4 ,and has not the ,irrational found expression in ,kant1 in his doctrines of the unconditional ,liberty of the ,will and of ,radical ,evil8 ,in the later ,schelling and his spiritual relatives the ,irrational has found far more explicit recognition2 whilst ,schopenhauer brings the point to its fullest expression4 ,yet even ,nietzsche still possesses such an element1 in his doctrine of the #8,over-,man4'0#ded ,and in ,england we find this same element1 in various degrees and in two chief divergent forms1 in the ,cambridge ,platonists1 ,samuel ,taylor ,coleridge1 and ,thomas ,hill ,green on the one hand2 and in ,bishop ,butler and ,cardinal ,newman on the other hand4 ,we can thus point to much clear recognition1 or at least to a considerable influence1 of the profound truth that ,science and ,wisdom can each prosper and help and supplement the other1 only if each possesses a certain real autonomy1 a power fully to become and to remain itself1 and1 in various degrees and ways1 to stimulate1 check and thwart the other4 ,and this truth ever presupposes1 what human experience1 in the long run1 proves to be a fact1--that the different kinds1 spheres1 and levels of man's apprehension1 and of the total reality thus apprehended by him1 are already immanently planned each for the other1 within a great1 largely dormant system of the world4 ,thus ,man can and should call this congenital inter-relatedness into ever more vigorous and more fruitful play2 whereas1 if it were not already present deep within the very nature of things1 no amount of human effort or ingenuity could ever evoke or insert it4 ,prof4 ,volkelt has1 as we have seen1 illustrated this great fact very strikingly1 with regard to the relation extant between the apparently sheer contingencies of human ,history and the requirements of ,philosophy1 of normative thought and ideal truth4 ,yet a similar inter-connection can be traced elsewhere1 between any other two or more levels and spheres of wholesome and permanent human apprehension and action1 in their relation to various degrees and kinds of reality1 as this environs man or inheres in him4 #c4 ,necessity of the 8,thing-element0 in ,religion4 ,but let us note that the recognition1 of an at all emphatic1 systematic kind1 of such inter-relatedness is1 so far1 almost limited to the moods and persons preoccupied with the right claims of ,science or of ,philosophy upon each other or upon the remainder of ,life2 and is1 as yet1 all but wanting1 when ,life is approached from the side of the specifically ,religious requirements and of the ,spiritual consolidation of man's soul4 ,yet here especially1 at by far the most important point of the whole matter1 the unique place and significance of ,science can now be very clearly grasped4 ,indeed it is deeply interesting to note how largely the fundamental characteristics of ,catholicism really meet1 or rather how they strictly require1 some such vivid conception and vigorous use of the ,determinist ,thing and of its level for the full constitution of our true depth1 our ,spiritual ,personality itself4 ,if we take1 e4g41 the criticisms addressed1 by so earnest and acute a mind as the intensely ,protestant ,emile ,sulze1 to the whole ,thing-,element and -,concept1 as these are at work in the ,catholic practice and position1 we shall find his sense of the difference between ,thing and ,spirit to be as enviably keen1 and his idea of the end and ultimate measure of ,religion to be as sound and deep1 as his conception of the means towards developing ,religion and the ,spirit is curiously inadequate4 7#a7 8,personality10 says ,sulze1 8is1 for ,religion and ,morality1 the supreme ,good1 of which the source is in ,god1 and the end1 the fruit1 and the manifestation is in ,man40#dee ,this ,i take to be profoundly true1 especially if we insist upon ,perfect ,personality being ,supreme and ,perfect ,spirit2 and1 again1 upon our imperfect personality and spirit as possessed of certain profound affinities to1 and as penetrable and actually moved by1 that ,perfect ,spirit4 7#b7 8,the value of ,personality nowhere finds a full recognition in ,catholicism2 ,catholicism indeed is ,pantheism40 ,now this harsh judgment is based upon two sets of allegations1 which1 though treated by ,sulze as of the same nature1 are1 ,i would submit1 essentially different1 and this because of their definitely different places and functions in the ,catholic system4 8,the ,impersonal ,godhead1 the bond which unites the three ,persons1 stands above the ,persons4 ,hence those who took religion seriously had to lose themselves1 pantheistically1 in the abyss of the ,divinity4 ,and in ,christ the ,person was even looked upon as the product of two ,natures1 the ,divine and the ,human1 hence of two ,impersonal ,forces40#def ,here two peculiarities in the early ,conciliar ,definitions are emphasized1 which were doubtless as helpful1 indeed necessary1 for the apprehension of the great abiding truths thus conveyed to the ,graeco-,roman mind1 as they are now in need of reinterpretation in the light of our greater sensitiveness to the difference1 in character and in value1 which obtains between the concept of ,spirit and ,personality and that of ,substances and ,things4 ,but ,sulze continues1 without any change in the kind or degree of his criticism3 8,impersonal miraculous means1 created by the ,hierarchy1 are put by it in the place of the sanctifying mutual intercourse of the children of ,god40 8,christianity1 torn away from the religious and moral life1 became thus a special1 technical apparatus1 without any religious or spiritual worth4 ,ecclesiastical ,christianity has become a ,pantheism1 ,materialism1 indeed ,atheism40#deg ,we have so continuously ourselves insisted upon the profound danger1 and frequently operative abuse1 of any and all complete apartness between any one means1 function1 or attrait of the spiritual life and the others1 that we can1 without any unfairness1 restrict ourselves here to the attack upon the general acceptation of ,impersonal means as helps towards the constitution of ,personality4 ,now ,sulze's principle here1--that only directly personal means can help to achieve the end of ,personality1--is most undoubtedly false1 unless ,mathematico-,physical ,science is also to be ruled out of life1 as necessarily destructive of1 or at least as necessarily non-conductive to1 ,personality4 7#c7 ,indeed ,sulze himself tells us1 most truly1 that1 8for ,religion also1 ,science is a bath of purification02 and that 8,doctrine and the ,sacraments are aids1 in the hands of ,christ and of the ,community1 towards representing the riches of their interior life and offering these to believing hearts40#deh ,this latter pronouncement is1 however1 still clearly insufficient4 ,for if there is a double truth which1 at the end of well-nigh five centuries1 ought to have burnt itself indelibly into the mind and conscience of us all1 it is1 surely1 the following4 ,on the one hand1 ,man1 unless he develops a vigorous alternating counter-movement1 ever grows like to the instruments of his labour and self-development1 and hence1 whilst busy with ,things1 7whether these be ,natural ,happenings and their ,sciences1 or ,religious ,institutions and ,doctrines71 he inclines to become1 quite unawares1 limited and assimilated to them1--himself thus a ,thing among ,things1 instead of1 through such various ,things1 winning an ever fuller apprehension of and growth in ,spiritual ,personality4 ,yet1 on the other hand1 without such a movement of close contact with the ,thing1 7both the intensely concrete1 the ,here and ,now ,contingency1 and the profoundly ,abstract1 the stringent ,universal ,law7 and without the pleasure and pain derived from the accompanying sense of contraction and of expansion1 of contrast1 conflict1 supplementation and renovation1--there is no fullest discipline or most solid growth of the true spiritual ,personality4 7#d7 ,thus ,science1 as ,sulze himself clearly sees1 not merely aids us to represent and to communicate our personality acquired elsewhere1 but the shock1 friction1 contrast1 the slow1 continuous discipline1 far more1 beyond doubt1 than any positive content furnished by such science1 can and should constitute an essential part of the soul's spiritual fertilization4 ,and similarly1 if we move on into the directly religious life1 the ,sacramental contacts and ,doctrinal systems 7the former so intensely concrete1 the latter often so abstract17 are not simply means towards representing and transmitting spirituality acquired elsewhere3 but they are amongst the means1 and1 in some form and degree1 the necessary1 indeed actually universal means1 towards the awakening and developing and fulfilling of this our spiritual personality4 #d4 ,three possible relations between ,thing and ,thought1 ,determinism and ,spirit4 ,it remains no doubt profoundly true that1 with the awakening of the ,mystical sense1 will come a more or less acute consciousness of an at least superficial and preliminary1 difference between this sense1 with its specific habits and informations1 and those means and forms1 in part so contingent and external1 in part so intensely abstract and yet so precise4 ,but it is equally certain that such a soul1 and at such a stage1 even as it continues to require1 in some respects more than ever1 for its general balanced development1 some of the irreplaceable discipline and manly1 bracing humiliation of the close external observation and severe abstract generalization of ,science3 so also does it continue to require1 for the deepening of the spirit and for the growth of creatureliness1 the contact with religious ,things1--the profoundly concrete ,sacraments and the intensely abstract ,doctrines of the religious community4 7#a7 ,in one of ,trendelenburg's most penetrating essays1 he shows us how1 between blind ,force and conscious ,thought1--if we presuppose any tendency towards unity to exist between them1--there can be but three possible relations4 8,either ,force stands before ,thought1 so that ,thought is not the primitive reality1 but the result and accident of blind ,force2 or ,thought stands before ,force1 so that blind ,force is not itself the primitive reality1 but the effluence of ,thought2 or finally1 ,thought and ,force are1 at bottom1 only one and the same thing1 and differ only in our mind's conception of them40 ,and only one of these three positions can1 by any possibility1 be the true one3 hence their internecine conflict4#dei 7#b7 ,now ,religion1 in its normal1 central stream1 stands most undoubtedly for ,thought before ,force1 the second1 the ,theistic view4 ,and yet it would be profoundly impoverishing for our outlook and practice1 and would but prepare a dangerous reaction in ourselves or others1 were we ever to ignore the immense influence1 in the history1 not only of philosophical speculation1 but even of religious feeling and aspiration1 not indeed of the first1 the ,materialist1 view1 7which owes all its strength to non-religious causes or to a rebound against religious excesses71 but of the third1 the ,pantheistic1 ,monistic1 view1 whose classical exponent ,spinoza will probably remain unto all time4 7#c7 ,if we examine into what constitutes the religious plausibility and power of this view1 we shall find1 ,i think1 that it proceeds1 above all1 from the fact that1 only too often1 the second1 the ,theistic view and practice1 leaves almost or quite out of sight the purification and slow constitution of the ,individual into a ,person1 by means of the ,thing-element1 the apparently blind ,determinism of ,natural ,law and ,natural ,happenings4 ,yet nothing can be more certain than that we must admit and place this undeniable1 increasingly obtrusive1 element and power somewhere in our lives3 if we will not own it as a means1 it will grip us as our end4 ,the unpurified1 all but merely natural1 animal1 lustful and selfish individual man1 is far too like to the brutes and plants1 indeed even to the inorganic substances that so palpably surround him1 for it not to be a fantastic thought to such thinkers as ,spinoza1 7and indeed it would be an excessive effort to himself17 to believe that he is likely1 taken simply in this condition1 to outlast1 and is capable of dominating1 the huge framework of the visible world1 into which his whole bodily and psychical mechanism is placed1 and to which it is bound by a thousand ties and closest similarities3 his little selfish thinkings cannot but seem mere bubbles on a boundless expanse of mere matter2 all creation cannot1 surely1 originate in1 depend from1 and move up to1 a ,mind and ,spirit in any way like unto this trivial ingenuity4 7#d7 ,it is true1 of course1 that ,spinoza ended1--as far as the logic of his system went1--by 8purifying0 away not only this animal ,individualism1 but ,spiritual ,personality as well1 and this because he takes ,mathematico-,physical concepts to be as directly applicable and as adequate to ,ultimate ,reality as are the ,ethico-,spiritual categories4 ,we have then to admit that even so rich and rare1 so deeply religious a spirit as ,spinoza could insist upon purification by the 8preliminary ,pantheism10 and yet could remain1 in theory1 the eager exponent of an ultimate ,pantheism4 ,like the ,greeks1 he not only passes through a middle distance1 a range of experience which appears dominated by austere ,fate and blind ,fortune1 but finds ,fate even in ultimate ,reality4 ,whilst1 however1 the ,greeks often thought of ,fate as superior even to the ,gods1 ,spinoza finds ,ultimate ,reality to be neither ,nature nor ,spirit1 but simply ,being in ,general1 with a ,law which is neither ,natural nor ,spiritual ,law1 but ,law in general4 ,this ,general ,being and ,general ,law then bifurcate1 with the most rigorous determinism and complete impartiality1 step by step1 into parallel and ever co-present manifestations of ,nature and of ,spirit1 and of their respective laws1 which1 though different1 are also each strictly determined within their own series4#dfj 7#e7 ,but ,spinoza's error here undoubtedly lies in his de facto violent bending 7in spite of this theoretical ,parallelism7 of all ,knowledge1 ,reality1 and ,life1 under the sole ,mathematico-,physical categories and method2 and in the insistence upon attaining to ultimate ,truth by one single bound and with complete adequacy and clearness4 ,and the greatness here consists in the keen and massive sense of three profound truths4 ,he never forgets that ,mathematico-,physical ,science is rigidly determinist1 and that it stands for a certain important truth and penetrates to a certain depth of reality4 ,he never ceases to feel how impure1 selfish1 petty is the natural man1 and how pure1 disinterested1 noble1 can and should be the spiritual personality4 ,and he never lets go the sense that1 somehow1 that science must be able to help towards this purification4 7#f7 ,now these three truths must be preserved1 whilst the ,mathematico-,physical one-sidedness and the 8one-step0 error must be carefully eliminated4 ,and indeed it is plain that only by such elimination can those truths operate within a fully congenial system4 ,for only thus1 with a dissimilarity between the ,ultimate1 ,libertarian1 ,spiritual ,reality1 and the ,intermediate1 ,determinist1 ,physico-,mathematical ,range1 can we explain and maintain the pain1 not only of the selfish but also of the true self1 in face the ,mere ,thing2 and only thus is all such pain and trouble worth having1 since only thus it leads to the fuller development and the solid constitution of an abiding1 interior1 mental and volitional ,personality4 #e4 ,purification of the ,personality by the impersonal4 ,prof4 ,h4 ,j4 ,holtzmann has got an eloquent page concerning the kind of ,dualism which is more than ever desirable for souls1 if they would achieve a full and virile personality in this our day4 8,it would appear to be the wiser course for us to recognize the incompatibility between merely natural existence and truly personal life1 just as it is1 in its whole acute non-reconciliation2 to insert this conflict into our complete outlook on to ,life in its full breadth and depth1 and to find the harmonization in ,god the ,infinite1 in whom alone such parallels can meet1 and not deliberately to blind our right eye or our left1 in order to force that outlook into one single aspect1--a degree of unification which1 when achieved in this violent manner1 would mean for us1 at the same time1 a point of absolute inertia1 of eternal stagnation40 ,and he then shows how it is precisely the interaction within our minds1 feelings1 and volitions1 of1 on the one hand1 the boundless world of nature1 with its majestic impersonality1 and on the other hand1 the inexhaustible1 indefinitely deeper realm of personal life1 as it appears within the stream of human history1 which is best adapted to give us some fuller glimpses of the greatness of ,god and of the specific character of religion4#dfa ,the religious imagination1 mind1 heart1 and will1--that is to say1 the complete1 fully normal human being at his deepest1--has thus been more and more forced1 by an increasingly articulated experience of the forces and requirements of actual life1 to hold and to practise1 with ever-renewed attempts at their most perfect inter-stimulation and mutual supplementation1 a profoundly costing1 yet immensely fruitful1 trinity in unity of convictions on this point4 ,in every time1 place1 and race1 man will continue to be or to become religious1 in proportion to his efficacious faith in1 and love of1 the overflowing reality and worth of the great direct objects of religion1--,god and the soul1 and their inter-relation in and through the ,kingdom of ,god1 the ,church1 and its ,divine-,human ,head1--the whole constituting ,god's condescension towards and immanence in man1 and man's response and orientation towards the transcendent ,god4 ,and again1 in every age1 place1 and race1 man will be or will become deeply religious1 in proportion to the keenness with which he realizes the immense need of spiritual growth and purification for his1 at best1 but inchoate personality4 ,but1--and this third point we must admit1 in the precise extension and application given to it here1 to be characteristically modern1--man will1 7if he belongs to our time and to our ,western races1 and is determined fully to utilize our special circumstances1 lights and trials1 as so many means towards his own spiritualization71 have carefully to keep in living touch with that secondary and preliminary reality1 the ,thing-world1 the ,impersonal ,element1 ,physical ,science and ,determinist ,law4 ,he will have to pass and repass beneath these ,caudine forks2 to plunge and to replunge into and through this fiery torrent2 and1 almost a merely animal individual at the beginning and on this side of such docile bendings and such courageous plungings1 he will1 7if he combines them with1 and effects them through1 those two other1 abiding and ultimate1 directly religious convictions71 straighten himself up again to greater heights1 and will come forth from the torrent each time a somewhat purer and more developed spiritual person than he was before such contraction and purgation4 #f4 ,this position new for ,science1 not for ,religion4 ,yet even this third point has1 if we will but look to its substantial significance and religious function1 been equivalently held and practised ever since the ,twice-,born life1 the deeper religion1 has been lived at all4 7#a7 ,the ,ascetic's self-thwarting1 and the ,mystic's self-oblivion and seeking after ,pure ,love1 what are they but the expressions of the very same necessities and motives which we would wish to see fully operative here8 ,for we are not1 of course1 here thinking of anything simply intellectual1 and fit only for the educated few4 ,any poor laundry-girl1 who carefully studies and carries out the laws of successful washing1 who moves1 in alternation1 away from this concentration on the ,thing1 to recollection and increasingly affective prayer and rudimentary contemplation1 and who seeks the fuller growth of her spirit and of its union with ,god1 in this coming and going1 to and from the ,visible and ,contingent1 to and from the ,spiritual and ,infinite1 and in what these several levels have of contrast and of conflict2 or any lowly farm-labourer or blacksmith or miner1 who would proceed similarly with his external determinist mechanical work1 and with his deeply internal requirements and spiritual growth and consolidation3 would all be carrying out precisely what is here intended4 7#b7 ,as a matter of fact1 the source of such novelty1 as may be found here1 is not on the side of religion1 but on that of science4 ,for the conception of ,nature of the ancient ,greek ,physicists1 and indeed that of ,aristotle1 required to be profoundly de-humanized1 de-sentimentalized3 a rigorous mathematical ,determinism and soulless ,mechanism became the right and necessary ideal of ,physical ,science4 ,but1 long before the elaboration of this concept of the ruthless ,thing1 and of its blind ,force1 ,our ,lord had1 by ,his ,life and ,teaching1 brought to man1 with abidingly unforgettable1 divine depth and vividness1 the sense of ,spirit and ,personality1 with its liberty and interiority1 its far-looking wisdom and its regenerating1 creative power of love4 ,and for some thirteen centuries after this supreme spiritual revelation and discovery1 that old anthropomorphic and anthropocentric conception of the ,physical ,universe continued1 well-nigh unchanged1 even among the earlier and middle schoolmen1 and was readily harmonized with that ,spiritual world4 ,yet they were harmonized1 upon the whole1 by a juxtaposition which1 in proportion as the conception of ,nature became ,determinist and ,mechanical1 has turned out more and more untenable2 and which1 like all simple juxtapositions1 could not1 as such1 have any spiritually educative force4 ,but ,spiritual ,reality has now1--for those who have become thoroughly awake to the great changes operated1 for good and all1 in man's conception of the ,physical ,universe during now three centuries1--to be found under1 behind1 across these ,physical ,phenomena and ,laws1 which both check and beckon on the mind and soul of man1 in quest of their ultimate mainstay and motivation4 7#c7 ,and let us note how much some such discipline and asceticism is required by the whole ,christian temper and tradition1 and the weakening of some older forms of it4 ,during the first three generations ,christians were profoundly sobered by the keen expectation of ,our ,lord's proximate ,second ,coming1 and of the end of the entire earthly order of things1 to which all their natural affections spontaneously clung2 and again and again1 up to well-nigh the ,crusading ,age1 this poignant and yet exultant expectation seized upon the hearts of ,christians4 ,and then1 especially from ,st4 ,augustine's teaching onwards1 an all-pervading1 frequently very severe1 conviction as to the profound effects of ,original ,sin1 a pessimistic turning away from the future of this sublunar world1 as leading up to the great ,apostacy1 and a concentration upon ,man's prehistoric beginnings1 as incomparably eclipsing all that mankind would ever achieve here below1 came and largely took the place1 as the sobering1 detaching element in ,christianity1 of the vivid expectation of the ,parousia which had characterized the earlier ,christian times4 ,clearly1 the ,parousia and the ,original ,sin conception have ceased to exercise their old1 poignantly detaching power upon us4 ,yet we much require some such special channel and instrument for the preservation and acquisition of the absolutely essential temper of ,detachment and ,other-,worldiness4 ,i think that this instrument and channel of purification and detachment--if we have that thirst for the ,more and the ,other than all things visible can give to our souls1 7a thirst which the religious sense alone can supply and without which we are religiously but half-awake7--is offered to us now by ,science1 in the sense and for the reasons already described4 #g4 ,three kinds of occupation with ,science4 ,let the reader note that thus1 and1 ,i submit1 thus only1 we can and do enlist the religious passion itself on the side of disinterested1 rightly autonomous science4 ,for thus the harmony between the different aspects and levels of life is not1 7except for our general faith in its already present latent reality1 and in its capacity for ultimate full realization and manifestation71 the static starting-point or automatically persisting fact in man's life2 but it is1 on the contrary1 his ever difficult1 never completely realized goal1--a goal which can be reached only by an even greater transformation within the worker than within the materials worked upon by him1--a transformation in great part effected by the enlargement and purification1 incidental to the inclusion of that large range of ,determinist ,thing-laws and experiences within the ,spirit's ,libertarian1 ,personal life4 ,it is plain that there are three kinds and degrees of occupation with ,things and ,science1 and with their special level of truth and reality2 and that in proportion as their practice within1 and in aid of1 the spiritual life is difficult1 in the same proportion1 7given the soul's adequacy to this particular amount of differentiation and pressure7--is this practice purifying4 ,and though but few souls will be called to any appreciable amount of activity within the third degree1 all souls can be proved1 ,i think1 to require a considerable amount of the first two kinds1 whilst mankind at large most undoubtedly demands careful1 thorough work of all three sorts4 ,the first kind is that of the man with a hobby4 ,his directly religious acts and his toilsome bread-winning will thus get relieved and alternated by1 say1 a little ,botany or a little ,numismatics1 or by any other 8safe0 science1 taken in a 8safe0 dose1 in an easy1 dilettante fashion1 for purposes of such recreation4 ,this kind is already in fairly general operation1 and is clearly useful in its degree and way1 but it has1 of course1 no purificatory force at all4 ,the second kind is that of the man whose profession is some kind of science which has1 by now1 achieved a more or less secure place alongside of1 or even within1 religious doctrines and feelings1--such as ,astronomy or ,greek ,archaeology4 ,here the purification will be in proportion to the loyal thoroughness with which he fully maintains1 indeed develops1 the special characteristics and autonomy both of these ,sciences1 as the foreground1 part-material and stimulation1 and of ,religion1 as the groundwork1 background and ultimate interpreter and moulder of his complete and organized life2 and with which he makes each contribute to the development of the other and of the entire personality1 its apprehensions and its work4 ,this second kind is still comparatively rare1 doubtless1 in great part1 because of the considerable cost and the lifelong practice and training involved in what readily looks like a deliberate complicating and endangering of things1 otherwise1 each severally1 simple and safe4 ,and the third kind is that of him whose systematic mental activity is devoted to some science or research1 which is still in process of winning full and peaceful recognition by official ,theology1--say1 ,biological ,evolution or ,biblical ,criticism4 ,here the purification will1 for a soul capable of such a strain1 be at its fullest1 provided such a soul is deeply moved by1 and keeps devotedly faithful to1 the love of ,god and of man1 of humble labour and of self-renouncing purification1 and1 within this great ideal and determination1 maintains and ameliorates with care the methods1 categories and tests special both to these sciences and investigations1 and to their ultimate interpretation and utilization in the philosophy and life of religion4 ,for here there will1 as yet1 be no possibility of so shunting the scientific activity on to one side1 or of limiting it to a carefully pegged-out region1 as to let ,religion and ,science energize as forces of the same kind and same level1 the same clearness and same finality2 but the ,science will here have to be passed through1 as the surface-level1 on the way to ,religion as underlying all4 ,what would otherwise readily tend to become1 as it were1 a mental ,geography1 would thus here give way to what might be pictured as a spiritual ,geology4 #h4 ,historical ,science1 ,religion's present1 but not ultimate1 problem4 ,the reader will have noted that1 for each of these three stages1 ,i have taken an ,historico-,cultural as well as a ,mathematico-,physical ,science1 though ,i am well aware of the profound difference between them1 both as to their prerequisites and method1 and their aim and depth4 ,and1 again1 ,i know well that1 for the present1 the chief intellectual difficulty of ,religion1 or at least the main conflict or friction between the ,sciences and ,theology1 seems to proceed1 not from ,physical ,science but from ,historical ,criticism1 especially as applied to the ,new ,testament1 so that1 on this ground also1 ,i ought1 apparently1 to keep these two types of ,science separate4--,yet it is clear1 ,i think1 that1 however distinct1 indeed different1 should be the methods of these two sorts of ,science1 they are in so far alike1 if taken as a means of purification for the soul bent upon its own deepening1 that both require a slow1 orderly1 disinterested procedure1 capable of fruitfulness only by the recurring sacrifice of endless petty self-seekings and obstinate fancies1 and this in face of that natural eagerness and absoluteness of mind which strong religious emotions will1 unless they too be disciplined and purified1 only tend to increase and stereotype4 ,the matters brought up by ,historical ,criticism for the study and readjustment of ,theology1 and for utilization by ,religion1 are indeed numerous and in part difficult4 ,yet the still more general and fundamental alternatives lie not here1 but with the questions as to the nature and range of ,science taken in its narrower sense1--as concerned with ,quantity1 ,mechanism1 and ,determinism alone4 ,if ,science of this ,thing-type be all that1 in any manner or degree1 we can apprehend in conformity with reality or can live by fruitfully3 then ,history and ,religion of every kind must be capable of a strict assimilation to it1 or they must go4 ,but if such ,science constitute only one kind1 and1 though the clearest and most easily transferable1 yet the least deep1 and the least adequate to the ultimate and spiritual reality1 among the chief levels of apprehension and of life which can be truly experienced and fruitfully lived by man2 and if the ,historical and ,spiritual level can be shown to find room for1 indeed to require1 the ,natural and ,mechanical level1 whilst this latter1 taken as ultimate1 cannot accommodate1 but is forced to crush or to deny1 the former3 then a refusal to accept more than can be expressed and analyzed by such ,physico-,mathematical ,science would be an uprooting and a discrowning of the fuller life1 and would ignore the complete human personality1 from one of whose wants the entire impulse to such ,science took its rise4 ,as a matter of fact1 we find the following three alternatives4 ,level all down to ,mathematico-,physical ,science1 and you deny the specific constituents of ,spirituality1 and you render impossible the growth of the ,person out of1 and at the expense of1 the ,individual4 ,proclaim the ,person and its ,religion1 as though they were static substances adequately present from the first1 and ignore1 evade or thwart that ,thing-level and method as far as ever you can1 and you will1 in so far1 keep back the all but simply animal ,individual from attaining to his full spiritual ,personality4 ,but let grace wake up1 in such an ,individual1 the sense of the specific characteristics of ,spirituality and the thirst to become a full and ever fuller ,person1 and this in contact and conflict with1 as well as in recollective abstraction from1 the apparently chance contingencies of ,history and ,criticism1 and the seemingly fatalistic mechanisms of ,physics and ,mathematics3 and you will be able1 by humility1 generosity1 and an ever-renewed alternation of such outgoing1 dispersive efforts and of such incoming recollection and affective prayer1 gradually to push out and to fill in the outlines of your better nature1 and to reorganize it all according to the ,spirit and to ,grace1 becoming thus a deep man1 a true personality4 ,once again3 take the intermediate1 the ,thing-level as final1 and you yourself sink down more and more into a casual ,thing1 a soulless ,law2 ,materialism1 or1 at best1 some kind of ,pantheism1 must become your practice and your creed4--,take the anterior1 the ,individual-level as final1 and you will remain something all but stationary1 and if not merely a ,thing yet not fully a ,person2 and if brought face to face with many an ,agnostic or ,pantheist of the nobler sort1 who is in process of purification from such childish self-centredness by means of the persistently frank and vivid apprehension of the ,mechanical1 ,determinist1 ,thing-and-,fate level of experience and degree of truth1 you will1 even if you have acquired certain fragmentary convictions and practices of religion1 appear strangely less1 instead of more1 than your adversary1 to any one capable of equitably comparing that ,agnostic and yourself--you who1 if ,faith be right1 ought surely to be not less but more of a personality than that non-believing soul4 ,but take the last1 the ,spiritual1 ,personal level as alone ultimate1 and yet as necessarily requiring1 to be truly reached and maintained1 that the little1 selfish1 predominantly animal-minded1 human being should ever pass and repass from this1 his ,individualistic plane and attitude1 through the ,thing-and-,fate region1 out and on to the 8shining table-land1 whereof our ,god ,himself is sun and moon03 and you will1 in time1 gain a depth and an expansion1 a persuasive force1 an harmoniousness and intelligibleness with which1 everything else being equal1 the ,pantheistic or ,agnostic self-renunciation cannot truly compare4 ,for1 in these circumstances1 the latter type will1 at best1 but prophesy and prepare the consummation actually reached by the integrational1 dynamic religiousness1 the ,individual transformed more and more into ,spirit and ,person1 by the help of the ,thing and of ,determinist ,law4 ,freedom1 ,interiority1 ,intelligence1 ,will1 ,grace1 and ,love1 the profoundest ,personality1 a reality out of all proportion more worthy and more ultimate than the most utterly unbounded universe of a simply material kind could ever be1 thus appear here1 in full contradiction of ,pantheism1 as ultimate and abiding2 and yet all that is great and legitimate in ,pantheism has been retained1 as an intermediate element and stage1 of a deeply purifying kind4 #i4 ,return to ,saints ,john of the ,cross and ,catherine of ,genoa4 ,and thus we come back to the old1 sublime wisdom of ,st4 ,john of the ,cross1 in all that it has of continuous thirst after the soul's purification and expansion1 and of a longing to lose itself1 its every pettiness and egoistic separateness1 in an abstract1 universal1 quasi-impersonal disposition and reality1 such as ,god here seems to require and to offer as the means to ,himself4 ,only that now we have been furnished1 by the ever-clearer self-differentiation of ,mathematico-,physical ,science1 with a zone of pure1 sheer ,thing1 mere soulless ,law1 a zone capable of absorbing all those elements from out of our thought and feeling which1 if left freely to mingle with the deeper level of the growing ,spiritual ,personality1 would give to this an unmistakably ,pantheistic tinge and trend4 ,hence1 now the soul will have1 in one of its two latter movements1 to give a close attention to contingent facts and happenings and to abstract laws1 possessed of no direct religious significance or interpretableness which1 precisely because of this1 will1 if practised as part of the larger whole of the purificatory1 spiritual upbuilding of the soul1 in no way weaken1 but stimulate and furnish materials for the other movement1 the one specially propounded by the great ,spaniard1 in which the soul turns away1 from all this particularity1 to a general recollection and contemplative prayer4 ,and we are thus1 perhaps1 in even closer touch with ,catherine's central idea1--the soul's voluntary plunge into a painful yet joyous purgation1 into a state1 and as it were an element1 which purges away1 7since the soul itself freely accepts the process71 all that deflects1 stunts1 or weakens the realization of the soul's deepest longings1--the hard self-centredness1 petty self-mirrorings1 and jealous claimfulness1 above all4 ,for though1 in ,catherine's conception1 this at first both painful and joyful1 and then more and more1 and at last entirely1 joyful1 ocean of light and fire is directly ,god and ,his effects upon the increasingly responsive and unresisting soul3 yet the apparent ,thing-quality here1 the seemingly ruthless ,determinism of ,law1 in which the little individual is lost for good and all1 and which only the spiritual personality can survive1 are impressively prominent throughout this great scheme4 ,and though we cannot1 of course1 take the element and zone of the sheer ,thing and of ,determinist ,law as ,god1 or as directly expressive of ,his nature1 yet we can and must hold it1 7in what it is in itself1 in what it is as a construction of our minds1 and in its purificatory function and influence upon our unpurified but purifiable souls71 to come from ,god and to lead to ,him4 ,and thus here also we escape any touch of ultimate ,pantheism1 without falling into any cold ,deism or shallow ,optimism4 ,for just because we retain1 at the shallower level1 the ruthlessly impersonal element1 can we1 by freely willed1 repeated passing through such fatalistic-seeming law1 become1 from individuals1 persons2 from semi-things1 spirits1--spirits more and more penetrated by and apprehensive of the ,spirit1 ,god1 the source and sustainer of all this growth and reality4 ,and yet1 let us remember once more1 the foreground and preliminary stage to even the sublimest of such lives will never1 here below at least1 be abidingly transcended1 or completely harmonized with the groundwork and ultimate stage1 by the human personality4 ,indeed our whole contention has been that1 with every conceivable variation of degree1 of kind1 and of mutual relation1 these two stages1 and some sort of friction between them1 are necessary1 throughout this life1 for the full development1 the self-discipline1 and the adequate consolidation1 at the expense of the childish1 sophistic individual1 of the true spiritual ,personality4 ,,iv4 ,,final ,,summary ,,and ,,return ,,to ,,the ,,starting-,,point ,,of ,,the ,,whole ,,inquiry3 ,,the ,,necessity1 ,,and ,,yet ,,the ,,almost ,,inevitable ,,mutual ,,hostility1 ,,of ,,the ,,three ,,great ,,forces ,,of ,,the ,,soul ,,and ,,of ,,the ,,three ,,corresponding ,,elements ,,of ,,religion4 ,our introductory position as to the three great forces of the soul1 with the corresponding three great elements of religion1 appears1 then1 to have stood the test of our detailed investigation4 ,for each of these forces and corresponding elements has turned out to be necessary to religion1 and yet to become destructive of itself and of religion in general where this soul-force and religious element is allowed gravely to cripple1 or all but to exclude1 the other forces and elements1 and their vigorous and normal action and influence4 #a4 ,each of these three forces and elements is indeed necessary1 but ruinously destructive where it more or less ousts the other two4 7#a7 ,the psychic force or faculty by which we remember and picture things and scenes2 the law of our being which requires that sense-impressions should stimulate our thinking and feeling into action1 and that symbols1 woven by the picturing faculty out of these impressions1 should then express these our thoughts and feelings2 and the need we have1 for the due awakening1 discipline and supplementation of every kind and degree of experience and action1 that social tradition1 social environment1 social succession should ever be before and around and after our single lives3 correspond to and demand the ,institutional and ,historical ,element of ,religion4 ,this element is as strictly necessary as are that force and that law4 ,yet if this force and need of the soul1 and this religious element are allowed to emasculate the other two primary soul-forces and needs and the religious elements corresponding to them1 it will inevitably degenerate into more or less of a ,superstition1--an oppressive materialization and dangerous would-be absolute fixation of even quite secondary and temporary expressions and analyses of religion2 a ruinous belief in the direct transferableness of religious conviction2 and a predominance of political1 legal1 physically coercive concepts and practices with regard to those most interior1 strong yet delicate1 readily thwarted or weakened1 springs of all moral and religious character1--spiritual sincerity and spontaneity and the liberty of the children of ,god4 ,we thus get too great a preponderance of the 8,objective10 of ,law and ,thing1 as against ,conviction and ,person2 of ,priest as against ,prophet2 of the movement from without inwards1 as against the movements from within outwards4 ,the ,spanish ,inquisition we found to be probably the most striking example and warning here4 ,yet the ,eastern ,christian ,churches have doubtless exhibited these symptoms1 if less acutely1 yet more extensively and persistently4 ,and the ,protestant ,reformation-,movement1 7even in the later lives of its protagonists1 ,luther1 ,zwingli1 and ,calvin71 much of orthodox ,lutheranism and ,calvinism1 and some forms and phases of ,anglican ,highchurchism and of ,scotch ,presbyterianism1 show various degrees and forms of a similar one-sidedness4 ,in ,judaism the excesses in the ,priestly type of ,old ,testament religion1 especially as traceable after the ,exile1 and their partial continuation in ,rabbinism1 furnish other1 instructive instances of such more or less partial growth1--the ,pharisees and the ,jerusalem ,sanhedrin being here the fullest representatives of the spirit in question4 ,the classical ,heathen ,roman religion was1 throughout1 too ,naturalistic for its1 all but exclusive1 externalism and legalism to be felt as seriously oppressive of any other1 considerable element of that religion4 ,and much the same could doubtless be said of ,indian ,brahmanism to this day4 ,but in orthodox ,mohammedanism we get the truly classical instance of such a predominance1 in all its imposing strength and terrible1 because all but irremediable1 weakness--with its utterly unanalytic1 unspeculative1 unmystical1 thing-like1 rock-solid faith2 its detailed rigidity and exhaustive fixity2 its stringent unity of organization and military spirit of entirely blind obedience2 its direct1 quite unambiguous intolerance1 and ever ready appeal to the sword1 as the normal and chief instrument for the propagation of the spirit2 and its entirely inadequate apprehension of man's need of purification and regeneration in all his untutored loves1 fears1 hopes and hates4 7#b7 ,then there is the soul-force by which we analyze and synthesize1 and the law of our being which requires us to weigh1 compare1 combine1 transfer1 or ignore the details and the evidential worth of what has been brought home to us through the stimulation of our senses1 by our picturing faculty and memory1 and by means of our ,social1 ,historical1 and ,institutional environment1 and which orders us to harmonize all these findings into as much as may be of an intelligible whole of religion1 and to integrate this religious whole within some kind of1 at least rough1 general conception as to our entire life's experience4 ,and this force and law are answered by the ,critical-,historical and ,synthetic-,philosophical element of religion4 ,we thus get ,positive and ,dogmatic ,theology4 ,and this element is as humanly inevitable and religiously necessary as is that soul-force and law4 ,yet here again1 if this force1 law1 and element are allowed superciliously to ignore1 or violently to explain away1 the other kinds of approaches and contributions to religious truth and experience1 special to the other two soul-forces and religious elements1 we shall get another destructive one-sidedness1 a ,rationalistic ,fanaticism1 only too often followed by a lengthy ,agnosticism and ,indifference4 ,whilst the ,rationalist ,fanaticism lasts1 everything will doubtless appear clear and simple to the soul1 but then this 8everything0 will but represent the merest skimmings upon the face of the mighty deep of living1 complete religion1--a petty1 artificial arrangement by the human mind of the little which1 there and then1 it can easily harmonize into a whole1 or even simply a direct hypostatizing of the mind's own bare categories4 ,the worship of the ,goddess of ,reason at ,notre-,dame of ,paris we found to be here1 perhaps1 the most striking instance4 ,yet ,rationalist excesses1 varying from a cold ,deism down to an ever short-lived formal ,atheism1 and the lassitude of a worldly-wise ,indifferentism1 are traceable within all the great religions4 ,thus a large proportion of the educated members of the ancient ,graeco-,roman world were1 from the ,sophists and the ,second ,punic ,war onward1 stricken with such a blight4 ,the ,sadducees are typical of this tendency among the ,jews for some two centuries4 ,the tough persistence of a mostly obscure current of destructive free-thought throughout ,western ,europe in the ,middle ,ages shows well the difficulty and importance of a mental and spiritual victory over these forces of radical negation1 and of not simply driving them beneath the surface of society4 ,and the ready lapse of the most daring and intense of the ,medieval1 ,jewish and ,christian1 ,scholastics into a thoroughly ,pantheistic ,panlogism1 points to the prevalence1 among these circles1 of a certain tyranny of the abstractive and logical faculty over the other powers and intimations of the soul4--,unitarianism again is1 in its origins and older form1 notwithstanding its even excessive anti-,pantheism1 strongly ,scholastic in its whole temper and method1 and this without the important correctives and supplementations brought to that method by the largely ,mystical and ,immanental ,angel of the ,schools4 ,the greater part of the 8,aufklrung0-,movement was vitiated by an often even severer1 impoverishment of the whole conception of religion4 ,and1 in our day1 the ,liberal movements within the various ,christian bodies1 and again among ,brahmanic religionists in ,india1 rarely escape altogether from ignoring or explaining away the dark and toilsome aspects of life1 and the inevitable excess of all deep reality1 and indeed of our very experience of it1 above our clear1 methodical1 intellectual analysis and synthesis of it4 ,too often and for too long all such groups have inclined to assimilate all ,experience to clear ,knowledge1 all clear ,knowledge to ,physico-,mathematical ,science1 all ,religion to ,ethics1 and all ,ethics to a simple belief in the ultimacy of ,determinist1 ,atomistic ,science4 ,the situation is decidedly improving now2 ,history and ,culture are being found to have other1 more ultimate categories1 than are those of ,mathematics and ,physics1 and to bring us a larger amount of reality1 and ,ethics and ,religion are discovered to be as truly distinct as they are closely allied and necessary1 each to the deepest development of the other4 7#c7 ,the faculty and action of the soul1 finally1 by which we have an however dim yet direct and 7in its general effects7 immensely potent1 sense and feeling1 an immediate experience of ,objective ,reality1 of the ,infinite and ,abiding1 of a ,spirit not all unlike yet distinct from our own1 ,which penetrates and works within these our finite spirits and in the world at large1 especially in human history2 and by which we will1 and give a definite result and expression to1 our various memories1 thinkings1 feelings1 and intuitions1 as waked up by their various special stimulants and by the influence of each upon all the others3 is met by the ,mystical and the directly ,operative element of ,religion4 ,and here again we have a force and law of the human spirit1 and a corresponding element of religion1 which can indeed be starved or driven into a most dangerous isolation and revolt1 but which are simply indestructible4 ,the ,apocalyptic ,orgies of the ,mnster ,anabaptists we found to be perhaps the most striking illustration of the dire mischief that can spring from this third group of elemental soul-forces1 when they ignore or dominate the other two4 ,yet some such ,emotional ,fanaticism can be traced1 in various degrees and forms1 throughout all such religious groups1 schools1 and individuals as seriously attempt to practise ,pure ,mysticism1--that is1 religious ,intuition and ,emotion unchecked by the other two soul-forces and religious elements1 or by the alternation of external action and careful contact with human ,society and its needs and helps1 ,art and ,science1 and the rest4 ,thus we find that1 after the immense1 luxuriant prevalence of an intensely intuitive1 emotional1 tumultuously various apprehension and manifestation of religion during the first two generations of ,christians1 and even after the deep1 wise supplementation and spiritualization of this element by ,st4 ,paul1 who in his own person so strikingly combined the ,institutional1 ,rational and ,intuitive-,emotional forces and elements1 this whole force and element rapidly all but disappeared for long from ,western ,christian orthodoxy4 ,and ,montanism in still early times1 and1 during the very height of the ,middle ,ages1 the ,waldensian and ,albigensian movements--all predominantly intuitive1 enthusiastic1 individualist--appear as so many revolutionary explosions1 threatening the whole fabric of ,christendom with dissolution4 ,the 8,eternal ,gospel0 movement of ,abbot ,joachim1 on the other hand1 gives us the intuitional-emotive element in a more purified1 institutionally and rationally supplemented form4 ,again we find that1 for a while1 in reaction from an all but hopelessly corrupt civilization1 the ,fathers of the ,desert attained in many cases1 by means of an all but ,exclusive ,mysticism1 to a type of sanctity and to the inculcation of a lesson which the ,church has gratefully recognized4 ,we have to admit that many of the ,italian1 ,french and ,spanish ,quietists of the ,seventeenth ,century were no doubt excessively1 or even quite unjustly1 suspected or pursued1 as far at least as their own personal motives and the effect of their doctrines upon their own characters were concerned2 and that the general reaction against even the proved1 grave excesses of some of these men and women1 went often dangerously far in the contrary direction4 ,indeed even the fierce fanaticism of the ,dutch-,westphalian ,apocalyptic ,intuitionists can but excuse1 not justify1 the policy of quite indiscriminately ruthless extermination pursued by ,luther1 ,zwingli and ,calvin1 and by their official churches after their deaths1 towards any and all ,illuminism1 however ethically pure and socially operative4 ,the 8,society of ,friends0 which1 measured by the smallness of its numbers1 has given to the world an astonishingly large band of devoted lovers of humankind1 is a living witness to the possibility of such an ,illuminism4 ,and we can note how the sane and solid1 deep and delicate constituents1 which had existed1 mixed up with all kinds of fantastic1 often hysterical and anti-moral exaltations1 within most of those all but purely ,intuitionist circles1 gradually found their escape away into all sorts of unlikely quarters1 helping to give much of their interiority and religious warmth1 not only to various1 now fairly sober-minded1 ,nonconformist ,protestant bodies on the ,continent1 in ,england and ,america1 but also to the more religious-tempered and more spiritually perceptive among modern philosophers--such as ,spinoza1 ,kant1 ,fichte1 ,schleiermacher1 ,schelling and ,fechner4 ,within the ,jewish world1 we get much of this element at its noblest and at its worst1 in the true and false ,prophets respectively2 then among the ,essenes1 for the times between the ,maccabean resistance and the revolt of ,bar ,cochba2 and later on in the ,kabbala4 ,the ,mohammedans still furnish the example of the ,sufi-movement4 ,the ,classical ,heathen world produced the ,neo-,platonist and the ,mithraic movements2 and we can still study1 as a living thing1 the ,buddhist ,mysticism of ,thibet4 ,we have then1 here too1 something thoroughly elemental1 which requires both persistent operative recognition and a continuous and profound purification and supplementation by becoming incorporated within a large living system of all the fundamental forces of the soul1 each operating and operated upon according to the intrinsic nature and legitimate range of each4 #b4 ,each element double2 endless combinations and conflicts4 ,we have also found that these three forces and elements are each double1 and that collisions1 but also most fruitful interactions1 can and do obtain between even these yoke-fellows3 between ,institutionalise and ,history1--the ,present and the ,past1 a direct ,sense-,impression and ,picture and a ,memory2 between ,criticism and ,construction1--,analysis and acuteness of mind1 and ,synthesis and richness and balance of imagination1 head1 heart1 and will2 and between ,mysticism and ,action1 as respectively ,intuitive and quiescent and ,volitional and effortful4 ,and both the three forces and elements as a whole1 and the single members of each pair1 can and do appear in every possible variety of combination with1 and of opposition against1 the others1 although there is a special affinity between the ,critical-,speculative and the ,intuitive-,volitional pairs 7in combination against the ,sense-and-,memory pair72 between the ,sense-and-,memory pair and the single member of ,action2 and between the single members of ,speculation and of ,intuition4 ,yet1 ultimately1 not any one pair or member can bear its fullest fruit1 without the aid of all the others2 and there is not one that1 in actual human nature1 does not tend to emasculate1 or to oust as much as possible from the soul1 the other pairs or single members4 #c4 ,our entire religious activity but one element of our complete spirit-life4 ,and we have noted further1 how even the fullest development in any one soul of all these three couples of specifically religious activities--even supposing that they could be developed to their fullest1 without any participation in and conflict with other degrees and kinds of life and reality--do not1 by any means1 exhaust the range of even the simplest soul's actual energizings4 7#a7 ,for over and beyond the specifically religious life--though this1 where genuine1 is ever the deepest1 the central life--every soul lives1 and has to live1 various other lives4 ,and indeed--and this is the point which specially concerns religion--the soul cannot attain to its fullest possible spiritual development1 without the vigorous specific action and differentiation of forces and functions of a not directly religious character1 which will have to energize1 each according to its own intrinsic nature1 within the ever ampler1 and ever more closely-knit1 organization of the complete life of the soul4 7#b7 ,and within this complete life1 the three pairs of religious forces and elements each possess their own special affinities and antipathies for certain of the forces and elements which constitute the other1 less central organizations of man's marvellously rich activity4 ,the ,historical-,institutional element of ,religion has necessarily a special affinity for1 and borrows much of its form from1 social1 legal1 political history and institutions of a general kind4 ,the ,critical-,speculative element of religion is necessarily cognate to1 and in a state of interchange with1 the general historical criticism and philosophical insight attained during the ages and amongst the races in which any particular religion is intellectually systematized4 ,and the ,mystical-,operative element is necessarily influenced by1 and largely utilizes the general emotive and volitional gifts and habits1 peculiar to the various ages and peoples within which this double religious element is in operation4 7#c7 ,it is thus abundantly clear how greatly a work so manifold in its means1 and so harmonious in its end1 requires1 if it is to come to a considerable degree of realization1 that single souls1 and single classes and types of souls1 should have around them a large and varied ,historical and ,institutional1 a ,social life both of a specifically religious and of a general kind1 and that1 within this large ambit of the actualized religion of others and of the still largely potential religion of their own souls1 they shall develop and be helped to realize their own deepest spiritual capacities and attrait4 ,they will have to develop these special capabilities to the utmost degree compatible with some practice of the other chief elements of religion1 with a continuous respect for and belief in the necessity of the other types of soul1 and with a profound belief in1 and love of1 the full1 organized community of all devoted souls1 which builds up1 and is built up by1 all this variety in unity4 ,the ,kingdom of ,god1 the ,church1 will thus be more and more found and made to be the means of an ever more distinct articulation1 within an ever more fruitful interaction1 of the various attraits1 gifts1 vocations1 and types of souls which constitute its society4 ,and these souls in return will1 precisely by this their articulation within this ampler system1 bring to this society an ever richer content of variety in harmony1 of action and warfare within an ever deeper fruitfulness and peace4 #d4 ,two conditions of the fruitfulness of the entire process4 ,yet even the simplest effort1 within this innumerable sequence and simultaneity of activities1 will lack the fullest truth and religious depth and fruitfulness1 unless two experiences1 convictions and motives are in operation throughout the whole1 and penetrate its every part1 as salt and yeast1 atmosphere and light penetrate1 and purify and preserve our physical food and bodily senses4 ,the vivid1 continuous sense that ,god1 the ,spirit upholding our poor little spirits1 is the true originator and the true end of the whole movement1 in all it may have of spiritual beauty1 truth1 goodness and vitality2 that all the various levels and kinds of reality and action are1 in whatever they have of worth1 already immanently fitted to stimulate1 supplement and purify each other by ,him ,who1 an ,infinite ,spiritual ,interiority ,himself1 gives thus to each one of us indefinite opportunities for actualizing our own degree and kind of spiritual possibility and ideal2 and that ,he it is ,who1 however dimly yet directly1 touches our souls and awakens them1 in and through all those minor stimulations and apprehensions1 to that noblest1 incurable discontent with our own petty self and to that sense of and thirst for the ,infinite and ,abiding1 which articulates man's deepest requirement and characteristic3 this is the first experience and conviction1 without which all life1 and life's centre1 religion1 are flat and dreary1 vain and philistine4 ,and the second conviction is the continuous sense of the ever necessary1 ever fruitful1 ever bliss-producing ,cross of ,christ--the great law and fact that only through self-renunciation and suffering can the soul win its true self1 its abiding joy in union with the ,source of ,life1 with ,god ,who has left to us1 human souls1 the choice between two things alone3 the noble pangs of spiritual child-birth1 of painful-joyous expansion and growth2 and the shameful ache of spiritual death1 of dreary contraction and decay4 ,now it is especially these two1 ever primary and supreme1 ever deepest and simplest yet most easily forgotten1 bracing yet costing1 supremely virile truths and experiences--facts which increasingly can and ever should waken up1 and themselves be vivified by1 all the other activities and gifts of ,god which we have studied--these two eyes of religion and twin pulse-beats of its very heart1 that have been realized1 with magnificent persistence and intensity1 by the greatest of the ,inclusive ,mystics4 ,and amongst these ,mystics1 ,caterinetta ,fiesca ,adorna1 the ,saint of ,genoa1 has appeared to us as one who1 in spite of not a little obscurity and uncertainty and vagueness in the historical evidences for her life and teaching1 of not a few limitations of natural character and of opportunity1 and of several peculiarities which1 wonderful to her entourage1 can but perplex or repel us now1 shines forth1 in precisely these two central matters1 with a penetrating attractiveness1 rarely matched1 hardly surpassed1 by ,saints and ,heroes of far more varied1 humorous1 readily understandable1 massive gifts and actions4 ,and these very limits and defects of her natural character and opportunities1 of her contemporary disciples and later panegyrists1 and of our means for studying and ascertaining the facts and precise value of the life she lived1 and of the legend which it occasioned1 may1 we can hope1 but help to give a richer articulation and wider applicability to our study of the character and necessity1 the limits1 dangers and helpfulness of the ,mystic ,element of ,religion4 ,,index 7,some corrections of mistakes in names and references1 as given in the foregoing work1 have been silently effected in the following ,index7 ,i4 ,,of ,,subject-,,matters ,abelard1 ,i4 #fa ,absorptions of ,st4 ,catherine1 ,i4 #bbf-bbi ,acarie1 ,madame1 ,i4 #hi ,acquasola1 ,genoa1 ,i4 #add1 #ade n4 #a1 #afh ,action 7reflex71 its three elements1 ,i4 #eg-eh ,adorni ,family1 ,i4 #if1 #aja1 #ajb various1 ,i4 #ajb1 #ade n4 #a1 #aea1 #aec-aee1 #agc1 #cjj1 #cbg1 #cgg ,adorno1 ,giuliano1 ,i4 #aja1 #ajb1 #ajc1 #ach1 #ade n4 #a1 #adi1 #aec1 #agc1 #ahg1 #bbe1 #bif1 #big n4 #a1 #cjj1 #cjg1 #cjh1 #cji1 #caa1 #cac1 #cbe n4 #a1 #cgg1 #cgh1 #cgi1 #chb1 #chf1 #chh1 #cid1 #ded1 #dee2 ,,ii4 #bi1 #gd he becomes a ,tertiary of the ,order of ,st4 ,francis1 ,i4 #acj his bankruptcy1 ,i4 #abh-abi character1 ,i4 #ajb conversion1 ,i4 #abi his death1 ,i4 #adi-aef1 #cgi his illness1 ,i4 #adi n4 #a4 his life in the little house within the ,hospital1 ,i4 #abi-aca his monument1 ,i4 #big n4 #a his natural daughter1 ,i4 #abi his will1 ,i4 #aea-aeb1 #cgh-cgi moves into the ,hospital1 ,i4 #ada1 #adb sells his palace1 ,i4 #adh n4 #a ,adorno ,palazzo1 ,i4 #ajh1 #abh1 #adh1 #cbg1 #cgg1 #cgi1 #djc ,aeschylus1 ,,ii4 #ahi1 #bga ,afer1 ,victorinus1 ,i4 #bff n4 #c ,affinities1 human1 furthered by ,mysticism1 ,,ii4 #cca-cce ,after-life beliefs1 in ,asiatic countries1 ,,ii4 #ahc-ahe in ,greece1 ,,ii4 #ahe-ahi of the ,jews1 ,,ii4 #ahi-aia problems1 ethico-practical difficulties of1 ,,ii4 #aig-aii historical difficulties of1 ,,ii4 #ahb-aid philosophical difficulties of1 ,,ii4 #aid-aig ,after-life1 its forecasts in ,st4 ,catherine1 ,,ii4 #bjj-bjc ,plato's influence on them1 ,,ii4 #bjc-baa ,agnosticism 7,mystical71 criticism of1 ,,ii4 #bhg-bif ,agrigentum1 ,,ii4 #ahh ,aix1 ,cathedral of1 and triptych1 ,i4 #if ,akiba1 ,rabbi1 ,,ii4 #bcc1 #bfh1 #bib ,alacoque1 ,st4 ,marie ,marguerite1 ,,ii4 #db1 #ef1 #eh ,albigensian movement1 ,,ii4 #cia ,alcantara1 ,st4 ,peter of1 ,,ii4 #adc ,alexander ,,vi1 ,pope 7,borgia71 ,i4 #ie ,,vii1 ,pope 7,chigi71 ,,ii4 #afh n4 #a ,alexandrian ,school1 ,i4 #fa ,alfred1 ,king1 ,,ii4 #dd ,aloysius1 ,st4 ,gonzaga1 ,i4 #hh ,alvarez1 ,venerable ,balthazar1 ,s4,j41 ,i4 #fd ,ambrosian ,library1 ,milan1 ,i4 #daa n4 #a1 #dff ,america1 ,,ii4 #cgj1 #cib ,amos1 ,,ii4 #ahi1 #bfh ,anabaptists1 ,i4 #i1 #fc2 ,,ii4 #cia their orgies1 ,i4 #aj1 #cdj2 ,,ii4 #cia ,anaxagoras1 ,i4 #ab ,andrew1 ,monastery of ,st41 ,genoa1 ,i4 #cbe n4 #b ,andrewes1 ,anglican ,bp4 ,lancelot1 ,i4 #fc ,angelica ,library1 ,rome1 ,i4 #daa n4 #a ,angelo1 ,castel ,s41 ,rome1 ,i4 #cbg of ,chiavasso1 ,blessed1 ,o4,s4,f41 ,i4 #aaf ,anglican ,highchurchism1 ,,ii4 #fc1 #chh ,anglicanism1 its three elements1 ,i4 #h1 #i1 #fc ,anguisola1 ,donna ,andronica1 ,i4 #cei1 #cfa1 #cfc1 #cfd1 #djc1 #dac1 #daf ,animal-life1 ,st4 ,catherine's sympathy with1 ,i4 #afc1 #afd ,anjou1 ,charles ,i4 of1 ,i4 #if ,margaret of1 ,i4 #if ,ren of1 ,king of ,naples1 ,i4 #if ,annunciation1 ,church of the1 ,sturla1 ,i4 #dea ,annunziata in ,portorio1 ,church of ,sma41 ,genoa1 ,i4 #ih n4 #a 7#ii71 #acj1 #bja n4 #c1 #big n4 #a1 #cac1 #cbe n4 #a ,monastery of1 ,i4 #cai1 #cbe ,annunziata1 ,piazza della ,sma41 ,genoa1 ,i4 #ajb ,anselm1 ,st41 ,archbishop1 ,i4 #gh2 ,,ii4 #adb1 #aha ,anthony1 ,st41 ,i4 #cgc ,antiochene ,school1 ,i4 #fa ,antiochus ,epiphanes1 ,,ii4 #bib ,antonietta 7servant71 ,i4 #adi1 #aec1 #bbf ,apocalypse1 ,,ii4 #bfi ,apollo ,katharsios1 ,,ii4 #ic ,apostles1 ,i4 #bg1 #chi ,apprehension1 ,mystical1 no distinct faculty of1 ,,ii4 #bhc-bhd ,arc1 ,jeanne d'1 ,ven41 ,,ii4 #dg ,archives1 ,archiepiscopal1 of ,genoa1 ,i4 #daa n4 #a of the ,cathedral ,chapter1 ,genoa1 ,i4 #chd ,archivio di ,stato in ,genoa1 ,i4 #aec n4 #a1 #agb1 #agf n4 #a1 #b1 #cgh n4 #a1 #cgi n4 #a1 #cha n4 #a1 #bjc n4 #a1 #bac2 ,,ii4 #aj n4 #a4 ,argentina1 del ,sale 7de ,ripalta71 ,i4 #adi1 #aea1 #afb n4 #b 7#afc71 #afi-aga1 #agc1 #age1 #aig n4 #d 7#aih71 #baj n4 #a1 #bac n4 #a1 #bae-bai1 #bbc1 #bbf1 #big n4 #a1 #bih1 #bii1 #cfg1 #caj-cab1 #cac1 #cad1 #chg-chi1 #djb1 #deb1 #dec1 #dfd2 ,,ii4 #d1 #bf adopted by ,st4 ,catherine1 ,i4 #agj1 #aga her fate1 ,i4 #cac1 #cad much alone with ,st4 ,catherine in #aeaj1 she helps on growth of legends1 ,i4 #bjc2 ,,ii4 #d1 #bf1 #aig n4 #d 7#aih71 #bjc1 #bji1 #baj n4 #a1 #bai1 #deb1 #dec wills of1 ,i4 #cac1 #cha ,arias1 ,francisco1 ,s4,j41 ,i4 #hi ,aristotle1 ,i4 #g1 #ai1 #bj1 #ba1 #bb1 #bc1 #da1 #db2 ,,ii4 #aca1 #acb1 #aid1 #bjc1 #bdi1 #bej1 #beb1 #bfd1 #caj1 #caa1 #cab1 #cbj1 #cbd1 #cgi his conception of 8,unmoving ,energy10 ,,ii4 #aca1 #acb1 #bej of the ,nos1 ,,ii4 #cb of ,god as sheer abstract ,thought1 ,,ii4 #bea his general doctrine1 ,i4 #ai-bc ,arnold1 ,dr4 ,thomas1 of ,rugby1 ,i4 #fc ,ars1 ,cur d'1 the ,bl4 ,j4 ,b4 ,vianney1 ,,ii4 #adc ,arvenza1 on the ,riviera1 ,i4 #cah ,asceticism and ,mystical abstractiveness1 ,,ii4 #cdh-cdi ordinary and social ,christianity1 ,,ii4 #cee-ceh ordinary1 as practised by ,mystics1 ,,ii4 #cda-cdc ,asia ,minor1 ,,ii4 #ahh ,assyria1 ,,ii4 #ahe ,atman1 ,,ii4 #ahc ,augsburg1 ,david of1 ,o4 ,s4 ,f41 ,,ii4 #cfc ,augustine1 ,st41 ,i4 #fa1 #ajj2 ,,ii4 #aag1 #abi1 #aca1 #adb1 #bje1 #baa1 #bab1 #bac1 #bad1 #bae1 #bfa1 #bff n4 #c1 #bgj1 #bhb1 #bih1 #chj on ,evil as negative1 ,,ii4 #bic on fire of ,hell1 ,,ii4 #baf on mitigation of sufferings of the ,lost1 ,,ii4 #bbe on ,purgatory1 ,,ii4 #baf1 #bag on soul's ,rest between death and resurrection1 ,,ii4 #baa1 #bab on ,original ,sin1 ,,ii4 #bih-cja on ,god and the soul as out of ,space1 ,,ii4 #bab1 #bac on ,time and ,eternity1 ,,ii4 #afe n41 #bdh ,augustinian ,canonesses1 ,i4 #ajc n4 #a2 ,,ii4 #fb ,canons1 ,i4 #ajc n4 #a ,augustinianesses1 ,chapel of the1 ,genoa1 ,i4 #aji1 #agj ,avicebron1 see ,gebirol ,ibn ,avicenna1 ,,ii4 #cag ,avignon exile1 ,i4 #id ,azzolini1 ,cardinal1 ,i4 #cje dei ,manfredi1 cavaliere1 ,i4 #ii n4 ,babylonia1 ,,ii4 #ahe ,bacon1 ,francis1 ,,ii4 #cfi ,baius1 condemnation of1 ,,ii4 #bdb ,balilla1 via1 ,genoa1 ,i4 #abi ,ballerini1 ,father ,antonio1 ,s4 ,j41 ,i4 #aba ,bar ,cochba1 revolt of1 ,,ii4 #cib ,barnabites1 ,i4 #cdj ,baronius1 ,cardinal1 ,i4 #cah ,basil1 ,st41 ,,ii4 #aff ,beethoven1 ,l4 von1 ,,ii4 #bg1 #db1 #bfe ,beguards1 ,,ii4 #aca n4 #a ,bellarmine1 ,cardinal1 ,s4,j41 ,i4 #hh ,bell',huomo1 ,g41 ,s4,j41 ,,ii4 #add ,benedetta ,lombarda1 servant1 ,i4 #acj1 #adi1 #aec1 #agb1 #agf1 #bbf1 #caa1 #cab1 #cag1 #cgi ,benedict ,,xiv1 ,pope 7,lambertini71 ,i4 #acf1 #bec ,st41 ,i4 #ajd1 #abg1 #bdj1 #dfj ,benedictines1 ,i4 #fc1 #fd1 #ajc n4 #a1 #cgc2 ,,ii4 #afa1 #cfc ,bentham1 ,jeremy1 ,,ii4 #bgb ,bergson1 ,henri1 ,professor1 ,,ii4 #bdg1 #bhb1 #cgj ,bernard1 ,st41 of ,clairvaux1 ,i4 #g1 #fa1 #fi2 ,,ii4 #bdb1 #ahb ,claude1 ,,ii4 #aib ,bernires-,louvigny1 ,jean de1 ,,ii4 #ada ,bernouilli1 ,dr4 ,c4 ,a41 ,i4 #cgc ,berulle1 ,venerable ,cardinal de1 ,i4 #hh1 #cag ,bible1 ,catherine's love of the1 ,i4 #beh ,biographies1 religious1 the three attitudes possible concerning1 ,i4 #cgd-cge ,biography1 religious1 laws regulating its growth1 ,i4 #cga ,bismarck1 ,otto von1 ,,ii4 #bgb ,bliss1 its 8pain0-element1 ,,ii4 #bee ,blondel1 ,prof4 ,maurice1 ,,ii4 #bhb ,body1 ,catherine's view concerning it1 and the elements of this view1 ,,ii4 #abc-abf dualistic view concerning it1 ever only pragmatic1 ,,ii4 #abf-abi dualistic view1 un-,catholic1 ,,ii4 #abf1 #abg its valuation in the ,n4 ,t41 ,,ii4 #abb-abc ,boerio1 ,maestro ,g4 ,b41 ,i4 #bjj1 #bja n4 #c1 #bjb1 #bjh1 #bag1 #bah1 #chi1 #dea1 #dfd2 ,,ii4 #ad1 #ae1 #ag ,don ,giovanni1 ,i4 #bja n4 #c 7#bjb71 #bjh1 #dea ,boetius1 ,,ii4 #cag ,bollandists1 ,i4 #cgb ,bona1 ,cardinal1 ,cistercian1 ,i4 #hh ,boniface ,,viii1 ,pope 7,gaetani71 ,,ii4 #hc his ,bull 8,unam ,sanctam10 ,i4 #id ,bosco ,bartolomeo1 ,i4 #acj ,bossuet1 ,bishop ,j4 ,b41 ,i4 #fd1 #hi2 ,,ii4 #ada1 #afa1 #afb1 #aga1 #agc ,boudon1 ,archdeacon ,h4 ,m41 ,,ii4 #ada ,bousset1 ,prof4 ,w41 on individual experience and traditional form1 ,,ii4 #cji ,brahman1 ,,ii4 #ahc ,brahmanism1 ,,ii4 #chh its three elements1 ,i4 #fj ,brescia1 ,hospital in1 ,i4 #cbb ,vincenzo da1 painter1 ,i4 #ii ,bridgettines1 ,convent of the1 ,genoa1 ,i4 #cab ,browning1 ,robert1 ,,ii4 #eg1 #ajh1 #bbc1 #bbg1 #bga ,buddha1 ,gautama1 ,i4 #ga2 ,,ii4 #ahd1 #bfh ,buddhism1 ,,ii4 #ahc1 #ahd1 #bgc its three elements1 ,i4 #fj ,buddhist ,mysticism1 ,,ii4 #cib ,bunyan1 ,john1 his works1 ,i4 #fc ,burke1 ,edmund1 ,,ii4 #bga ,burmah1 ,,ii4 #ahc ,burnet1 ,anglican ,bishop ,gilbert1 ,,ii4 #ade ,busenbaum1 ,hermann1 ,s4 ,j41 ,i4 #aba ,butler1 ,anglican ,bishop ,joseph1 ,,ii4 #cga ,caesar1 ,,ii4 #bgb ,caird1 ,professor ,edward1 ,,ii4 #ia n4 #a1 #bhb ,cajetanus1 ,thomas de ,vio1 ,cardinal1 ,o4,p41 ,,ii4 #afb ,callisto da ,piacenza1 ,padre1 ,i4 #cbc1 #cbd ,calvin1 ,i4 #cda1 #dad1 #dae2 ,,ii4 #aag1 #aah1 #chh1 #cib ,institutio ,religionis ,christian ,i4 #cdj ,calvinism1 ,i4 #i1 #fc early stages of1 ,i4 #cci-cda ,cambridge ,platonists1 the1 ,,ii4 #cga ,camillus of ,lellis1 ,st41 ,i4 #abi n4 #b ,campanaro ,family1 of ,genoa1 ,i4 #aja ,campion1 ,blessed ,edmund1 ,s4,j41 ,i4 #fd2 ,,ii4 #abi ,campofregoso1 ,paolo1 of ,genoa1 ,i4 #aja ,canada1 ,,ii4 #ada ,canticle of ,canticles1 ,i4 #beh1 #cef its imagery dear to ,v4 ,battista ,vernazza1 ,i4 #aaa1 #cef1 #dcb remote from ,st4 ,catherine's mind1 ,i4 #bbi1 #beh1 #dcb2 ,,ii4 #ajj1 #aja1 #ajg ,capuchins1 ,i4 #caa1 #cdj1 #cda ,caraccioli1 ,cardinal1 ,archbishop of ,naples1 ,,ii4 #aci ,caraffa1 ,cardinal1 see also ,paul ,,iv4 7,pope71 ,i4 #cbg1 #cdj ,carenzio1 ,don ,jacobo1 #aee n4 #a1 #age1 #bjb1 #bjd n4 #a1 #bac1 #baf1 #bag1 #bie1 #bii1 #cja1 #cjg-cji1 #caj n4 #a1 #chd1 #dfd2 ,,ii4 #bf his fate1 ,i4 #cjg-cji ,carenzio1 ,don ,jacobo1 his funeral1 ,i4 #cha ,carlyle1 ,thomas1 ,,ii4 #bga ,cassian1 ,i4 #gh ,cassino1 ,monte1 ,i4 #ajc n4 #a ,castagneto1 ,brigidina1 ,i4 #age ,catherine1 of ,alexandria1 ,st41 ,i4 #ig1 #cdh ,catherine of ,genoa1 ,st4 7,caterinetta ,fieschi ,adorno71 ,i4 #hf1 #ie1 #ig1 #ih n4 #a1 #ajj1 #aja1 #ajb1 #ajc1 #ajc n4 #a1 #ajd1 #aje1 #aaa1 #aab1 #aac1 #abc1 #aea1 #afh1 #afi1 #agj1 #aga1 #cch1 #cci1 #cgf1 #chb1 #chg1 #chh1 #chi2 ,,ii4 #db1 #ej1 #ef1 #eh1 #fc1 #fd1 #if1 #ig1 #ih1 #aji1 #aca1 #acf1 #adb1 #adf1 #agj1 #agb1 #bjf1 #bjh1 #bji1 #bah1 #bhh1 #bhi1 #big1 #bih1 #cjd1 #cjf1 #cie1 #cif ,catherine1 ,st41 her ,,after-,,life ,,conceptions1 ,,ii4 #aii-bah her apparitions after death1 ,i4 #baf1 #bah her external appearance1 ,i4 #ig ecclesiastical approbation of her doctrine1 ,i4 #bee1 #bef1 #dac1 #ddh1 #ddi1 #dfd and ,argentina del ,sale1 ,i4 #agj1 #aga1 #bjc1 #bji1 #baj1 #bac1 #bag1 #bih her ,,baptism1 ,i4 #ig and ,baptism1 ,i4 #dcf2 ,,ii4 #gf her birth1 ,i4 #ic1 #ig her breadth of sympathy and unsuspiciousness1 ,,ii4 #hc1 #hd her brothers1 ,i4 #ig1 #afg1 #agb1 #agf her burial1 ,i4 #bif1 #big her burial-place1 shifting of1 ,i4 #aeb1 #ahe-ahg1 #bac and business1 ,i4 #aed1 #ahf the three ,,categories of her teaching1 #8,in1' #8,out1' #8,over1' ,i4 #bgc-bgf her codicils of #aejc1 ,i4 #afh1 #afi1 #chj of #aejh1 ,i4 #age1 #agf1 #chj of #aeaj1 ,i4 #bab-bad1 #chj colours1 her sensitiveness to1 ,i4 #bjh1 #baj1 #bih2 ,,ii4 #ag1 #bd compared with ,st4 ,augustine1 ,,ii4 #baa-bad1 #baf1 #bbe1 #bdh1 #bic1 #bid with ,clement and ,origen of ,alexandria1 ,,ii4 #bai1 #bcd-bcf with ,pseudo-,dionysius1 ,,ii4 #ij-aja1 #bje1 #bcf with the ,joannine writings1 ,,ii4 #gi-ij with ,st4 ,john of the ,cross1 ,,ii4 #beg1 #beh1 #cdf1 #cdg1 #che1 #chf with the ,pauline writings1 ,i4 #adj2 ,,ii4 #fc-gi1 #cbb with ,plato1 ,,ii4 #ff1 #bja-baa1 #bce1 #bea with ,plotinus1 ,,ii4 #bjd1 #cbb1 #cbc with ,proclus1 ,,ii4 #bjd1 #bje1 #bid1 #cac with the ,synoptic ,gospels1 ,,ii4 #abb-abd1 #aec-aeh with ,st4 ,teresa1 ,,ii4 #bhh1 #bhi1 #cbd1 #cbe with ,st4 ,thomas ,aquinas1 ,i4 #abj2 ,,ii4 #afb-afd1 #bbb-bbd1 #cja1 #ccg1 #cch with ,ven4 ,battista ,vernazza1 ,i4 #ccb-cff1 #djh1 #dji1 #dbc1 #dbi-dcc with ,ettore ,vernazza1 ,i4 #cag-cbc1 #cbh1 #cbi1 #cca-cce and ,confession1 ,i4 #aji1 #aag-aba1 #aeh1 #aei1 #dbd-dbg and her ,confessor 7,don ,marabotto71 ,i4 #aee-aeh1 #ahd1 #ahe1 #aic-aif1 #dee-deg her ,conversion1 ,i4 #ajd-aji1 #djc-djf1 #deh-dfb2 ,,ii4 #bi-ca ,cross and ,passion1 her attitude towards1 ,i4 #ajh1 #aji1 #bje1 #bji1 #baj1 #djc-djf1 #dji1 #daa-dac1 #deb1 #dec ,cultus1 her popular1 ,i4 #cja-cjc1 #ccb1 #cce1 #cid her ,,death1 ,i4 #bae1 #baf her ,deed of ,cession1 #adef1 ,i4 #cgf1 #cgg her ,deposito1 ,i4 #ih n4 her desire for death1 ,i4 #ahc1 #ahd1 #aib1 #baj for life1 ,i4 #bjj-bjb for human sympathy1 ,i4 #aie and the ,devil1 ,i4 #abd1 #abe1 #bje1 #bjf1 #bfd2 ,,ii4 #cf1 #cg men devoted to her spirit1 ,i4 #hi1 #ij her ,,dialogo1 see ,vita 7,d7 in ,index ,,ii her ,dicchiarazione1 see ,vita 7,t7 in ,index ,,ii her doctrine presented in theological order1 ,i4 #beg1 #bfj-bid dualistic tendencies in1 considered1 ,,ii4 #aba-abi her ,,ecstatic states1 ,i4 #afa1 #afb1 #bbf1 #bbi2 ,,ii4 #cd and the ,h4 ,eucharist1 ,i4 #aac1 #aad1 #aaf1 #bjd1 #bjh1 #bad1 #bdj1 #bda1 #bhh1 #bhi1 #bfc2 ,,ii4 #hg1 #hh her attitude towards ,evil1 ,i4 #bff-bgj2 ,,ii4 #bid her ,,fasts1 ,i4 #ace-aci1 #aee2 ,,ii4 #cd her ,father1 ,i4 #if1 #ig1 #aja and ,tommasa ,fiesca1 ,i4 #aca1 #acb1 #afh1 #afi1 #agd ,,growth1 her spiritual1 ,i4 #aab1 #aac1 #bcf-bci and ,,heaven1 ,i4 #aei-afa2 ,,ii4 #bdf-beh and ,hell1 ,i4 #bha-bhh2 ,,ii4 #bah-bcj her attitude towards historical and institutional religion1 ,i4 #aij1 #bjd1 #bjf1 #bci-bda and the ,hospital ,chronici1 ,i4 #agc1 #agd and the ,hospital ,pammatone1 ,i4 #abi-aca1 #ada-adc1 #age1 #bjb and her husband1 ,i4 #ajb-ajd1 #abi1 #aeb1 #aec hysteriform appearances in her health1 ,,ii4 #bj1 #ba1 #bc-be her fundamental difference from hysteria-patients1 ,,ii4 #be-bg her ,,illness1 during last days1 ,i4 #bjg1 #bad2 ,,ii4 #ac during last months1 ,i4 #aic2 ,,ii4 #i1 #aj and ,indulgences1 ,i4 #abc-abf1 #bjb and intercessory prayer1 ,i4 #abg and invocation of saints1 ,i4 #ajd1 #abg ,,lessons of her life1 ,i4 #bdd-bdf ,life1 conceptions of1 in1 ,,ii4 #hh-ij her literary obligations1 ,i4 #bcd-bch2 ,,ii4 #fb-aaj1 #bjc-baa ,pure ,love1 her doctrine of1 ,i1 #ajh1 #aci-ada1 #aei-afa1 #bfb1 #bfc1 #bfe1 #bff her practice of1 ,i4 #aaf1 #add1 #agj1 #ahd1 #ahe1 #ahg1 #aig and ,,marriage1 ,i4 #aja1 #bbc-bbe1 #bdf1 #bdh1 #bdi her ,marriage-settlement1 ,i4 #cgg materialization of her experiences and ideas1 ,i4 #bah1 #bai matron of ,hospital1 ,i4 #adc1 #adg1 #adh and her ,,nephews1 ,i4 #aed1 #afg1 #aga1 #agf1 #bac and her ,nieces1 ,i4 #aed1 #afg1 #agb1 #agc ,,originality of her doctrine1 ,i4 #bdf-bej1 #cdg and ,,pain1 physical and psycho-physical1 #aif-aih1 #aih-bjj2 ,,ii4 #aj1 #aa her penitence1 ,i4 #aji-aab1 #aca-acd the periods of her convert life1 ,i4 #aaa1 #aab1 #aab n4 #a1 #aah1 #aai1 #ach1 #cij-cic first period1 ,i4 #abh-aca second period1 ,i4 #abh-adj third period1 ,i4 #aeg-aei1 #age1 #agf and physicians1 ,i4 #bjj1 #bja1 #bjh1 #baa1 #bab pictures1 her care for religious1 ,i4 #ii1 #afh1 #afi1 #ahh1 #ahi1 #aia2 ,,ii4 #bi1 #cj portraits of1 ,i4 #ih n4 i1 #cja her possessions at time of her death1 ,i4 #big-bii her psycho-physical peculiarities1 in themselves1 ,i4 #agf-aha1 #aic1 #aif-bjj2 ,,ii4 #aj-ac1 #ag-ba her attitude towards them1 ,i4 #afd1 #afe1 #baa1 #bab2 ,,ii4 #af1 #ce-ci and ,purgatory1 ,i4 #bhc-bid2 ,,ii4 #bcj-bdf and prayer of ,,quiet1 ,i4 #bbg her quietistic-sounding sayings1 ,i4 #bcf1 #bcg1 #bfe1 #bff1 #bga1 #bgi causes of her apparent quietism1 ,,ii4 #cd-cf her ,,relics1 ,i4 #ih1 n4 #a1 #cjj-cjd her ,rigoristic trend1 ,i4 #cdb her 8,,scintilla0-experience1 ,i4 #ahg-aia1 #dea and ,holy ,scripture1 ,i4 #beh her self-knowledge1 ,i4 #afd1 #afe1 #bjf1 #bjg1 #bdg2 ,,ii4 #ad1 #ae her extreme sensitiveness1 ,i4 #agf-aha1 #bjg-bji 8,serafina10 ,i4 #afa1 #bfb and her servants1 ,i4 #adh1 #adi1 #afa1 #afb1 #afi1 #aga1 #agb1 #age1 #agf1 #bag2 ,,ii4 #bf and her sister1 ,i4 #ajj1 #aje1 #afg social interests in #aejf1 ,i4 #agb-agd in #aejf-aeaj1 ,i4 #age-agf ,spirit1 the1 her conception of1 ,,ii4 #fg-fi1 #hd1 #cbj-cbb symbols used by13 air and flying1 ,i4 #ahi2 ,,ii4 #ajc arrow and wounding1 ,i4 #ig2 ,,ii4 #aje1 #ajf bread and eating or being devoured1 ,i4 #bhh1 #bhi1 #bgj cork under water1 ,i4 #bge dog and his master1 ,i4 #bfc drops1 liquid1 ,i4 #aei1 #afj1 #ahi2 ,,ii4 #eb fountain1 ,i4 #ahi1 #bfj1 #bfa fragments and table1 ,i4 #bgg heat and cold1 ,i4 #aid1 #aig2 ,,ii4 #aji light1 rays of the sun1 and fire1 sparks of1 ,i4 #agh-ahj1 #ahg1 #ahh1 #bfi1 #bgf1 #bij-bib2 ,,ii4 #id1 #ie1 #cbc motes1 spots1 stains1 rust1 ,i4 #ahi1 #bfg2 ,,ii4 #bcf1 #bch1 #bci nakedness and garments1 ,i4 #bge1 #bgf1 #bij-bib1 #dbh1 #dcb2 ,,ii4 #gg1 #gh1 #ih1 #abc1 #bji1 #baj places and abiding in them1 ,i4 #bgg1 #bgh2 ,,ii4 #fi1 #gj1 #gg1 #hj1 #ha1 #bab1 #bac1 #cbb the plunge1 ,i4 #bfh1 #bhd1 #bhe1 #ccb2 ,,ii4 #gj1 #hi1 #bjg1 #bjh1 #che prison1 exile1 ,i4 #bgc1 #bgd2 ,,ii4 #aje1 #abf1 #bci the 7golden7 rope1 ,i4 #dcb2 ,,ii4 #ib1 #ic water 7the sea7 and drowning1 ,i4 #bgd1 #bge2 ,,ii4 #ajc1 #ajf1 #ajh1 #aji1 #cbb symbols used by her1 why material and extensional1 not personal and successive1 ,i4 #bcg-bci1 #bde-bdg2 ,,ii4 #ci1 #dj1 #ajj1 #aja1 #bhe1 #bhf1 #ccj1 #cca1 #cdi1 #cej her ,,teaching1 general character of1 ,i4 #bbi-bcd fortunate circumstances of1 ,i4 #bee1 #bef her special temperament1 ,i4 #bbj-bbc and ,thobia1 ,i4 #abi1 #aec1 #afi her times1 ,i4 #id1 #ie and ,transcendence1 ,i4 #bgd-bgg2 ,,ii4 #ajj and ,,unction1 ,extreme1 ,i4 #aie1 #aig1 #bjd1 #bjf ,union1 her thirst for absolute1 ,i4 #aaf1 #aei-afa1 #bfc1 #bfe1 #bff1 #bfi-bga1 #bhj and ,battista ,,vernazza1 ,i4 #adi1 #ccg and ,ettore ,vernazza1 ,i4 #ade-adg1 #aia-aic1 #bjc1 #bjd1 #bbf1 #cca-cce1 #dec-dee veracity of her mind1 ,i4 #aai her ,,vision of the ,bleeding ,christ1 ,i4 #ajg-aji1 #aha1 #bji1 #bci1 #djc1 #dje1 #dah1 #dfj-dfb1 #dff n4 #b2 ,,ii4 #ca1 #cb1 #ga ,,warfare1 method of her spiritual1 ,,ii4 #cd-ci and the two ways1 negative and positive1 ,i4 #bgf-bhj words1 her last1 ,i4 #baf1 #dfe her ,wills1 i1 ,i4 #aeb1 #aec1 #cgg-cgh ii1 ,i4 #aeb-aed1 #chj iii1 ,i4 #agb-agd1 #chj iv1 ,i4 #agb-agc1 #agd1 #agf1 #ahe-ahg1 #bjb1 #bjc1 #cjh1 #chj her wills in general1 ,i4 #big-bii2 ,,ii4 #bf her 8writings0 not her composition1 ,i4 #hg1 #djg1 #dcc1 #ddg1 #ddh1 #dff her ,,youth1 ,i4 #ii-aja of ,siena1 ,i4 #hg1 #id1 #cjf1 #cda1 #chb2 ,,ii4 #db1 #dg1 #cjf1 #cjg ,catholicism1 its three elements1 ,i4 #fc-fd ,catholic mind1 its characteristics1 ,i4 #abb-abc ,caussade1 ,pre de1 ,s4,j41 ,,ii4 #adc ,censor1 ,dominican1 the1 of the ,vita1 ,i4 #cgb1 #dac1 #dfd ,centurione1 ,adam1 ,lord1 ,i4 #che ,ginetta1 ,lady1 ,i4 #che ,orientina1 ,donna1 ,i4 #che1 #cia ,cesarini1 ,cardinal1 ,i4 #cje ,chantal1 ,st4 ,jane ,frances de1 ,,ii4 #adb1 #adc1 #cfc ,child1 the1 its apprehension of religion1 ,i4 #ea ,china1 ,,ii4 #ahb1 #ahc ,chios1 ,isle of1 ,i4 #aja1 #aea2 ,,ii4 #bg1 #hc ,christian conception of life1 ,i4 #dh-di doctrine 7survey of71 ,i4 #be-bh its three ,n4 ,t4 presentations1 ,i4 #bh-ci ,christianity1 conflicts between its ,intuitive-,emotional and its other elements1 ,i4 #gj-gg excludes ,pantheism1 ,,ii4 #ccd-cce its preliminary ,pessimism and ultimate ,optimism1 ,,ii4 #ceh-cfa its three elements1 ,,ii4 #fa in the ,humanist ,renaissance1 ,i4 #fb the ,middle ,ages1 ,i4 #fa-fb the ,protestant ,reformation1 ,i4 #fb-fc ,christina1 ,queen of ,sweden1 ,i4 #cje1 #cje n4 #a ,christofero of ,chiavari1 ,i4 #afh1 #bih ,chronici1 ,spedale dei1 ,genoa1 ,i4 #agc1 #agd1 #cag1 #cai1 #cbf1 #cbg1 #ccc2 ,,ii4 #aj ,protectors of1 ,i4 #cah1 #cbf ,sindaco of1 ,i4 #cai ,chroniclers of ,st4 ,catherine1 rivalry between them1 ,i4 #baf ,chronicles1 ,books of1 ,david in1 ,i4 #cgc ,church1 the1 her life and spirit1 ,i4 #abc ,cibo ,donna ,maddalena 7born ,vernazza71 ,i4 #cbb ,cicero1 ,don ,blasio1 ,i4 #aeb ,clement of ,alexandria1 ,i4 #fa1 #gh2 ,,ii4 #aca1 #adb1 #aff1 #bai1 #bce1 #bci1 #bfh1 #bhb1 #cjf1 #ccc ,clement ,,xi1 ,pope 7,albani71 ,,ii4 #aca1 #afa ,fnelon's letter to1 ,i4 #fi ,x1 ,pope 7,altieri71 ,i4 #cje ,,xii1 ,pope 7,orsini71 ,i4 #cjf his ,bull of ,catherine's ,canonization1 ,i4 #dff ,cogoleto1 on ,riviera1 ,i4 #cah ,coleridge1 ,samuel ,taylor1 ,,ii4 #cga ,collino1 ,padre ,serafino1 ,c4,r4,l41 ,i4 #cfd1 #cff ,colonna1 ,vittoria1 ,i4 #cda1 #cdb n4 #b ,chrysostom1 ,st4 ,john1 ,,ii4 #bbe ,columbus1 ,christopher1 ,i4 #id1 #adf ,confucianism1 ,,ii4 #ahb1 #ahc ,confucius1 ,,ii4 #ahc ,constance1 ,council of1 ,i4 #id1 #cdb ,constantinople1 ,i4 #id ,contarini1 ,gaspar1 ,cardinal1 ,i4 #cdb n4 #b ,contemplation and ,social ,christianity1 ,,ii4 #cee-ceh ,conversione-booklet1 ,i4 #ddi1 #dfd ,convertite the1 ,genoa1 ,i4 #cbg ,corsica1 ,i4 #aef ,counter-reformation1 ,i4 #fb ,covenant1 ,book of the1 ,i4 #cgc ,criticism1 of the writings of ,saints1 how far allowed1 ,i4 #bed and foll4 ,croton1 ,,ii4 #ahh ,crusading ,age1 the1 ,,ii4 #chj ,cynic school1 ,i4 #bc ,cyprian1 ,st41 ,,ii4 #dc ,cyrenaic school1 ,i4 #bc ,dante1 ,,ii4 #afe1 #bfe ,darwin1 ,charles1 ,,ii4 #bga ,david1 three stages of his biography1 ,i4 #cgc ,delphi1 ,,ii4 #ahg ,demeter1 ,,ii4 #ig ,democritus1 ,,ii4 #ab ,descartes1 ,ren1 ,i4 #g1 #dj1 #cag his apprehension of law1 ,i4 #dj ,determinism1 its place in the spiritual life1 ,,ii4 #ccj1 #cca1 #cfi-cgi1 #che1 #chf ,deuteronomy1 ,book of1 ,moses in1 ,i4 #cgc ,developments1 partial1 of the ,gospel-,ideal1 ,,ii4 #aaf-abj de ,vere1 ,aubrey1 paraphrases the ,trattato1 ,i4 #hi ,dialogo of ,st4 ,catherine1 see ,vita e ,dottrina ,diano1 ,castello of1 on ,riviera1 ,i4 #cjh1 #cji ,dicchiarazione-booklet1 ,i4 #dfd1 and see ,vita 7,t7 ,dionysiac sect1 ,,ii4 #ahh ,dionysius 7,pseudo-7 ,areopagite1 ,i4 #afc n41 #agg1 #bef1 #bei1 #bff n4 #c2 ,,ii4 #fc1 #aji1 #aca1 #adb1 #bje1 #baa1 #bhh1 #cjg1 #cac1 #cbi1 #ccc1 #cdd1 #cff and ,catherine1 ,,ii4 #ij-aja ,catherine's direct knowledge of1 ,,ii4 #beh1 #bei his conception of ,god's general action1 ,,ii4 #ia-id ,deification1 ,,ii4 #ii1 #ajj the soul's reaction1 ,,ii4 #id-ii his influence in ,middle ,ages1 ,,ii4 #cad-cag ,neo-,platonism in1 ,,ii4 #ia-ii1 #bid1 #cab1 #cac ,platonism1 in1 ,,ii4 #ic1 #id1 #if1 #ig1 #aja ,diotima1 in ,plato's ,symposium1 ,st4 ,catherine compared to1 ,i4 #beg ,direction1 spiritual1 its advantages1 ,,ii4 #cfd ,disciple1 the ,beloved1 symbol of1 ,i4 #aaa ,domenico1 ,monastero ,nuovo di ,s41 ,genoa1 ,i4 #acb1 #afh1 #agd1 #dea de ,ponzo1 ,padre1 ,o4,s4,f41 ,i4 #adj n4 #d ,dominicans1 ,i4 #fc1 #fd1 #bec1 #dac1 #dfd2 ,,ii4 #eb1 #ec n4 #a1 #caf1 #cag1 #cbd ,doria1 ,andrea1 ,admiral1 ,i4 #ic1 #ajd-adf other members of family1 ,i4 #if1 #cgf ,draco1 laws of1 ,,ii4 #hg ,drexel1 ,jeremias1 ,s4,j41 ,i4 #hi ,droysen1 ,j4 ,g41 ,,ii4 #bga ,dualism1 as regards body1 ,,ii4 #aba-abi1 #bhi1 #bih and question of ,evil1 ,,ii4 #bij-cjh unconscious1 in ,kant's ,epistemology1 ,,ii4 #bgh ,eberhard1 ,father1 ,o4,p41 ,,ii4 #eb ,ecclesiastes1 ,,ii4 #ahi ,eckhart1 ,meister1 his ,deistic tendencies1 ,,ii4 #beb on ,evil as purely negative1 ,,ii4 #bid on ,godhead as distinct from ,god1 ,,ii4 #cag1 #cah ,father ,denifle1 on1 ,,ii4 #cag ,ecstasies1 difficulty in testing them1 ,i4 #afa1 #afb2 ,,ii4 #di-ea of ,st4 ,catherine1 ,i1 #aci-adj1 #bbf-bbi2 ,,ii4 #cd ,ecstasy1 in ,dionysius1 ,,ii4 #ie1 #if in ,plotinus and ,proclus1 ,i4 #bd2 ,,ii4 #ie1 #if ,ecstatics1 their psycho-physical organisation1 ,,ii4 #dj-dg ,egypt1 ,,ii4 #ahe1 #bcc ,eleatic philosophers1 ,,ii4 #ahh ,eleazar1 ,rabbi1 ,,ii4 #aec ,eleusinian ,mysteries1 ,,ii4 #ahe1 #ahg1 #ahi ,elijah1 ,,ii4 #bfh ,eliot1 ,george1 ,,ii4 #aii ,elohist1 the1 writer1 and figure of ,moses1 ,i4 #cgc ,embriaco1 ,guilielmo1 ,i4 #ajj ,emmerich1 ,anne ,catherine1 ,i4 #ccd1 #cce ,emotional-intuitive element in ,religion1 ,i4 #h-aj in the various ,churches1 ,i4 #h-aj in ,christian ,religion1 its exclusiveness1 ,i4 #gc-gi its danger and yet necessity1 ,i4 #f1 #ei1 #fj2 ,,ii4 #bfj-bfc1 #chg-cic ,emotional-intuitive personalities1 movements and races1 ,i4 #f-g ,empedocles1 ,i4 #aa2 ,,ii4 #ahh ,energeia1 ,aristotle's great contribution1 ,,ii4 #bej-bea ,england1 ,i4 #fb1 #fc1 #fe1 #bjj2 ,,ii4 #cga1 #cib ,epictetus1 ,,ii4 #bfh ,epicurean school1 ,i4 #bc ,epistles1 ,pastoral1 ,,ii4 #bfi ,epopteia1 the ,eleusinian1 ,,ii4 #ig ,erasmus of ,rotterdam1 ,i4 #caa1 #cdj2 ,,ii4 #aai n4 #a ,eschatology1 ,catherine's simplifications of it1 ,,ii4 #baa-bah ,esparta1 ,father ,martin1 ,s4,j41 ,,ii4 #add ,essays and ,reviews1 ,i4 #fc ,essenes1 ,i4 #fa2 ,,ii4 #cib ,este1 ,eleonora d'1 ,i4 #cda ,estius1 ,william1 ,,ii4 #fc n4 #b ,eucken1 ,prof4 ,r41 ,,ii4 #fc n4 #b1 #bhb1 #ccc1 #cgj on ,evil as positive1 ,,ii4 #bif hyper-empirical processes as a sine qua non for religion1 ,,ii4 #bgj1 #bga 8universal0 religion and 8characteristic0 religion1 ,,ii4 #bif ,euripides1 ,,ii4 #ahi ,evangelicalism1 ,i4 #h-aj2 ,,ii4 #cib ,evil denied by extreme ,mysticism1 ,,ii4 #bib-bic its origin and ,mysticism1 ,,ii4 #bgi-cjb ,mysticism and the warfare against1 ,,ii4 #cjb-cjh positive but not supreme1 ,,ii4 #bia-big positive conceptions of1 ,,ii4 #cjd1 #cje ,experience not directly transmissible1 ,i4 #d-e of the human race1 ,i4 #f-g personal1 its influence upon our convictions1 ,i4 #d ,experiences1 distinguished from their expression1 and their analysis1 ,,ii4 #acj-acd ,experimental matter and theoretical form1 ,,ii4 #cjh-cji ,ezekiel1 ,,ii4 #ahi1 #bbj1 #bfh1 #bib1 #ccb his ecstasies and psycho-physical peculiarities1 ,,ii4 #de-df his individualistic trend1 ,,ii4 #ahi1 #bbj ,faber1 ,frederick1 ,father1 ,i4 #fe ,falconi1 ,juan1 ,,ii4 #adf his ,alfabeto and ,lettera ,,ii4 #adc1 #add ,falconieri1 ,st4 ,juliana1 ,i4 #cjf2 ,,ii4 #ef ,fasts1 ,catherine's1 ,,ii4 #cc end of1 ,,ii4 #adh ,fechner1 ,g4 ,t41 ,,ii4 #cib ,felicitas1 ,st41 ,i4 #cfa ,fnelon1 ,i4 #fd1 #fh1 #hi2 ,,ii4 #ach1 #ada1 #adb1 #adc1 #afj-afb1 #agd1 #agg his condemnation1 the questions to which it applies1 ,,ii4 #afe-afi on need of ,metaphysics in ,theology1 ,,ii4 #aha on 8,passivity10 ,,ii4 #ada1 #adb works of1 distinction between them1 ,,ii4 #afj1 #afa ,ferrara1 ,duchess of 7,rene de ,valois71 ,i4 #cdj1 #cda ,ferretto1 ,dottore ,augusto1 ,i4 #abe n4 #a1 #aeb n4 #a1 #aee n4 #a1 #agb n4 #b1 #agf n4 #a1 #b2 #bjc n4 #a1 #bac n4 #a1 #cgh n4 #a1 #cha n4 #a ,feuerbach1 ,ludwig1 ,,ii4 #ccb ,fichte1 ,j4 ,g41 ,,ii4 #bga1 #cib ,ficino ,marsilio1 his translation of ,dionysius' works1 ,i4 #bei ,fiesca1 ,adorna ,caterinetta1 see ,catherine1 ,st4 ,fiesca1 ,francesca1 ,i4 #cgf1 #cgg ,maria1 ,b41 ,i4 #agf1 #cjb ,tommasa ,suor1 ,i4 #aca1 #acb1 #adc1 #bag1 #bei1 #chd1 #chg1 #deg1 #dfd2 ,,ii4 #fb1 #age possible contributions to the ,vita1 by1 ,i4 #deg death of1 ,i4 #cha life and works 7upon the ,areopagite and the ,apocalypse71 ,i4 #acb ,fieschi1 ,battista1 ,i4 #aec1 #aed1 #agb ,family1 ,i4 #ie-ig1 #aja1 #aeg1 #cjc ,francesco1 ,i4 #abe1 #bac1 #cae ,giorgio1 ,cardinal1 ,i4 #ajb ,giovanni1 ,i4 #ig1 #aec1 #aed1 #cgg1 #cgh death of1 ,i4 #afg n4 #c 7#afh71 #agb sons of1 ,i4 #afg ,cardinal1 ,i4 #abe1 #abf ,jacobo1 ,i4 #adi n4 #a2 #aec1 #afg n4 #c 7#afh71 #cgf1 #chd death of1 ,i4 #agb his daughters1 ,i4 #afg1 #cgi ,limbania1 ,i4 #ig1 #ajj1 #aje1 #aec1 #afg1 #agb1 #ahf1 #cba1 #cgi2 ,,ii4 #fb ,lorenzo1 ,i4 #ig1 #aec1 #aed1 #afg n4 #c 7#afh71 #agb1 #ahg1 #bae1 #bii1 #cgj1 #cgg ,cardinal1 ,i4 #cjb ,luca1 ,cardinal1 ,i4 #if ,maria1 ,i4 #aec1 #aed1 #afg1 #agb ,marietta1 ,i4 #adf ,napoleone1 ,cardinal1 ,i4 #ajb ,nicol1 ,cardinal1 ,i4 #if ,roberto dei1 ,i4 #ie ,fieschi1 ,sinibaldo de1 see ,innocent ,,iv1 ,pope ,fiesco1 ,emmanuele1 ,i4 #age ,fisher1 ,bishop ,john1 ,blessed1 ,i4 #cdj ,florence1 ,council of1 ,,ii4 #bbf decisions concerning ,purgatory1 ,,ii4 #bag1 #bdb ,fontana1 ,padre1 ,barnabite1 ,,ii4 #bbf ,france1 ,i4 #fd1 #id2 ,,ii4 #adh ,franchi1 de'1 ,archbishop1 ,i4 #cjf ,tobia dei1 ,i4 #ajb ,francis1 ,st41 of ,assisi1 ,i4 #h1 #fe1 #chi2 ,,ii4 #db1 #dg1 #bfa his life and legend1 ,i4 #cgb ,franciscans1 ,i4 #fa1 #fd1 #acj1 #adj n4 #d1 #che1 #chf1 #chi1 #cij2 ,,ii4 #aje1 #ajf1 #aji1 #adc1 #add1 #caf1 #cag1 #cfc ,francis1 ,st41 de ,sales1 ,i4 #hh2 ,,ii4 #adb1 #adc1 #cfc ,frank1 ,sebastian1 ,i4 #fc ,fregosi ,family1 ,genoa1 ,i4 #if1 #aja ,ottaviano1 ,doge1 ,i4 #cbg1 #cbi1 #ccj ,friendship1 ,st4 ,catherine's attitude concerning1 ,i4 #bbe1 #bbf ,fust1 ,printer1 ,i4 #id ,galilei1 ,galileo1 ,i4 #g ,gamaliel1 ,,ii4 #fc ,ganymede1 ,,ii4 #ahg ,gardner1 ,prof4 ,p4 and ,miss ,a4 on ,confession and ,direction1 ,,ii4 #cfd n4 #a ,gemiluth ,chasadim1 ,,ii4 #aec ,general1 its relation to ,particular according to ,greek philosophy1 ,i4 #aj-be2 ,,ii4 #caj-cai ,geneva1 ,i4 #i ,genoa1 ,i4 #if1 #ajj-ajb1 and passim position and climate1 ,i4 #ic ,republic of1 ,i4 #cjc1 #cje1 #cjf1 #ddi ,genoese ,republic1 ,i4 #bjc the people1 their character1 ,i4 #ic-id ,george1 ,bank of ,saint1 ,i4 #abe1 #aeb1 #aec1 #afi1 #agb1 #cah1 #cbf n4 #a1 #ccj1 #cfe1 #cgf1 #cgi cartulary of the1 ,i4 #adi n4 #a1 #cfe1 #cgi ,germano1 ,borgo ,san1 ,genoa1 ,i4 #ade n4 #a ,germany1 ,i4 #fb1 #id2 ,,ii4 #cgj ,geronimo of ,genoa1 ,fra1 ,o4,p41 ,i4 #bec1 #dac1 #dfd ,gerson1 ,john1 ,chancellor of ,paris1 ,i4 #fb1 #id1 #cdb ,gertrude1 ,saint1 ,i4 #fd ,giovo1 ,angelo ,l41 ,prot4 ,ap41 ,i4 #ic1 #agb n4 #a1 #bjh n4 #b1 #big n4 #a1 #cie1 #cif ,giuseppine1 ,genoa1 ,i4 #cbg ,giustiniano1 ,agostino1 ,bishop1 his account of ,st4 ,catherine's life1 remains and biography1 ,i4 #chb-chd ,gnosticism1 approximations and antagonisms to1 in ,fourth ,gospel1 ,,ii4 #ha1 #hb ,god as supremely concrete1 ,,ii4 #bdi1 #bee natural conformity between1 and all rational creatures1 ,i4 #bfa hunger after1 ,i4 #bfc ,his illumination of souls1 ,i4 #bgj-bga ,his way of winning souls1 ,i4 #bga-bgb co-operation of the living1 and the living soul1 ,i4 #gc ever apprehended in ,his relation to ourselves1 ,,ii4 #afi-agj as the ,actus ,purus1 ,,ii4 #hj1 #ha1 #aca1 #acb the essence of things1 ,i4 #bef1 #bff ,unity and ,trinity of1 ,i4 #ff-fg various conceptions concerning ,his relations with the human soul1 ,,ii4 #cai-cbe ,god's 8anger0 and offendedness1 ,i4 #bib2 ,,ii4 #fi1 #gj 8ecstasy10 ,i4 #bfj1 #bfb1 #ceb2 ,,ii4 #ie1 #if1 #bed immanence1 ,i4 #bgf1 #bhj2 ,,ii4 #bhj-bhd1 #bhg-bij1 #cbd1 #cbe1 #ccj1 #ccf-cdj 8jealousy10 ,,ii4 #cec1 #cee transcendence1 ,i4 #bgf1 #bhj ,goethe1 ,,ii4 #bbi1 #bga1 #cbg ,gordon1 ,charles1 ,general1 ,i4 #hi2 ,,ii4 #bga ,grres1 ,joseph von1 and question of true ,mysticism1 ,,ii4 #cae ,gospels1 pre-,pauline and ,pauline1 apprehensions in the1 ,,ii4 #aag-aah ,gospels1 the1 see ,john1 ,st41 ,evangelist1 and ,synoptic ,gospels ,grace and ,free ,will1 ,i4 #fi1 #gj2 ,,ii4 #ada1 #adb1 #agd ,graces1 ,interior1 ,i4 #bfc1 #bfe ,grasso1 ,don ,giacomo ,c41 ,i4 #bii n4 #a ,greece1 ,,ii4 #ahe1 #aia1 #aib ,greeks1 ,i4 #aj-be1 #aea1 #aee1 #bdf1 #bei2 ,,ii4 #hc1 #ij-aja1 #aca1 #acb1 #ahe-ahi1 #bje-baa1 #bid1 #caj-cad1 #cai1 #cbj1 #cbe-cbg1 #ccc1 #cef-ceh1 #chi ,green1 ,thomas ,hill1 ,,ii4 #cga ,gregory ,i1 the ,great1 ,pope1 ,saint1 ,i4 #fd ,,vii1 ,pope 7,hildebrand71 ,i4 #fd ,st41 of ,nazianzum1 ,,ii4 #aff1 #aha of ,nyssa1 ,i4 #fa2 ,,ii4 #ca1 #aff ,grimm1 ,jacob1 ,,ii4 #bga ,grisell1 ,hartwell1 ,i4 #ih n4 #a 7#ii7 ,grou1 ,pre ,j4 ,n41 ,s4,j41 ,i4 #fd2 ,,ii4 #adc1 #cfc1 #cfe combines deep mystical life and critical labours1 ,,ii4 #ach ,gutenberg 7,john ,gensfleisch71 ,i4 #id ,guyon1 ,madame la ,mothe1 ,,ii4 #ach1 #adc1 #age ,hadrian1 ,emperor1 ,,ii4 #bib ,v1 ,pope 7,fieschi71 ,i4 #ie ,,vi1 ,pope 7,dedel71 ,i4 #cdj ,hamann1 ,j4 ,c41 ,,ii4 #cga ,hannibal1 ,,ii4 #bgb ,heaven and ,pure ,love according to ,st4 ,catherine's conception1 ,i4 #aei-afj and ,time2 concreteness2 and pain1 ,,ii4 #bdg-beh ,hecker1 ,father ,isaac1 ,i4 #hi2 ,,ii4 #eh ,hedley1 ,bishop ,j4 ,c41 ,o4,s4,b41 on the condemnation of ,fnelon1 ,,ii4 #afa ,hegel1 ,g4 ,w4 ,f41 ,,ii4 #bga1 #bia1 #bif1 #cga ,hegelian school1 ,,ii4 #bfi ,hell1 ,st4 ,catherine and1 ,,ii4 #bah-bcj disposition of souls in1 ,,ii4 #bba-bbe endlessness of1 ,,ii4 #bbg-bcj fire of1 ,,ii4 #bae-bah mitigation of its pains1 ,,ii4 #bbe-bbg ,st4 ,catherine's doctrine concerning1 ,i4 #bha-bhc ,hellenism1 ,i4 #aa-be its qualities1 ,i4 #dh its three religious elements1 ,i4 #fj ,henry ,,vi1 of ,england1 ,i4 #if ,,vii1 of ,england1 ,i4 #bjj1 #bja1 and n4 #b ,,viii1 of ,england1 ,i4 #caa ,hensel1 ,luise1 ,i4 #ccd ,heraclitus1 ,i4 #aa1 #ab2 ,,ii4 #ahh his doctrine1 ,i4 #d1 #aa ,herder1 ,j4 ,g41 ,,ii4 #cbg1 #cga ,hermann1 ,prof4 ,wilhelm1 ,,ii4 #bfc1 #bfd1 #bfe impossible simplification of religion1 ,,ii4 #bfi-bgb ,panchristism of1 ,,ii4 #bff ,heroes1 ,cultus of1 ,,ii4 #ahg ,hezekiah1 ,,ii4 #aij ,hildegard of ,bingen1 ,st41 ,i4 #fd ,hindooism1 ,,ii4 #bgc ,historical element of ,religion1 its division1 ,i4 #he science1 see ,science ,hobbes1 ,thomas1 ,i4 #g ,hffding1 ,prof4 ,harald1 on religious 8,agnosticism10 ,,ii4 #bhg1 #bhh ,holtzmann1 ,prof4 ,h41 on retaining vivid sense both of determinist physical law and of libertarian spiritual life1 ,,ii4 #cgg1 #cgh on ,conditional ,immortality1 ,,ii4 #bbi on ,metaphysical factors in ,n4 ,t4 writings1 ,,ii4 #bfi1 #bgj ,holtzmann1 ,prof4 ,h41 on category of time1 as secondary in man's spiritual life1 ,,ii4 #bdg1 #bdh ,hume1 ,david1 ,,ii4 #bgb ,hus1 ,john1 ,i4 #id ,huxley1 ,prof4 ,thomas1 ,,ii4 #bgb ,huysmans1 ,j4 ,k41 ,,ii4 #ef ,hylozoism1 ,i4 #ab ,hysteria1 ,st4 ,catherine's condition only superficially like1 ,,ii4 #bb-bg three popular errors concerning1 ,,ii4 #bb1 #bc ,ignatius1 of ,antioch1 ,st41 ,i4 #bai n4 #b2 ,,ii4 #dc1 #acc n4 of ,loyola1 ,st41 ,i4 #fh1 #hj2 ,,ii4 #adb ,illingworth1 ,rev4 ,j4 ,b41 ,,ii4 #ccc ,illuminists1 ,i4 #i ,imagery1 ,battista ,vernazza's1 ,i4 #dji1 #dcb ,st4 ,catherine dominates her own imagery1 ,i4 #bcg1 #bch ,st4 ,catherine's imagery1 ,i4 #bff-bfh1 #bgj1 #bgg1 #bhd-bhe1 #bhg-bic compared to ,b4 ,vernazzas1 ,i4 #dji1 #dcb ,immanence1 ,divine1 ,,ii4 #bhg-bij1 #ccf-cdj facts indicative of the1 ,,ii4 #bhj-bhd in ,v4 ,battista ,vernazza1 ,i4 #ceb2 ,,ii4 #bhi ,st4 ,catherine1 ,i4 #bfa-bfc2 ,,ii4 #cdg ,st4 ,paul1 ,,ii4 #gj ,plotinus1 ,,ii4 #ib1 #if ,st4 ,teresa1 ,,ii4 #cbd1 #cbe ,st4 ,thomas1 ,,ii4 #bhh1 #bhi1 #ccg1 #cch recent thinkers1 ,i4 #bgj1 #bga1 #cci-cdj ,immortality1 belief in1 among great ,eastern religions1 ,,ii4 #aha-ahe its beginnings amongst ,greeks and ,jews1 ,,ii4 #ahe-aia morbid1 character of the ,greek beginnings1 ,,ii4 #aia-aid philosophical and ethical difficulties of1 ,,ii4 #aid-aii ,imperiali1 ,cardinal1 ,i4 #cje ,incarnational doctrine1 ,i4 #cfi2 ,,ii4 #acf1 #aci1 #aid1 #aie1 #bcg1 #bch1 #bec-bee1 #cdc1 #cdd1 #cee-ceg1 #cie1 #cif ,incorruption of ,st4 ,catherine's body1 ,i4 #cjb and n4 #b ,india1 ,,ii4 #ahc1 #ccb ,individual1 the1 its apparent power over the emotions and the will1 ,i4 #c-f2 its power derived from expressing the ,abiding and ,personal1 ,i4 #cfg-cgj ,individuality1 right1 of every soul1 ,,ii4 #bee1 #bef ,indulgences1 ,st4 ,catherine's assertions about them1 ,i4 #abc-abd authenticity of1 ,i4 #abd ,st4 ,catherine's attitude towards them1 ,i4 #abd-abe the ,congregation of ,rites on ,st4 ,catherine's attitude towards indulgences1 ,i4 #abe-abf ,innocent ,,iv1 ,pope 7,fieschi71 ,i4 #ie ,,xi4 ,pope 7,odescalchi71 ,i1 #bec1 #cje2 ,,ii4 #adj1 #add1 #afh n4 #a ,inquisition1 ,roman1 ,i4 #cda ,spanish1 ,i4 #gb2 ,,ii4 #chj ,intellectual element of ,religion1 its division1 ,i4 #he-hf personalities1 movements and races1 ,i4 #f-g gaps in1 stopped by the ,emotional-volitional element1 ,i4 #g ,intercommunication1 will-moving1 between men1 its conditions1 ,i4 #cfg-cgj ,interiorization1 the soul's1 of ,god1 ,i4 #bfc ,intuitionists1 ,dutch-,westphalian ,apocalyptic1 ,i4 #fc2 ,,ii4 #cib ,invocation of ,saints1 by ,st4 ,catherine1 ,i4 #bdj her attitude concerning it1 ,i4 #abf-abg ,isolation1 moral and spiritual1 ,i4 #e-f ,isaiah1 ,i4 #beh2 ,,ii4 #ahi1 #bfh ,italy1 ,i4 #fe1 #id1 #bei1 #caa1 #cae1 #cda2 ,,ii4 #bi1 #bgj1 #cgj ,quietism in1 ,,ii4 #adh ,jacobi1 ,f4 ,h41 ,,ii4 #cga ,jacopone1 da ,todi1 ,i4 #acj1 #afc n41 #agg1 #bcd1 #bce1 #bee1 #beh1 #bei1 #bge1 #chf2 ,,ii4 #fb1 #fc1 #hc1 #bje his ,lode1 their influence upon ,catherine's conceptions1 ,,ii4 #ajb-aaj ,neo-,platonism in1 ,,ii4 #ajd1 #aji ,platonism in1 ,,ii4 #ajc-aje1 #aji ,jahvist and ,elohist writings1 ,moses in1 ,i4 #cgc ,jamblichus1 ,i4 #f ,james1 ,saint1 ,epistle of1 ,,ii4 #aaf1 #bfi ,prof4 ,william1 ,,ii4 #f1 #bfe on psychical normality and fruitfulness of formless recollection1 ,,ii4 #bff on pace of conversion1 as primarily a temperamental matter1 ,,ii4 #cj ,janet1 ,pierre1 ,professor1 ,,ii4 #bfe on three popular errors concerning ,hysteria1 ,,ii4 #bb1 #bc hysterical peculiarities registered by him1 ,,ii4 #bc-be ,japan1 ,,ii4 #ahc ,jean ,baptiste de la ,salle1 ,st41 ,i4 #gh ,jean1 ,franois ,st4 ,regis1 ,s4,j41 ,i4 #cjf ,jean ,paul ,friedrich ,richter1 ,,ii4 #cga ,jeremiah1 ,,ii4 #ahi1 #aij1 #bfh1 #bib1 #ccb ,jerome1 ,st41 ,i4 #gh ,jesuits1 ,i4 #fc1 #fd1 #aba2 ,,ii4 #abi1 #adb1 #add1 #afb1 #agj n41 #bbe1 #bbf1 #bda1 #bdb1 #bde1 #bhh1 #cjg ,jesus ,christ1 compared with ,buddha and ,mohamed1 ,i4 #ga ,his ,cross1 its necessity for the soul's fullest life1 ,i4 #hb2 ,,ii4 #cca1 #cfj1 #cfa1 #cie multiplicity within unity of ,his action and interests1 ,i4 #be-bh ,his place in teaching of ,v4 ,battista ,vernazzo1 ,i4 #cei1 #cfj1 #dje1 #djf1 #dac ,st4 ,catherine1 ,i4 #ajh1 #aji1 #bji1 #bci-bda1 #cfj1 #dab1 #dac2 ,,ii4 #gj-gd1 #gg1 #gi-hc1 #he ,joannine writings1 ,,ii4 #hj1 #ha ,st4 ,paul1 ,,ii4 #ga1 #gb1 #gf-gi1 #aeh1 #aei in conception of ,prof4 ,w4 ,hermann1 ,,ii4 #bfc-bfh1 #ccb ,his teaching1 primarily not moral1 but religious1 ,,ii4 #bgd on ,pure ,love1 ,,ii4 #aec-aeh its ,petrine1 ,pauline1 ,joannine presentations1 ,,ii4 #bh-ci ,jews1 ,,ii4 #ahi-aia1 #aid1 #bac1 #bad1 #bbj1 #bbd1 #bcc1 #bcd1 #bci1 #cae1 #caf ,joachim1 ,abbot1 ,,ii4 #cia ,job1 ,,ii4 #ahi ,john1 ,st4 ,damascene1 ,,ii4 #bbe ,st41 ,evangelist2 the ,joannine writings1 ,i4 #bbc1 #bcd1 #bce1 #beh1 #cec1 #cgd2 ,,ii4 #fb1 #fc1 #aaf1 #bjb1 #bje1 #bec and organized ,ecclesiastical ,christianity1 ,,ii4 #hc1 #hd and ,st4 ,paul1 ,,ii4 #hj1 #hb1 #he1 #hg1 #hh and the ,synoptic ,gospels1 ,,ii4 #ha-hf1 #aaf1 #aag and other systems1 ,,ii4 #gi1 #hj1 #ha-hc on ,god1 ,salvation1 ,sacraments1 ,last ,things1 compared with ,st4 ,catherine's teachings1 ,,ii4 #hd-ij ,john1 ,st41 on ,pure ,love1 ,,ii4 #afj the ,baptist1 ,st41 ,i4 #fe1 #ig chapel of1 ,cathedral1 ,genoa1 ,i4 #gg1 #afa the ,beheaded1 ,company of1 ,i4 #cbg1 #cbh1 #dcj ,,xxii1 ,pope 7,duse71 ,,ii4 #cah ,st41 of the ,cross1 ,i4 #fg1 #hg1 #ahj1 #bdg2 ,,ii4 #ej1 #ei1 #adb1 #adc1 #adf1 #adg1 #bhh1 #cjf-cjh1 #cdf1 #cff on right attachment1 ,,ii4 #cec on faith1 as sole proportionate means of union with ,god1 ,,ii4 #cdc1 #cdh on a loving knowledge producible by ,god's aid alone1 ,,ii4 #cjg on perception of ,god's incomprehensibleness1 ,,ii4 #beg1 #beh on the true test of perfection1 ,,ii4 #ea his helpfulness towards finding place for temper of determinist science within the spiritual life1 ,,ii4 #che his predominant theory requires continuous remembrance of his practice and occasional description of the soul's other movement1 ,,ii4 #cdc-cde ,josephus1 ,,ii4 #bcc ,jowett1 ,benjamin1 ,i4 #fc ,judaism1 ,,ii4 #gi its three elements1 ,i4 #fa2 ,,ii4 #chh1 #chi1 #cib ,judas ,maccabaeus1 ,,ii4 #bcc1 #bib ,juliana1 ,mother1 of ,norwich1 on ,eternal ,punishment1 ,,ii4 #bah1 #bai on negative character of ,evil1 ,,ii4 #cid and ,direction1 ,,ii4 #cfc her ,christian optimism1 ,,ii4 #cje1 #cjf ,julianus1 ,monk1 ,pelagianizer1 ,,ii4 #bic ,julius ,,ii1 ,pope 7,rovere71 ,i4 #id1 #adf1 #aee ,justina1 ,benedictine1 ,congregation of ,st41 ,padua1 ,i4 #ajc n4 #a ,justin1 ,st41 ,martyr1 ,,ii4 #bfh1 #ccc ,kabbala1 ,,ii4 #cib ,kant1 ,immanuel1 ,i4 #dc2 ,,ii4 #bg1 #db1 #afh1 #agi1 #bdg1 #bfa1 #bfd1 #bge1 #bie1 #cgj1 #cga1 #cib deepens contrast between quantitative science and qualitative spiritual life1 ,i4 #dc his defective religious sense1 ,,ii4 #bfj-bfb on disinterested religion1 ,,ii4 #agg-agi his dualistic assumption in epistemology1 ,,ii4 #bgh on ,evil as positive and radical1 ,,ii4 #bie1 #bif on obscure apprehensions1 ,,ii4 #bfe ,keble1 ,rev4 ,john1 ,i4 #fc ,kempen1 ,thomas of1 ,i4 #fb ,kepler1 ,johann1 ,i4 #g2 ,,ii4 #bg ,kierkegaard ,sren1 his radical ,asceticism1 ,,ii4 #cde1 #cdf1 #cec on ,god's utter difference from ,man1 ,,ii4 #bhg1 #bhh on 8,repetition10 ,,ii4 #bhe ,knowledge1 its three constituents1 ,i4 #ed-eg ,laberthonnire1 ,abb ,l41 ,annales de ,philosophie ,chrtienne1 #aije1 #aijf1 ,,ii4 #cjg ,lallemant1 ,louis1 ,pre1 ,s4,j41 ,i4 #fd2 ,,ii4 #cfe ,lancisius1 ,nicolas1 ,s4,j41 ,i4 #hi ,laplace1 ,p4 ,s4 de1 ,,ii4 #bgb ,lateran1 ,fourth ,council of1 ,i4 #abj1 #aba ,laud1 ,william1 ,anglican ,archbishop1 ,i4 #fc ,laurence1 ,st41 quarter of1 ,genoa1 ,i4 #cgg ,lavagna1 on ,riviera1 ,i4 #ie ,lazaretto1 ,genoa1 ,i4 #ccb ,lazzaro1 ,s41 ,genoa1 ,i4 #djf poor of1 ,i4 #ade n4 #a ,leibniz1 ,i4 #db1 #aac2 ,,ii4 #ade1 #agg1 #bca1 #bfa1 #bga1 #bhb1 #bia on dim ,presentations1 ,,ii4 #cch on ,pure ,love1 ,,ii4 #agf his share in development of modern scientific spirit1 ,i4 #db1 #dc ,leo ,x 7,medici71 ,pope1 ,i4 #bei1 #caa1 #cba1 #cbb ,bull 8,exurge ,domine10 ,i4 #cdj1 #ddh ,lessing1 ,g4 ,e41 ,,ii4 #bga1 #cbg on soul's incapacity for any unmixed emotion1 ,,ii4 #bef on ,purgatory1 ,,ii4 #bca ,leucippus1 ,i4 #aa ,library1 ,university1 of ,genoa1 ,i4 #aga n4 #a1 #agb n4 #a ,life1 ,spiritual1 three stages of1 ,i4 #bda-bdd ,liguria1 ,i4 #if ,ligurians1 ,i4 #if ,limbania1 ,beata1 of ,genoa1 ,i4 #ig1 #ajj ,littr1 ,emil1 ,,ii4 #bga ,locke1 ,john1 ,,ii4 #bfa ,loisy1 ,alfred1 ,abb1 ,,ii4 #cfj n4 #a ,lombard1 ,peter1 ,i4 #abj2 ,,ii4 #cbe n4 #c ,lomellini family1 ,genoa1 ,i4 #cbg ,lorenzo1 ,cathedral of ,s41 ,genoa1 ,i4 #ig1 #aja1 #cbj ,piazza ,s41 ,i4 #ig ,lost1 mitigation of sufferings of the1 ,,ii4 #bbe-bbg perversion1 their total moral1 ,,ii4 #bba-bbe ,lotze1 ,hermann1 ,,ii4 #bga ,louis ,,xii1 ,king of ,france1 ,i4 #cdj ,,xiv1 ,king of ,france1 ,i4 #cje ,st41 ,king of ,france1 ,i4 #cfa ,love1 of ,god and of oneself1 ,i4 #bfb-bfc ,pure1 ,i4 #bfa according to ,st4 ,catherine's conception1 ,i4 #aei-afj according to the ,new ,testament1 ,i4 #aec-aei acts1 single1 of1 ,,ii4 #afc-afd pleasurableness that follows them1 ,,ii4 #agj-agb relation of1 to ,contemplative ,prayer1 ,,ii4 #agb and its cognate problems1 ,,ii4 #afi-agd ,catherine's1 ,i4 #adj-ada controversy concerning1 ,,ii4 #afj-afi distinction from ,quietism1 ,,ii4 #aea-aha exactingness of1 ,i4 #bfh-bfi ,fnelon on1 ,,ii4 #afa1 #afe the ,joannine writings on1 ,,ii4 #afj ,kant on1 ,,ii4 #agg ,leibniz on1 ,,ii4 #agf ,our ,lord's teaching concerning1 ,,ii4 #aec-aeh ,st4 ,paul on1 ,,ii4 #aeh-afj three rules of1 according to ,st4 ,catherine1 ,i4 #ach-aci ,spinoza's view concerning1 ,,ii4 #age1 #agf state of1 ,,ii4 #afe-afi ,st4 ,thomas ,aquinas on1 ,,ii4 #afb-afe1 #cja ,loyola1 ,st4 ,ignatius of1 ,i4 #fh1 #hj2 ,,ii4 #adb ,lucretius1 ,,ii4 #bga ,lugo1 ,john ,cardinal de1 ,s4,j41 ,i4 #aba ,lukardis1 ,venerable ,sister1 ,cistercian1 ,,ii4 #eb1 #ec1 #ed1 #ee1 #eh ,luke1 ,st41 ,i4 #cea1 #cgd ,acts of the ,apostles1 ,i4 #afb1 #cgd2 ,,ii4 #bfi ,gospel according to1 ,i4 #bbc and ,st4 ,paul1 ,,ii4 #aeg1 #aeh ,lunga1 ,signora1 ,i4 #cbi ,luther1 ,i4 #i1 #fb1 #fc1 #ie1 #cdj1 #dab1 #ddh2 ,,ii4 #aag-aai1 #bfc1 #chh1 #cib ,theses of1 ,i4 #beb1 #caa1 #ddh ,lutheranism1 ,i4 #i2 ,,ii4 #chh early stages of1 ,i4 #cci-cda ,lyell1 ,sir ,charles1 ,,ii4 #bga ,maccabean ,heroes1 ,i4 #cgc resistance1 ,i4 #cib ,maccabees1 ,first and ,second ,books of1 the1 the ,maccabean heroes in1 ,i4 #cgc 8,maest0 7triptych71 ,i4 #afh1 #agb1 #aha1 #bci1 #bih ,magdalen1 ,mary1 ,st41 ,i4 #aaj1 #agj ,maldonatus1 ,juan1 ,s4,j41 ,i4 #fd ,malebranche1 ,nicholas1 ,pre1 ,i4 #fc2 ,,ii4 #cca ,mandiletto1 ,compagnia del1 ,i4 #aed1 #ccb ,manichaeans1 ,,ii4 #bba1 #bhi ,manichaeism1 ,,ii4 #bcj ,manning1 ,h4 ,e41 ,cardinal1 ,i4 #hi ,manuscripts1 ,genoese1 of the ,vita1 ,i4 #ic ,manuscript 8,a0 7,university ,library71 ,i4 #aab n4 #a1 #aei n4 #a1 #afb n4 #c 7#afc71 #aff1 #ahh n4 #a1 #aig n4 #b1 #bad1 #cjd1 #dcd1 #dce1 #ddb1 #dea additions and variations of1 as compared with ,printed ,vita1 ,i4 #chd-cid and ,argentina del ,sale1 ,i4 #chg characteristics of1 ,i4 #cif authentic contributions of1 ,i4 #chg-chh date and scribe of1 ,i4 #che modification from a tripartite to a quadripartite scheme1 ,i4 #cij-cid ,manuscript 8,b0 7,archives of the ,cathedral-chapter71 ,i4 #afb n4 #c 7#afc71 #aff1 #ahh1 #aig n4 #b1 #bad1 #cif1 #dab1 #dae1 #ddb dependence from ,,ms4 8,a01 ,i4 #cid its divisions1 ,i4 #cid-cie its very primitive heading1 ,i4 #cid ,manuscript 8,c0 7,university ,library71 differences from ,,mss4 ,a and ,b1 origin and attribution1 ,i4 #cie-cif 8,maona0 ,company1 ,genoa1 ,i4 #aea ,marabotti1 various1 ,i4 #aef1 #aeg ,marabotto ,cattaneo1 ,don1 ,i4 #ij1 #ih n4 #a1 #aaj1 #aag n4 #b1 #aah1 #aai1 #abj1 #aba n4 #c1 #ace n4 #a1 #adj n4 #d1 #adg n4 #a1 #aef-aei1 #afb n4 #c 7#afc71 #aff1 #agb1 #agc1 #age1 #agf1 #ahe1 #ahf1 #ahg1 #aia1 #aic1 #bjd n4 #a1 #bjg1 #bac1 #baf1 #bag1 #bah1 #bbe1 #beb1 #bef1 #bfd1 #bif1 #bii1 #cjj1 #cja1 #cjh1 #cji1 #cac1 #cad1 #cef1 #cga1 #chd1 #cij1 #cic1 #dae1 #daf1 #dai1 #dba1 #dca1 #dcb1 #ddg1 #ddh1 #ddi1 #dej1 #dea1 #ded1 #dee1 #dfc1 #dfd2 ,,ii4 #i1 #ae1 #ag1 #be1 #bf attitude concerning ,catherine1 ,i4 #bah character of1 ,i4 #aeg ,catherine's confessor1 ,i4 #aeg-aeh contributions to ,vita-proper1 ,i4 #cib-cid1 #dee-deg contributions to ,dicchiarazione 7,trattato71 ,i4 #ddg-ddh death of1 ,i4 #cha family1 ,i4 #aef-aeg fate of1 ,i4 #caj-caa first relations with ,catherine1 ,i4 #aee-aef influence and work concerning ,catherine1 ,i4 #aic-aif misunderstandings1 ,i4 #abj n4 #a scruples1 ,i4 #aid-aie scent-impression from his hand1 ,i4 #ahd-ahe will of1 ,i4 #cha ,marco del ,sale1 ,i4 #abg1 #bjc1 #chh1 #djb story of his death1 ,i4 #afi-aga ,marcus ,aurelius1 ,emperor1 ,,ii4 #bfh ,maria delle ,grazie1 ,santa1 ,genoa1 church and convent of1 ,i4 #ii-aja1 #acb1 #adc1 #agj1 #ahf1 #cai1 #cba1 #cbe1 #cci1 #cfe1 #cff n4 #b1 #cie1 #dfj2 ,,ii4 #bje ,maria delle ,grazie ,vecchia1 ,s41 church of1 ,genoa1 ,i4 #agj ,maria di ,castello1 church of ,s41 ,genoa1 ,i4 #ajj1 #aja1 #cff n4 #a ,marie de l',incarnation1 the ,ven41 ,ursuline1 ,,ii4 #ada ,mariola ,bastarda1 servant1 ,i4 #adi1 #aec1 #afa1 #afb n4 #c 7#afc71 #agb1 #age1 #agf1 #baf1 #bag1 #bbf1 #caj-cac1 #cgi1 #cha1 #chd1 #deg ,mark1 ,bishop of ,ephesus1 ,,ii4 #bbe ,mark1 ,st41 ,gospel according to1 ,i4 #fg1 #beg1 #cgd ,marriage1 ,catherine's attitude concerning1 ,i1 #bbc-bbe2 ,,ii4 #abd settlement1 ,catherine's1 ,i4 #ccg ,church teaching concerning1 ,,ii4 #abh-abi ,martineau1 ,dr4 ,james1 ,,ii4 #cbi1 #ccj ,martin ,st41 of ,tours1 ,i4 #cgc ,mary1 ,blessed ,virgin1 ,i4 #ii1 #abg1 #afh1 #cch1 #dbf1 #dcb 7,tudor71 ,queen of ,england1 ,i4 #ie 7,stuart71 ,queen of ,scots1 ,i4 #cff ,matthew1 ,st41 ,gospel according to1 ,i4 #cgd ,levi1 ,apostle1 ,i4 #cgd ,maurice1 ,frederic ,denison1 ,,ii4 #bbg ,mazone1 ,giovanni1 painter1 ,i4 #ih n4 #a 7#ii7 ,mazzini1 ,giuseppe1 ,i4 #ig ,megaric ,school1 ,i4 #bc ,melanchthon1 and his ,loci1 ,i4 #cda ,menelaus1 ,,ii4 #ahf ,mercier1 ,d4 ,cardinal1 ,critriologie ,gnrale1 ,,ii4 #g n4 #a ,merovingian ,saints1 ,i4 #cgc ,metaphysics and ,religion1 ,,ii4 #aha1 #bfb1 #bfi-bgb ,micah1 ,prophet1 ,,ii4 #ahi ,michael ,angelo ,buonarotti1 ,i4 #id ,milan1 ,dukes of1 ,i4 #if ,milano1 ,carlo da1 painter1 ,i4 #ih n4 #a 7#ii7 ,mill1 ,john ,stuart1 ,i4 #ea2 ,,ii4 #bbg1 #bga ,misericordia1 ,donne della1 ,genoa1 ,i4 #acj1 #aca1 #dja1 #djb ,office of1 ,genoa1 ,i4 #aeb1 #aed1 #cai ,missione ,urbana1 ,biblioteca della1 ,genoa1 ,i4 #ih n4 #a1 #abe n4 #a1 #afg n4 #c 7#afh71 #aga n4 #a 7#agb71 #bjb n4 #b1 #bjc n4 #a1 #bjh n4 #b1 #c2 #bif n4 #a1 #big n4 #a1 #bii n4 #a1 #cja n4 #a1 #cjh n4 #a1 #cji n4 #a1 #cab n4 #a1 #cac n4 #a1 #cha n4 #a1 #b ,mithraic movement1 ,,ii4 #cib ,mohamed1 compared with ,christ1 ,i4 #ga ,mohammedanism1 ,,ii4 #bgj1 #chh its three elements1 ,i4 #fj-fa ,mohammedans1 ,,ii4 #cib ,molinos1 ,miguel de1 ,i4 #bec2 ,,ii4 #aca n4 #a1 #ada1 #ade1 #cfe his condemnation1 its history1 motives1 limits1 ,,ii4 #acf-adh ,guida ,spirituale1 ,,ii4 #adj1 #adc1 #add ,breve ,trattato1 ,,ii4 #add ,moltke1 ,field-,marshal von1 ,,ii4 #bga ,mommsen1 ,theodor1 ,,ii4 #bgb ,monasticism1 the abiding needs met by1 ,,ii4 #ceb-cee ,monica1 ,st41 ,i4 #cfa ,monism1 ,i4 #dj2 ,,ii4 #bid1 #cad1 #cbf1 #cgg-cgi ,montanism1 ,,ii4 #cia ,morality1 relations to ,mysticism1 ,philosophy and ,religion1 ,,ii4 #bei-bge ,more1 ,sir ,thomas1 ,blessed1 ,i4 #fb1 #cdj2 ,,ii4 #abi ,moro1 ,dottore ,tommaso1 ,i4 #adi1 #beb1 #ccg1 #cda1 #ceh1 #cfd1 #dad1 #dae2 ,,ii4 #hc becomes a ,calvinist1 ,i4 #cda-cdb ,moro1 ,dottore ,tommaso1 his letter to ,battista ,vernazza2 and her letter to him1 ,i4 #cda-cdb1 #cdb-cdd his return to the ,catholic ,church1 ,i4 #cdd ,morone1 ,giovanni1 ,cardinal1 ,i4 #cbg1 #cdb n4 #b ,moses1 ,i4 #cgc2 ,,ii4 #ahi1 #bfh ,mhlhausen1 ,father ,henry of1 ,o4,p41 ,,ii4 #eb ,multiplicity1 within every living ,unity1 ,i4 #ff-gj difficulty of its maintenance1 ,i4 #fe1 #gj-gg2 ,,ii4 #bfd1 #bgc-bge needful for all spiritual life1 ,,ii4 #aej-aeb1 #bhc1 #bhd1 #cdc1 #cdd ,mnsterberg1 ,prof4 ,hugo1 ,,ii4 #cjh1 #cgj ,mysteries1 ,eleusynian1 ,i4 #fj2 ,,ii4 #ig ,mystical ,element1 its apparent worthlessness but essential importance1 ,i4 #f-aj1 #dh1 #di1 #ej-ec1 #eh-fe2 ,,ii4 #bfj-bfi ,mysticism and ,pantheism1 ,,ii4 #cbe-cdj and the limits of human knowledge1 ,,ii4 #bge-bij and the question of ,evil1 ,,ii4 #bij-cjh and historical religion1 ,,ii4 #bfc-bfi ,christian1 ,,ii4 #bea1 #beb 8exclusive0 or pseudo-mysticism and 8inclusive0 or true mysticism1 ,,ii4 #bhc1 #bij-bia1 #cai ruinousness of exclusive1 ,,ii4 #cjd-cjh1 #cea-cec its place in complete ,religion1 ,,ii4 #bgb-bge and the scientific habit of mind1 ,,ii4 #cfg-cgb points on which it approaches ,pantheism1 ,,ii4 #cbi-ccd predominantly individualistic1 ,,ii4 #cfe-cff tends to neglect the sensible1 the successive1 and spiritual self-excitation1 ,,ii4 #bhd-bhg ,mystic ,saints1 ,,ii4 #adb-adc ,mystics1 ,i4 #fa1 #bdg and spiritual ,direction1 ,,ii4 #cfb-cfc their special weaknesses and strengths1 ,,ii4 #bhd-bhi1 #bhi-bie1 #big1 #bih1 #cja1 #cjb1 #cdc-cdf1 #che1 #chf ,naples1 ,i4 #ig ,hospital in1 ,i4 #cbc1 #cbi ,kingdom of1 ,i4 #if ,society for escorting culprits to death1 ,i4 #cbc-cbd ,napoleon1 ,,ii4 #da-db1 #acc1 #bgb ,negri ,family1 ,genoa1 various members of1 ,i4 #ig1 #ajj1 #cgg ,nelson1 ,admiral ,lord1 ,,ii4 #acc ,neo-,platonism1 in general1 ,i4 #bc-be1 #fa its direct influence with ,st4 ,augustine1 ,,ii4 #bab1 #bac1 #bdh1 #bic ,pseudo-,dionysius1 ,,ii4 #ia-ii1 #bid1 #cab1 #cac ,its influence1 through ,dionysius1 with ,v4 ,battista ,vernazza1 ,i4 #ceb-ced1 #cef1 #ceh1 #dbh ,st4 ,catherine1 ,,ii4 #ia-ii1 #abc-abf1 #bcd-bci1 #bid ,jacopone da ,todi1 ,,ii4 #ajd1 #ajh1 #aji ,medieval ,mystics and ,pantheists1 ,,ii4 #aca1 #adg1 #cad1 #cae1 #cag1 #cah1 #cbc1 #cbd ,st4 ,thomas ,aquinas1 ,,ii4 #bdi-beb1 #bed1 #bid1 #caf1 #cag its truth1 ,,ii4 #ib1 #bdh its weaknesses and errors1 ,,ii4 #beb1 #bhg1 #bhh1 #bic1 #bid1 #cea-cec ,neri1 ,st4 ,philip1 ,i4 #cah ,church of1 ,genoa1 ,i4 #ajb ,nero1 ,emperor1 ,,ii4 #bib ,nervous system1 late realization of1 ,,ii4 #d1 #e 8,nettezza10 ,i4 #bff n4 #c ,newman1 ,john ,henry1 ,cardinal1 ,i4 #fe1 #gh2 ,,ii4 #cga ,dream of ,gerontius1 ,i4 #hi2 ,,ii4 #bde on ,eternal ,punishment1 ,,ii4 #bcj on ,physical ,science1 its limited scope and its autonomy1 ,,ii4 #cfi ,newton1 ,john1 ,i4 #fc ,sir ,isaac1 ,,ii4 #bg1 #da1 #db1 #bga ,nicolas of ,coes 7,cusanus71 ,cardinal1 ,i4 #fb1 #gh1 #if2 ,,ii4 #aca1 #adb1 #bhb1 #bia1 #cca ,nicolas ,v1 ,pope 7,parentucelli71 ,i4 #ajc n4 #a ,nicolo in ,boschelto1 ,s41 near ,genoa1 church and monastery of1 ,i4 #ajc1 #ahi1 #bac1 #cac1 #cai1 #cba1 #cbe2 ,,ii4 #bgd ,nietzsche1 ,friedrich1 ,,ii4 #bgd ,nominalism1 ,i4 #fa1 #fb ,nonconformists1 ,i4 #fc2 ,,ii4 #cib ,nonconformity1 ,i4 #h1 #i ,novara1 ,luca da1 painter1 ,i4 #ih n4 #a 7#ii7 ,occam1 ,william of1 ,o4,s4,f41 ,i4 #fd ,occhino1 ,bernardino1 ,i4 #cda1 #cdb ,oldenberg1 ,h41 on ,nirvana1 ,,ii4 #ahc-ahe ,oratory 7,french71 ,i4 #fc ,orders1 ,catholic1 religious1 their three tendencies1 ,i4 #fd ,organic life1 the successive stages of1 ,,ii4 #bha1 #cjd ,origen1 ,i4 #f2 ,,ii4 #aca1 #adb1 #bai1 #bci1 #bfh his ,apocatastasis--doctrine1 ,,ii4 #bbe1 #bbh on fire of ,hell1 ,,ii4 #baf on an ameliorative ,purgatory1 ,,ii4 #bcd-bcg ,originality1 treble1 of ,st4 ,catherine1 ,i4 #bdf-bdi ,orphic belief1 ,,ii4 #aic influence1 through ,plato1 upon ,christian thought1 ,,ii4 #abc1 #abd1 #bce-bch literature1 ,,ii4 #bce mysteries1 ,,ii4 #ahh sect1 ,,ii4 #aib ,palaeologus1 ,michael1 his confession of faith1 ,,ii4 #bdb ,palladius1 ,historia ,monachorum1 ,i4 #cgc ,pammatone1 ,hospital of1 ,i4 #abi-acb1 #adb1 #ade n4 #a1 #adh-aec1 #afi1 #agj1 #bac1 #bbf1 #cjj1 #cjc1 #caj n4 #a1 #caa1 #cag1 #cbe-cbg1 #cgg1 #chj1 #cie1 #dja1 #djg2 ,,ii4 #i1 #aj1 #ag1 #bg1 #cc1 #fb ,books1 of the1 ,i4 #adc n4 #b1 #bjh ,cartulary1 of1 ,i4 #bjb n4 #b1 #cac ,church1 of the1 ,i4 #ih n4 #a1 #aeb1 #bjb and n4 #c1 #bif1 #big n4 #a1 #cjj1 #cjb1 #cji1 #cba1 #ccb1 #chb ,house surgeon1 of the1 ,i4 #bjj2 ,,ii4 #ad ,protectors1 of the1 ,i4 #age1 #ahg1 #baf1 #big1 #bii1 #cjg ,book of the ,acts of the1 ,i4 #agb n4 #a1 #age n4 #a ,pantheism in ,middle ,ages1 ,,ii4 #cad-cah useful preliminary1 of ,inclusive ,mystics1 ,,ii4 #cbi-ccd escaped by full development of scientific habit within shallower level of a deep spiritual life1 ,,ii4 #cgd-chf in ,spinoza1 secret of its power1 ,,ii4 #cbf-cbi ultimate1 not ,christian1 nor generally religious1 ,,ii4 #ccd1 #cce ,paracelsus1 ,i4 #g ,paris1 ,,ii4 #chi ,university of1 ,i4 #fb ,parker1 ,rev4 ,james1 ,i4 #bej1 #bff n4 #c ,parmenides1 ,i4 #aa2 ,,ii4 #ahh his doctrine1 ,i4 #aa ,parousia1 the1 ,,ii4 #chj ,parpera1 ,giacinto1 ,p41 ,oratorian1 ,i4 #ib1 #cij ,pascal1 ,i4 #gh2 ,,ii4 #bfa1 #cca ,pascoli1 ,giovanni1 ,,ii4 #aii ,passivity1 see ,quietism ,pattison1 ,a4 ,s4 ,pringle1 ,,ii4 #cbi1 #ccj1 #ccc1 #cgj ,paul1 ,saint1 ,i4 #aaa1 #bef1 #bfe1 #cbj1 #cfc1 #cfa1 #cgc1 #dec2 ,,ii4 #dc1 #dd1 #dg1 #hj1 #hb1 #hg1 #abb1 #abd1 #abe1 #abi1 #aca1 #adb1 #aha1 #ahf1 #bji1 #bcg1 #bec1 #bih1 #cbd1 #ccc1 #cef and ,joannine writings1 ,,ii4 #hd-hh and ,synoptic ,gospels1 ,,ii4 #fe1 #abb-abe1 #aeg1 #aeh anthropology of1 ,,ii4 #fd-fg his conceptions of ,god1 ,,ii4 #fi-ga of ,spirit1 ,,ii4 #fg-fi1 #cbj-cbb of reconciliation1 justification and sanctification1 ,,ii4 #ga-gd ecstasies and psycho-physical peculiarities of1 ,,ii4 #dc-dd ,epistles of1 ,i4 #afb1 #bcd1 #bce1 #beh1 #cec1 #cgd2 ,,ii4 #fb1 #fc1 #aaf1 #bjb1 #bje ,eschatology of1 ,,ii4 #gf-gi1 #bji1 #baj ,judaic conceptions of1 ,,ii4 #fi1 #ga1 #gb ,platonic influences in1 ,,ii4 #fd1 #ff1 #fg1 #fi1 #abb1 #abc and the ,risen ,christ1 ,,ii4 #ga ,sacramental teachings of1 ,,ii4 #ge-gf ,social ethics of1 ,,ii4 #gd-ge ,,iv1 ,pope 7,caraffa71 ,i4 #cbb1 #cbg ,pazzi1 ,maria ,magdalena dei1 ,st41 ,,ii4 #db1 #ef ,peasants' ,war1 ,i4 #aj1 #caa1 #cdj ,personality1 its purification1 ,,ii4 #cgg-chg ,spiritual1 ,,ii4 #ccf-cdj ,petau1 ,denys1 ,s4,j41 ,,ii4 #bbe ,peter1 ,st41 ,i4 #fg1 #cgd ,epistles of1 ,,ii4 #aaf ,peters1 ,margarethe1 ,lutheran ,quietist1 ,,ii4 #aci ,petrone1 ,igino1 ,prof41 ,,ii4 #bhb1 #cgj ,petrucci1 ,pietro ,m41 ,cardinal1 ,,ii4 #adj1 #ada his writings1 ,,ii4 #add1 #ade ,pharisees1 ,i4 #fa1 #fh2 ,,ii4 #chh ,philo1 ,i4 #fa2 ,,ii4 #fc1 #fi1 #ic1 #aca1 #aif1 #bcc and the ,joannine writings1 ,,ii4 #hj1 #ha and ,st4 ,paul1 ,,ii4 #fi1 #gj ,physicians1 and ,st4 ,catherine1 ,i4 #bjj1 #bja1 #bjh1 #baa1 #bab ,physicists1 the ancient ,greek1 ,,ii4 #cgi ,pico della ,mirandoia1 ,i4 #g 8,piet10 picture1 ,i4 #aha1 #bji1 #bci1 #dfj2 ,,ii4 #bh ,pietism1 ,protestant1 ,i4 #aj ,pindar1 ,,ii4 #ahh1 #ahi1 #bga ,pius ,,iv1 ,pope 7,medici71 ,i4 #abc ,,vii1 ,pope 7,chiaramonti71 ,,ii4 #bbf ,plague1 in ,genoa1 #adic1 ,i4 #adc ,st4 ,catherine and the1 ,i4 #adc-ade ,ettore ,vernazza and the1 ,i4 #ccj-ccb ,plant-life1 ,catherine's sympathy for1 ,i4 #afc1 #afd probably dimly conscious1 ,,ii4 #bha1 #cjd ,plato1 ,i4 #ab1 #ad1 #ai1 #bj1 #ba1 #bc1 #bh1 #bcd1 #beg1 #bff n4 #c1 #cec2 ,,ii4 #ff1 #abd1 #ahe n4 #b1 #ahf1 #ahh1 #aib1 #aic1 #aif1 #aii1 #bjb1 #bjc1 #bjd1 #bdi1 #beb1 #bec1 #bfh1 #bhb1 #caa1 #ceg on amelioration by suffering1 ,,ii4 #bjh1 #bji his earlier and later beliefs as to place of contemplation in complete life1 ,,ii4 #cjf-cji ,immortality1 ,,ii4 #ahf his abidingly fruitful combination of four characteristics1 ,i4 #ag-ai on the ,heavenly ,eros1 ,i4 #ag2 ,,ii4 #aja1 #bjc1 #bea ,god1 how far concrete and ethical in1 ,,ii4 #caa1 #cab on ,god's goodness as cause of ,his framing this universe1 ,i4 #bd2 ,,ii4 #ccd on the ,nos1 ,,ii4 #cai-cbj the ,orphic strain in1 ,,ii4 #ff1 #fg1 #abc-abf1 #bce1 #bcf his five preformations of ,st4 ,catherine's ,trattato teachings1 ,,ii4 #bje-baa his ,republic1 ,catherine's purgatorial picturings compared with1 ,,ii4 #bjj1 #bja on the soul's determinedness and liberty1 ,,ii4 #baj1 #baa the soul's nakedness1 ,,ii4 #bji1 #baj the soul's 8places10 ,,ii4 #bje-bjg the soul's plunge1 ,,ii4 #bjg1 #bjh on ,science and ,mysticism1 respectively1 ,,ii4 #cfh on ,thumos1 ,,ii4 #bjc ,plotinus1 ,i4 #f1 #bcd1 #beg1 #bff n4 #c2 ,,ii4 #ic1 #ig1 #ih1 #ii1 #aja1 #aji1 #abj1 #aif1 #bjb1 #bjd1 #bab1 #bac1 #bdh1 #bfh1 #bhb1 #bih1 #cbd1 #cbf1 #cbg1 #cbi1 #cef his doctrine generally1 ,i4 #bc-be on ,ecstasy1 ,,ii4 #cbb1 #cbc places ,godhead above all multiplicity1 ,,ii4 #cab1 #cac on the ,henad1 the ,nos and the ,soul1 ,,ii4 #cbb1 #cbc and ,spinoza1 ,,ii4 #cbe-cbh ,plunge1 voluntary of the ,soul1 ,i4 #bdi1 #bej1 #bhd1 #bhe2 ,,ii4 #hi1 #bjg1 #bjh1 #che-chf ,plutarch1 ,,ii4 #bcf ,poor1 ,catherine's love for the1 ,i4 #bbe-bbf ,positivist1 ,epistemology1 ,,ii4 #bge-bhc ,possession1 ,persons in state of1 ,i4 #afa1 #afb n4 #c ,possessions1 ,catherine's1 at her death1 ,i4 #big-bii ,poveri1 ,albergo dei1 ,genoa1 ,i4 #ccb ,pr1 near ,genoa1 ,i4 #ajb1 #ajc1 #abh1 #abi1 #ahf1 #cac ,prayers for the ,dead1 ,jewish1 ,,ii4 #bcc-bcd ,presbyterianism1 ,,ii4 #chh ,pre-,socratics1 their doctrines1 ,i4 #aa-ab ,priestly code1 ,moses in1 ,i4 #cgc ,proclus1 ,i4 #bcd1 #beg2 ,,ii4 #ia1 #if1 #ig1 #ih1 #ajj1 #aja1 #aji1 #abj1 #aif1 #bjd1 #bje1 #baa1 #bid1 #cef doctrine of1 ,i4 #bc-be2 ,,ii4 #cac1 #cbi1 #cef the ,areopagite reproduces directly1 not ,plotinus but1 ,,ii4 #ia1 #if-aja1 #bje ,prophets1 ,hebrew1 ,i4 #cec ,protestantism1 ,,ii4 #bgc continental1 ,i4 #h1 #fb1 #fc ,english1 ,i4 #h-i ,german1 ,i4 #i ,proverbs1 ,book of1 ,individual retribution in1 ,,ii4 #ahi ,psalms1 ,book of1 ,st4 ,catherine and1 ,i4 #beh ,future life in1 ,,ii4 #ahi-aia ,david in1 ,i4 #cgc ,psycho-physical and temperamental characteristics of ,st4 ,catherine during #addg-adgg1 ,,ii4 #bh-cb #adgg-adii1 ,,ii4 #cb-dj #adig-aeaj1 ,,ii4 #i-ba ,aug4 #aj-bg1 #aeaj1 ,i4 #bjd-bji occasions or expressions1 not causes1 of ,catherine's doctrine1 ,i4 #baa1 #bab1 #bfj2 ,,ii4 #ad-bj ,psycho-physical and temperamental characteristics of ,st4 ,catherine1 inquiry into1 difficulty of1 ,,ii4 #g-i organism1 of ,st4 ,catherine1 ,i4 #agf-aha peculiarities of great men1 ,,ii4 #da1 #db peculiarities of ecstatic saints1 ,,ii4 #db-dg1 #eb-ef abidingly sure spiritual tests of1 applied by great mystical saints1 ,,ii4 #dh-ea theory1 defects and value of ancient1 ,,ii4 #c-f1 #dg1 #dh ,purgatory1 ,i4 #aij1 #bdi1 #chb ,alexandrine ,fathers on1 ,,ii4 #bcd-bcf ,catherine's conceptions of1 harbour two currents of thought1 ,,ii4 #bcb ,catherine's doctrine concerning1 ,i4 #agi4 #ahi1 #bhc-bid2 ,,ii4 #bcj-bdf the three sets of theological 8corrections0 of1 traceable in ,trattato's text1 ,i4 #dcd-ddi and the ,new ,testament1 ,,ii4 #bcc1 #bci1 #bdj initial experience and act of the soul in1 ,i4 #bhc-bhe subsequent state of the soul in1 ,i4 #bhe-bid change of feeling among ,protestant thinkers concerning1 ,,ii4 #bcj-bcb fire of1 ,,ii4 #bae-bah ,judaeo-,roman conceptions of1 ,,ii4 #bci-bde ,luther's theses concerning1 ,i4 #caa1 #ddh ,orphic conception and1 ,,ii4 #bcg1 #bch ,platonic conception of1 ,,ii4 #bjf-baa a truly purging1 and ,suarez' simple ,satisfactorium1 ,,ii4 #bdj-bde 8,purit10 ,i4 #bff n4 #c ,puritan excesses1 ,i4 #aj ,pusey1 ,dr4 ,edward ,b41 ,i4 #fc ,pythagoras1 ,,ii4 #ahh1 #aib ,quietism1 ,,ii4 #acj1 #aca1 #acc1 #ace1 #ach1 #aci1 #adb1 #adc1 #add1 #ade1 #adg1 #adh1 #afj1 #afh four aberrations of1 ,,ii4 #acf-aci ,rome's condemnation of1 ,,ii4 #aci-adc distinct from ,pure ,love question1 ,,ii4 #aeb1 #aic four needs recognized by1 ,,ii4 #adh-aej ,rome's alleged change of front concerning1 ,,ii4 #adc-adh ,rabbinism1 ,,ii4 #fc1 #bac1 #bad1 #bcc1 #bcd1 #bfh1 #chh ,rafael ,sanzio1 the painter1 ,,ii4 #acb1 #afe ,ranke1 ,leopold von1 ,,ii4 #bga ,rationalism1 ,i4 #h1 #i2 ,,ii4 #bfj-bfc1 #bge1 #bgf1 #chb-chg1 #chi1 #cij ,rauwenhoff1 ,prof4 ,l4 ,w4 ,e41 on ,mysticism as a necessary form of religion1 ,,ii4 #bfh1 #bfi ,realism1 ,i4 #fa1 #fb advantages of1 ,,ii4 #cah-cai ,pantheistic trend of strict1 ,,ii4 #cad-cai ,reason1 goddess of1 ,,ii4 #chi ,redactor of ,conversione-booklet1 ,i4 #dfd of ,dicchiarazione-booklet1 ,i4 #dfd #a of ,vita-proper1 ,i4 #afb n4 #c1 #ahh n4 #a1 #cgb1 #dad #b of ,vita-proper1 ,i4 #aei1 #afb n4 #c1 #cgb of ,vita-,dicchiarazione-,dialogo1 ,i4 #dfd ,reformation1 ,protestant1 ,i4 #fb1 #bhb1 #cci-cda1 #ddh2 ,,ii4 #bcb1 #chh ,reform1 ,franciscan1 ,i4 #cda ,regio1 ,clerk ,regular1 criticizes ,molinos1 ,,ii4 #add ,reinach ,salomon1 on beginnings of ,jewish prayers for the dead1 ,,ii4 #bcc1 #bcd ,religion and morality1 ,,ii4 #bgb-bge apprehension by man of1 ,i4 #ej-ee through sense and memory1 ,i4 #ea through ,mysticism1 ,i4 #ec through speculation1 ,i4 #ea-eb apprehension by ,st4 ,catherine of1 ,i4 #bdg conflicts between its elements1 ,i4 #gj-gg2 ,,ii4 #cib-cic difficulties of the subjective element of1 ,,ii4 #aab-aad disinterested1 see ,love1 ,pure emotional-volitional element1 its exclusiveness1 ,i4 #gc-gg historical1 relations with ,mysticism1 ,,ii4 #bff-bfh institutional element1 its exclusiveness1 ,i4 #ga-gc relation to ,science of1 ,i4 #de-dh2 ,,ii4 #cfg-chf ,social1 and ,mysticism1 ,,ii4 #cea-cff ,subjective and ,objective elements of1 ,,ii4 #aah-abj1 #bfc-bff1 #bgj the three elements of1 ,i4 #ej-ee2 ,,ii4 #chg-cif and their due proportions1 ,,ii4 #chg-chh continuous concomitance of1 ,i4 #ec-ee distribution among men of1 ,i4 #eh-ei distribution among religions of1 ,i4 #fj-fe multiplicity of each of them1 ,i4 #he1 #hf succession in history of1 ,i4 #ei-fj ,religious temper1 its longing for simplification1 ,i4 #fe-ff ,renaissance1 humanist1 ,i4 #fb ,rent1 ,baron de1 ,i4 #hi ,rhode1 ,erwin1 on the ,dionysian and ,orphic movements1 ,,ii4 #aia1 #aib on ,plato's later teaching as to contemplation1 ,,ii4 #cef1 #ceg ,ribet1 ,abb1 and question as to true ,mysticism1 ,,ii4 #cje ,riccordo1 ,padre1 da ,lucca1 ,i4 #acf ,richelieu1 ,cardinal1 ,,ii4 #da ,rickert1 ,h41 his building up an ,organon of the ,historical ,sciences1 ,,ii4 #cgj ,rig-,veda1 ,,ii4 #ahc ,rigorism among pre-,reformation devoted ,catholics1 ,i4 #cci-cdb touches of1 in ,v4 ,battista ,vernazza1 ,i4 #djj-djg1 #dbb1 #dca ,st4 ,catherine1 ,i4 #cdb ,rites1 ,sacred ,congregation of1 ,rome1 ,i4 #abf1 #bec1 #cje1 #cjf ,ritschl1 ,albrecht1 and his school2 their excessive reaction against ,hegel1 ,,ii4 #bfc1 #bfi ,ritschlian school1 ,,ii4 #bfc ,robespierre1 ,,ii4 #bib ,rodriguez1 ,alfonso1 ,fr41 ,s4,j41 ,i4 #hi ,romans1 the ancient1 ,i4 #ic2 ,,ii4 #ahe1 #bci1 #bdj ,rome1 ,i4 #ih1 #ii n4 2 #aef1 #bjc1 #cje1 #cbb2 ,,ii4 #ahe ,arch-,hospital in1 ,i4 #cbb ,church of1 ,i4 #h1 #i1 #aj1 #fc2 ,,ii4 #bgc condemns some propositions of ,fnelon1 ,,ii4 #afj1 #afb condemns ,quietism1 ,,ii4 #aci-adc sack of1 ,i4 #caa ,rosmini1 ,antonio1 ,i4 #fe1 #gh ,rothe1 ,richard1 ,,ii4 #bbi1 #ccb1 #ccc ,royce1 ,josiah1 ,professor1 ,,ii4 #cgj ,ruysbroek1 ,johannes1 ,augustinian ,canon-,regular1 on the two-fold unity of our spirit with ,god1 ,,ii4 #cbc ,sabatier1 ,paul1 his critical labours in early ,franciscan history1 ,i4 #cgb ,saccheri1 ,notary1 ,genoa1 ,i4 #bac ,sacraments and ,st4 ,catherine3 ,baptism1 ,i4 #dcf2 ,,ii4 #gf1 #hg ,holy ,eucharist1 ,i4 #aac-aaf1 #bjd1 #bjh1 #bdj1 #bda2 ,,ii4 #ai1 #hg1 #hh ,penance1 ,i4 #aag-abc ,extreme ,unction1 ,i4 #aie1 #aig1 #bjd1 #bjf ,sadducees1 ,i4 #fa2 ,,ii4 #chi ,saint-,jure1 de1 ,s4,j41 ,i4 #hi ,saint-,simon1 ,duc de1 ,,ii4 #bga ,saints1 canonized1 ,catholic principles concerning the teaching of1 ,i4 #bec-bee invocation of1 ,catherine's1 ,i4 #bdj ,samaria1 ,woman of1 ,i4 #ahh1 #ahi1 #djf2 ,,ii4 #ag ,samaritans1 ,i4 #bg1 #ch ,samuel1 ,books of1 ,david in1 ,i4 #cgc ,sandreau1 ,abb ,a41 his sober ,mystical doctrine1 ,,ii4 #cjg ,sauli1 ,cardinal1 of ,genoa1 ,i4 #cbb1 #cbg ,savonarola1 ,fra ,girolamo1 contrasted with ,luther and ,calvin1 ,,ii4 #aah ,sceptical schools1 the1 of ancient ,greece1 ,i4 #bc ,schelling1 ,w4 ,s4 von1 ,,ii4 #cce1 #cga1 #cib ,schiller1 ,friedrich1 his 8,fiesco10 ,i4 #if ,schism1 ,papal1 ,i4 #ie ,schlegel1 ,friedrich von1 ,i4 #hi1 #dbd2 ,,ii4 #cga ,schleiermacher1 ,friedrich1 ,,ii4 #bca1 #bif1 #cga1 #cib ,scholastics1 the1 ,i4 #fa1 #fb2 ,,ii4 #afb-afh1 #bad1 #bae1 #bag1 #bbb-bbe1 #bcf1 #bdb1 #bdd1 #bde1 #beb-bed1 #bid1 #cja1 #caf1 #cag ,schopenhauer1 ,arthur1 ,,ii4 #bga1 #bia1 #cga his appreciation of ,asceticism1 ,,ii4 #cda1 #cdb ,schram1 ,dom1 ,institutiones ,theologiae ,mysticae1 the ,preternatural in1 ,,ii4 #cje ,schwab1 ,j4 ,b41 on ,mysticism requiring the ,immanence of ,god1 ,,ii4 #cbe ,science1 character and motives of spirit's occupation with1 ,i4 #dj-dc historical and physical sciences have each their specific method and level1 ,,ii4 #cgj1 #chb1 #chd historical1 ,religion's present1 but not ultimate1 problem1 ,,ii4 #chb-che occupation with1 three kinds1 ,,ii4 #cha-chb its place and function in man's spiritual life1 ,i4 #dc-de1 #cfi1 #cgj2 ,,ii4 #ccj1 #cca1 #cgf1 #cgg and ,religion1 each autonomous at its own level1 ,i4 #de-dh2 ,,ii4 #cfh1 #cfi ,religion and ,metaphysics1 ,i4 #ci-dj ,religion1 and ,philosophy1 their respective functions1 ,,ii4 #cfi-cgb to be taken throughout life in a double sense and way1 ,i4 #de-dg2 ,,ii4 #cgd-cgi and ,things1 and ,religious ,doctrine and ,sacraments1 as variously deep1 parallel helps and necessities in man's spiritual life1 ,,ii4 #cgb-cgi novelty of this position very limited1 ,,ii4 #cgi-cha1 #che1 #chf 8,scintilla10 experience of ,st ,catherine1 ,i4 #ahg-aij1 #dea2 ,,ii4 #ai ,scotland1 ,i4 #gb ,scott1 ,thomas1 the ,evangelical1 ,i4 #fc ,walter1 ,sir1 his ,anne of ,geierstein1 ,i4 #if ,scotus1 ,john ,duns1 ,i4 #fd1 #gh ,proclus' indirect influence upon1 ,,ii4 #cae1 #caf ,scotus1 ,john1 ,eriugena1 ,,ii4 #beb ,proclus' influence upon1 ,,ii4 #cad1 #cae ,segneri1 ,paolo1 ,s4,j41 ,i4 #hi2 ,,ii4 #add his critiques of ,molinos1 ,,ii4 #add ,self-knowledge1 persistent in ,st4 ,catherine1 ,i4 #bjf-bjg2 ,,ii4 #ad1 #ae ,semeria1 --1 ,secoli ,cristiani della ,liguria1 ,i4 #ccg ,sensitiveness1 extreme1 of ,catherine1 ,i4 #agf-aha ,sensuousness1 lack of1 in ,catherine1 ,i4 #bdf ,shakespeare1 ,romeo and ,juliet1 ,i4 #aja ,siegwart1 ,professor ,christian1 ,,ii4 #bhb ,sight1 ,catherine's impressions connected with1 ,i4 #aha ,silvestro1 ,convent of ,s41 ,genoa1 ,i4 #deg ,simmel1 ,georg1 ,dr41 on the specifically religious sense1 ,,ii4 #bfj1 #bfa on religion as requiring that man should seek his own beatitude1 ,,ii4 #agi ,simon1 the ,just1 ,rabbi1 ,,ii4 #aec ,simon1 ,richard1 ,i4 #fc1 #fd ,simplicity1 causes of1 ,quietists' inadequate analysis of1 ,,ii4 #acd-acf longing of religious temper for1 ,i4 #fe-ff all living1 ever constituted in multiplicity1 ,i4 #ff-gj ,sin1 and the body1 according to ,st4 ,catherine1 ,i4 #bcj1 #bce1 #bcf1 #bfd1 #bfe1 #bih2 ,,ii4 #abc-abe the ,orphics1 ,,ii4 #aib1 #bcg ,st4 ,paul1 ,,ii4 #ff1 #fh1 #fi1 #abb1 #abc ,proclus1 ,,ii4 #ih the ,synoptists1 ,,ii4 #fi1 #abb as purely negative1 in ,ps4-,dionysius1 ,eckhart1 ,spinoza1 ,,ii4 #bid as positive in ,kant1 ,eucken1 ,,ii4 #bid-bif as positive and negative in ,st4 ,augustine1 ,st4 ,thomas1 ,mother ,juliana1 ,,ii4 #bic1 #bid in ,st4 ,catherine1 ,,ii4 #bce1 #bid original1 according to ,neo-,platonists1 ,,ii4 #bih ,st4 ,augustine1 ,,ii4 #bih1 #bii ,tridentine definition concerning1 ,,ii4 #cjj1 #cja difficulty in doctrine of1 and ,tennant's interpretation1 ,,ii4 #bih-cjj value of ,mystics' attitude towards1 ,,ii4 #cja1 #cjb ,sixtus ,,iv4 7,della ,rovere71 ,pope1 ,i4 #id ,sixtus ,v4 7,peretti71 ,pope1 ,i4 #cff ,smell1 ,catherine's impressions connected with1 ,i4 #ahj-aha ,socinianism1 ,i4 #i1 #cdb2 ,,ii4 #cij ,socino1 ,fausto and ,lelio1 ,i4 #fc1 #cdb ,socrates1 ,i4 #ab1 #ac1 #ad1 #ae1 #af1 #ag1 #da1 #fj2 ,,ii4 #fd1 #ahf doctrine of1 ,i4 #ab-ac ,socratic school1 ,i4 #bc ,sophists1 ,i4 #ab ,sophocles1 ,,ii4 #ahi ,sorbonne1 the1 ,paris1 ,,ii4 #cbe n4 #c ,soul1 according to ,aristotle1 ,i4 #bj1 #bb ,plato1 ,i4 #af1 #ag ,plotinus1 ,i4 #bd and the ,nos in ,eckhart1 ,,ii4 #cbc ,st4 ,paul1 ,,ii4 #fd1 #fe ,plotinus1 ,,ii4 #cbb1 #cbc and the spirit in ,v4 ,battista1 ,i4 #cec1 #ced1 #cii1 #dca ,st4 ,catherine1 ,i4 #ahi2 ,,ii4 #fh ,st4 ,paul1 ,,ii4 #fg-fi1 #cbj-cbb ,st4 ,teresa1 ,,ii4 #cbd the three forces of1 ,i4 #ej-ec2 ,,ii4 #chg-cif ,immanence of ,god in the1 ,,ii4 #cbd-cbe1 #ccf-cch life of1 according to ,st4 ,catherine1 ,i4 #bff-bgj usual succession in1 ,i4 #ej-ee its relation to its fellows1 ,,ii4 #cec-cee ,soul1 its unity in multiplicity1 ,i4 #ff ,sources1 literary of ,catherine's conceptions ,i4 #bed1 #bee1 #beh-bfj2 ,,ii4 #fb-aaj difficulties in their utilization1 ,i4 #bea-bec ,space1 and the soul and spirit1 in ,st4 ,augustine1 ,,ii4 #bab1 #bac ,st4 ,catherine4 ,i4 #bgg1 #bgh2 ,,ii4 #fi1 #gj1 #gg-ha1 #bab1 #bac ,plato1 ,,ii4 #bje-bjg ,plotinus1 ,,ii4 #bdh ,st4 ,thomas1 ,,ii4 #bad recent writers1 ,,ii4 #bdg ,spain1 ,i4 #fb1 #fd1 #gb1 #ie1 #if1 #cje2 ,,ii4 #chh ,spencer1 ,herbert1 ,,ii4 #bga ,speyer1 ,diet of1 ,i4 #cdj ,spinola1 ,archbishop of ,genoa1 ,i4 #cje family1 and members of1 ,i4 #if1 #adf1 #age ,spinoza1 ,i4 #g1 #dj-db2 ,,ii4 #afi1 #aig1 #aih1 #bga1 #bif1 #cae1 #cbf1 #cbg1 #cge1 #cgf1 #cib compared with ,plotinus1 ,,ii4 #cbe-cbh on disinterested ,religion1 ,,ii4 #age1 #agf doctrine of1 ,i4 #da-dc errors of his speculation1 greatness of his intuitions1 ,,ii4 #cgf1 #cgg greatest ,pure ,pantheist1 ,,ii4 #cbe-cbg ,reality and ,perfection identical for1 ,,ii4 #bid ,spirit1 ,christ as1 ,,ii4 #gj1 #hd1 #cbj1 #cba ,god as1 ,,ii4 #hd1 #cbb the soul as1 see under ,soul visitations of the1 their suddenness and vehemence1 ,i4 #aje1 #ajg2 ,,ii4 #cj1 #if1 #ig and ,space1 ,,ii4 #bab1 #bac and ,time and ,duration1 ,,ii4 #bdg-bdi ,stanley1 ,arthur ,p41 ,dean1 ,i4 #fc ,stein1 ,freiherr von1 ,,ii4 #bga ,stigmata 8,spiritual10 legend of ,st4 ,catherine's1 the1 ,i4 #bji n4 #a1 #baj n4 #a1 #deb1 #dec ,stoics1 ,i4 #bc ,strata1 ,battista1 ,notary1 ,i4 #aee1 #cjh1 #cgi ,strauss1 ,david ,f41 on ,purgatory1 ,,ii4 #bca ,suarez1 ,francis1 ,father1 ,s4,j41 ,i4 #aba2 ,,ii4 #bda ,subconsciousness1 late full recognition of1 ,,ii4 #dg1 #dh1 #bfe1 #cch-cdj often described by ,plotinus and ,st4 ,augustine1 ,,ii4 #ia1 #ib1 #bdh its deepest equivalent in ,st4 ,thomas's 8confused knowledge10 ,,ii4 #bhh-bhi1 #ccg ,sulze1 ,emile1 fails to recognize necessity of ,thing-element in religion1 ,,ii4 #cgb-cgd ,surin1 ,jean ,joseph1 ,s4,j41 ,i4 #fd1 #hi2 ,,ii4 #ada ,suso1 ,henry1 ,blessed1 ,dominican1 ,i4 #fd1 #id ,sylvius1 ,francis1 ,,ii4 #afb ,synoptic ,gospels and ,st4 ,catherine1 ,,ii4 #fi1 #hd1 #hg1 #hi1 #abb-abf1 #aec-aeh and ,joannine writings1 ,,ii4 #hd-hh and ,st4 ,paul1 ,,ii4 #fe1 #abb-abe1 #aeg-aeh on forgiveness as of single acts1 ,,ii4 #bde1 #bdf ,god's direct interest in world1 ,,ii4 #bed1 #bee ,pure ,love1 ,,ii4 #aec-aeh present most manifold picture of ,jesus' life and teaching1 ,,ii4 #aaf-abj ,tacitus1 ,,ii4 #bga ,taigi1 ,anna ,maria1 ,venerable1 ,i4 #gh ,tarsus1 ,,ii4 #fc1 #ff ,tasso1 ,torquato1 ,i4 #cda ,taste1 ,catherine's impressions connected with1 ,i4 #ahj ,tauler1 ,john1 ,dominican1 ,i4 #fd1 #id ,taylor1 ,prof4 ,a4 ,e41 his criticism of ,kant's doctrine of ,pure ,love1 ,,ii4 #agi-ahj ,tennant1 ,rev4 ,f4 ,r41 on ,original ,sin1 ,,ii4 #bii1 #cjj ,tennyson1 ,alfred1 ,i4 #aab2 ,,ii4 #bbg1 #bdg ,teresa1 ,st41 ,i4 #fd1 #fh1 #hg1 #bdg2 ,,ii4 #e1 #bg n4 #a1 #db1 #de1 #dg1 #dh1 #ei1 #acg1 #adb1 #adc1 #ccf1 #cfc1 #cfe and ,direction1 ,,ii4 #cfc on occupation with our ,lord's ,humanity1 ,,ii4 #afi1 #cfe ,god's immanence in the soul1 ,,ii4 #cbd1 #cbe nerves and muscles1 ,,ii4 #e her psycho-physical peculiarities1 ,,ii4 notes to pp4 #ad-ah1 #bj1 #ba1 #bg1 #dc1 #dd on soul and spirit1 ,,ii4 #cbd her tests for locutions and visions1 ,,ii4 #dg1 #ej and social ,religion1 ,,ii4 #cfe ,tertullian1 on ,st4 ,paul's 8thorn10 8stake0 in the flesh1 ,,ii4 #dc prayer for the dead1 ,,ii4 #bcc1 #bcd ,thales1 ,i4 #ab ,theatines1 ,i4 #cbb1 #cdj ,thibet1 ,,ii4 #cib ,thing-element1 its necessity in ,religion1 ,i4 #bde-bdg2 ,,ii4 #cgb-cgd1 #cgg-cha1 #che1 #chf ,thing1 three relations of1 with thought4 ,,ii4 #cgd-cgg ,thobia1 ,i4 #abi1 #aea1 #aec1 #aed1 #bbc1 #bbe1 #cgh1 #chj2 ,,ii4 #bf1 #bi1 #afi1 #agb ,thobia's ,mother1 ,i4 #aea1 #aec1 #aed1 #agb1 #agf1 #bbe2 ,,ii4 #bi ,thomas1 ,st41 ,aquinas1 ,i4 #g1 #fa1 #gh1 #abj1 #aba2 ,,ii4 #adb1 #afb1 #aha1 #bag1 #bah1 #bde1 #bec1 #bhh1 #cae1 #cag1 #cbe1 #ccc on ,god as ,actus ,purus1 ,,ii4 #acb1 #bej on ,god's ,being as distinct from ,his ,essence1 ,,ii4 #caf1 #cag on the soul's direct dim knowledge of ,god1 ,,ii4 #bhh1 #bhi1 #ccg on obligation of ,confession1 ,i4 #abj on the dispositions of the ,lost1 ,,ii4 #bbb1 #bbc on the fire of ,purgatory and ,hell1 ,,ii4 #bag on ,god's ecstacy and creative acts1 as ,his supreme self-expression1 ,,ii4 #beb-bed on every soul's individuality1 ,,ii4 #bee1 #bef on ,pure ,love1 ,,ii4 #afb-afh on man's natural exigency of the vision of ,god1 ,,ii4 #ccg1 #cch on term 8person0 as applicable to ,god1 ,,ii4 #beg1 #beh on the other-world 8places10 ,,ii4 #bad on ,purgatory as truly purgative1 ,,ii4 #bdd1 #bde on simultaneity of soul's vision of all things in future life1 ,,ii4 #bdh ,st41 of ,canterbury1 ,i4 #cgb ,thomassin1 ,louis1 ,oratorian1 ,i4 #fd ,thucydides1 ,,ii4 #bga ,tiele1 ,c4 ,p41 ,professor1 on the ,infinite as present within man1 ,,ii4 #bfh1 #cci1 #cdj necessity for ,ecclesiastical ,institutions1 ,,ii4 #ceb for metaphysical convictions in ,religion1 ,,ii4 #bgj ,tobit1 ,book of1 the ,eminent ,good ,works in1 ,,ii4 #aed ,toleto1 ,gaspare1 ,father1 ,inquisitor1 ,i4 #dfd ,toqueville1 ,alexis de1 ,,ii4 #bga ,touch1 ,st4 ,catherine's impressions connected with1 ,i4 #agh-ahj ,tracts for the ,times1 ,i4 #fc ,transcendence of ,god1 attitude towards1 of ,v4 ,battista ,vennazza1 ,,ii4 #bhi ,st4 ,catherine1 ,i4 #bgf1 #bhj2 ,,ii4 #cdf1 #cdg ,transcendence of ,god1 attitude towards1 of ,st4 ,john of the ,cross1 ,,ii4 #beg1 #beh1 #cdc-cde ,sren ,kierkegaard1 ,,ii4 #bhg1 #bhh1 #cde1 #cdf ,st4 ,thomas1 ,,ii4 #beg recent thinkers1 ,,ii4 #bgj1 #bga1 #cci1 #cdj1 #ceh1 #cei ,translations of ,st4 ,catherine's relics1 ,i4 #cjj-cjb1 #cha n4 ,trattato1 see ,vita 7,dic4 or ,t474 ,trendelenburg1 ,adolf1 on blind ,force and conscious ,thought1 their only possible relations1 ,,ii4 #cge ,trent1 ,council of1 on abuses connected with purgatorial doctrines and practices1 ,,ii4 #bcb on ,purgatory1 ,,ii4 #bdb on ,original ,sin1 ,,ii4 #cjj ,troeltsch1 ,prof4 ,ernst1 ,,ii4 #bhb1 #ccc1 #cgj on ,christianity as ,inner-worldly and ,super-worldly1 ,,ii4 #ceh-cfj abiding individuality of all things historical1 ,,ii4 #bef1 #beg ,kant's actual conceptions as more religious than his theory of religion1 ,,ii4 #bfa1 #bfb the testimony involved in our religious requirements1 ,,ii4 #cci ,tyrrell1 ,rev4 ,g41 on the possibly ,totum-,simul consciousness of the ,lost1 ,,ii4 #bcj the relations between love of ,god and love of creatures1 ,,ii4 #ced1 #cee purely natural religion1 what might have been but never was1 ,,ii4 #bhh ,unity1 constituted by multiplicity1 ,i4 #ff-gj needful for all spiritual life1 ,,ii4 #aej ,universe1 conditions of its power upon human will1 ,i4 #c ,upanishads1 the1 ,,ii4 #ahc ,upton1 ,prof41 ,,ii4 #ccj ,urban ,,viii1 ,pope 7,barberini71 ,i4 #ih1 #cjd ,bull on ,cultus of ,saints1 ,i4 #ih n4 i 7#ii71 #cjd1 #cje ,varni1 ,santo1 sculptor1 ,i4 #ccb ,vaughan1 ,diana1 ,,ii4 #cje ,venice1 ,i4 #ic1 #bjc ,hospital in1 ,i4 #cbb ,vergil1 ,,ii4 #bga on the burning out of the soul's stains1 ,,ii4 #bcf ,vernaccia 7,vernazza7 ,family1 ,i4 #adf ,vernazza1 ,venerable ,battista 7,tommasa71 ,i4 #ia1 #aag n4 #a1 #adf n4 #b1 #bag1 #beb1 #bec1 #caf1 #cba1 #cbb1 #cbe1 #cbg n4 #a1 #cbh1 #cbi1 #ccj1 #cca1 #cgb1 #cha1 #chd1 #cie1 #djc1 #djg1 #daj1 #dac1 #dad1 #dbi1 #dcb1 #ddg1 #dea1 #dec1 #ded1 #deg1 #dfa1 #dfb2 ,,ii4 #bg1 #ch n4 #a1 #dh and ,tommaso ,moro1 ,i4 #cci-cdd author of ,dialogo ,i1 ,i4 #djg-daj ,,ii1 ,,iii1 ,i4 #dbi-dcc ,preface 7ancient7 of ,vita 7probably71 ,i4 #daf birth of1 ,i4 #dai character of1 ,i4 #cfe1 #cff death of1 ,i4 #cff1 #cfg1 #cff n4 #b1 #cha ,colloquies1 ,i4 #cdd-ceh1 #daf1 #dcc compared with ,catherine's doctrine1 ,i4 #cdf-ceh the ,dialogo1 ,i4 #cii1 #djc1 #djh1 #dca compared to ,st4 ,catherine and ,e4 ,vernazza1 ,i4 #ccf1 #ccg ,dialogo della ,beata ,caterina based practically throughout upon ,vita-,dicchiarazione yet shows everywhere thought1 feeling1 aims1 information of1 ,i4 #cig-daj1 #dag-dcc ,letters of1 ,i4 #cde to ,donna ,anguisola1 ,i4 #cei-cfd to ,padre ,collino 7#a71 ,i4 #caf-cah1 #cba-cbd1 #cbg-cca 7#b71 ,i4 #cff to ,tommaso ,moro1 ,i4 #cdb-cdd portrait1 ,i4 #cff n4 #b final redactor of ,vita1 ,dicchiarazione1 ,dialogo1 ,i4 #dfd her youth1 ,i4 #ccg-cci her writings1 ,i4 #cdd1 #cde ,catetta 7,daniela71 ,i4 #aff1 #cba1 #cbe1 #cci ,ettore1 ,i4 #ij1 #ia1 #aje n4 #a1 #aad n4 #b1 #aba n4 #c1 #abg1 #adj n4 #d1 #ade n4 #a1 #adg n4 #a1 #aej n4 #a1 #aed1 #aei1 #aff1 #afg1 #afi1 #agd1 #age1 #ahc n4 #a1 #ahg1 #aia1 #aic1 #bjb1 #bac1 #baf1 #bag1 #bdf1 #beb1 #bef1 #bgi1 #bii1 #cjh1 #ccg1 #cch1 #cci1 #cdj1 #cga1 #chd1 #dae1 #dcj1 #ddd1 #ddi1 #dej1 #dea1 #def1 #dfc1 #dfd2 ,,ii4 #i1 #af1 #bf1 #bg1 #bi his philanthropic work1 its character1 ,i4 #cai-cba1 #cbc1 #cbg its effects1 ,i4 #cfd1 #cfe in ,genoa1 ,chronici1 ,i4 #agc1 #caf1 #cag ,lazaretto1 ,i4 #ccj1 #cca ,mandiletto1 ,i4 #aed1 #ccb ,prisons1 ,i4 #cbg-cbi his wills1 ii1 ,i4 #cah-cba iii1 ,i4 #aff1 #cbd-cbg ,ven4 ,battista and1 in general1 ,i4 #cad-caf1 #ccf1 #ccg in ,june #aebd1 ,i4 #ccj-ccb traces of their intercourse in ,dialogo1 ,i4 #djf1 #djg1 #dbi-dca ,st4 ,catherine and his absence from her death-bed1 ,i4 #bjb-bjd1 #bbf his authorization to write about her1 ,i4 #aia-aib her influence with him1 ,i4 #cad1 #cae1 #cbj1 #cba1 #cca1 #ccb his influence with her1 ,i4 #aei-afa1 #aia-aic upon her memory1 ,i4 #ade1 #adf1 #dec-deg their mutual likeness and unlikeness1 ,i4 #cad1 #cae his character1 ,i4 #adf1 #adg his contributions to ,st4 ,catherine's biography in ,vita-proper1 ,i4 #aff1 #dec-dee1 #dfd in ,trattato1 ,i4 #ddg1 #ddh their general character1 ,i4 #adg daughters of1 ,i4 #adi1 #aff1 #bii1 #cjj1 #cbe1 #cbf his death1 ,i4 #cca1 #cha his posthumous fame1 its unlikeness to ,catherine's1 ,i4 #ccb1 #ccc ,leo ,x1 ,pope1 and1 ,i4 #cbb ,lunga1 ,seora1 and1 ,i4 #cbi1 #ccj ,manuscript ,c wrongly attributed to1 ,i4 #cie1 #cif married life of1 ,i4 #caf-cah1 #ccj monuments to1 ,i4 #ccb1 #ccc ,ginevrina 7,maria ,archangela71 ,i4 #aff1 #cbe1 #cbf1 #cci ,tommasa1 see ,vernazza ,battista village1 ,i4 #cah ,vernazzi1 clan of1 ,i4 #cah1 #cbj ,vincent1 ,st41 de ,paul1 ,i4 #cjf ,vinci1 ,leonardo da1 ,school of1 ,i4 #ih n4 #a 7#ii7 ,visions of ,st4 ,catherine's1 ,i4 #aha ,vita e ,dottrina di ,s4 ,caterina1 as in ,thirteenth1 ,ninth ,genoese1 ed41 ,sordi ,muti1 and its three parts1 ,vita-proper1 ,dicchiarazione or ,trattato1 ,dialogo1 ,i4 #ij1 #ia its additions to ,,mss4 ,a and ,b in ,vita-proper1 ,i4 #chi1 #cij1 #cid1 #dea-dec in ,trattato1 ,i4 #ddb of entire ,dialogo ,i4 #chi1 #cie its additions to ,,ms4 ,c in ,vita-proper1 ,i4 #cif of ,dialogo1 ,parts ,,ii1 ,,iii1 ,i4 #cif1 #cig to ,,mss4 ,a1 ,b1 ,c of ,title1 ,approbation1 ,preface1 ,subscription1 ,i4 #daa-dag its changes since first printed edition1 #aeea1 ,i4 #dfd-dff final redaction for printing of entire corpus1 ,i4 #dfd booklets1 evidence for ,conversione-1 ,dicchiarazione-1 ,passione-1 in about #aeab1 ,i4 #cid1 #dcd1 #ddg-ddi1 #dej1 #dea1 #dfd the ,dialogo1 ,part ,i1 ,i4 #cif1 #cig its author 7,battista ,vernazza71 ,i4 #djg1 #daj compared with ,vita-proper1 ,i4 #cii-djg its authentic contributions1 ,i4 #djf1 #djg the ,dialogo1 ,parts ,,ii1 ,,iii1 their author and character1 ,i4 #dah1 #dai1 #dbg-dcc compared with ,vita-proper1 ,i4 #dai-dbd1 #dbd-dbg the ,trattato 7,dicchiarazione71 earlier and later part of1 ,i4 #dci1 #ddj earlier part1 its theological glosses1 ,i4 #ddj-ddb later part1 its secondary expansions1 ,i4 #dce-ddj upbuilding of whole1 and authorship 7predominantly ,ettore ,vernazza71 ,i4 #ddg-ddi the ,vita-proper1 original tripartite scheme of1 become quadripartite1 ,i4 #cij-cid its great divisions and secondary constituents1 ,i4 #dec age and authorship of retained constituents1 ,i4 #dec-dfc three tests for discriminating authentic from secondary sayings1 ,i4 #dfb1 #dfc ,volkelt1 ,johannes1 ,prof41 on immanental inter-relatedness of ,history and ,philosophy1 ,,ii4 #bgi1 #bhj dualism in ,kant's ,epistemology1 ,,ii4 #bgh fallacy of ,positivistic ,epistemology1 ,,ii4 #bge-bgh ultimate ,power in world1 alive in analogy to a willing individual1 ,,ii4 #bgg1 #bgh ,wagner1 ,richard1 ,,ii4 #afe ,waldensian movement1 ,,ii4 #cia ,ward1 ,james1 ,prof41 ,,ii4 #bfe1 #bhg1 #cgj on receptivity as activity2 experience as wider than knowledge2 and our own experience1 the only one immediately accessible to us1 ,,ii4 #bgg-bhj ,weinel1 ,heinrich1 on visions and psycho-physical peculiarities in sub-apostolic times1 ,,ii4 #db1 #dc1 #cjh ,white1 ,edward1 on ,conditional ,immortality1 ,,ii4 #bbi n4 #b ,will1 the things and conditions that move the human1 ,i4 #c1 #cfg-cgj2 ,,ii4 #cge-che ,wilson1 ,archdeacon ,andrew1 on the ,fall of ,man1 ,,ii4 #bii-cjj ,windelband1 ,w41 ,prof41 on religion's various elements including metaphysical life1 ,,ii4 #bfb ,wisdom1 ,book of1 ,i4 #fa attitude towards the body in1 and ,st4 ,paul1 ,i4 #bcd2 ,,ii4 #bbg ,wittenberg1 ,i4 #i1 #ie1 #caa ,wordsworth1 ,william1 ,,ii4 #bga ,wycliffe1 ,i4 #id ,xenophon1 ,i4 #bh ,ximenes1 ,cardinal ,francis1 ,o4,s4,f41 ,i4 #fb ,youth1 its apprehension of religion1 ,i4 #ea-eb ,zaccaria1 ,f4 ,a41 ,s4,j41 ,,ii4 #bbe n4 #b ,zedakah1 ,,ii4 #aec ,zeller1 ,edward1 ,philosophie der ,griechen1 ,i4 #aa n4 #a2 ,,ii4 #cbj ,zeus1 ,,ii4 #ic1 #ahg ,zwingli1 ,i4 #fb1 #fc2 ,,ii4 #aai n4 #a1 #chh1 #cib ,zwinglianism1 ,i4 #i ,,ii4 ,,of ,,literary ,,references 7,the more general literary references given under names of authors in ,part ,i7 ,,holy ,,scripture--,,old ,,testament ,daniel ix4 #bd2 ,i4 #djh xii4 #b2 ,,ii4 #aij ,ecclesiasticus vii4 #ag2 ,,ii4 #bbd ,ezekiel i4 #a-bh1 etc42 ,,ii4 #de n4 iv4 #a-c1 #g1 etc42 ,,ii4 #de n4 iv4 #d-h2 ,,ii4 #de1 #df n4 viii4 i-ix4 #aa1 etc42 ,,ii4 #de n4 viii4 #af1 xi4 #ac1 xxiv4 #a2 ,,ii4 #de n4 ,genesis i4 #e1 iii4 #ah2 ,,ii4 #hi xv4 #a2 ,i4 #cdh ,isaiah vi4 #c2 ,i4 #ceb xxvi4 #a-ai2 ,,ii4 #aij xliii4 #aj1 xliv4 #a1 xlviii4 #aj2 ,i4 #cdi xlix4 #f2 ,i4 #cea ,job xix4 #be1 #bf2 ,,ii4 #aij ,maccabees1 ,book of1 ii4 #dc-de2 ,,ii4 #bcc ,psalms lxxiii4 7lxxii47 #be2 ,,ii4 #aei ci4 #ac2 ,i4 #cfb ciii4 #ac1 #ad2 ,,ii4 #fi cix4 #ca2 ,i4 #ceh ,solomon1 ,cant4 v4 #aj2 ,i4 #cdi ,prov4 viii4 #ca2 ,i4 #cfj ,wisd4 of41 ix4 #ae2 ,,ii4 #ff1 #abc ,tobit1 ,book of1 xii4 #h1 #i2 ,,ii4 #aed ,,new ,,testament ,acts of the ,apostles xxvi4 #i-aj2 ,i4 #cc ,john1 ,st41 ,apocalypse1 v4 #aa2 ,i4 #cdi vii4 #i2 ,,ii4 #bed #a ,ep41 i4 #a2 ,i4 #cf i4 #b2 ,i4 #cg iii4 #b2 ,,ii4 #hb1 #beg iii4 #ad2 ,i4 #ci2 ,,ii4 #hi v4 #aj2 ,i4 #cg v4 #bj2 ,i4 #ci2 ,,ii4 #hd ,gospel according to1 i4 #d1 #e2 ,,ii4 #hb i4 #i-aa2 ,,ii4 #gi i4 #ad2 ,i4 #cf i4 #ag2 ,,ii4 #gi i4 #ah2 ,i4 #ceh2 ,,ii4 #ha i4 #bi2 ,,ii4 #he ii4 #aa2 ,i4 #cg2 ,,ii4 #hf ii4 #bc1 #bd2 ,i4 #ch iii4 #b-e2 ,i4 #ch iii4 #af2 ,,ii4 #gi-hj1 #hc iii4 #ah2 ,,ii4 #hi iii4 #ai2 ,,ii4 #hb iii4 #ba2 ,i4 #cg2 ,,ii4 #gi-hc1 #hb iii4 #ca2 ,,ii4 #hb iii4 #cd2 ,,ii4 #hd iii4 #cf2 ,i4 #ci iv4 #ah2 ,,ii4 #afj iv4 #bd2 ,i4 #cg2 ,,ii4 #hj1 #hh iv4 #ca2 ,,ii4 #ha iv4 #db2 ,i4 #ch2 ,,ii4 #gi-hj v4 #f2 ,i4 #ch v4 #bd2 ,,ii4 #hh-hi1 #ij v4 #bh-bi2 ,i4 #cf vi4 #bg2 ,,ii4 #hh vi4 #ce2 ,i4 #cg2 ,,ii4 #ij vi4 #dd2 ,i4 #cg2 ,,ii4 #hg vi4 #fa1 #fc2 ,,ii4 #hh vi4 #fi2 ,,ii4 #hf1 #hh viii4 #ba2 ,,ii4 #hj viii4 #bc2 ,,ii4 #ha viii4 #dd2 ,,ii4 #hj ix4 #da2 ,,ii4 #hj x4 #h2 ,,ii4 #hj x4 #ch2 ,i4 #cfj xiii4 #bc2 ,i4 #ceh xiv4 #f2 ,i4 #cg xiv4 #aj2 ,,ii4 #hj xiv4 #aa2 ,i4 #ch xiv4 #bj-ba2 ,i4 #ci xiv4 #bc2 ,i4 #cfj xvii4 #a-ac2 ,i4 #baj n4 #a xvii4 #c2 ,,ii4 #hb1 #ij xvii4 #f2 ,,ii4 #ij xvii4 #h1 etc42 ,,ii4 #hb xvii4 #ah2 ,i4 #cg xvii4 #ba2 ,,ii4 #hc xviii4 #i2 ,i4 #cfb xviii4 #cg2 ,,ii4 #gi xix4 #bd2 ,,ii4 #hc xx4 #h2 ,,ii4 #hf xx4 #bi2 ,i4 #ch2 ,,ii4 #hf ,luke1 ,st41 ,gospel according to1 ii4 #cb2 ,i4 #cea vi4 #cc1 #cd2 ,,ii4 #aeh vi4 #ch2 ,,ii4 #aee vii4 #dg2 ,,ii4 #aeg ix4 #bc-bd2 ,i4 #ca ix4 #ea-ef2 ,i4 #bg-bh x4 #g2 ,,ii4 #aed xii4 #f2 ,,ii4 #bed xiv4 #bg2 ,i4 #ca xvi4 #bc2 ,i4 #ceh xvii4 #aj2 ,,ii4 #aeg xvii4 #cc2 ,i4 #ca xx4 #cd-ch2 ,i4 #cb xxii4 #c-aa2 ,i4 #cc xxii4 #ae-ai2 ,i4 #ca xxvi4 #i-ah2 ,i4 #cc ,mark1 ,st41 ,gospel according to1 i4 #ac2 ,,ii4 #abb iv4 #bg-bh2 ,i4 #cj vii4 #ad1 #ae2 ,i4 #ca viii4 #cd2 ,i4 #ca ix4 #cj-cb2 ,i4 #bg-bh ix4 #ce-cf2 ,i4 #cb ix4 #ch-da 7 ,par472 ,,ii4 #hd ix4 #da2 ,,ii4 #aed x4 #ac-af2 ,i4 #bg-bh x4 #ad1 #ae2 ,i4 #cb x4 #ba2 ,,ii4 #aed x4 #bc2 ,,ii4 #aee xii4 #bh-cd 7 ,par472 ,,ii4 #bed xii4 #cf2 ,,ii4 #cbb xiv4 #bb-be2 ,i4 #ca xiv4 #be2 ,,ii4 #bed xiv4 #ch 7 ,par472 ,,ii4 #abb ,matth41 ,st41 ,gospel according to1 iii4 #ac-ai2 ,i4 #ca v4 #c2 ,i4 #ca v4 #e2 ,,ii4 #aee v4 #g2 ,,ii4 #aed v4 #h2 ,i4 #ca2 ,,ii4 #aed1 #aee v4 #ab2 ,,ii4 #aed v4 #ag2 ,i4 #cj v4 #bc2 ,i4 #cj v4 #dd1 #de1 #dh2 ,,ii4 #aeg vi4 #d1 #f2 ,,ii4 #aed vi4 #af2 ,i4 #cj vi4 #ad1 #ah1 #bj2 ,,ii4 #aed vi4 #bc1 #bf1 #bh2 ,i4 #cj vi4 #cc2 ,,ii4 #aeg x4 #bi2 ,,ii4 #bed xii4 #bd-bg2 ,i4 #cb xiii4 #cj-cb2 ,,ii4 #abb xvi4 #bd1 #be2 ,i4 #ca xvii4 #ab-ad2 ,,ii4 #bee xviii4 #cb2 ,,ii4 #aed xxii4 #c2 ,,ii4 #aee xxii4 #aa2 ,,ii4 #aef xxii4 #ab2 ,,ii4 #aee-aef xxii4 #bi-cc2 ,i4 #cb xxiv4 #dg2 ,,ii4 #aee xxv4 #aj2 ,,ii4 #bed xxv4 #ad-cj2 ,,ii4 #aeg xxv4 #ba2 ,,ii4 #aee xxvi4 #bf-bi2 ,i4 #ca xxxiv4 #db2 ,,ii4 #abb xxxvi4 #ea1 #eb2 ,,ii4 #bg-bh ,paul1 ,st41 ,ep4 to ,col4 i4 #ae-ag2 ,i4 #ce i4 #bf2 ,i4 #cd ii4 #b2 ,i4 #cd iii4 #a2 ,i4 #ce iii4 #c-d2 ,i4 #cd iii4 #d2 ,,ii4 #cbb #a ,ep4 to ,cor4 i4 #ah2 ,i4 #cc i4 #bb-be2 ,i4 #cc ii4 #f2 ,i4 #cd ii4 #aj2 ,i4 #cd ii4 #aa2 ,i4 #cd2 ,,ii4 #cba ii4 #ad1 #ae2 ,i4 #cc2 ,,ii4 #cba iii4 #a2 ,i4 #cd iii4 #aj-ae2 ,,ii4 #bci v4 #e2 ,,ii4 #fh v4 #aa2 ,,ii4 #fg vi4 #ai2 ,,ii4 #gb1 #cba vii4 #g2 ,,ii4 #dc x4 #c2 ,,ii4 #gf x4 #d2 ,i4 #ce xi4 #g2 ,,ii4 #ge xi4 #aa2 ,i4 #cb2 ,,ii4 #ge xi4 #bc1 #bf2 ,i4 #cb xii42 ,i4 #cc2 ,,ii4 #fe-ff xiii4 #g2 ,,ii4 #afj xiv42 ,i4 #cc xiv4 #be2 ,,ii4 #fe xv4 #c-h2 ,i4 #cb xv4 #ai1 #cb2 ,,ii4 #aeh xv4 #ce1 #ec2 ,,ii4 #fd #b ,ep4 to ,cor4 i4 #bb2 ,,ii4 #fe ii4 #d2 ,,ii4 #fe iii4 #ag2 ,,ii4 #gj1 #hh iii4 #ah2 ,i4 #ce iv4 #d2 ,,ii4 #fh1 #cba iv4 #af2 ,,ii4 #fd1 #aei v4 #a-d2 ,,ii4 #ff1 #gg1 #abc v4 #d2 ,,ii4 #ff v4 #aa2 ,,ii4 #gc vi4 #ad2 ,,ii4 #gc1 #gg vii4 #a2 ,,ii4 #fh1 #gc1 #cba x4 #aj2 ,,ii4 #dc xii4 #i2 ,,ii4 #aei xiii4 #d2 ,,ii4 #gh xviii4 #g-h2 ,,ii4 #dc ,ep4 to ,eph4 i4 #aj2 ,i4 #ce i4 #ah2 ,,ii4 #fe iii4 #e2 ,i4 #ce iv4 #ac2 ,i4 #ce ,ep4 to ,gal4 ii4 #bj2 ,i4 #ce2 ,,ii4 #cbb iv4 #f2 ,,ii4 #fe iv4 #ad-ae2 ,,ii4 #dc iv4 #cj2 ,,ii4 #afj ,ep4 to ,phil4 i4 #bc2 ,,ii4 #gg iii4 #ab2 ,,ii4 #beg iv4 #a2 ,i4 #cfa ,ep4 to ,rom4 ii4 #e2 ,,ii4 #fe ii4 #f2 ,,ii4 #aeh iii4-xi42 ,i4 #cb v4 #e2 ,i4 #cfj2 ,,ii4 #fe1 #gb v4 #ae-ai2 ,i4 #ceb vi4 #f1 #h2 ,i4 #ce vi4 #ab-ac2 ,,ii4 #fh1 #gc vi4 #ad2 ,,ii4 #fh-fi vii4 #ah2 ,,ii4 #abc vii4 #bc2 ,,ii4 #fe1 #fh vii4 #bd2 ,,ii4 #abc viii4 #d-ac2 ,,ii4 #fh-fi viii4 #aj2 ,,ii4 #fh viii4 #aa2 ,i4 #ce2 ,,ii4 #cba viii4 #af2 ,,ii4 #fh viii4 #ai2 ,,ii4 #gd viii4 #ca2 ,,ii4 #aei viii4 #ce1 #cg-ci2 ,,ii4 #aei x4 #i2 ,,ii4 #fe xii4 #b2 ,,ii4 #fe xiii4 #aa-ad2 ,,ii4 #gc xiv4 #ad-bj2 ,,ii4 #gd #a ,ep4 to ,thess4 iv4 #ae1 #af2 ,,ii4 #gg v4 #d-h2 ,,ii4 #gc ,peter1 ,st41 #b ,ep4 of1 iii4 #ab2 ,,ii4 #bci ,abbott1 ,dr4 ,e4 ,a41 ,st4 ,thomas of ,canterbury1 his ,death and ,miracles1 #b vols41 #ahih2 ,i4 #cgb ,alizieri1 ,federico1 8,vita di ,suor ,tommasa ,fieschi10 in ,atti della ,soc4 di ,storia ,patria1 ,vol4 ,,viii41 #ahfh2 ,,ii4 #cha n4 #b ,ambrose1 ,st41 ,in ,lucam1 ,,vii4 #bje2 ,,ii4 #baf ,anrich1 ,g41 8,clemens und ,origenes als ,begrnder1 etc410 in ,theol4 ,abhandlungen fr ,h4 ,j4 ,holtzmann1 #ahib2 ,,ii4 #bcf1 #bdd n4 #a ,aristotle1 de ,anima1 ,,iii4 #e1 #dcj;a2 ,,ii4 #cbj ,gen4 animal1 ,,ii4 #c1 #gcf;b2 ,,ii4 #cbj ,metaph4 ,,vii4 #ajgb;b1 ,,ix4 #ajgd;b2 ,,ii4 #ccd ,,xii4 #g-aj2 ,,ii4 #cbj ,,xii4 #ajgb;b-#ajgd;b2 ,,ii4 #bea ,pseudo-,aristotle1 ,liber de ,causis1 ed4 ,bardenhewer1 #ahhb1 #b1 #d2 ,,ii4 #cae ,arnold1 ,matthew1 ,culture and ,anarchy1 #ahfi2 ,,ii4 #eg ,atzberger1 ,dr4 ,l41 continuation of ,dr4 ,j4 ,scheeben's ,dogmatik1 ,vol4 ,,iv41 #aijc2 ,,ii4 #bbg ,augustine1 ,st41 ed4 ,ben4 ,reprint ,gaume1 ,confessiones1 ,i4 c4 #b2 ,,ii4 #bac ,,vi4 c4 #ae1 ,,vii4 c4 #ab1 ,,viii4 cc4 #e1 #aa2 ,,ii4 #bic ,x4 c4 #bf1 ,,xiii4 c4 #ag2 ,,ii4 #bac ,,xi4 cc4 #aa1 #bj2 ,,ii4 #bdh ,,xi4 c4 #bc #a2 ,,ii4 #cjf ,,xi4 c4 #bg #c2 ,,ii4 #bdh ,de ,civitate ,dei1 lib4 xxi4 c4 #bf n4 #d2 ,,ii4 #baa ,contra ,julianum1 ,,iv4 #eh 7,vol4 ,x4 col4 #ajgc c72 ,,ii4 #abh ,de ,nuptiis et concupisc41 ,i4 #h 7,vol4 ,x4 col4 #fac a72 ,,ii4 #abh ,i4 #bc2 ,,ii4 #bic ,de ,octo ,dulcitii quaest41 #ab1 #ac2 ,,ii4 #bag1 #bdd ,de ,trinitate1 ,l4 ,,xv4 c4 #af2 ,,ii4 #bdh ,enarratio in ,ps4 xxxvi4 i n4 #aj2 ,,ii4 #baa ,enchiridion1 ,,cx4 ,,cxii2 ,,ii4 #bbe ,liber de ,fide1 ,i4 #bg1 #bi2 ,,ii4 #cag ,opus imperfectum1 ,,iii4 #ef2 ,,ii4 #bic ,de ,peccato ,orginali1 #dj 7,vol4 ,x4 col4 #eij b72 ,,ii4 #abh ,tract in ,joannis ,ev41 ,,viii4 #a2 ,,ii4 #cjf ,,xxiv4 #a2 ,,ii4 #cjf ,avicenna1 ,comm4 in ,arist4 ,metaph41 ,tract4 ,,viii4 c4 #f2 ,,ii4 #cae ,bacher1 ,prof4 ,w41 ,die ,agada der ,palstinensischen ,amorer1 ,vol4 ,i4 #ahib2 ,,ii4 #bcd ,baring-,gould1 ,rev4 ,s41 ,lives of the ,saints1 #ahih1 ,vol4 ,x41 ,sept4 #ae2 ,i4 #ib2 ,,ii4 #bb ,baruch1 ,apocalypse of1 ,,xxx4 #b2 ,,ii4 #bad ,basil1 ,st41 ,prooemium in ,reg4 ,fus4 ,tract1 n4 #c2 ,,ii4 #aff ,bellarmine1 ,cardinal1 ,de ,gratia primi hominis1 ,,xiv42 ,,ii4 #bad ,de ,purgat1 ,i4 c4 ,,iv4 #f1 c4 ,,xiv4 #bb2 ,,ii4 #bde ,lib4 ,,ii4 c4 #aa2 ,,ii4 #bag ,benedicti ,,xiv41 ,de ,servorum ,beatificatione et ,beatorum ,canonizatione1 #agdc1 ,vol4 ,,ii4 p4 #bci a2 ,i4 #abf1 #bec1 #bed ,bergson1 ,h41 ,les ,donnes ,immdiates de la ,conscience1 ed4 #ahih2 ,,ii4 #g n4 #a1 #afe ,berkeley1 ,george1 ,bp41 ,alciphron1 ,,iv4 nos4 #ag-ba2 ,,ii4 #bhh ,bernard1 ,st41 ,sermons on the ,canticle of ,cant41 ch4 ,,xxvi42 ,i4 #che ,tract4 de ,gratia et ,lib4 ,arbitrio1 ch4 ,,xiv4 #dg2 ,i4 #fi-gj ,blondel1 ,maurice1 ,prof41 ,l',action1 #ahic2 ,i4 #dh n4 #a2 ,,ii4 #g n4 #a ,bossuet1 ,j4 ,b41 ,bishop1 uvres1 ed4 #ahaf1 #ahag1 ,sermons1 ,vol4 ,,xi4 p4 #cgf2 ,,ii4 #bah ,instruction sur les ,etats d',oraison1 and ,documents1 ,vol4 ,,xxvii42 ,,ii4 #aca n4 ,relation sur le ,quitism1 ,vol4 ,,xxix42 ,,ii4 #ada ,boudhinon1 ,abb ,a41 8,sur l',histoire des ,indulgences10 in ,revue d',hist4 et de ,litt4 ,relig41 #ahih2 ,i4 #aba2 ,,ii4 #bdb ,bousset1 ,w41 ,die ,religion des ,judenthums1 #aijc2 ,,ii4 #aec n4 #a ,boutroux1 ,emile1 ,prof41 8,la ,psychologie du ,mysticisme10 ,bull4 de l',inst4 ,psych4 ,internat41 #aijb2 ,,ii4 #fa ,brieger1 ,t41 ,prof41 8,n4 ,paulus' ,johann ,tetzel10 in ,theol4 ,literaturzeitung1 #aijj2 ,,ii4 #bcb ,bugge1 ,die ,hauptparabeln ,jesu1 #aijj2 ,,ii4 #aef ,butler1 ,abbot1 ,e4 ,cuthbert1 ,o4,s4,b41 ,the ,lausiac ,history of ,palladius1 #ahih1 #aijd2 ,,ii4 #cga ,cadrs1 ,alphonse1 ,s4,j41 le ,pre ,jean ,n4 ,grou1 #ahff2 ,,ii4 #cfc n4 ,caird1 ,edward1 ,evolution of ,theology in the ,greek ,philosophers1 ,vol4 ,i1 ,lecture ,,xiii42 ,,ii4 #bfd n4 #b ,vol4 ,,ii4 ,l4 ,,xiv42 ,,ii4 #bea1 #cbj ,,ll4 ,,xxii4 ,,xxiii42 ,,ii4 #cbe-cbg ,l4 ,,xxv42 ,,ii4 #bgc ,l4 ,,xxvi42 ,,ii4 #cce 8,st4 ,paul and the ,idea of ,evolution10 ,hibbert ,journal1 ,vol4 ,,ii42 ,,ii4 #aai ,cajetanus1 ,card1 ,comm4 in ,summam1 ,,ii41 ii41 qu4 #bc1 art4 #a42 ,,ii4 #afb ,celesia1 ,p41 ,vinc41 ,storia dell',ospedale di ,pammatone 7,,ms472 ,i4 #aee n4 #a1 #cjh n4 #a ,chantepie de la ,saussaye1 ,lehrbuch der ,religions-,geschichte1 ,vol4 ,i41 ed4 #ahhg2 ed4 #aije2 ,,ii4 #ahc ,charles1 ,dr4 ,r4 ,h41 ,critical ,hist4 of the doctrine of ,future ,life1 #ahii2 ,,ii4 #ahi1 #aij1 #bbj ,class1 ,prof4 ,g41 ,phnomenologie u4 ,ontologie des menschl-,geistes1 #ahif2 ,,ii4 #bbi n4 #b ,clement1 of ,alexandria1 ,paedagogus1 ,i4 c4 ,,viii42 ,,ii4 #bce ,stromata1 ,i4 c4 ,,xxvi4 #afh1 #b 7,sthlin72 ,,ii4 #bcd ,,iv4 c4 ,,iv4 #ae1 #f 7,st472 ,,ii4 #aff ,,iv4 c4 ,,vi4 #cj1 #a 7,st472 ,,ii4 #aff ,,iv4 c4 ,,xxiv4 #aed1 #c 7,st472 ,,ii4 #bcf ,v4 c4 ,,iii4 #af1 #g 7,st472 ,,ii4 #bcf ,,vii4 c4 ,,vi42 ,,ii4 #baf ,,vii4 c4 ,,xxvi42 ,,ii4 #bcd ,coconnier1 ,pre1 ,m4,th41 ,l',hypnotisme ,franc1 #ahig2 ,,ii4 #f n4 #b ,corderins1 ,bathazar1 ,s4,j41 8,quaestio ,mystica10 in ,dionysius ,areop41 ,migne41 ,vol4 ,i4 pp4 #ajej-ajeh2 ,,ii4 #bhh ,crusius1 ,o41 ,erwin ,rhode1 #aijb2 ,,ii4 #aia1 #aib ,dante1 ,purgatorio1 ,,ii4 #dj-db2 ,,ii4 #bdd ,deharbe1 ,joseph1 ,s4,j41 ,die ,volkommene ,liebe ,gottes2 ,,ii4 #afb1 #agj n4 #a ,denifle1 ,h4 ,s41 ,father1 8,meister ,eckharts ,lateinische ,schriften10 in ,arch f4 ,litt4 u4 ,kirchengesch4 des ,m4 ,a41 #ahhf2 ,,ii4 #bid1 #cae1 #cag ,denzinger1 ,h41 ,enchiridion ,definitionum1 ed4 #ahhh1 ,no4 #ch2 ,i4 #ddh n4 #a ,no4 #gc2 ,i4 #bag ,nos4 #chg1 #ehh1 #hei2 ,,ii4 #bdb ,no4 #cfc2 ,i4 #abj1 #aba ,no4 #ded2 ,,ii4 #cbc ,nos4 #dcg1 #dee2 ,,ii4 #cah ,dilthey1 ,w41 ,prof41 8,auffassung d4 ,menschen1 i4 #ae u4 #af1 ,jahrh410 in ,arch4 f4 ,gesh4 der ,philosophie1 #ahib2 ,,ii4 #aai ,dionysius1 the ,areopagite 7tr4 ,parker1 ,oxford1 #ahig1 #ahii71 ,divine ,names1 ,i4 i2 ,,ii4 #ie1 #ih ,i4 #e2 ,,ii4 #ig1 #ii ,i4 #f2 ,,ii4 #ajj ,,iii4 i2 ,,ii4 #ia1 #ih ,,iv4 #a2 ,,ii4 #ic ,,iv4 #b2 ,,ii4 #id ,,iv4 #e2 ,,ii4 #ic ,,iv4 #f2 ,,ii4 #ig ,,iv4 #h-aj2 ,,ii4 #ie ,,iv4 #ac2 ,,ii4 #if ,,iv4 #ac1 #d1 #af2 ,i4 #cec ,,iv4 #bb2 ,,ii4 #bbb ,,iv4 #bc2 ,,ii4 #bbd1 #bbh ,,iv4 #bd2 ,,ii4 #bbb1 #bbh1 #bcf1 #bid ,v4 #a2 ,,ii4 #cad ,,vii4 #a1 #c2 ,,ii4 #ie ,,viii4 #c1 #e2 ,,ii4 #ajj ,,viii4 #g2 ,,ii4 #ib ,,ix4 #d2 ,,ii4 #ia1 #ib ,,ix4 #e2 ,,ii4 #ii ,,xi4 #a2 ,,ii4 #id ,eccl4 ,hierarchy1 ,i4 #b2 ,,ii4 #ii ,,iii4 #c1 #g2 ,,ii4 #ii ,heavenly ,hierarchy1 ,,xv4 #b2 ,,ii4 #id ,,xv4 #c2 ,,ii4 #ih ,mystic ,theology1 ,i42 ,,ii4 #ie1 #ig ,,iii42 ,,ii4 #ie1 #ig1 #bhi-bij1 #cad ,,iv42 ,,ii4 #cad ,v42 ,,ii4 #ih ,documenti su ,s4 ,caterina 7,bibl-,univ4 ,genoa71 ,i4 #aae n4 #a1 #adi n4 #a1 #aga n4 #a1 #agb n4 #a1 #agi n4 #a1 #caj n4 #b1 #cgf-cgi ,dubors1 ,f41 ,abb1 8,le feu du ,purgatoire1 est-il un feu corporal80 ,revue du ,clerg ,franais1 #aijb1 ,,ii4 #bah ,duhm1 ,b41 ,prof41 das ,geheinniss in der ,religion1 #ahif2 ,,ii4 #f n4 #c1 #aei n4 #b ,eckhart1 ,meister1 ,werke1 ed4 ,pfeiffer1 #aheg2 ,,ii4 #cah1 #cbc ,elliott1 ,walter1 ,the ,life of ,father ,hecker1 #ahid2 ,,ii4 #ef ,emery1 ,abb ,j4 ,a41 ,sur la ,mitigation des ,peines des ,damns2 ,,ii4 #bbf ,enoch1 ,book of2 ,,ii4 #bci ,esra1 ,,iv4 iv4 #ce2 ,,ii4 #bac-bad ,eucken1 ,r41 ,prof41 ,der ,kampf um einen geistig4 ,lebensinhalt1 #ahif2 ,,ii4 #bga ,der ,wahrheitsgehalt der ,religion1 #aija2 ,,ii4 #bfi1 #bif ,die ,lebensanschaungen der grossen ,denker2 ,i4 #ci n4 #c ,euripides1 ,orestes1 ,,xxx42 ,,ii4 #bcg ,faber1 ,rev4 ,f4 ,w41 ,all for ,jesus1 ed4 #ahhi1 ch4 ,,ix41 #c-e2 ,i4 #hi2 ,,ii4 #bdd1 #bde ,federici1 ,f41 ,famiglie ,nobili di ,genova1 ,,ms41 ,i4 #aeg n4 #a2 ,,ii4 #bca n4 ,fechner1 ,g4 ,t41 ,die ,drei ,grnde u4 ,motive des ,glaubens1 #ahfc2 ,,ii4 #bca n4 #a ,fnelon1 ,fr4 de ,s41 ,archbishop2 uvres1 ,versailles1 #ahag-ahba1 ,epistle ,,ii to ,pope ,clement ,,xi1 ,vol4 ,,ix2 ,i4 #fh1 #fi2 ,,ii4 #afa ,explication ''' des ,propositions de ,molinos1 ,vol4 ,,iv42 ,,ii4 #adb ,existence de ,dieu1 ,vol4 ,i2 ,i4 #a1 #ca2 ,,ii4 #e ,instruction pastorale1 #afig1 ,vol4 ,,iv2 ,,ii4 #aca1 #afa ,lettre sur la ,charit1 ,vol4 ,,ix2 ,,ii4 #afa ,lettre sur l',oraison ,passive1 ,vol4 ,,viii2 ,,ii4 #aca1 #afa1 #agc1 #agd ,premire ,rponse aux ,difficults de ,m4 l',evque de ,chartres1 ,vol4 ,,iv2 ,,ii4 #afa ,seconde ,lettre ,m4 de ,paris1 ,vol4 ,v2 ,,ii4 #aha ,ficino ,marsilio1 ,theologia ,platonica1 #adhb2 ,,ii4 #bjc1 #bjd ,francis1 ,st41 de ,sales1 ,les ,controverses in uvres1 ed4 #ahib1 ,vol4 ,i4 pt4 iii4 ch4 ,,ii42 ,,ii4 #bde ,froude1 ,r4 ,e41 8,scientific ,speculation and the ,unity of ,truth10 ,dublin ,review1 ,oct4 #aijj2 ,,ii4 #cfi ,gardner1 ,percy1 ,prof41 ,new ,chapters in ,greek ,history1 #ahib1 pp4 #ccc-ccd2 ,,ii4 #ahh ,oxford at the ,cross ,roads1 #aijc2 ,,ii4 #eg ,gebirol ,ibn41 ,fons ,vitae1 ed4 #ahie2 ,,ii4 #caf ,giovo1 ,angelo1 ,vita di ,s4 ,caterina 7,,ms472 ,i4 #agb n41 #caj n4 #b ,giustiniano1 ,agostino1 ,castigatissimi ,annali della ,rep4 di ,genova1 #aecg2 ,i4 #chb-chd ,grres1 ,joseph1 ,die ,christliche ,mystik1 #ahcf1 #ahdb2 ,,ii4 #cje ,gosselin1 ,abb1 ,analyse raisonne de la ,controverse du ,quitisme 7,fnelon1 uvres1 ,vol4 ,,iv472 ,,ii4 #afb1 #agb1 #agc ,vie de ,m4 ,emery1 #ahfb1 ,vol4 ,,ii42 ,,ii4 #bbf ,gousset1 ,cardinal1 ,thologie ,dogmatique1 #ahef1 ,vol4 ,,ii42 ,,ii4 #bag ,grafe1 ,e41 8,verhltniss der paulinischen ,schriften zur ,sapientia ,salomonis10 in ,theol4 ,abhandl4 ,c4 von4 ,weizscker ,gewidmet1 #ahib2 ,,ii4 #ff ,grandgeorge1 ,m4 ,l41 ,st4 ,augustin et le ,neo-,platonisme1 #ahif2 ,i4 #abf1 #abg1 #acj1 #aca2 ,,ii4 #bic ,greg1 ,w4 ,e41 ,enigmas of ,life2 ,,ii4 #bbg1 #bca ,gregory1 ,st41 of ,nazianzum1 ,poema de ,seipso2 ,i4 #edf2 ,,ii4 #baf ,st41 of ,nyssa1 ,catecheticus1 ,,viii4 c4 #ce2 ,,ii4 #bdd ,orationes1 ,,xl4 #cf2 ,,ii4 #baf ,grou1 ,jean ,n41 ,s4,j41 ,mditations sur l',amour de ,dieu2 ,,ii4 #cjg ,gunkel1 ,prof4 ,h41 die ,wirkungen des ,h4 ,geistes1 ed4 #ahii2 ,,ii4 #f n4 #a ,harnack1 ,prof4 ,a41 ,das ,wesen des ,christenthums1 #aijb2 ,,ii4 #ceb ,lehrbuch der ,dogmengeschichte1 ed4 #ahhh1 ,vol4 ,,ii42 ,,ii4 #cea ,hase1 ,carl von1 ,handbuch der protest4 ,polemik1 ed4 #ahfd2 ,,ii4 #bca n4 #a ,hedley1 ,bishop ,j4 ,c41 ,the ,spiritual ,letters of ,fnelon1 #ahib1 ,vol4 ,i4 ,preface2 ,,ii4 #afa ,heppe1 ,heinrich1 ,prof41 ,geschichte der ,quietistischen ,mystik1 #ahge2 ,,ii4 #aci-adj ,hermann1 ,wilhelm1 ,prof41 ,der ,verkehr des ,christen mit ,gott1 #ahib2 ,,ii4 #bfc-bfe1 #ccb1 #ccc ,hesiod1 ,works and ,days1 ,,ii4 #ahg ,hffding1 ,h41 ,prof41 ,sron ,kirkegaard1 #ahif2 ,,ii4 #bhe1 #bhh1 #cde1 #cdf1 #cec ,holtzmann1 ,h4 ,j41 ,prof41 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v4 #ac2 ,,ii4 #ajf ,,lxxix4 v4 #c1 #f1 #af1 #bd1 #bf2 ,,ii4 #ajf ,,lxxxi4 v4 #ag2 ,,ii4 #ajf ,,lxxxiii4 v4 #e1 #ae2 ibid4 ,,lxxxvii4 v4 #ab-bj2 ,,ii4 #aji ,,lxxxviii4 v4 #e1 #f1 #g1 #aj2 ,,ii4 #ajg ,,lxxxviii4 v4 #aa2 ,,ii4 #ajg1 #bai n4 #b ,,lxxxviii4 v4 #ad1 #ba1 #bb1 #bg2 ,,ii4 #ajg ,,lxxxviii4 v4 #cb1 #cc2 ,,ii4 #ajh ,,lxxxix4 v4 #ab1 #ac1 #eb-ed1 #gj1 #ih2 ibid4 ,,lxxxx4 v4 #d1 #ac2 ibid4 ,,lxxxx4 v4 #ah2 ,,ii4 #aji ,,lxxxxix4 v4 #f1 #ab1 #ac1 #ad2 ibid4 ,james1 ,william1 ,prof41 ,the ,principles of ,psychology1 #ahia1 ,vol4 ,,ii42 ,,ii4 #aid ,varieties of ,religious ,experience1 #aijb2 ,,ii4 #cj1 #da n4 #a1 #dh1 #bff1 #cch n4 #a1 #cdb ,the ,will to ,believe1 #ahig2 ,i4 #ea n4 #a ,janet1 ,pierre1 ,prof41 l',automatisme ,psychologique1 ed4 #aijc2 ,,ii4 #aib ,etat ,mental des ,hysteriques1 #ahib1 #ahid1 ,vol4 ,i42 ,,ii4 #bb-be ,vol4 ,,ii42 ,,ii4 #bb1 #bc1 #be ,jastrow1 ,morice1 ,prof41 ,the ,study of ,religion1 #aija2 ,,ii4 #bfi ,jerome1 ,st41 ,apol4 c4 ,rufinum1 ,,ii42 ,,ii4 #baf ,ep41 #abd1 #g2 ,,ii4 #baf ,in ,isa4 lxv4 #bd2 ,,ii4 #baf ,john1 ,st41 of ,cross1 ,works1 tr4 ,david ,lewis1 ed4 #ahhi3 ,ascent of ,mt4 ,carmel1 ,bk4 ,i4 ch4 v4 7pp4 #bf1 #bg72 ,,ii4 #ea1 #bjf ,bk4 ,,ii4 ch4 viii4 7#id72 ,,ii4 #cdc1 #cdd ,bk4 ,,ii4 ch4 viii4 7#ie-ig72 ,,ii4 #cdc ,bk4 ,,ii4 ch4 x4 7#ajb72 ,,ii4 #ea ,bk4 ,,ii4 ch4 xix4 7#aei72 ,,ii4 #ea1 #cjf ,bk4 ,,ii4 ch4 xix4 7#afc72 ,,ii4 #ea ,bk4 ,,ii4 ch4 xxii4 7#aie72 ,,ii4 #ea1 #cjf ,bk4 ,,iii4 ch4 viii4 7#bfd1 #bfe72 ,,ii4 #ea1 #cjf ,bk4 ,,iii4 ch4 xix4 7#bih72 ,i4 #fh ,bk4 ,,iii4 ch4 xxii4 7#cjg1 #cjh72 ,,ii4 #ced ,bk4 ,,iii4 ch4 xxxvi4 7#cec72 ,,ii4 #cde ,spiritual ,canticle1 ,st4 ,,vii4 7#bjf1 #bjg72 ,,ii4 #ea1 #beg1 #beh ,st4 ,,xiii4 7#bch72 ,,ii4 #ea ,letters1 ,l4 ,,xiv4 7#eda1 #edb72 ,i4 #fh ,john1 ,st41 ,damascene1 ,de ,fide ,orthodoxa1 ,,ii4 #baf n4 #a ,joly1 ,henry1 ,psychology of the ,saints1 ,engl4 tr4 #ahih2 ,,ii4 #fa ,jones1 ,henry1 ,prof41 ,a ,critical ,account of the ,philosophy of ,lotze1 #ahie2 ,,ii4 #bgh1 #bgi ,josephus1 ,antiquities1 ,,xi4 ii4 #c2 ,,ii4 #bci ,juliana1 ,mother1 of ,norwich1 ,sixteen ,revelations of ,divine ,love1 ed4 #aijb2 ,,ii4 #id1 #bah1 #cjf1 #cjg ,jlicher1 ,a41 ,gleichnissreden ,jesu1 ,th4 ,,ii4 #ahii2 ,,ii4 #aec n4 #a ,kant1 ,immanuel1 ,anthropologie1 ,werke1 ,berlin1 ,vol4 ,,vii41 #aijg2 ,,ii4 #afe ,briefe1 ,werke1 ,berlin1 ,vol4 ,i41 #aijj2 ,,ii4 #bgh 8,der ,kanon der reinen ,vernunft10 in ,kritik der reinen ,vernunft1 ed4 ,kehrbach3 ,werke1 ,berlin1 ,vol4 ,,iii42 ,,ii4 #agg1 #agh ,grundlegung zur ,metaphysik der ,sitten1 ,werke1 ,berlin1 ,vol4 ,,iv41 #aijc2 ,,ii4 #agh1 #bif ,religion innerhalb der ,grenzen der blossen ,vernunft1 ed4 ,hartenstein1 ,werke1 ,berlin1 ,vol4 ,,vi41 #aijg2 ,,ii4 #bfj1 #bif ,koch1 ,dr4 ,hugo1 ,pseudo-,dionysius ,areopagita1 #aijj2 ,,ii4 #ia n4 #a1 #ie ,krtzschmar1 ,r41 ,prof41 ,das ,buch ,ezechiel1 #aijj2 ,,ii4 #df ,laberthonnire1 ,abb ,l41 in ,annales de ,philosophic ,chrtienne1 #aije1 #aijf2 ,,ii4 #cjg n4 #c ,leibniz1 ,g4 ,w4 7,philosophische ,schriften1 ed4 ,gerhardt1 #ahhb-ahhe74 ,nouveaux ,essais sur l',entendement1 ,vol4 ,v42 ,,ii4 #bfe1 #bff1 #cch ,principes de la ,nature et de la ,grace1 ,vol4 ,,vi41 #ahhe2 ,,ii4 #agf ,lejeune1 ,abb ,p41 ,manuel de ,thologie ,mystique1 #ahig2 ,,ii4 #cjg ,lessing1 ,g4 ,e41 ,leibniz von den ,ewigen ,strafen1 in ,lessing's1 ,werke1 ed4 ,lachmann-,muncker1 ,vol4 ,,xi41 #ahie2 ,,ii4 #beg1 #beh ,lightfoot1 ,bishop ,j4 ,b41 ,st4 ,paul's ,epistle to the ,galatians1 #ahha2 ,,ii4 #dc-dd n4 #a ,loyola1 ,st4 ,ignatius of1 ,testament1 #aijj1 p4 #ia1 #ib2 ,,ii4 #ca ,maineri1 ,padre1 ,s4 ,j41 ,vita di ,s4 ,caterina2 ,i4 #ib1 #cjb1 #cjc n4 #a1 #cjb n4 #a ,manning1 ,h4 ,e41 ,cardinal1 ,treatise on ,purgatory by ,st4 ,catherine of ,genoa1 #ahhf1 ,appendix2 ,,ii4 #bcg1 #bdc ,,ms4 8,a02 ,i4 #aab n4 #a1 #chd1 #cib ,ch4 #g 7of ,,ms47 p4 #bd2 ,i4 #acf n4 #b ,ch4 #aj 7of ,,ms47 #dj2 ,i4 #cij n4 #d ,ch4 #ae 7of ,,ms47 #hg1 #hh2 ,i4 #chg 7of ,,ms47 #ib2 ,i4 #afb n4 #c ,ch4 #bj 7of ,,ms47 #acd2 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#cje n4 #a ,pattison1 ,a4 ,s4 ,pringle1 ,prof41 ,hegelianism and ,personality1 ed4 #ahic2 ,,ii4 #cah 8,martineau's ,philosophy10 ,hibbert ,journal1 ,vol4 ,i41 #aijb2 ,,ii4 #ccj ,pescetto1 ,g4 ,b41 ,biografia ,medica ,ligure1 #ahdf1 ,vol4 ,i42 ,i4 #bja n4 #c1 #dea n4 #a ,petavius 7,petau71 ,denys1 ,s4,j41 ,dogmata ,theologica1 ed4 ,fournials1 #ahff1 ,vol4 ,,iv41 ,de ,angelis1 ,,iii4 viii4 #af1 #ag2 ,,ii4 #bbe-bbf ,petre1 ,m4 ,d41 ,the ,soul's ,orbit1 #aijd2 ,,ii4 #cjh ,philo1 ,legg4 ,alleg41 ,i4 #c2 ,,ii4 #hj ,pirke ,aboth1 ,v4 #bc2 ,,ii4 #aed ,plato1 ,cratylus2 ,,ii4 #fg #djj c2 ,,ii4 #bcg ,gorgias1 #dgg a2 ,,ii4 #bce #ebc b-e1 #ebe b1 c1 #ebf c1 d2 ,,ii4 #bjh-bji ,laws1 #ijd a-e2 ,,ii4 #bjf ,parmenides1 #acd c2 ,i4 #ai ,phaedo1 #fd1 #fg c1 #fi c2 ,i4 #ah #ha a1 #hb a2 ,,ii4 #bje #ha c2 ,,ii4 #ff #aaj b-#aad d2 ,,ii4 #bjf-bjh ,phaedrus1 #bde d2 ,,ii4 #cbj #bdf b1 c2 ,,ii4 #ajc #bdi b2 ,,ii4 #baj ,philebus1 #bb c2 ,,ii4 #cab ,republic1 ,,ii4 #aj c1 ,v4 #dfj c2 ,,ii4 #ahf ,,ii4 #cfd1 b1 c1 e2 ,,ii4 #bce ,,ii4 #cfd e2 ,,ii4 #bcf ,v4 #dga c-,,viii42 ,,ii4 #ahf ,,vi4 #ejh c2 ,,ii4 #id1 #cab ,,vii4 #eag b2 ,,ii4 #cab ,,vii4 #eah b2 ,i4 #ah ,,ix #efj d-#ehh a2 ,,ii4 #ahf ,x4 #eie a-#fjh b2 ,,ii4 #ahf ,x4 #faf b1 c2 ,,ii4 #ic ,x4 #fag e1 #fai e1 #ibj e2 ,,ii4 #baj ,symposium1 #aig a2 ,,ii4 #ajd #baf e2 ,,ii4 #fd ,theaetetus1 #aec c2 ,,ii4 #ic1 #id #afh a2 ,i4 #ah #agf a2 ,i4 #ai ,timaeus1 #bh a1 c2 ,,ii4 #cab #bi e seq42 ,,ii4 #ccd #da d1 e1 #db d2 ,,ii4 #bjf #ib c2 ,,ii4 #cab ,plotinus1 ,enneads1 ,i4 vii4 #a1 #fa d2 ,,ii4 #cab ,i4 viii4 #b1 #gb e2 ,,ii4 #cab ,v4 i4 #c1 #f2 ,,ii4 #cbc ,v4 ii42 ,,ii4 #cbf ,v4 v4 #h2 ,,ii4 #ie ,,vi4 viii4 #af2 ,,ii4 #cab ,,vi4 ix4 #d2 ,,ii4 #aib ,,vi4 ix4 #h-i2 ,,ii4 #if ,,vi4 ix4 #i2 ,,ii4 #ia ,,vi4 ix4 #i-aa2 ,,ii4 #cbc ,,vi4 ix4 #aa2 ,,ii4 #ie1 #ajd ,proclus1 ,in ,cratylum1 #ajc1 #ajg2 ,,ii4 #ic ,institutio ,theologica1 c4 #ca1 #ce2 ,,ii4 #ia c4 #abi2 ,,ii4 #ii ,in ,parmenidem1 ,,iv4 #cd2 ,,ii4 #ic1 #ajj ,,vi4 #eb2 ,,ii4 #ie ,in ,platonis ,alcibidem1 ,,ii4 #gh2 ,,ii4 #ic ,platonic ,theology1 ,,iii4 #acb2 ,,ii4 #ie ,rauwenhoff1 ,l4 ,w4 ,e41 ,prof41 ,religions-philosophie1 ,germ4 tr41 #ahid2 ,,ii4 #bfi n4 #b1 #bia n4 #a1 #cbh ,reinach1 ,s41 ,cultes1 ,mythes et ,religions1 ,vol4 ,i4 #aije2 ,,ii4 #bcc1 #bcd ,reumont1 ,alfred von1 ,vittoria ,colonna1 #ahha2 ,i4 #cda n4 #a ,reusch1 ,f4 ,h41 ,der ,index der verbotenen ,bcher1 #ahhe1 ,vol4 ,,ii42 ,,ii4 #ada ,rhode1 ,erwin1 ,psyche1 ed4 #ahih1 ,vol4 ,i42 ,,ii4 #ahe1 #ahh ,vol4 ,,ii42 ,,ii4 #abe n4 #a1 #ahe1 #bce1 #bcg1 #cef1 #ceg1 #cfh ,rickert1 ,h41 ,prof41 die ,grenzen der naturwissenschaftlichen ,begriffsbildung1 #aijb2 ,,ii4 #cgj n4 ,royce1 ,josiah1 ,prof41 ,the ,world and the ,individual1 #aija1 ,vol4 ,,ii42 ,,ii4 #bef n4 #d ,ruysbroek ,johannes1 8,zierde der geistlichen ,hochzeit10 ,vier ,schriften1 ed4 ,ullmann1 #ahdh1 ch4 xlvi4 #ajg1 #ajh2 ,,ii4 #cbd ,sandreau1 ,abb ,a41 ,l',etat ,mystique1 #aijc2 ,la ,vie d',union ,dieu1 #aijj2 ,,ii4 #cjg n4 #c ,schiller1 ,f4 ,c4 ,s41 ,dr41 8,activity and ,substance10 in ,humanism1 #aijc2 ,,ii4 #aca1 #acb1 #bej n4 #a 8,the ,desire for ,immortality10 in same2 ,,ii4 #aig ,schmger1 ,k4 ,e41 ,leben der gottscligen ,anna ,katharina ,emmerich1 #ahfi-gj2 ,,ii4 #cce ,schopenhauer1 ,arthur1 ,die ,welt als ,wille u4 ,vorstellung1 ed4 ,grisebach1 ,vol4 ,i41 ,anhang2 ,,ii4 #bgd ,vol4 ,,ii41 bk4 iv41 ch4 #dh2 ,,ii4 #cdb ,schwab1 ,j4 ,b41 ,johannes ,gerson1 #aheh2 ,,ii4 #cbe ,schweizer1 ,albert1 ,die ,religions-,philosophie ,kants2 #ahii1 ,,ii4 #agg ,scotus1 ,john1 ,eriugena1 ,de divisione naturae2 ,,ii4 #cad ,de rerum principio2 ,,ii4 #caf1 #cag ,seneca1 ,l4 ,annaeus1 ,natur4 ,quaest41 ,bk4 ,,iii4 ch4 xx4 #g1 ch4 xxx4 #g1 #h2 ,,ii4 #bdj ,seth1 ,james1 ,a ,study of ,ethical ,principles1 #ahid2 ,,ii4 #eg n4 #a1 #ahj n4 #c ,simmel1 ,prof4 ,georg1 ,kant1 #aijd2 ,,ii4 #agi1 #bfj1 #bfa ,smith1 ,w4 ,robertson1 ,prof41 ,the ,prophets of ,israel1 ed4 #ahhb2 ,,ii4 #bfg ,spinoza1 ed4 ,van ,vloten and ,land1 #ahie1 ,ethica1 ,part ,,ii41 ,defin4 vi41 #ge2 ,,ii4 #bid ,part ,,iv41 ,prop4 lxiv41 ,coroll41 #bbe2 ,,ii4 #bid ,part ,v41 ,prop4 xix41 #bea2 ,,ii4 #age1 #agf ,prop4 xli41 #bfd2 ,,ii4 #age1 #agf ,prop4 xli41 ,scholion1 #bfe2 ,,ii4 #age1 #agf ,tractatus ,theologico-,politicus1 ,cap4 ,,iv41 ,vol4 ,,ii4 #c1 #d2 ,,ii4 #age-agf ,stade1 ,b41 ,prof41 ,biblische ,theologie des ,alten ,testaments1 #aije1 ,vol4 ,i42 ,,ii4 #aia ,sticker1 ,fr41 ,urban1 ,bollandist1 ,life of ,st4 ,catherine1 in ,acta ,sanctorum1 ,sept41 ,vol4 ,v41 ed4 #ahff1 #abc-aie2 ,i4 #id1 #afg #ahc b-e2 ,i4 #dff n4 #b #aib-aif2 ,i4 #cdb n4 #a ,strata ,battista1 ,atti ,notarili1 in 8,archivio di ,stato10 ,genova2 ,i4 #cgi n4 #a ,suarez1 ,francesco1 ,fr41 ,s4,j41 ,opera1 ,vol4 ,,iv41 ,disp4 ,,xi41 sec4 iv41 art4 #b2 ,,ii4 #bda ,,xlvii41 sec4 #a1 art4 #f2 ,,ii4 #bda ,sulze1 ,emile1 ,wie ist der ,kampf um die ,bedeutung ''' ,jesu zu beendigen8 #aija2 ,,ii4 #cgb1 #cgc ,taylor1 ,a4 ,e41 ,the ,problem of ,conduct1 #aija2 ,,ii4 #afi1 #agi-aha1 #bgd ,tennant1 ,rev4 ,f4 ,r41 ,the ,origin and ,propagation of ,sin1 #aijb2 ,,ii4 #bif1 #bii-cjj ,teresa1 ,st41 ,life ,written by ,herself1 ,eng4 tr41 ,d4 ,lewis1 #ahhh1 ,ch4 iv4 #ag2 ,,ii4 #aa ,ch4 v4 #bc1 #bg1 #bh1 #bi2 ,,ii4 #ad2 #e1 #aa2 #ac1 #bj2 #ac ,ch4 vi4 #cj1 #ca2 ,,ii4 #aj1 #aa ,ch4 vii4 #dj1 #da2 ,,ii4 #ba1 #ej ,ch4 ix4 #eg1 #eh2 ,,ii4 #ah n4 #a ,ch4 xiii4 #hf2 ,,ii4 #ae ,ch4 xviii4 #abd1 #acj2 ,,ii4 #cbd1 #cbe ,ch4 xix4 #acf2 ,,ii4 #dd ,ch4 xx4 #adf1 #adi2 ,,ii4 #cbd1 #dd ,ch4 xxii4 #afb-agd3 ,,ii4 #afi ,ch4 xxiii4 #agd2 ,,ii4 #cbe ,ch4 xxv4 #aij b1 c1 #aib c1 #aic a1 #aif b2 ,,ii4 #dh-di ,ch4 xxvii4 #bjf2 ,,ii4 #ej ,ch4 xxviii4 #bbd2 ,,ii4 #dh-di ,ch4 xxix4 #bca1 #bcd1 #bce2 ,,ii4 #ah2 #aj2 #aa1 #bj1 #dd ,ch4 xxx4 #bdg2 ,,ii4 #ah ,ch4 xxxi4 #bdh1 #bdi1 #bea2 ,,ii4 #ba ,ch4 xxxii4 #bfc2 ,,ii4 #aa ,ch4 xxxv4 #bie2 ,,ii4 #dh-di ,ch4 xxxviii4 #cce2 ,,ii4 #cbe ,rel4 vii4 #djh2 ,,ii4 #af n4 #a7b71 #ej ,rel4 viii4 #dbj1 #dba1 #dbc2 ,,ii4 #e1 #dd2 #cbd2 #bj ,rel4 ix4 #dcj1 #dca2 ,,ii4 #cbe2 #dh1 #di ,thomas ,aquinas1 ,st41 ,de ,beatitudine1 ch4 iii4 #c2 ,,ii4 #aea-aeb ,de ,ente et ,essentia1 c4 #aa2 ,,ii4 #caf ,in libr4 ,boetii de ,trinitate1 ed4 ,ven4 #b1 ch4 viii4 #bia a1 #cda b1 #cdb a2 ,,ii4 #bhi1 #ccg ,in libros ,sententiarum1 ,sent4 ,,ii41 dist4 #cj1 qu4 #a1 art4 #b2 ,,ii4 #afc ,sent4 ,,iii41 dist4 #cj1 art4 #e2 ,,ii4 #afd ,summa contra ,gentiles1 ,i4 #a-c1 c4 #gj in fine2 ,i4 #ha ,lib4 ,,ii4 c4 xciv4 inst42 c4 xciii2 ,,ii4 #bef ,lib4 ,,iii4 c4 xxi4 in fine2 ,,ii4 #bec ,summa ,theologica1 ,i4 qu4 #d1 art4 #a concl42 ,,ii4 #bej ,i4 qu4 #h1 art4 #b2 ,,ii4 #cch ,i4 qu4 #ab1 art4 #a in corp42 ,,ii4 #beg1 #cch ,i4 qu4 #ab1 art4 #f ad #a2 ,,ii4 #beg ,i4 qu4 #ab1 art4 #g1 in corp42 ,,ii4 #beg ,i4 qu4 #ab1 art4 #h ad #d2 ,,ii4 #bec ,i4 qu4 #ab1 art4 #aj1 in corp42 ,,ii4 #bdh ,i4 qu4 #ac1 art4 #e1 concl41 et in corp42 ,,ii4 #ccg ,i4 qu4 #ad1 art4 #b ad #b2 ,,ii4 #bec ,i4 qu4 #ad1 art4 #d1 in corp42 ,,ii4 #beb ,i4 qu4 #ad1 art4 #h1 concl42 ,,ii4 #bec ,i4 qu4 #ad1 art4 #aa ad4 #c contra et concl42 ,,ii4 #bec ,i4 qu4 #ai1 art4 #a1 concl42 ,,ii4 #beb ,i4 qu4 #ai1 art4 #b1 in corp42 ,,ii4 #bed ,i4 qu4 #bj1 art4 #a ad #a ad #c2 ,,ii4 #bed ,i4 qu4 #bj1 art4 #a1 concl42 ,,ii4 #beb ,i4 qu4 #bj1 art4 #b ad #a2 ,,ii4 #bed ,i4 qu4 #be1 art4 #a ad #b1 and concl42 ,,ii4 #bej ,i4 qu4 #bh1 art #a1 in corp4 and ad #b2 ,,ii4 #afc ,i4 qu4 #bi1 art4 #c ad #b ad #d1 and in corp42 ,,ii4 #bef ,i4 qu4 #dg1 art4 #a1 in corp42 ,,ii4 #bef ,i4 ii4 qu4 #c1 art4 #b ad #d2 ,,ii4 #bec ,i4 ii4 qu4 #c1 art4 #b ad #d1 and concl42 ,,ii4 #beb ,i4 ii4 qu4 #bh1 art4 #a ad #b1 and in corp42 ,,ii4 #afc ,i4 ii4 qu4 #hf1 art4 #a ad #c1 and concl42 ,,ii4 #bcf1 #bid ,i4 ii4 qu4 #aad1 art4 #d1 in corp42 ,,ii4 #afd ,,ii4 ii4 qu4 #c1 art4 #d ad #d2 ,,ii4 #bed ,,ii4 ii4 qu4 #ag1 art4 #h1 in corp42 ,,ii4 #afb ,,ii4 ii4 qu4 #bc1 art4 #f1 concl4 and in corp42 ,,ii4 #afc ,,iii4 qu4 #he1 art4 #b ad #a2 ,,ii4 #afd ,,iii4 suppl41 qu4 #f1 art4 #c2 ,i4 #abj1 #aba ,suppl41 qu4 #fb1 art4 #b2 ,,ii4 #abg1 #abh ,suppl41 qu4 #fi1 art4 #a ad #c1 and in corp42 ,,ii4 #bad ,suppl41 qu4 #fi1 art4 #f1 in corp42 ib4 ,suppl41 qu4 #fi1 art4 #g1 concl42 ib4 ,suppl41 qu4 #fi1 art4 #g ad #i2 ,,ii4 #bbc ,append42 qu4 #b1 art #d1 in corp4 and ad #d2 ,,ii4 #bdd ,app4 de ,purg41 art4 #b1 in corp42 ,,ii4 #bad ,tiele1 ,c4 ,p41 ,prof41 ,elements of the ,science of ,religion1 #ahig1 ,vol4 ,i42 ,,ii4 #bfb-bfc ,vol4 ,,ii42 ,,ii4 #bfh-bgj1 #cdj ,touzard1 ,abb ,j41 8,le ,dveloppement de la ,doctrine del ,immortalit10 ,revue ,biblique1 #ahih1 pp4 #bjg-bda2 ,,ii4 #ahi ,trendelenburg1 ,a41 8,ueber den letzten ,unterschied d4 philos4 ,systeme10 ,beitrge z4 ,philos4 #ahee1 ,,ii4 #aj2 ,,ii4 #cge ,troeltsch1 ,prof4 ,ernst1 8,das ,historische in ,kant's ,religions-philosophie10 ,kant ,studien1 #aijd2 ,,ii4 #bfa1 #bfb 8,religions-philosophie10 in ,die ,philosophie im ,beginn des ,x,xten ,jahrh41 #aijd1 ,vol4 ,i2 ,,ii4 #cbg1 #cgf n4 #a 8,die ,selbstndigkeit der ,religion10 ,zeitschr4 f4 ,theologie u4 ,kirche1 #ahie2 ,,ii4 #cii 8,grundprobleme der ,ethik10 in ,zeitschr4 f4 ,theologie u4 ,kirche1 #aijb2 ,,ii4 #abg n4 #a1 #bgc1 #bgd1 #ceh1 #cei 8,geschichts philosophie10 ,theol4 ,rundschau1 #ahic1 ,,ii4 #bef1 #beg 8,was heisst ,wesen des ,christenthums80 ,christliche ,welt1 #aijc2 ,,ii4 #cei1 #cfj ,turmel1 ,abb ,joseph1 8,le ,dogme du ,pch ,originel dans ,s4 ,augustin10 ,rev4 d',hist4 et de ,litt4 ,rel41 #aija1 #aijb2 ,,ii4 #bi n4 #a ,tyrrell1 ,rev4 ,george1 ,hard ,sayings1 #ahih2 ,i4 #hi2 ,,ii4 #bcj ,lex ,orandi1 #aijc2 ,,ii4 #bfh1 #ccg n4 #a ,the faith of the ,millions1 #aija1 ,vol4 ,,ii42 ,,ii4 #cec1 #ced ,ueberweg-,heinze1 ,grundriss d4 ,gesch4 d4 ,philosophie1 ,part ,,ii41 ed4 #ahih2 ,,ii4 #cad1 #caf1 #cag ,vallebona1 ,sebastiano1 ,la ,perla dei ,fieschi1 ed4 #ahhg1 ,i4 #abi n4 #c1 #add1 #ade n4 #a1 #ccg1 #cch n4 #a ,vernazza ,battista1 ,ven41 ,opere ,spirituali1 ,genova1 #agee1 ,vol4 ,i4 ,preface2 ,i4 #ajj1 #aag1 #cdd n4 #b ,vol4 ,v4 #bah-bbg1 ,colloquii2 ,i4 #cdf-ceh ,vol4 ,,vi4 #aib-bdh1 ,letters2 ,i4 #cdc-cdd1 #cei-cfd1 #dji n4 #a1 #b ,vita e ,dottrina di ,s4 ,caterina da ,genova4 ,nona ,ed4 ,genovese4 ,sordi-,muti 7no date74 ,preface1 viic2 ,i4 #dac1 #dad viiia1 b2 ibid4 viiib2 ,i4 #bha ,vita-proper1 ,cap4 ,i4 #c2 ,i4 #ajd n4 #a #c;c2 ,i4 #abg ,cap4 ,,ii4 #d;a1 b1 c2 ,i4 #aje #d;a-#e;b2 ,i4 #djd-djf #d;a-#e;c2 ,i4 #deh-dfj #d;c-#e;a2 ,i4 #ajg1 #ajh #d;c2 ,i4 #ajh n4 #a #e;a-c2 ibid4 #e;b2 ,i4 #aha-dab #e;b-c2 ,i4 #ajh n4 #b #e;c-#f2 ,i4 #aab1 #aba n4 #c #f2 ,i4 #aah-aai #f;a2 ,i4 #ccd n4 #a #f;b2 ,i4 #aah1 #dab #f;c2 ,i4 #cig ,cap4 ,,iii4 #g;a2 ,i4 #aad n4 #b #g;b2 ,i4 #aaf #h;a2 ,i4 #bhj #h-i2 ,i4 #aae #h;c2 ,i4 #bfc1 #bgc1 #bhj #i;b2 ,i4 #ahj n4 #c1 #bfc1 #bfe1 #bgc ,cap4 ,,iv4 #aj;a2 ,i4 #ace n4 #a1 #acf n4 #b #aj;b2 ,i4 #ahj n4 #a #aa;b2 ,i4 #bgc #aa;b-c2 ,i4 #bfd #aa;c2 ,i4 #acg n4 #a ,cap4 ,v4 #ab;b-#ac;b2 ,i4 #aba n4 #c #ac;c2 ,i4 #dja #ad;b2 ,i4 #acd n4 #b ,cap4 ,,vi4 #ad;c2 ,i4 #aba n4 #c1 #cic #ae;b2 ,i4 #aci1 #bfg1 #bgc1 #bhj #ae;c-#af;a2 ,i4 #adj1 #bfe #af;b2 ,i4 #aah n4 #b1 #aci ,cap4 ,,vii4 #ag;b2 ,i4 #adj #ai;b2 ,i4 #bgd ,cap4 ,,viii4 #bj;a2 ,i4 #dja #bj;b2 ,i4 #adb n4 #b #bj;c2 ,i4 #adc #ba;a2 ,i4 #djg #ba;a-b2 ,i4 #dja #ba;b2 ,i4 #add1 #ade n4 #a #ba;c2 ,i4 #adc n4 #b #bb;b2 ,i4 #bfe ,cap4 ,,ix4 #bb;c2 ,i4 #bfg1 #bgg #bc;a2 ,i4 #aci1 #bgi #bc;b2 ,i4 #bfg1 #bgd #bc;c2 ,i4 #bfc1 #bgg #bd;a2 ,i4 #bgg1 #bgi #bd;b2 ,i4 #bgd ,cap4 ,x4 #be;c-#bf;a2 ,i4 #bfe #bf;b2 ,i4 #bff ,cap4 ,,xi4 #bg;a2 ,i4 #bhj #bh;c-#bi;b2 ,i4 #bfi #bi;c2 ,i4 #bfb1 #bgh #cj;a2 ,i4 #bgh ,cap4 ,,xii4 #cj;b2 ,i4 #bfb #ca;b2 ,i4 #bga #ca;c-#cb;a2 ,i4 #bfh ,cap4 ,,xiii4 #cb;c2 ,i4 #dji n4 #a #cc;c-#cc;b2 ,i4 #bfa #cc;b2 ,i4 #bhc2 ,,ii4 #bbb ,cap4 ,,xiv4 #cd;c2 ,i4 #bgg #cf;b2 ,i4 #bfc1 #bff #cf;c2 ,i4 #bff #cg2 ,i4 #bei #ch;b-#ci;a2 ,i4 #bhb #ci;b2 ,i4 #afb n4 #c ,cap4 ,,xv4 #ci;b-#aaf;b2 ,,ii4 #bid ,cap4 ,,xvi4 #db;a2 ,i4 #bgj #db;b2 ,i4 #bfi #dc;c2 ,i4 #bfi1 #bgh ,cap4 ,,xvii4 #dg;b2 ,i4 #aci1 #afa1 #afb #dg;c-#dh;a2 ,,ii4 #ib ,cap4 ,,xviii4 #dh;b2 ,i4 #bff #di;a2 ,i4 #aci1 #bfg #ej;a2 ,i4 #afa1 #afb #ej;b2 ,i4 #bff ,cap4 ,,xix4 #ea-eb2 ,i4 #adj n4 #d1 #ada n4 #a #ea;a-#ec;b2 ,i4 #cij n4 #b1 #dea #ea;b2 ,i4 #bgi #eb;a2 ,i4 #bgi #eb;c-#ec;a2 ,i4 #bgb #ec;b2 ,i4 #bfe1 #bgf ,cap4 ,,xx4 #ed;b-c2 ,i4 #bgb #ee;c-#ef;a2 ,i4 #bfb #ef;b1 c2 ,i4 #abc1 #abd n4 #a ,cap4 ,,xxii4 #ei;c2 ,i4 #bgd1 #bge ,cap4 ,,xxiii4 #fj;c2 ,i4 #bhj #fa;a2 ,i4 #bfb #fa;c2 ,i4 #bgg #fb;a2 ,i4 #bei1 #chg ,cap4 ,,xxiv4 #fd;b2 ,i4 #bhg ,cap4 ,,xxv4 #ff;a2 ,i4 #bfh #ff;b2 ,i4 #bfh #fg;c2 ,i4 #bfe ,cap4 ,,xxvi4 #fi;a2 ,i4 #bfg ,cap4 ,,xxvii4 #ga;c2 ,i4 #aih n4 #a #gb;b2 ,i4 #afb1 #afc4 #afd ,cap4 ,,xxix4 #gd;b2 ,i4 #bfc #ge;b2 ,i4 #bfh #gf2 ,i4 #chg #gf;a2 ,i4 #bgb #gf;c2 ,i4 #bfb1 #bge #gg;a2 ,i4 #bge #gg;b2 ,i4 #bgg2 ,,ii4 #ej ,cap4 ,,xxx4 #gh;c2 ,i4 #bhd ,cap4 ,,xxxi4 #gi;c2 ,i4 #bfb #hj;b2 ,i4 #bfe #hj;c-#ha;a2 ,i4 #bfc #ha;b-c2 ,i4 #bga #hb;a3 ,i4 #bga #hb;b-#hc;a2 ,i4 #cid-cie #hc;a2 ,i4 #bei ,cap4 ,,xxxii4 #hc;c-#hd;a2 ,i4 #bgj #hf;b2 ibid4 #hg;a2 ibid4 #hg;c2 ,i4 #bfh1 #bgf2 ,,ii4 #ej ,cap4 ,,xxxiv4 #ia;c2 ,i4 #bfb #ib;a2 ,i4 #bei ,cap4 ,,xxxvi4 #id;b-#ie;c2 ,i4 #afj #id;a2 ,i4 #bgf #id;b-#ie;c2 ,i4 #dee #id;c2 ,i4 #aei n4 #a1 #bgi #ie;b2 ,i4 #bgi #ie;c2 ,i4 #abg1 #bgb #if;b2 ,i4 #adh n4 #a ,cap4 ,,xxxvii4 #ig;b2 ,i4 #adj1 #adh n4 #a1 #afj1 #afa1 #dji n4 #b #ig;c2 ,i4 #chh ,cap4 ,,xxxviii4 #ih-ii2 ,i4 #aff1 #ahc n4 #a #ih;a-b2 ,i4 #ahc1 #ded #ih;a-#ii;b2 ,i4 #ded-dee #ih;c2 ,i4 #aib n4 #a #ii;a2 ,i4 #aib n4 #a ,cap4 ,,xxxix4 #ajj;c-#aja;b2 ,i4 #dee #aja;a-b2 ,i4 #bfb #ajc;b2 ,i4 #bga ,cap4 ,,xl4 #aje;c2 ,i4 #adg n4 #a1 #bfe ,cap4 ,,xli4 #ajf;a1 c2 ,i4 #bfh #ajg;a2 ,i4 #bfh #ajg;b2 ,i4 #bgd #ajh;b2 ,i4 #bgj #aji;b2 ,i4 #bgf ,cap4 ,,xlii4 #aac;b2 ,i4 #afd n4 #b2 ,,ii4 #aj #aac;c2 ,i4 #bgd #aad;a2 ,i4 #bfi ,cap4 ,,xliii4 #aae;a1 b2 ,i4 #afb n4 #c1 #deg #aae;c2 ,i4 #deg ,cap4 ,,xliv4 #aaf;c2 ,i4 #aag n4 #b1 #aah n4 #a #aaf;c-#aba;b2 ,i4 #cij n4 #d1 #dee-def #aag;b2 ,i4 #aah n4 #a #aag;b-#aba;b2 ,i4 #dea1 #dee-deg #aah;a1 b2 ,i4 #aeh n4 #a #aai;b2 ,i4 #ahe n4 #a #aai;c2 ,i4 #aah1 #aie n4 #a1 #cia #abj;a1 b2 ,i4 #aie n4 #a ,cap4 ,,xlv4 #abb;b1 c-#abc;a2 ,i4 #aej n4 #a #abb;c2 ,i4 #bgb1 #chh #abc1 #abd2 ,i4 #acb n4 #c #abc;b2 ,i4 #afg1 #djb #abc;b-#abd;b2 ,i4 #cij n4 #c1 #deg #abd;b2 ,i4 #chg ,cap4 ,,xlvi4 #abd;b-#abe2 ,i4 #afi-aga #abd;c2 ,i4 #chh #abe;a2 ,i4 #bgb #abe;b2 ,i4 #djb n4 #b ,cap4 ,,xlvii4 #abg-acb2 ,i4 #aff #abg;a1 c2 ,i4 #dbj #abi;b2 ,i4 #aai n4 #b #abi;c2 ,i4 #afd n4 #b2 ,,ii4 #d #acj;a2 ,i4 #afd n4 #b #acb;a2 ,i4 #ahh n4 #a ,cap4 ,,xlviii4 #acb;b2 #ahh n4 #a #acc;b2 ,i4 #ahg n4 #a1 #ahh1 #dej #acd;a2 ,i4 #afd n4 #b #ace;a2 ,i4 #ahi n4 #a #ace;c-#acf;a2 ,i4 #ahi n4 #b #acf;b2 ,i4 #bgd #ach;b2 ,,ii4 #aj #ach;c2 ,i4 #aic ,cap4 ,,xlix4 #aci;a2 ,i4 #chh n4 #a #aci;a-#adj;c2 ,i4 #cij n4 #d #aci;c-#adj;b2 ,i4 #chh n4 #a #adj;a2 ,i4 #aid n4 #a #adj;b1 c2 ,i4 #aai-abj #ada;b-#ade;b2 ,i4 #bjd n4 #a #adb;a1 b1 c2 ,i4 #aig n4 #b1 #c #adc;b2 ,i4 #aig n1 #d2 ,,ii4 #aj #add;a2 ,i4 #aih n4 #b #add;b2 ,i4 #bha #add;c2 ,i4 #dcd #ade;c-#adf;a2 ,i4 #aih n4 #c #adf;c-#adg;c2 ,i4 #bja n4 #c 7#bjb71 #cij1 #dea ,cap4 ,l4 #adh;c2 ,i4 #bjd n4 #b #adi;b2 ,i4 #bje n4 #a2 ,,ii4 #aj #adi;c2 ,i4 #bje n4 #a #aea;a1 b2 ,i4 #bje n4 #d #aeb;b-#aec;c2 ,i4 #bjd n4 #a #aeb;c2 ,,ii4 #aj #aec;a2 ,i4 #bji n4 #a #aed;b2 ,i4 #bjh n4 #c1 #cij1 #dea #aee;a2 ,i4 #bji n4 #a1 #bgc2 ,,ii4 #aj #aee;b-#aef;a2 ,i4 #baj n4 #a1 #chi1 #dab1 #deb #aef;b1 c2 ,i4 #baj n4 #a #aeg;c2 ,i4 #bji n4 #a #aeh;a2 ,i4 #bji n4 #a #aeh;b2 ,i4 #baj n4 #c #aeh;c-#aei;a2 ,i4 #baa #aei;c2 ,i4 #bac n4 #a #afj;a1 b2 ,i4 #bad #afj;c2 ,i4 #bae #afa2 ,i4 #chg #afa;a2 ,i4 #bae ,cap4 ,,li4 #afa;c-#afc;a2 ,i4 #baf-bah #afb;a2 ,i4 #afb n4 #c ,cap4 ,,lii4 #afc;b-#afd;a2 ,i4 #bah n4 #b #afd;b1 c2 ,i4 #cjj #afe;a2 ,i4 #ded-dee #afe;c2 ,i4 #cjj1 #ded1 #dee ,vita-,trattato1 ,cap4 ,i4 #afi;b2 ,i4 #bha #afi;b-#age;c2 ,i4 #dce #afi;b-#ahd;c2 ,i4 #dce-dch #afi;c-#agj;a2 ,i4 #bhf #afi;c-#agj;b2 ,i4 #dag #afi;c-#agj;c2 ,i4 #ddj-ddb #agj;b2 ,i4 #bhc ,cap4 ,,ii4 #agj;c2 ,i4 #bhg1 #bia #agj;c-#aga;b2 ,i4 #ddb-ddd #aga;b2 ,i4 #bhg ,cap4 ,,iii4 #aga;c2 ,i4 #bgh #agb;a2 ,i4 #bgh1 #bhh #agb;b2 ,i4 #bhg1 #ddd-dde ,cap4 ,,iv4 #agb;c2 ,i4 #bhb #agc;a2 ,i4 #dde #agc;a1 b2 ,i4 #bhc #agc;b2 ,i4 #bbf2 ,,ii4 #bbb ,cap4 ,v4 #agc;c1 #agd;a2 ,i4 #bhg1 #ddf-ddg ,cap4 ,,vi4 #agd;b2 ,i4 #bhh1 #bhi ,cap4 ,,vii4 #age;a2 ,i4 #bgg1 #bhe #age;b2 ,i4 #bhd ,cap4 ,,ix4 #agf;a2 ,i4 #bhd1 #bhe ,cap4 ,x4 #agg;b2 ,i4 #bhd1 #bhg ,cap4 ,,xi4 #agh;a-b2 ,i4 #dch-dci #agh;b2 ,i4 #bib1 #bic ,cap4 ,,xiii4 #ahj;a-#aha;c2 ,i4 #dcg #ahj;b-#aha;c2 ,i4 #dch-dci ,cap4 ,,xvi4 #aha;c1 #ahb;b2 ,i4 #dch-dci #ahb;b2 ,i4 #bhf1 #bij ,cap4 ,,xvii4 #ahc;c2 ,i4 #bgd ,vita-,dialogo1 ,part ,i4 #ahe-bbe2 ,i4 #cif-cig #ahe;c-#aij;c1 #aia;a-#aih;a2 ,i4 #cig n4 #a ,cap4 ,,vi4 #aig;a2 ,i4 #djj #aih;b-#bjf;b2 ,i4 #cih n4 #a ,cap4 ,,viii4 #aii;c-#bjb;c2 ,i4 #djd #bja;b2 ,i4 #dji n4 #b #bjb;c-#bjh;b2 ,i4 #djd-djf #bjc;a2 ,i4 #abd ,cap4 ,,xi4 #bjh;c-#bji;b2 ,i4 #djd1 #dje ,cap4 ,,xii4 #bji;c-#baa;b2 ,i4 #dji n4 #a #bjg;c-#bab;a2 ,i4 #cih n4 #d #baa;a2 ,i4 #djd-djf1 #dji n4 #b #baa;b2 ,i4 #djj1 #djd-djf1 #dji n4 #a1 #dab #baa;c2 ,i4 #dji n4 #a ,cap4 ,,xiii4 #bab;b1 c2 ,i4 #cih n4 #e #bab;c2 ,i4 #adf1 #dbi #bab;c-#bac;a2 ,i4 #djf-djg ,cap4 ,,xiv4 #bac;c-#bbe;c2 ,i4 #cih n4 #f1 #dbj-dba ,cap4 ,,xv4 #bae;c-#baf;a2 ,i4 #cii n4 #b1 #djh n4 #e ,cap4 ,,xviii4 #bbj;c2 ,i4 #dja1 #djf-djg #bba;b2 ,i4 #dca ,cap4 ,,xix4 #bba;c2 #djj1 #djf-djg #bba1 #bbb;a2 ,i4 #djb #bbb;b2 ,i4 #djf-djg ,cap4 ,,xx4 #bbb;c2 ,i4 #dja #bbc;c2 ,i4 #djj ,part ,,ii4 #bbf;b-#bdb;b2 ,i4 #dai #bbf;c-#bda;b2 ,i4 #dbj #bbg;a-#bda;b2 ,i4 #dbj-dba ,cap4 ,,iii4 #bca;a2 ,i4 #dcj #bcb;b-#bde;c2 ,i4 #dai #bcb;b2 ,i4 #dca ,cap4 ,v4 #bcd;b3 ,i4 #dbg ,cap4 ,,ix4 #bda;b2 ,i4 #dbg-dbh #bda;c-#bde;c2 ,i4 #dia ,cap4 ,x4 #bdb;b2 ,i4 #dcj1 #dca ,cap4 ,,xi4 #bde;c2 ,i4 #dag ,part ,,iii4 ,cap4 ,i4 #bdg;b2 ,i4 #dcb #bdh;c2 ,i4 #dcj1 #dcb #bdi;a2 ,i4 #dcj ,cap4 ,,ii4 #bej;a1 b2 ,i4 #afj1 #afa #bej;a-#bfc;c2 ,i4 #dbb #bej;b2 ,i4 #dcj ,cap4 ,,vi4 #bei;c2 ,i4 #dcb #bfj;b2 ,i4 #dbh #bfd;a-#bga;a2 ,i4 #dbc ,cap4 ,,viii4 #bfd;b2 ,i4 #dab1 #dcc ,cap4 ,,ix4 #bff;a1 c2 ,i4 #dbe1 #dbf #bff;b2 ,i4 #dcb ,cap4 ,x4 #bfh;c2 ,i4 #dbh ,cap4 ,,xi4 #bfi;c2 ,i4 #dbh #bgj;b2 ,i4 #dbh ,c4 ,,xii4 ,,xiii4 #bga;b-#bge;a2 ,i4 #dbd ,cap4 ,,xiii4 #bgc;a2 ,i4 #dbi #bge;a2 ,i4 #dbi ,vita-,brevi ,notizie 7,maineri71 ,traslazione1 #bgh-bhb2 ,i4 #cjf n4 #a #bgh;b1 c2 ,i4 #cjd ,miracoli1 #bhb;b2 ,i4 #cjb ,vita ,venerabilis ,lukardis1 in 8,analecta ,bollandiana10 ,,xviii4 #ahii2 ,,ii4 #eb-ee ,volkelt1 ,j41 ,prof41 ,erfahrung u4 ,denken1 #ahhf2 ,,ii4 #bhj ,kant's ,erkenntnisstheorie1 #ahgi2 ,i4 #ef n4 #a2 ,,ii4 #bgf-bgh ,schopenhauer1 #aijj2 ,,ii4 #cgj1 #cga ,ward1 ,james1 ,prof41 ,naturalism and ,agnosticism1 ed4 #aije2 ,,ii4 #aif n4 #a 8,mechanism and ,morals10 ,hibbert ,journal1 ,oct4 #aije2 ,,ii4 #aig n4 #a 8,on the ,definition of ,psychology10 ,journal of ,psych41 ,vol4 ,i41 #aijd2 ,,ii4 #bhj 8,present ,problems of ,psychology10 7,american7 ,philosophical ,review1 #aijd2 ,,ii4 #bgg-bgh ,weinel1 ,prof4 ,h41 ,die ,wirkungen des ,geistes u4 der ,geister1 #ahii1 #cji2 ,,ii4 #dc n4 #a ,wesley1 ,john1 ,journal1 ed4 ,parker1 #aijc2 ,,ii4 #d n4 #d ,windelband1 ,prof4 ,w41 8,das ,heilige10 in ,prludien1 #aijc2 ,,ii4 #bfb ,zeller1 ,prof4 ,edward1 ,philosophie der ,griechen1 ,part ,,ii4 ed4 #ahgi2 ,i4 #cab ,part ,,iii41 ,div4 #b1 ed4 #ahha2 ,,ii4 #cac ,,footnotes #a ,vita1 pp4 #adc;b2 #adi;b1 #aei;b2 #aec;a4 #b ,ibid4 p4 #aec;c4 #c ,ibid4 pp4 #abi;c1 #acd;a4 #d ,i have already traced the steps in the growth of this legend4 ,it is no doubt this element in the biography which irritated ,john ,wesley1 the man of absolute judgments2 although he himself1 with shrewd good sense1 indicates its possible secondary origin4 8,i am sure this was a fool of a ,saint2 that is1 if it was not the folly of her historian1 who has aggrandized her into a mere idiot0 7,journal1 ed4 ,p4 ,l4 ,parker1 ,london1 #aijc74 #e ,vita1 pp4 #abg;c1 #adc;b1 #add;b4 #f ,life1 tr4 by ,d4 ,lewis1 ,london1 ed4 #ahhh1 pp4 #bg1 #dbj4 #g ,existence de ,dieu1 ,i1 #a1 #ca3 uvres1 ed4 ,versailles1 #ahbj1 ,vol4 ,i1 p4 #ea4 #h ,pierre ,janet1 ,automatisme ,psychologique1 ed4 #aijc2 ,etat ,mental des ,hysteriques1 #b vols41 #ahib1 #ahic4 ,hermann ,gunkel1 ,die ,wirkungen des heiligen ,geistes1 ,gttingen1 #ahii4 ,heinrich ,weinel1 ,die ,wirkungen des ,geistes und der ,geister1 ,freiburg1 #ahii4 ,william ,james1 ,the ,varieties of ,religious ,experience1 ,london1 #aijb4 #i ,pierre ,janet1 op4 cit4 ,alfred ,binet1 ,les ,altrations de la ,personnalit1 ,paris1 #aijb4 ,m4 ,th4 ,coconnier1 ,l',hypnotisme ,franc1 ,paris1 #ahig4 #aj ,w4 ,james1 op4 cit41 especially pp4 #a-be4 ,h4 ,weinel1 op4 cit41 especially pp4 #abh-acg2 #afa-bjh4 ,bernouilli1 ,die ,heiligen der ,merowinger1 ,tbingen1 #aijj1 pp4 #b-f4 ,b4 ,duhm1 ,das ,geheimniss in der ,religion1 ,tbingen1 #ahif4 #aa ,h4 ,bergson1 ,essai sur les ,donnes ,immdiates de la ,conscience1 ed4 #ahih4 ,h4 ,jones1 ,the ,philosophy of ,lotze1 #ahie4 ,j4 ,ward1 ,naturalism and ,agnosticism1 #b vols41 #ahii4 ,m4 ,blondel1 l',action1 #ahic4 ,j4 ,volkelt1 ,kant's ,erkenntnisstheorie1 #ahgi2 ,erfahrung und ,denken1 #ahhf4 ,h4 ,mnsterberg1 ,psychology and ,life1 #ahii4 ,d4 ,mercier ,critriologie ,gnrale1 ed4 #aijj4 #ab ,vita1 pp4 #if;c2 #aag;b2 #abg;a2 #ig;c1 #acc;b 7dated ,november #aa1 #aeji1 in ,,mss472 #adf;b2 #adh;a4 #ac ,from my authenticated copies of the original wills in the ,archivio di ,stato1 ,genoa4 #ad ,vita1 pp4 #aac;b1 #adi;c2 #adc;b1 #aeb;c2 #ach;b1 #aee;a4 ,note the parallels in ,st4 ,teresa's ,life1 written by herself1 tr4 ,d4 ,lewis1 ed4 #ahhh4 ,p4 #bcd3 8,when these 7spiritual7 impetuosities are not very violent1 the soul seeks relief through certain penances2 the painfulness of which1 and even the shedding of blood1 are no more felt than if the body were dead40 ,p4 #cj3 8,i was unable to move either arm or foot1 or hand or head1 unless others moved me4 ,i could move1 however1 ,i think1 one finger of my right hand40 ,p4 #ca3 8,i was paralytic1 though getting better1 for about three years40 #ae ,hyper-aesthesia and sensation of heat3 ,vita1 pp4 #adb;a1 #aec;a4 ,increase of movement3 ibid41 and pp4 #ade;b1 #adc;a1 #aec;c1 #ada;a4 ,loss of speech and sight3 pp4 #ada;b1 #ada;c1 #aei;c4 ,localization of heat3 p4 #aeg;b4 ,haemorrhages3 #ach;c1 #aei;c1 #afj;a4 ,concavities and jaundice3 pp4 #add;a1 #aec;a4 ,spasms3 pp4 #adc;c1 #ga;c1 #ada;c1 #adb;b4 ,cf4 ,st4 ,teresa1 loc4 cit4 p4 #cj3 8,as to touching me1 that was impossible1 for ,i was so bruised that ,i could not endure it4 ,they used to move me in a sheet1 one holding one end1 and another the other40 ,p4 #ca3 8,i began to crawl on my hands and feet40 ,p4 #bfc3 8,i felt myself on fire3 this inward fire and despair4'''0 ,p4 #ag3 8,the fainting fits began to be more frequent2 and my heart was so seriously affected1 that those who saw it were alarmed40 ,p4 #bg3 8,it seemed to me as if my heart had been seized by sharp teeth40 ,p4 #bce3 8,i saw1 in the ,angel's hand1 a long spear of gold1 and at the iron's point there seemed to be a little fire4 ,he appeared to me to be thrusting it at times into my heart1 and to pierce my very entrails4''' ,the pain is not bodily1 but spiritual40 #af ,swallow3 ,vita1 pp4 #adi;c1 #aej;a2 #aei;b2 #aei;c2 #aej;a4 ,odours and colours3 #aec;c1 #aed;b4 ,cf4 ,st4 ,teresa1 loc4 cit4 p4 #bg3 8,i could eat nothing whatever1 only drink4 ,i had a great loathing for food40 ,p4 #dc3 8,i have been suffering for twenty years from sickness every morning40 ,p4 #cj3 8,there was a choking in my throat ''' ,i could not swallow even a drop of water40 ,p4 #bfc3 8,a sense of oppression1 of stifling40 #ag ,exclamations3 ,vita1 pp4 #add;a1 #adh;b1 #aee;a4 ,laughter3 ibid4 #ade;c1 #adh;b1 #adi;b1 #aeg;c4 ,sudden changes of condition3 #ace;b1 #ach;c1 #aei;b4 ,cf4 ,st4 ,teresa1 loc4 cit4 pp4 #bh1 #bi3 8,that very night10 ,feast of the ,assumption1 #aecg1 8my sickness became so acute that1 for about four days1 ,i remained insensible4 ,for a day and a half the grave was open1 waiting for my body4 ,but it pleased ,our ,lord ,i should come to myself4 ,i wished to go to confession at once4 ,though my sufferings were unendurable1 and my perceptions dull1 yet my confession was1 ,i believe1 complete4 ,i communicated with many tears40 #ah ,vita1 pp4 #ga;c2 #ade;c2 #adg;b2 #aei;c1 #aei;a2 #abg;a4 ,cf4 ,st4 ,teresa1 loc4 cit4 p4 #bc3 8,i was in my sister's house1 for the purpose of undergoing medical treatment--they took the utmost care of my comfort40 ,p4 #bg3 8,in two months1 so strong were the medicines1 my life was nearly worn out40 8,the physicians gave me up3 they said ,i was consumptive40 #ai ,self-knowledge as to 8quietudes03 ,vita1 pp4 #aec;b1 #aeg;a4 ,marabotto's attitude3 #aci;b2 #ada;c1 #adc;c1 #adi;a4 ,relations with ,boerio3 #adg;c1 #adg;b4 ,cf4 ,st4 ,teresa1 loc4 cit4 p4 #hf3 8,my health has been much better since ,i have ceased to look after my ease and comforts40 #bj ,remark to ,vernazza3 ,vita1 pp4 #ih;c1 #ii;a4 ,persistence of intelligence3 #ada;c2 #aei;b1 c2 #adc;a2 #adc;c2 #ade;b4 ,cf4 ,st4 ,teresa1 loc4 cit4 p4 #djh3 8,she0 7,teresa herself7 8never saw anything with her bodily eyes1 nor heard anything with her bodily ears40 ,p4 #ahi3 8,the words of the divine locutions are very distinctly formed2 but by the bodily ear they are not heard40 ,p4 #aia3 8,in ecstasy1 the memory can hardly do anything at all1 and the imagination is1 as it were1 suspended40 ,p4 #adb3 8,you see and feel yourself carried away1 you know not whither40 ,p4 #ahg3 8,i fell into a trance2 ,i was carried out of myself4 ,it was most plain40 #ba ,picture3 ,vita1 p4 #ace;a24 ,red and black robes3 #aed;b1 #aef;c4 ,suggestions of odour3 #aah;c1 #aai;a2 #i;c1 #h;a1 #i;b4 ,cf4 ,st4 ,teresa1 loc4 cit4 pp4 #eg1 #eh3 8,one day1 ,i saw a picture of ,christ most grievously wounded3 the very sight of it moved me40 ,p4 #bdg3 8,i used to pray much to ,our ,lord for that living water of which ,he spoke to the ,samaritan woman3 ,i had always a picture of it with this inscription3 #8,domine1 da mihi aquam4'0 ,p4 #bca3 8,once when ,i was holding in my hand the cross of my rosary1 ,he took it from me into ,his own hand4 ,he returned it2 but it was then four large stones incomparably more precious than diamonds3 the five wounds were delineated on them with the most admirable art4 ,he said to me that for the future that cross would appear so to me always1 and so it did4 ,the precious stones were seen1 however1 only by myself40 #bb ,synchronisms3 ,vita1 pp4 #adh;b2 #aej;b2 #aeb;a1 #afj;c1 #afa;b4 ,communion and ordinary food3 #aed;a1 #aed;c1 #ach;c2 #aed;c4 ,heats3 8,assalto10 e4g4 #ach;b1 c2 #adc;a1 c2 8ferita0 and 8saetta10 e4g4 #ada;a1 c2 #ade;a4 ,their localization3 #ace;a1 #ada;c2 #aec;a2 #adb;a1 #aeh;a4 ,their psycho-physical character3 #ace;b1 #add;b4 ,thirst and its suggestion3 #adi;c1 #aei;c2 #gf;c2 #aeb;b1 #ace;a4 ,paralyses3 #acd;b2 #adi;c4 ,cf4 ,st4 ,teresa1 op4 cit4 p4 #bh3 her death-swoon occurs on evening of the ,assumption4 ,p4 #bce3 ,heat1 piercing of the heart as by a spear1 and a spiritual 7not bodily7 pain1 are all united in the experience of the heart-piercing ,angel4 ,p4 #dbc3 8,another prayer very common is a certain kind of wounding2 for it really seems to the soul as if an arrow were thrust through the heart or through itself4 ,the suffering is not one of sense1 nor is the wound physical2 it is in the interior of the soul40 #bc ,vita1 pp4 #aeh;a2 #afj;a4 ,cf4 ,st4 ,teresa1 op4 cit4 p4 #da3 8,we saw something like a great toad crawling towards us4''' ,the impression it made on me was such1 that ,i think it must have had a meaning40 ,contrast1 with this navely sensible sight and the absence of all interior assurance1 such a spiritual vision as 8,christ stood before me1 stern and grave4 ,i saw ,him with the eyes of the soul4 ,the impression remained with me that the vision was from ,god1 and not an imagination0 7pp4 #dj1 #da74 ,another quasi-sensible sight1 with no interior assurance1 or question as to its provenance and value1 is given on pp4 #bdh1 #bdi3 8,once ,satan1 in an abominable shape1 appeared on my left hand4 ,i looked at his mouth in particular1 because he spoke1 and it was horrible4 ,a huge flame seemed to issue out of his body1 perfectly bright without any shadow40 ,another such impression is recorded on p4 #beb3 8,i thought the evil spirits would have suffocated me one night4''' ,i saw a great troop of them rush away as if tumbling over a precipice40 #bd ,lives of the ,saints1 ed4 #ahih1 ,vol4 ,x1 ,september #ae4 #be ,pierre ,janet1 ,etat ,mental des ,hysteriques1 #b vols41 ,paris1 #ahib1 #ahid3 ,vol4 ,,ii1 pp4 #bfj1 #bfa2 #bhj2 ,vol4 ,i1 pp4 #bbe1 #fc4 #bf ,ibid4 ,vol4 ,i1 pp4 #fc1 #bbe1 #bbf4 #bg ,pierre ,janet1 ,etat ,mental1 ,vol4 ,i1 pp4 #bbf1 #bbg4 #bh ,ibid4 ,vol4 ,,ii1 pp4 #bec1 #beg4 #bi ,pierre ,janet1 ,etat ,mental1 ,vol4 ,i1 pp4 #g1 #h1 #aa1 #ab1 #eg1 #ba4 #cj ,ibid4 ,vol4 ,,ii1 pp4 #hb1 #ia2 #gj1 #ga4 #ca ,ibid4 ,vol4 ,,ii4 ,troubles of movement1 pp4 #aje1 #ajf2 of nutrition1 pp4 #bhe1 #gj1 #ga2 strangulation1 heart palpitation1 fever heats1 p4 #bhb2 haemorrhages and red patches1 p4 #bhc2 jaundice 7ictre emotionnel71 p4 #bhg2 and note the 8ischurie10 p4 #bhc1 top1 compared with ,vita1 p4 #ab;a4 #cb ,pierre ,janet1 ,etat ,mental1 ,vol ,i1 p4 #adj2 ,vol4 ,,ii1 pp4 #ad1 #gb1 #afe4 #cc ,ibid4 ,vol4 ,i1 pp4 #bah1 #bai2 #aeh1 #aei4 #cd ,the biographical chapters of ,volume ,i give all the facts and references alluded to in this paragraph4 ,it would be easy to find parallels for most of these peripheral disturbances and great central normalities in ,st4 ,teresa's life4 #ce ,prof4 ,w4 ,james has got some very sensible considerations on the pace of a conversion 7as distinct from its spiritual significance1 depth1 persistence1 and fruitfulness7 being primarily a matter of temperament3 ,varieties of ,religious ,experience1 #aijb1 pp4 #bbg-bdj4 #cf ,by the term 8visionless10 ,i do not mean to affirm anything as to the presence or absence of ideas or mental images during the times so described1 but to register the simple fact1 that1 for her own memory after the event1 she was1 at the time1 without any one persistent1 external-seeming image4--,note how ,st4 ,ignatius ,loyola in his ,testament1 ed4 ,london1 #aijj1 pp4 #ia1 #ib1 considered the profoundest spiritual experience of his life to have been one unaccompanied or expressed by any vision3 8,on his way0 to a ,church near ,manresa1 8he sat down facing the stream1 which was running deep4 ,while he was sitting there1 the eyes of his mind were opened10 not so as to see any kind of vision1 but 8so as to understand and comprehend spiritual things ''' with such clearness that for him all these things were made new4 ,if all the enlightenment and help he had received from ,god in the whole course of his life ''' were gathered together in one heap1 these all would appear less than he had been given at this one time40 #cg ,i would draw the reader's attention to the very interesting parallels to many of the above-mentioned peculiarities furnished both by ,st4 ,teresa in her ,life1 passim1 and by ,battista ,vernazza in the ,autobiographical statements which ,i have given here in ,chapter ,,viii4 #ch ,the omnipresence of neural conditions and consequences for all and every mental and volitional activity has been admirably brought out by ,prof4 ,w4 ,james1 in his ,varieties of ,religious ,experience1 #aijb1 ,vol4 ,i1 pp4 #a-be4 #ci ,h4 ,weinel's ,die ,wirkungen des ,geistes und der ,geister im nachapostolischen ,zeitalter1 bis auf ,irenus1 #ahii1 contains an admirably careful investigation of these things4 #dj ,life1 written by herself1 ed4 cit4 pp4 #bce1 #dbc2 #acf4 #da ,ibid4 pp4 #adi1 #dbj4 #db ,ibid4 pp4 xxii1 #bh4 #dc ,it is to ,dr4 ,lightfoot's fine ,excursus in ,st4 ,paul's ,epistle to the ,galatians1 ed4 #ahha1 pp4 #ahf-aia1 that ,i owe all the ,pauline texts and most of the considerations reproduced above4 #dd ,visions of ,jahve's glory3 i1 #a-bh2 iii1 #bb-bg xl1 #a2 xliv1 #d4 ,the five other ,ecstasies and ,visions3 viii1 #a foll42 xi1 #a foll42 xxiv1 #a foll42 xxxiii1 #bb2 xxxvii1 #a foll4 ,second ,sight3 viii1 #af2 xi1 #ac2 xxiv1 #a4 ,representative ,actions3 iv1 #a-c1 #g2 iv1 #d-f1 #h2 iv1 #aj2 ix1 #aa-ae2 xii1 #a-af2 xii1 #ag-bj2 xxi1 #aa1 #ab2 xxi1 #bc-cb2 xxiv1 #a-ad2 xxiv1 #ae-bg2 xxxiii1 #bb2 xxxvii1 #ae-bh4 #de ,the above translation and interpretation is based upon ,krtzschmar's admirably psychological commentary1 ,das ,buch ,ezechiel1 ,gttingen1 #aijj1 pp4 v1 vi2 #de1 #di4 ,but ,i think he is wrong in taking that six months' abnormal condition to have given rise1 in ,ezekiel's mind1 to a belief in a previous divine order and to an interpretation of this order4 ,all the strictly analogical cases of religious ecstasy1 not hysteria1 point to a strong mental impression1 such as that order and belief having preceded and occasioned the peculiar psycho-physical state4 #df ,op4 cit4 pp4 #aij;c2 #aib;c1 #aic;a4 #dg ,see ,prof4 ,w4 ,james's admirable account of these irruptions in his ,varieties of ,religious ,experience1 #aijb1 pp4 #bca-bcg4 #dh ,life1 written by ,herself1 pp4 #aij;b2 #aif;b2 #bbd;c2 #bie;c2 #dac;b4 #di ,vita1 passim2 ,life1 ed4 cit4 pp4 #dj1 #da2 #djh2 #bjf4 ,vita1 pp4 #hg;c1 #gg;b4 #ej ,ascent of ,mount ,carmel1 ed4 cit4 pp4 #aei1 #afc2 #bfd1 #bfe1 #ajb1 #aie2 ,spiritual ,canticle1 ed4 cit4 p4 #bch2 ,ascent1 pp4 #bf1 #bg2 ,canticle1 pp4 #bjf1 #bjg4 #ea ,two ,confessors of hers are mentioned by her1 ,vita1 p4 #ceb3 ,fathers ,henry of ,mhlhausen1 and ,eberhard of the ,friars ,preachers4 #eb ,analecta1 loc4 cit4 p4 #caj4 #ec ,analecta1 pp4 #caa-cac4 #ed ,analecta1 pp4 #cad1 #cae4 #ee ,vita1 loc4 cit4 pp4 #cag1 #cai4 #ef ,vita1 pp4 #cai1 #cbj4 #eg ,ibid41 loc4 cit4 pp4 #cbg1 #ccd1 #ceb4 #eh ,the ,life of ,father ,hecker1 by the ,rev4 ,walter ,elliott1 ,new ,york1 #ahid1 pp4 #cga1 #cgb1 #dah4 #ei ,robert ,browning1 in ,rabbi ,ben ,ezra1 viii2 ,matthew ,arnold1 in ,culture and ,anarchy1 #ba2 ,prof4 ,james ,seth1 in ,a ,study of ,ethical ,principles1 #ahid1 pp4 #bfj-bfb2 and ,prof4 ,percy ,gardner1 in ,oxford at the ,cross ,roads1 #aijc1 pp4 #ab-ad1 have all admirably insisted upon this most important point4 #fj ,i owe much clearness of conception as to the function of auto-suggestion and mono-ideism to the very remarkable paper of ,prof4 ,emil ,boutroux1 8,la ,psychologie du ,mysticisme10 in the ,bulletin de l',institut ,psychologique ,international1 ,paris1 #aijb1 pp4 #i-bf3 ,engl4 tr4 in the ,international ,journal of ,ethics1 ,philadelphia1 ,jan4 #aijh4 ,there are also many most useful facts and reflections in ,prof4 ,henri ,joly's ,psychology of the ,saints1 ,engl4 tr41 #ahih1 pp4 #fd-aag4 #fa ,in ,chapter ,,xii1 iv1 ,i shall show reason for strongly suspecting that ,catherine possessed some knowledge1 probably derived from an intermediate ,christian source1 of certain passages in ,plato's ,dialogues4 ,but the influence of these passages can1 in any case1 only be traced in her ,purgatorial doctrine1 and had better be discussed together with this doctrine itself4 #fb ,my chief obligations are here to ,prof4 ,h4 ,j4 ,holtzmann's ,lehrbuch der ,neutestamentlichen ,theologie1 #ahig1 ,vol4 ,,ii1 pp4 #a-bbe3 8,der ,paulinismus02 but ,i have also learnt from ,estius and ,dr4 ,lightfoot1 and from my own direct studies in ,st4 ,paul1 ,philo1 and ,plato4 #fc ,symposium1 #baf;e4 #fd #a ,cor4 xv1 #ce-ec4 #fe ,e4 ,grafe1 8,verhltniss der paulinischen ,schriften zur ,sapientia ,salomonis10 in ,theol4 ,abhandlungen ,carl von ,weizscker ,gewidmet1 #ahib1 pp4 #bgd-bgf4 #ff 8,the love of ,christ10 ,rom4 viii1 #ce1 is identical with 8the love of ,god which is in ,christ ,jesus10 ,rom4 viii1 #ci4 8,the ,spirit of ,god dwelleth in you10 ,rom4 viii1 #i2 #a ,cor4 iii1 #af4 8,i live1 not ,i3 but ,christ dwelleth in me10 ,gal4 ii1 #bj4 #fg ,h4 ,j4 ,holtzmann1 op4 cit4 ,vol4 ,,ii1 p4 #ade4 #fh ,holtzmann1 op4 cit4 ,vol4 ,,ii1 pp4 #aea1 #aeb4 #fi ,my chief obligations are here again to ,dr4 ,h4 ,j4 ,holtzmann's ,neutestamentliche ,theologie1 #ahig1 ,vol4 ,,ii1 pp4 #ced-cij2 #cid-cif2 #cii-dja2 #dbf-dcj2 #ddg-dff2 #dff-eba4 #gj ,i am much indebted to the thorough and convincing monograph of the ,catholic ,priest and ,professor ,dr4 ,hugo ,koch1 ,pseudo-,dionysius ,areopagita in seinen ,beziehungen sum ,neo-,platonismus und ,mysterienwesen1 ,mainz1 #aijj1 for a fuller understanding of the relations between ,dionysius1 ,proclus1 and ,plotinus4 ,i have also found much help in ,h4 ,f4 ,mller's admirable ,german translation of ,plotinus1 a translation greatly superior to ,thomas ,taylor's ,english or to ,bouillet's ,french translation4 ,and ,i have greatly benefited by the admirable study of ,plotinus in ,dr4 ,edward ,caird's ,evolution of ,theology in the ,greek ,philosophers1 #aijd1 ,vol4 ,,ii1 pp4 #baj-cdf4 #ga ,the ,divine ,names1 iii1 ,i2 ix1 #d3 ,english translation by ,parker1 #ahig1 pp4 #di1 #ej2 #ajf4 #gb ,institutio ,theologica1 c4 #ce2 c4 #ca4 #gc ,enneads1 vi1 ch4 ix1 #i4 #gd ,divine ,names1 iii1 #a2 ix1 #d3 ,parker1 pp4 #bg1 #ajd4 #ge ,enneads1 vi1 ch4 ix1 #d4 #gf ,divine ,names1 viii1 #g3 ,parker1 pp4 #ih1 #ii4 #gg ,vita1 pp4 #dg;c1 #dh;a4 #gh ,divine ,names1 iii1 #a3 ,parker1 pp4 #bg1 #bh4 #gi ,in ,platonis ,alcibiadem1 ii1 #gh seq4 #hj ,divine ,names1 iv1 #a2 iv1 #e3 ,parker1 pp4 #cb1 #cc2 #ch4 #ha ,in ,parmenidem1 iv1 #cd4 ,in ,cratylum1 pp4 #ajc2 #ajg4 #hb ,republic1 ,,vi1 #ejh;c4 ,theaetetus1 #aec;c4 #hc ,heavenly ,hierarchy1 xv1 #b3 ,parker1 pp4 #ef1 #eg4 #hd ,divine ,names1 xi1 #a2 iv1 #b3 ,parker1 pp4 #aac1 #cd4 ,ad ,magnesios1 viii1 #b4 #he ,mystic ,theology1 iii3 ,parker1 p4 #ace4 #hf ,platonic ,theology1 ,,iii1 p4 #acb4 #hg ,enneads1 v1 ch4 v1 #h2 vi1 ch4 ix1 #aa4 #hh ,divine ,names1 iv1 #h-aj3 ,parker1 pp4 #db-de4 ,in ,parmenidem1 vi1 #eb 7see ,koch1 p4 #aeb74 #hi ,divine ,names1 i1 #a2 vii1 #c2 vii1 #a2 ,mystic ,theology1 #a2 ,divine ,names1 vii1 #c3 ,parker1 pp4 #b2 #ia1 #ib2 #hg2 #acj2 #ia1 #ib4 #ij ,divine ,names1 iv1 #ac3 ,parker1 p4 #dh4 #ia ,enneads vi1 ch4 ix1 #i4 #ib ,ibid4 vi1 ch4 ix1 #h2 ch4 vi1 #aa4 #ic ,parker1 p4 #adb4 #id ,enneads1 vi1 ch4 vii1 #cf2 v1 ch4 iii1 #ag2 v1 ch4 v1 #g4 #ie ,symposium1 #baj ,e4 ,see the admirable elucidations in ,rhode's ,psyche1 ed4 #ahih1 ,vol4 ,i1 p4 #bih2 ,vol4 ,,ii1 pp4 #bgi2 #bhc1 #bhd4 #if ,divine ,names1 i1 #e3 ,parker1 p4 #h4 #ig ,divine ,names1 iv1 #f2 ,mystic ,theology1 i1 iii3 ,parker1 pp4 #ci1 #acb4 #ih ,in ,alcibiadem1 ii1 #cjb4 #ii ,mystic ,theology1 iv1 v2 ,divine ,names i1 #a3 ,parker1 pp4 #acf1 #acg2 #a2 ,in ,alcibiadem1 ii1 #cjb4 #ajj ,heavenly ,hierarchy1 ch4 xv1 s4 #c3 ,parker1 p4 #fj4 #aja ,in ,alcibiadem1 iii1 #ge4 #ajb ,divine ,names1 iii1 #a3 ,parker1 pp4 #bg1 #bh4 ,in ,parmenidem1 iv1 #fh4 #ajc ,divine ,names1 i1 #e2 ,ecclesiastical ,hierarchy1 i1 #b2 ,divine ,names1 ix1 #e3 ,parker1 pp4 #h1 #fi1 #ajd4 #ajd ,institutio ,theologica1 c4 #abi4 #aje ,ecclesiastical ,hierarchy1 iii1 #c1 #g3 ,parker1 p4 #ig4 #ajf ,divine ,names1 i1 #f2 viii1 #c2 #e3 ,parker1 pp4 #aj1 #ie1 #if4 #ajg ,in ,parmenidem1 iv1 #cd2 v4 #ajh ,divine ,names viii1 #b2 iv1 #d2 iv1 #bj3 ,parker1 pp4 #ie1 #hd1 #eg4 #aji ,laude de lo contemplativo et extatico ,b4 ,f4 ,jacopone de lo ,ordine de lo ,seraphico ,s4 ,francesco4''' ,in ,firenze1 per ,ser ,francesco ,bonaccorsi1 ,,mcccclxxxx4 ,only the sheets are numbered2 and two ,lode have1 by mistake1 been both numbered ,,lviii3 ,i have indicated them by ,,lviiia and ,,lviiib respectively4 ,i have much felt the absence of any monograph on the sources and character of ,jacopone's doctrine4 #aaj ,enneads1 vi1 ch4 ix1 ,,ii4 #aaa ,rabbi ,ben ,ezra1 ,,xxxi4 #aab ,e4 ,caird1 8,st4 ,paul and the ,idea of ,evolution10 ,hibbert ,journal1 ,vol4 ,,ii1 #aijd1 pp4 #a-ai4 ,w4 ,dilthey has shown this by implication1 in his studies of ,erasmus1 ,luther1 and ,zwingli3 ,archiv fr ,geschichte der ,philosophie1 ,vol4 ,v1 #ahib1 especially1 pp4 #cha-che4 #aac ,mark i1 #ac1 and parallels2 ,matt4 xix1 #aj-ab4 #aad ,mark vi1 #h2 ,matt4 x1 #bf-ch2 viii1 #ai-bb2 xiii1 #cj-cb2 xxxiv1 #db1 and parallels4 #aae ,matt4 vii1 #ac1 #ad2 xviii1 #a-e2 xvi1 #bd-bh4 #aaf ,mark xiv1 #ch1 and parallels4 #aag ,rom4 vii1 #bd1 #ah4 #aah #b ,cor4 v1 #a-d ,wisd4 of ,sol4 ix1 #ae4 #aai ,see ,erwin ,rhode's ,psyche1 ed4 #ahih1 ,vol4 ,,ii1 p4 #aja1 n4 #b4 #abj ,i owe much help towards acquiring this very important conception1 and all the above similes1 to ,prof4 ,ernst ,troeltsch's admirable exposition in his 8,grundprobleme der ,ethik10 ,zeitschrift f4 ,theologie und ,kirche1 #aijb1 pp4 #afc-agh4 #aba ,st4 ,augustine1 ed4 ,ben41 ,vol4 ,x1 #eij;b1 #fac;a1 #aigc;c1 etc4 ,st4 ,thomas1 ,summa ,theol41 suppl41 qu4 #fb1 art4 #b4 #abb ,my chief authorities throughout this section have been ,bossuet's ,instruction sur les ,etats d',oraison of #afhg1 with the important documents prefixed and appended to it 7uvres de ,bossuet1 ed4 ,versailles1 #ahag1 ,vol4 ,,xxvii72 ,fnelon's chief apologetic works1 especially his ,instruction ,pastorale1 his ,letteres en ,rponse ,divers ,ecrits ou ,mmoires1 his ,lettre sur l',etat ,passif1 and his two ,latin ,letters to ,pope ,clement ,,xi 7uvres de ,fnelon1 ed4 ,versailles1 #ahbj1 ,vols4 ,,iv1 ,,vi1 ,,viii1 and ,,ix72 and ,abb ,gosselin's admirably clear1 impartial1 cautious1 and authoritative ,analyse de la ,controverse du ,quitisme4 ,i have studied these works1 and the condemned propositions of the ,beguards1 of ,molinos1 and of ,fnelon1 very carefully1 and believe myself to have1 in my text1 taken up a position identical with ,m4 ,gosselin's4 #abc ,f4 ,c4 ,s4 ,schiller1 ,essay 8,activity and ,substance10 pp4 #bjd-bbg1--;an admirably thorough piece of work1 in ,humanism1 #aijc4 ,see his p4 #bjh4 #abd ,see ,heinrich ,heppe1 ,geschichte der ,quietistischen ,mystik1 ,berlin1 #ahge1 p4 #eba4 ,the obviously strong partisan bias of the author against ,rome1--of which more lower down1--does not destroy the great value of the large collection of now1 in many cases1 most rare and inaccessible documents given1 often in extenso1 in this interesting book4 #abe ,heppe1 op4 cit4 pp4 #acj-acc4 #abf ,there is a good article on ,petrucci in the ,catholic ,freiburg ,kirchenlexikon1 #bnd ed41 #ahie2 and ,heppe1 in his ,geschichte1 pp4 #ace-add1 gives extracts from his chief book4 ,bossuet's attack1 uvres1 ed4 #ahag1 ,vol4 ,,xxix4 #abg ,reusch1 ,der ,index der verbotenen ,bcher1 #ahhe1 ,vol4 ,,ii1 pp4 #faa2 #fbb1 #fbc2 #fbe4 #abh ,gosselin's ,analyse1 uvres de ,fnelon1 ed4 cit4 ,vol4 ,,iv1 pp4 xci-xcv4 #abi ,fnelon1 ,explication ''' des ,propositions de ,molinos 7uvres1 ,vol4 ,,iv1 pp4 #be-hf74 ,gosselin1 ,analyse 7ibid4 pp4 ccxvi-ccxxiii74 #acj uvres de ,fnelon1 ,vol4 ,,viii1 pp4 #f1 #g4 #aca ,heppe1 op4 cit4 p4 #fb4 ,reusch1 op4 cit4 ,vol4 ,,ii1 pp4 #fai1 #fbj4 #acb ,i write with these approbations before me1 as reprinted in the ,recueil de ,diverses ,pices concernant le ,quitisme1 ,amsterdam1 #afhh4 #acc uvres de ,bossuet1 ed4 #ahag1 ,vol4 ,,xxvii1 pp4 #dig-ejb4 ,heppe1 op4 cit4 pp4 #bg;g n42 #bgc-bha4 ,denzinger1 ,encheiridion1 ed4 #ahhh1 pp4 #bff-bgd4 #acd ,reusch1 op4 cit4 ,vol4 ,,ii1 p4 #fah n4 #a4 #ace ,see ,heppe1 p4 #bfd1 n4 #acf ,recueil de ,diverses ,pices1 pp4 #fa1 #fb4 #acg ,varieties of ,religious ,experience1 #aijb1 pp4 #bji1 #baa4 #ach ,de ,beatitudine1 c4 #c1 #c4 #aci ,i have been much helped in my own direct studies of the sources by ,w4 ,bousset's ,die ,religion des ,judenthums im ,neutestamentlichen ,zeitalter1 #aijc2 by ,h4 ,j4 ,holtzmann's ,neutestamentliche ,theologie1 #ahig2 and ,a4 ,jlicher's ,gleichnissreden ,jesu1 ,theil #b1 #ahii4 #adj ,bousset1 pp4 #cie1 #cif4 #ada ,ch4 xii1 #h1 #i2 see too ch4 ii1 #b1 #g4 #adb ,pirke ,aboth1 v1 #bc4 #adc ,matt4 v1 #ab2 vi1 #d1 #f1 #ah1 #bj2 ,mark x1 #ba2 ix1 #da2 ,luke x1 #g4 #add ,matt4 v1 #g2 vi1 #ad2 xviii1 #cb4 #ade ,matt4 v1 #e2 ,luke xiv1 #h-aa2 ,matt4 x1 #ci4 #adf ,matt4 v1 #h4 #adg ,matt4 x1 #da1 #db4 #adh ,matt4 xix1 #bi2 ,mark x1 #bc2 ,luke vi1 #ch2 ,matt1 xxii1 #ab2 xxv1 #ba2 xxiv1 #dg2 ,luke xii1 #cg4 #adi ,interesting reasons and parallels for holding the ,wedding ,garment to have been the gift of the ,king1 in ,bugge's ,die ,haupt-,parabeln ,jesu1 #aijj1 pp4 #caf1 #cag4 #aej ,jlicher1 op4 cit4 p4 #dfg4 ,bugge1 op4 cit4 p4 #bgg4 #aea ,matt4 vi1 #a1 #b1 #e1 #af4 #aeb ,matt4 vi1 #aa2 xx1 #ad2 ,luke xvii1 #aj2 ,matt4 vi1 #cc2 v1 #dh1 #dd1 #de2 ,luke vii1 #dg4 ,it seems plain that the ,parable of the ,two ,debtors1 which appears in this last passage1 declares how pardon awakens love2 and that the sinful woman's act and ,our ,lord's direct comment on it1 which are now made to serve as that ,parable's frame1 demonstrate how love produces pardon4 ,in my text ,i have been busy only with the second of these twin truths4 #aec ,luke vi1 #cc1 #cd4 #aed ,rom4 ii1 #f2 #b ,cor4 v1 #aj4 #aee #a ,cor4 xv1 #ai1 #cb4 #aef ,gal4 iii1 #ai2 #b ,cor4 iv1 #af2 xii1 #i2 ,rom4 viii1 #ca1 #ce1 #cg-ci2 xiv1 #h4 #aeg ,ps4 lxxiii 7lxii71 v4 #be4 ,i follow ,duhm's restoration of the text4 #aeh #a ,cor4 xiii1 #ac2 #h1 #g4 #aei uvres1 ed4 ,versailles1 #ahbj1 ,vols4 ,,iv to ,,ix4 #afj ,rponse3 uvres1 ,vol4 ,,iv1 pp4 #aai-acb2 ,instruction3 ibid4 pp4 #aha-cjh3 ,lettre sur l',oraison1 ,vol4 ,,viii1 pp4 #c-hb2 ,lettre sur la ,charit1 ,vol ,,ix1 pp4 #c-ef2 ,epistola ,,ii1 ibid4 pp4 #fag-fgg4 #afa ,the ,spiritual ,letters of ,fnelon1 ,london1 #ahib1 ,vol4 ,i1 pp4 xi1 xii4 #afb uvres de ,fnelon1 ed4 #ahbj1 ,vol4 ,,iv1 pp4 lxxix-ccxxxiv4 #afc ,summa ,theologica1 ,,ii1 ii1 qu4 #ag1 art4 #h1 in corp4 #afd ,comment in ,,ii1 ii1 qu4 #bc1 art4 #a4 #afe ,summa1 ,,ii1 ii1 qu4 #bc1 art4 #f1 concl41 et in corp42 ,i1 ii1 qu4 #bh1 art4 #a1 in corp41 et ad #b4 ,see also ,,ii1 ii1 qu4 #ag1 art4 #f1 in corp42 qu4 #bh1 art4 #a ad #c2 ,i1 ii1 qu4 #bh1 art4 #a1 in corp41 et ad #b4 #aff ,in ,libr4 sent4 ,,ii1 dist4 #cj1 qu4 #a ad #b4 #afg ,summa ,theol41 ,,iii1 qu4 #he1 art4 #b ad #a2 ,i1 ii1 qu4 #aad1 art4 #d1 in corp4 ,in ,libr4 sent4 ,,iii1 dist4 #cj1 art4 #e4 #afh ,some of the finest descriptions of these profoundly organized states common1 in some degrees and forms1 to all mankind1 are to be found in the tenth and eleventh books of ,st4 ,augustine's ,confessions1 ,a4,d4 #cig1 and in ,henri ,bergson's ,essai sur les ,donnes ,immdiates de la ,conscience1 #ahih4 #afi ,stromata1 ,book ,,iv1 ch4 vi1 #cj1 #a2 ch4 iv1 #ae1 #f4 #agj ,proemium in ,reg4 ,fus4 ,tract4 n4 #c1 ,vol4 ,,ii1 pp4 #cbi1 #ccj4 #aga ,summa ,theol41 ,,ii1 ii1 qu4 #bg1 art4 #c4 #agb ,the obligation for all of acts of ,pure ,love is clearly taught by the condemnations1 passed by ,popes ,alexander ,,vii and ,innocent ,,xi1 upon the opposite contention1 in #affe and #afgi3 8,homo nullo unquam vitae suae tempore tenetur elicere actum ,fidei1 ,spei et ,charitatis1 ex vi praeceptorum divinorum ad eas virtutes pertinentium40 ,note here how 8,charitas0 necessarily means ,pure ,love1 since ,imperfect ,love has already been mentioned in 8,spes40--8,probabile est1 ne singulis quidem rigorose quinquenniis per se obligare praeceptum charitatis erga ,deum4 ,tune solum obligat1 quando tenemur justificari et non habemus aliam viam qua justificari possumus40 ,here ,pure ,love is undoubtedly meant by 8,charitas10 since1 outside of the use of the sacraments1 ,pure ,love alone justifies4 #agc ,the ,problem of ,conduct1 #aija1 p4 #cbi1 n4 #agd ,life1 written by ,herself1 ch4 ,,xxii1 tr4 by ,david ,lewis1 ed4 #ahhh1 pp4 #afb-agd4 #age ,deharbe1 op4 cit4 pp4 #aci-agi1 has an admirable exposition and proof of this point1 backed up by conclusive experiences and analyses of ,saints and ,schoolmen4 #agf ,see ,deharbe's excellent remarks1 op4 cit4 pp4 #aji1 #aaj1 n4 #agg ,analyse1 loc4 cit4 pp4 cxxii1 cxxiii1 ,lettre sur l',oraison ,passive1 uvres1 ,vol4 ,,viii1 p4 #dg4 #agh ,analyse1 p4 cxxiii4 #agi ,lettre sur l',oraison ,passive1 uvres1 ,vol4 ,,viii1 pp4 #aj2 #ah1 #aa1 #ab2 #ad1 #ae2 #gd4 #ahj ,tractatus ,theologico-,politicus1 c4 iv1 opening of par4 #d1 ed4 ,van ,vloten et ,land1 #ahie1 ,vol4 ,,ii1 p4 #d2 ibid4 middle of par4 #c1 p4 #c2 ,ethica1 p4 v1 prop4 xli1 ibid4 ,vol4 ,i1 p4 #bfd2 ibid4 ,scholion1 p4 #bfe2 ibid4 prop4 xix1 p4 #bea2 ibid4 prop4 xx1 p4 #bea2 ibid4 prop4 xlii1 p4 #bfe2 ibid4 prop4 xxxvi1 p4 #bfa4 #aha ,die ,philosophischen ,schriften von ,leibniz1 ed4 ,gebhardt1 ,vol4 ,,vi1 #ahhe1 pp4 #fje1 #fjf2 and quotation in ,gosselin's ,analyse1 uvres de ,fnelon1 #ahbj1 ,vol4 ,,iv1 pp4 clxxviii1 clxxvii4 #ahb ,it is to ,schweizer's admirable monograph1 ,die ,religions-,philosophie ,kant's1 #ahii1 pp4 #d-gj1 that ,i owe my clear apprehension of this very interesting doubleness in ,kant's outlook4 #ahc ,loc4 cit4 pp4 #faa1 #fad1 #fae1 #faf4 #ahd ,kant's ,werke1 ed4 ,berlin ,academy1 ,vol4 ,,iv1 #aijc1 pp4 #cic1 #cid2 #cif4 #ahe ,kant1 #aijd1 p4 #aca4 #ahf ,the ,problem of ,conduct1 pp4 #ccf1 #ccg2 #cbi4 #ahg ,ibid4 p4 #cbg4 #ahh ,see ,james ,seth1 ,a ,study of ,ethical ,principles1 #ahid1 pp4 #aic-bcf1 where this position1 denominated there 8,eudaemonism10 is contrasted with 8,hedonism10 uniquely or at least predominantly occupied with the act's sensational materials or concomitances1 and 8,rigorism10 with its one-sided insistence upon the rational form and end of action4 #ahi ,taylor1 op4 cit4 p4 #ija4 #aij ,seconde ,lettre ,monsieur de ,paris1 uvres1 ,vol4 ,v1 pp4 #bfh1 #bfi4 ,lettres de ,m4 de ,cambrai un de ses ,amis1 ibid41 ,vol4 ,,iv1 p4 #afh4 #aia ,chantepie de la ,saussaye1 ,lehrbuch der ,religions-,geschichte1 ed4 #aije1 ,vol4 ,i1 pp4 #fi1 #gc-hc4 #aib ,chantepie de la ,saussaye1 ,lehrbuch der ,religions-,geschichte1 ed4 #ahhg1 ,vol4 ,i1 pp4 #bdh1 #bdi4 #aic ,ibid4 pp4 #ceh1 #cgc4 #aid ,oldenberg1 ,buddha1 ed4 #ahig1 pp4 #caj-cbh2 especially #cac1 #cad2 #caf1 #cag2 #cbg1 #cbh4 #aie ,my chief authority here has been that astonishingly living and many-sided book1 ,erwin ,rhode's ,psyche1 ed4 #ahih1 especially ,vol4 ,,ii1 pp4 #bfc-bie 7,plato72 ,vol4 ,i1 pp4 #ad-ij 7,homer72 #ia-aaj 7,hesiod72 pp4 #adf-aii 7the ,heroes72 pp4 #bgi-cai1 and ,vol4 ,,ii1 pp4 #a-acf 7,eleusinian ,mysteries1 ,dionysian ,religion1 the ,orphics74 ,the culminating interest of this great work lies in this last treble section and in the ,plato part4 #aif ,psyche1 ,vol4 ,i1 pp4 #cjh1 #cab4 ,new ,chapters in ,greek ,history1 #ahib1 pp4 #ccc1 #ccd4 #aig ,see also the important study of the ,abb ,touzard1 ,le ,dveloppement de la ,doctrine de l',immortalit1 ,revue ,biblique1 #ahih1 pp4 #bjg-bda4 #aih ,charles1 op4 cit4 pp4 #eb1 #ec2 #eh2 #fa2 #hd2 #abd1 #abe2 #abf-acb2 #fh-gg4 #aii ,b4 ,stade1 ,biblische ,theologie des ,alten ,testaments1 ,vol4 ,i1 #aije1 p4 #ahd4 #bjj ,l',automatisme ,psychologique1 ed4 #aijc1 p4 #e4 #bja ,w4 ,james1 ,the ,principles of ,psychology1 #ahia1 ,vol4 ,,ii1 pp4 #ddb-dfg4 #bjb ,see ,prof4 ,james ,ward's closely knit proof in his ,naturalism and ,agnosticism1 #bnd ed41 #aije1 and his striking address1 8,mechanism and ,morals10 ,hibbert ,journal1 ,october1 #aije4 #bjc 8,the ,desire for ,immortality10 in ,humanism #aijc1 pp4 #bbh-bdi4 #bjd ,op4 cit4 ,lib4 ,,xviii1 c4 x1 ed4 #aeei1 fol4 #cdac4 #bje ,neither she nor her friends can have derived these doctrines from ,ficino's ,theologia ,platonica1 ,florence1 #adhb1 since precisely the points in question are quite curiously absent from1 or barely recognizable in1 that book4 ,see its cc4 x and xi1 ,book ,,xviii1 on 8the ,state of the ,impure ,soul0 and 8the ,state of the ,imperfect ,soul0 respectively3 ed4 #aeei1 fol4 #cdj1 v4 seq4 ,see also foll4 #cahr1 #caiv4 #bjf ,phaedo1 #ha;a-#hb;a4 #bjg ,laws1 ,x1 #ijd;a-e4 #bjh ,timaeus1 #da;d1 e2 #db;b1 d1 ,i have1 for clearness' sake1 turned ,plato's indirect sentences into direct ones2 and have taken the ,timaeus after the ,laws1 although it is chronologically prior to them1 because the full balance of his system1 7which requires the originally lofty 8place0 of each individual soul71--is1 ,i think1 abandoned in the ,laws3 see #ijd;a4 #bji ,these four passages are all within pp4 #aaj;b-#aad;d of the ,phaedo4 #baj ,gorgias1 pp4 #ebe;b1 c2 #ebf;c1 d4 #baa ,ibid4 p4 #ebc;b-e4 #bab #b ,cor4 v1 #b1 #c4--,vita1 pp4 #aji;b1 #ff;a1 #aga;a4 #bac ,republic1 ,x1 pp4 #fag;e1 #fai;e1 #ibj;e4 #bad ,phaedrus1 p4 #bdi;b4 #bae ,enneads1 ,,iii1 #d1 #e4 #baf ,enarr4 in ,ps4 xxxvi1 #a1 n4 #aj1 ed4 ,ben41 col4 #cge;b4 ,see also ,enchiridion1 ,,cix1 ibid4 col4 #djb;d4 #bag ,so in the ,de ,civitate ,dei1 ,lib4 ,,xxi1 c4 xxvi1 n4 #d1 ibid4 col4 #ajcg;d4 #bah ,confess41 ,lib4 ,i1 c4 #b1 n4 #a2 ,x1 c4 #bf2 ,,xiii1 c4 #g4 #bai ,de ,genesi ad litt41 ,lib4 ,,viii1 n4 #ci1 ed4 ,ben4 col4 #chg;b2 n4 #dc1 col4 #chi;a4 #bbj ,ibid4 ,lib4 ,,xii1 n4 #cb1 col4 #ejg;c4 ,he soon after attempts to decide in favour of 8incorporeal places10 as the other-world destination of all classes of human souls4 #bba ,esra ,,iv1 iv1 #ce4 ,see also iv1 #da2 vii1 #cb1 #hj1 #ie1 #aja4 ,apocalypse of ,baruch1 xxx1 #b4 #bbb ,summa ,theol4 suppl41 qu4 #fi1 art4 #a1 in corp4 et ad #c2 art4 #f1 in corp42 ,appendix de ,purgat41 art4 #b1 in corp42 suppl41 qu4 #fi1 art #g concl4 #bbc ,de gratia primi hominis1 ,,xiv4 #bbd ,clemens1 ,stromata1 ,,vii1 #f4 ,origen1 ,de ,princ41 ,,ii1 #aj1 #d4 ,st4 ,greg4 ,nyss41 ,orat41 ,,xl1 #cf4 ,st4 ,greg4 ,nazianz41 ,poema de ,seipso1 ,i1 #edf4 ,st4 ,joann4 ,damasc41 ,de ,fide ,orthod41 cap4 ult4 #bbe ,st4 ,ambros41 ,in ,lucam1 ,,vii1 #bje4 ,st4 ,hieron41 ,ep4 #abd1 #g2 ,apol4 contra ,ruf41 ,,ii2 in ,isa4 lxv1 #bd4 #bbf ,liber de ,fide 7#dac ,a4,d471 #bg1 #bi2 ed4 ,ben41 coll4 #cac;b1 #cad;c4 ,de octo ,dulcit4 quaestm 7#dbb ,a4,d47 #ab1 #ac2 ibid4 coll4 #bai;d1 #bbj;a4 ,repeated in ,enchiridion 7#dbc ,a4,d4871 ,,lxix2 ibid4 col4 #chb;b1 c4 #bbg ,de ,purgatorio1 ,,ii1 #aa4 #bbh ,denzinger1 ,enchiridion1 ed4 #ahhh1 ,no4 ,,lxxiii4 #bbi ,theol4 ,dogm41 ,vol4 ,,ii1 num4 #bjf4 #bcj uvres1 ed4 ,versailles1 #ahaf1 ,vol4 ,,xi1 p4 #cgf4 #bca ,le feu du ,purgatoire est-il un feu corporel8 op4 cit41 #aijb1 pp4 #bfc-bhb2 #bgj4 ,i owe most of my references on this point to this paper4 #bcb ,sixteen ,revelations of ,mother ,juliana of ,norwich1 #acgc1 ed4 #aijb1 pp4 #gc1 #gd1 #gh4 #bcc ,critical ,history of the ,doctrine of a ,future ,life1 #ahii1 pp4 #fc1 #fd4 #bcd ,divine ,names1 ch4 iv1 secs1 xxiii1 xxiv3 ,parker1 pp4 #fa-fd4 #bce ,vita1 pp4 #agc;b2 #cc;b4 #bcf ,summa ,theol41 suppl41 qu4 #fi1 art4 #g ad #i4 #bcg ,dionysius1 ,divine ,names1 ch4 iv1 sec4 xxiii3 ,parker1 p4 #fc4 ,st4 ,thomas1 ,summa ,theol41 suppl41 qu4 #ih1 art4 #a1 in corp4 #bch ,enchiridion1 ,,cx1 ed4 ,ben41 col4 #djc;c2 ,,cxii1 col4 #djd;c4 #bci ,the passages here referred to will be found carefully quoted and discussed in ,petavius's great ,dogmata ,theologica1 ,de ,angelis1 ,,iii1 viii1 #af1 #ag1 with ,zaccaria's important note 7ed4 ,fournials1 #ahff1 ,vol4 ,,iv1 pp4 #aai-aba74 #bdj ,dogmata ,theologica1 ,vol4 ,,iv1 p4 #abj;b4 ,see also the interesting note in the ,benedictine ,edition of ,st4 ,augustine1 ,vol4 ,,vi1 col4 #djc4 #bda ,vie de ,m4 ,emery1 by ,m4 ,gosselin1 ,paris1 #ahfb1 ,vol4 ,,ii1 pp4 #cbb-cbd4 #bdb ,vita 7,trattato71 p4 #agc;b4 #bdc ,so ,atzberger1 in ,scheeben's ,dogmatik1 ,vol4 ,,iv 7#aijc71 p4 #hbf4 #bdd ,enigmas of ,life1 ed4 #ahib1 p4 #bee4 #bde ,divine ,names1 ch4 iv1 secs4 #bc1 #bd3 ,parker1 pp1 #gj1 #ga4 #bdf #b ,cor4 iv1 #af4 #bdg ,see ,h4 ,j4 ,holtzmann1 ,richard ,rothe's ,speculatives ,system1 #ahii1 pp4 #aaj1 #aaa2 #abc1 #abd2--;,georg ,class1 ,phnomenologie und ,ontologie des ,menschlichen ,geistes1 #ahif1 pp4 #bbj1 #bba2--;and that strange mixture of stimulating thought1 deep earnestness1 and fantastic prejudice1 ,edward ,white's ,life of ,christ1 ed4 #ahgf4 #bdh ,grammar of ,assent1 #ahgj1 p4 #dag4 ,hard ,sayings1 #ahih1 p4 #aac4 #bdi ,g4 ,e4 ,lessing1 8,leibniz von den ,ewigen ,strafen10 in ,lessing's ,smmtliche ,werke1 ed4 ,lachmann-,muncker1 #ahie1 ,vol4 ,,xi1 p4 #dhf4 ,d4 ,f4 ,strauss1 ,die christliche ,glaubenslehre1 #ahda1 ,vol4 ,,ii1 pp4 #fhd1 #fhe4 ,carl von ,hase1 ,handbuch der protestantischen ,polemik1 ed4 #ahfd1 p4 #dbb4 ,g4 ,t4 ,fechner1 ,die drei ,grnde und ,motive des ,glaubens1 #ahfc1 pp4 #adf1 #adg1 #agg4 ,g4 ,anrich1 8,clemens und ,origenes1 als ,begrnder der ,lehre vom ,fegfeuer10 in ,theologische ,abhandlungen fr ,h4 ,j4 ,holtzmann1 #aijb1 p4 #abj4 #bej ,w4 ,r4 ,greg1 ,enigmas of ,life1 ed4 #ahib1 pp4 #bef1 #beg1 #bei4 ,j4 ,s4 ,mill1 ,three ,essays on ,religion1 ed4 #ahgd1 p4 #baa4 #bea ,sess4 ,,xxv1 ,decret4 de ,purgatorio1 med4 #beb ,n4 ,paulus1 ,johann ,tetzel #ahii4 ,brieger's review1 ,theologische ,literatur-,zeitung1 #aijj1 coll4 #aag1 #aah4 #bec #a ,cor4 xv1 #bi4 #bed ,de ,corona1 ,,iii1 ,,iv4 ,see ,m4 ,salomon ,reinach's interesting paper1 8l',origine des ,prires pour les ,morts10 in ,cultes1 ,mythes1 et ,religions1 #aije1 pp4 #caf-cca4 #bee ,w4 ,bacher1 ,die ,agada der palstinensischen ,amorer1 ,vol4 ,i1 #ahib1 p4 #cca4 #bef ,strom41 ,,vii1 #bf 7,migne1 ,ser4 ,graec1 ,vol4 ,,ix1 col4 #eda72 ,i1 #bf 7ibid4 ,vol4 ,,viii1 col4 #iaf72 ,,vii1 #bf 7ibid4 ,vol4 ,,ix1 col4 #edj74 #beg ,de ,princ41 ,,ii1 #aj1 #f4 ,de ,orat41 ,,xxix1 p4 #bfc4 #beh ,paedag41 ,i1 #h1 p4 #ea2 and ,plato1 ,gorgias1 p4 #dgg;a4 #bei ,i owe here almost everything to the truly classical account in ,rhode's ,psyche1 ed4 #ahih1 ,vol4 ,,ii1 pp4 #a-acf4 #bfj ,republic ,,ii1 p4 #cfd;b1 c1 e4 #bfa ,i take these passages from ,anrich's ,clemens und ,origenes1 op4 cit4 p4 #ajb1 n4 #e4 #bfb ,clemens1 ,strom41 ,v1 #c1 p4 #bcf4 ,origen1 ,contra ,cels41 ,,vii1 #ac4 ,clemens1 ,strom41 ,,iv1 #bd4 ,origen1 ,contra ,cels41 ,,iv1 #ac4 #bfc ,dionysius1 ,divine ,names1 ch4 iv1 sec4 #bd3 ,parker1 p4 #fd4 ,st4 ,thomas1 ,summa ,theol4 ,i1 ii1 qu4 #hf1 art4 #a ad #c et concl4 #bfd ,treatise on ,purgatory1 by ,st4 ,catherine of ,genoa1 ed4 #ahhj1 p4 #ca4 #bfe ,plato1 ,cratylus1 p4 #djj;c4 ,republic1 ,,ii1 p4 #cfd;e4 ,euripides1 ,orestes ,,xxx1 seq41 with ,schol4 ,rhode1 op4 cit4 ,vol4 ,,ii1 p4 #aja1 n4 #b4 #bff ,natur4 quaest4 ,,iii1 #bh1 #g2 #cj1 #g1 #h4 #bfg ,disp4 ,,xi1 ,sec4 iv1 art4 #b1 #ac1 #aj2 ,disp4 ,,xlvii1 ,sec4 i1 art #f4 #bfh ,scheeben's ,dogmatik ,vol4 ,,iv1 #aijc1 pp4 #hef 7,no4 #ic71 #gbc4 #bfi ,see ,abb ,boudhinon's careful article1 8,sur l',histoire des ,indulgences10 ,revue d',histoire et de ,littrature ,religieuses1 #ahih1 pp4 #dce-dee1 for a vivid illustration of the necessity of explaining the details of this doctrine and practice by history of the most patient kind4 #bgj ,denzinger1 ,enchiridion1 ed4 #ahhh1 ,nos4 #chg1 #ehh1 #hei4 #bga ,denzinger1 ibid41 ,hurter1 op4 cit4 ed4 #ahic1 ,vol4 ,,iii1 p4 #eia4 #bgb ,denzinger1 ,nos4 #ggh1 #iea4 #bgc ,cardinal ,manning in ,treatise1 ed4 cit4 p4 #ca4 #bgd ,op4 cit4 pp4 #aai1 #abj3 8,the ,purgatory of the ,catholic ,church1 in strictness1 bears its name without warrant40 #bge ,cat41 cc4 viii1 #ce4 #bgf ,de octo ,dulcitii quaest4 #ab1 #ac4 #bgg ,summa ,theol41 app41 qu4 #b1 art4 #d1 in corp4 et ad #d4 #bgh ,divina ,commedia1 ,purg4 ,,ii1 #dj-db4 ,see ,faber1 ,all for ,jesus1 ed4 #ahhi1 p4 #cfa4 #bgi ,de ,purgatorio1 ,lib4 ,i1 c4 iv1 #f2 c4 xiv1 #bb4 #bhj ,les ,controverses1 ,pt4 ,,iii1 ch4 ii1 art4 #a 7end72 uvres1 ,annecy1 #ahib seq41 ,vol4 ,i1 p4 #cfe4 #bha ,faber's ,all for ,jesus1 #ahec1 ch4 ix1 sec4 #d2 ,cardinal ,manning's ,appendix 7,b7 to ,engl4 tr4 of ,st4 ,catherine's ,treatise on ,purgatory1 #aheh2 ,cardinal ,newman's ,dream of ,gerontius1 #ahfe4 #bhb ,in ,rom41 ,tom4 ,,ii1 i1 p4 #dgg4 #bhc ,richard ,rothe's ,spekulatives ,system1 #ahii1 pp4 #abc1 #abd4 #bhd ,richard ,rothe's ,spekulatives ,system1 #ahii1 pp4 #fi2 #gd1 #ge4 #bhe ,st4 ,augustine1 ,confessions1 ,lib4 ,,xi1 ch4 xxvii1 #c2 ch4 xx2 ch4 xi4 ,de ,trinit41 ,lib4 ,,xv1 ch4 #af1 ed4 ,ben41 col4 #adib ,d4--,st4 ,thomas1 ,summa ,theol41 ,i1 qu4 #ab1 art4 #aj1 in corp4 #bhf ,i am here but giving an abstract of ,mr4 ,f4 ,c4 ,s4 ,schiller's admirable essay1 8,activity and ,substance10 pp4 #bjd-bbg of his ,humanism1 #aijc1 where all the ,aristotelian passages are carefully quoted and discussed4 ,he is surely right in translating by 8constancy10 not by 8rest40 #bhg ,summa ,theol41 ,i1 qu4 #d1 art4 #a1 concl4 qu4 #be1 art4 #a ad #b et concl4 #bhh ,matt4 xxii1 #cb4 #bhi ,metaphysic1 xii1 #ajgb;b1 #ajgd;b4 #bij ,e4 ,caird1 ,evolution of ,theology in the ,greek ,philosophers1 #aijd ,vol4 ,,ii1 pp4 #ab1 #af4 ,see here1 too1 the fine discussion of the other1 rightly immanental as well as transcendental1 teaching of ,aristotle1 pp4 #ae1 #ba4 #bia ,summa ,theol41 ,i1 ii1 qu4 #c1 art4 #b ad #d2 art4 #d1 concl4 #bib ,ibid4 ,i1 qu4 #ad1 art4 #d1 in corp42 qu4 #ai1 art4 ,i1 concl42 qu4 #bj1 art4 ,i1 concl4 #bic ,summa ,theol41 ,i1 qu4 #ad1 art4 #aa1 #c2 qu4 #ad1 art4 #b1 ad #b2 ,i1 ii1 qu4 #c1 art4 #b ad #d4 #bid ,ibid4 ,i1 qu4 #ab1 art4 #h ad #d2 ,i1 ii1 qu4 #d1 art4 #h ad #c4 #bie ,ibid4 ,i1 qu4 #ad1 art4 #h1 in corp42 art4 #aa1 contra et concl42 art4 #h1 concl42 art4 #aa1 concl4--,contra ,gent41 ,lib4 ,,iii1 c4 xxi1 in fine4 #bif ,summa ,theol41 ,,ii1 ii1 qu4 #c1 art4 #d1 #d2 ,i1 qu4 #ai1 art4 #b1 in corp42 qu4 #bj1 art4 #a ad #a2 ad #c2 art4 #b ad #a4 #big ,mark xii1 #bh-cd and parallels2 ,matt1 x1 #bi2 ,luke xii1 #f2 ,matt1 xxv1 #aj2 ,mark xiv1 #be and parallels1 and elsewhere2 ,apoc4 vii1 #i4 #bih ,matt4 xviii1 #ab-ad2 ,luke xv1 #a-aj2 ,john x1 #aa-af 7,ezekiel xxxiv1 #ab-ai74 #bii ,summa ,theol41 ,i1 qu4 #dg1 art4 #a1 in corp4 #cjj ,summa ,theol41 ,i1 qu4 #bi1 art4 #c ad #d2 ad #b2 in corp4 ,contra ,gent41 ,lib4 ,,ii1 c4 xciv1 init42 c4 xciii4 #cja ,excitationum1 ,lib4 ,,viii1 #fjd4 #cjb ,the ,world and the ,individual1 ,vol4 ,,ii1 p4 #dcj4 #cjc ,g4 ,e4 ,lessing3 ,leibniz von den ,ewigen ,strafen1 ,werke1 ed4 ,lachmann-,muncker1 ,vol4 ,,xi1 #ahie1 p4 #dhb4 ,e4 ,troeltsch1 ,theologische ,rundschau1 #ahic1 p4 #gb4 #cjd ,summa ,theol41 ,i1 qu4 #ab1 art4 #a1 in corp42 art4 #g1 in corp42 art4 #f ad #a4 #cje 8,a ,spiritual ,canticle10 stanza vii1 #aj1 in ,works1 transl4 by ,d4 ,lewis1 ed4 #ahia1 pp4 #bjf1 #bjg4 #cjf ,religion innerhalb der ,grenzen der blossen ,vernunft1 ,werke1 ed4 ,hartenstein1 #ahfh1 ,vol4 ,,vi1 pp4 #beb1 #bgd4 #cjg ,kant1 #aijd1 pp4 #abi-acb4 #cjh ,das ,historische in ,kant's ,religions-philosophie1 ,kant-,studien1 #aijd1 pp4 #dc1 #dd4 #cji 8,das ,heilige10 in ,prludien1 #aijc1 pp4 #cef1 #ceg4 #caj ,elements of the ,science of ,religion1 #ahig1 ,vol4 ,i1 pp4 #bgd1 #bge2 ,vol4 ,,ii1 p4 #bc4 #caa ,der ,verkehr des ,christen mit ,gott1 ed4 #ahib1 p4 #bha4 #cab ,der ,verkehr des ,christen mit ,gott1 ed4 #ahib1 pp4 #bg1 #bh2 #bcj1 #bca2 #bfb2 #bc4 #cac ,e4 ,caird1 ,development of ,theology in the ,greek ,philosophers1 ,vol4 ,i1 pp1 #cfg1 #cfb4 ,the whole chapter1 8,does the ,primacy belong to ,reason or to ,will80 pp4 #cej-chb1 is admirable in its richness and balance4 #cad ,verkehr des ,christen1 pp4 #ae1 #af4 #cae ,i4 ,kant1 8,anthropologie10 in ,werke1 ed4 ,berlin ,academy1 ,vol4 ,,vii1 #aijg1 pp4 #ace1 #acf4 ,g4 ,w4 ,leibniz1 8,nouveaux ,essais sur l',entendement10 in ,die philosophischen ,schriften von ,g4 ,w4 ,l410 ed4 ,gerhardt1 ,vol4 ,v1 #ahhb1 pp4 #h1 #aj2 #de1 #fi1 #ajj1 #aba1 #abb4 #caf ,all this first clearly formulated by ,leibniz1 op4 cit4 pp4 #aba1 #abb4 #cag ,see his ,varieties of ,religious ,experience1 #aijb1 pp4 #bji-baa2 #bdb1 #bdc2 and elsewhere4 #cah ,the ,prophets of ,israel1 #ahhb1 pp4 #aa1 #ab2 #aj1 #aa4 #cai ,lex ,orandi1 #aijc1 pp4 xxix1 xxxi4 #cbj ,m4 ,jastrow1 ,the ,study of ,religion1 #aija1 pp4 #bgi-bhf4 ,c4 ,p4 ,tiele1 ,elements of the ,science of ,religion1 #ahig1 ,vol4 ,,ii1 pp4 #bbg-bcd2 ,l4 ,w4 ,e4 ,rauwenhoff1 ,religions-philosophie1 ,germ4 tr41 ed4 #ahid1 pp4 #aji-abd4 ,r4 ,eucken1 ,der ,wahrheitsgehalt der ,religion1 #aija1 pp4 #ei-bch2 #cjc-cii4 ,there are important points in pp4 #dbe-dch1 which ,i do not accept4 #cba ,rothe's ,spekulatives ,system1 #ahii1 pp4 #be1 #bf4 #cbb ,elements of the ,science of ,religion1 #ahig1 ,vol4 ,,ii1 pp4 #fa1 #fb4 #cbc ,der ,kampf um einen geistigen ,lebensinhalt1 #ahif1 p4 #cji4 #cbd ,the ,evolution of ,religion1 #ahic1 ,vol4 ,,ii1 p4 #cac4 #cbe 8,grundprobleme der ,ethik10 in ,zeitschrift fr ,theologie und ,kirche1 #aijb1 pp4 #afd2 #aff1 #afg2 #agb4 #cbf ,die ,welt als ,wille und ,vorstellung1 ,i1 ,anhang1 p4 #fec4 #cbg ,a4 ,e4 ,taylor's ,the ,problem of ,conduct1 #aija1 contains1 pp4 #dfi-dhg1 a very vigorous and suggestive study of the similarities and differences between ,morality and ,religion1 marred though it is by paradox and impatience4 #cbh ,j4 ,volkelt1 ,immanuel ,kant's ,erkenntnisstheorie1 #ahgi1 pp4 #beh1 #bei4 #cbi ,ibid4 pp4 #bjf1 #bjh1 #bji4 #ccj ,j4 ,volkelt1 ,immanuel ,kant's ,erkenntnisstheorie1 #ahgi1 p4 #bdd4 #cca ,james ,ward1 8,present ,problems of ,psychology10 in 7,american7 ,philosophical ,review1 #aijd1 p4 #fjg4 ,j4 ,volkelt1 ,kant's ,erkenntnisstheorie1 p4 #bda4 #ccb ,in a ,letter of #aggb1 ,briefe1 ed4 ,berlin ,academy1 ,vol4 ,i1 #aijj1 p4 #abf4 #ccc ,h4 ,jones1 ,a ,critical ,account of the ,philosophy of ,lotze1 #ahie1 pp4 #ajb-ajd2 #ajf1 #ajg2 #ajh1 #aaa4 #ccd ,the ,present ,problems1 pp4 #fjf1 #fjg4 #cce ,j4 ,volkelt1 ,erfahrung und ,denken1 #ahhf1 p4 #dhe4 #ccf ,james ,ward1 8,on the ,definition of ,psychology10 in ,journal of ,psychology1 ,vol4 ,i1 #aijd1 p4 #be4 #ccg ,there is a good description of this doctrine in ,h4 ,hffding's ,sren ,kierkegaard1 ,stuttgart1 #ahif1 pp4 #ajj-ajd4 #cch ,hffding's ,kierkegaard1 pp4 #aai1 #abj4 #cci ,ibid4 p4 #abc4 #cdj ,see ,works1 ed4 ,london1 #ahih1 ,vol4 ,,ii1 pp4 #bii-cjf4 #cda ,quaestio ,mystica1 at the end of the notes to ,chapter ,v of ,dionysius's ,mystical ,theology1 ed4 ,migne1 #ahhi1 ,vol4 ,i1 pp4 #ajej-ajeh4 #cdb ,in ,librum ,boetii de ,trinitate1 in ,d4 ,thomae ,aquinatis ,opera1 ed4 altera ,veneta1 ,vol4 ,,viii1 #aggf1 pp4 #cda;b1 #cdb;a2 #bia;a4 #cdc ,mystical ,theology1 ,dr4 ,parker1 pp4 #ace1 #acf4 ,i have somewhat modified ,parker's rendering4 #cdd ,religions-philosophie1 ,german tr4 ed4 #ahid1 p4 #aaf4 ,his scheme finds three psychological forms and constituents in all religion1 ,intellectualism1 ,mysticism1 ,moralism1 each with its own advantages and dangers4 #cde ,confessions3 8,evil1 ,negative10 ,,vii1 #ab1 etc4 8,evil1 ,positive10 ,,vi1 #ae2 ,,viii1 #e1 #aa1 etc4 #cdf ,opus ,imperfectum1 ,,iii1 #ef1 ed4 ,ben41 ,vol4 ,x1 col4 #agej;b4 ,de ,nuptiis et ,concupiscentia1 ,i1 #bc1 ibid4 col4 #fbe;a4--,m4 ,l4 ,grandgeorge1 in his memoir ,st4 ,augustin et le ,neo-,platonisme1 #ahif1 gives an interesting collection of such ,negative and ,positive declarations1 and traces the former to their precise sources in ,plotinus1 pp4 #abf1 #abg2 #acj1 #aca4 #cdg ,divine ,names1 ch4 iv1 sec4 xxiv4 #cdh ,summa ,theol41 ,i1 ii1 qu4 #hf1 art4 #a ad #c4 #cdi ,vita1 pp4 #ci;b1 #aaf;b4 #cej ,sixteen ,revelations1 ed4 #aijb1 pp4 #fi1 #gj4 #cea ,meister ,ekhart's 8,lateinische ,schriften10 published by ,denifle1 ,archiv f4 ,litteratur u4 ,kirchengeschichte des ,m4 ,a41 #ahhf1 p4 #ffb4 #ceb ,ethica1 ,,ii1 def4 vi2 ,,iv1 prop4 lxiv et coroll42 ed4 ,van ,vloten et ,land1 #ahie1 ,vol4 ,i1 pp4 #gc1 #bbe4 #cec ,grundlegung zur ,metaphysik der ,sitten1 #aghe1 ,werke1 ed4 ,berlin ,academy1 ,vol4 ,,iv1 #aijc1 p4 #cic4 ,religion innerhalb der ,grenzen der reinen ,vernunft1 #agic1 ,werke1 ed4 ,hartenstein1 ,vol4 ,,vi1 #ahfh1 pp4 #abg1 #abh4 #ced ,the ,origin and ,propagation of ,sin1 #aijb1 p4 #abe4 #cee ,wahrheitsgehalt der ,religion1 #aija1 pp4 #bga1 #bgb4 #cef ,prof4 ,hffding1 in his ,sren ,kierkegaard1 pp4 #acj1 #aca4 #ceg 8,le ,dogme du ,pch ,originel dans ,s4 ,augustin10 ,revue d',histoire et de ,littrature ,religieuses1 #aija1 #aijb4 ,see too ,f4 ,r4 ,tennant1 ,the ,sources of the ,doctrine of the ,fall and ,original ,sin1 #aijc1 which1 however1 descends only to ,st4 ,ambrose inclusively4 #ceh ,so ,f4 ,r4 ,tennant1 ,the ,origin and ,propagation of ,sin1 #aijb1 pp4 #aca1 #aaj4 #cei ,f4 ,r4 ,tennant1 ,the ,origin and ,propagation of ,sin1 #aijb1 pp4 #hb1 #ie2 #ajg1 #ajh2 #aae4 #cfj ,ibid4 p4 #hc4 #cfa ,ibid4 p4 #aec4 #cfb ,summa ,theol41 ,,ii1 ii1 qu4 #bd1 art4 #g1 in corp4 #cfc ,psychology and ,life1 #ahii1 pp4 #bfg1 #bfh4 ,grundzge der ,psychologie1 ,vol4 ,i1 #aijj1 pp4 #agj1 #aga4 #cfd ,mr4 ,w4 ,r4 ,inge1 in his useful ,christian ,mysticism1 #ahii1 has some sharp expressions of disgust against these long-lived survivals within the ,catholic ,church4 ,and though his own tone towards ,rome in general belongs also1 surely1 to a more or less barbaric past1 he has done good service in drawing forcible attention to the matter4 #cfe ,sixteen ,revelations1 ed4 #aijb1 pp4 #bc1 #hd1 #aja4 #cff ,ascent of ,mount ,carmel1 tr4 ,lewis1 #ahia1 pp4 #aei2 #bf1 #bg2 #aie1 #bfe4 #cfg ,confessions1 ,bk4 ,,xi1 ch4 xxiii1 #a4 ,tract in ,joann4 ,ev41 ,,viii1 #a2 ,,xxiv1 #a3 ed4 ,ben41 ,vol4 ,,iii1 #b1 coll4 #aggj b1 #aieh d4 #cfh ,sixteen ,revelations1 ed4 cit4 p4 #baj4 #cfi ,j4 ,n4 ,grou1 ,mditations sur l',amour de ,dieu1 ,nouvelle ed4 ,perisse1 pp4 #bfh1 #bga4 #cgj ,l4 ,laberthonnire1 ,annales de ,philosophie ,chrtienne1 #aije1 #aijf4 ,g4 ,tyrrell1 ,hard ,sayings1 #ahih2 ,external ,religion1 #aijb4 ,a4 ,sandreau1 ,la ,vie d',union ,dieu1 #aijj2 ,l',etat ,mystique1 #aijc4 #cga ,m4 ,d4 ,petre1 ,the ,soul's ,orbit1 #aijd1 p4 #aac4 #cgb ,gttinger ,gelehrte ,anzeigen1 #aija1 p4 #geg4 #cgc ,zeller1 ,philosophie der ,griechen1 ,,ii1 #b1 ed4 #ahgi1 pp4 #cji1 #cab4 #cgd ,ibid4 p4 #cdh4 #cge ,republic1 ,,vi1 #ejh;e2 ,,vii1 #eag;b2 and ,zeller1 ibid4 ,,ii1 #a1 ed4 #ahhi1 pp4 #gjg-gaj4 #cgf ,philebus1 #bb;c2 ,timaeus1 #bh;a1 c2 #bi;e1 #ib;c 7with the reading ''' 74 #cgg ,timaeus1 #bi;e4 #cgh ,enneads1 ,i1 vii1 #a1 #fa;d2 ,i1 viii1 #b1 #gb;e2 ,,vi1 viii1 #af1 end4 ,see1 for all this1 ,zeller1 ,philosophie der ,griechen1 ,,iii1 ii1 ed4 #ahha1 pp4 #dgf-dhj2 #dhc2 #eaj-dad4 #cgi ,enneads1 ,,viii4 ix1 #cej;b2 ,,vi1 #bcag1 #faj;d2 ,,iii1 ix1 #c1 #ceh;a1 b4 #chj ,zeller1 op4 cit4 ,,iii1 ii1 pp4 #ghg-ghi4 #cha ,divine ,names1 ch4 v1 sec4 #a3 tr4 ,parker1 pp4 #gc-ge4 #chb ,mystical ,theology1 ch4 iii3 ,parker1 pp4 #ace1 #acf4 #chc ,mystical ,theology1 ch4 iv1 sec4 #b3 ,parker1 pp4 #acf1 #acg4 #chd ,de ,divisione ,naturae1 ,,iii1 #ag2 ,i1 #gh4 ,ueberweg-,heinze1 ,grundriss der ,geschichte der ,philosophie1 ,vol4 ,,ii1 ed4 #ahih1 p4 #aei4 #che ,secs4 #b1 #d1 ed4 ,bardenhewer1 #ahhb1 pp4 #afc-aff4 #chf ,commentarius1 in ,aristotelis ,metaphysica1 ,tract4 ,,viii1 cap4 #f1 quoted by ,denifle1 ,archiv f4 ,litteratur-u-,kirchengeschichte1 #ahhf1 p4 #ebj4 #chg ,ibn ,gebirol1 ,fons ,vitae1 ed4 ,bumker1 #ahie3 ,,iv1 #f1 pp4 #bbe1 #bbd2 ,v1 #bb1 p4 #bih2 ,,ii1 #bj1 pp4 #fj-fa2 ,v1 #bd1 p4 #cja4 #chh ,de ,ente et ,essentia1 c4 vi4 ,summa ,theol41 ,i1 qu4 #c1 art4 #d ad #a2 and elsewhere4 #chi ,de ,ente et ,essentia1 c4 ii4 #cij ,see ,ueberweg-,heinze1 op4 cit4 pp4 #bhj1 #bha4 #cia ,de rerum ,principio1 qu4 viii4 ,ueberweg-,heinze1 op4 cit4 pp4 #bie1 #bif4 #cib ,h4 ,s4 ,denifle1 ,meister ,eckhart's ,lateinische ,schriften1 loc4 cit4 pp4 #dhi1 #dij2 #edj1 n4 #f4 #cic ,ibid4 p4 #eai4 #cid ,meister ,eckhart1 ed4 ,pfeiffer1 #aheg1 pp4 #aeh1 #a2 #ii1 #h2 #ahj1 #ae2 #ecb1 #cj2 #cbj1 #bg2 #bhh1 #bf2 #bjg1 #bg4 #cie ,denzinger1 ,enchiridion ,symbolorum1 ed4 #ahhh1 ,nos4 #dcg1 #dee4 #cif ,hegelianism and ,personality1 ed4 #ahic1 pp4 #bcj1 #bca1 and note4 #cig ,phaedrus1 #bde d2 ,zeller1 op4 cit4 ,,ii1 #a1 ed4 #ahhi1 p4 #hcj4 #cih ,ibid4 pp4 #hdc1 #hdd2 #hdi1 #hej4 #cii ,pre-existence of the ,nos3 ,gen4 ,anim41 ,,ii1 #c1 #gcf;b2 de ,anima1 ,,iii1 #e1 #dcj;a2 ,zeller1 op4 cit4 ,,ii1 #b1 ed4 #ahgi1 pp4 #eic1 #eie4 ,the ,supreme ,nos1 purely transcendent3 ,metaph41 ,,xii1 #g-aj4 ,but see ,dr4 ,edward ,caird's admirable pp4 #a-cj1 ,vol4 ,,ii1 of his ,evolution of ,theology in the ,greek ,philosophers1 #aijd4 #djj ,rom4 viii1 #aa4 ,see too ,rom4 viii1 #i1 #ad2 #a ,cor4 iii1 #af2 vi1 #aa2 vii1 #dj2 xii1 #c4 #dja ,h4 ,j4 ,holtzmann1 ,lehrbuch der ,n4 ,t4 ,theology1 #ahig1 ,vol4 ,,ii1 pp4 #i-ab2 #ae-ah4 #djb ,h4 ,j4 ,holtzmann1 op4 cit4 ,vol4 ,,ii1 pp4 #gi1 #hj4 ,johannes ,weiss1 ,dic ,nachfolge ,christi1 #ahie1 p4 #ie4 #djc ,col4 iii1 #d2 ,phil4 i1 #ba2 ,gal4 ii1 #bj4 #djd ,enneads1 ,v1 book #a1 cc4 #c and #f4 #dje ,ibid4 ,,vi1 book #i1 #i and #aa4 #djf ,eckhart1 ed4 ,pfeiffer1 pp4 #aac1 #cc2 #dfi1 #dj1 #cf4 #djg ,denzinger1 op4 cit4 ,no4 #ded4 #djh ,vier ,schriften von ,johannes ,ruysbroek1 ed4 ,ullmann1 #ahdh1 pp4 #ajf1 #ajg4 #dji ,life1 written by ,herself1 tr4 ,d4 ,lewis1 ed4 #ahhh1 pp4 #abd1 #dba1 #adf4 #daj ,life1 written by ,herself1 tr4 ,d4 ,lewis1 ed4 #ahhh1 pp4 #cee1 #acj1 #dcj2 #agd4 #daa ,j4 ,b4 ,schwab1 ,johannes ,gerson1 #aheh1 pp4 #cfa1 #cfb4 #dab ,i can find but one1 secondary ,ecclesiastical ,censure of the doctrine of ,god's substantial presence in the soul1--the censure passed by the ,paris ,sorbonne on ,peter ,lombard4 ,the same ,sorbonne repeatedly censured ,st4 ,thomas on other points4 #dac ,vol4 ,,ii1 pp4 #baj1 #baa4 #dad ,ibid4 pp4 #bcj1 #bca4 #dae ,ibid4 p4 #bca4 #daf ,ibid4 pp4 #bec-beg4 ,enneads1 ,v1 book ii1 i4 #dag ,vol4 ,,ii1 pp4 #bcb1 #bcc4 #dah 8,religions-philosophie10 in ,die ,philosophie im ,beginn des zwanzigsten ,jahrhunderts1 #aijd1 ,vol4 ,i1 pp4 #aae1 #aag4 #dai ,religions-philosophie1 ,germ4 tr41 ed4 #ahid1 p4 #adj4 #dbj 8,martineau's ,philosophy10 ,hibbert ,journal1 ,vol4 ,i1 #aijb1 pp4 #deh1 #deg4 #dba ,der ,verkehr des ,christen mit ,gott1 ed4 #ahib1 pp4 #bg1 #ae1 #bh1 #bca4 #dbb ,der ,verkehr des ,christen mit ,gott1 ed4 #ahib1 pp4 #bj2 #ai-be4 #dbc ,timaeus1 #bi;e1 seq4 #dbd ,metaph41 ,,vii1 #ajgb;b2 ,,ix1 #ajgd;b4 #dbe ,see ,caird1 op4 cit4 ,,ii1 p4 #ccg4 #dbf ,summa ,theol41 ,i1 qu4 #ac1 art4 #e1 concl4 et in corp4 7,see the interesting note1 8,the ,meaning of ,analogy10 in ,fr4 ,tyrrell's ,lex ,orandi1 #aijc1 pp4 #hj-hc47 ,in ,librum ,boetii de ,trinitate3 ,d4 ,thomae ,aquinatis ,opera1 ed4 ,veneta ,altera1 #aggf1 p4 #cda;b1 #cdb;a4 #dbg ,summa ,theol41 ,i1 qu4 #h1 art4 #b2 qu4 #ab1 art4 #a1 in corp4 #dbh ,for ,leibniz1 see especially his ,nouveaux ,essais1 written in #agja-agji1 but not published till #agfe3 ,die ,philosophischen ,schriften van ,g4 ,w4 ,leibniz1 ed4 ,gebhardt1 ,vol4 ,v1 #ahhb1 especially pp4 #de2 #fg2 #fi2 #aba1 #abb4 ,for the date #ahhh1 see ,w4 ,james's ,varieties of ,religious ,experience1 #aijb1 p4 #bcc4 #dbi ,autobiography1 ed4 #ahge1 pp4 #acc1 #acd4 #dcj 8,die ,selbstndigkeit der ,religion03 ,zeitschrift f4 ,theologie u4 ,kirche1 #ahie1 pp4 #djd1 #dje4 #dca ,elements of the ,science of ,religion1 #ahig1 ,vol4 ,,ii1 pp4 #bbg-bca4 #dcb ,die ,welt als ,wille und ,vorstellung1 ed4 ,griesbach1 ,vol4 ,,ii1 pp4 #gbe1 #gcd1 #gcf4 #dcc ,the ,varieties of ,religious ,experience1 #aijb1 pp4 #cfb1 #cfd4 #dcd ,ascent of ,mount ,carmel1 tr4 ,david ,lewis1 ed4 #ahhi1 pp4 #id1 #ie1 #ig4 #dce ,ascent1 pp4 #id2 #cej4 #dcf ,ascent1 p4 #cec4 #dcg ,sren ,kierkegaard1 von ,harald ,hffding1 ,germ4 tr4 #ahif1 pp4 #aaf1 #aah1 #abj4 #dch ,ibid4 pp4 #abb2 #acj1 #aca4 #dci ,lehrbuch der ,dogmengeschichte1 ed4 #ahhh1 ,vol4 ,,ii1 pp4 #dac1 #dad2 #dag4 #ddj ,das ,wesen des ,christenthums1 ed4 #aijb1 pp4 #ahj1 #aha4 #dda ,hffding's ,kierkegaard1 p4 #aai4 #ddb ,the ,faith of the ,million1 #aija1 ,vol4 ,,ii1 pp4 #di1 #ej2 #eb1 #ec4 #ddc ,works1 tr4 ,david ,lewis1 ed4 #ahhi1 #ahia1 ,vol4 ,i1 p4 #cjh2 ,vol4 ,,ii1 p4 #eda4 #ddd ,op4 cit4 p4 #ec4 #dde ,ibid4 pp4 #ee1 #ef4 #ddf ,psyche1 ed4 #ahih1 ,vol4 ,,ii1 pp4 #bib1 #bic4 #ddg 8,grundprobleme der ,ethik03 ,zeitschrift fr ,theologie und ,kirche1 #aijb1 pp4 #afd1 #afg4 #ddh 8,was heisst ,wesen des ,christenthums80 ,christliche ,welt1 #aijc1 ,i1 coll4 #ehc1 #ehd4 ,the ,abb ,loisy has also dwelt1 with rare impressiveness1 upon the intensely ,other-,worldly character of the first ,christian teaching4 #ddi ,deutsche ,mystiker des ,mittelalters1 ed4 ,pfeiffer1 ,vol4 ,i1 #ahde1 pp4 xli1 xlii4 ,any ,life of ,st4 ,jane ,f4 de ,chantal4 ,a4 ,cadrs1 ,le ,p4 ,jean ,n4 ,grou1 #ahff1 pp4 #ac1 #ad4 ,st4 ,teresa's ,life1 written by ,herself1 tr4 ,david ,lewis1 ed4 #ahhh1 pp4 #agf1 #agg2 #ahf4 ,revelations of ,divine ,love1 showed to ,mother ,juliana of ,norwich1 ed4 #aijb1 p4 #d4 #dej ,a4 ,gardner1 8,confession and ,direction10 in ,the ,conflict of ,duties1 #aijc1 pp4 #bbc-bbi4 ,p4 ,gardner1 in ,the ,liberal ,churchman1 #aije1 p4 #bff4 #dea ,psyche1 ed4 #ahih1 ,vol4 ,,ii1 p4 #bhi4 #deb 8,christianity and ,physical ,science0 7#ahee71 in ,idea of a ,university1 ed4 #ahgc1 pp4 #dcb1 #dcc4 8,university ,teaching0 7#aheb71 ibid4 p4 #bbb4 ,see ,mr4 ,r4 ,e4 ,froude's interesting paper1 8,scientific ,speculation and the ,unity of ,truth10 ,dublin ,review1 ,oct4 #aijj1 pp4 #cec-cfh4 #dec ,w4 ,windelband1 ,geschichte und ,naturwissenschaft1 #ahid4 ,h4 ,rickert1 ,kulturwissenschaft und ,naturwissenschaft1 #ahii4 ,and1 above all1 ,h4 ,rickert1 ,die ,grenzen der ,naturwissenschaftlichen ,begriffsbildung1 #aijb4 #ded ,schopenhauer1 #aijj1 pp4 #cdd1 #cde4 #dee ,wie ist der ,kampf um die ,bedeutung ''' ,jesu zu beendigen8 #aija1 p4 #i4 #def ,wie ist der ,kampf um die ,bedeutung ''' ,jesu zu beendigen8 #aija1 p4 #aj4 #deg ,ibid4 pp4 #aj1 #aa4 #deh ,ibid4 pp4 #bf1 #bg4 #dei 8,ueber den letzten ,unterschied der philosophischen ,systeme10 #ahdg1 in ,beitrge zur ,philosophie1 #ahee1 ,vol4 ,,ii1 p4 #aj4 #dfj ,see the admirably lucid analysis in ,prof4 ,troeltsch's 8,religions-philosophie10 in ,die ,philosophie im ,beginn des zwanzigsten ,jahrhunderts1 #aijd1 ,vol4 ,i1 p4 #aaf1 already referred to further back4 #dfa ,richard ,rothe's ,spekulatives ,system1 #ahii1 pp4 #bje1 #bjf4 ,richard ,clay ,sons1 ,limited1 ,london and ,bungay4