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The difference between the two interpretations may be seen if we
compare the division of ascetico-mystical theology used until the
second half of the eighteenth century with that given by several
authors who have written since that time. It is evident, for
example, if we compare the treatise of Vallgornera, O. P., Mystica
theologia divi Thomae (1662), with the two works of Scaramelli, S.
J., Direttorio ascetico (1751) and Direttorio mistico.
Vallgornera follows- more or less closely the Carmelite, Philip of
the Trinity. He likens the division given by him to that used by
previous authors, and confirms it by appeal to certain
characteristic texts of St. John of the Cross on the moment at
which the passive nights of the senses and of the spirit generally
make their appearance. [119] He divides his treatise for
contemplative souls into three parts:
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1. Of the purgative way, proper to beginners, in which he treats
of the active purification of the external and internal senses,
the passions, the intellect and the will by mortification,
meditation and prayer, and finally of the passive purification of
the senses, where infused contemplation begins and leads the soul
on to the illuminative way, as St. John of the Cross explains at
the beginning of the Dark Night. [120]
2. Of the illuminative way, proper to proficients, where, after a
preliminary chapter on the divisions of contemplation, the writer
treats of the gifts of the Holy Ghost and of infused
contemplation, which proceeds especially from the gifts of
understanding and wisdom, and which is declared to be a legitimate
object of desire for all spiritual souls, as being morally
necessary for the complete perfection of the Christian life. This
second part of the work, after several articles dealing with
extraordinary graces (visions, revelations, interior speech)
concludes with a chapter of nine articles on the passive
purification of the spirit, which marks the transition to the
unitive way. This, likewise, is the teaching of St. John of the
Cross. [121]
3. Of the unitive way, proper to the perfect, where the author
deals with the intimate union of the contemplative soul with God
and with its degrees, up to the transforming union.
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Vallgornera considers this division to be the traditional one, and
to be truly in harmony with the doctrine of the Fathers, with the
principles of St. Thomas and the teaching of St. John of the
Cross, and with that of the great mystics who have written on the
three periods of the spiritual life, and on the manner in which
the transition is generally made from one to another.
Quite different is the division given by Scaramelli and the
authors who follow him.
In the first place Scaramelli treats of Ascetics and Mystics, not
in the same work, but in two distinct works. The Direttorio
ascetico, twice as long as the second work, comprises four
treatises: (I) The means of perfection; (2) the obstacles
(purgative way); (3) the proximate dispositions to Christian
perfection, consisting of the moral virtues in the perfect degree
(the way of proficients); (4) the essential perfection of the
Christian, consisting of the theological virtues and especially of
charity (the love of conformity in the case of the perfect).
This treatise of Ascetics hardly mentions the gifts of the Holy
Ghost. And yet according to the common teaching of spiritual
writers the high degree of perfection in the moral and theological
virtues which is here described is unattainable without these
gifts.
The Direttorio mistico consists of five treatises:
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(1) An
Introduction, on the gifts of the Holy Ghost and the gratiae
gratis datae;
(2) on acquired and infused contemplation, for
which, as Scaramelli admits, the gifts are sufficient;
(3) on
the degrees of obscure infused contemplation, from passive
recollection to the transforming union. (Here, in Chapter XXXII,
Scaramelli admits that several authors teach 1 Ch xiv. that
infused contemplation may be desired humbly by all spiritual
souls; but he comes to the conclusion that in practice it is
better not to desire it unless one has received a special call to
it: 'Altiora te ne quaesieris'); [122]
(4) on the degrees of
distinct infused contemplation (visions and extraordinary interior
words);
(5) of the passive purifications of the senses and of the
spirit.
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It is surprising not to find until the end of this treatise on
Mystics a description of the passive purgation of the senses, a
purgation which, for St. John of the Cross and the authors above
quoted, marks the entrance into the illuminative way.
The difference between this new way of dividing ascetico-mystical
theology and the old way obviously arises from the fact that the
old authors, unlike the modern ones, maintained that all truly
spiritual souls can humbly desire and ask of God the grace of the
infused contemplation of the mysteries of the faith: the
Incarnation and Passion of Christ, Holy Mass and Eternal Life,
mysteries which are so many manifestations of the infinite
goodness of God. They considered this supernatural and confused
contemplation to be morally necessary for that union with God in
which the full perfection of the Christian life consists.
Hence it may be wondered whether the new division, as propounded
for example by Scaramelli, does not diminish both the unity and
the sublimity of the perfect spiritual life. When Ascetics are
separated from Mystics in this way, do we sufficiently preserve
the unity of the whole which is divided? A good division, if it is
not to be superficial and accidental, if it is to be based upon a
necessary foundation, must repose upon the definition of the whole
which is to be divided, upon the nature of that whole. And the
whole in question is the life of grace, called by tradition
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'the
grace of the virtues and gifts'; [123]
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for the seven gifts of the
Holy Ghost, since they are connected with charity, are part of the
supernatural organism, [124] and, as St. Thomas teaches, are
necessary for salvation, a fortiori for perfection. [125]
Similarly, the new conception surely diminishes the sublimity of
evangelical perfection, since this is dealt with under the head of
Ascetics, without mention of the gifts of the Holy Ghost, and
without mention of the infused contemplation of the mysteries of
faith and the union with God which results from that
contemplation. While the new method of treatment emphasizes the
necessity of ascetics, does it not at the same time degrade it,
weakening the motives for the practice of mortification and for
the exercise of the virtues, because it loses sight of the divine
intimacy to which the whole of this work should eventually lead?
Does it throw sufficient light upon the meaning of the trials,
those prolonged periods of aridity, which generally mark the
transition from one stage of the spiritual life to the other? Does
not the new conception diminish also the importance and value of
mysticism, which, if it is separated thus from asceticism, seems
to become a luxury in the spiritual life of a few favoured ones,
and a luxury which is not without its dangers? Finally, and above
all, does not this conception debase the illuminative and unitive
ways, by regarding them simply from the ascetical point of view?
Is it possible for these two ways normally to exist without the
exercise of the gifts of the Holy Ghost, proportionate to the
exercise of charity and the other infused virtues? Are there six
ways (three ascetical ways which are ordinary, and three mystical
ways which are extraordinary), and not only three ways, three
periods in the spiritual life, as the ancients maintained? Does it
not seem that, if ascetics is divorced from the illuminative and
unitive ways, it becomes simply an abstract study of the moral and
theological virtues? Or, if the progress and perfection of these
virtues is treated in concrete-as is done by Scaramelli -- is it
not manifest, according to the teaching of St. John of the Cross,
that this perfection is unattainable without the passive
purifications and the operation of the gifts of the Holy Ghost? On
this matter we shall do well to remember the words of St. Teresa:
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'According to certain books we ought to be indifferent to the evil
which is spoken of us, and even rejoice more thereat than if we
were well spoken of; we ought to make little of honour, and be
detached from our neighbour... and many other things of the same
sort. In my opinion these are pure gifts of God, these are
supernatural graces.' [126]
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In order better to preserve the unity and sublimity of the
interior life, such as the Gospels and the epistles reveal it to
us, we propose the division which follows. It accords with that of
the great majority of authors who wrote before the second half of
the eighteenth century, and, by including an imperfect form of the
illuminative and unitive ways, mentioned by St. John. of the
Cross, [127] it also safeguards that portion of truth which, in
our opinion, the more recent conception contains.
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