[Footnote 12: "Nescio si a quoquam homine quartus (gradus) in hac vita perfecte apprehenditur, ut se scilicet diligat homo tantum propter Deum. Asserant hoc si qui experti sunt: mihi (fateor) impossibile videtur" (_De diligendo Deo_, xv.; _Epist_. xi. 8).] [Footnote 13: From a sermon by Smith, the Cambridge Platonist. Plotinus, too, says well, [Greek: ei tis allo eidos êdonês peri ton spoudaion bion zêtei, ou ton spoudaion bion zêtei] (_Ennead_ i. 4. 12).] [Footnote 14: From Smith's sermons.] [Footnote 15: Pindar's [Greek: genoio oios essi mathôn] is a fine mystical maxim. (_Pyth._ 2. 131.)] [Footnote 16: Strictly, the unitive road (_via_) leads to the contemplative life (_vita_). Cf. Benedict, xiv., _De Servorum Dei beatific_., iii. 26, "Perfecta hæc mystica unio reperitur regulariter in perfecto contemplativo qui in vita purgativa et illuminativa, id est meditativa, et contemplativa diu versatus, ex speciali Dei favore ad infusam contemplativam evectus est." On the three ways, Suarez says, "Distinguere solent mystici tres vias, purgativam, illuminativam, et unitivam." Molinos was quite a heterodox mystic in teaching that there is but a "unica via, scilicet interna," and this proposition was condemned by a Bull of Innocent XI.] [Footnote 17: In Plotinus the civic virtues _precede_ the cathartic; but they are not, as with some perverse mystics, considered to lie _outside_ the path of ascent.] [Footnote 18: Tauler is careful to put social service on its true basis. "One can spin," he says, "another can make shoes; and all these are gifts of the Holy Ghost. I tell you, if I were not a priest, I should esteem it a great gift that I was able to make shoes, and would try to make them so well as to be a pattern to all." In a later Lecture I shall revert to the charge of indolent neglect of duties, so often preferred against the mystics.] [Footnote 19: R.L. Nettleship, _Remains_.] [Footnote 20: In a Roman Catholic manual I find: "Non raro sub nomine theologiæ mysticæ intelligitur etiam ascesis, sed immerito. Nam ascesis consuetas tantum et tritas perfectionis semitas ostendit, mystica autem adhuc excellentiorem viam demonstrat." This is to identify "mystical theology" with the higher rungs of the ladder. It has been used in this curious manner from the Middle Ages. Ribet says, "La mystique, comme science spéciale, fait partie de la théologie ascétique"; that part, namely, "dans lequel l'homme est réduit à la passivité par l'action souveraine de Dieu." "L'ascèse" is defined as "l'ascension de l'âme vers Dieu."] [Footnote 21: Cf. Professor W. Wallace's collected _Lectures and Essays_, p. 276.] [Footnote 22: See Appendix C on the Doctrine of Deification.] [Footnote 23: So Fénelon, after asserting the truth of mystical "transformation," adds: "It is false to say that transformation is a deification of the real and natural soul, or a hypostatic union, or an unalterable conformity with God."]