|CATHOLIC SAINTS INDEX||A||B||C||D||E||F||G||H||I||J||K||L||M||N||O||P||Q||R||S||T||U||V||W||X||Y||Z|
MARVELLOUS are the benefits that the soul derives from self- denial in this rejoicing: some of these are spiritual and some temporal.
2. The first is that the soul, by restraining its rejoicing as to things of sense, is restored from the distraction into which it has fallen through excessive use of the senses, and is recollected in God. The spirituality and the virtues that it has acquired are preserved; nay, they are increased and increase continually.
3. The second spiritual benefit which comes from self-denial in rejoicing as to things of sense is exceeding great. We may say with truth that that which was sensual becomes spiritual, and that which was animal becomes rational; and even that the soul is journeying from a human life to a portion which is angelical; and that, instead of being temporal and human, it becomes celestial and divine. For, even as a man who seeks the pleasure of things of sense and sets his rejoicing upon them neither merits nor deserves any other name than those which we have given him -- that is, sensual, animal, temporal, etc. -- even so, when he exalts his rejoicing above these things of sense, he merits all those other names -- to wit, spiritual, celestial, etc.
4. And it is clear that this is true; for, although the use of the senses and the power of sensuality are contrary, as the Apostle says, to the power and the exercises of spirituality, it follows that, when the one kind of power is diminished and brought to an end, the other contrary kinds, the growth of which was hindered by the first kinds, are increased. And thus, when the spirit is perfected (which is the higher part of the soul and the part that has relations with God and receives His communications), it merits all these attributes aforementioned, since it is perfected in the heavenly and spiritual gifts and blessings of God. Both these things are proved by Saint Paul, who calls the sensual man (namely, the man that directs the exercise of his will solely to sense) the animal man, who perceives not the things of God. But this other man, who lifts up his will to God, he calls the spiritual man, saying that this man penetrates and judges all things, even the deep things of God. Therefore the soul gains herein the marvellous benefit of a disposition well able to receive the blessings and spiritual gifts of God.
5. The third benefit is that the pleasures and the rejoicing of the will in temporal matters are very greatly increased; for, as the Saviour says, they shall receive an hundredfold in this life. So that, if thou deniest thyself one joy, the Lord will give thee an hundredfold in this life, both spiritually and temporally; and likewise, for one joy that thou hast in these things of sense, thou shalt have an hundredfold of affliction and misery. For, through the eye that is purged from the joys of sight, there comes to the soul a spiritual joy, directed to God in all things that are seen, whether Divine or profane. Through the ear that is purged from the joy of hearing, there comes to the soul joy most spiritual an hundredfold, directed to God in all that it hears, whether Divine or profane. Even so is it with the other senses when they are purged. For, even as in the state of innocence all that our first parents saw and said and ate in Paradise furnished them with greater sweetness of contemplation, so that the sensual part of their nature might be duly subjected to, and ordered by, reason; even so the man whose senses are purged from all things of sense and made subject to the spirit receives, in their very first motion, the delight of delectable knowledge and contemplation of God.
6. Wherefore, to him that is pure, all things, whether high or low, are an occasion of greater good and further purity; even as the man that is impure is apt to derive evil from things both high and low, because of his impurity. But he that conquers not the joy of desire will not enjoy the serenity of habitual rejoicing in God through His creatures and works. In the man that lives no more according to sense, all the operations of the senses and faculties are directed to Divine contemplation. For, as it is true in good philosophy that each thing operates according to its being, and to the life that it lives, so it is clear, beyond contradiction, that, if the soul lives a spiritual life, the animal life being mortified, it must be journeying straight to God, since all its spiritual actions and motions pertain to the life of the spirit. Hence it follows that such a man, being pure in heart, finds in all things a knowledge of God which is joyful and pleasant, chaste, pure, spiritual, glad and loving.
7. From what has been said I deduce the following doctrine -- namely that, until a man has succeeded in so habituating his senses to the purgation of the joys of sense that from their first motion he is gaining the benefit aforementioned of directing all his powers to God, he must needs deny himself joy and pleasure with respect to these powers, so that he may withdraw his soul from the life of sense. He must fear that since he is not yet spiritual, he may perchance derive from the practice of these things a pleasure and an energy which is of sense rather than of spirit; that the energy which is of sense may predominate in all his actions; and that this may lead to an increase of sensuality and may sustain and nurture it. For, as Our Saviour says, that which is born of the flesh is flesh, and that which is born of the spirit is spirit. Let this be closely considered, for it is the truth. And let not him that has not yet mortified his pleasure in things of sense dare to make great use of the power and operation of sense with respect to them, thinking that they will help him to become more spiritual; for the powers of the soul will increase the more without the intervention of these things of sense -- that is, if it quench the joy and desire for them rather than indulge its pleasure in them.
8. There is no need to speak of the blessings of glory that, in the life to come, result from the renunciation of these joys. For, apart from the fact that the bodily gifts of the life of glory, such as agility and clarity, will be much more excellent than in those souls who have not denied themselves, there will be an increase in the essential glory of the soul corresponding to its love of God, for Whose sake it has renounced the things of sense aforementioned. For every momentary, fleeting joy that has been renounced, as Saint Paul says, there shall be laid up an exceeding weight of glory eternally. And I will not here recount the other benefits, whether moral, temporal or spiritual, which result from this night of rejoicing; for they all are those that have already been described, and to a more eminent degree; since these joys that are renounced are more closely linked to the natural man, and therefore he that renounces them acquires thereby a more intimate purity.