Ascent of Mount Carmel/Book 3/Chapter XIX

CHAPTER XIX

Of the evils that may befall the soul when it sets its rejoicing upon temporal blessings.

we had to describe the evils which encompass the soul when it sets the affections of its will upon temporal blessings, neither ink nor paper would suffice us and our time would be too short. For from very small beginnings a man may attain to great evils and destroy great blessings; even as from a spark of fire, if it be not quenched, may be enkindled great fires which set the world ablaze. All these evils have their root and origin in one important evil of a privative kind that is contained in this joy &#8212; namely, withdrawal from God. For even as, in the soul that is united with Him by the affection of its will, there are born all blessings, even so, when it withdraws itself from Him because of this creature affection, there beset it all evils and disasters proportionately to the joy and affection wherewith it is united with the creature; for this is inherent in withdrawal from God. Wherefore a soul may expect the evils which assail it to be greater or less according to the greater or lesser degree of its withdrawal from God. These evils may be extensive or intensive; for the most part they are both together.

2. This privative evil, whence, we say, arise other privative and positive evils, has four degrees, each one worse than the other. And, when the soul compasses the fourth degree, it will have compassed all the evils and depravities that arise in this connection. These four degrees are well indicated by Moses in Deuteronomy in these words, where he says: &#8216;The beloved grew fat and kicked. He grew fat and became swollen and gross. He forsook God his Maker and departed from God his Salvation.&#8217;

3. This growing fat of the soul, which was loved before it grew fat, indicates absorption in this joy of creatures. And hence arises the first degree of this evil, namely the going backward; which is a certain blunting of the mind with regard to God, an obscuring of the blessings of God like the obscuring of the air by mist, so that it cannot be clearly illumined by the light of the sun. For, precisely when the spiritual person sets his rejoicing upon anything, and gives rein to his desire for foolish things, he becomes blind as to God, and the simple intelligence of his judgment becomes clouded, even as the Divine Spirit teaches in the Book of Wisdom, saying: &#8216;the use and association of vanity and scorn obscureth good things, and inconstancy of desire overturneth and perverteth the sense and judgment that are without malice.&#8217; Here the Holy Spirit shows that, although there be no malice conceived in the understanding of the soul, concupiscence and rejoicing in creatures suffice of themselves to create in the soul the first degree of this evil, which is the blunting of the mind and the darkening of the judgment, by which the truth is understood and each thing honestly judged as it is.

4. Holiness and good judgment suffice not to save a man from falling into this evil, if he gives way to concupiscence or rejoicing in temporal things. For this reason God warned us by uttering these words through Moses: &#8216;Thou shalt take no gifts, which blind even the prudent.&#8217; And this was addressed particularly to those who were to be judges; for these have need to keep their judgment clear and alert, which they will be unable to do if they covet and rejoice in gifts. And for this cause likewise God commanded Moses to appoint judges from those who abhorred avarice, so that their judgment should not be blunted with the lust of the passions. And thus he says not only that they should not desire it, but that they should abhor it. For, if a man is to be perfectly defended from the affection of love, he must preserve an abhorrence of it, defending himself by means of the one thing against its contrary. The reason why the prophet Samuel, for example, was always so upright and enlightened a judge is that (as he said in the Book of the Kings) he had never received a gift from any man.

5. The second degree of this privative evil arises from the first, which is indicated in the words following the passage already quoted, namely: &#8216;He grew fat and became swollen and gross.&#8217; And thus this second degree is dilation of the will through the acquisition of greater liberty in temporal things; which consists in no longer attaching so much importance to them, nor troubling oneself about them, nor esteeming so highly the joy and pleasure that come from created blessings. And this will have arisen in the soul from its having in the first place given rein to rejoicing; for, through giving way to it, the soul has become swollen with it, as is said in that passage, and that fatness of rejoicing and desire has mused it to dilate and extend its will more freely toward the creatures. And this brings with it great evils. For this second degree causes the soul to withdraw itself from the things of God, and from holy practices, and to take no pleasure in them, because it takes pleasure in other things and devotes itself continually to many imperfections and follies and to joys and vain pleasures.

6. And when this second degree is consummated, it withdraws a man wholly from the practices which he followed continually and makes his whole mind and covetousness to be given to secular things. And those who are affected by this second degree not only have their judgment and understanding darkened so that they cannot recognize truth and justice, like those who are in the first degree, but they are also very weak and lukewarm and careless in acquiring knowledge of, and in practising, truth and justice, even as Isaias says of them in these words: &#8216;They all love gifts and allow themselves to be carried away by rewards, and they judge not the orphan, neither doth the cause of the widow come unto them that they may give heed to it.&#8217; This comes not to pass in them without sin, especially when to do these things is incumbent upon them because of their office. For those who are affected by this degree are not free from malice as are those of the first degree. And thus they withdraw themselves more and more from justice and virtues, since their will reaches out more and more in affection for creatures. Wherefore, the characteristics of those who are in this second degree are great lukewarmness in spiritual things and failure to do their duty by them; they practise them from formality or from compulsion or from the habit which they have formed of practising them, rather than because they love them.

7. The third degree of this privative evil is a complete falling away from God, neglect to fulfil His law in order not to lose worldly things and blessings, and relapse into mortal sin through covetousness. And this third degree is described in the words following the passage quoted above, which says: &#8216;He forsook God his Maker.&#8217; In this degree are included all who have the faculties of the soul absorbed in things of the world and in riches and commerce, in such a way that they care nothing for fulfilling the obligations of the law of God. And they are very forgetful and dull with respect to that which touches their salvation, and have a correspondingly greater ardour and shrewdness with respect to things of the world. So much so that in the Gospel Christ calls them children of this world, and says of them that they are more prudent and acute in their affairs than are the children of light in their own. And thus they are as nothing in God&#8217;s business, whereas in the world&#8217;s business they are everything. And these are the truly avaricious, who have extended and dispersed their desire and joy on things created, and this with such affection that they cannot be satisfied; on the contrary, their desire and their thirst grow all the more because they are farther withdrawn from the only source that could satisfy them, which is God. For it is of these that God Himself speaks through Jeremias, saying: &#8216;They have forsaken Me, Who am the fountain of living water, and they have digged to themselves broken cisterns that can hold no water.&#8217; And this is the reason why the covetous man finds naught among the creatures wherewith he can quench his thirst, but only that which increases it. These persons are they that fall into countless kinds of sin through love of temporal blessings and the evils which afflict them are innumerable. And of these David says: Transierunt in affectum cordis.

8. The fourth degree of this privative evil is indicated in the last words of our passage, which says: &#8216;And he departed from God his Salvation.&#8217; To this degree come those of the third degree whereof we have just spoken. For, through his not giving heed to setting his heart upon the law of God because of temporal blessings, the soul of the covetous man departs far from God according to his memory, understanding and will, forgetting Him as though He were not his God, which comes to pass because he has made for himself a god of money and of temporal blessings, as Saint Paul says when he describes avarice as slavery to idols. For this fourth degree leads a man as far as to forget God, and to set his heart, which he should have set formally upon God, formally upon money, as though he had no god beside.

9. To this fourth degree belong those who hesitate not to subject Divine and supernatural things to temporal things, as to their God, when they ought to do the contrary, and subject temporal things to God, if they considered Him as their God, as would be in accordance with reason. To these belonged the iniquitous Balaam, who sold the grace that God had given to him. And also Simon Magus, who thought to value the grace of God in terms of money, and desired to buy it. In doing this he showed a greater esteem for money; and he thought there were those who similarly esteemed it, and would give grace for money. There are many nowadays who in many other ways belong to this fourth degree; their reason is darkened to spiritual things by covetousness; they serve money and not God, and are influenced by money and not by God, putting first the cost of a thing and not its Divine worth and reward, and in many ways making money their principal god and end, and setting it before the final end, which is God.

10. To this last degree belong also those miserable souls who are so greatly in love with their own goods that they take them for their god, so much so that they scruple not to sacrifice their lives for them, when they see that this god of theirs is suffering some temporal harm. They abandon themselves to despair and take their own lives for their miserable ends, showing by their own acts how wretched is the reward which such a god as theirs bestows. For when they can no longer hope for aught from him he gives them despair and death; and those whom he pursues not to this last evil of death he condemns to a dying life in the griefs of anxiety and in many other miseries, allowing no mirth to enter their heart, and naught that is of earth to bring them satisfaction. They continually pay the tribute of their heart to money by their yearning for it and hoarding of it for the final calamity of their just perdition, as the Wise Man warns them, saying: &#8216;Riches are kept to the hurt of their owner.&#8217;

11. And to this fourth degree belong those of whom Saint Paul says: Tradidit illos in reprobum sensum. For joy, when it strives after possessions as its final goal, drags man down to these evils. But those on whom it inflicts lesser evils are also to be sorely pitied, since, as we have said, their souls are driven far backward upon the way of God. Wherefore, as David says: Be not thou afraid when a man shall be made rich: that is, envy him not, thinking that he outstrips thee, for, when he dieth, he shall carry nothing away, neither shall his glory nor his joy descend with him.