Page:The Waning of the Middle Ages (1924).djvu/204

178 This severity towards all revolutionary tendencies of a doctrinal kind contrasts with the indulgence shown by the Church for the extravagances of religious imagination, notably for ultra-sensuous fancies about divine love. It required the psychological perspicacity of a Gerson to be aware that there also the Faith was menaced by a moral and doctrinal danger.

The spiritual state called dulcedo Dei, the sweetness of the delights of the love of Christ, was towards the end of the Middle Ages one of the most active elements of religious life. The followers of the “devotio moderna” in the Netherlands had systematized it, and thereby made it more or less innocuous. Gerson, who distrusted it, has analysed it in his treatise, De diversis diaboli tentationibus, and elsewhere. “The day,” he said, “would be too short if I were to enumerate the innumerable follies of the loving, nay, the raving, amantium, immo et amentium.” He knew the peril by experience. For he can have only meant himself when he described the case of one of his acquaintances who had carried on a spiritual friendship with a nun, at first without any trace of carnal inclination, and without suspecting any sin, till a separation revealed to him the amorous nature of this relation. So that he drew the inference from it, Amor spiritualis facile labitur in nudum carnalem amorem, and considered himself warned.

The devil, he says, sometimes inspires us with feelings of immense and marvellous sweetness which is very like devotion, so that we make the quest of this delight our object and want to love God only to attain it. Many have deceived themselves by immoderately cultivating such feelings; they have taken the mad excitement of their hearts for divine ardour, and were thus miserably led astray. Others strive to attain insensibility or complete passiveness, to become a perfect tool for God.

It is this sensation of absolute annihilation of the individual, tasted by the mystics of all times, which Gerson, as a supporter of a moderate and prudent mysticism, could not tolerate. A female visionary told him that in the contemplation of God her mind had been annihilated, really annihilated, and then created anew. “How do you know?” he asked her. “I experienced it,” she had answered. The logical absurdity of this reply had sufficed him to prove the reprehensible nature of these fancies.