CHAPTER XXVI
Of the benefits that come to the soul from self-denial in
rejoicing as to things of sense, which benefits are spiritual and temporal.
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.