Page:Catholic Encyclopedia, volume 14.djvu/679

 THEOLOGY

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THEOLOGY

It finally leads him to union with Christ by exciting love for him as well as by pointing out the frailty of all creatures: "It is necessary to leave the beloved thing for the beloved, because Jesus wishes to be loved above all things" (Oportet dilectum propter dilectum relinquere, quia Jesus vult solus super omnia amari: II, xvii). The thoughts of the "Imitation" are thrown into epigrams so simple that they are within the mental grasp of all. Though the book betrays tiiat the author was well versed not only in Scholastic lihilosophy and theology, but also in the secrets of the mystical life, yet this fact never obtrudes itself on the reader, nor does it obscure the meaning of the con- tents. There are a number of quotations from the great doctors Augustine, Bernard, Bonaventure, and Thomas, from Aristotle, Ovid, and Seneca; yet these do not mar the impression that the whole work is the spontaneous outburst of an intensely glowing soul. It has often been said that the teachings of the "Imitation" are "unworldly" and show httle appre- ciation for science. But, to judge the work aright, one must take into consideration the peculiar circum- stances of the time. Scholasticism had entered on a period of decUne and had lost itself in intricate subtle- ties; mysticism had gone astray; all classes had been more or less infected with the spirit of hcentiousness. It is conditions like these that.give us the key to inter- pret phrases such as the following: "I would rather feel compunction than know how to define it" (Opto magis sentire compunctionem quam scire ejus definitionem) or "This is the highest wisdom: through contempt of the world to strive for the king- dom of heaven" (Ista est summa sapientia: per con- temptmn mundi tcndere ad regna coelestia).

(4) Modern Times. — During the sixteenth century St. Teresa and St. Ignatius of Loyola stand out. most prominently owing to the wide-felt influence which they exerted upon the religion of their contemporaries, an influence that is still at work through their writings. The WTitings of St. Teresa arouse our admiration by the simplicity, clearness, and precision of her judg- ment. Her letters show her to be an enemy of every- thing that smacks of eccentricity or singularity, sham piety or indiscreet zeal. One of her principal works, the "Way to Perfection", though written primarily for nuns, also contains apposite instructions for those who live in the world. While teaching the way to contemplation, she yet insists that not all are called to it and that there is greater security in the practice of humility, mortification, and the other virtues. Her masterpiece is the "Castle of the Soul", in which she expounds her theory of mysticism under the metaphor of a "castle" with many chambers. The soul resplendent with the beauty of the diamond or crystal is the castle; the various chambers are the various degrees through which the soul must pass before she can dwell in perfect union with God. Scattered throughout the work are many hints of inestimable value for asceticism as applied in every- day life. This fact is undoubtedly due to the well- founded conviction of the saint that even in extraor- dinary states the ordinary means must not be set aside altogether, so that illusions may be guarded against (cf. J. Zahn, "Introduction to Mysticism", p.2i:i).

In his "Exercilia spiritualia" St. Ignatius has left to posterity not only a grand literary monument of the science of the soul, but also a method unparalleled in its practical efficacy of strengthening the will- power. The booklet has appeared in numberless editions and revisions and, "despite its modest guise, is in reality a complete system of asceticism" (Me.schler). The four weeks of the Exercises ac- quaint the exercitant with the three degrees of the .spiritual life. The first week is taken up with cleansing the soul from sin and from its inordinate attachment to creatures. The second and third

weeks leail the exercitant along the illuminative way. The portrait of Christ, the most lovable of all men, is outhned before his eyes, so that he can contemplate in the humanity the reflex of Divine light and the supreme model of all virtues. The meditations of the fourth week, the subject of which are the resur- rection etc., lead to union with God and teach the soul to rejoice in the glory of the Lord. It is true, there are many rules and regulations, the sequence is most logical, the arrangement of the meditations follows the laws of p.sychology; yet these exercises do no violence to the free will, but are meant to strengthen the faculties of the soul. They do not, as has often been asserted, make the exercitant a powerless instrument in the hands of the confessor, nor are they a mystic flight to heaven, accomplished by means of a compulsion which intends a rapid advance in per- fection by a mechanical process (Zockler, "Die Tugendlehre des Christ entums", GUtersloh, 1904, p. 335). Their marked intellectualism, so frequently objected to, in no way constitutes a hindrance to mysticism (Meschler, " Jesuitenaszese u. deutsche Mys- tiic" in "Stimmen aus Maria-Laach", 1912). On the contrary, they make man's moral will truly free by removing the hindrances, while, by cleansing the heart and by accustoming the mind to meditative prayer, they are an excellent preparation for the mystical life. Louis of Granada, O. P. (d. 1588), also belongs to this period. His work "La guia de pecadores" may justly be styled a book full of consolation for the erring. His "El memorial de la vida cristiana" contains instructions which take the soul from the very beginning and lead her to the highest perfection. Louis of Blois (Blosius), O. S. B. (d. 1.566), is of a mind kindred to St. Bernard. His "Monile spirit- uale" is the best known of his numerous works. Thomas of Jesus (d. 1582) wrote the "Passion of Christ" and "De oratione dominica".

A great number of ascetical writers sprang up dur- ing the seventeenth century. Among them St. Francis de Sales stands out most prominently. According to Linsemann, the publication of his "Philothea" was an event of historical importance. To make piety attractive and to adapt it to all classes whether living in Court circles, in the world, or in a monastery, this was his aim and in this he succeeded. Of a mild and sweet temperament, he never lost sight of the Iiabits and particular circumstances of the individual. Though unwavering in his ascetical principles, he yet possessed an admirable facility for adapting them without constraint or rigidity. In the practice of mortification he recommends moderation and adapta- tion to one's state of life and to personal circum- stances. Love of God and of man: this he i)uts down as the motive power of all actions. The spirit of St. Francis pervades the whole of modern asceticism, and even to-day his "Philothea" is one of the moat widely read books on asceticism. "Theotimus", another work of his, treats in the first six chapters of the love of God, the rest being devoted to mystical prayer. His letters, too, are very instructive. Attention may be called to the new edition of his works ((Euvres, Annecy, 1891 sqq.). "II com- battimento spiritualc" of Scupoli (d. 1610) was spread very widely and earnestly recommended by Francis de Sales.

To the same period belong the following authors and works. Bellarmine, S..I. (d. 1621): "Gemitus columba^"; " De ascensione mentis in Deum"; "De arte bene moriendi". Alphonsus Rodriguez, S.J. (d. 1616): "Exercicio de perfecci6n y virtudes cris- tianas" (3 vols., Seville, \(\09). which has frequently been re-edited and translated into nearly all lan- guages. John of Jesus-Mary, O.C.D. (d. 1615): "Teologia Mistica" (Naples, 1607), highly esteemed by Bellarmine and Francis de Sales. Alvarez de Paz, S.J. (d. 1620): "De vita spirituali ejusque per-