[4] I have already traced the steps in the growth of this legend. It is no doubt this element in the biography which irritated John Wesley, the man of absolute judgments; although he himself, with shrewd good sense, indicates its possible secondary origin. “I am sure this was a fool of a Saint; that is, if it was not the folly of her historian, who has aggrandized her into a mere idiot” (Journal, ed. P. L. Parker, London, 1903).
[6]Life, tr. by D. Lewis, London, ed. 1888, pp. 27, 420.
[7]Existence de Dieu, I, 1, 31: Œuvres, ed. Versailles, 1820, Vol. I, p. 51.
[8] Pierre Janet, Automatisme Psychologique, ed. 1903; Etat Mental des Hysteriques, 2 vols., 1892, 1893. Hermann Gunkel, Die Wirkungen des heiligen Geistes, GÖttingen, 1899. Heinrich Weinel, Die Wirkungen des Geistes und der Geister, Freiburg, 1899. William James, The Varieties of Religious Experience, London, 1902.
[9] Pierre Janet, op. cit. Alfred Binet, Les AltÉrations de la PersonnalitÉ, Paris, 1902. M. Th. Coconnier, L’Hypnotisme Franc, Paris, 1897.
[10] W. James, op. cit., especially pp. 1-25. H. Weinel, op. cit., especially pp. 128-137; 161-208. Bernouilli, Die Heiligen der Merowinger, TÜbingen, 1900, pp. 2-6. B. Duhm, Das Geheimniss in der Religion, TÜbingen, 1896.
[11] H. Bergson, Essai sur les DonnÉes ImmÉdiates de la Conscience, ed. 1898. H. Jones, The Philosophy of Lotze, 1895. J. Ward, Naturalism and Agnosticism, 2 vols., 1899. M. Blondel, l’Action, 1893. J. Volkelt, Kant’s Erkenntnisstheorie, 1879; Erfahrung und Denken, 1886. H. MÜnsterberg, Psychology and Life, 1899. D. Mercier CritÉriologie GÉnÉrale, ed. 1900.
[12]Vita, pp. 96c; 117b; 127a; 97c, 133b (dated November 11, 1509, in MSS.); 146b; 148a.
[13] From my authenticated copies of the original wills in the Archivio di Stato, Genoa.
[14]Vita, pp. 113b, 149c; 143b, 152c; 138b, 155a. Note the parallels in St. Teresa’s Life, written by herself, tr. D. Lewis, ed. 1888. P. 234: “When these (spiritual) impetuosities are not very violent, the soul seeks relief through certain penances; the painfulness of which, and even the shedding of blood, are no more felt than if the body were dead.” P. 30: “I was unable to move either arm or foot, or hand or head, unless others moved me. I could move, however, I think, one finger of my right hand.” P. 31: “I was paralytic, though getting better, for about three years.”
[15] Hyper-aesthesia and sensation of heat: Vita, pp. 142a, 153a. Increase of movement: ibid., and pp. 145b, 143a, 153c, 141a. Loss of speech and sight: pp. 141b, 141c, 159c. Localization of heat: p. 157b. Haemorrhages: 138c, 159c, 160a. Concavities and jaundice: pp. 144a, 153a. Spasms: pp. 143c, 71c, 141c, 142b. Cf. St. Teresa, loc. cit. p. 30: “As to touching me, that was impossible, for I was so bruised that I could not endure it. They used to move me in a sheet, one holding one end, and another the other.” P. 31: “I began to crawl on my hands and feet.” P. 263: “I felt myself on fire: this inward fire and despair.…” P. 17: “The fainting fits began to be more frequent; and my heart was so seriously affected, that those who saw it were alarmed.” P. 27: “It seemed to me as if my heart had been seized by sharp teeth.” P. 235: “I saw, in the Angel’s hand, a long spear of gold, and at the iron’s point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails.… The pain is not bodily, but spiritual.”
[16] Swallow: Vita, pp. 149c, 150a; 159b; 159c; 150a. Odours and colours: 153c, 154b. Cf. St. Teresa, loc. cit. p. 27: “I could eat nothing whatever, only drink. I had a great loathing for food.” P. 43: “I have been suffering for twenty years from sickness every morning.” P. 30: “There was a choking in my throat … I could not swallow even a drop of water.” P. 263: “A sense of oppression, of stifling.”
[17] Exclamations: Vita, pp. 144a, 148b, 155a. Laughter: ibid. 145c, 148b, 149b, 157c. Sudden changes of condition: 135b, 138c, 159b. Cf. St. Teresa, loc. cit. pp. 28, 29: “That very night,” Feast of the Assumption, 1537, “my sickness became so acute that, for about four days, I remained insensible. For a day and a half the grave was open, waiting for my body. But it pleased Our Lord I should come to myself. I wished to go to confession at once. Though my sufferings were unendurable, and my perceptions dull, yet my confession was, I believe, complete. I communicated with many tears.”
[18]Vita, pp. 71c; 145c; 147b; 159c, 159a; 127a. Cf. St. Teresa, loc. cit. p. 23: “I was in my sister’s house, for the purpose of undergoing medical treatment—they took the utmost care of my comfort.” P. 27: “In two months, so strong were the medicines, my life was nearly worn out.” “The physicians gave me up: they said I was consumptive.”
[19] Self-knowledge as to “quietudes”: Vita, pp. 153b, 157a. Marabotto’s attitude: 139b; 141c, 143c, 149a. Relations with Boerio: 147c, 147b. Cf. St. Teresa, loc. cit. p. 86: “My health has been much better since I have ceased to look after my ease and comforts.”
[20] Remark to Vernazza: Vita, pp. 98c, 99a. Persistence of intelligence: 141c; 159b, c; 143a; 143c; 145b. Cf. St. Teresa, loc. cit. p. 408: “She” (Teresa herself) “never saw anything with her bodily eyes, nor heard anything with her bodily ears.” P. 189: “The words of the divine locutions are very distinctly formed; but by the bodily ear they are not heard.” P. 191: “In ecstasy, the memory can hardly do anything at all, and the imagination is, as it were, suspended.” P. 142: “You see and feel yourself carried away, you know not whither.” P. 187: “I fell into a trance; I was carried out of myself. It was most plain.”
[21] Picture: Vita, p. 135a;. Red and black robes: 154b, 156c. Suggestions of odour: 118c, 119a; 9c, 8a, 9b. Cf. St. Teresa, loc. cit. pp. 57, 58: “One day, I saw a picture of Christ most grievously wounded: the very sight of it moved me.” P. 247: “I used to pray much to Our Lord for that living water of which He spoke to the Samaritan woman: I had always a picture of it with this inscription: ‘Domine, da mihi aquam.’” P. 231: “Once when I was holding in my hand the cross of my rosary, He took it from me into His own hand. He returned it; but it was then four large stones incomparably more precious than diamonds: the five wounds were delineated on them with the most admirable art. He said to me that for the future that cross would appear so to me always, and so it did. The precious stones were seen, however, only by myself.”
[22] Synchronisms: Vita, pp. 148b; 150b; 152a, 160c, 161b. Communion and ordinary food: 154a, 154c, 138c; 154c. Heats: “Assalto,” e.g. 138b, c; 143a, c; “ferita” and “saetta,” e.g. 141a, c; 145a. Their localization: 135a, 141c; 153a; 142a, 158a. Their psycho-physical character: 135b, 144b. Thirst and its suggestion: 149c, 159c; 76c; 152b, 135a. Paralyses: 134b; 149c. Cf. St. Teresa, op. cit. p. 28: her death-swoon occurs on evening of the Assumption. P. 235: Heat, piercing of the heart as by a spear, and a spiritual (not bodily) pain, are all united in the experience of the heart-piercing Angel. P. 423: “Another prayer very common is a certain kind of wounding; for it really seems to the soul as if an arrow were thrust through the heart or through itself. The suffering is not one of sense, nor is the wound physical; it is in the interior of the soul.”
[23]Vita, pp. 158a; 160a. Cf. St. Teresa, op. cit. p. 41: “We saw something like a great toad crawling towards us.… The impression it made on me was such, that I think it must have had a meaning.” Contrast, with this naÏvely sensible sight and the absence of all interior assurance, such a spiritual vision as “Christ stood before me, stern and grave. I saw Him with the eyes of the soul. The impression remained with me that the vision was from God, and not an imagination” (pp. 40, 41). Another quasi-sensible sight, with no interior assurance, or question as to its provenance and value, is given on pp. 248, 249: “Once Satan, in an abominable shape, appeared on my left hand. I looked at his mouth in particular, because he spoke, and it was horrible. A huge flame seemed to issue out of his body, perfectly bright without any shadow.” Another such impression is recorded on p. 252: “I thought the evil spirits would have suffocated me one night.… I saw a great troop of them rush away as if tumbling over a precipice.”
[24]Lives of the Saints, ed. 1898, Vol. X, September 15.
[25] Pierre Janet, Etat Mental des Hysteriques, 2 vols., Paris, 1892, 1894: Vol. II, pp. 260, 261; 280; Vol. I, pp. 225, 63.
[31]Ibid. Vol. II. Troubles of movement, pp. 105, 106; of nutrition, pp. 285, 70, 71; strangulation, heart palpitation, fever heats, p. 282; haemorrhages and red patches, p. 283; jaundice (ictÈre emotionnel), p. 287; and note the “ischurie,” p. 283, top, compared with Vita, p. 12a.
[32] Pierre Janet, Etat Mental, Vol I, p. 140; Vol. II, pp. 14, 72, 165.
[34] The biographical chapters of Volume I give all the facts and references alluded to in this paragraph. It would be easy to find parallels for most of these peripheral disturbances and great central normalities in St. Teresa’s life.
[35] Prof. W. James has got some very sensible considerations on the pace of a conversion (as distinct from its spiritual significance, depth, persistence, and fruitfulness) being primarily a matter of temperament: Varieties of Religious Experience, 1902, pp. 227-240.
[36] By the term “visionless,” I do not mean to affirm anything as to the presence or absence of ideas or mental images during the times so described, but to register the simple fact, that, for her own memory after the event, she was, at the time, without any one persistent, external-seeming image.—Note how St. Ignatius Loyola in his Testament, ed. London, 1900, pp. 91, 92, considered the profoundest spiritual experience of his life to have been one unaccompanied or expressed by any vision: “On his way” to a Church near Manresa, “he sat down facing the stream, which was running deep. While he was sitting there, the eyes of his mind were opened,” not so as to see any kind of vision, but “so as to understand and comprehend spiritual things … with such clearness that for him all these things were made new. If all the enlightenment and help he had received from God in the whole course of his life … were gathered together in one heap, these all would appear less than he had been given at this one time.”
[37] I would draw the reader’s attention to the very interesting parallels to many of the above-mentioned peculiarities furnished both by St. Teresa in her Life, passim, and by Battista Vernazza in the Autobiographical statements which I have given here in Chapter VIII.
[38] The omnipresence of neural conditions and consequences for all and every mental and volitional activity has been admirably brought out by Prof. W. James, in his Varieties of Religious Experience, 1902, Vol. I, pp. 1-25.
[39] H. Weinel’s Die Wirkungen des Geistes und der Geister im nachapostolischen Zeitalter, bis auf IrenÄus, 1899, contains an admirably careful investigation of these things.
[40]Life, written by herself, ed. cit. pp. 235, 423; 136.
[43] It is to Dr. Lightfoot’s fine Excursus in St. Paul’s Epistle to the Galatians, ed. 1881, pp. 186-191, that I owe all the Pauline texts and most of the considerations reproduced above.
[44] Visions of Jahve’s glory: i, 1-28; iii, 22-27 xl, 1; xliv, 4. The five other Ecstasies and Visions: viii, 1 foll.; xi, 1 foll.; xxiv, 1 foll.; xxxiii, 22; xxxvii, 1 foll. Second Sight: viii, 16; xi, 13; xxiv, 1. Representative Actions: iv, 1-3, 7; iv, 4-6, 8; iv, 10; ix, 11-15; xii, 1-16; xii, 17-20; xxi, 11, 12; xxi, 23-32; xxiv, 1-14; xxiv, 15-27; xxxiii, 22; xxxvii, 15-28.
[45] The above translation and interpretation is based upon KrÄtzschmar’s admirably psychological commentary, Das Buch Ezechiel, GÖttingen, 1900, pp. v, vi; 45, 49. But I think he is wrong in taking that six months’ abnormal condition to have given rise, in Ezekiel’s mind, to a belief in a previous divine order and to an interpretation of this order. All the strictly analogical cases of religious ecstasy, not hysteria, point to a strong mental impression, such as that order and belief having preceded and occasioned the peculiar psycho-physical state.
[47] See Prof. W. James’s admirable account of these irruptions in his Varieties of Religious Experience, 1902, pp. 231-237.
[48]Life, written by Herself, pp. 190b; 196b; 224c; 295c; 413b.
[49]Vita, passim; Life, ed. cit. pp. 40, 41; 408; 206. Vita, pp. 87c, 77b.
[50]Ascent of Mount Carmel, ed. cit. pp. 159, 163; 264, 265, 102, 195; Spiritual Canticle, ed. cit. p. 238; Ascent, pp. 26, 27; Canticle, pp. 206, 207.
[51] Two Confessors of hers are mentioned by her, Vita, p. 352: Fathers Henry of MÜhlhausen, and Eberhard of the Friars Preachers.
[58]The Life of Father Hecker, by the Rev. Walter Elliott, New York, 1894, pp. 371, 372, 418.
[59] Robert Browning, in Rabbi Ben Ezra, viii; Matthew Arnold, in Culture and Anarchy, 21; Prof. James Seth, in A Study of Ethical Principles, 1894, pp. 260-262; and Prof. Percy Gardner, in Oxford at the Cross Roads, 1903, pp. 12-14, have all admirably insisted upon this most important point.
[60] I owe much clearness of conception as to the function of auto-suggestion and mono-ideism to the very remarkable paper of Prof. Emil Boutroux, “La Psychologie du Mysticisme,” in the Bulletin de l’Institut Psychologique International, Paris, 1902, pp. 9-26: Engl. tr. in the International Journal of Ethics, Philadelphia, Jan. 1908. There are also many most useful facts and reflections in Prof. Henri Joly’s Psychology of the Saints, Engl. tr., 1898, pp. 64-117.
[61] In Chapter XII, § iv, I shall show reason for strongly suspecting that Catherine possessed some knowledge, probably derived from an intermediate Christian source, of certain passages in Plato’s Dialogues. But the influence of these passages can, in any case, only be traced in her Purgatorial doctrine, and had better be discussed together with this doctrine itself.
[62] My chief obligations are here to Prof. H. J. Holtzmann’s Lehrbuch der Neutestamentlichen Theologie, 1897, Vol. II, pp. 1-225: “Der Paulinismus”; but I have also learnt from Estius and Dr. Lightfoot, and from my own direct studies in St. Paul, Philo, and Plato.
[65] E. Grafe, “VerhÄltniss der paulinischen Schriften zur Sapientia Salomonis,” in Theol. Abhandlungen Carl von WeizsÄcker Gewidmet, 1892, pp. 274-276.
[66] “The love of Christ,” Rom. viii, 35, is identical with “the love of God which is in Christ Jesus,” Rom. viii, 39. “The Spirit of God dwelleth in you,” Rom. viii, 9; 1 Cor. iii, 16. “I live, not I: but Christ dwelleth in me,” Gal. ii, 20.
[69] My chief obligations are here again to Dr. H. J. Holtzmann’s Neutestamentliche Theologie, 1897, Vol. II, pp. 354-390; 394-396; 399-401; 426-430; 447-466; 466-521.
[70] I am much indebted to the thorough and convincing monograph of the Catholic Priest and Professor Dr. Hugo Koch, Pseudo-Dionysius Areopagita in seinen Beziehungen sum Neo-Platonismus und Mysterienwesen, Mainz, 1900, for a fuller understanding of the relations between Dionysius, Proclus, and Plotinus. I have also found much help in H. F. MÜller’s admirable German translation of Plotinus, a translation greatly superior to Thomas Taylor’s English or to Bouillet’s French translation. And I have greatly benefited by the admirable study of Plotinus in Dr. Edward Caird’s Evolution of Theology in the Greek Philosophers, 1904, Vol. II, pp. 210-346.
[71]The Divine Names, iii, I; ix, 4: English translation by Parker, 1897, pp. 49, 50; 106.
[108]Divine Names viii, 2; iv, 4; iv, 20: Parker, pp. 95, 84, 57.
[109]Laude de lo contemplativo et extatico B. F. Jacopone de lo Ordine de lo Seraphico S. Francesco.… In Firenze, per Ser Francesco Bonaccorsi, MCCCCLXXXX. Only the sheets are numbered; and two Lode have, by mistake, been both numbered LVIII: I have indicated them by LVIIIa and LVIIIb respectively. I have much felt the absence of any monograph on the sources and character of Jacopone’s doctrine.
[112] E. Caird, “St. Paul and the Idea of Evolution,” Hibbert Journal, Vol. II, 1904, pp. 1-19. W. Dilthey has shown this by implication, in his studies of Erasmus, Luther, and Zwingli: Archiv fÜr Geschichte der Philosophie, Vol. V, 1892, especially, pp. 381-385.
[113] Mark i, 13, and parallels; Matt. xix, 10-12.
[114] Mark vi, 8; Matt. x, 26-38; viii, 19-22; xiii, 30-32; xxxiv, 42, and parallels.
[119] See Erwin Rhode’s Psyche, ed. 1898, Vol. II, p. 101, n. 2.
[120] I owe much help towards acquiring this very important conception, and all the above similes, to Prof. Ernst Troeltsch’s admirable exposition in his “Grundprobleme der Ethik,” Zeitschrift f. Theologie und Kirche, 1902, pp. 163-178.
[121]St. Augustine, ed. Ben., Vol. X, 590b, 613a, 1973c, etc. St. Thomas, Summa Theol., suppl., qu. 62, art. 2.
[122] My chief authorities throughout this section have been Bossuet’s Instruction sur les Etats d’Oraison of 1687, with the important documents prefixed and appended to it (Œuvres de Bossuet, ed. Versailles, 1817, Vol. XXVII); FÉnelon’s chief apologetic works, especially his Instruction Pastorale, his Letteres en RÉponse À Divers Ecrits ou MÉmoires, his Lettre sur l’Etat Passif, and his two Latin Letters to Pope Clement XI (Œuvres de FÉnelon, ed. Versailles, 1820, Vols. IV, VI, VIII, and IX); and AbbÉ Gosselin’s admirably clear, impartial, cautious, and authoritative Analyse de la Controverse du QuiÉtisme. I have studied these works, and the condemned propositions of the Beguards, of Molinos, and of FÉnelon, very carefully, and believe myself to have, in my text, taken up a position identical with M. Gosselin’s.
[123] F. C. S. Schiller, Essay “Activity and Substance,” pp. 204-227,—an admirably thorough piece of work, in Humanism, 1903. See his p. 208.
[124] See Heinrich Heppe, Geschichte der Quietistischen Mystik, Berlin, 1875, p. 521. The obviously strong partisan bias of the author against Rome,—of which more lower down,—does not destroy the great value of the large collection of now, in many cases, most rare and inaccessible documents given, often in extenso, in this interesting book.
[126] There is a good article on Petrucci in the Catholic Freiburg Kirchenlexikon, 2nd ed., 1895; and Heppe, in his Geschichte, pp. 135-144, gives extracts from his chief book. Bossuet’s attack, Œuvres, ed. 1817, Vol. XXIX.
[127] Reusch, Der Index der verbotenen BÜcher, 1885, Vol. II, pp. 611; 622, 623; 625.
[128] Gosselin’s Analyse, Œuvres de FÉnelon, ed. cit. Vol. IV, pp. xci-xcv.
[129] FÉnelon, Explication … des Propositions de Molinos (Œuvres, Vol. IV, pp. 25-86). Gosselin, Analyse (ibid. pp. ccxvi-ccxxiii).
[139] I have been much helped in my own direct studies of the sources by W. Bousset’s Die Religion des Judenthums im Neutestamentlichen Zeitalter, 1903; by H. J. Holtzmann’s Neutestamentliche Theologie, 1897; and A. JÜlicher’s Gleichnissreden Jesu, Theil 2, 1899.
[148] Matt. xix, 29; Mark x, 23; Luke vi, 38; Matt, xxii, 12; xxv, 21; xxiv, 47; Luke xii, 37.
[149] Interesting reasons and parallels for holding the Wedding Garment to have been the gift of the King, in Bugge’s Die Haupt-Parabeln Jesu, 1900, pp. 316, 317.
[150] JÜlicher, op. cit. p. 467. Bugge, op. cit. p. 277.
[152] Matt. vi, 11; xx, 14; Luke xvii, 10; Matt. vi, 33; v, 48, 44, 45; Luke vii, 47. It seems plain that the Parable of the Two Debtors, which appears in this last passage, declares how pardon awakens love; and that the sinful woman’s act and Our Lord’s direct comment on it, which are now made to serve as that Parable’s frame, demonstrate how love produces pardon. In my text I have been busy only with the second of these twin truths.
[159]Œuvres, ed. Versailles, 1820, Vols. IV to IX.
[160]RÉponse: Œuvres, Vol. IV, pp. 119-132; Instruction: ibid. pp. 181-308: Lettre sur l’Oraison, Vol. VIII, pp. 3-82; Lettre sur la CharitÉ, Vol IX, pp. 3-56; Epistola II, ibid. pp. 617-677.
[161]The Spiritual Letters of FÉnelon, London, 1892, Vol. I, pp. xi, xii.
[162]Œuvres de FÉnelon, ed. 1820, Vol. IV, pp. lxxix-ccxxxiv.
[163]Summa Theologica, II, ii, qu. 17, art. 8, in corp.
[165]Summa, II, ii, qu. 23, art. 6, concl., et in corp.; I, ii, qu. 28, art. 1, in corp., et ad 2. See also II, ii, qu. 17, art. 6, in corp.; qu. 28, art. 1 ad 3; I, ii, qu. 28, art. 1, in corp., et ad 2.
[167]Summa Theol., III, qu. 85, art. 2 ad 1; I, ii, qu. 114, art. 4, in corp. In Libr. sent. III, dist. 30, art. 5.
[168] Some of the finest descriptions of these profoundly organized states common, in some degrees and forms, to all mankind, are to be found in the tenth and eleventh books of St. Augustine’s Confessions, A.D. 397, and in Henri Bergson’s Essai sur les DonnÉes ImmÉdiates de la Conscience, 1898.
[169]Stromata, Book IV, ch. vi, 30, 1; ch. iv, 15, 6.
[170] Proemium in Reg. Fus. Tract. n. 3, Vol. II, pp. 329, 330.
[172] The obligation for all of acts of Pure Love is clearly taught by the condemnations, passed by Popes Alexander VII and Innocent XI, upon the opposite contention, in 1665 and 1679: “Homo nullo unquam vitae suae tempore tenetur elicere actum Fidei, Spei et Charitatis, ex vi praeceptorum divinorum ad eas virtutes pertinentium.” Note here how “Charitas” necessarily means Pure Love, since Imperfect Love has already been mentioned in “Spes.”—“Probabile est, ne singulis quidem rigorose quinquenniis per se obligare praeceptum charitatis erga Deum. Tune solum obligat, quando tenemur justificari et non habemus aliam viam qua justificari possumus.” Here Pure Love is undoubtedly meant by “Charitas,” since, outside of the use of the sacraments, Pure Love alone justifies.
[174]Life, written by Herself, ch. XXII, tr. by David Lewis, ed. 1888, pp. 162-174.
[175] Deharbe, op. cit. pp. 139-179, has an admirable exposition and proof of this point, backed up by conclusive experiences and analyses of Saints and Schoolmen.
[176] See Deharbe’s excellent remarks, op. cit. pp. 109, 110, n.
[177]Analyse, loc. cit. pp. cxxii, cxxiii, Lettre sur l’Oraison Passive, Œuvres, Vol. VIII, p. 47.
[179]Lettre sur l’Oraison Passive, Œuvres, Vol. VIII, pp. 10; 18, 11, 12; 14, 15; 74.
[180]Tractatus Theologico-Politicus, c. iv, opening of par. 4, ed. Van Vloten et Land, 1895, Vol. II, p. 4; ibid. middle of par. 3, p. 3; Ethica, p. v, prop. xli, ibid. Vol. I, p. 264; ibid.Scholion, p. 265; ibid. prop. xix, p. 251; ibid. prop. xx, p. 251; ibid. prop. xlii, p. 265; ibid. prop. xxxvi, p. 261.
[181]Die Philosophischen Schriften von Leibniz, ed. Gebhardt, Vol. VI, 1885, pp. 605, 606; and quotation in Gosselin’s Analyse, Œuvres de FÉnelon, 1820, Vol. IV, pp. clxxviii, clxxvii.
[182] It is to Schweizer’s admirable monograph, Die Religions-Philosophie Kant’s, 1899, pp. 4-70, that I owe my clear apprehension of this very interesting doubleness in Kant’s outlook.
[188] See James Seth, A Study of Ethical Principles, 1894, pp. 193-236, where this position, denominated there “Eudaemonism,” is contrasted with “Hedonism,” uniquely or at least predominantly occupied with the act’s sensational materials or concomitances, and “Rigorism,” with its one-sided insistence upon the rational form and end of action.
[194] Oldenberg, Buddha, ed. 1897, pp. 310-328; especially 313, 314; 316, 317; 327, 328.
[195] My chief authority here has been that astonishingly living and many-sided book, Erwin Rhode’s Psyche, ed. 1898, especially Vol. II, pp. 263-295 (Plato); Vol. I, pp. 14-90 (Homer); 91-110 (Hesiod); pp. 146-199 (the Heroes); pp. 279-319, and Vol. II, pp. 1-136 (Eleusinian Mysteries, Dionysian Religion, the Orphics). The culminating interest of this great work lies in this last treble section and in the Plato part.
[196]Psyche, Vol. I, pp. 308, 312. New Chapters in Greek History, 1892, pp. 333, 334.
[197] See also the important study of the AbbÉ Touzard, Le DÉveloppement de la Doctrine de l’ImmortalitÉ, Revue Biblique, 1898, pp. 207-241.
[201] W. James, The Principles of Psychology, 1891, Vol. II, pp. 442-467.
[202] See Prof. James Ward’s closely knit proof in his Naturalism and Agnosticism, 2nd ed., 1905, and his striking address, “Mechanism and Morals,” Hibbert Journal, October, 1905.
[203] “The Desire for Immortality,” in Humanism 1903, pp. 228-249.
[204]Op. cit. Lib. XVIII, c. x, ed. 1559, fol. 3413.
[205] Neither she nor her friends can have derived these doctrines from Ficino’s Theologia Platonica, Florence, 1482, since precisely the points in question are quite curiously absent from, or barely recognizable in, that book. See its cc. x and xi, Book XVIII, on “the State of the Impure Soul” and “the State of the Imperfect Soul” respectively: ed. 1559, fol. 340, v. seq. See also foll. 318r, 319v.
[208]Timaeus, 41d, e; 42b, d, I have, for clearness’ sake, turned Plato’s indirect sentences into direct ones; and have taken the Timaeus after the Laws, although it is chronologically prior to them, because the full balance of his system, (which requires the originally lofty “place” of each individual soul),—is, I think, abandoned in the Laws: see 904a.
[209] These four passages are all within pp. 110b-114d of the Phaedo.
[216] Enarr. in Ps. xxxvi, § 1, n. 10, ed. Ben., col. 375b. See also Enchiridion, CIX, ibid. col. 402d.
[217] So in the De Civitate Dei, Lib. XXI, c. xxvi, n. 4, ibid. col. 1037d.
[218]Confess., Lib. I, c. 2, n. 1; X, c. 26; XIII, c. 7.
[219]De Genesi ad litt., Lib. VIII, n. 39, ed. Ben. col. 387b; n. 43, col. 389a.
[220]Ibid. Lib. XII, n. 32, col. 507c. He soon after attempts to decide in favour of “incorporeal places,” as the other-world destination of all classes of human souls.
[221] Esra IV, iv, 35. See also iv, 41; vii, 32, 80, 95, 101. Apocalypse of Baruch, xxx, 2.
[222]Summa Theol. suppl., qu. 69, art. 1, in corp. et ad 3; art. 6, in corp.; Appendix de Purgat., art. 2, in corp.; suppl., qu. 69, art 7 concl.
[224] Clemens, Stromata, VII, 6. Origen, De Princ., II, 10, 4. St. Greg. Nyss., Orat., XL, 36. St. Greg. Nazianz., Poema de Seipso, I, 546. St. Joann. Damasc., De Fide Orthod., cap. ult.
[225] St. Ambros., In Lucam, VII, 205. St. Hieron., Ep. 124, 7; Apol. contra Ruf., II; in Isa. lxv, 24.
[226]Liber de Fide (413 A.D.), 27, 29; ed. Ben., coll. 313b, 314c. De octo Dulcit. quaestm (422 A.D.) 12, 13; ibid. coll. 219d, 220a. Repeated in Enchiridion (423 A.D.?), LXIX; ibid. col. 382b, c.
[239] The passages here referred to will be found carefully quoted and discussed in Petavius’s great Dogmata Theologica, De Angelis, III, viii, 16, 17, with Zaccaria’s important note (ed. Fournials, 1866, Vol. IV, pp. 119-121).
[240]Dogmata Theologica, Vol. IV, p. 120b. See also the interesting note in the Benedictine Edition of St. Augustine, Vol. VI, col. 403.
[241]Vie de M. Emery, by M. Gosselin, Paris, 1862, Vol. II, pp. 322-324.
[247] See H. J. Holtzmann, Richard Rothe’s Speculatives System, 1899, pp. 110, 111; 123, 124;—Georg Class, PhÄnomenologie und Ontologie des Menschlichen Geistes, 1896, pp. 220, 221;—and that strange mixture of stimulating thought, deep earnestness, and fantastic prejudice, Edward White’s Life of Christ, ed. 1876.
[248]Grammar of Assent, 1870, p. 417. Hard Sayings, 1898, p. 113.
[249] G. E. Lessing, “Leibniz von den Ewigen Strafen,” in Lessing’s SÄmmtliche Werke, ed. Lachmann-Muncker, 1895, Vol. XI, p. 486. D. F. Strauss, Die christliche Glaubenslehre, 1841, Vol. II, pp. 684, 685. Carl von Hase, Handbuch der protestantischen Polemik, ed. 1864, p. 422. G. T. Fechner, Die drei GrÜnde und Motive des Glaubens, 1863, pp. 146, 147, 177. G. Anrich, “Clemens und Origenes, als BegrÜnder der Lehre vom Fegfeuer,” in Theologische Abhandlungen fÜr H. J. Holtzmann, 1902, p. 120.
[250] W. R. Greg, Enigmas of Life, ed. 1892, pp. 256, 257, 259. J. S. Mill, Three Essays on Religion, ed. 1874, p. 211.
[254]De Corona, III, IV. See M. Salomon Reinach’s interesting paper, “l’Origine des PriÈres pour les Morts,” in Cultes, Mythes, et Religions, 1905, pp. 316-331.
[255] W. Bacher, Die Agada der palÄstinensischen AmorÄer, Vol. I, 1892, p. 331.
[267] Disp. XI, Sec. iv, art. 2, §§ 13, 10; Disp. XLVII, Sec. i, art 6.
[268] Scheeben’s Dogmatik Vol. IV, 1903, pp. 856 (No. 93), 723.
[269] See AbbÉ Boudhinon’s careful article, “Sur l’Histoire des Indulgences,” Revue d’Histoire et de LittÉrature Religieuses, 1898, pp. 435-455, for a vivid illustration of the necessity of explaining the details of this doctrine and practice by history of the most patient kind.
[280]Les Controverses, Pt. III, ch. ii, art. 1 (end); Œuvres, Annecy, 1892 seq., Vol. I, p. 365.
[281] Faber’s All for Jesus, 1853, ch. ix, sec. 4; Cardinal Manning’s Appendix (B) to Engl. tr. of St. Catherine’s Treatise on Purgatory, 1858; Cardinal Newman’s Dream of Gerontius, 1865.
[283]Richard Rothe’s Spekulatives System, 1899, pp. 123, 124.
[284]Richard Rothe’s Spekulatives System, 1899, pp. 69; 74, 75.
[285] St. Augustine, Confessions, Lib. XI, ch. xxvii, 3; ch. xx; ch. xi. De Trinit., Lib. XV, ch. 16, ed. Ben., col. 1492 D.—St. Thomas, Summa Theol., I, qu. 12, art. 10, in corp.
[286] I am here but giving an abstract of Mr. F. C. S. Schiller’s admirable essay, “Activity and Substance,” pp. 204-227 of his Humanism, 1903, where all the Aristotelian passages are carefully quoted and discussed. He is surely right in translating ??e?a by “constancy,” not by “rest.”
[287]Summa Theol., I, qu. 4, art. 1, concl. qu. 25, art. 1 ad 2 et concl.
[290] E. Caird, Evolution of Theology in the Greek Philosophers, 1904 Vol. II, pp. 12, 16. See here, too, the fine discussion of the other, rightly immanental as well as transcendental, teaching of Aristotle, pp. 15, 21.
[291]Summa Theol., I, ii, qu. 3, art. 2 ad 4; art. 4, concl.
[292]Ibid. I, qu. 14, art. 4, in corp.; qu. 19, art. I, concl.; qu. 20, art. I, concl.
[293]Summa Theol., I, qu. 14, art. 11, 3; qu. 14, art. 2, ad 2; I, ii, qu. 3, art. 2 ad 4.
[294]Ibid. I, qu. 12, art. 8 ad 4; I, ii, qu. 4, art. 8 ad 3.
[295]Ibid. I, qu. 14, art. 8, in corp.; art. 11, contra et concl.; art. 8, concl.; art. 11, concl.—Contra Gent., Lib. III, c. xxi, in fine.
[296]Summa Theol., II, ii, qu. 3, art. 4, 4; I, qu. 19, art. 2, in corp.; qu. 20, art. 1 ad 1; ad 3; art. 2 ad 1.
[297] Mark xii, 28-34 and parallels; Matt, x, 29; Luke xii, 6; Matt, xxv, 10; Mark xiv, 25 and parallels, and elsewhere; Apoc. vii, 9.
[298] Matt. xviii, 12-14; Luke xv, 1-10; John x, 11-16 (Ezekiel xxxiv, 12-19).
[302]The World and the Individual, Vol. II, p. 430.
[303] G. E. Lessing: Leibniz von den Ewigen Strafen, Werke, ed. Lachmann-Muncker, Vol. XI, 1895, p. 482. E. Troeltsch, Theologische Rundschau, 1893, p. 72.
[304]Summa Theol., I, qu. 12, art. 1, in corp.; art. 7, in corp.; art. 6 ad 1.
[305] “A Spiritual Canticle,” stanza vii, 10, in Works, transl. by D. Lewis, ed. 1891, pp. 206, 207.
[306]Religion innerhalb der Grenzen der blossen Vernunft, Werke, ed. Hartenstein, 1868, Vol. VI, pp. 252, 274.
[308]Das Historische in Kant’s Religions-philosophie, Kant-Studien, 1904, pp. 43, 44.
[309] “Das Heilige,” in PrÄludien, 1903, pp. 356, 357.
[310]Elements of the Science of Religion, 1897, Vol. I, pp. 274, 275; Vol. II, p. 23.
[311]Der Verkehr des Christen mit Gott, ed. 1892, p. 281.
[312]Der Verkehr des Christen mit Gott, ed. 1892, pp. 27, 28; 230, 231; 262; 23.
[313] E. Caird, Development of Theology in the Greek Philosophers, Vol. I, pp, 367, 362. The whole chapter, “Does the Primacy belong to Reason or to Will?” pp. 350-382, is admirable in its richness and balance.
[315] I. Kant, “Anthropologie,” in Werke, ed. Berlin Academy, Vol. VII, 1907, pp. 135, 136. G. W. Leibniz, “Nouveaux Essais sur l’Entendement,” in Die philosophischen Schriften von G. W. L.,” ed. Gerhardt, Vol. V, 1882, pp. 8, 10; 45, 69, 100, 121, 122.
[316] All this first clearly formulated by Leibniz, op. cit. pp. 121, 122.
[317] See his Varieties of Religious Experience, 1902, pp. 209-211; 242, 243; and elsewhere.
[318]The Prophets of Israel, 1882, pp. 11, 12; 10, 11.
[320] M. Jastrow, The Study of Religion, 1901, pp. 279-286. C. P. Tiele, Elements of the Science of Religion, 1897, Vol. II, pp. 227-234; L. W. E. Rauwenhoff, Religions-philosophie, Germ. tr., ed. 1894, pp. 109-124. R. Eucken, Der Wahrheitsgehalt der Religion, 1901, pp. 59-238; 303-399. There are important points in pp. 425-438, which I do not accept.
[321]Rothe’s Spekulatives System, 1899, pp. 25, 26.
[322]Elements of the Science of Religion, 1897, Vol. II, pp. 61, 62.
[323]Der Kampf um einen geistigen Lebensinhalt, 1896, p. 309.
[324]The Evolution of Religion, 1893, Vol. II, p. 313.
[325] “Grundprobleme der Ethik,” in Zeitschrift fÜr Theologie und Kirche, 1902, pp. 164; 166, 167; 172.
[326]Die Welt als Wille und Vorstellung, I, Anhang, p. 653.
[327] A. E. Taylor’s The Problem of Conduct, 1901, contains, pp. 469-487, a very vigorous and suggestive study of the similarities and differences between Morality and Religion, marred though it is by paradox and impatience.
[328] J. Volkelt, Immanuel Kant’s Erkenntnisstheorie, 1879, pp. 258, 259.
[340] See Works, ed. London, 1898, Vol. II, pp. 299-306.
[341]Quaestio Mystica, at the end of the notes to Chapter V of Dionysius’s Mystical Theology, ed. Migne, 1889, Vol. I, pp. 1050-1058.
[342]In Librum Boetii de Trinitate, in D. Thomae Aquinatis Opera, ed. altera Veneta, Vol. VIII, 1776, pp. 341b, 342a; 291a.
[343]Mystical Theology, Dr. Parker, pp. 135, 136. I have somewhat modified Parker’s rendering.
[344]Religions-philosophie, German tr. ed. 1894, p. 116. His scheme finds three psychological forms and constituents in all religion, Intellectualism, Mysticism, Moralism, each with its own advantages and dangers.
[345]Confessions: “Evil, Negative,” VII, 12, etc. “Evil, Positive,” VI, 15; VIII, 5, 11, etc.
[346]Opus Imperfectum, III, 56, ed. Ben., Vol. X, col. 1750b. De Nuptiis et Concupiscentia, I, 23, ibid. col. 625a.—M. L. Grandgeorge, in his memoir St. Augustin et le Neo-Platonisme, 1896, gives an interesting collection of such Negative and Positive declarations, and traces the former to their precise sources in Plotinus, pp. 126, 127; 130, 131.
[351] Meister Ekhart’s “Lateinische Schriften,” published by Denifle, Archiv f. Litteratur u. Kirchengeschichte des M. A., 1886, p. 662.
[352]Ethica, II, def. vi; IV, prop. lxiv et coroll.; ed. Van Vloten et Land, 1895, Vol. I, pp. 73, 225.
[353]Grundlegung zur Metaphysik der Sitten, 1785, Werke, ed. Berlin Academy, Vol. IV, 1903, p. 393. Religion innerhalb der Grenzen der reinen Vernunft, 1793, Werke, ed. Hartenstein, Vol. VI, 1868, pp. 127, 128.
[354]The Origin and Propagation of Sin, 1902, p. 125.
[355]Wahrheitsgehalt der Religion, 1901, pp. 271, 272.
[356] Prof. HÖffding, in his SÖren Kierkegaard, pp. 130, 131.
[357] “Le Dogme du PÊchÉ Originel dans S. Augustin,” Revue d’Histoire et de LittÉrature Religieuses, 1901, 1902. See too F. R. Tennant, The Sources of the Doctrine of the Fall and Original Sin, 1903, which, however, descends only to St. Ambrose inclusively.
[358] So F. R. Tennant, The Origin and Propagation of Sin, 1902, pp. 131, 110.
[359] F. R. Tennant, The Origin and Propagation of Sin, 1902, pp. 82, 95; 107, 108; 115.
[362]Summa Theol., II, ii, qu. 24, art. 7, in corp.
[363]Psychology and Life, 1899, pp. 267, 268. GrundzÜge der Psychologie, Vol. I, 1900, pp. 170, 171.
[364] Mr. W. R. Inge, in his useful Christian Mysticism, 1899, has some sharp expressions of disgust against these long-lived survivals within the Catholic Church. And though his own tone towards Rome in general belongs also, surely, to a more or less barbaric past, he has done good service in drawing forcible attention to the matter.
[365]Sixteen Revelations, ed. 1902, pp. 23, 84, 101.
[366]Ascent of Mount Carmel, tr. Lewis, 1891, pp. 159; 26, 27; 195, 265.
[367]Confessions, Bk. XI, ch. xxiii, 1. Tract in Joann. Ev., VIII, 1; XXIV, 1: ed. Ben., Vol. III, 2, coll. 1770 b, 1958 d.
[369] J. N. Grou, MÉditations sur l’Amour de Dieu, Nouvelle ed. Perisse, pp. 268, 271.
[370] L. LaberthonniÈre, Annales de Philosophie ChrÉtienne, 1905, 1906. G. Tyrrell, Hard Sayings, 1898; External Religion, 1902. A. Sandreau, La Vie d’Union À Dieu, 1900; L’Etat Mystique, 1903.
[371] M. D. Petre, The Soul’s Orbit, 1904, p. 113.
[378]Enneads, I, vii, 1, 61d; I, viii, 2, 72e; VI, viii, 16, end. See, for all this, Zeller, Philosophie der Griechen, III, ii, ed. 1881, pp. 476-480; 483; 510-414.
[379]Enneads, VIII. ix, 350b; VI, 2317, 610d; III, ix, 3, 358a, b.
[399] Pre-existence of the NoÛs: Gen. Anim., II, 3, 736b; de Anima, III, 5, 430a; Zeller, op. cit. II, 2, ed. 1879, pp. 593, 595. The Supreme NoÛs, purely transcendent: Metaph., XII, 7-10. But see Dr. Edward Caird’s admirable pp. 1-30, Vol. II, of his Evolution of Theology in the Greek Philosophers, 1904.
[400] Rom. viii, 11. See too Rom. viii, 9, 14; 1 Cor. iii, 16; vi, 11; vii, 40; xii, 3.
[401] H. J. Holtzmann, Lehrbuch der N. T. Theology, 1897, Vol. II, pp. 9-12; 15-18.
[402] H. J. Holtzmann, op. cit. Vol. II, pp. 79, 80. Johannes Weiss, Dic Nachfolge Christi, 1895, p. 95.
[408]Vier Schriften von Johannes Ruysbroek, ed. Ullmann, 1848, pp. 106, 107.
[409]Life, written by Herself, tr. D. Lewis, ed. 1888, pp. 124, 421, 146.
[410]Life, written by Herself, tr. D. Lewis, ed. 1888, pp. 355, 130, 430; 174.
[411] J. B. Schwab, Johannes Gerson, 1858, pp. 361, 362.
[412] I can find but one, secondary Ecclesiastical Censure of the doctrine of God’s substantial presence in the soul,—the censure passed by the Paris Sorbonne on Peter Lombard. The same Sorbonne repeatedly censured St. Thomas on other points.
[426]Summa Theol., I, qu. 13, art. 5, concl. et in corp. (See the interesting note, “The Meaning of Analogy,” in Fr. Tyrrell’s Lex Orandi, 1903, pp. 80-83.) In Librum Boetii de Trinitate: D. Thomae Aquinatis Opera, ed. Veneta Altera, 1776, p. 341b, 342a.
[427]Summa Theol., I, qu. 8, art. 2; qu. 12, art. 1, in corp.
[428] For Leibniz, see especially his Nouveaux Essais, written in 1701-1709, but not published till 1765: Die Philosophischen Schriften van G. W. Leibniz, ed. Gebhardt, Vol. V, 1882, especially pp. 45; 67; 69; 121, 122. For the date 1888, see W. James’s Varieties of Religious Experience, 1902, p. 233.
[447] “Grundprobleme der Ethik”: Zeitschrift fÜr Theologie und Kirche, 1902, pp. 164, 167.
[448] “Was heisst Wesen des Christenthums?” Christliche Welt, 1903, I, coll. 583, 584. The AbbÉ Loisy has also dwelt, with rare impressiveness, upon the intensely Other-Worldly character of the first Christian teaching.
[449]Deutsche Mystiker des Mittelalters, ed. Pfeiffer, Vol. I, 1845, pp. xli, xlii. Any Life of St. Jane F. de Chantal. A. CadrÈs, Le P. Jean N. Grou, 1866, pp. 13, 14. St. Teresa’s Life, written by Herself, tr. David Lewis, ed. 1888, pp. 176, 177; 186. Revelations of Divine Love, showed to Mother Juliana of Norwich, ed. 1902, p. 4.
[450] A. Gardner, “Confession and Direction,” in The Conflict of Duties, 1903, pp. 223-229. P. Gardner, in The Liberal Churchman, 1905, p. 266.
[452] “Christianity and Physical Science” (1855), in Idea of a University, ed. 1873, pp. 432, 433. “University Teaching” (1852), ibid. p. 222. See Mr. R. E. Froude’s interesting paper, “Scientific Speculation and the Unity of Truth,” Dublin Review, Oct. 1900, pp. 353-368.
[453] W. Windelband, Geschichte und Naturwissenschaft, 1894. H. Rickert, Kulturwissenschaft und Naturwissenschaft, 1899. And, above all, H. Rickert, Die Grenzen der Naturwissenschaftlichen Begriffsbildung, 1902.
[459] “Ueber den letzten Unterschied der philosophischen Systeme,” 1847, in BeitrÄge zur Philosophie, 1855, Vol. II, p. 10.
[460] See the admirably lucid analysis in Prof. Troeltsch’s “Religions-philosophie,” in Die Philosophie im Beginn des zwanzigsten Jahrhunderts, 1904, Vol. I, p. 116, already referred to further back.
[461]Richard Rothe’s Spekulatives System, 1899, pp. 205, 206.
