work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3416,"",Reading Curtius European Literature and the Latin Middle Ages (321),2005-04-24 00:00:00 UTC,"2. This should be understood as follows. The first Principle created this perceptible world as a means of self-revelation so that, like a mirror of God or a divine footprint, it might lead man to love and praise his Creator. Accordingly, there are two books, one written within, and that is [inscribed by] God's eternal Art and Wisdom; the other written without, and that is the perceptible world.
Now, there existed a creature, the angel, whose inner perception was fitted to the understanding of the inner book. There existed another, the brute animal, whose perception was entirely external. To complete creation it was suitable that there should be made yet another creature whose twofold perception would be fitted to the understanding of both the inner and the outer books: that of Wisdom, and that of its work. And since, in Christ, eternal Wisdom and its work coexist within a single Person, He is called the Book written within and without for the restoration of the world. To every faculty of perception, there corresponds a motion. Hence, man is moved in two ways: by a rational propensity in the mind, and by a sensual instinct in the flesh. If these are to be well ordered, the first must command and the second obey, otherwise the natural order is subverted and the soul falls from its position of authority.
(II.10.2)
",2011-01-13,8716,"Curtius cites, ""Creatura mundi est quasi quidam liber in quo relucet ... Trinitas fabricatrix."" Is this the same passage? He gives II, c. 12 as citation.","""Accordingly, there are two books, one written within, and that is [inscribed by] God's eternal Art and Wisdom; the other written without, and that is the perceptible world""","",2011-01-13 05:36:16 UTC,"Part II, Chapter 11"
3416,"",Reading Curtius European Literature and the Latin Middle Ages (321),2005-04-24 00:00:00 UTC,"2. This should be understood as follows. As stated above, the first Principle gave the human creature a twofold perception and a twofold desire as regards the two books and the two kinds of good. But possessing freedom of will, this creature could turn either way. Now, the woman, hearing in the external way the serpent's suggestion, failed to read the internal book that was open and quite legible to the right judgment of reason. She kept her mind on the external book instead, and began to be concerned with the external good. Because her mind was not upon the infallible truth, her desire soon began to lean toward the perishable good. And so she set her heart upon what the devil promised, and agreed to do what he proposed. In her craving for superior knowledge, she rose to pride, which drew her into gluttony, which in turn finally cast her down through disobedience. The first act was a thought, the second a feeling, and the third a deed. Temptation began at the bottom and attained the top: it began with hearing, passed through desire, and attained consent. Conversely, disorder began at the top and went down to the bottom, consummating the one sin that was to be for human nature the beginning of all sin and the origin of evil.
(III.3.2)",2011-01-13,8717, ,"""Now, the woman [Eve], hearing in the external way the serpent's suggestion, failed to read the internal book that was open and quite legible to the right judgment of reason.""","",2011-01-13 05:35:42 UTC,"Part 3, Chapter 3"
3416,"",Reading,2011-01-13 05:37:46 UTC,"1. True faith teaches us to hold the following about the human body in the original state of creation. The body of the first man, formed out of the dust of the ground, was created subject to the soul and proportioned to it in its own way. By proportioned, I mean of well-balanced physical constitution, beautiful and highly organized structure, and upright carriage. By subject, I mean obedient to the soul without rebellion, reproducing and reproducible without lust, functioning without defect, wholly exempt from the changes of decay, impervious to death. Appropriately, to the being so formed was given the earthly paradise for a peaceful abode.
(II.10.1)",,18100,"","""By subject, I mean obedient to the soul without rebellion, reproducing and reproducible without lust, functioning without defect, wholly exempt from the changes of decay, impervious to death.""","",2011-01-13 05:37:46 UTC,"Part II, Chapter 10"
3416,Mind's Eye,Reading,2011-01-13 05:39:14 UTC,"5. For this triple vision, man was endowed with a triple eye, as explained by Hugh of St. Victor: the eye of flesh, of reason, and of contemplation; the eye of flesh, to see the world and what it contains; the eye of reason, to see the soul and what it contains; the eye of contemplation, to see God and that which is within Him. Through the eye of the flesh, man was to see the things outside him; with the eye of reason, the things within him; with the eye of contemplation, the things above him. Now, the eye of contemplation cannot see with perfect clearness, except through glory, which man may lose through sin, but restore through grace, faith, and the study of Scripture. By these means, the human soul is cleansed, enlightened, and perfected for the contemplation of heavenly things, unto which fallen man cannot reach unless he first admits his insufficiency and blindness; and this he cannot do unless he remembers the downfall of human nature.
(II.12.5)
",,18101,"","""For this triple vision, man was endowed with a triple eye, as explained by Hugh of St. Victor: the eye of flesh, of reason, and of contemplation; the eye of flesh, to see the world and what it contains; the eye of reason, to see the soul and what it contains; the eye of contemplation, to see God and that which is within Him.""","",2011-01-13 05:39:14 UTC,"Part II, Chapter 12"
3416,"",Reading,2011-01-13 05:41:20 UTC,"1. This is how original sin is transmitted. The soul itself is not handed down, but original sin did pass from the soul of Adam into the souls of his descendants through the flesh born of concupiscence. As Adam's flesh had been tainted by his sinful soul, becoming prone to lust, so the flesh seeded with lust and carrying in itself a virulent infection, taints and vitiates the soul. This infection in the soul is not only a punishment, but also a sin. Hence the spiritual element corrupts the physical, and corrupted physical nature in turn corrupts the spiritual, while leaving in all things the justice of God unimpaired; for although God infuses a soul as He creates it, and, through this infusion, attaches it to infected flesh, He yet can never be blamed for the soul's infection.
(III.6.1)",,18102,"","""As Adam's flesh had been tainted by his sinful soul, becoming prone to lust, so the flesh seeded with lust and carrying in itself a virulent infection, taints and vitiates the soul.""","",2011-01-13 05:41:20 UTC,III.6.1
3416,"",Reading,2011-01-13 05:43:47 UTC,"2. This should be understood as follows. As infection is caused in all men by that created principle which is responsible for propagation, that is, the flesh or inferior element, so healing is brought about by the uncreated Principle who is responsible for the infusion of the soul, that is, the higher element or the spirit. As regards the soul, men are unrelated in that one soul is not born of another, but all come directly from God. Healing grace, then, poured into the soul by God, applies to each one considered as a single, individual person, and not as a principle of physical propagation. Consequently, while original sin is a disease infecting both elements, the personal and the physical - the personal through the will and the physical through the flesh - the stain of original sin is blotted out in the soul, while on the other hand the infection and its consequences remain in the flesh. Now, man is a principle of propagation, not in his spirit which is healed, but in his flesh, which remains infected; not as spiritual, but as carnal. Hence, while he himself, a baptized person, is cleansed from original sin, he still hands it down to his offspring.
(III.7.2)
",,18103,"","""Consequently, while original sin is a disease infecting both elements, the personal and the physical - the personal through the will and the physical through the flesh - the stain of original sin is blotted out in the soul, while on the other hand the infection and its consequences remain in the flesh.""","",2011-01-13 05:43:47 UTC,"Part III, Chapter 7"
3416,"",Reading,2011-01-13 05:45:59 UTC,"5. But he who possesses God must be in turn possessed by Him in a special way; and he who possesses and is possessed by God must love and be loved by Him particularly and uniquely, as one spouse loves and is loved by the other; and he who is loved must be adopted as a child entitled to an eternal inheritance. Therefore, sanctifying graces makes the soul the temple of God, the bride of Christ, and the daughter of the eternal Father. And since this cannot be wrought except through a supremely gracious condescension on the part of God, it could not be brought about through some habit NATURALLY implanted, but only through a free gift DIVINELY infused; as clearly appears if we consider what it means to be God's temple and His child, and to be joined to Him as though in wedlock by the bond of love and grace.
(V.1.5)",,18104,"","""Therefore, sanctifying graces makes the soul the temple of God, the bride of Christ, and the daughter of the eternal Father.""","",2011-01-13 05:46:21 UTC,"Part V, Chapter 1"
3416,"","",2011-01-13 05:48:14 UTC,"3. What was deformed through the evil of sin, He recreates by reforming it through the habits of grace and righteousness; what was bound to penalty, He re-creates by absolving it through fully adequate satisfaction: indeed, He restores us by sustaining for us the penalty in His assumed nature, and by infusing into us reforming grace which, because it links us with its Source, makes us members of Christ. By these means, He makes the sinful soul, formerly the enemy of God, the den of the devil, and the slave of sin, to become the bride of Christ, the temple of the Holy Spirit, and the daughter of the eternal Father: all of which is brought about by a free and gracious INFUSION OF THE GIFT OF GRACE.
(V.3.3)",,18105,"","""By these means, He makes the sinful soul, formerly the enemy of God, the den of the devil, and the slave of sin, to become the bride of Christ, the temple of the Holy Spirit, and the daughter of the eternal Father: all of which is brought about by a free and gracious INFUSION OF THE GIFT OF GRACE.""","",2011-01-13 05:50:52 UTC,"Part V, Chapter 3"
3416,"",Reading,2011-01-13 05:50:06 UTC,"7. Of such successive steps is Jacob's Ladder made, with its top reaching to heaven; and the throne of Solomon upon which is seated the King most wise, truly peaceful and full of love, the Bridegroom most fair, who is all delight, upon whom angels desire to look, toward whom holy souls aspire as the hind longs for running waters. In its burning desire, the soul becomes not only an agile flame swift to rise: it even transcends itself, entering mystical darkness and ecstasy through a certain wise unknowing. Wherefore the soul may not only say with the bride, ""We will run after Thee to the odor of Thy ointments,"" but also sing with the prophet: Night shall be my light in my pleasures. Experience alone can tell the wonder of this obscure, delightful light;ccxliv divine grace alone can procure such experience; and those alone who strive for it may receive such grace.
(V.6.7)",,18106,"","""Of such successive steps is Jacob's Ladder made, with its top reaching to heaven; and the throne of Solomon upon which is seated the King most wise, truly peaceful and full of love, the Bridegroom most fair, who is all delight, upon whom angels desire to look, toward whom holy souls aspire as the hind longs for running waters.""","",2011-01-13 05:50:06 UTC,"Part V, Chapter 6"
3416,"",Reading,2011-01-13 05:51:58 UTC,"7. Of such successive steps is Jacob's Ladder made, with its top reaching to heaven; and the throne of Solomon upon which is seated the King most wise, truly peaceful and full of love, the Bridegroom most fair, who is all delight, upon whom angels desire to look, toward whom holy souls aspire as the hind longs for running waters. In its burning desire, the soul becomes not only an agile flame swift to rise: it even transcends itself, entering mystical darkness and ecstasy through a certain wise unknowing. Wherefore the soul may not only say with the bride, ""We will run after Thee to the odor of Thy ointments,"" but also sing with the prophet: Night shall be my light in my pleasures. Experience alone can tell the wonder of this obscure, delightful light;ccxliv divine grace alone can procure such experience; and those alone who strive for it may receive such grace.
(V.6.7)",,18107,"","""In its burning desire, the soul becomes not only an agile flame swift to rise: it even transcends itself, entering mystical darkness and ecstasy through a certain wise unknowing.""","",2011-01-13 05:51:58 UTC,"Part V, Chapter 6"