Overview:
The Mirror of Simple Souls is a profoundly mystical and theologically radical work that traces the soul’s journey through spiritual purification, self-annihilation, and union with God. Structured as a dialogical unfolding between the Soul, Love, and Divine Wisdom, the text maps an inner path that transcends conventional virtue, devotional practices, and ecclesiastical forms. The central teaching of the work is that the soul must pass through seven stages or conditions, culminating in a state of naked nothingness, where she is wholly annihilated of self-will and rests entirely in God’s divine will. In this condition, the soul becomes one with God not by imitation or merit, but by being transformed in the ground of love-where distinction between self and God disappears in simplicity.
Early chapters deal with the soul’s struggle against the desires of the body and the distractions of the intellect and will. The soul must first pass through active virtue and affective devotion, but the text repeatedly insists that these are merely stages. To stop here is to remain “sad” and bound to the “affection of the spirit,” a subtle form of spiritual self-love. True transformation occurs when the soul ceases even to love God with a possessive love and allows God to love in her, through her, and as her-without intermediary. In this surrender, the soul comes to dwell in the state of “freeness,” where she wills nothing and does nothing for herself. Her only reality is Divine Being, who “is,” while she “is not.” All action ceases because divine will has entirely replaced the soul’s own.
In this radical passivity, the soul moves beyond fear, virtue, and even ecclesiastical patterns, into a freedom that transcends the institutional Church’s categories. The text boldly asserts that the perfect soul no longer takes Holy Church as exemplar, not because she is rebellious, but because she has fulfilled and surpassed all virtue in divine humility. While still revering the Church and its sacraments, the soul is no longer defined by its external forms. This is not lawlessness, but the full realization of divine indwelling. The soul now dwells in God as God dwells in her, by pure love, without why.
A major theme is the paradox of “Farnearness,” a mystical nearness to God that feels like distance because it surpasses sensation and understanding. The soul is united to God in a mode beyond all creaturely categories, beyond merit, thought, and feeling. She no longer prays, not out of irreverence, but because she is entirely surrendered and receptive. This surrender is so total that she receives even divine love as seed, without clinging, owning, or reciprocating in the creaturely sense. She is love because God is love in her.
Throughout the later chapters, the author warns against the subtleties of Nature-especially the refined forms of spiritual pride that masquerade as virtue. Nature, even when disguised in gentleness or self-denial, subtly asserts its rights. The soul must pass through great suffering, even putting to death the “friends” of virtue and devotion who once aided her, but now must be relinquished. This painful detachment leads to true humility and entrance into divine simplicity.
The final chapters assert that the soul, now stripped of everything, returns to her “prior being”-that is, to the divine source from which she came, before she existed. This is not annihilation in the negative sense, but the fulfillment of her origin in God, who alone is. The soul no longer exists for herself but in and as the Divine. This is the mystery of deiformity: the soul becomes what God is, not by nature but by love and union.
The conclusion and the appended approvals emphasize the radical nature of this teaching. Leading clerics confirm its orthodoxy but also warn that it is not for the many. It is a divine practice meant for the few who are called to such nakedness and freedom. The text ends not with doctrinal finality, but with a gesture of humble offering and intercessory hope-that those who are prepared may receive it as seed and bear fruit a hundredfold.
In sum, The Mirror of Simple Souls is a mystical theology of spiritual death and divine union. It calls the soul beyond action and virtue, beyond self and thought, into a simple, undivided being in God. Its path is one of annihilation, not destruction; detachment, not despair; and union, not absorption. At its heart lies the paradoxical teaching that to be everything in God, the soul must become nothing in herself-and in that nothingness, she discovers what God is: All.
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This introductory poem to The Mirror of Simple Souls establishes the necessary spiritual posture for understanding the book: humility, love, and faith must precede and govern reason. The reader is warned that intellectual brilliance alone-particularly that of theologians and scholars-will be insufficient for grasping the deep mysteries presented within. Instead, one must be overtaken by Humility, who guards the treasury of divine knowledge and mothers all virtues. Love and Faith, presented as the true mistresses of the soul’s house, must elevate the reader above the limits of reason. Even Reason herself must submit to Love and Faith, acknowledging their authority and vivifying power. Thus, the reader is invited to abandon prideful reliance on rational understanding and instead entrust themselves wholly to the loving illumination of divine truth.
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1. “You who would read this book, / If you indeed wish to grasp it, / Think about what you say, / For it is very difficult to comprehend;”
Porete immediately signals that this is not a text for casual reading. It requires deep spiritual engagement, not just intellectual curiosity. The phrase “think about what you say” suggests that the reader’s speech and perhaps inner dialogue must be purified-a call to inner stillness and spiritual receptivity.
2. “Humility, who is keeper of the treasury of Knowledge / And the mother of the other Virtues, / Must overtake you.”
Humility is personified and presented as the gatekeeper to divine knowledge, not Reason. This flips scholastic assumptions on their head: instead of intellect or learning granting access to truth, it is a dispossession of self and an entrance into humility that opens the door to true wisdom. Humility here is not a moral posture but a metaphysical key.
3. “Theologians and other clerks, / You will not have the intellect for it, / No matter how brilliant your abilities, / If you do not proceed humbly.”
Porete addresses the learned class directly and provocatively. No degree of academic or theological training will suffice. Only humility makes the soul capable of understanding this work-again emphasizing that mystical insight is not acquired but received, and only in spiritual poverty.
4. “And may Love and Faith, together, / Cause you to rise above Reason, / [Since] they are the ladies of the house.”
Love and Faith are described as sovereign powers within the “house” (symbolic of the soul or this spiritual text), and they must elevate the reader beyond Reason. This is a bold mystical claim: that true understanding surpasses rationality and occurs in a supra-rational realm governed by divine Love and Faith.
5. “Even Reason witnesses / In the Thirteenth Chapter of this book, / And with no shame about it, / That Love and Faith make her live / And she does not free herself from them, / For they have lordship over her, / Which is why she must humble herself.”
Porete anticipates resistance from Reason, the traditional guide in theological inquiry. But she stages Reason as a character who herself testifies to the necessity of submission to Love and Faith. This narrative move prepares the reader to let go of analytical control and to welcome a more yielding, receptive mode of spiritual understanding.
6. “Humble, then, your wisdom / Which is based on Reason, / And place all your fidelity / In those things which are given / By Love, illuminated through Faith.”
The reader is asked to consciously renounce their reliance on rational wisdom and to entrust themselves wholly to what is given-a passive stance, reliant on grace. The illumination of Love through Faith evokes the Pauline triad (faith, hope, love), with Love here taking central stage as the animating force of divine life.
7. “And thus you will understand this book / Which makes the Soul live by love.”
Porete concludes by stating the purpose of the book: not to inform the mind, but to make the soul live-and specifically live by love. This phrase sums up the entire spiritual orientation of the work: it is a book for the transformation of the soul into love, not merely for comprehension or doctrine.
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1. Why does Porete emphasize the difficulty of understanding this book?
Porete stresses that the book is “very difficult to comprehend” not because of obscure language or theological complexity, but because it requires a spiritual posture of humility. The understanding she speaks of is not intellectual but experiential, mystical. Only a soul surrendered in humility can grasp the truths revealed here, which transcend rational analysis.
2. What role does humility play in the reader’s approach to the text?
Humility is described as the “keeper of the treasury of Knowledge” and the “mother of the other Virtues.” This means that all true spiritual knowledge is guarded by humility and accessed only through it. Without humility, even the most brilliant minds are blind to the deeper truths of God. Thus, humility is not just a virtue-it is a necessary condition for divine union and understanding.
3. Why does Porete caution theologians and scholars in particular?
She warns theologians and clerks that their intellectual abilities, however great, will be useless unless they approach her book with humility. This is a direct challenge to the scholastic mindset of her time, which prized rational theology. Porete insists that divine truths, especially the truths of love and annihilation of self, are grasped only through the heart, not the intellect.
4. What is the significance of Love and Faith being called “ladies of the house”?
In calling Love and Faith “ladies of the house,” Porete portrays them as the ruling principles of the soul’s interior life. They preside over Reason, who must take a subordinate position. This personification expresses the mystical hierarchy in which Love and Faith are not simply emotional or doctrinal elements but the very powers by which the soul is transformed and led into union with God.
5. How does Reason relate to Love and Faith in Porete’s vision?
Reason is acknowledged as a valuable faculty but must be humbled and made to serve Love and Faith. In chapter 13 (as foreshadowed here), Reason herself testifies that she is enlivened by Love and Faith and remains subject to them. This suggests that while Reason is not rejected, it is relativized-it must be transcended by the soul to reach divine wisdom.
6. What does it mean to “rise above Reason”?
To rise above Reason means to transcend discursive, logical thinking in order to enter a mode of knowing grounded in Love and illuminated by Faith. This is not irrationality but supra-rationality-a higher order of perception available to the soul emptied of self and filled with divine grace. It is a movement from the mind to the heart, from control to surrender.
7. What is the ultimate purpose of the book, according to the final lines of the poem?
The purpose is not intellectual mastery but spiritual transformation. The book is meant to make “the Soul live by love.” This means that the soul’s entire being and movement become rooted in divine Love, a Love that consumes self-will and unites the soul wholly to God. The book is a mirror not for the mind but for the soul seeking its annihilation and renewal in Love.
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Chapter 1 (The Prologue) introduces the spiritual journey of the Soul through seven stages of grace, culminating in divine union and fruition in the “land of life.” Love, personified, speaks directly to actives, contemplatives, and especially those annihilated in true love, calling them to attentive, humble listening. The chapter presents a powerful allegory: just as a noble maiden in a distant land falls in love with the reputation of King Alexander and comforts herself with his image, so too does the Soul-captivated by the renown of divine Love-find consolation in this book, which serves as a painted image or living memorial of the Beloved. The Soul acknowledges that though she once felt distant, the gift of this book makes Love present in a transformative way. The author concludes by affirming that Love originates in God and communicates divine truth in a way the “little ones” may grasp, preparing the Soul to advance through the seven stages of being which will be unfolded throughout the book.
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1. “Soul, touched by God and removed from sin at the first stage of grace, is carried by divine graces to the seventh stage of grace, in which state the Soul possesses the fullness of her perfection through divine fruition in the land of life.”
Porete begins with a vision of the soul’s spiritual journey as a divine ascent through seven stages of grace. This mystical itinerary culminates not in knowledge or moral virtue, but in divine fruition-a term that implies enjoyment, union, and rest in God. The “land of life” echoes biblical images (e.g., Psalm 27:13) and signifies not merely heaven but a condition of total spiritual transformation in this life, accessible through grace.
2. “Here Love speaks: As for you actives and contemplatives, and perhaps those annihilated by true love…”
Love herself becomes the speaker, personified and authoritative. The addressees include three types: the actives (engaged in works), the contemplatives (inward, meditative souls), and the annihilated (those utterly emptied of self through divine love). This third category is the highest and most radical-those whose ego has been consumed in God. Porete identifies this condition as necessary for understanding her book.
3. “I pray you by love, says Love, that you hear through great effort of the subtle intellect within you and through great diligence, for otherwise all those who hear it will grasp it badly…”
Even though Love transcends reason, understanding this message still demands the “subtle intellect”-not discursive logic, but spiritual perception. Porete acknowledges that the truths of love are paradoxical and elusive unless one listens with both interior refinement and humble attentiveness. Misunderstanding is easy; true hearing is rare.
4. “Listen with humility to a little exemplum of love in the world… as a parallel to divine love.”
The exemplum functions like a medieval parable. Its simplicity conceals profound mystical symbolism. The earthly story is meant to mirror divine reality, inviting readers to enter through the imagination into deeper spiritual truths.
5. Exemplum: “Once upon a time, there was a maiden, daughter of a king… her will loved him because of the great renown of his gentility…”
The maiden symbolizes the soul. Her distant love for Alexander-a noble king of legendary generosity and majesty-represents the soul’s yearning for God. Her love is awakened by hearsay, by fama (reputation), and grows into a consuming desire even without contact. This reflects the via amoris (way of love), in which longing precedes possession, and distance intensifies devotion.
6. “She thought to herself that she would comfort her melancholy by imagining some figure of her love… And so she had an image painted…”
The image becomes a means of remembering and loving the one who is absent. This mirrors the spiritual soul’s use of symbols, prayer, or sacred texts as a way of keeping alive the longing for divine presence. Yet the image is not the same as the reality-it is a trace, a bridge, not the fulfillment.
7. Soul: “In truly similar fashion… He gave me this book, which makes present in some fashion His love itself.”
Porete identifies herself with the maiden. The book she offers is an image of divine love, just as the painted portrait was an image of Alexander. It is a medium of remembrance and desire, pointing beyond itself. But unlike the distant king, this Lord is not far off-His friends dwell in His palace. This foreshadows Porete’s teaching that divine union is possible now, not merely in the afterlife.
8. “It is not true that I am in a strange land and far from the palace where the very noble friends of this Lord dwell…”
This overturns the initial theme of distance. Though God seems far, in reality, the soul-if purified-can dwell where His “noble friends” are. The contemplative, annihilated soul already participates in the divine life. This redefines exile and home: exile is self-will; home is union with God.
9. Author: “Thus we shall tell you how our Lord is not at all freed from Love, but Love is from Him for us…”
This paradoxical statement defends divine Love as God’s own nature. God is not freed from Love because He is Love; Love is not a force apart from Him, but His own self-communication. Thus, what seems poetic is in fact deeply theological: Love originates in God and returns to Him through the soul.
10. “Love can do everything without any misdeed.”
This radical claim sets up one of Porete’s most controversial theses: that divine Love is above law, beyond moral calculation, and cannot sin. This foreshadows the soul’s eventual liberation from the “virtues” as stepping stones-because in pure union, the soul no longer needs intermediaries or effort. This anticipates the trials with ecclesiastical authority she would face.
11. “There are seven stages of noble being, from which a creature receives being…”
Porete introduces the book’s structure: the seven stages of the soul’s spiritual development. This is reminiscent of earlier mystical ladders (e.g., Bernard of Clairvaux’s Ladder of Love), but her version is interior and contemplative, climaxing not in moral perfection but in non-being-the soul’s annihilation in God.
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1. What is the significance of the seven stages of grace in the soul’s journey?
The seven stages represent a spiritual ascent culminating in the soul’s union with God. The final stage is described as divine fruition-a state of complete perfection in which the soul experiences God directly, beyond effort or virtue. It echoes traditional mystical ladders but reorients them toward annihilation of self and immersion in Love.
2. Who is the speaker in this chapter, and why is that significant?
The speaker is personified Love, not the author or a theological figure. This conveys that what follows is not merely human wisdom but a direct expression of divine Love. It emphasizes the book’s authority as coming from God’s own love communicated to the soul.
3. What kinds of readers are invited to listen to Love’s teaching, and what is required of them?
Love addresses the actives, contemplatives, and especially those annihilated by true love. These are souls at different stages of the spiritual path, culminating in the one who has lost all self-will in God. Love insists that readers must listen with a subtle intellect and great diligence, suggesting that this teaching is spiritually demanding and cannot be grasped by superficial understanding.
4. What is the purpose of the exemplum (story of the maiden and Alexander)?
The exemplum illustrates the soul’s yearning for God through the allegory of a maiden who falls in love with a distant, noble king. It reflects how the soul is drawn to God by hearing of His greatness, suffers in His absence, and finds comfort through remembrance. It reveals that longing and love precede possession, and that even symbols (like the painted image or this book) can mediate divine presence.
5. What does the soul mean when she says, “He gave me this book”?
The book is described as a gift from God, given to the soul as a means of remembering and loving Him. Like the painted image in the exemplum, it represents God’s love and communicates His presence in a mediated form. It affirms that the text is not a personal composition but a spiritual instrument given by grace.
6. How does Porete challenge the notion that God is far away?
While the soul at first seems to be far from God, she later affirms that she is not in a strange land, but close to the divine “palace” where the friends of God dwell. This reflects her key teaching: that union with God is possible here and now, not just in the afterlife. The sense of distance is due to the soul’s immaturity, not God’s absence.
7. What theological claim does the author make about Love and God?
The text boldly asserts that “our Lord is not freed from Love, but Love is from Him for us,” and “Love can do everything without any misdeed.” This establishes that God is Love, and true love, being from God, is incapable of sin. It sets up the controversial idea that when the soul is fully united to Love, she is beyond moral law-not lawless, but consumed by divine spontaneity.
8. How does this prologue set the tone for the rest of the book?
It establishes a mystical and paradoxical tone, blending humility with bold spiritual claims. It invites the reader into a deep journey marked not by striving but by annihilation, not by theology alone but by divine encounter. It warns that only the “subtle intellect” will understand and that what follows will challenge conventional spiritual thinking.
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Chapter 2 presents Love’s purpose for the book: it is a gift made especially for the “little ones” of Holy Church to help them grow in worthiness toward the perfection of life and the peace attainable through perfect charity. This charity is a divine gift from the entire Trinity. The book will unfold this gift through the enlightened intellect of Love and in dialogue with Reason, guiding the soul toward its highest spiritual fulfillment.
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1. “As for you little ones of Holy Church, says Love, I have made this book for you…”
Love, the personified speaker in the text, addresses the “little ones of Holy Church,” referring to those who are humble, simple, and perhaps spiritually immature, but willing to be formed. The phrase “little ones” recalls Christ’s teaching about the childlike heart necessary for receiving the kingdom of God. This sets a tone of humility and receptivity, suggesting that the book is a guide for those who are open to learning and growing in love.
2. “I have made this book for you, so that you might hear in order to be more worthy of the perfection of life and the being of peace…”
Love reveals her purpose in the creation of the book: to help the soul become more “worthy” of perfection of life and peace. These are two key goals of spiritual life: perfection representing the fulfillment of the soul’s union with God and peace symbolizing the inner tranquility that comes from such a union. The book serves not just as instruction but as an invitation to deeper holiness and communion with God. The idea of being “worthy” here does not refer to merit in the conventional sense but to readiness or openness to receive divine grace.
3. “To which the creature is able to arrive through the virtue of perfect charity, the gift given by the whole Trinity…”
This statement connects the soul’s journey to charity, which is both a theological virtue and a gift from the Trinity. Perfect charity (love) is the highest form of love, transcending self-interest and focused on the love of God and neighbor. The book’s purpose is to help the reader reach this highest state of love, which is the ultimate means of attaining both perfection and peace. By attributing this gift to the whole Trinity, Porete emphasizes the divine initiative in the soul’s journey; it is not by human effort alone, but by the outpouring of God’s love that the soul progresses.
4. “You will hear explained in this book through the Intellect of Love and following the questions of Reason.”
This phrase is rich in mystical and intellectual depth. Love promises that the book will be understood through the Intellect of Love, which suggests a wisdom that transcends mere rationality. Love is the source of understanding, and the intellect guided by love leads to a deeper, more transformative comprehension of the divine. The phrase “following the questions of Reason” suggests a dialogue between reason and love, implying that human intellect and faith must work together. However, the Intellect of Love leads, guiding the reader toward a deeper, experiential understanding of truth, while reason serves as a supporting framework. This duality hints at the mystical balance Porete often emphasizes between mind and heart in the soul’s union with God.
Analysis:
In this chapter, Love lays the foundation for the entire book’s purpose: the spiritual formation of the reader, particularly those who are humble and open. This chapter reaffirms that the mystical path being outlined in the book is for those who seek perfection in life and peace, attainable through charity, which is a divine gift. Porete distinguishes between human effort and divine grace in the spiritual journey, making clear that while the soul must respond to God’s initiative, the ultimate perfection is a gift from the Trinity.
Additionally, Porete places importance on reason and intellect being subordinated to love and faith. The “Intellect of Love” suggests that true understanding of divine matters requires an affective engagement with God. This allows us to understand that mystical insight is more than intellectual assent-it involves spiritual awakening and love’s transformative power. Thus, the book promises to guide the reader into this more profound union with God through both reason and love, blending intellect with divine experience.
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1. Who is the intended audience of the book, and why is this important?
The book is intended for the “little ones of Holy Church”-those who are humble, receptive, and spiritually open. This is important because the book’s teachings are not for the intellectually proud or self-sufficient; it is for those who are willing to be formed and purified by divine love. Humility and openness are essential for receiving the deep spiritual truths Porete presents.
2. What is the central gift that the book aims to lead the reader toward?
The central gift the book aims to lead the reader toward is perfect charity-a love that is pure and selfless, given by the Trinity. This perfect love enables the soul to achieve both perfection and peace, which are the ultimate goals of the spiritual journey. The book reveals how this gift works in the soul, leading to transformation and union with God.
3. What role does reason play in understanding the teachings of this book?
Reason is an important partner in the spiritual journey, but it must be guided by love. While reason can frame and support the intellectual understanding of spiritual matters, it is the Intellect of Love that reveals the deepest truths. The soul must balance reason and love, allowing the heart to lead the intellect towards mystical understanding, rather than relying solely on rational analysis.
4. How does this chapter highlight the relationship between grace and human effort?
This chapter emphasizes that while the soul must engage in the spiritual journey, the ultimate source of perfection and peace is the grace of God. Perfect charity, the love that brings the soul to union with God, is a divine gift that originates in the Trinity. Human effort, symbolized by the pursuit of humility and receptivity, is necessary, but it is always in response to the grace of God that leads the soul toward perfection.
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Chapter 3 emphasizes that the foundation of spiritual life begins with obeying the commandments of Holy Church, which call us to love God fully-with heart, soul, and strength-while also loving ourselves rightly and loving our neighbors as ourselves. Love explains each aspect of the commandment in practical terms: keeping our thoughts on God, speaking truthfully, working purely for His sake, and aligning our will to His rather than seeking personal gain. These are essential for salvation, not optional. The example of the rich young man illustrates that while following the commandments is necessary, perfection lies beyond them-in renouncing all and living in total charity, which is the fullness of the virtuous life.
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1. “Therefore we shall begin, says Love, with the commandments of the Holy Church, so that each might be able to take his nourishment in this book with the aid of God…”
The commandments of the Holy Church are presented as foundational for understanding the teachings of the book. By beginning with them, the author emphasizes the importance of obedience to divine law and the necessity of God’s grace to understand the deeper spiritual truths being conveyed. The notion of “nourishment” suggests that the commandments are not just rules to follow but a means of spiritual sustenance that prepare the soul for the journey of transformation. The idea that the reader needs “the aid of God” underlines that spiritual growth is not only a matter of personal effort but also depends on God’s continual assistance.
2. “God… commands that we love Him with all our heart, all our soul, and all our strength; and ourselves as we ought, and our neighbors as ourselves.”
This is a reference to the Great Commandment as outlined in the Gospels (Matthew 22:37-39). The commandment to love God fully and our neighbors as ourselves is central to the Christian life. Porete expands on this by breaking it down into specific actions that demonstrate love in its fullness: the love of God, self, and neighbor. Each form of love is connected to a distinct aspect of the human being: heart (emotion and thought), soul (truth and integrity), and strength (action and work). This multifaceted love is not simply an abstract sentiment but involves every part of one’s being and every action. The love of self is also important, but it must be oriented correctly, not for personal gain but in alignment with God’s perfect will.
3. “First, that we love Him with all our heart: that means that our thoughts should be always truly in Him.”
Loving God with all our heart emphasizes the centrality of thought and intention in the Christian life. The heart, often seen as the seat of affection and intention, must be wholly focused on God. This means that the mind and emotions should always be directed toward God, even in ordinary life. This form of love entails continual mindfulness of God, striving to maintain an inner disposition of reverence, gratitude, and awe toward Him.
4. “And with all our soul: that means that until death we do not speak but the truth.”
The soul is considered the essence of the person, and loving God with one’s soul involves a commitment to truthfulness and integrity. Truth-telling is a profound act of love, as it aligns the person with God’s own truth. The phrase “until death” suggests that this commitment to truth is a lifelong journey, indicating the perseverance required to maintain fidelity to God’s will through every stage of life. Living truthfully is not merely a matter of words but a deep alignment of the inner and outer person.
5. “And with all our strength: that is, that we accomplish all our works purely for Him.”
Loving God with all our strength calls for action and service. It is not enough to love God in thought or word; this love must be demonstrated through our works. The emphasis here is on purity-acting not for personal gain or glory but solely for God’s honor and the advancement of His kingdom. The love of God is made visible in the labor and effort we put forth in our daily lives, as an expression of our total surrender to His will.
6. “And ourselves as we ought: that means that in doing this we do not give attention to our gain but the perfect will of God.”
Porete highlights the importance of self-love in the proper sense: to love ourselves is to seek the will of God rather than selfish desires. This challenges any inclination toward selfishness or self-centeredness. True love of self is in alignment with God’s will, and in this context, it leads to the transformation of the soul to be more fully like Christ. This concept of self-love is key to spiritual maturity, as it involves detaching from worldly desires and focusing on what God intends for us.
7. “And our neighbors as ourselves: that is, that we neither do, nor think, nor speak toward our neighbors anything we would not wish they do toward us.”
This section reiterates the Golden Rule: to love others as we love ourselves. This commandment is grounded in the concept of mutual respect and empathy. Loving others involves a total commitment to their well-being, not just in actions but in thoughts and speech. It challenges the soul to go beyond superficial interactions and cultivate a deep love that desires the good of others even in the unseen realms of thought and intention. This is a call to spiritual purity in all aspects of relating to others.
8. “These commands are of necessity for salvation for all: nobody can have grace with a lesser way.”
Porete affirms that these commandments are not merely ideals but essential prerequisites for salvation. There is no shortcut to grace or spiritual perfection-one cannot receive God’s grace apart from following these fundamental commandments. These directives serve as the foundation upon which the soul’s journey toward union with God is built. They ensure that the path of love and purity is maintained in every area of life, which is necessary for salvation.
9. “Note here the example of the rich young man who said to Jesus Christ that he had kept these since infancy, and Jesus Christ said to him: ‘One thing is necessary for you to do, if you want to be perfect…'”
The story of the rich young man serves as a cautionary example of how even the outward observance of the commandments is not enough for spiritual perfection. The young man had followed the commandments but was still attached to his wealth, which was hindering his ability to fully follow Christ. Jesus’ call to sell all he had and give to the poor demonstrates that true perfection requires not just obedience to the commandments but also detachment from worldly attachments. Perfection in love involves an absolute surrender to Christ and an openness to give up everything for Him.
Analysis:
In this chapter, Porete presents the Great Commandment as the central principle of Christian life, emphasizing the necessity of loving God, self, and neighbor in fullness. Each aspect of love is described in detail, showing how it must permeate the inner thoughts, actions, and relationships of the soul. Porete’s focus is on purity of intention-loving God with the heart, soul, and strength, and loving others as ourselves in a way that mirrors God’s love.
The chapter also challenges the reader to recognize that true perfection is not simply a matter of external obedience but involves an interior transformation that calls for detachment from selfish desires, as seen in the example of the rich young man. The ultimate message is that perfect charity, grounded in these commandments, is essential for salvation, and no one can attain grace apart from this full commitment to love.
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1. What is the significance of the commandments of the Holy Church in this chapter?
The commandments of the Holy Church are presented as the foundational requirements for salvation and spiritual perfection. They are not just rules to follow but a pathway to union with God, grounding the soul in love for God, self, and neighbor. These commandments form the structure for the soul’s journey of transformation and ultimate perfection.
2. How does the chapter define “loving God with all our heart, soul, and strength”?
Loving God with all our heart means focusing our thoughts and emotions on God. Loving Him with all our soul means living truthfully and aligning our lives with His will. Loving God with all our strength refers to performing all our actions purely for God, without self-interest, and as an expression of our total devotion to Him.
3. What does Porete say about the importance of loving our neighbors as ourselves?
Loving our neighbors as ourselves means treating others with the same respect, care, and kindness we desire for ourselves. It involves not just actions but also thoughts and words, ensuring that our interactions are rooted in empathy and charity. This commandment extends to all areas of life, fostering a spirit of mutual respect and selflessness in our relationships.
4. What is the lesson from the story of the rich young man?
The story of the rich young man teaches that external adherence to commandments is not enough for spiritual perfection. True perfection involves an interior detachment from worldly attachments, such as wealth. The young man’s inability to give up his possessions shows that true love and commitment to Christ require a willingness to surrender everything for His sake, and this is essential for perfect charity.
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Chapter 4 presents Charity as a sovereign virtue entirely governed by Love, detached from all self-interest and earthly considerations. Charity neither claims ownership nor seeks repayment, but selflessly attends to others’ needs, giving freely without fear, shame, or anxiety. She lives with a radical disregard for worldly value, treating all as refuse in light of divine love. Her generosity is boundless-even promising beyond her means-trusting that the more she gives, the more she will receive. Charity’s wisdom lies in her ability to profit spiritually where others lose, transcending all entanglements. To live in perfect charity, one must be mortified in spiritual affections, allowing the work of charity to transform the soul completely.
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1. “Charity obeys no created thing except Love.”
In this opening statement, Charity is depicted as the supreme virtue that answers only to Love, which is understood here as the highest divine force or God Himself. This suggests that charity is not governed by any worldly authority, desire, or rule; it is aligned directly with the will of God, which is perfect Love. Charity’s obedience to Love places it outside of the influence of selfish motives or external pressures. Charity becomes a reflection of God’s pure will in the world, serving as an ultimate model for human behavior.
2. “Charity possesses nothing of her own, and should she possess something she does not say that it belongs to her.”
Here, Charity is described as self-emptying and detached from personal ownership. The implication is that true charity does not cling to possessions or material wealth, as these are not the focus of its existence. Rather, charity’s purpose is to serve others and give away what is of value, without claiming ownership. This reflects the spirit of poverty-a radical detachment from earthly possessions in favor of a greater attachment to God and others. The point is that charity operates out of generosity, not selfish accumulation.
3. “Charity abandons her own need and attends to that of others.”
Charity is portrayed as a self-sacrificial virtue, putting the needs of others above its own. This is a reflection of the Christ-like love that abandons personal desires and focuses entirely on serving the needs of others. By “abandoning her own need,” charity transcends self-interest and is concerned solely with the well-being of those in need. This is a powerful expression of selflessness and altruism, emphasizing that charity is not motivated by personal gain or satisfaction, but by a desire to serve.
4. “Charity asks no payment from any creature for some good or pleasure that she has accomplished.”
True charity is disinterested in reciprocity or reward. It is given freely without any expectation of receiving something in return, be it material compensation or personal gratification. This shows the purity of charity, which is not motivated by any form of transaction or exchange. Charity’s only reward is the fulfillment of God’s will and the benefit of the other person, not personal benefit. This underscores the unconditional nature of divine love, which seeks the good of others without a thought for self.
5. “Charity has no shame, nor fear, nor anxiety. She is so upright that she cannot bow on account of anything that might happen to her.”
Here, charity is described as being free from the limitations that often accompany human existence, such as shame, fear, and anxiety. These emotions are often tied to self-consciousness and concern for one’s own reputation or future. However, charity operates from a place of freedom, remaining steadfast and upright, regardless of the external circumstances. The lack of fear or anxiety indicates that charity is grounded in the peace and security that come from total trust in God, not in the approval of others or the outcome of one’s actions.
6. “Charity neither makes nor takes account of anything under the sun, for the whole world is only refuse and leftovers.”
This line presents a radical detachment from the world and its values. Charity does not measure its actions or rewards based on earthly standards of success, wealth, or status. The phrase “the whole world is only refuse and leftovers” suggests that worldly possessions and achievements are of little value compared to the eternal goods of charity, which focus on the spiritual well-being of others. This points to the transcendent nature of charity-its focus is on heavenly things, not earthly rewards.
7. “Charity gives to all what she possesses of worth, without retaining anything for herself, and with this she often promises what she does not possess through her great largesse, in the hope that the more she gives the more remains in her.”
Charity’s giving is depicted as generous, to the point of promising what it does not have. This reflects a bold trust in divine provision. The idea that “the more she gives, the more remains in her” echoes the paradoxical nature of spiritual generosity. In the kingdom of God, the act of giving does not diminish but multiplies. Charity’s act of giving is a manifestation of divine love, which is infinite and can never be exhausted. The emphasis here is on the abundance of God’s love and how it continually replenishes the heart that seeks to give to others.
8. “Charity is such a wise merchant that she earns profits everywhere where others lose, and she escapes the bonds that bind others and thus she has great multiplicity of what pleases Love.”
This statement emphasizes the wisdom and fruitfulness of charity. Charity, as a “wise merchant,” operates in a way that appears paradoxical to worldly standards: while others may lose or fail in their efforts, charity’s giving results in spiritual profit. This suggests that spiritual rewards are not always visible in worldly terms, but charity’s actions result in a greater abundance of grace and divine favor. Moreover, charity “escapes the bonds” that bind others, pointing to the freedom that comes with living out this virtue. The multiplicity of what pleases Love indicates that charity not only pleases God but also leads to a bountiful spiritual life.
9. “And note that the one who would have perfect charity must be mortified in the affections of the life of the spirit through the work of charity.”
Perfection in charity requires a mortification of the affections-a deep purification of the soul’s attachments and desires. To embody perfect charity, one must undergo a spiritual purification, which often involves sacrifice and self-denial. Mortification is not about suppressing love but about aligning the soul with God’s perfect will, removing any selfish attachments that might hinder the free flow of divine charity. This is the work of charity itself: to purify the soul so that it can more fully reflect God’s love.
Analysis:
In this chapter, charity is presented as the most noble virtue, defined by radical selflessness and detachment from the world. It is freely given, unconditionally, and without any expectation of return. Charity’s ultimate purpose is to serve others and fulfill God’s will, rather than seeking self-gratification or earthly rewards. The paradoxes of charity-giving without possessing, promising without holding, and profiting where others fail-show the transformative power of divine love.
Charity’s true power lies in its ability to give freely and abundantly, with the trust that God will replenish the soul with all it needs. This chapter calls the reader to a life of radical generosity, trust in divine providence, and purification through mortification, demonstrating that the highest form of love is one that gives without holding back.
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1. How is Charity defined in this chapter?
Charity is defined as the highest virtue, characterized by selflessness, detachment from personal gain, and a radical commitment to serving others without seeking any reward or recognition. Charity obeys only Love (God), giving freely and abundantly to others, trusting that God will provide all that is necessary for the soul’s fulfillment.
2. What is the significance of Charity “possessing nothing of her own”?
This highlights charity’s detachment from material possessions and personal gain. Charity gives freely and does not claim ownership of anything, showing that true generosity comes from a place of poverty of spirit. The virtue of charity is not concerned with accumulating wealth or power but with serving others out of love for God.
3. How does Charity reflect the paradox of giving more and receiving more?
Charity’s giving is paradoxical in that the more it gives, the more it receives, not in material terms, but in spiritual abundance. This reflects the eternal truth that in the kingdom of God, generosity never depletes but instead leads to greater spiritual rewards. Charity’s trust in God’s provision allows it to give without fear of running out, confident that divine love replenishes all that is given.
4. What is required to have perfect charity, according to the final line of the chapter?
To have perfect charity, one must undergo mortification of the soul’s attachments and desires. This involves a spiritual purification that allows the person to give freely, without any selfish motivations or attachments, aligning their will fully with God’s. The work of charity itself purifies the soul and leads to perfect love.
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Chapter 5 presents the life of the soul in the “peace of charity” as a state of total annihilation of self, where the soul no longer acts, wills, or learns according to natural faculties, but is wholly immersed in divine Love. This soul, likened to the Seraphim with six wings, seeks no mediation between itself and God, desiring only direct union. Her understanding, will, and being are surrendered entirely to God, whom she loves and praises without measure. Her knowledge of divine goodness and Christ’s Passion only deepens her awareness of their incomprehensibility. With the wings of contemplative insight and divine rest, she flies to the heights of union, abiding in God’s presence without fear, for she lives within the divine will. This soul fears nothing, not even the torments of the world, because God-omnipresent, omnipotent, and all-loving-dwells in her as Father, Brother, and Spouse.
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1. “Thus there is another life, which we call the peace of charity in the annihilated life.”
Porete introduces a distinct form of mystical life-a state of interior stillness called the peace of charity, experienced by the soul that has been completely annihilated (emptied of self). This phrase draws on the mystical tradition of annihilation found in Ruysbroeck, Eckhart, and the Cloud of Unknowing, where the soul surrenders all self-will, identity, and striving.
2. “A Soul… who is saved by faith without works… who is only in love… who does nothing for God… who leaves nothing to do for God… to whom nothing can be taught… from whom nothing can be taken nor given… and who possesses no will.”
Here, Love lists paradoxes that define the annihilated soul. She is saved not by actions but by a state of being-in love. She acts not for God, but in union with Him; thus, her “doing” dissolves. Teaching or giving presupposes separation, which no longer applies. Even the will-normally central in spiritual effort-is absent. This echoes a radical passivity: the soul is not inert, but wholly permeable to divine action.
3. “Alas, says Love, who will give to this Soul what is lacking to her, for it was not ever given, is not now given, nor will be?”
Love mourns the ungraspable mystery of this soul’s perfection. Nothing can be added to or given to this soul-she lives in a divine plenitude that defies acquisition. The lament expresses the paradox of this soul’s poverty and sufficiency: she lacks nothing, yet receives nothing.
4. “This Soul, says Love, has six wings like the Seraphim.”
The soul is likened to a Seraph, the highest choir of angels whose sole function is loving adoration. The comparison affirms the soul’s pure love and immediate union with God, bypassing all mediation. This sets the stage for an allegorical reading of Isaiah’s Seraphim (Isaiah 6:2).
5. “She no longer wants anything which comes by a mediary… for she does not seek divine knowledge among the masters of this age, but in truly despising the world and herself.”
This soul seeks no external instruction or spiritual nourishment through human channels. Instead, knowledge arises from inward detachment-a total renunciation of worldly esteem and self-regard. Porete’s emphasis on despising herself is not morbid but signals mystical poverty: the ego must vanish to make room for God.
6. “Great God, how great a difference there is between a gift from a lover to a beloved through a mediary and a gift that is between lovers without a mediary!”
This exclamation captures the soul’s longing for immediacy with God. Divine union, like the love between two who share intimacy without intermediaries, is qualitatively superior to mediated grace. The heart of mystical life is this directness: God alone giving Himself to the soul, and the soul receiving without anything in between.
7. “With two wings she covers her face from Jesus Christ our Lord…”
Covering the face symbolizes reverence and unknowing. The soul perceives divine goodness but understands that all comprehension pales beside the reality of God. It is an image of luminous ignorance: to see is to see that one cannot see.
8. “With two other wings she covers her feet…”
Covering the feet signifies humility before Christ’s Passion. The deeper the soul’s insight into Christ’s suffering, the more she realizes its incomprehensibility. The Passion is not merely an event to reflect on-it is a divine act only God can truly know.
9. “With the two others the Soul flies, and dwells in being and rest.”
The final pair of wings enable flight-a metaphor for ecstatic ascent. But the soul does not fly to do or to become-she dwells in being and rests in the divine will. Being and rest are not passive, but the fulfillment of love: stillness in the heart of God.
10. “She cannot fear anything if God dwells in her…”
Fear vanishes in divine indwelling. Even the most terrible natural evils-torment, beasts, elemental forces-cannot touch her peace. Her immunity does not come from strength, but from complete surrender to God who is everywhere present, omniscient, omnipotent.
11. “He is our Father, our Brother and our Loyal Lover… and as such, says this Soul, He is the Lover of our souls.”
Porete concludes with a profoundly tender theology. God is not only transcendent but intimately relational: Father, Brother, and Lover. The soul that lives in annihilated peace knows Him not as a concept but as the One who loves her personally and without end.
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1. What is meant by “the peace of charity in the annihilated life”?
It refers to a state of deep interior stillness where the soul lives entirely in love (charity) and has been stripped of all ego, self-will, and personal initiative (annihilation). In this state, the soul is fully surrendered to God and rests in divine union, no longer acting but being acted upon.
2. Why does Love present a list of paradoxical traits (e.g., a soul who “does nothing for God”)?
These paradoxes express the soul’s complete absorption into divine will. She acts not for God as if separate, but from within God’s own activity. Doing, willing, learning, and even giving or receiving all presuppose duality-yet this soul exists in radical union where duality has vanished.
3. What does it mean that this soul can neither be taught nor given anything?
It means she has reached a state where external forms of knowledge and spiritual effort are no longer needed. She lives in a kind of divine immediacy-knowing through love, receiving through pure being-beyond the help of intermediaries like teachers or spiritual exercises.
4. Why is this soul likened to a Seraph with six wings?
The Seraphim are the highest choir of angels, known for their pure, fiery love of God. The image suggests that the soul has entered into this angelic mode of existence, consumed by love, reverent in mystery, and lifted into divine stillness and flight.
5. What do the six wings symbolize?
Two wings cover her face: Humble reverence before God’s goodness, acknowledging her unknowing.
Two cover her feet: Humility before Christ’s Passion, recognizing her inability to grasp its full mystery.
Two wings allow flight: The soul ascends into rest and being-symbolizing union with God and perfect repose in His will.
6. What is the role of ‘no mediation’ in this chapter?
Porete emphasizes that the highest union with God occurs without a mediary. This means the soul receives love, knowledge, and divine presence directly from God-not through saints, sacraments, or even Christ in His humanity, but from God as God in Himself. This is the mystical ideal of immediacy.
7. Why is there no fear in this annihilated soul?
Because God dwells fully within her. She is united to omnipotent, omniscient, all-good Love. Nothing external can threaten or disturb her because she no longer lives from her ego or in relation to the world-she lives entirely from God’s presence and sees everything from His eternal perspective.
8. What does the final description of God as Father, Brother, and Lover reveal about Porete’s mystical theology?
It reveals her deeply intimate and affective understanding of God. God is not abstract or distant, but personally close-related to the soul through familial and spousal bonds. This threefold title points to a total and tender union, encompassing authority, solidarity, and mutual desire.
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Chapter 6 teaches that the Soul, having been transformed and liberated by divine Love, enters into such a profound state of rest and freedom in the peace of charity that she no longer serves the Virtues in the way she once did. Previously, she had submitted herself entirely to the Virtues, even to the point of torment and servitude. But now, exalted by the courtliness of Love, she takes leave of them-not in contempt, but in transcendence-declaring her freedom from their former dominion. The Soul’s journey through the purifying demands of virtue was necessary, but now she has been drawn into a higher state beyond the labor of moral striving: a state of spiritual liberty, divine intimacy, and peaceful repose in God.
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1. “This Soul by such love, says Love herself, can say to the Virtues that for a long time and for many days she has been in their service.”
Love introduces the Soul’s claim, affirming that she has lived under the governance of the Virtues for a long time. This sets up the chapter’s primary movement: the Soul’s progression from moral effort to spiritual freedom. The “such love” is a transformative, divine love that has altered her relationship to virtue itself.
2. “I confess it to you, Lady Love, says this Soul, there was a time when I belonged to them, but now it is another time. Your courtliness has placed me outside their service.”
The Soul speaks with deep self-awareness, recognizing her past devotion to the Virtues. Yet she now claims to have been lifted by Love beyond their governance. This introduces Porete’s radical theme: that divine Love can draw the soul beyond the active practice of virtues-not in contempt of them, but by transcending them. “Courtliness” here evokes both feudal and courtly love imagery-Love is a noble sovereign who lifts the Soul into divine intimacy.
3. “Virtues, I take my leave of you forever,
I will possess a heart most free and gay;
Your service is too constant, you know well.”
The Soul’s farewell to the Virtues is total and irreversible (“forever”). She now enjoys an inner freedom and joy (“free and gay”) that comes not from striving but from resting in God. This is the fruit of spiritual annihilation-freedom from the tyranny even of goodness as duty. The constant demand of the Virtues is burdensome: even virtuous striving can become an obstacle if it binds the Soul to a self-conscious effort instead of allowing her to lose herself in God.
4. “Once I placed my heart in you, retaining nothing;
You know that I was to you totally abandoned;
I was once a slave to you, but now am delivered from it.”
The Soul acknowledges a period of total surrender to the Virtues. However, she now views that past stage as slavery. The “deliverance” marks a mystical breakthrough-Porete describes a passage from labor to spiritual spontaneity, where love, not effort, governs the Soul’s actions.
5. “Thus I lived a while in great distress,
I suffered in many grave torments, many pains endured.
Miracle it is that I have somehow escaped alive.”
The path of moral striving is depicted as spiritually painful and exhausting. Porete does not romanticize the ascetical life; instead, she portrays it as a necessary crucible that must eventually be transcended. The Soul’s “escape” is likened to a miraculous release and hints at a mystical death and rebirth: she has died to the self that labored and been reborn into a self that rests.
6. “This being so, I no longer care: I am parted from you,
For which I thank God on high; good for me this day.
I am parted from your dominations, which so vexed me.”
This gratitude signals joy and relief. The “dominations” of the Virtues are seen as tyrannies once necessary, now outgrown. The Soul’s language is daring-speaking of the Virtues as oppressive-not because they are bad, but because they belong to a lower state now transcended.
7. “I was never more free, except as departed from you.
I am parted from your dominations, in peace I rest.”
Now free from the “dominations” of the Virtues, the Soul enjoys peace-a central theme in Porete’s mystical teaching. Peace here is not the fruit of virtue but of divine union. The Soul abides in God alone, not in the order of created things, even virtuous ones.
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1. What does the Soul confess to Love at the beginning of the chapter?
The Soul acknowledges that she once belonged to the Virtues and served them faithfully, but that time has passed. Through Love’s “courtliness,” she has been lifted out of their service into a higher state.
2. Why does the Soul say she is taking leave of the Virtues?
The Soul claims that their service, though once fully embraced, has become too constant and burdensome. She now possesses a “heart most free and gay,” no longer bound by the obligations of virtue because she has entered into the freedom of divine Love.
3. How does the Soul describe her past relationship with the Virtues?
She describes it as one of complete self-giving, even calling herself their slave. Though it involved deep devotion, she also recalls great distress, torment, and pain. Her spiritual journey through the virtues was difficult and demanding.
4. What is the tone of the Soul’s farewell to the Virtues, and what does it signify?
The tone is both thankful and relieved. She is grateful to God for her deliverance and expresses peace in her separation. This signifies her transition from the active life of effort to the contemplative rest of being-in-God through Love.
5. What does the Soul mean when she says, “I was never more free, except as departed from you”?
This statement reflects the mystical paradox of Marguerite’s teaching: true spiritual freedom is found not in the struggle to do good, but in the soul’s surrender to divine Love. Only in leaving behind the governance of the Virtues does the soul experience complete inner freedom and rest.
6. How does this chapter relate to the theme of “annihilation” in Marguerite’s mysticism?
It illustrates the Soul’s annihilation of self-will and even of moral striving. By no longer living through the effort of virtue but by divine Love alone, the Soul is emptied (annihilated) of self and rests in the pure being of God.
7. Is Marguerite Porete rejecting the Virtues altogether in this chapter?
Not exactly. She does not reject the Virtues as evil, but presents them as a necessary but lower stage on the spiritual path. The Soul must pass through them, but ultimately transcends them when she is united with Love in total freedom and peace.
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Chapter 7 teaches that the Soul who has reached the heights of divine union through Love has been so thoroughly emptied of self-of her own intellect, will, and desires-that she is now moved entirely by the will of God within her. In this state of annihilation, she is untouched by external conditions or inner agitation; honor and shame, wealth and poverty, fear and longing no longer affect her. She has become so receptive to divine action that even her capacity to speak meaningfully of God dissolves, for she no longer experiences God through concepts or affections but is instead possessed by Love itself. Her actions conform to the Church’s commandments, but without personal desire or volition-because her will is absorbed into God’s. This is not a void, but a fullness: in having nothing of her own, she possesses all in God.
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1. “This Soul, says Love, takes account of neither shame nor honor, of neither poverty nor wealth, of neither anxiety nor ease, of neither love nor hate, of neither hell nor of paradise.”
The Soul has transcended all dualities and opposites of worldly and spiritual life. She neither fears hell nor desires paradise, neither seeks honor nor flees shame. This radical detachment signals her complete annihilation and surrender to God, no longer moved by reward, punishment, or emotion. It’s the state of absolute inner freedom and divine indifference-a hallmark of the noble soul.
2. “Ah, for God’s sake, Love, says Reason, what does this mean, what you have said?”
Reason is again bewildered by the paradoxes of divine love. Porete stages Reason as the voice of conventional theology and moral logic, unable to grasp the mystical states Love reveals. This question reflects how the path of annihilation challenges rational and doctrinal boundaries.
3. “What does this mean? says Love. Certainly the one knows this, and no other, to whom God has given the intellect-for Scripture does not teach it, nor the human mind comprehend it, nor does creaturely work deserve to grasp it or comprehend it.”
Love responds by declaring that this knowledge is a gift-infused, not acquired. It transcends Scripture, intellect, and works. This reiterates Porete’s emphasis on divine illumination: the soul who knows these truths is not self-taught, nor even scripturally taught, but God-taught in a way beyond human merit or understanding.
4. “Thus this gift is given from the most High, into whom this creature is carried by the fertility of understanding, and nothing remains in her own intellect.”
The Soul is carried into God by a superabundant, fertile divine knowledge that displaces her own. Her intellect is emptied to receive divine fullness. This “fertility” contrasts with sterile rationalism-it is a fecundity of unknowing that overflows with God’s wisdom.
5. “And this Soul, who has become nothing, thus possesses everything, and so possesses nothing; she wills everything and she wills nothing; she knows all and she knows nothing.”
A cluster of holy paradoxes. In her nothingness, she paradoxically “possesses everything”-because she is one with God who is All. But she also “possesses nothing,” because self-possession has been lost. The same applies to will and knowledge. These antitheses echo apophatic mysticism, where the soul transcends all finite categories in union with God.
6. “And how can it be, Lady Love, says Reason, that this Soul can will what this book says, when before it said that she had no more will?”
Reason again raises a logical contradiction: if the Soul has no will, how can she now be said to will anything at all? The question illustrates the limits of discursive reason in the face of mystical union, where language stretches and breaks.
7. “It is no longer her will which wills, but now the will of God wills in her; for this Soul dwells not in love which causes her to will this through desiring something. Instead, Love dwells in her who seized her will, and Love accomplishes Love’s will in her.”
Love clarifies: the Soul’s will is now entirely God’s. She no longer wills by way of desire or intention. Rather, Love itself dwells and acts in her. This is the essence of mystical passivity or non-action: her will has been seized by Love, and now God acts within her without resistance.
8. “Thus Love works in her without her, which is why no anxiety can remain in her.”
Love’s activity in the Soul is not mediated by the Soul’s effort. This “without her” expresses a profound passivity-an infused activity of God alone. As a result, anxiety vanishes, since there is no striving left. Her peace is absolute because all self-originated desire and will have died.
9. “This Soul, says Love, no longer knows how to speak about God, for she is annihilated from all her external desires and interior sentiments, from all affection of spirit;”
Speech about God requires a distance between subject and object. But this Soul has been annihilated from even the spiritual faculties-desire, feeling, affection-so she cannot even speak of God, for there is no longer a “self” to speak. She is not only silent but silenced by Love.
10. “so that what this Soul does she does by practice of good habit according to the commandment of the Holy Church, without any desire, for the will is dead which gave desire to her.”
The Soul still acts externally-she lives according to the Church’s commandments and customs-but her interior is empty of desire or motive. Her will is dead, so even her outward piety is no longer “hers” in the usual sense. This protects Porete from charges of antinomianism: the Soul appears obedient, but her obedience arises not from will but from union.
—
1. Why does the Soul “take account of neither shame nor honor, neither poverty nor wealth” and even neither “hell nor paradise”?
Because she has been emptied of all self-regard and desire. She is no longer moved by external opposites or internal inclinations. Her love of God is so pure that it seeks neither reward nor fears punishment. She lives in total detachment, beyond all created goods and evils, anchored only in God.
2. Why is Reason unable to understand what Love is describing?
Reason is limited to natural knowledge, moral logic, and doctrinal boundaries. But what Love describes is a divine mystery, a gift of God that surpasses Scripture, human comprehension, and any merit-based achievement. Only one who has received this direct illumination from God can understand it.
3. What does Love mean when she says, “this Soul, who has become nothing, thus possesses everything, and so possesses nothing”?
This paradox expresses the mystical state of union with God. By becoming “nothing” (dying to self), the Soul is united with God who is “everything.” She possesses all in God but nothing as her own possession. Her knowledge, will, and being are now God’s, not hers.
4. How does Love answer Reason’s concern about the Soul still willing, even after she was said to have no will?
Love explains that it is not the Soul’s own will that acts now, but the will of God acting in her. Her own will has been seized and emptied by Love. Thus, it is God’s will that wills through her, without desire or self-interest.
5. What does it mean when Love says, “Love works in her without her”?
It means the Soul is so annihilated that even her actions are no longer attributed to her own initiative. Love (God) is the sole actor. She is passive, receptive, and entirely moved by divine will, not by her own decisions or affections.
6. Why can this Soul no longer “speak about God”?
Because speaking about God presumes a subject (the soul) contemplating an object (God). But the Soul has been annihilated-there is no self to speak. She has transcended even spiritual affection and contemplation. Her union is too deep and simple for language.
7. How does the Soul live outwardly if her will and desires are dead?
She continues to live according to the commandments of the Holy Church through the habit of virtue, not out of conscious will or desire. Her external life remains faithful, but her interior is detached from all intention. Obedience becomes a spontaneous fruit of divine indwelling.
8. What is the significance of the Soul having “no anxiety”?
Anxiety arises from self-will, fear, and desire. Since the Soul has none of these-her will is now God’s, her desires are dead-she is perfectly at peace. Nothing can disturb her because nothing moves her but God.
9. What does this chapter reveal about Marguerite Porete’s view of perfection?
Perfection, for Porete, is not moral achievement or spiritual effort, but self-emptying to the point where God alone acts in the soul. It is a state of annihilation, detachment, and divine indwelling where the soul no longer even desires God, but simply is in God.
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Chapter 8 teaches that the Soul, having passed through long servitude under the guidance of Reason and the Virtues, reaches a point of spiritual freedom where she no longer practices the Virtues in their earlier, effortful form. Reason, puzzled and scandalized, fails to grasp this higher state and believes the Soul is deluded for abandoning the very practices that lead to salvation. But Love corrects this misunderstanding: the Soul has not rejected the Virtues but has so fully interiorized and transcended them that they now serve her spontaneously and effortlessly. Formerly, the Virtues demanded constant sacrifice and discipline, often tormenting Nature; now, the Soul is so united with Love that the Virtues follow her will without resistance. This is not a loss of virtue, but a consummation-where the Soul, once a servant, becomes a mistress of the very powers that once ruled her.
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1. Reason: “What a wonder! This Soul no longer has any sentiment of grace, nor desire of spirit, since she has taken leave of the Virtues who offer the manner of living well to every good soul, and without these Virtues none can be saved nor come to perfection of life; and whoever possesses them cannot be deceived. Nevertheless, this Soul takes leave of them. Is she not out of her mind, the Soul who speaks thus?”
Reason is struck by the paradox that the Soul has “taken leave of the Virtues,” which are typically regarded as essential for salvation and perfection. In Reason’s view, abandoning the Virtues seems irrational, as they are seen as the means to live well and reach the perfection of life. This reveals the conflict between the natural order of reason and the divine paradox being described. For Reason, the Virtues represent the foundation of spiritual life, yet the Soul has moved beyond them, raising a question about the nature of true perfection and divine love.
2. Love: “Without a doubt, not at all, for such Souls possess better the Virtues than any other creatures, but they do not possess any longer the practice of them, for these Souls no longer belong to the Virtues as they used to; also they have been servants long enough to become free from now on.”
Love responds by reframing the Soul’s relationship with the Virtues. She explains that the Soul, having once served the Virtues, has transcended the need to practice them in the conventional way. The Soul has become so perfected by Love that she no longer operates in the realm of the Virtues as a servant, but has become free. This freedom does not imply a rejection of the Virtues but a transformation in the Soul’s spiritual state. She no longer practices them because she has become them. This is a radical departure from the standard understanding of moral growth.
3. Reason: “When were they servants?”
Love: “When they lived in the love and the obedience of you, Lady Reason, and also of the other Virtues.”
Love indicates that the Soul was once a servant to Reason and the other Virtues when she was on the path of spiritual growth, obeying their rules and moral commands. This is a necessary stage of spiritual development, where the Soul’s efforts are directed towards living virtuously and according to reason. But once this stage has been perfected, the Soul no longer needs to live in obedience to the Virtues because she is now elevated beyond them.
4. Love: “When Love dwells in them, and the Virtues serve them without any contradiction and without labor by such Souls.”
This marks the critical moment of transformation: when Love (divine Love) takes full possession of the Soul, she transcends the need for the active practice of the Virtues. The Virtues, now perfected within her, become natural to her being. She is no longer bound by the labor of working on individual virtues, because Love itself is now at work in her, perfectly ordering all things.
5. Love: “Such Souls who have become so free have known many days what Dominion knows how to do. And if someone were to ask them about the greatest torment a creature could suffer, they would say that it would be to live in Love and to be still in obedience to the Virtues.”
Love suggests that these Souls have learned the deep mystery of freedom. Their freedom lies in surrendering completely to Love, which paradoxically involves transcending the labor of virtue. The greatest torment, they say, would be to live in Love but still remain bound by the structures of the Virtues. This is a striking contrast: while the Virtues once guided the Soul, they are now surpassed by the full and free expression of divine Love. This expresses a profound mystical experience where the Soul is no longer bound by traditional moral structures but operates entirely in the freedom of Love.
6. Love: “Thus it is that the Virtues demand honor and possessions, heart and body and life. This means that such Souls leave all things, and still the Virtues say to this Soul, who gave all this to them retaining nothing to comfort Nature, they say to her that the just are saved at great pain.”
The Virtues, in their highest form, demand total self-surrender: heart, body, and life. For the Soul to have left all these things behind shows her complete abandonment to divine Love. Even though the Virtues commend the Soul for such sacrifices, they still acknowledge the tremendous pain involved. This reveals a paradox in the mystical journey: the Soul who seeks perfection must undergo suffering, even in the abandonment of the Virtues, as she transcends them.
7. Love: “Such Souls have perfected the Virtues, for such Souls do nothing more for the Virtues. But instead, the Virtues do everything which such Souls wish, without dominating and without contradiction, for such Souls are their mistresses.”
In this final statement, Love reveals the mystical fulfillment of the Soul’s union with God: the Soul no longer works for the Virtues, but the Virtues now work for her. The Soul has become the mistress of the Virtues, not by rejecting them, but by having them perfected in her being. This signifies the Soul’s complete union with God’s will, where the Virtues serve her naturally and without conflict. It marks the ultimate freedom: not the freedom to act on her own, but the freedom to act entirely in accordance with divine love and will.
Summary Commentary:
In this chapter, we see the tension between Reason, which is bound by conventional moral categories, and the deeper mystical insight of Love. While Reason cannot comprehend why the Soul would abandon the Virtues, Love explains that these Souls transcend them by becoming perfected within them. The Soul’s true freedom lies in surrendering to divine Love, beyond the labor of moral striving, and entering into a state where the Virtues no longer demand effort, but naturally flow from the divine indwelling. This reflects a mystical understanding of perfection, where the Soul becomes so united with God that even the highest virtues are no longer required as separate practices but are seamlessly integrated into her being.
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1. Why does Reason think it’s a wonder that the Soul has abandoned the Virtues?
Reason is astonished because the Virtues are typically seen as essential to spiritual growth and salvation. According to Reason, no one can live a good life, be saved, or achieve perfection without practicing the Virtues. The Soul’s departure from the Virtues challenges the conventional understanding that they are necessary for salvation.
2. How does Love respond to Reason’s concern about the Soul abandoning the Virtues?
Love explains that the Soul has not actually abandoned the Virtues but has transcended them. While the Soul once served the Virtues, she has now become so perfected by divine Love that she no longer needs to practice them in the traditional sense. The Soul has achieved freedom, having completed the training that the Virtues offered, and now operates naturally in the fullness of Love.
3. What does Love mean when she says that the Soul has become “free” from the Virtues?
Love means that the Soul has reached a state of spiritual maturity where she no longer needs to follow the strictures of the Virtues as a servant. Instead, she is now able to live perfectly in divine Love, where the Virtues naturally manifest without any effort or conscious practice. The Soul’s freedom is not a rejection of the Virtues, but an elevation beyond the need to struggle with them.
4. What does Love say about the relationship between the Soul and the Virtues after the Soul becomes free?
Love states that once the Soul is free, the Virtues no longer demand anything from her. Instead, the Virtues serve the Soul, carrying out her desires without any contradiction or effort on her part. The Soul has become the mistress of the Virtues, embodying them perfectly, which demonstrates her complete union with divine Love.
5. How does Love describe the greatest torment a creature could suffer, according to the Souls who have reached perfection?
Love says that the greatest torment for these Souls would be to live in Love but still be in obedience to the Virtues. This paradoxical statement reveals that the Souls have transcended the need to practice the Virtues because they now live fully in divine Love. The struggle to align oneself with the Virtues becomes unnecessary once Love has taken full possession of the Soul.
6. What do the Virtues demand from the Soul, and how does the Soul respond?
The Virtues demand everything from the Soul-honor, possessions, heart, body, and life. The Soul willingly gives up all of these, but even after this total surrender, the Virtues acknowledge that the just are saved with great difficulty. Despite the pain involved, the Soul is now so united with divine Love that the sacrifice becomes natural and necessary.
7. What is the significance of the Soul becoming the “mistress” of the Virtues?
Becoming the mistress of the Virtues signifies the Soul’s complete union with divine Love. It means that the Soul no longer practices the Virtues as separate actions but embodies them fully. The Virtues are no longer something she struggles with or works toward; they are seamlessly integrated into her being, and she directs them effortlessly, as they now serve her.
8. How does this chapter challenge traditional views of virtue and spiritual growth?
This chapter challenges the conventional view that the Virtues are the primary means of spiritual growth and salvation. Instead, it presents the idea that true spiritual perfection transcends the active practice of the Virtues, and is found in complete union with divine Love. The Soul no longer needs to strive to be virtuous because Love itself has perfected the Soul, and the Virtues are integrated into her being.
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Chapter 9 teaches that the Soul fully united to Love no longer possesses any personal will or desire-not for purgatory, paradise, or even certainty of salvation-because to desire anything would separate her from the pure freedom of Love. In this annihilated state, the Soul lives only by Understanding, Love, and Praise, with no self-reflection or judgment of her own condition, for she no longer possesses self-consciousness in the usual sense. Her nature, now transformed and ordered by Love, asks for nothing forbidden, and she lives without anxiety except in true necessity. This mysterious state cannot be grasped by Reason, the senses, or conventional religious teachers, but only by those whom “Fine Love” calls and transforms in an instant. Such a Soul, utterly passive and free, becomes a true student of Divine Wisdom, resting in humility, truth, and love-the highest gift God gives to a creature.
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1. [Love]: “Whoever would ask such free Souls, sure and peaceful, if they would want to be in purgatory, they would say no; or if they would want to be certain of their salvation in this life, they would say no; or if they would want to be in paradise, they would say no. But then with what would they will it? They no longer possess any will, and if they would desire anything, they would separate themselves from Love. For the One who possesses their will knows what is their good, and this is their sufficiency without them knowing it and without being assured of it.”
In this passage, Love explains that the Souls who have transcended the need for the Virtues and perfected themselves in divine Love no longer possess a will of their own. They no longer desire anything-whether it be purgatory, certainty of salvation, or paradise-because their will has been wholly absorbed into the will of God. This reflects the idea that true spiritual freedom comes when the individual no longer desires anything for themselves but is completely united with divine will. The phrase “the One who possesses their will knows what is their good” suggests that these Souls trust entirely in God’s wisdom and providence, recognizing that His will is their sufficiency, even if they are not explicitly aware of it.
2. [Love]: “Such Souls, however, live by understanding, by Love, and by praise. This is the habitual practice of such Souls without moving themselves, for Understanding, Love, and Praise dwell in them.”
Love characterizes these Souls as living in a constant state of divine understanding, Love, and praise. This is not a conscious striving or effort on the part of the Soul; rather, it is a state of being in which these qualities are naturally manifested because the Soul has been fully transformed by God. There is no separation between what they do and what they are, as they have become fully aligned with divine virtues, operating without personal effort.
3. [Love]: “Such Souls do not know how to consider themselves good or evil, no longer possessing understanding of themselves, nor knowing how to judge if they are converted or perverted.”
This statement highlights the Soul’s transcendence of self-awareness. These Souls no longer judge themselves based on traditional moral categories of good or evil because they have reached a state of complete unity with divine Love. Their actions and existence are no longer governed by personal judgment or self-assessment; they simply live in divine Love, free from self-consciousness or concern about their own moral standing. This absence of self-judgment shows the depth of their freedom from personal will and ego.
4. [Love]: “To speak more briefly, let us take one Soul as an example, says Love. Such a Soul neither desires nor despises poverty nor tribulation, neither mass nor sermon, neither fast nor prayer, and gives to Nature all that is necessary, without remorse of conscience. But such Nature is so well ordered through the transformation by unity of Love, to whom the will of this Soul is conjoined, that Nature demands nothing which is prohibited. Such a Soul has no anxiety about anything which she lacks, unless it is in the hour of her necessity. And no one can lose this anxiety if he is not innocent.”
In this passage, Love elaborates on the way such Souls behave. They are not concerned with the material conditions of life (poverty, tribulation, rituals like mass or prayer) because their will has been wholly united with God’s will. The Soul’s natural inclinations (Nature) are aligned with divine will, so she desires nothing that would be considered sinful or contrary to God’s law. Their lack of anxiety about their own needs reflects the peace that comes from complete trust in God. Even in moments of necessity, there is no anxiety, as the Soul knows that God will provide. This reinforces the idea that true freedom comes when one has surrendered the will and relies entirely on God’s will.
5. [Reason]: “For the sake of God! says Reason. What are you saying?”
Reason, as is typical throughout the dialogue, expresses confusion or resistance to the idea that the Soul no longer has a will of her own. Reason represents the human intellectual approach, which finds it difficult to comprehend the state of the Soul described by Love. This reaction underscores the challenge of understanding divine union from a human, rational perspective, which operates on categories of self-will and desire.
6. [Love]: “I answer you thus, Reason, says Love. As I said to you before, and again I say it to you, that none of the masters of the natural senses, nor any the masters of Scripture, nor those who remain in the love of the obedience to the Virtues, none perceive this, nor will they perceive what is intended. But of this be certain, Reason, says Love, for no one perceives it except those whom Fine Love’ calls. But if by chance one finds such Souls, they will speak the truth about it, if they wish. And do not think that anyone can understand them, but only those whom Fine Love and Charity call.”
Love responds to Reason by explaining that this state of the Soul is beyond the understanding of human reason, even the highest intellectual and spiritual authorities (those who are masters of senses, Scripture, or the Virtues). Only those whom “Fine Love” (a deep, divine Love) calls will understand this state. This emphasizes the mystical and incomprehensible nature of the Soul’s transformation. It is not something that can be understood through human intellect or religious adherence alone; it is a gift that God bestows upon those whom He chooses.
7. [Love]: “This gift, says Love, is given any time in a moment of an hour, and whoever possesses it guards it, for it is the most perfect gift which God gives to a creature. This Soul is a student of Divinity, and she sits in the valley of Humility and on the plain of Truth, and rests on the mountain of Love.”
Finally, Love describes this gift as the most perfect gift that God can give to a creature: the complete union with divine Love, where the Soul no longer has a will of her own but is fully aligned with God’s will. This gift is fragile and must be carefully guarded. The Soul who receives it becomes a “student of Divinity,” continually growing in humility, truth, and Love. The imagery of the valley of Humility, the plain of Truth, and the mountain of Love highlights the progression of spiritual growth, from humble submission to God to the highest union with divine Love.
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1. Why do these liberated souls refuse to will anything-even salvation, paradise, or purgatory?
Because they no longer possess a personal will; their will is entirely united with God’s. Desiring anything would mean separating from Love. Since Love itself now possesses their will, they are content in a divine sufficiency that operates without their conscious knowledge or assurance.
2. What becomes the daily activity or “practice” of such souls?
Their life becomes a constant state of Understanding, Love, and Praise. These are not external acts they perform, but inward realities that dwell within them. They no longer exert effort to achieve these virtues; they live by them, effortlessly and continually.
3. How do such souls view their own moral state-whether good or evil?
They have no self-knowledge in this regard. They do not judge themselves as good or evil, converted or perverted. Their self-understanding is lost in God, and they no longer reference themselves through moral categories-they are beyond self-reflection.
4. How do these souls relate to religious practices and physical needs?
They neither desire nor despise spiritual practices (e.g., Mass, fasting, prayer), nor do they feel compelled by them. They give their body what it needs without guilt, because their nature has been reordered by Love. Their desires are so attuned to God’s will that they never seek anything prohibited.
5. What kind of anxiety do they still experience, if any?
They experience no anxiety except in moments of real physical necessity. Even this minimal anxiety can only be entirely lost by someone who is innocent-implying that only the fully purified soul is completely free of all worry.
6. Why does Reason object to what Love is saying, and how does Love respond?
Reason is scandalized-what Love says seems to contradict traditional teachings and religious norms. Love responds by asserting that neither masters of the senses, Scripture, nor even those faithful to the Virtues can understand this path. Only those whom Fine Love and Charity call will perceive and speak truth about it.
7. What is the nature of the gift these souls have received, according to Love?
It is the most perfect gift God gives-a momentary yet enduring transformation that unites the soul to God beyond will or knowledge. This soul becomes a “student of Divinity,” resting in Humility, Truth, and Love-dwelling symbolically in valley, plain, and mountain respectively.
8. What does it mean that this soul no longer moves herself?
It means she is no longer driven by self-generated desire, effort, or thought. All movement arises from God within her-Love and Understanding are not things she uses; they are her condition. She is passive, receptive, and entirely moved by God.
9. Why is this state so difficult to understand or recognize?
Because it transcends the categories of religious obedience, moral striving, and intellectual knowledge. It is a mystical gift, hidden from those who rely solely on reason, discipline, or external religion. Only those called by Fine Love can even recognize or affirm it.
10. How might one verify whether a soul truly lives in this state?
Such a soul can speak truthfully of her state if she wishes, but she cannot be understood except by others who have been similarly called by Fine Love and Charity. This makes the state inherently self-verifying among those who share it, and invisible to those outside it.
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Chapter 10 presents twelve mystical names by which Love identifies the Soul who has been transformed by divine union, at the request of Reason who seeks to offer some understanding to the “Actives.” These names-such as The Very Marvelous One, The Not Understood, Most Innocent of the Daughters of Jerusalem, and Oblivion-express the Soul’s hiddenness, divine grounding, humility, illumination, and total self-forgetfulness. Each name signifies a stage or quality of the Soul’s annihilated and exalted state: her foundation in the Church, her enlightenment by understanding, her adornment with Love, her peace and fulfillment in divine will, and ultimately, her being lost in God beyond comprehension. Through this naming, Love reveals the Soul’s true nobility, invisible to ordinary understanding but grasped by the hearing heart of the devout.
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1. “Ah, Love,” says Reason, “name this Soul by her right name, give to the Actives some understanding of it.”
Here, Reason acts as the intermediary for the “Actives”-those who live in the way of the virtues, spiritual effort, and moral striving. They cannot grasp the nature of the liberated Soul through conceptual understanding, so Reason pleads with Love to provide names-poetic, symbolic designations that might give them some glimpse or hearing of what they cannot directly perceive.
2. “She can be named, says Love, by twelve names…”
Love answers by offering twelve mystical titles. Each name is a window into the soul’s state of union with God. They are not descriptions in the usual sense, but revelations-each compressing a mystery, meant to resonate spiritually rather than instruct didactically. The twelve-fold naming evokes fullness and perfection, echoing biblical and liturgical symbolism (e.g., twelve tribes, twelve apostles).
3. “The very marvelous one.”
This name stresses the Soul’s astonishing transformation-a marvel to angels and saints, and beyond human comprehension. Her state is not the result of effort or merit, but of divine wonder.
4. “The Not Understood.”
A key name: this Soul cannot be understood by intellect or moral reasoning. Her identity is hidden even from herself, echoing the apophatic tradition-she is lost in God beyond concept.
5. “Most Innocent of the Daughters of Jerusalem.”
Innocence here is not moral naiveté but the purity that comes from utter union with God’s will. She surpasses even the holy “Daughters of Jerusalem” (symbolic of devout souls), being the most stripped of self.
6. “She upon whom the Holy Church is founded.”
Radically bold: the Soul in union with Love becomes a foundation stone of the Church-not institutionally, but spiritually. The Church is built not only on Peter, but on union with God.
7. “Illuminated by Understanding.”
Not intellectual comprehension, but divine illumination-an inner light that comes from being possessed by Love. Understanding is now an infused state, not a skill or acquired knowledge.
8. “Adorned by Love.”
Love not only transforms but beautifies the soul. Her only ornament is Love itself; all her dignity and glory come from being clothed in divine affection.
9. “Living by Praise.”
Her entire being is praise. She no longer praises as an action; she is praise in essence-her existence is perpetual glorification of God.
10. “Annihilated in all things through Humility.”
Self-will, ego, striving-all are annihilated. True humility is not thinking lowly of oneself, but no longer being for oneself. Her nothingness becomes the space where God dwells.
11. “At peace in divine being through divine will.”
This is the still point: she rests not in her understanding of God, but in God. Her peace is unshakable because it comes from surrender into divine being itself.
12. “She who wills nothing except the divine will.”
Her will is perfectly one with God’s. Not just obedience, but ontological unity: she no longer has a will of her own. What God wills, she wills-effortlessly.
13. “Filled and satisfied without any lack by divine goodness through the work of the Trinity.”
She is entirely full. There is no hunger, no longing, no incompletion. The Trinity’s work in her is total. Her satisfaction is not emotional but ontological: nothing is missing.
14. “Her last name is: Oblivion, Forgotten.”
This is the apex of self-emptying. She is forgotten-by the world, by herself, even in some way as an object of knowledge. Her identity has dissolved into God. She is hidden with Christ in God (Col 3:3). This “oblivion” is not loss but divine concealment.
15. “And without fail,” says Pure Courtesy, “it is right that she be thus named, for these are her right names.”
Pure Courtesy-symbolizing divine gentleness and appropriateness-confirms that these names are true and fitting. The language may seem lofty or strange to the Actives, but it is accurate in a deeper register of spiritual truth.
16. “Ah, Love,” says Reason, “you have named this Soul by many names, by which the Actives have some understanding of her, which would only be by hearing the very noble names by which you have named her.”
Reason acknowledges that these names do not provide intellectual grasp, but they convey something through their nobility and resonance. The Actives can now begin to revere what they cannot understand-recognizing holiness through the language of Love.
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1. Why does Reason ask Love to name the Soul for the Actives?
Reason understands that the Actives-those still engaged in the path of moral and religious striving-cannot comprehend the state of the liberated Soul through explanation. So, she asks Love to name the Soul in a way that can offer them a glimpse or reverent hearing of the mystery they cannot grasp intellectually.
2. What is the significance of naming the Soul with twelve titles?
The twelve names reflect a symbolic fullness and spiritual perfection (echoing scriptural patterns like the twelve tribes or apostles). Each name expresses a distinct aspect of the Soul’s union with God, not as individual attributes but as facets of a single, complete transformation in Love.
3. What does the name “The Not Understood” reveal about the nature of the Soul in this state?
It indicates that the Soul transcends all human understanding. She cannot be grasped by intellect, theology, or natural reason-even by herself. Her identity is hidden in God, emphasizing the apophatic tradition and the mystery of divine union.
4. How does “Annihilated in all things through Humility” relate to the core theme of self-emptying?
This name shows the complete disappearance of self-will and ego. The Soul no longer asserts anything for herself, and this radical humility opens the way for God to fully inhabit her. True humility is not thinking little of oneself, but the loss of self in God.
5. What does “Living by Praise” imply about the Soul’s daily existence?
It means that the Soul’s entire being is a continuous act of praise. She no longer needs to perform acts of devotion-her very existence is glorification of God. This is praise as ontological condition, not verbal or ritual expression.
6. Why is the Soul called “Oblivion, Forgotten” as her final name?
This name captures the culmination of her journey: she has been entirely forgotten by the world, and even by herself. All identity has dissolved into God. It expresses the hiddenness of divine union and the Soul’s final detachment from all that is not God.
7. What does Love mean by saying “none perceive this… but only those whom Fine Love calls”?
Love is highlighting that the understanding of this state cannot be taught, inherited, or reasoned into. Only those chosen by Divine Love (called by “Fine Love”) can know it from within. It is a grace, not an achievement.
8. How does this chapter challenge the perspective of the Actives and even the theologians?
It reveals that those who live by effort, reason, obedience to virtues, or study of Scripture cannot grasp the Soul’s state of union. This challenges a view of salvation or holiness based on merit, replacing it with a radical surrender to Love.
9. What theological truth is implied in the title “Filled and satisfied… by the work of the Trinity”?
It shows that the soul is now the dwelling place of the Triune God. The satisfaction she experiences is Trinitarian in origin-perfect, lacking nothing, and flowing directly from divine goodness. It is a profound statement about the inner life of grace.
10. How do these names function for the reader who is not yet in the state of the Soul described?
They serve as invitations and signposts. While the reader may not understand them fully, the names stir longing, reverence, and perhaps a loosening of reliance on one’s own effort. They suggest that divine union is real and attainable-not by work, but by surrender.