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Free download. Book file PDF easily for everyone and every device. You can download and read online Pro Luce Habere Volumes 1 & 2 Combined Edition (On the Soul series) file PDF Book only if you are registered here. And also you can download or read online all Book PDF file that related with Pro Luce Habere Volumes 1 & 2 Combined Edition (On the Soul series) book. Happy reading Pro Luce Habere Volumes 1 & 2 Combined Edition (On the Soul series) Bookeveryone. Download file Free Book PDF Pro Luce Habere Volumes 1 & 2 Combined Edition (On the Soul series) at Complete PDF Library. This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats. Here is The CompletePDF Book Library. It's free to register here to get Book file PDF Pro Luce Habere Volumes 1 & 2 Combined Edition (On the Soul series) Pocket Guide.

Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. In Provence, a boy filled with hope sets out on a pilgrimage to discover the mysteries of his faith, only to find himself become part of a dark and even more mysterious myth, born millennia ago.

Forced to kill so he might live, but cherishing the lives he knows intimately in death, he is both shaped and haunted by the battle between light and darkness, within his victims and within himself. Amidst the inquisitions of the Middle Ages, two history-changing revolutions, world war and the paradoxes of modernity, an immortal being struggles to determine who really is the monster, as he journeys through time toward solving the mystery behind a legend as old as mankind.

Look beyond fiction and folklore and believe again. Get A Copy. Kindle Edition , pages. Published November 23rd by TreasureLine Publishing. More Details On the Soul 2. Friend Reviews. To see what your friends thought of this book, please sign up. Lists with This Book. Community Reviews. Showing Rating details. All Languages. The same supernatural life, the same sanctifying grace, is in the just on earth and in the saints in heaven. This is likewise true of infused charity, with these two differences: on earth we know God not in the clarity of vision, but in the obscurity of infused faith; and besides, though we hope to possess Him in such a way as never to lose Him, we can lose Him here on earth through our own fault.

In spite of these two differences pertaining to faith and hope, the life is the same because it is the same sanctifying grace and the same charity, both of which should last forever. He that shall drink of the water that I will give him, shall not thirst forever: but the water that I will give him shall become in him a fountain of water, springing up into life everlasting. Since sanctifying grace, the infused virtues, and the gifts are intrinsically ordained to eternal life, are they not also ordained to the mystical union? Is not this union the normal prelude of the life of eternity in souls that are in truth completely generous?

This presumption will be more and more confirmed in what follows and will become a certitude. Sanctifying grace and charity, which unite us to God in His intimate life, are, in fact, very superior to graces gratis datae and extraordinary, such as prophecy and the gift of tongues, which are only signs of the divine intervention and which by themselves do not unite us closely to God. Paul affirms this clearly, 83 and St.

Thomas explains it quite well. Theologians commonly concede this. We may, therefore, even now seriously presume that infused contemplation and the union with God resulting from it are not intrinsically extraordinary, like prophecy or the gift of tongues. Since they are not essentially extraordinary, are they not in the normal way of sanctity? A second and even more striking reason springs immediately from what we have just said: namely, sanctifying grace, being by its very nature ordained to eternal life, is also essentially ordained, in a normal manner, to the proximate perfect disposition to receive the light of glory immediately.

This proximate disposition is perfect charity with the keen desire for the beatific. This contemplation is, therefore, not intrinsically extraordinary like prophecy, but something eminent which already appears indeed to be in the normal way of sanctity, although relatively rare like lofty perfection. We must likewise add that the ardent desire for the beatific vision is found according to its full perfection only in the transforming union, or the higher mystical union, which consequently does not seem to be outside the normal way of sanctity. To grasp the meaning and import of this reason, we may remark that, if there is one good which the Christian ought to desire keenly, it is God seen face to face and loved above all, without any further possibility of sin.

Evidently there should be proportion between the intensity of the desire and the value of the good desired; in this case, its value is infinite. Finally, as sanctifying grace is essentially ordained to eternal life, it is also ordained to a proximate disposition for us to receive the light of glory immediately after death without passing through purgatory.

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Purgatory is a punishment which presupposes a sin that could have been avoided, and an insufficient satisfaction that could have been completed if we had accepted with better dispositions the sufferings of the present life. It is certain, in fact, that no one will be detained in purgatory except for sins he could have avoided or for negligence in making reparation for them. Normally purgatory should be spent in this life while meriting, while growing in love, instead of after death without merit.

The proximate disposition to receive the light of glory immediately after death presupposes a true purification analogous to that in souls that are about to leave purgatory and that have an ardent desire for the beatific vision. Hence contemplation stands out clearly even now, not as an extraordinary grace, but as an eminent grace in the normal way of sanctity. The keen desire for God, the sovereign Good, which is the normal proximate disposition to the beatific vision, is admirably expressed by St.

For in this also we groan, desiring to be clothed upon with our habitation that is from heaven. Now He that maketh us for this very thing, is God, who hath given us the pledge of the Spirit. Obviously, that we may treat of questions of ascetical and mystical theology in a fitting manner, we must not lose sight of these heights as they are made known to us by Holy Scripture explained by the theology of the great masters. If there is a field in which men must be considered not only as they are, but as they ought to be, that field is evidently spirituality.

One should be able there to breathe freely the air of the heights above human conventions. Blessed are those tried souls who, like St. Paul of the Cross, breathe freely only in the domain of God and who aspire to Him with all their strength. The interior life, as we said, presupposes the state of grace, which is the seed of eternal life.

Nevertheless the state of grace, which exists in every infant after baptism and in every penitent after the absolution of his sins, does not suffice to constitute what is customarily called the interior life of a Christian. In addition there are required a struggle against what would make us fall back into sin and a serious tendency of the soul toward God.

From this point of view, to give a clear idea of what the interior life should be, we shall do well to compare it with the intimate conversation that each of us has with himself. If one is faithful, this intimate conversation tends, under the influence of grace, to become elevated, to be transformed, and to become a conversation with God. This remark is elementary; but the most vital and profound truths are elementary truths about which we have thought for a long time, by which we have lived, and which finally become the object of almost continual contemplation.

We shall consider successively these two forms of intimate conversation: the one human, the other more and more divine or supernatural. As soon as a man ceases to be outwardly occupied, to talk with his fellow men, as soon as he is alone, even in the noisy streets of a great city, he begins to carry on a conversation with himself. If he is young, he often thinks of his future; if he is old, he thinks of the past and his happy or unhappy experience of life makes him usually judge persons and events very differently.

If a man is fundamentally egotistical, his intimate conversation with himself is inspired by sensuality or pride. He converses with himself about the object of his cupidity, of his envy; finding therein sadness and death, he tries to flee from himself, to live outside of himself, to divert himself in order to forget the emptiness and the nothingness of his life.

In this intimate conversation of the egoist with himself there is a certain very inferior self-knowledge and a no less inferior self-love. He is acquainted especially with the sensitive part of his soul, that part which is common to man and to the animal. Thus he has sensible joys, sensible sorrows, according as the weather is pleasant or unpleasant, as he wins money or loses it. He has desires and aversions of the same sensible order; and when he is opposed, he has moments of impatience and anger prompted by inordinate self-love.

But the egoist knows little about the spiritual part of his soul, that which is common to the angel and to man. Even if he believes in the spirituality of the soul and of the higher faculties, intellect and will, he does not live in this spiritual order. He does not, so to speak, know experimentally this higher part of himself and he does not love it sufficiently. If he knew it, he would find in it the image of God and he would begin to love himself, not in an egotistical manner for himself, but for God.

His thoughts almost always fall back on what is inferior in him, and though he often shows intelligence and cleverness which may even become craftiness and cunning; his intellect, instead of rising, always inclines toward what is inferior to it. It is made to contemplate God, the supreme truth, and it often dallies in error, sometimes obstinately defending the error by every means. It has been said that, if life is not on a level with thought, thought ends by descending to the level of life. The intimate conversation of the egoist with himself proceeds thus to death and is therefore not an interior life.

His self-love leads him to wish to make himself the center of everything, to draw everything to himself, both persons and things. Since this is impossible, he frequently ends in disillusionment and disgust; he becomes unbearable to himself and to others, and ends by hating himself because he wished to love himself excessively. At times he ends by hating life because he desired too greatly what is inferior in it. If a man who is not in the state of grace begins to seek goodness, his intimate conversation with himself is already quite different.

He converses with himself, for example, about what is necessary to live becomingly and to support his family. This at times preoccupies him greatly; he feels his weakness and the need of placing his confidence no longer in himself alone, but in God. While still in the state of mortal sin, this man may have Christian faith and hope, which subsist in us even after the loss of charity as long as we have not sinned mortally by incredulity, despair, or presumption.

He is sometimes led by a special inspiration to enter a church to pray. Finally, if this man has at least attrition for his sins and receives absolution for them, he recovers the state of grace and charity, the love of God and neighbor. Thenceforth when he is alone, his intimate conversation with himself changes. He begins to love himself in a holy manner, not for himself but for God, and to love his own for God; he begins to understand that he must pardon his enemies and love them, and to wish eternal life for them as he does for himself.

Often, however, the intimate conversation of a man in the state of grace continues to be tainted with egoism, self-love, sensuality, and pride. These sins are no longer mortal in him, they are venial; but if they are repeated, they incline him to fall into a serious sin, that is, to fall back into spiritual death. Should this happen, this man tends again to flee from himself because what he finds in himself is no longer life but death. Instead of making a salutary reflection on this subject, he may hurl himself back farther into death by casting himself into pleasure, into the satisfactions of sensuality or of pride.

He would like to interrupt it, yet he cannot do so. The center of the soul has an irrestrainable need which demands satisfaction. In reality, God alone can answer this need, and the only solution is straightway to take the road leading to Him. The soul must converse with someone other than itself. Because it is not its own last end; because its end is the living God, and it cannot rest entirely except in Him. The interior life is precisely an elevation and a transformation of the intimate conversation that everyone has with himself as soon as it tends to become a conversation with God.

So the things also that are of God no man knoweth, but the Spirit of God. May we receive with docility all that God wishes to give us! This progressive manifestation of God to the soul that seeks Him is not unaccompanied by a struggle; the soul must free itself from the bonds which are the results of sin, and gradually there disappears what St. For I am delighted with the law of God, according to the inward man; but I see another law in my members, fighting against the law of my mind. What St. But Christ is all and in all.

The life of God is above the past, the present, and the future; it is measured by the single instant of immobile eternity.

Likewise the risen Christ dies no more and possesses eternal youth. Now He vivifies us by ever new graces that He may render us like Himself. Paul clearly depicts in these lines the interior life in its depth, that life which tends constantly toward the contemplation of the mystery of God and lives by it in an increasingly closer union with Him.

He wrote this letter not for some privileged souls alone, but to all the Christians of Ephesus as well as those of Corinth. Furthermore, St. And walk in love, as Christ also hath loved us, and hath delivered Himself for us, an oblation and a sacrifice to God for an odor of sweetness. In the light of these inspired words, which recall all that Jesus promised us in the beatitudes and all that He gave us in dying for us, we can define the interior life as follows: It is a supernatural life which, by a true spirit of abnegation and prayer, makes us tend to union with God and leads us to it.

It implies one phase in which purification dominates, another of progressive illumination in view of union with God, as all tradition teaches, thus making a distinction between the purgative way of beginners, the illuminative way of proficients, and the unitive way of the perfect.

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The interior life thus becomes more and more a conversation with God, in which man gradually frees himself from egoism, self-love, sensuality, and pride, and in which, by frequent prayer, he asks the Lord for the ever new graces that he needs. As a result, man begins to know experimentally no longer only the inferior part of his being, but also the highest part.


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Above all, he begins to know God in a vital manner; he begins to have experience of the things of God. Little by little the thought of his own ego, toward which he made everything converge, gives place to the habitual thought of God; and egotistical love of self and of what is less good in him also gives place progressively to the love of God and of souls in God.

His interior conversation changes so much that St.

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Thomas often insisted on this point. Therefore the interior life is in a soul that is in the state of grace, especially a life of humility, abnegation, faith, hope, and charity, with the peace given by the progressive subordination of our feelings and wishes to the love of God, who will be the object of our beatitude. Hence, to have an interior life, an exceedingly active exterior apostolate does not suffice, nor does great theological knowledge. Nor is the latter necessary. A generous beginner, who already has a genuine spirit of abnegation and prayer, already possesses a true interior life which ought to continue developing.

In this interior conversation with God, which tends to become continual, the soul speaks by prayer, oratio , which is speech in its most excellent form. Such speech would exist if God had created only a single soul or one angel; for this creature, endowed with intellect and love, would speak with its Creator. Prayer takes the form now of petition, now of adoration and thanksgiving; it is always an elevation of the soul toward God.

And God answers by recalling to our minds what has been said to us in the Gospel and what is useful for the sanctification of the present moment. Man thus becomes more and more the child of God; he recognizes more profoundly that God is his Father, and he even becomes more and more a little child in his relations with God. He understands what Christ meant when He told Nicodemus that a man must return to the bosom of God that he may be spiritually reborn, and each day more intimately so, by that spiritual birth which is a remote similitude of the eternal birth of the Word.

Thus it was said that St. Dominic knew how to speak only of God or with God; this is what made it possible for him to be always charitable toward men and at the same time prudent, strong, and just. Jesu, spes poenitentibus, Quam pius es petentibus! Quam bonus te quaerentibus! Sed quid invenientibus! Nec lingua valet dicere, Nec littera exprimere, Expertus potest credere Quid sit Jesum diligere. It is, we said, eternal life begun in the obscurity of faith before reaching its full development in the clarity of that vision which cannot be lost.

Better to comprehend what this seed of eternal life, semen gloriae , is in us, we must ponder the fact that from sanctifying grace spring forth in our faculties the infused virtues, both theological and moral, and also the seven gifts of the Holy Ghost; virtues and gifts which are like the subordinated functions of one and the same organism, a spiritual organism, which ought to develop until our entrance into heaven.

We must distinguish clearly in our soul what belongs to its very nature and what is an entirely gratuitous gift of God. The same distinction must be made for the angels who also have a nature which, though entirely spiritual, is very inferior to the gift of grace. If we carefully consider the human soul in its nature, we see two quite different regions in it: one belongs to the sensible order, the other to the suprasensible or intellectual order. The sensitive part of the soul is that which is common to men and animals; it includes the external senses and the internal senses, comprising the imagination, the sensible memory, and also sensibility, or the sensitive appetite, whence spring the yarious passions or emotions, which we call sensible love and hatred, desire and aversion, sensible joy and sadness, hope and despair, audacity and fear, and anger.

All this sensitive life exists in the animal, whether its passions are mild like those of the dove or lamb, or whether they are strong like those of the wolf and the lion. Above this sensitive part common to men and animals, our nature likewise possesses an intellectual part, which is common to men and angels, although it is far more vigorous and beautiful in the angel. By this intellectual part our soul towers above our body; this is why we say that the soul is spiritual, that it does not intrinsically depend on the body and will thus be able to survive the body after death.

From the essence of the soul in this elevated region spring our two higher faculties, the intellect and the will. We must do good and avoid evil. Do what you ought to, come what may. Its imagination does not pass beyond the order of sensible qualities, known here or there in their contingent singularity. Since the intellect knows the good in a universal manner, and not only the delectable or useful good but the upright and reasonable good for example: Die rather than become a traitor , it follows that the will can love this good, will it, and accomplish it.

Thereby the intellect immensely dominates the sensitive part or the emotions common to men and animals. By his intellect and his will, man resembles the angel; although his intellect, in contrast to the angelic intellect, depends in this present life on the senses, which propose to it the first objects that it knows. The two higher faculties, the intellect and the will, can develop greatly as we see in men of genius and superior men of action.

These faculties could, however, develop forever without ever knowing and loving the intimate life of God, which is of another order, entirely supernatural, and supernatural alike for angels and men. Man and the angel can indeed know God naturally from without, by the reflection of His perfections in creatures; but no created and creatable intellect can by its natural powers attain, even confusedly and obscurely, the essential and formal object of the divine intellect.

Sanctifying grace, the seed of glory, introduces us into this higher order of truth and life. It is an essentially supernatural life, a participation in the intimate life of God, in the divine nature, since it even now prepares us to see God some day as He sees Himself and to love Him as He loves Himself.

But to us God hath revealed them by His Spirit. For the Spirit searcheth all things, yea, the deep things of God. Sanctifying grace, which makes us begin to live in this higher, supra-angelic order of the intimate life of God, is like a divine graft received in the very essence of the soul to elevate its vitality and to make it bear no longer merely natural fruits but supernatural ones, meritorious acts that merit eternal life for us.

This divine graft of sanctifying grace is, therefore, in us an essentially supernatural life, immensely superior to a sensible miracle and above the natural life of our spiritual and immortal soul. Even now this life of grace develops in us under the form of the infused virtues and of the seven gifts of the Holy Ghost. As in the natural order, our intellectual and sensitive faculties spring from the very essence of our soul, so in the supernatural order, from sanctifying grace, received in the essence of the soul, spring, in our superior and inferior faculties, the infused virtues and the gifts which constitute, with the root from which they proceed, our spiritual or supernatural organism.

The spiritual organism may be expressed in the following table of the virtues and the gifts. In connection with this table it would be well to consult St.

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The theological virtues are infused virtues which have for their object God Himself, our supernatural last end. This is why they are called theological. By contrast, the moral virtues have for their object the supernatural means proportioned to our last end. Thus prudence directs our acts to this end; religion makes us render to God the worship that is due Him; justice makes us give to everyone what we owe him; fortitude and temperance regulate the sensible part of our soul to prevent it from going astray and to make it cooperate, according to its manner, in our progress toward God.

Among the theological virtues, infused faith, which makes us believe all that God has revealed because He is Truth itself, is like a higher spiritual sense which allows us to hear a divine harmony that is inaccessible to every other means of knowing. Infused faith is like a higher sense of hearing for the audition of a spiritual symphony which has God for its composer. This explains why there is an immense difference between the purely historical study of the Gospel and of the miracles which confirm it and the supernatural act of faith by which we believe in the Gospel as in the word of God.

A very learned man who seeks the truth sincerely can make a historical and critical study of the Gospel and of the miracles which confirm it without as yet coming to the point where he believes. He will believe supernaturally only after receiving the grace of faith, which will introduce him into a higher world, superior even to the natural life of the angels.

Faith makes us, in fact, adhere supernaturally and infallibly to what God reveals to us about His intimate life, according as the Church, which is charged with preserving revelation, proposes it to us. This scholar therefore knows Catholic doctrine; he admits its facts; he feels its power; he agrees that there existed a man named Jesus Christ, who lived and died in a prodigious manner.

He is touched by the blood of the martyrs, by the constitution of the Church; he will willingly say that it is the greatest phenomenon that has passed over the world. He will almost say that it is true. And yet he does not conclude; he feels himself oppressed by truth, as one is in a dream where one sees without seeing. He is a man, meek and humble of heart; he can die, he has conquered the truth. If acquired faith, born of the historical examination of the Gospel and of the miracles which confirm it, were sufficient to attain the formal motive of Christian faith, infused faith would be useless, as would likewise infused hope and infused charity.

Natural good will, spoken of by the Pelagians, would suffice. In the opinion of the Pelagians, grace and the infused virtues were not absolutely necessary for salvation, but only for the easier accomplishment of the acts of Christian life. Infused faith is like a faculty of supernatural audition, like a higher musical sense, which permits us to hear the spiritual harmonies of the kingdom of heaven, to hear, in a way, the voice of God through the prophets and His Son before we are admitted to see Him face to face.

Between the unbeliever, who studies the Gospel, and the believer, there is a difference similar to that which exists between two persons who are listening to a Beethoven symphony, one of whom has a musical ear and the other has not. Both hear all the notes of the symphony, but one alone grasps its meaning and its soul. Similarly, only the believer adheres supernaturally to the Gospel as to the supernatural word of God; and he adheres to it even though untutored, while the learned man with all his means of criticism cannot, without infused faith, adhere to it in this manner.

I do not say that exterior things do not act on us as rational motives of certitude; but the very act of this supreme certitude, which I speak of, affects us directly like a luminous phenomenon infused light of faith ; I would even add, like a transluminous phenomenon. We are affected by a transluminous light. Otherwise how could there be proportion between our adherence, which would be natural and rational, and an object that surpasses nature and reason?

Just so, a sudden illumination sometimes enlightens the genius. What took place in me at the moment of final conviction is of a totally different nature from what preceded. Remember the two disciples who were going to Emmaus. Fifty years ago, a man who did not yet know radio would have been surprised to hear it said that the day would come when a symphony that was being played in Vienna could be heard in Rome.

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By infused faith we hear a spiritual symphony which originates in heaven. The perfect chords of this symphony are called the mysteries of the Trinity, the Incarnation, the redemption, the Mass, and eternal life. By this superior sense of hearing man is guided toward eternity; he ought ever to advance toward the summit from which this harmony comes.

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To tend effectively toward this supernatural end and to reach it, man has received two helps, hope and charity, which are like two wings. Without them he could make progress only in the direction indicated by reason; with them he flies in the direction pointed out by faith. Just as our intellect cannot know our supernatural end without the infused light of faith, so our will cannot tend toward it unless its powers are augmented, increased more than tenfold, raised to a higher order. For this the will needs a supernatural love and a new impulse. By hope we desire to possess God, and in order to attain Him we rely, not on our natural powers but on the help that He promised us.

We rely on God Himself who always comes to the assistance of those who invoke Him. Charity is a superior and more disinterested love of God. It makes us love God, not only in order to possess Him some day, but for Himself and more than ourselves, because of His infinite goodness, which is more lovable in itself than all the benefits we receive from it.

It ordains to Him the acts of all the other virtues, which it vivifies and renders meritorious. Charity is our great supernatural force, the power of love which through centuries of persecution has surmounted all obstacles, even in weak children, such as St. Agnes and St. A man illumined by faith thus advances toward God by the two wings of hope and love.

As soon as he sins mortally, however, he loses sanctifying grace and charity, since he turns away from God, whom he ceases to love more than himself. But divine mercy preserves infused faith and infused hope in him as long as he does not sin mortally against these virtues. He still preserves the light which indicates the road to be followed and he can still entrust himself to infinite mercy in order to ask of it the grace of conversion.

Of these three theological virtues, charity is the highest, and together with sanctifying grace, it ought to endure forever. Now there remain faith, hope, and charity, these three: but the greatest of these is charity. Such are the superior functions of the spiritual organism: the three theological virtues which grow together, and with them the infused moral virtues that accompany them.

To understand what the action of the spiritual organism should be, we must clearly distinguish on the level below the theological virtues, the acquired moral virtues which were described by the moralists of pagan antiquity and which can exist without the state of grace, and the infused moral virtues which were unknown to pagan moralists and which are described in the Gospel.

The acquired moral virtues, as their name indicates, are acquired by the repetition of acts under the direction of more or less cultivated natural reason. The infused moral virtues are called infused because God alone can produce them in us. They are not the result of the repetition of our acts; we received them in baptism as parts of our spiritual organism, and absolution restores them to us if we have had the misfortune to lose them. In relation to the interior life, we shall discuss first of all the acquired moral virtues, then the infused moral virtues, and finally the relationship of the first to the second.

This subject matter is important, especially since some souls consecrated to God do not in their youth give sufficient importance to the moral virtues. Over and above a rather calm and pure sensibility, they seem to have the three theological virtues, but they almost lack the moral virtues of prudence, justice, fortitude, and so on. Yet they have the infused moral virtues, but not the corresponding acquired moral virtues in a sufficient degree.

Others, on the contrary, who are older and have seen the importance of the moral virtues of prudence, justice, fortitude, and so on, in social life, do not sufficiently value the theological virtues, which are, however, incomparably higher since they unite us to God. We shall ascend progressively from the lower degrees of natural morality to those of supernatural morality.

We must, first of all, observe with St. Thomas that in a man in the state of mortal sin there are often false virtues, such as the temperance of the miser. He practices it, not for love of honest and reasonable good, not for the sake of living according to right reason, but for love of that useful good, money. Similarly, if he pays his debts, it is rather to avoid the costs of a lawsuit than for love of justice. Above these false virtues, true acquired moral virtues may exist even in a man in the state of mortal sin.

Some practice sobriety in order to live reasonably; for the same motive they pay their debts and teach some good principles to their children. But as long as a man remains in the state of mortal sin these true virtues remain in the state of a somewhat unstable disposition in statu dispositionis facile mobilis ; they are not yet in the state of solid virtue difficile mobilis.

Why is this? The answer is that, as long as a man is in the state of mortal sin, his will is habitually turned away from God. Instead of loving Him above all else, the sinner loves himself more than God, with the consequent result that he shows great weakness in accomplishing moral good, even of the natural order.

Moreover, the true acquired virtues which are in a man in the state of mortal sin lack solidity because they are not connected, because they are not sufficiently supported by the closely related moral virtues that are often lacking. We may take as an example a soldier who is naturally inclined to acts of bravery and has often shown himself courageous, but who is also inclined to become intoxicated.

It may happen that, by reason of intemperance, on certain days he fails in the acquired virtue of fortitude and neglects his essential duties as a soldier. Intemperance makes him fail in prudence, even in the domain of the virtue of fortitude. Prudence, which ought to direct all the moral virtues, supposes in fact that our will and our sensible appetites are habitually rectified as regards the end of these virtues. A man who drives several horses hitched to a chariot must see to it that each animal is already broken and docile.

Now prudence is like the driver of all the moral virtues, auriga virtutunl, and it ought to have them all in hand, so to speak. One does not go without the other: they are connected in prudence, which directs them. Therefore, that true acquired virtues may not be simply in a state of unstable disposition, and that they may be in a state of solid virtue in statu virtutis , they must be connected. That this may be so, a man must no longer be in the state of mortal sin, but his will must be set straight in regard to his last end.

He must love God more than himself, at least with a real and efficacious love of esteem, if not with a love that is felt. This love is impossible without the state of grace and without charity. Finally, under the influx of infused charity, they become the principle of acts meritorious of eternal life. For this reason, some theologians, such as Duns Scotus, have even thought it not necessary that we should have infused moral virtues.

Are the acquired moral virtues we have just spoken of sufficient, under the influence of charity, to constitute the spiritual organism of the virtues in a Christian? Must we receive infused moral virtues? Moreover, in this bestowal of the infused moral virtues, there is a lofty fitness that has been well set forth by St. By the infused theological virtues we are raised and directed toward the supernatural last end. Hence it is highly fitting that we should be raised and directed by the infused moral virtues in regard to supernatural means capable of leading us to our supernatural end.

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I heard of one core shamanic teacher in the UK who tried just that with the Kalahari Bushmen and they walked away laughing. He even. A bad witch ;s blog: Interview with Shamanic Healer Ross HeavenThey told me to give up my well-paid job selling death pharmaceutical drugs to people who needed genuine healing , to give the business suits to charity, give back the BMW and become a healer instead — a curandero.

Small statured and golden skinned the San people have suffered a steady progress of. Your guide to Consious Living in Minneapolis. Paperback Pirate: The Horse Boy by Rupert IsaacsonRupert is a journalist who, if I remember correctly when Rowan was about 4, was working on a story about Bushmen from the Kalahari Desert who were struggling with their government over land rights.

Author: Bradford P. Megan Biesele, Ph. Of more immediate importance to the ordinary folk were the innumerable lesser spirits.


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