CHAPTER THREE
THE MARVELLOUS POWER OF DIVINE WISDOM SHOWN IN THE CREATION OF THE WORLD AND MAN
[1. In the creation of the world]
31. Eternal Wisdom began to manifest himself outside the
bosom of God the Father when, after a whole eternity, he made
light, heaven and earth. St John tells us that everything was
made through the Word, that is eternal Wisdom: "All things
were made by him" (Jn. 1:3; cf. Heb. 1:2; Col. 1:16-17).
Solomon says that eternal Wisdom is the mother and maker
of all things. Notice that Solomon does not call him simply
the maker of the universe but also its mother because the
maker does not love and care for the work of his hands like a
mother does for her child (Wisd. 7: 12,21).
32. After creating all things, eternal Wisdom abides in them
to contain, maintain and renew them (Wisd. 1:7; 7:27). It was
this supremely perfect beauty who, after creating the
universe, established the magnificent order we find there. He
it was who separated, arranged, evaluated, augmented and
calculated everything.
He spread out the skies; he set the sun, the moon, the
stars and the planets in perfect order. He laid the
foundations of the earth and assigned limits and laws to the
sea and depths to the ocean. He raised mountains and gave
moderation to all things even to the springs of water.
Finally, he says, "I was with God and I disposed everything
with such perfect precision and such pleasing variety that it
was like playing a game to entertain my Father and myself"
(Prov. 8:30-31).
33. This mysterious game of divine Wisdom is clearly seen in
the great variety of all he created. Apart from considering
the different species of angels whose number is well-nigh
infinite, and the varied brightness of the stars and the
different temperaments of men, we are filled with wonderment
at the changes we see in the seasons and the weather, at the
variety of instincts in animals, at the different species of
plants, at the diversified beauty of the flowers and the
different tastes of the fruits. "Let him who is wise
understand these things" (Hos. 14:10; cf. Jer. 9:12; Ps.
106:43). Who is the one to whom eternal Wisdom has
communicated his wisdom? That person alone will understand
these mysteries of nature.
34. Eternal Wisdom has revealed these things to the saints,
as we learn from their biographies. At times they were so
astonished at the beauty, the harmony and the order that God
has put into the smallest things, such as a bee, an ant, an
ear of corn, a flower, a worm, that they were carried away in
rapture and ecstasy.
[2. In the creation of man]
35. If the power and gentleness of eternal Wisdom were so
luminously evident in the creation, the beauty and order of
the universe, they shone forth far more brilliantly in the
creation of man. For man is his supreme masterpiece, the
living image of his beauty and his perfection, the great
vessel of his graces, the wonderful treasury of his wealth and
in a unique way his representative on earth. "By your wisdom
you appointed man to have dominion over every creature you
made" (Wisd. 9:2).
36. For the glory of this magnificent and powerful Worker I
must describe the original beauty and excellence of man as
created by divine Wisdom. But the state of man's grievous sin
has fallen upon me, poor miserable child of Eve, dulling my
understanding to the point that I can describe only very
imperfectly the work of man's creation.
37. We might say that eternal Wisdom made copies, that is,
shining likenesses of his own intelligence, memory, and will,
and infused them into the soul of man so that he might become
the living image of the Godhead. In man's heart he enkindled
the fire of the pure love of God. He gave him a radiant body
and virtually enshrined within him a compendium of all the
various perfections of angels, animals, and other created
things.
38. Man's entire being was bright without shadow, beautiful
without blemish, pure without stain, perfectly proportioned
without deformity, flaw, or imperfection. His mind, gifted
with the light of wisdom, understood perfectly both Creator
and creature. The grace of God was in his soul making him
innocent and pleasing to the most High God. His body was
endowed with immortality. He had the pure love of God in his
heart without any fear of death, for he loved God ceaselessly,
without wavering and purely for God himself. In short, man
was so godlike, so absorbed and rapt in God that he had no
unruly passions to subdue and no enemies to overcome.
Such was the generosity shown to man by eternal Wisdom
and such was the happiness that man enjoyed in his state of
innocence.
39. But, alas, the vessel of the Godhead was shattered into a
thousand pieces. This beautiful star fell from the skies.
This brilliant sun lost its light. Man sinned, and by his sin
lost his wisdom, his innocence, his beauty, his immortality.
In a word, he lost all the good things he was given and found
himself burdened with a host of evils. His mind was darkened
and impaired. His heart turned cold towards the God he no
longer loved. His sin-stained soul resembled Satan himself.
The passions were in disorder; he was no longer master of
himself. His only companions are the devils who have made him
their slave and their abode. Even creatures have risen up in
warfare against him.
In a single instant, man became the slave of demons, the
object of God's anger (Cf. Eph. 2:3), the prey of the powers
of hell.
He became so hideous in his own sight that he hid himself
for shame. He was cursed and condemned to death. He was
driven from the earthly paradise and excluded from heaven.
With no hope of future happiness, he was doomed to eke out a
pitiable life upon an earth under curse (cf. Gen. 3:10; 17:23;
4:11,12). He would eventually die like a criminal and after
death, together with all his posterity, share the devil's
damnation in body and soul.
Such was the frightful calamity which befell man when he
sinned. Such was the well-deserved sentence God in his
justice pronounced against him.
40. Seeing himself in such a plight, Adam came close to
despair. He could not hope for help from angels or any of
God's creatures. Nothing could restore his privileges because
he had been so eminently fair, so very magnificently fashioned
when he was created, and now by his sin he had become so
hideous, so repulsive. He saw himself banished from Paradise
and from the presence of God. He could see God's justice
pursuing him in all his descendants. He saw heaven closed and
no one to open it; he saw hell open and no one to close it.
Sunday, October 16, 2011
THE LOVE OF ETERNAL WISDOM BY ST. LOUIS DE MONTFORT - CHAPTER 2
CHAPTER TWO
ORIGIN AND EXCELLENCE OF ETERNAL WISDOM
15. Here, with St. Paul, we must declare, "O the depth, the
immensity and the incomprehensibility of the Wisdom of God"
(Rom. 11:33) : Generationem ejus quis enarrabit? (Is. 53:8;
Acts 8:33). Who is the angel so enlightened, who is the man
rash enough as to attempt to give us an adequate explanation
of the origin of eternal Wisdom? For here all human beings
must close their eyes so as not to be blinded by the vivid
brightness of his light.
All should be silent for fear of tarnishing his perfect
beauty by attempting to portray him.
Every mind should realise its inadequacy and adore, lest
in striving to fathom him, it be crushed by the tremendous
weight of his glory.
[1. Wisdom in reference to the Father]
16. Adapting himself to our weakness, the Holy Spirit offers
this description of eternal Wisdom in the Book of Wisdom which
he composed just for us.
"Eternal Wisdom is a breath of the power of God, a pure
emanation of the glory of the Almighty. Hence nothing defiled
gains entrance into him. He is the reflection of eternal
light, the spotless mirror of God's majesty, the image of his
goodness" (Wisd. 7:25,26).
17. He is the substantial and eternal idea of divine beauty
which was shown to St. John the Evangelist in his ecstatic
vision on the island of Patmos, when he exclaimed, "In the
beginning was the Word - the Son of God, or eternal Wisdom -
and the Word was in God and the Word was God" (Jn. 1:1).
18. This is the eternal Wisdom of which Solomon often speaks
in his book (cf. Sir. 1:4,8; 24:14) when he says that Wisdom
was created - that is, produced - from the very beginning
before anything was made or even before the beginning of time.
Speaking of himself, Wisdom says, "I was begotten from
eternity, before the creation of the world. The depths did
not exist as yet and I was already conceived" (Prov. 8:23,24).
19. God the Father was well pleased with the sovereign beauty
of eternal Wisdom, his Son, throughout time and eternity, as
he himself explicitly testified on the day of his Son's
baptism and his transfiguration, "This is my beloved Son with
whom I am well pleased" (Mt. 17:5; cf. Mt. 3:17. Cf. Nos. 55,
98).
This splendour of dazzling and incomprehensible light of
which the apostles caught a glimpse in the Transfiguration,
filled them with delight and lifted them to the heights of
ecstasy:
Illustre quiddam (cernimus)
Sublime, celsum, interminum,
Antiquius caelo et chao:
This eternal Wisdom is -
Something resplendent,
Sublime, immense, and infinite,
More ancient than the universe.
My words fail to give even the faintest idea of his
beauty and supreme gentleness, and fall infinitely short of
his excellence: for who can ever form an adequate idea of him?
Who could ever portray him faithfully? You alone, great God,
know who he is and can reveal him to all you wish (cf. Mt.
11:27; Lk. 10:22).
[2. The activity of eternal Wisdom in souls]
20. This is how divine Wisdom himself describes in the
twenty-fourth chapter of Ecclesiasticus the effects of his
activity in souls. I shall not mingle my poor words with his
for fear of diminishing their clarity and sublime meaning.
1. Wisdom will sing her own praises. She will be honoured
in the Lord and will proclaim his glory before his own
people.
2. In the assembly of the Most High she will open her
mouth; she will glorify herself in the armies of the
Lord.
3. She will be raised up in the midst of her own people
and will be admired in the assembly of all the saints.
4. In the multitude of the elect she will be praised and
will be blessed by those who are blessed by God. She will
say:
21. 5. I came forth from the mouth of the Most High; I was
born before all creatures.
6. I made an unquenchable light appear in the sky and I
covered the whole earth like a mist.
7. I had my dwelling in the heights and my throne was in
a pillar of cloud.
8. Alone I compassed the vault of heaven; I penetrated
into the depths of the abyss; I walked on the waves of
the sea,
9. and travelled all over the earth.
22. 10. I held sway over every people and every nation.
11. By my power I have trodden underfoot the hearts of
all men, great and small;
and among all these things I searched for a resting-place
and a dwelling in the heritage of the Lord.
23. 12. Then the Creator of the universe commanded me and
spoke to me: he who created me rested in my tent.
13. And he said to me: "Dwell in Jacob, let Israel be
your heritage, and take root in my elect."
24. 14. In the beginning, before all ages, he created me and
through the ages I shall never cease to be,
and in the holy tabernacle I ministered before him.
15. I fixed my abode in Sion;
I found rest in the holy City, and Jerusalem became my
domain.
25. 16. I took root in the people whom the Lord had honoured,
whose heritage is the portion of the Lord.
I fixed my abode in the assembly of all the saints.
17. Like a cedar on Lebanon and like a cypress on Mount
Sion I have grown tall.
18. I raised my branches high like a palm-tree in Engedi
and like the rose-bushes of Jericho.
19. I grew tall like a beautiful olive-tree in the
field,like a plane-tree planted along the road near the
water.
20. I gave forth fragrance like cinnamon or the most
precious balm;
I gave forth perfume like the most exquisite myrrh.
21. I have filled my house with sweet fragrance as of
galbanum, onycha, myrrh and with the sweet smell of
incense;
I exude the scent of the purest balm.
22. I spread out my branches like a terebinth and my
branches are glorious and graceful.
23. I have grown sweet-smelling flowers like the vine; my
blossoms are the fruits of glory and wealth.
26. 24. I am the mother of pure love, of fear, of knowledge
and of holy hope.
25. In me is all grace of the way and of the truth; in me
is all hope of life and strength.
27. 26. Come to me, all you who desire for me, and be filled
with my fruits.
27. For my spirit is sweeter than honey and my
inheritance more delightful than the sweetest honeycomb.
28. My renown will endure down through the ages.
28. 29. Those who eat of me will hunger for more; those who
drink of me will thirst for more.
30. Those who listen to me will not be put to shame;
those who work with me will not sin.
31. Those who make me known will possess eternal life.
32. All this is the book of life, the covenant of the
Most High, and the knowledge of the truth."
29. Eternal Wisdom compares himself to all these trees and
plants, characterised by their varied fruits and qualities
which illustrate the great variety of states, functions and
virtues of privileged souls. These resemble cedars by the
loftiness of their hearts raised up towards heaven, or cypress
trees by their constant meditation on death. They resemble
palm-trees by their humble endurance of labour, or rose-bushes
by martyrdom and the shedding of their blood. They resemble
plane-trees planted along river banks, or terebinths with
their branches spread out wide, signifying their great love
for their fellow-men. They resemble all the other less
noticeable but fragrant plants like balm, myrrh and others
which symbolise all those retiring souls who prefer to be
known by God more than by man.
30. Divine Wisdom shows himself to be the mother and source
of all good and he exhorts all men to give up everything and
desire him alone. Because, as St Augustine says, "he gives
himself only to those who desire him and seek him with all the
zeal such a lofty aim deserves."
In verses 30 and 31 divine Wisdom lists three degrees in
holy living, the last of which constitutes perfection:
(1) Listen to God with humble submission;
(2) Act in him and through him with persevering fidelity;
(3) Seek to acquire the light and unction you need to
inspire others with that love for Wisdom which will lead them
to eternal life.
ORIGIN AND EXCELLENCE OF ETERNAL WISDOM
15. Here, with St. Paul, we must declare, "O the depth, the
immensity and the incomprehensibility of the Wisdom of God"
(Rom. 11:33) : Generationem ejus quis enarrabit? (Is. 53:8;
Acts 8:33). Who is the angel so enlightened, who is the man
rash enough as to attempt to give us an adequate explanation
of the origin of eternal Wisdom? For here all human beings
must close their eyes so as not to be blinded by the vivid
brightness of his light.
All should be silent for fear of tarnishing his perfect
beauty by attempting to portray him.
Every mind should realise its inadequacy and adore, lest
in striving to fathom him, it be crushed by the tremendous
weight of his glory.
[1. Wisdom in reference to the Father]
16. Adapting himself to our weakness, the Holy Spirit offers
this description of eternal Wisdom in the Book of Wisdom which
he composed just for us.
"Eternal Wisdom is a breath of the power of God, a pure
emanation of the glory of the Almighty. Hence nothing defiled
gains entrance into him. He is the reflection of eternal
light, the spotless mirror of God's majesty, the image of his
goodness" (Wisd. 7:25,26).
17. He is the substantial and eternal idea of divine beauty
which was shown to St. John the Evangelist in his ecstatic
vision on the island of Patmos, when he exclaimed, "In the
beginning was the Word - the Son of God, or eternal Wisdom -
and the Word was in God and the Word was God" (Jn. 1:1).
18. This is the eternal Wisdom of which Solomon often speaks
in his book (cf. Sir. 1:4,8; 24:14) when he says that Wisdom
was created - that is, produced - from the very beginning
before anything was made or even before the beginning of time.
Speaking of himself, Wisdom says, "I was begotten from
eternity, before the creation of the world. The depths did
not exist as yet and I was already conceived" (Prov. 8:23,24).
19. God the Father was well pleased with the sovereign beauty
of eternal Wisdom, his Son, throughout time and eternity, as
he himself explicitly testified on the day of his Son's
baptism and his transfiguration, "This is my beloved Son with
whom I am well pleased" (Mt. 17:5; cf. Mt. 3:17. Cf. Nos. 55,
98).
This splendour of dazzling and incomprehensible light of
which the apostles caught a glimpse in the Transfiguration,
filled them with delight and lifted them to the heights of
ecstasy:
Illustre quiddam (cernimus)
Sublime, celsum, interminum,
Antiquius caelo et chao:
This eternal Wisdom is -
Something resplendent,
Sublime, immense, and infinite,
More ancient than the universe.
My words fail to give even the faintest idea of his
beauty and supreme gentleness, and fall infinitely short of
his excellence: for who can ever form an adequate idea of him?
Who could ever portray him faithfully? You alone, great God,
know who he is and can reveal him to all you wish (cf. Mt.
11:27; Lk. 10:22).
[2. The activity of eternal Wisdom in souls]
20. This is how divine Wisdom himself describes in the
twenty-fourth chapter of Ecclesiasticus the effects of his
activity in souls. I shall not mingle my poor words with his
for fear of diminishing their clarity and sublime meaning.
1. Wisdom will sing her own praises. She will be honoured
in the Lord and will proclaim his glory before his own
people.
2. In the assembly of the Most High she will open her
mouth; she will glorify herself in the armies of the
Lord.
3. She will be raised up in the midst of her own people
and will be admired in the assembly of all the saints.
4. In the multitude of the elect she will be praised and
will be blessed by those who are blessed by God. She will
say:
21. 5. I came forth from the mouth of the Most High; I was
born before all creatures.
6. I made an unquenchable light appear in the sky and I
covered the whole earth like a mist.
7. I had my dwelling in the heights and my throne was in
a pillar of cloud.
8. Alone I compassed the vault of heaven; I penetrated
into the depths of the abyss; I walked on the waves of
the sea,
9. and travelled all over the earth.
22. 10. I held sway over every people and every nation.
11. By my power I have trodden underfoot the hearts of
all men, great and small;
and among all these things I searched for a resting-place
and a dwelling in the heritage of the Lord.
23. 12. Then the Creator of the universe commanded me and
spoke to me: he who created me rested in my tent.
13. And he said to me: "Dwell in Jacob, let Israel be
your heritage, and take root in my elect."
24. 14. In the beginning, before all ages, he created me and
through the ages I shall never cease to be,
and in the holy tabernacle I ministered before him.
15. I fixed my abode in Sion;
I found rest in the holy City, and Jerusalem became my
domain.
25. 16. I took root in the people whom the Lord had honoured,
whose heritage is the portion of the Lord.
I fixed my abode in the assembly of all the saints.
17. Like a cedar on Lebanon and like a cypress on Mount
Sion I have grown tall.
18. I raised my branches high like a palm-tree in Engedi
and like the rose-bushes of Jericho.
19. I grew tall like a beautiful olive-tree in the
field,like a plane-tree planted along the road near the
water.
20. I gave forth fragrance like cinnamon or the most
precious balm;
I gave forth perfume like the most exquisite myrrh.
21. I have filled my house with sweet fragrance as of
galbanum, onycha, myrrh and with the sweet smell of
incense;
I exude the scent of the purest balm.
22. I spread out my branches like a terebinth and my
branches are glorious and graceful.
23. I have grown sweet-smelling flowers like the vine; my
blossoms are the fruits of glory and wealth.
26. 24. I am the mother of pure love, of fear, of knowledge
and of holy hope.
25. In me is all grace of the way and of the truth; in me
is all hope of life and strength.
27. 26. Come to me, all you who desire for me, and be filled
with my fruits.
27. For my spirit is sweeter than honey and my
inheritance more delightful than the sweetest honeycomb.
28. My renown will endure down through the ages.
28. 29. Those who eat of me will hunger for more; those who
drink of me will thirst for more.
30. Those who listen to me will not be put to shame;
those who work with me will not sin.
31. Those who make me known will possess eternal life.
32. All this is the book of life, the covenant of the
Most High, and the knowledge of the truth."
29. Eternal Wisdom compares himself to all these trees and
plants, characterised by their varied fruits and qualities
which illustrate the great variety of states, functions and
virtues of privileged souls. These resemble cedars by the
loftiness of their hearts raised up towards heaven, or cypress
trees by their constant meditation on death. They resemble
palm-trees by their humble endurance of labour, or rose-bushes
by martyrdom and the shedding of their blood. They resemble
plane-trees planted along river banks, or terebinths with
their branches spread out wide, signifying their great love
for their fellow-men. They resemble all the other less
noticeable but fragrant plants like balm, myrrh and others
which symbolise all those retiring souls who prefer to be
known by God more than by man.
30. Divine Wisdom shows himself to be the mother and source
of all good and he exhorts all men to give up everything and
desire him alone. Because, as St Augustine says, "he gives
himself only to those who desire him and seek him with all the
zeal such a lofty aim deserves."
In verses 30 and 31 divine Wisdom lists three degrees in
holy living, the last of which constitutes perfection:
(1) Listen to God with humble submission;
(2) Act in him and through him with persevering fidelity;
(3) Seek to acquire the light and unction you need to
inspire others with that love for Wisdom which will lead them
to eternal life.
THE LOVE OF ETERNAL WISDOM BY ST. LOUIS DE MONTFORT - CHAPTER 1
CHAPTER ONE
TO LOVE AND SEEK DIVINE WISDOM WE NEED TO KNOW HIM
[1. Our need to acquire knowledge of divine Wisdom]
8. Can we love someone we do not even know? Can we love
deeply someone we know only vaguely? Why is Jesus, the
adorable, eternal and incarnate Wisdom loved so little if not
because he is either too little known or not known at all?
Hardly anyone studies the supreme science of Jesus, as
did St. Paul (Eph. 3:19). And yet this is the most noble, the
most consoling, the most useful and the most vital of all
sciences and subjects in heaven and on earth.
9. 1. First, it is the most noble of all sciences because
its subject is the most noble and the most sublime: Wisdom
uncreated and incarnate. He possesses in himself the fulness
of divinity and humanity alike and all that is great in heaven
and on earth, namely, all creatures visible and invisible,
spiritual and corporal.
St. John Chrysostom says that our Lord is the summary of
all God's works, the epitome of all the perfections to be
found in God and in his creatures (cf. Col. 1:16; 2:9).
"Jesus Christ is everything that you can and should wish
for. Long for him, seek for him, because he is that unique
and precious pearl for which you should be ready to sell
everything you possess."
"Let the wise man boast no more of his wisdom nor the
strong man of his strength, nor the rich man of his wealth.
But if anyone wants to boast, let him boast only of
understanding and knowing me and nothing else (Jer. 9:23-24)."
10. 2. Nothing is more consoling than to know divine Wisdom.
Happy are those who listen to him; happier still are those who
desire him and seek him; but happiest of all are those who
keep his laws. Their hearts will be filled with that infinite
consolation which is the joy and happiness of the eternal
Father and the glory of the angels (cf. Prov. 2:1-9).
If only we knew the joy of a soul that perceives the
beauty of divine Wisdom and is nourished with the milk of
divine kindness, we would cry out with the bride in the Song
of Songs: "Your love is better than wine" (Song 1:3) better by
far than all created delights. This is especially true when
divine Wisdom says to those who contemplate him, "Taste and
see" (Ps. 33:9) eat and drink, be filled with my eternal
sweetness (Song 5:1), for you will discover that conversing
with me is in no way distasteful, that my companionship is
never tedious and in me only will you find joy and contentment
(Wisd. 8:16).
11. 3. This knowledge of eternal Wisdom is not only the most
noble and the most consoling of all, it is also the most
useful and the most necessary since eternal life consists in
knowing God and Jesus Christ, his Son (Jn. 17:3).
Speaking to eternal Wisdom, the Wise man exclaims, "To know
you is perfect righteousness and to know your justice and your
power is the root of immortality" (Wisd. 15:3). If we really
want to have eternal life let us learn all there is to know
about eternal Wisdom.
If we wish to have roots of immortality deeply embedded
in our heart we must have in our mind knowledge of eternal
Wisdom. To know Jesus Christ incarnate Wisdom, is to know all
we need. To presume to know everything and not know him is to
know nothing at all.
12. Of what use is it for an archer to hit the outer part of
a target if he cannot hit the centre? What good will it do us
to know all the other branches of knowledge necessary for
salvation if we do not learn the only essential one, the
knowledge of our Lord Jesus Christ, the centre towards which
all the other branches of knowledge must tend? Although the
great Apostle St. Paul was a man of such extensive knowledge
and so well versed in human learning, still he said that he
did not know anything except Jesus Christ and him nailed to a
cross (1 Cor. 2:2).
Let us then say with him, "I count as loss all the
knowledge I have prized so highly until now when I compare it
to the knowledge of Jesus Christ, my Saviour" (Phil. 3:7-8).
Now I see and understand that this knowledge is so excellent,
so captivating, so profitable, so admirable that I no longer
take any interest in other branches of knowledge that I used
to like so much. Everything else is so meaningless, so absurd
and a foolish waste of time. "I say this to make sure that no
one deceives you with beguiling words. Make sure that no one
ensnares you with empty, rational philosophy" (Col. 2:4,8). I
state that Jesus is the abyss of all knowledge so that you do
not let yourself be deceived by the fine, glowing words of
orators or by the specious subtleties of philosophers. "Grow
in grace and the knowledge of our Lord and Saviour Jesus
Christ" (2 Pet. 3:18).
That we may all grow in the knowledge and grace of our
Lord and Saviour, Jesus Christ, incarnate Wisdom, we are going
to speak of him in the following chapters. But first, let us
consider the different kinds of wisdom.
[2. Definition and division of the subject]
13. In the general sense of the term wisdom means a
delectable knowledge, a taste for God and his truth.
There are several kinds of wisdom.
First, true and false wisdom. True wisdom is a taste for
truth without falsehood or deception. False wisdom is a taste
for falsehood disguised as truth.
This false wisdom is the wisdom or the prudence of the
world, which the Holy Spirit divides into three classes:
earthly, sensual, and diabolical.
True wisdom may be divided into natural and supernatural
wisdom.
Natural wisdom is the knowledge, in an outstanding
degree, of natural things in their principles. Supernatural
wisdom is knowledge of supernatural and divine things in their
origin.
This supernatural wisdom is divided into substantial or
uncreated Wisdom, and accidental or created wisdom.
Accidental or created wisdom is the communication that
uncreated Wisdom makes of himself to mankind. In other words,
it is the gift of wisdom. Substantial or uncreated Wisdom is
the Son of God, the second person of the most Blessed Trinity.
In other words, it is eternal Wisdom in eternity or Jesus
Christ in time.
It is precisely about this eternal Wisdom that we are
going to speak.
14. Starting with his very origin, we shall consider Wisdom
in eternity, dwelling in his Father's bosom and object of his
Father's love.
Next, we shall see him in time, shining forth in the
creation of the universe.
Then we shall consider him in the deep abasement of his
incarnation and his mortal life; and then we shall see him
glorious and triumphant in heaven.
Finally we shall propose the means to acquire and keep
him.
I leave to philosophers their useless philosophical
arguments and to scientists the secrets of their worldly
wisdom.
Let us now speak to chosen souls seeking perfection (1
Cor. 2:6) of true wisdom, eternal Wisdom, Wisdom uncreated and
incarnate.
TO LOVE AND SEEK DIVINE WISDOM WE NEED TO KNOW HIM
[1. Our need to acquire knowledge of divine Wisdom]
8. Can we love someone we do not even know? Can we love
deeply someone we know only vaguely? Why is Jesus, the
adorable, eternal and incarnate Wisdom loved so little if not
because he is either too little known or not known at all?
Hardly anyone studies the supreme science of Jesus, as
did St. Paul (Eph. 3:19). And yet this is the most noble, the
most consoling, the most useful and the most vital of all
sciences and subjects in heaven and on earth.
9. 1. First, it is the most noble of all sciences because
its subject is the most noble and the most sublime: Wisdom
uncreated and incarnate. He possesses in himself the fulness
of divinity and humanity alike and all that is great in heaven
and on earth, namely, all creatures visible and invisible,
spiritual and corporal.
St. John Chrysostom says that our Lord is the summary of
all God's works, the epitome of all the perfections to be
found in God and in his creatures (cf. Col. 1:16; 2:9).
"Jesus Christ is everything that you can and should wish
for. Long for him, seek for him, because he is that unique
and precious pearl for which you should be ready to sell
everything you possess."
"Let the wise man boast no more of his wisdom nor the
strong man of his strength, nor the rich man of his wealth.
But if anyone wants to boast, let him boast only of
understanding and knowing me and nothing else (Jer. 9:23-24)."
10. 2. Nothing is more consoling than to know divine Wisdom.
Happy are those who listen to him; happier still are those who
desire him and seek him; but happiest of all are those who
keep his laws. Their hearts will be filled with that infinite
consolation which is the joy and happiness of the eternal
Father and the glory of the angels (cf. Prov. 2:1-9).
If only we knew the joy of a soul that perceives the
beauty of divine Wisdom and is nourished with the milk of
divine kindness, we would cry out with the bride in the Song
of Songs: "Your love is better than wine" (Song 1:3) better by
far than all created delights. This is especially true when
divine Wisdom says to those who contemplate him, "Taste and
see" (Ps. 33:9) eat and drink, be filled with my eternal
sweetness (Song 5:1), for you will discover that conversing
with me is in no way distasteful, that my companionship is
never tedious and in me only will you find joy and contentment
(Wisd. 8:16).
11. 3. This knowledge of eternal Wisdom is not only the most
noble and the most consoling of all, it is also the most
useful and the most necessary since eternal life consists in
knowing God and Jesus Christ, his Son (Jn. 17:3).
Speaking to eternal Wisdom, the Wise man exclaims, "To know
you is perfect righteousness and to know your justice and your
power is the root of immortality" (Wisd. 15:3). If we really
want to have eternal life let us learn all there is to know
about eternal Wisdom.
If we wish to have roots of immortality deeply embedded
in our heart we must have in our mind knowledge of eternal
Wisdom. To know Jesus Christ incarnate Wisdom, is to know all
we need. To presume to know everything and not know him is to
know nothing at all.
12. Of what use is it for an archer to hit the outer part of
a target if he cannot hit the centre? What good will it do us
to know all the other branches of knowledge necessary for
salvation if we do not learn the only essential one, the
knowledge of our Lord Jesus Christ, the centre towards which
all the other branches of knowledge must tend? Although the
great Apostle St. Paul was a man of such extensive knowledge
and so well versed in human learning, still he said that he
did not know anything except Jesus Christ and him nailed to a
cross (1 Cor. 2:2).
Let us then say with him, "I count as loss all the
knowledge I have prized so highly until now when I compare it
to the knowledge of Jesus Christ, my Saviour" (Phil. 3:7-8).
Now I see and understand that this knowledge is so excellent,
so captivating, so profitable, so admirable that I no longer
take any interest in other branches of knowledge that I used
to like so much. Everything else is so meaningless, so absurd
and a foolish waste of time. "I say this to make sure that no
one deceives you with beguiling words. Make sure that no one
ensnares you with empty, rational philosophy" (Col. 2:4,8). I
state that Jesus is the abyss of all knowledge so that you do
not let yourself be deceived by the fine, glowing words of
orators or by the specious subtleties of philosophers. "Grow
in grace and the knowledge of our Lord and Saviour Jesus
Christ" (2 Pet. 3:18).
That we may all grow in the knowledge and grace of our
Lord and Saviour, Jesus Christ, incarnate Wisdom, we are going
to speak of him in the following chapters. But first, let us
consider the different kinds of wisdom.
[2. Definition and division of the subject]
13. In the general sense of the term wisdom means a
delectable knowledge, a taste for God and his truth.
There are several kinds of wisdom.
First, true and false wisdom. True wisdom is a taste for
truth without falsehood or deception. False wisdom is a taste
for falsehood disguised as truth.
This false wisdom is the wisdom or the prudence of the
world, which the Holy Spirit divides into three classes:
earthly, sensual, and diabolical.
True wisdom may be divided into natural and supernatural
wisdom.
Natural wisdom is the knowledge, in an outstanding
degree, of natural things in their principles. Supernatural
wisdom is knowledge of supernatural and divine things in their
origin.
This supernatural wisdom is divided into substantial or
uncreated Wisdom, and accidental or created wisdom.
Accidental or created wisdom is the communication that
uncreated Wisdom makes of himself to mankind. In other words,
it is the gift of wisdom. Substantial or uncreated Wisdom is
the Son of God, the second person of the most Blessed Trinity.
In other words, it is eternal Wisdom in eternity or Jesus
Christ in time.
It is precisely about this eternal Wisdom that we are
going to speak.
14. Starting with his very origin, we shall consider Wisdom
in eternity, dwelling in his Father's bosom and object of his
Father's love.
Next, we shall see him in time, shining forth in the
creation of the universe.
Then we shall consider him in the deep abasement of his
incarnation and his mortal life; and then we shall see him
glorious and triumphant in heaven.
Finally we shall propose the means to acquire and keep
him.
I leave to philosophers their useless philosophical
arguments and to scientists the secrets of their worldly
wisdom.
Let us now speak to chosen souls seeking perfection (1
Cor. 2:6) of true wisdom, eternal Wisdom, Wisdom uncreated and
incarnate.
THE LOVE OF ETERNAL WISDOM BY ST. LOUIS DE MONTFORT - PRELIMINARY OBSERVATIONS
[3. Preliminary observations]
5. I did not want, my dear reader, to mingle my poor words
with the inspired words of the Holy Spirit. Yet I make bold
to offer a few comments:
1. How gentle, attractive and approachable is eternal
Wisdom who possesses such splendour, excellence and grandeur.
He invites men to come to him because he wants to teach them
the way to happiness. He is for ever searching for them and
always greets them with a smile. He bestows blessings on them
many times over and forestalls their needs in a thousand
different ways, and even goes as far as to wait at their very
doorstep to give them proofs of his friendship.
Who could be so heartless as to refuse to love this
gentle conqueror?
6. 2. How unfortunate are the rich and powerful if they do
not love eternal Wisdom. How terrifying are the warnings he
gives them, so terrifying that they cannot be expressed in
human terms: "He will appear to you terribly and swiftly ...
those who rule will be judged severely ... the mighty will be
punished mightily ... the great are threatened with greater
punishment" (Wisd. 6:6,7,9).
To these words can be added those he uttered after he
became man: "Woe to you who are rich (Lk. 6:24) ... it is
easier for a camel to pass through the eye of a needle than
for a rich man to enter the kingdom of heaven" (Mat. 19; Mk.
10; Lk. 18).
So often were these last words repeated by divine Wisdom
while on earth that the three evangelists handed them down
without the least variation. They ought to make the rich weep
and lament: "And now, you rich people, weep and wail over the
miseries that are coming upon you" (Jas. 5:1).
But alas! they find their consolation (Lk. 6:24) here on
earth; they are as though captivated by the riches and
pleasures they enjoy and are blind to the evils that hang over
their heads.
7. 3. Solomon promises that he will give a faithful and
exact description of divine Wisdom and that neither envy nor
pride - both contrary to love - can prevent him from making
known this heaven-sent knowledge, and he has not the least
fear that anyone will surpass him or equal him in knowledge
(cf. Wisd. 6:24-26).
Following the example of this great man, I am going, in
my simple way, to portray eternal Wisdom before, during and
after his incarnation and show by what means we can possess
and keep him.
But as I do not have Solomon's profound learning or his
insights I have less to fear from pride and envy than from my
incompetence and ignorance, which I trust, in your kindness,
you will overlook.
5. I did not want, my dear reader, to mingle my poor words
with the inspired words of the Holy Spirit. Yet I make bold
to offer a few comments:
1. How gentle, attractive and approachable is eternal
Wisdom who possesses such splendour, excellence and grandeur.
He invites men to come to him because he wants to teach them
the way to happiness. He is for ever searching for them and
always greets them with a smile. He bestows blessings on them
many times over and forestalls their needs in a thousand
different ways, and even goes as far as to wait at their very
doorstep to give them proofs of his friendship.
Who could be so heartless as to refuse to love this
gentle conqueror?
6. 2. How unfortunate are the rich and powerful if they do
not love eternal Wisdom. How terrifying are the warnings he
gives them, so terrifying that they cannot be expressed in
human terms: "He will appear to you terribly and swiftly ...
those who rule will be judged severely ... the mighty will be
punished mightily ... the great are threatened with greater
punishment" (Wisd. 6:6,7,9).
To these words can be added those he uttered after he
became man: "Woe to you who are rich (Lk. 6:24) ... it is
easier for a camel to pass through the eye of a needle than
for a rich man to enter the kingdom of heaven" (Mat. 19; Mk.
10; Lk. 18).
So often were these last words repeated by divine Wisdom
while on earth that the three evangelists handed them down
without the least variation. They ought to make the rich weep
and lament: "And now, you rich people, weep and wail over the
miseries that are coming upon you" (Jas. 5:1).
But alas! they find their consolation (Lk. 6:24) here on
earth; they are as though captivated by the riches and
pleasures they enjoy and are blind to the evils that hang over
their heads.
7. 3. Solomon promises that he will give a faithful and
exact description of divine Wisdom and that neither envy nor
pride - both contrary to love - can prevent him from making
known this heaven-sent knowledge, and he has not the least
fear that anyone will surpass him or equal him in knowledge
(cf. Wisd. 6:24-26).
Following the example of this great man, I am going, in
my simple way, to portray eternal Wisdom before, during and
after his incarnation and show by what means we can possess
and keep him.
But as I do not have Solomon's profound learning or his
insights I have less to fear from pride and envy than from my
incompetence and ignorance, which I trust, in your kindness,
you will overlook.
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