In the first of three books of John van Ruysbroeck’s “The Adornment of the Spiritual Marriage”, the author explores the “active life”—the foundational stage of the soul’s spiritual ascent. This section outlines the cultivation of virtues essential for detaching from worldly attachments and aligning with God. Humility, as the first step, draws the soul into self-knowledge and reliance on God’s grace. This grounding opens the way to a love that embodies patience and compassion, followed by generosity and a zeal for righteousness, nurturing a spirit ready to serve and sustain others.
Purity is central to this process, requiring the soul’s detachment from distractions to focus entirely on God. This leads to an internal ordering through temperance and righteousness, where the soul learns to withstand spiritual trials and worldly temptations. Ruysbroeck likens the soul to a well-ordered kingdom, directed by free will and grace, which culminates in divine charity and a heartfelt desire to live fully for God.
This first book lays the groundwork for the journey, emphasizing virtue as the soul’s preparation for deeper union. In the subsequent books, Ruysbroeck shifts from the “active life” to the “God-seeking life,” where the soul enters deeper contemplation, and finally to the “God-seeing life,” reaching mystical union. Each stage builds on the last, with the active life as the essential beginning of the soul’s ascent toward divine communion.
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In the Prologue, John van Ruysbroeck uses the parable of the virgins to illustrate the relationship between Christ, the Bridegroom, and human nature, the bride. Created in God’s image and placed in Paradise, human nature was endowed with grace and given dominion over creation to be eternally united with Christ. However, human nature was seduced by the devil, becoming alienated from God and trapped in misery. God, moved by compassion, sent His Son, born of the Virgin Mary, to unite with human nature, teach divine truths, and liberate it through His death and sacraments.
Christ’s words, “Behold the Bridegroom cometh, go ye out to meet Him,” convey four teachings: the command to “Behold” highlights the danger of spiritual blindness; the phrase “The Bridegroom cometh” reveals Christ’s approach; “Go ye out” instructs us to act; and “To meet Him” underscores the ultimate purpose of our endeavors, union with Christ. Ruysbroeck explains these teachings through three paths: the Active Life for beginners, the God-desiring life attainable through virtue and grace, and the superessential, God-seeing life, reserved for a select few due to its profound nature.
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Chapter 1 begins with the fall. Since Adam’s time, Christ instructs humanity to behold, emphasizing the need for divine and supernatural sight. For such sight, three essentials are necessary: Divine grace, a free will towards God, and a pure conscience free from mortal sin. God offers prevenient grace, a universal light available to all, which prepares individuals for salvation, just as fruitless trees are pruned and grafted with fruitful branches. Yet, many resist, unwilling to shed disbelief and disobedience. Divine grace requires prevenient grace, voluntary conversion, and a cleansed conscience, marking the transition from prevenient to efficacious grace.
God’s prevenient grace manifests externally through life’s hardships, encouraging self-reflection and the desire for goodness. This grace, which readies the soul for salvation, culminates when God, in His generosity, grants the soul a higher light, sparking a union with God that births charity, leading to a pure conscience and sincere contrition. This spiritual journey fosters a profound repentance and a desire for virtuous living. Such readiness for divine sight embodies Christ’s command to behold, initiating a path to spiritual awakening and enlightenment.
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Chapter 2 delves into understanding the threefold coming of Christ, the Bridegroom. The Latin word Venit, spoken by Christ, conveys past, present, and future tenses. These encompass His initial coming as a man, His continual coming into loving hearts through grace, and His final coming at Judgment or death. Each coming invites reflection on its reasons, inner workings, and outward expressions.
God’s unfathomable goodness motivated the creation of angels and humans, allowing them to experience divine bliss. His incomprehensible love drove Him to become human, addressing mankind’s fallen state. Christ’s earthly mission was fueled by divine and created love, humanity’s dire need, and His Father’s glory.
To emulate Christ, one must explore His virtues and deeds. While His divine nature remains beyond human grasp, His human virtues like humility, charity, and patient suffering form the foundation of all virtues and perfection. These are key to following Christ’s example and understanding His work.
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Chapter 3 explores the profound humility of Christ in His dual nature as both divine and human. In His divinity, Christ exemplifies two distinct types of humility. The first is His willingness to become human, embracing a nature condemned to hell. This act makes Christ the Son of God, a brother to every person, good or evil. The second divine humility is His choice of a humble mother, a poor maiden rather than a princess, to be the mother of God, demonstrating His connection with all creation, regardless of status.
Christ’s humility, stemming from His divine essence, is reflected in all His humble deeds. Shifting focus to His humanity, Christ’s humility shines through the grace and gifts bestowed upon Him by God. His soul and its powers reverently bowed before the Father’s supreme might, directing all His actions toward glorifying the Father rather than seeking personal acclaim.
Christ’s humility manifested in His adherence to the old law, commandments, and rightful customs. This is evident in His circumcision, temple presentation, and payment of tribute to Caesar. His humility extended to His relationships, as He dutifully served His mother, Mary, and Joseph with reverence. He chose the poor and marginalized, the Apostles, as His companions to spread His message. Christ’s meekness and readiness to serve all, addressing both their spiritual and physical needs, underscores His role as a servant to humanity.
This comprehensive portrayal of Christ’s humility forms the foundation of understanding His nature as the Bridegroom.
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Chapter 4 focuses on Christ’s charity, the foundation of all virtues. His charity elevated His soul in continual reverence and love toward the Father, manifesting in fervent prayers and offering all His works for God’s glory.
This charity compelled Christ to address both spiritual and physical needs. He taught through profound teachings and miracles, feeding the hungry, healing the sick, restoring sight and speech, and raising the dead. Christ’s charity, stemming from the Holy Spirit, surpasses all human understanding as it was both divine and human nature in one Person.
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Chapter 5 highlights Christ’s patient endurance, a key virtue throughout His life. His sufferings began with His birth, marked by poverty and bloodshed, and continued through His life with hunger, temptation, and scorn. He faced betrayal, mockery, scourging, and the grueling path to His crucifixion. Spiritually, He endured the hardness of hearts, the ingratitude of humanity, and the separation from God’s grace, exclaiming His desolation but still forgiving His tormentors.
Christ’s virtues of humility, charity, and patient endurance were evident throughout His life and death. His ultimate act of sacrifice opened the way to divine grace and eternal reign at the Father’s right hand. This marks the completion of the first coming of our Bridegroom, now in the past.
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In Chapter 6, the second coming of Christ, which occurs daily within the hearts of the devout, is explored through the lens of continuous spiritual renewal. This coming, marked by the daily infusion of new graces and virtues, unfolds through four primary reasons: God’s mercy towards human frailty, the recognition of one’s own spiritual destitution, God’s generous nature, and the deep human longing for divine virtues and service. Just as a valley, illuminated by the sun’s rays, becomes bright and fertile, so does a humble heart, aware of its own limitations and needs, attract the light of Christ, the “Sun of righteousness,” shining from the Father’s right hand. This humility transforms the heart into a receptive vessel, resulting in three profound effects: an increased radiance from divine grace, a heightened fervor in charity, and a greater fruitfulness in virtues and good works. Thus, through this daily coming, Christ enriches the soul, making it more radiant, loving, and virtuous.
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In Chapter 7, the focus shifts to the daily coming of Christ through the reception of the sacraments, which offers growth in grace and renewal of divine gifts. This sacramental coming is contingent on receiving the sacraments with a humble and pure heart, free from obstacles such as disbelief in Baptism, unrepentant sin in Confession, or approaching the Eucharist with mortal sin or ill intent. When approached properly, these sacraments bestow new grace and deepen the recipient’s spiritual life. Conversely, those who partake in the sacraments unworthily only exacerbate their sinfulness. This aspect of Christ’s coming is essential for spiritual progress and perseverance in eternal life, emphasizing the need for sincere preparation and reverence in receiving the sacraments.
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Chapter 8 addresses the third coming of Christ, which is anticipated at the time of the Last Judgment or the hour of death. This coming is characterized by its alignment with the appointed time, the necessity of judgment, and the righteousness of Christ as the Judge. The fitting time for this coming is the moment of death, when each soul, having been created and bound to a body, must leave temporal existence and face the Divine presence. The due cause of this coming is that every soul must account for every word and deed before the Eternal Truth. The righteousness of the Judge lies in Christ’s role as the Son of Man and the Wisdom of the Father, who is entrusted with all judgment, knowing the hearts of all beings in heaven, earth, and hell. These factors define both the general coming on the Day of Doom and the individual coming at the moment of each person’s death.
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Chapter 9 is about the Day of Doom, in which Christ, both our Bridegroom and Judge, will administer divine justice by rewarding and punishing each individual according to their deeds. To those who have performed good works in God’s name, He will grant an immeasurable reward: Himself, which no creature could earn on its own. Through God’s grace working within them, they receive this ultimate reward. Conversely, those who have rejected the Eternal Good in favor of transient pleasures will face eternal torment. Their choice to turn away from God and oppose His glory and will leads to their rightful condemnation.
At this Judgment, witnesses include the angels and each person’s own conscience, while the adversary is the devil. Christ, as the Judge, is beyond deception and will execute justice with perfect fairness.
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Chapter 10 covers the kinds of men that will appear at the final Judgment. Christ will encounter five types:
Christians in Mortal Sin: The worst category, these individuals have died without repentance or regret, having despised Christ’s death and sacraments or having received them unworthily. They failed to practice mercy and charity, and are condemned to hell.
Unbelievers: Pagans and Jews who lived without Divine grace or love. They were already in eternal death during their lives but will face less suffering than the evil Christians due to having received fewer gifts from God.
Repentant Christians: Those who sinned but sought forgiveness through contrition and penance, yet did not fully satisfy justice. They will endure purgatory.
Faithful Christians: Those who kept God’s commandments, repented for their sins, and performed acts of charity. These individuals will ascend directly to heaven without passing through purgatory.
Saints: Those who lived a life so aligned with God that they are united with Him. They enter eternal bliss immediately upon death, do not face judgment themselves, but will judge others with Christ.
The third coming, anticipated by all, is the Day of Judgment. In contrast, the first coming (Christ’s incarnation and death) calls us to imitate His humility and virtues, and the second coming (His grace within hearts) encourages us to seek and nurture divine grace. The third coming should be awaited with hope and reverence, as it marks the end of earthly suffering and entry into eternal glory.
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In Chapter 11, the focus is on the spiritual journey of “going out” in virtue, which is essential for following Christ and preparing for the coming of the Bridegroom. After seeing through grace and charity and understanding the threefold coming of Christ, we are commanded to “go ye out,” which involves three forms of spiritual action. First, we strive towards God, maintaining a relationship with Him through charity. Second, we undergo a continual personal transformation, growing in virtues. Third, we extend our virtues and charity to others, embodying the love and righteousness we receive from God. Charity and righteousness are foundational for spiritual growth. Charity directs us towards God, the source of all unmediated love and the ultimate end of our spiritual journey, helping us remain steadfast and grow in humility and other virtues. Righteousness reflects the eternal truth of God, guiding us to know the truth and accurately fulfill virtue. Humility underpins both charity and righteousness, bringing us to recognize God’s supreme greatness and allowing us to stay small and lowly before Him. This virtue helps us surrender our selfhood and grow continually in new virtues. Thus, the spiritual “going out” involves actively pursuing God, transforming ourselves, and serving others through the virtues of charity, righteousness, and humility, essential for preparing for Christ’s coming and living a life worthy of His call.
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In Chapter 12, humility is presented as the essential foundation upon which all other virtues are built. Described as an inward bowing or self-abasement of the heart and conscience before God, humility arises from a profound reverence for God’s transcendent worth. It is through righteousness that humility is demanded, and through charity that a loving heart willingly adopts it. When a humble and loving person contemplates the humble service God has rendered and reflects on the contrast between God’s greatness and human littleness, a deep awe and veneration for God naturally emerge. This reverence compels the individual to offer homage to God in both actions and thoughts, making it the most delightful aspect of charity and a fitting component of righteousness. Such an individual constantly feels that their worship and service are insufficient and falls short of what God deserves. The humble person is meek, showing reverence to the Church and its sacraments, and practices discretion in every aspect of life, from food and speech to dress and behavior, avoiding hypocrisy and pretense. Their devotion, both outward and inward, is characterized by sincerity and a desire not to cause offense. Through humility, they conquer pride, the root of all sin, dismantle the devil’s snares, and establish themselves firmly in virtue. This humility opens the gates of heaven, brings God’s attention to their prayers, fills them with grace, and establishes Christ as their solid foundation. Therefore, anyone who bases their virtues on humility is assured of staying on the right path.
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Chapter 13 illustrates how obedience naturally follows from humility, as only a humble person can genuinely be obedient. Obedience is defined as an attitude that is unassuming, submissive, and adaptable, with a will that is ready for all that is good. It prompts a person to adhere to the commands and prohibitions of God and aligns their sensory and animalistic impulses under the governance of higher reason, enabling a life that is both decent and rational. This obedience extends to respecting and following the teachings and commandments of Holy Church, the sacraments, the prelates, and the wholesome customs of Christendom. It also ensures a readiness and flexibility in dealings with others, whether in spiritual or physical matters, approached with prudence and discretion according to the needs of each situation.
Obedience eradicates disobedience, a vice born of pride, which is more detestable than venom or poison. Demonstrating obedience in both intention and action enhances and manifests a person’s humility. It fosters peace within the community and, if exhibited by the leader, attracts those under his guidance. It promotes harmony and agreement among peers, and the obedient person earns the affection of both superiors and those they are responsible to. Moreover, God favors the obedient by advancing them and bestowing upon them His everlasting gifts.
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Chapter 14 discusses the concept of renouncing one’s own will as a natural extension of obedience. It highlights that true obedience involves more than just outward compliance; it requires a deep surrender of personal will and opinion. This surrender enables an individual to act without personal bias or preference, aligning their actions with the glory and commandments of God, the directives of their spiritual leaders, and maintaining harmonious relations with others as wisdom allows.
By letting go of self-will in actions, omissions, and enduring difficulties, the root of pride is eradicated, and humility reaches its pinnacle. In this state, God becomes the complete master of the person’s will, unifying their desires with His divine will, leaving no room for personal inclination. Such an individual embodies the essence of the ‘new man,’ who is transformed in alignment with God’s will. This transformation reflects the beatitude: “Blessed are the poor in spirit,” signifying those who have surrendered their self-will and are thus granted the Kingdom of Heaven.
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Chapter 15 discusses how patience is a natural result of renouncing self-will. Perfect patience is attainable only for those who have fully aligned their own will with that of God and in all appropriate ways with the will of others. Patience is described as a serene acceptance of all events, whether they originate from God or other beings. A patient individual remains untroubled by any misfortune, such as the loss of material possessions, the passing of loved ones, illness, dishonor, the struggles of life, the inevitability of death, purgatory, or the threats of the devil and hell. This calm endurance stems from the person’s complete surrender to God’s will, underpinned by profound charity. Since he is unencumbered by mortal sin, everything God assigns, both in this life and the next, is perceived as manageable. Through patience, a person is also fortified against irritability, sudden anger, and impatience during hardships-traits that can lead to numerous temptations.
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Chapter 16 delves into how meekness and kindness naturally emerge from patience. A patient individual can maintain meekness even when facing adversity, as meekness fosters peace and tranquility in all situations. Such a person can endure harsh words, uncivil behavior, and any form of injustice without losing their inner calm because meekness embodies peaceful endurance.
Through meekness, one’s propensity for anger or aggression remains still and calm; the inclination toward virtue is uplifted; the rational mind recognizes and rejoices in this state, and the conscience finds peace. This is because meekness expels anger and wrath, allowing the Spirit of God to dwell within. As Christ teaches, “Blessed are the meek, for they shall inherit the earth,” meaning they will possess their own nature and all earthly things with meekness, and ultimately, they will attain the eternal Country of Life.
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Chapter 17 elaborates on the virtue of kindliness, which arises from the same source as meekness. Kindliness is expressed through a friendly demeanor, compassionate actions, and sincere words, even towards those who are quarrelsome. This virtue aims to encourage others to reflect on their behavior and improve themselves.
Kindliness sustains and nurtures charity within a person, likened to a lamp filled with precious oil. This oil symbolizes mercy, illuminating the sinner with positive examples and providing comfort and healing to those who are troubled. It acts as a guiding light for those practicing virtue, fueled by the fire of charity. Kindliness is impervious to jealousy and envy, maintaining its peaceful and benevolent nature.
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Chapter 18 discusses how compassion naturally emerges from kindness, as only a kind person can genuinely empathize with the sorrows of others. Compassion is described as an inner stirring of the heart, prompted by pity for both the physical and spiritual sufferings of people. This empathy allows one to share in Christ’s suffering during His passion, contemplating the reasons for His pain, His patience, and His deep love despite the shame, misery, and disrespect He endured, culminating in His crucifixion. The profound and unprecedented sorrows of Christ evoke deep pity and compassion in all kind-hearted individuals.
Compassion leads to introspection, prompting a person to acknowledge their own shortcomings, weaknesses in virtue, and lack of devotion to God. It highlights one’s lukewarm attitude, idleness, numerous failures, wasted time, and current imperfection in moral and other virtues. This realization fosters a genuine sense of pity and compassion for oneself. Additionally, compassion notices the faults and disturbances in others, their indifference toward God and eternal happiness, and their ingratitude for God’s blessings and sacrifices. It sees their lack of virtue and proficiency in wickedness, their concern for material loss and gain, and their disregard for God and eternal matters. Observing this, a compassionate person feels empathy and concern for the salvation of all.
Compassion also extends to the physical needs of neighbors and the numerous hardships of human existence, such as hunger, thirst, cold, sickness, poverty, and grief over lost loved ones, friends, possessions, honor, and peace. The countless afflictions faced by humanity inspire the righteous to share in these sufferings. Their greatest anguish, however, arises from witnessing how people’s impatience in suffering often causes them to forfeit their rewards and potentially endanger their souls.
This chapter emphasizes that the act of compassion and universal love for neighbors conquers and dispels the third mortal sin, which is hatred or envy. Compassion is depicted as a heart wound that produces a universal love for all humanity, a wound that cannot heal as long as any suffering exists in the world. God has placed grief and sorrow at the forefront of virtues, leading Christ to proclaim, “Blessed are they that mourn: for they shall be comforted.” This comfort will be realized when the compassionate reap in joy the harvest sown in tears.
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Chapter 19 delves into the virtue of generosity, which emerges from compassion and entails a faithful and benevolent disposition towards all. Generosity is the outpouring of a heart that has been moved by charity and pity. When one contemplates the suffering of Christ with compassion, generosity naturally arises, inspiring a person to offer praise, thanks, and adoration to Christ for His sacrifices, with a joyful and humble dedication of their entire being, both now and forever. This virtue also leads to self-reflection, prompting an individual to consider their own shortcomings and the good God has done for them, thus fostering a deeper reliance on God’s mercy and a sincere commitment to serve Him wholeheartedly.
A generous person, filled with compassion for others’ errors and shortcomings, fervently prays for God’s generosity to be extended to all, so they may turn towards truth. They are attentive to the physical needs of others and are eager to serve, give, lend, and comfort each individual to the best of their ability, guided by wise judgment. This spirit of generosity encourages the practice of the seven works of mercy, with both the wealthy and the poor participating according to their means and intentions.
Through generosity, all other virtues are enhanced, and the soul becomes enriched. The generous person is characterized by a joyful spirit and a serene heart, their actions and desires extending universally. Regardless of their material wealth, they embody a likeness to God, as they selflessly share all they possess. In doing so, they overcome the vice of avarice, aligning with Christ’s teaching: “Blessed are the merciful, for they shall obtain mercy,” and will ultimately be welcomed into the kingdom of God, prepared for them since the foundation of the world.
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Chapter 20 explores how supernatural zeal and diligence naturally emerge from generosity. This zeal is an intense, restless drive towards embodying all virtues and imitating Christ and His saints. It leads an individual to dedicate their entire being-heart, senses, soul, body, and all aspirations-to the glory and praise of God. This zeal fosters growth in reason and prudence, enabling the practice of both spiritual and physical virtues in righteousness.
Supernatural zeal opens all the soul’s faculties to God, preparing them for every virtue. The conscience finds joy, God’s grace increases, and virtues are practiced with happiness and enthusiasm, enhancing the beauty of outward actions. Those who receive this zeal from God overcome the fifth mortal sin, sloth, both of the mind and often of the body, as it pertains to necessary virtues. Christ promises that those who hunger and thirst for righteousness will be satisfied when God’s glory becomes fully apparent to them, filling them according to their love and righteousness.
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Chapter 21 explores the virtues of temperance and sobriety, which stem from zeal and diligence. True temperance and sobriety, both inward and outward, are attainable only by those who are zealous in maintaining righteousness in both soul and body.
Sobriety helps separate the higher spiritual powers from the lower animal instincts, preventing excess and intemperance. It avoids indulgence in what is forbidden and encourages a focus on the righteousness necessary for spiritual life. Sobriety also involves understanding and respecting the incomprehensibility of God’s nature, recognizing that our human capacity is too limited to fully grasp His essence. The teachings of faith should be believed and not overly analyzed beyond what can be understood through the lives of Christ and the saints.
Temperance, meanwhile, requires moderation in all aspects of life-food, drink, speech, and actions-following the customs of the Church and the example of the saints. This leads to inward spiritual peace, constancy in faith, purity of thought, and a deep tranquility of heart. Outwardly, temperance and sobriety help maintain physical health, good reputation, and harmony with others.
Through temperance and sobriety, one can overcome the sixth mortal sin of gluttony or intemperance. Those who achieve this are blessed as peacemakers, akin to the Son of God, who brought peace to all who desired it. Such individuals are promised a share in the eternal inheritance with Christ.
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Chapter 22 explores the virtue of purity, which arises from temperance. Purity manifests in three forms: purity of spirit, purity of heart, and purity of body.
Purity of spirit involves not clinging to any creature with excessive affection, but rather, directing all desires towards God. This purity leads a person to seek God above all understanding, feelings, and even the spiritual gifts that God may provide. The focus is on God’s glory and growth in virtue rather than on personal satisfaction or pleasure. It means approaching sacred practices, such as the Sacrament of the Altar, with a pure intention of glorifying God.
Purity of heart is the constant, unwavering choice to turn to God during every temptation or natural inclination. It requires a firm resolve to remain faithful to God and not give in to sinful desires. This form of purity prevents the heart from consenting to bodily temptations, which would draw one away from God.
Purity of body entails avoiding all unchaste actions and anything that the conscience recognizes as contrary to God’s commandments and honor. It requires vigilance in guarding against any behavior that could defile the body and separate one from God’s will.
These three forms of purity together overcome the seventh mortal sin, which is unchastity. Unchastity is defined as the turning of the spirit away from God towards creaturely things, engaging in unchaste deeds, or indulging in sensual pleasures contrary to the teachings of the Church.
Purity of spirit keeps a person aligned with God, free from the distractions of creatures and united with the divine. Purity of body is likened to the beauty of lilies and the cleanliness of angels, symbolizing innocence and resilience. When maintained for God’s glory, it is as radiant as the sunflower, symbolizing one of the highest forms of natural beauty. Purity of heart, meanwhile, renews and increases God’s grace, safeguarding the senses and restraining inner lusts. It serves as a protective barrier against earthly temptations, while welcoming heavenly truths.
Christ promises that the pure in heart will see God, a vision that is the source of eternal joy, reward, and entry into bliss. Therefore, one should be vigilant and temperate, avoiding any actions or circumstances that could defile purity of soul or body.
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Chapter 23 addresses the importance of righteousness in overcoming three powerful adversaries: the devil, the world, and our own flesh. These adversaries continuously tempt and wage war against us, aiming to lead us away from virtue and towards sin.
The flesh, being the closest to us, often poses the greatest threat, as our fleshly desires are the tools our enemies use to attack us. Idleness and indifference to virtue and the glory of God are the root causes of this internal struggle. Our weak nature, along with carelessness and ignorance of truth, are the weapons our enemies use to wound and sometimes even defeat us.
To defend against these adversaries, we must create an inner division within ourselves. The lower, beastly part of our nature, which opposes virtue and seeks to separate us from God, must be despised, persecuted, and subjected to reason through penances and an austere lifestyle. This ensures that righteousness and purity of heart remain dominant in all our virtuous actions.
The chapter also emphasizes the importance of enduring suffering, grief, and persecution sent by God through these enemies for the glory of God and the honor of virtues. Righteousness that is maintained in the face of suffering and through virtuous deeds is compared to a valuable coin, worth as much as the kingdom of God, with which eternal life is purchased.
In summary, to overcome the devil, the world, and the flesh, we must hold fast to righteousness, practicing and preserving it in purity of heart until death. This will allow us to go out toward God, ourselves, and our neighbors with good customs, virtues, and righteousness, ultimately leading to the Kingdom of Heaven, as Christ promised: “Blessed are they which are persecuted for righteousness sake: for theirs is the Kingdom of Heaven.”
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In Chapter 24, the soul is likened to a kingdom that must be ruled and adorned with virtues to maintain spiritual integrity. The soul’s “king” is free will, which is naturally free and made even freer by grace. This king, crowned with charity, receives his kingdom from God, the Emperor, and must rule it in His name. Free will resides in the soul’s desirous power, wearing a garment of strength on the right side to overcome obstacles and ascend to God in love and surrender, while the left side is adorned with moral force to suppress immorality and fulfill virtues.
The king, free will, appoints two divine virtues, knowledge and discretion, as his closest advisors, residing in the rational power of the soul. They are clothed in temperance, guiding the king’s actions to cleanse conscience and ensure that all decisions are made wisely. Righteousness, the judge of the soul, is another key figure, dwelling in the heart’s irascible power, adorned with prudence. This judge exercises authority with the wisdom of the advisors, ensuring that all things in the soul are ordered according to righteousness.
The common people of this kingdom are the other powers of the soul, grounded in humility and godly fear, each serving God according to its nature. A soul governed in this manner, with love and virtue directed toward God, self, and neighbor, is considered well-ordered and spiritually sound. This is the third of four principal points under consideration.
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In Chapter 25, the author emphasizes the importance of a spiritual meeting with God, which he describes as the culmination of all virtue and the source of true bliss. This meeting is essential for anyone who wishes to live in union with Christ, the Bridegroom, and attain eternal life.
To meet Christ, one must prepare by focusing on three key points. First, the person must keep God in mind in all actions that lead to eternal life. Second, the person must love God above all things, without allowing anything to rival that love. Third, the person must seek rest in God, above all creatures, divine gifts, virtuous deeds, and spiritual experiences.
The text explains that truly “meaning” God involves having a clear and godly conception of Him in the mind, whether as the Lord of all creation, a Divine Person, or under attributes like Creator, Redeemer, or Bliss. Despite the many names we give to God, His divine nature remains a simple, nameless nobility beyond human comprehension. The author stresses that knowing God must be accompanied by love, for knowledge without charity is of no value.
For those turning from sin, the first step is meeting God with sincere contrition and a firm resolve to avoid sin in the future. In this initial meeting, they receive forgiveness and the foundation of virtues like Faith, Hope, and Charity.
To advance spiritually, one must continually go out to meet Christ with gratitude for His works and promises, allowing these reflections to strengthen faith and inspire further virtues. Self-renunciation, wisdom, and discretion are essential in this process, focusing solely on God’s glory and continuing steadfastly in virtue until death.
Throughout life, one should maintain an upright intention, seeking rest in God rather than in His gifts. This path, called the Active Life, is necessary for all. Those who do not live in virtue live in sin, as there is no middle ground. The author concludes by urging each person to examine themselves and live according to the virtues outlined.
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In Chapter 26, the text explores the deep desire to know Christ, the Bridegroom, in His true nature, especially for those who live a life devoted to God, offering their actions and love to Him above all else. This longing to see and understand Christ beyond His works drives one to seek a more intimate knowledge of Him.
The text draws a parallel with the story of Zaccheus, who climbed a tree to see Jesus. In a similar way, a person must rise above the distractions and multiplicities of the world-symbolized by the crowd-to truly see God. This ascent is described as climbing the “tree of faith,” which is rooted in the Godhead and has twelve branches representing the articles of faith. The lower branches concern the Divine Humanity and our salvation, while the upper branches pertain to the Trinity and the Unity of God’s Nature.
Upon reaching the highest part of the tree, where God’s unity is found, one encounters Christ, who reveals Himself as immeasurable, incomprehensible, and beyond all human understanding. This highest knowledge acknowledges that God cannot be fully known or comprehended by the created mind. Christ then invites the soul to “make haste and come down,” symbolizing a descent into the abyss of the Godhead through desire and love-where reason cannot reach, but where love and longing can dwell.
When the soul transcends all created things, natural senses, and the light of nature, it meets Christ in the light of faith. Here, it becomes enlightened and acknowledges God’s unknowable nature. Through this intense longing and love, the soul encounters Christ and is filled with His gifts. Ultimately, when the soul loves God above all gifts and creatures, it dwells in God, and God dwells in it.
This chapter concludes by stating that this union with God through faith, love, and righteousness constitutes the true active life. When one has laid the foundation of these virtues, one truly dwells in God and experiences His presence in daily life. This is the culmination of the spiritual journey in the active life, where Christ is met and known in the deepest, most profound way.