Hence, it is easy to see how these philosophers neither value nor in fact comprehend the exercises of the spiritual life, and look upon all self-abnegation and mortification of the senses as degrading. "Purification of the soul" would be nonsense, because the soul does not need purification. It needs only advancement, enlightenment, and nurture, both in its spiritual and intellectual part. That a man should apply himself to the perfection of his spiritual nature without equal care to advance in worldly science, and keep his muscles well developed, his stomach full, and his body fashionably and comfortably clothed, is something which the worldly wise cannot understand. How should they when they rate the spiritual no higher than, if not below, the intellectual? Human greatness with them consists in physical and intellectual power; and they think the world is far more benefited by a regiment of soldiers and a board of trade than by a community of monks and an association of prayer. But too much care cannot be taken when we attempt to argue for the thesis proposed in this essay. There is danger of giving our adversaries an impression that we are contending for the very things of which they accuse us. The intellect is not something evil which is to be crushed, else we should not look for a saint in a Chrysostom, an Augustine, a Thomas of Aquinas, a Bonaventura, or among those thousands of men and women of great genius and surpassing intellectual power, whose works are the glory of the world as they are of religion. But one of the exercises of asceticism, say our opponents, is to mortify the intellect. Yes, just as I mortify my sight by restraining it from resting upon vain or immoral objects, my appetite from too full an indulgence, my love for music from dangerous display or vain gratification, or, what is at least as good a reason, because I really have not the time to give my intellect, my appetite, my love of the beautiful in art, poetry, and music all that they demand. {143} I have a far higher object in life, and that is, to make my soul pure and agreeable to God. These other and inferior objects are worthy in themselves of attention, but as for me I am too busy to spend either much thought or time upon them.