Anselm: Proslogion

Postquam opusculum quoddam velut exemplum meditandi de ratione fidei cogentibus me precibus quorundam fratrum, in persona alicuius tacite secum ratiocinando quae nesciat investigantis edidi: considerans illud esse multorum concatenatione contextum argumentorum, coepi mecum quaerere, si forte posset inveniri unum argumentum, quod nullo alio ad se probandum quam se solo indigeret, et solum ad astruendum quia Deus vere est, et quia est summum bonum nullo alio indigens, et quo omnia indigent ut sint et ut bene sint, et quaecumque de divina credimus substantia, sufficeret.

After I published a certain little work, as it were an example for meditating on the reason of faith, urged by the prayers of some brothers, put in the person of someone quietly reasoning with himself and investigating what he did not know: considering that it was woven by the concatenation of many arguments, I began to ask myself whether perchance one argument might be found which would need no other to prove itself but itself alone, and alone to establish that God truly is, and that he is the highest good needing no other, and on whom all things depend both to be and to be well, and whatever concerning the divine substance we believe, would suffice.

Ad quod cum saepe studioseque cogitationem converterem, atque aliquando mihi videretur iam posse capi quod quaerebam, aliquando mentis aciem omnino fugeret: tandem desperans volui cessare velut ab inquisitione rei, quam inveniri esset impossibile. Sed cum illam cogitationem, ne mentem meam frustra occupando ab aliis, in quibus proficere possem, impediret, penitus a me vellem excludere: tunc magis ac magis nolenti et defendenti se coepit cum importunitate quadem ingerere. Cum igitur quadam die vehementer eius importunitati resistendo fatigarer, in ipso cogitationum conflictu sic se obtulit quod desperaveram, ut studiose cogitationem amplecterer, quam sollicitus repellebam.

To which when I often and diligently turned my thought, and at times it seemed to me that I could now seize what I sought, at other times the keen edge of my mind entirely fled: at last, despairing, I wished to desist as from the inquiry of a thing which would be impossible to find. But when I wished to exclude that very thought completely from myself, lest by occupying my mind in vain it should hinder me from other matters in which I could make progress, it, more and more unwilling and defending itself, began to press in with a certain importunity. Therefore, when one day I, strongly resisting its importunity, grew weary, in the very conflict of thoughts it presented itself thus: that I, having despaired, eagerly embraced the thought which I had been anxiously repelling.

Aestimans igitur quod me gaudebam invenisse, si scriptum esset, alicui legenti placiturum, de hoc ipso et de quibusdam aliis sub persona conantis erigere mentem suam ad contemplandum Deum et quaerentis intelligere quod credit, subditum scripsi opusculum. Et quoniam nec istud nec illud, cuius supra memini, dignum libri nomine aut cui auctoris praeponeretur nomen iudicabam, nec tamen eadem sine aliquo titulo, quo aliquem, in cuius manus veniret, quodam modo ad se legendum invitarent, dimittenda putabam: unicuique suum dedi titulum, ut prius Exemplum meditandi de ratione fidei, et sequens Fides quaerens intellectum diceretur. Sed cum iam a pluribus cum his titulis utrumque transcriptum esset, coegerunt me plures, et maxime reverendus archiepiscopus Lugdunensis, Hugo nomine, fungens in Gallia legatione Apostolica qui mihi hoc ex Apostolica praecepit auctoritate, ut nomen meum illis praescriberem.

Therefore, thinking that what I rejoiced to have found, if it were written, would please some reader, I set down this little work on that very subject and on certain other matters under the person of one attempting to raise his mind to contemplate God and of one seeking to understand what he believes. And since I judged neither this nor that thing I mentioned above worthy of the name of book or of having the author’s name prefixed to it, yet I thought they should not be dismissed without some title by which, in whatever hands they might come, they would in a manner invite someone to read them: so I gave each its title, that the first might be called Exemplum meditandi de ratione fidei, and the following Fides quaerens intellectum. But when both had already been copied by many with these titles, several compelled me, and especially the most reverend Archbishop of Lyon, named Hugh, acting in Gaul as Apostolic legate, who by Apostolic authority commanded me to put my name before them.

Quod ut aptius fieret, illud quidem Monologion, id est soliloquium, istud vero Proslogion, id est alloquium, nominavi.

In order that it might be more fitting, I called that one Monologion, that is, soliloquium, and this one Proslogion, that is, alloquium.

1 Excitatio mentis ad contemplandum Deum

1 Excitation of the mind to contemplate God

Eia, nunc homuncio, fuge paululum occupationes tuas, absconde te modicum a tumultuosis cogitationibus tuis Abice nunc onerosas curas, et postpone laboriosas distentiones tuas. Vaca aliquantulum Deo, et requiesce aliquantulum in eo. "Intra in cubiculum" [Mt 6,6] mentis tuae, exclude omnia praeter Deum et quae te iuvent ad quaerendum eum, et "clauso ostio" [Mt 6,6] quaere eum. Dic nunc, totum "cor meum", dic nunc Deo: "Quaero vultum tuum, vultum tuum, Domine, requiro" [Ps 26,8].

Ah, now little man, flee a little from your occupations, hide yourself a little from your tumultuous cogitations; put away now burdensome cares, and postpone your laborious distractions. Be somewhat free for God, and rest a little in him. "Enter into your chamber" [Mt 6,6] of your mind, exclude all things except God and those things that help you to seek him, and "with the door shut" [Mt 6,6] seek him. Say now, with your whole "heart," say now to God: "I seek your face, your face, O Lord, I seek" [Ps 26,8].

Eia nunc ergo tu, Domine Deus meus, doce cor meum ubi et quomodo quaerat ubi et quomodo te inveniat. Domine, si hoc non es, ubi te quaeram absentem? Si autem ubique es, Cur non video praesentem?

Ah now then you, Lord my God, teach my heart where and how to seek, where and how to find you. Lord, if you are not here, where shall I seek you when absent? If indeed you are everywhere, Why do I not see you present?

Sed certe habitas "lucem inaccessibilem" [1 Tim 6,16]. Et ubi est lux inaccessibilis? Aut quomodo accedam ad lucem inaccessibilem? Aut quis ducet et inducet in illam, ut videam te in illa?

But certainly you dwell in the "inaccessible light" [1 Tim 6,16]. And where is the inaccessible light? Or how shall I approach the inaccessible light? Or who will lead and bring me into it, so that I may see you in it?

Deinde quibus signis, qua facie te quaeram? Numquam te vidi, Domine Deus meus, non novi faciem tuam. Quid faciet, altissime Domine, quid faciet iste tuus longinquus exsul?

Then by what signs, by what face shall I seek you? I have never seen you, Lord my God, I did not know your face. What will this do, Most High Lord, what will this your distant exile do?

Quid faciet servus tuus, anxius amore tui et longe "proiectus a facie tua" [Ps 50,13]? Anhelat videre te et nimis abest illi facies tua. Accedere ad te desiderat et inaccessibilis est habitatio tua. Invenire te cupit et nescit locum tuum.

What will your servant do, anxious with love for you and far "cast away from your face" [Ps 50,13]? He pants to see you and your face is exceedingly far from him. He longs to approach you and your dwelling is inaccessible. He desires to find you and does not know your place.

Quaerere te affectat et ignorat vultum tuum. Domine, Deus meus es et Dominus meus es et numquam te vidi. Tu me fecisti et refecisti et omnia bona tu mihi contulisti et nondum novi te. Denique ad te videndum factus sum et nondum feci, propter quod factus sum.

He longs to seek you and knows not your visage. Lord, you are my God and you are my Lord, and never have I seen you. You made me and remade me, and all good things you have bestowed upon me, and yet I do not know you. Indeed I was made to see you, and I have not yet done that for which I was made.

O misera sors hominis, cum hoc perdidit, ad quod factus est! O durus et dirus casus ille! Heu, quid perdidit et quid invenit, quid abscessit et quid remansit!

O miserable fate of man, when he has lost that to which he was made! O hard and dire mischance! Alas, what has he lost and what has he found, what has gone away and what remains!

Perdidit beatitudinem, ad quam factus est, et invenit miseriam, propter quod factus non est. Abscessit, sine quo nihil felix est, et remansit, quod per se non nisi miserum est. "Manducabat tunc homo panem angelorum"[Ps 77,25], quem nunc esurit manducat nunc "panem dolorum" [Ps 126,2], quem tunc nesciebat.

He lost the beatitude for which he was made, and found misery for which he was not made. He departed from that without which nothing is happy, and remained that which by itself is only miserable. "Then man ate the bread of the angels" [Ps 77,25], which now, famishing, he eats, "the bread of sorrows" [Ps 126,2], which then he did not know.

Heu publicus luctus hominum, universalis planctus filiorum Adae! Ille ructabat saturitate nos suspiramus esurie. Ille abundabat nos mendicamus.

Alas, the public grief of men, the universal plaint of the sons of Adam! He belched with satiety, we sigh with hunger. He abounds, we beg.

Ille feliciter tenebat et misere deseruit nos infeliciter egemus et miserabiliter desideramus. et heu, vacui remanemus! Cur non nobis custodivit, cum facile posset, quo tam graviter careremus?

He held happily and miserably deserted; we unhappily lack and miserably long. and alas, we remain empty! Why did he not keep it for us, when he could easily, so that we would not be deprived so grievously?

Quare sic nobis obseravit lucem et obduxit nos tenebris? Ut quid nobis abstulit vitam et inflixit mortem? Aerumnosi, unde sumus expulsi, quo sumus impulsi!

Why thus has he shut light from us and veiled us in darkness? Why has he taken life from us and inflicted death? O sufferers, from where have we been expelled, and to what place have we been driven?

Unde praecipitati, quo obruti! A patria in exsilium, a visione Dei in caecitatem nostram. A iucunditate immortalitatis in amaritudinem et horrorem mortis.

Whence precipitated, into what are we overwhelmed! From the fatherland into exile, from the vision of God into our blindness. From the pleasantness of immortality into the bitterness and horror of death.

Misera mutatio! De quanto bono in quantum malum! Grave damnum, gravis dolor, grave totum!

Wretched change! From how great a good into how great an evil! A heavy loss, grievous pain, the whole is grievous!

Sed heu me miserum, unum de aliis miseris filiis Evae elongatis a Deo! quid incepi, quid effeci? Quo tendebam, quo deveni?

But, alas me wretched, one apart from the other wretched sons of Eve, estranged from God! What did I begin, what did I do? Where was I tending, where have I come?

Ad quid aspirabam, in quibus suspiro? "Quaesivi bona et ecce turbatio" [Ps 121,9; Jer 14,19]! Tendebam in Deum et offendi in me ipsum. Requiem quaerebam in secreto meo et "tribulationem et dolorem inveni" [Ps 114,3] in intimis meis.

For what was I aspiring, for which things do I sigh? "I sought good things, and behold, disturbance" [Ps 121,9; Jer 14,19]! I was reaching toward God and stumbled against myself. I sought rest in my secret place and "I found tribulation and sorrow" [Ps 114,3] in my inmost parts.

Volebam ridere a gaudio mentis meae et cogor "rugire a gemitu cordis mei" [Ps 37,9]. Sperabatur laetitia et ecce, unde densentur suspiria!

I wished to laugh from the joy of my mind and am forced "to roar from the groan of my heart" [Ps 37,9]. Joy was hoped for, and behold, whence sighs are thickened!

Et o "tu, Domine, usquequo? Usquequo, Domine, oblivisceris nos, usquequo avertis faciem tuam a nobis"? Quando "respicies et exaudies" nos? Quando "illuminabis oculos" nostros et "ostendes" [Ps 6,4; Ps 12,1-4] nobis "faciem tuam" [Ps 79,4.8]? Quando restitues te nobis?

And O "you, Lord, how long? How long, Lord, will you forget us, how long will you turn your face away from us"? When will you "look back and hear" us? When will you "light up our eyes" and "show" [Ps 6,4; Ps 12,1-4] us "your face" [Ps 79,4.8]? When will you restore yourself to us?

Respice, Domine, exaudi, illumina nos, ostende nobis teipsum. Restitue te nobis, ut bene sit nobis, sine quo tam male est nobis. Miserare labores et conatus nostros ad te, qui nihil valemus sine te. Invita nos, "adiuva" nos [Ps 78,9]. Obsecro, Domine, ne desperem suspirando, sed respirem sperando.

Behold, Lord, look upon us, hear, enlighten us, show us yourself. Restore yourself to us, that it may be well with us, without whom it is so ill with us. Have mercy on our labors and endeavors toward you, for we are of no strength without you. Invite us, "adiuva" us [Ps 78,9]. I beseech you, Lord, that I do not despair by sighing, but breathe in hope.

Obsecro, Domine, amaricatum est cor meum sua desolatione, indulca illud tua consolatione. Obsecro, Domine, esuriens incepi quaerere te, ne desinam ieiunus de te. Famelicus accessi, ne recedam impastus. Pauper veni ad divitem, miser ad misericordem, ne redeam vacuus et contemptus.

I beseech you, Lord, my heart has grown bitter with its desolation; sweeten it with your consolation. I beseech you, Lord, hungry I began to seek you, that I may not cease to hunger for you. Famished I drew near, lest I depart unfed. I came poor to the rich, wretched to the merciful, lest I return empty and despised.

Et si "antequam comedam, suspiro" [Iob 3,24], da vel post suspiria quod comedam. Domine, incurvatus non possum nisi deorsum aspicere; erige me, ut possim sursum intendere. "Iniquitates meae supergressae caput meum" obvolvunt me, "et sicut onus grave" [Ps 37,5] gravant me. Evolve me, exonera me, ne "urgeat puteus" earum "os suum super me" [Ps 68,16]. Liceat mihi suspicere lucem tuam, vel de longe, vel de profundo.

And if "before I eat I sigh" [Iob 3,24], give even after the sighs that which I may eat. Lord, bowed down I can look only downward; raise me up, that I may be able to look upward. "My iniquities have gone over my head" wrap themselves round me, "and like a heavy burden" [Ps 37,5] they weigh me down. Unroll me, free me, lest the pit of them "press its mouth upon me" [Ps 68,16]. Grant me to behold your light, either from afar or from the deep.

Doce me quaerere te et ostende te quaerenti; quia nec quaerere te possum, nisi tu doceas, nec invenire, nisi te ostendas. Quaeram te desiderando, desiderem quaerendo. Inveniam amando, amem inveniendo.

Teach me to seek you and reveal yourself to the seeker; for I cannot seek you unless you teach me, nor find you unless you reveal yourself. I will seek you by desiring, I will desire by seeking. I will find by loving, I will love by finding.

Fateor, Domine, et gratias ago, quia creasti in me hanc "imaginem tuam" [Gen 1,27], ut tui memor te cogitem, te amem. Sed sic est abolita attritione vitiorum, sic offuscata fumo peccatorum, ut non possit facere, ad quod facta est, nisi tu renoves et reformes eam. Non tento, Domine, penetrare altitudinem tuam, quia nullatenus comparo illi intellectum meum; sed desidero aliquatenus intelligere veritatem tuam, quam credit et amat cor meum.

I confess, Lord, and give thanks, because you created in me this "your image" [Gen 1,27], so that mindful of you I might think of you, love you. But it is so effaced by the attrition of vices, so darkened by the smoke of sins, that it cannot do what it was made for, unless you renew and reform it. I do not attempt, Lord, to penetrate your height, because in no wise do I compare my understanding to it; but I desire at least somewhat to understand your truth, which my heart believes and loves.

Neque enim quaero intelligere ut credam, sed credo ut intelligam. Nam et hoc credo: quia "nisi credidero, non intelligam" [Is 7,9].

For I do not seek to understand that I may believe, but I believe that I may understand. For I also believe this: because "unless I believe, I will not understand" [Is 7,9].

2 Quod vere sit Deus

2 That God truly exists

Ergo Domine, qui das fidei intellectum, da mihi, ut, quantum scis expedire, intelligam, quia es sicut credimus, et hoc es quod credimus. Et quidem credimus te esse aliquid quo nihil maius cogitari possit. An ergo non est aliqua talis natura, quia "dixit insipiens in corde suo: non est Deus" [Ps 13,1; 52,1]? Sed certe ipse idem insipiens, cum audit hoc ipsum quod dico: 'aliquid quo maius nihil cogitari potest', intelligit quod audit; et quod intelligit, in intellectu eius est, etiam si non intelligat illud esse.

Therefore, Lord, who givest the intellect of faith, grant to me that I may understand, as far as you know it to be expedient, for you are as we believe, and you are that which we believe. And indeed we believe you to be that something than which nothing greater can be conceived. Is there then not some such nature, because "the fool hath said in his heart: there is no God" [Ps 13,1; 52,1]? But certainly that same fool himself, when he hears this very thing which I say, "something than which nothing greater can be conceived," understands what he hears; and what he understands is in his intellect, even if he does not understand it to exist.

Aliud enim est rem esse in intellectu, alium intelligere rem esse. Nam cum pictor praecogitat quae facturus est, habet quidem in intellectu, sed nondum intelligit esse quod nondum fecit. Cum vero iam pinxit, et habet in intellectu et intelligit esse quod iam fecit.

For one thing is a thing to be in the intellect, another to understand a thing to be. For when a painter forethinks what he is about to do, he indeed has it in his intellect, but he does not yet understand that it exists which he has not yet made. But when he has now painted, he both has it in his intellect and understands that it exists which he has now made.

Convincitur ergo etiam insipiens esse vel in intellectu aliquid quo nihil maius cogitari potest, quia hoc, cum audit, intelligit, et quidquid intelligitur, in intellectu est.

Therefore the fool is also convinced that there is at least in the intellect something than which nothing greater can be conceived, because when he hears this he understands it, and whatever is understood is in the intellect.

Et certe id quo maius cogitari nequit, non potest esse in solo intellectu. Si enim vel in solo intellectu est, potest cogitari esse et in re; quod maius est. Si ergo id quo maius cogitari non potest, est in solo intellectu: id ipsum quo maius cogitari non potest, est quo maius cogitari potest.

And certainly that than which a greater cannot be conceived cannot exist only in the intellect. For if it is even only in the intellect, it can be conceived to exist also in reality; which is greater. If therefore that than which a greater cannot be conceived is in the intellect alone, that very thing than which a greater cannot be conceived is a thing than which a greater can be conceived.

Sed certe hoc esse non potest. Existit ergo procul dubio aliquid quo maius cogitari non valet, et in intellectu et in re.

But certainly this cannot be. There exists therefore beyond doubt something than which a greater cannot be thought, both in the intellect and in reality.

3 Quod non possit cogitari non esse

3 That which cannot be thought not to be

Quod utique sic vere est, ut nec cogitari possit non esse. Nam potest cogitari esse aliquid, quod non possit cogitari non esse; quod maius est quam quod non esse cogitari potest. Quare si id quo maius nequit cogitari, potest cogitari non esse: id ipsum quo maius cogitari nequit, non est id quo maius cogitari nequit; quod convenire non potest.

Which indeed is so true that it cannot be thought not to be. For something can be thought to be which cannot be thought not to be; which is greater than that which can be thought not to be. Therefore if that than which a greater cannot be thought can be thought not to be, that very thing than which a greater cannot be thought would not be that than which a greater cannot be thought; which cannot be.

Sic ergo vere est aliquid quo maius cogitari non potest, ut nec cogitari possit non esse.

Thus therefore truly there is something than which a greater cannot be conceived, so that it cannot be conceived not to exist.

Et hoc es tu, Domine Deus noster. Sic ergo vere es, Domine, Deus meus, ut nec cogitari possis non esse. Et merito.

And this you are, Lord our God. Thus therefore truly you are, Lord, my God, so that you cannot be conceived not to be. And deservedly.

Si enim aliqua mens posset cogitare aliquid melius te, ascenderet creatura super creatorem et iudicaret de creatore; quod valde est absurdum. Et quidem quidquid est aliud praeter te solum, potest cogitari non esse. Solus igitur verissime omnium et ideo maxime omnium habes esse, quia quidquid aliud est, non sic vere, et idcirco minus habet esse.

For if any mind could conceive anything better than you, the creature would ascend above the creator and judge the creator; which is very absurd. And indeed whatever is other than you alone can be conceived not to be. Therefore you alone most truly of all, and therefore above all, have being, because whatever else exists is not truly so, and therefore has less being.

Cur itaque "dixit insipiens in corde suo: non est Deus" [Ps 13,1; 52,1], cum tam in promptu sit rationali menti te maxime omnium esse? Cur, nisi quia stultus et insipiens?

Why then "the fool has said in his heart: there is no God" [Ps 13,1; 52,1], when it is so manifest to the rational mind that you are most of all? Why, unless because he is foolish and unwisely-minded?

4 Quomodo insipiens dixit in corde, quod cogitari non potest

4 How "the fool said in his heart," which cannot be conceived

Verum quomodo dixit in corde quod cogitare non potuit; aut quomodo cogitare non potuit quod dixit in corde, cum idem sit dicere in corde et cogitare? Quod si vere, immo quia vere et cogitavit, quia dixit in corde, et non dixit in corde, quia cogitare non potuit: non uno tantum modo dicitur aliquid in corde et cogitatur. Aliter enim cogitatur re, cum vox eam significans cogitatur, aliter cum id ipsum quod res est intelligitur.

But how did he say in his heart what he could not think; or how could he not think what he said in his heart, since to say in the heart and to think are the same? But if truly, nay because truly he both thought and said in his heart, and did not say in his heart because he could not think: something is said in the heart and is thought not in only one way. For it is thought otherwise in regard to the thing when the voice signifying it is thought, and otherwise when that very thing which the word denotes is understood.

Illo itaque modo potest cogitari Deus non esse, isto vero minime. Nullus quippe intelligens id quod Deus est, potest cogitare quia Deus non est, licet haec verba dicat in corde, aut sine ulla aut cum aliqua extranea significatione. Deus enim est id quo maius cogitari non potest.

In that manner therefore God can be thought not to be, but in this manner certainly not. For no intelligent person can think that that which God is, is not, although he may say these words in his heart, either without any or with some extraneous signification. For God is that than which a greater cannot be thought.

Quod qui bene intelligit, utique intelligit id ipsum sic esse, ut nec cogitatione queat non esse. Qui ergo intelligit sic esse Deum, nequit eum non esse cogitare.

He who understands this well certainly understands that this very thing is such that it cannot be thought not to be. Therefore whoever understands God to be such cannot think that he is not.

Gratias tibi, bone Domine, gratias tibi, quia quod prius credidi te donante, iam sic intelligo te illuminante, ut, si te esse nolim credere, non possim non intelligere.

Thanks to you, good Lord, thanks to you, because what formerly I believed as you granting, now I thus understand by you illuminating, so that, if I were unwilling to believe that you are, I could not but understand.

5 Quod Deus sit quidquid melius est esse quam non esse: et solus existens per se omnia alia faciat de nihilo

5 That God is whatsoever is better to be than not to be: and the sole One existing per se makes all other things from nothing

Quid igitur es. Domine Deus, quo nil maius valet cogitari? Sed quid es, nisi id quod summum omnium solum existens per seipsum, omnia alia fecit de nihilo? Quidquid enim hoc non est, minus est quam cogitari possit.

What then are you, Lord God, by whom nothing greater can be conceived? But what are you, if not that which, the highest of all, existing alone by itself, made all other things out of nothing? For whatever this is not is less than can be conceived.

Sed hoc de te cogitari non potest. Quod ergo bonum deest summo bono, per quod est omne bonum? Tu es itaque iustus, verax, beatus, et quidquid melius est esse quam non esse.

But this cannot be thought of you. What then is the good lacking to the supreme Good, by which every good is? You are therefore just, truthful, blessed, and whatever is better to be than not to be.

Melius namque est esse iustum quam non iustum, beatum quam non

For indeed it is better to be just than not-just, blessed than not.

6 Quomodo sit sensibilis, cum non sit corpus

6 How it can be sensible, when it is not a body

Verum cum melius sit esse sensibilem, omnipotentem, misericordem, impassibilem quam non esse: quomodo es sensibilis, si non es corpus; aut omnipotens, si omnia non potes; aut misericors simul et impassibilis? Nam si sola corporea sunt sensibilia, quoniam sensus circa corpus et in corpore sunt: quomodo es sensibilis, cum non sis corpus, sed summus spiritus, qui corpore melior est?

But since it is better to be sensible, omnipotent, merciful, impassible than not to be: how are you sensible, if you are not a body; or omnipotent, if you cannot do all things; or merciful and impassible at the same time? For if only corporeal things are sensible, since the senses are about the body and in the body: how are you sensible, when you are not a body, but the highest spirit, who is better than a body?

Sed si sentire non nisi cognoscere aut non nisi ad cognoscendum est qui enim sentit cognoscit secundum sensuum proprietatem, ut per visum colores, per gustum sapores : non inconvenienter dicitur aliquo modo, sentire quidquid aliquo modo cognoscit. Ergo, Domine, quamvis non sis corpus, vere tamen eo modo summe sensibilis es, quo summe omnia cognoscis, non quo animal corporeo sensu cognoscit.

But if to feel is nothing but to know, or nothing except for knowing — for he who feels knows according to the property of the senses, as by sight colours, by taste flavours: it is not unreasonably said in some manner to feel whatever one in some manner knows. Therefore, Lord, although you are not a body, yet truly you are supremely sensible in that way in which you supremely know all things, and not in the way a bodily animal knows by bodily sense.

7 Quomodo sit omnipotens, cum multa non possit

7 How he is omnipotent, when he cannot do many things

Sed et omnipotens quomodo es, si omnia non potes? Aut si non potes corrumpi nec mentiri nec facere verum esse falsum, ut quod factum est non esse factum, et plura similiter: quomodo potes omnia?

But how are you omnipotent, if you cannot do all things? Or if you cannot be corrupted, nor lie, nor make the true to be false, as that which has been done not to be done, and many things likewise: how can you do all things?

An haec posse non est potentia, sed impotentia? Nam qui haec potest quod sibi non expedit et quod non debet potest. Quae quanto magis potest, tanto magis adversitas et perversitas possunt in illum et ipse minus contra illas.

Or is this not potency but impotence? For he who can do these things can do what is not expedient for himself and what he ought not to do. The more these things are able, the more adversity and perversity can assail him, and he himself is less able against them.

Qui ergo sic potest, non potentia potest, sed impotentia. Non enim ideo dicitur posse, quia ipse possit, sed quia sua impotentia facit aliud in se posse; sive aliquo alio genere loquendi, sicut multa improprie dicuntur. Ut cum ponimus 'esse' pro 'non esse', et 'facere' pro eo quod est 'non facere', aut pro 'nihil facere'. Nam saepe dicimus ei, qui rem aliquam esse negat: sic est, quemadmodum dicis esse; cum magis proprie videatur dici: sic non est quemadmodum dicis non esse.

Whoever therefore "can" thus, does not by potency can, but by impotence. For he is not called able for the reason that he himself is able, but because his impotence makes another thing able in him; or in some other kind of speaking, as many things are said improperly. As when we put "to be" for "not to be", and "to do" for that which is "not to do", or for "to do nothing". For often we say of him who denies that some thing is: "thus it is", just as you say "it is"; whereas more properly it seems to be said: "thus it is not", just as you say "it is not".

Item dicimus: iste sedet, sicut ille facit, aut: iste quiescit, sicut ille facit; cum 'sedere' sit quiddam non facere et 'quiescere' sit nihil facere. Sic itaque, cum dicitur habere potentiam faciendi aut patiendi quod sibi non expedit aut quod non debet, impotentia intelligitur per potentiam; quia quo plus habet hanc potentiam, eo adversitas et perversitas in illum sunt potentiores, et ille contra eas impotentior. Ergo, Domine Deus, inde verius et omnipotens, quia nihil potes per impotentiam, et nihil potest contra te.

Likewise we say: this one sits, as that one does, or: this one rests, as that one does; since 'to sit' is something not to do and 'to rest' is to do nothing. Thus then, when it is said to have the power of doing or suffering what is not expedient for him or what he ought not, impotence is understood through power; because the more he has this power, the more opposition and perversity are powerful against him, and he is the more impotent against them. Therefore, Lord God, from this you are truer and omnipotent, since you can do nothing by impotence, and nothing is able against you.

8 Quomodo sit misericors et impassibilis

8 How he is merciful and impassible

Sed et misericors simul et impassibilis quomodo es? Nam si es impassibilis, non compateris; si non compateris, non est tibi miserum cor ex compassione miseri, quod est esse misericordem. At si non es misericors, unde miseris est tanta consolatio?

But how are you both merciful and impassible at the same time? For if you are impassible, you do not suffer with (compass); if you do not suffer with, you do not have a merciful heart from compassion for the miserable, which is to be merciful. But if you are not merciful, whence is there to the miserable so great a consolation?

Quomodo ergo es et non es misericors, Domine, nisi quia es misericors secundum nos, et non es secundum te? Es quippe secundum nostrum sensum, et non es secundum tuum. Etenim cum tu respicis nos miseros, nos sentimus misericordis effectum, tu non sentis affectum. Et misericors es igitur, quia misericors salvas et peccatoribus tuis parcis; et misericors non es, quia nulla miseriae compassione afficeris.

How then are you both merciful and not merciful, Lord, except because you are merciful according to us, and not according to yourself? For you are so according to our sense, and you are not according to yours. For when you behold us wretched ones, we feel the effect of mercy, you do not feel the affection. And therefore you are merciful, because mercifully you save and spare your sinners; and you are not merciful, because you are affected by no compassion for misery.

9 Quomodo totus iustus es et summe iustus parcat malis, et quod iuste misereatur malis

9 How you are wholly just and supremely just in sparing the wicked, and why you justly have compassion for the wicked

Verum malis quomodo parcis, si es totus iustus et summe iustus? Quomodo enim totus et summe iustus facit aliquid non iustum? Aut quae iustitia est merenti mortem aeternam dare vitam sempiternam?

But how do you spare evils, if you are wholly just and supremely just? For how does one wholly and supremely just do anything unjust? Or what justice is there in giving the deserving eternal death instead of everlasting life?

Unde ergo, bone Deus, bone bonis et malis, unde tibi salvare malos, si hoc non est iustum, et tu facis aliquid non iustum?

Whence then, good God, good to the good and to the wicked, whence is it that you save the wicked, if this is not just, and you do something not just?

An quia bonitas tua est incomprehensibilis, latet hoc in "luce inaccessibili quam habitas" [1 Tim 6,16]? Vere in altissimo et secretissimo bonitatis tuae latet fons, unde manat fluvius misericordiae tuae. Nam cum totus et summe iustus sis, tamen idcirco etiam malis benignus es, quia totus summe bonus es. Minus namque bonus esses, si nulli malo esses benignus. Melior est enim qui et bonis et malis bonus est, quam qui bonis tantum est bonus.

Is it because your goodness is incomprehensible that this is hidden in "the inaccessible light in which you dwell" [1 Tim 6,16]? Truly in the most high and most secret place of your goodness the spring hides, whence the river of your mercy flows. For although you are wholly and supremely just, yet for that reason you are also benign toward the wicked, because you are wholly supremely good. For you would be less good if you were benign to no evil. For better is he who is good to both the good and the bad than he who is good only to the good.

Et melior est, qui malis et puniendo et parcendo est bonus, quam qui puniendo tantum. Ideo ergo misericors es, quia totus et summe bonus es. Et cum forsitan videatur, cur bonis bona et malis mala retribuas, illud certe penitus est mirandum, cur tu totus iustus et nullo egens malis et reis tuis bona tribuas. O altitudo bonitatis tuae, Deus!

And better is he who is good to the wicked both by punishing and by sparing, than he who is good by punishing only. Therefore indeed you are merciful, because you are whole and supremely good. And although it may perhaps seem why you repay good to the good and evil to the evil, that is certainly wholly to be wondered at: why you, wholly just and in no way needing anything from the wicked and from your guilty ones, bestow good things. O depth of your goodness, God!

et videtur, unde sis misericors, et non pervidetur. Cernitur, unde flumen manat, et non perspicitur fons, unde nascatur. Nam et de plenitudine bonitatis est, quia peccatoribus tuis pius es; et in altitudine bonitatis latet, qua ratione hoc es. Etenim licet bonis bona et malis mala ex bonitate retribuas, ratio tamen iustitiae hoc postulare videtur.

and it is seen whence you are merciful, and not thoroughly perceived. It is discerned whence the river flows, and the fountain from which it springs is not seen. For it is also from the fullness of your goodness, since you are pious toward your sinners; and in the height of your goodness the reason why this is so lies hidden. For although you recompense the good with good and the wicked with evil out of goodness, yet the principle of justice nevertheless seems to demand this.

Cum vero malis bona tribuis: et scitur, quia summe bonus hoc facere voluit, et mirum est, cur summe iustus hoc velle potuit.

But when you give good things to the wicked: and it is known that, because you are supremely good, you willed to do this, and it is wondrous why you, supremely just, could will it.

O misericordia, de quam opulenta dulcedine et dulci opulentia nobis profluis!
O immensitas bonitatis Dei, quo affectu amanda es peccatoribus!
Iustos enim salvas iustitia comitante;
istos vero liberas iustitia damnante.

O mercy, from whom you flow over us with opulent sweetness and sweet opulence!
O immensity of the goodness of God, with what affection are you to be loved by sinners!
For you save the just, justice accompanying;
but those others you free, justice condemning.

Illos meritis adiuvantibus
istos meritis repugnantibus.
Illos bona, quae dedisti, cognoscendo,
istos mala, quae odisti, ignoscendo.
O immensa bonitas, quae sic omnem intellectum excedis,
veniat super me misericordia illa, quae de tanta opulentia tui procedit!

Those aided by merits,
those opposed by merits.
Those, by recognizing the good which you gave,
those, by ignoring the evils which you hated.
O immense goodness, which thus surpasses all understanding,
may that mercy come upon me which proceeds from so great an opulence of you!

Influat in me, quae profluit de te.
Parce per clementiam,
ne ulciscaris per iustitiam.

Let that which flows from you flow into me.
Spare me by clemency,
lest you take vengeance by justice.

Nam etsi difficile sit intelligere, quomodo misericordia tua non absit a tua iustitia, necessarium tamen est credere, quia nequamquam adversatur quod exundat ex bonitate, quae nulla est sine iustitia, immo vere concordat iustitiae. Nempe si misericors es, quia es summe bonus, et summe bonus non es, nisi quia es summe iustus: vere idcirco es misericors, quia summe iustus es.

For although it is difficult to understand how your mercy does not depart from your justice, yet it is necessary to believe that in no way does that which overflows from goodness oppose it — goodness which is nothing without justice, nay rather truly it is in concord with justice. For if you are merciful because you are supremely good, and you are not supremely good except because you are supremely just: therefore truly you are merciful because you are supremely just.

Adiuva me, iuste et misericors Deus, cuius lucem quaero, adiuva me, ut intelligam quod dico. Vere ergo ideo misericors es, .

Help me, just and merciful God, whose light I seek, help me, that I may understand what I say. Truly therefore for this reason you are merciful, .

Ergone misericordia tua nascitur ex iustitia tua? Ergone parcis malis ex iustitia? Si sic est, Domine, si sic est, doce me quomodo est.

Therefore is your mercy born of your justice? Therefore do you spare evils out of justice? If this is so, Lord, if this is so, teach me how it is.

An quia iustum est te sic esse bonum, ut nequeas intelligi melior, et sic potenter operari, ut non possis cogitari potentius? Quid enim hoc iustius? Hoc utique non fieret, si esses bonus tantum retribuendo et non parcendo, et si faceres de non bonis tantum bonos et non etiam de malis.

Or is it because it is just that you be so good that you cannot be perceived as better, and so potent in operation that you cannot be conceived as more potent? For what is more just than this? This surely would not be, if you were good only in repaying and not in sparing, and if you made good only out of the not-good and not also out of the wicked.

Hoc itaque modo iustum est ut parcas malis, et ut facias bonos de malis. Denique quod non iuste fit, non debet fieri; et quod non debet fieri, iniuste fit. Si ergo non iuste malis misereris, non debes misereri; et si non debes misereri, iniuste misereris.

Thus in this way it is just that you spare the wicked, and that you make good (men) of the wicked. Moreover that which is not done justly ought not to be done; and that which ought not to be done is done unjustly. If therefore you pity the wicked unjustly, you ought not to pity; and if you ought not to pity, you pity unjustly.

Quod si nefas est dicere, fas est credere te iuste misereri malis.

But if it is wrong to say it, it is right to believe that you justly pity the wicked.

10 Quomodo iuste puniat et iuste parcat malis

10 How he justly punishes and justly spares the wicked

Sed iustum est, ut malos punias. Quid namque iustius, quam ut boni bona et mali mala recipiant? Quomodo ergo et iustum est ut malos punias, et iustum est ut malis parcas?

But it is just that you punish the wicked. For what is more just than that the good receive good things and the wicked receive bad things? How then is it both just that you punish wrongdoers, and just that you spare the wicked?

An alio modo iuste punis malos, et alio modo iuste parcis malis? Cum enim punis malos, iustum est, quia illorum meritis convenit; cum vero parcis malis, iustum est, non quia illorum meritis, sed quia bonitati tuae condecens est. Nam parcendo malis ita iustus es secundum te et non secundum nos, sicut misericors es secundum nos et non secundum te. Quoniam salvando nos, quos iuste perderes, sicut misericors es, non quia tu sentias affectum, sed quia nos sentimus effectum: ita iustus es, non quia nobis reddas debitum, sed quia facis quod decet te summe bonum.

Do you in one way justly punish the wicked, and in another way justly spare the wicked? For when you punish the wicked it is just, because it accords with their merits; but when you spare the wicked it is just, not because of their merits, but because it befits your goodness. For by sparing the wicked you are just with respect to yourself and not with respect to us, just as you are merciful with respect to us and not with respect to yourself. Thus in saving us, whom you could justly destroy, you are merciful—not because you feel an affection, but because we feel the effect; and so you are just, not because you give us what is due, but because you do what befits you, supremely good.

Sic itaque sine repugnantia iuste punis et iuste parcis.

Thus therefore, without contradiction, you justly punish and justly spare.

11 Quomodo universae viae Domini misericordia et veritas, et tamen iustus Dominus in omnibus viis suis

11 How all the ways of the Lord are mercy and truth, and yet the Lord is just in all his ways

Sed numquid etiam non est iustum secundum te, Domine, ut malos punias? Iustum quippe est te sic esse iustum, ut iustior nequeas cogitari. Quod nequaquam esses, si tantum bonis bona et non malis mala redderes.

But is it not also just, according to you, Lord, that you punish the wicked? For it is just that you be so just that a more just one cannot be conceived. Which you would by no means be, if you rendered good only to the good and not evil to the evil.

Iustior enim est qui et bonis et malis, quam qui bonis tantum merita retribuit. Iustum igitur est secundum te, iuste et benigne Deus, et cum punis et cum parcis. Vere igitur "universae viae Domini misericordia et veritas" et tamen "iustus Dominus in omnibus viis suis" [Ps 22,10; 144,17]. Et utique sine repugnantia; quia quos vis punire, non est iustum salvari, et quibus vis parcere, non est iustum damnari.

For he is more just who rewards both the good and the bad than he who returns merits to the good only. Therefore, according to you, God is just, rightly and kindly, both when he punishes and when he spares. Truly, then, "all the ways of the Lord are mercy and truth" and yet "the Lord is righteous in all his ways" [Ps 22,10; 144,17]. And certainly without contradiction; for those whom you wish to punish, it would not be just to save, and those whom you wish to spare, it would not be just to condemn.

Nam id solum iustum est quod vis et non iustum quod non vis. Sic ergo nascitur de iustitia tua misericordia tua, quia iustum est te sic esse bonum, ut et parcendo sis bonus. Et hoc est forsitan, cur summe iustus potest velle bona malis.

For that alone is just which you will, and not just which you do not will. Thus therefore from your justice is born your mercy, because it is just that you be so good, that by pardoning you are good. And this is perhaps why the supremely just one can will good for the wicked.

Sed si utcumque capi potest, cur malos potes velle salvare: illud certe nulla ratione comprehendi potest, cur de similibus malis hos magis salves quam illos per summam bonitatem, et illos magis damnes quam istos per summam iustitiam.

But if it can in any way be understood that you are able to will to save the wicked: that certainly cannot be grasped by any reason, why out of similar evils you save these more than those by supreme goodness, and condemn those more than these by supreme justice.

Sic ergo vere es sensibilis, omnipotens, misericors et impassibilis, quemadmodum vivens, sapiens, bonus, beatus, aeternus, et quidem melius esse quam non esse.

Thus therefore truly you are sensible, omnipotent, merciful, and impassible, just as (you are) living, wise, good, blessed, eternal, and indeed better to be than not to be.

12 Quod Deus sit ipsa vita qua vivit, et sic de similibus

12 That God is the very life by which he lives, and thus concerning similar things

Sed certe quidquid es, non per aliud es quam per teipsum. Tu es igitur ipsa vita qua vivis, et sapientia qua sapis, et bonitas ipsa qua bonis et malis bonus es; et ita de similibus.

But certainly whatever you are, you are not by anything else than by yourself. You are therefore the very life by which you live, and the wisdom by which you are wise, and goodness itself by which you are good to the good and to the bad; and thus of similar things.

13 Quomodo solus sit incircumscriptus et aeternus, cum alii spiritus sint incircumscripti et aeterni

13 How he alone is uncircumscribed and eternal, when other spirits are uncircumscribed and eternal

Sed omne quod clauditur aliquatenus loco et tempore, minus est quam nulla lex loci aut temporis coercet. Quoniam ergo maius te nihil est, nullus locus aut tempus te cohibet, sed ubique et semper es. Quod quia de te solo dici potest, tu solus incircumscriptus es et aeternus. Quomodo igitur dicuntur et alii spiritus incircumscripti et aeterni?

But everything that is in some degree shut in by place and time is less than that which no law of place or time restrains. Therefore, since nothing is greater than you, no place or time confines you, but you are everywhere and always. And because this can be said of you alone, you alone are uncircumscribed and eternal. How therefore are other spirits said to be uncircumscribed and eternal?

Et quidem solus es aeternus, quia solus omnium, sicut non desinis, sic non incipis esse. Sed solus quomodo es incircumscriptus? An creatus spiritus ad te collatus est circumscriptus, ad corpus vero incircumscriptus?

And indeed you alone are eternal, because alone of all, just as you do not cease, so you do not begin to exist. But how, alone, are you uncircumscribed? When the created spirit is set beside you, is it circumscribed, and the body, however, uncircumscribed?

Nempe omnino circumscriptum est, quod cum alicubi totum est, non potest simul esse alibi; quod de solis corporeis cernitur. Incircumscriptum vero, quod simul est ubique totum; quod de te solo intelligitur. Circumscriptum autem simul et incircumscriptum est, quod, cum alicubi sit totum, potest simul esse totum alibi, non tamen ubique; quod de creatis spiritibus cognoscitur.

Clearly altogether circumscriptum is that which, when it is whole somewhere, cannot at the same time be elsewhere; which is perceived of only corporeal things. Incircumscriptum, however, is that which is whole everywhere at once; which is understood of you alone. Circumscriptum, however, both circumscriptum and incircumscriptum at once, is that which, when it is whole somewhere, can at the same time be whole elsewhere, not however everywhere; which is known of created spirits.

Si enim non esset anima tota in singulis membris sui corporis, non sentiret tota in singulis. Tu ergo, domine, singulariter es incircumscriptus et aeternus, et tamen et alii spiritus sunt incircumscripti et aeterni.

For if the soul were not wholly in each member of its body, it would not feel wholly in each. Thou therefore, Lord, art singularly incircumscribed and eternal, and yet other spirits also are incircumscribed and eternal.

14 Quomodo et cur videtur et non videtur Deus a quaerentibus eum

CHAPTER 14. How and why God seems and does not seem to those who seek him

An invenisti, anima mea, quod quaerebas? Quaerebas Deum et invenisti eum esse quiddam summum omnium, quo nihil melius cogitari potest; et hoc esse ipsam vitam, lucem, sapientiam, bonitatem, aeternam beatitudinem et beatam aeternitatem; et hoc esse ubique et semper. Nam si non invenisti Deum tuum: quomodo est ille hoc quod invenisti, et quod illum tam certa veritate et vera certitudine intellexisti?

Have you found, my soul, what you were seeking? You sought God and found him to be something supreme of all, by which nothing better can be conceived; and that this is life itself, light, wisdom, goodness, eternal beatitude and blessed eternity; and that this is everywhere and always. For if you did not find your God: how can he be that which you found, and that which you apprehended to be him with so certain a truth and with true certainty?

Si vero invenisti: quid est, quod non sentis quod invenisti? Cur non te sentit, Domine Deus, anima mea, si invenit te?

If indeed you have found him: what is it that you do not feel that you have found? Why does not the Lord God feel you, my soul, if he finds you?

An non invenit, quem invenit esse lucem et veritatem? Quomodo namque intellexit hoc, nisi videndo lucem et veritatem? Aut potuit omnino aliquid intelligere de te, nisi per "lucem tuam et veritatem tuam" [Ps 42,3]? Si ergo vidit lucem et veritatem, vidit te. Si non vidit te, non vidit lucem nec veritatem.

Did he not find him whom he found to be light and truth? For how indeed did he understand this, unless by seeing the light and the truth? Or could he in anywise understand anything of you, except through "your light and your truth" [Ps 42,3]? If therefore he saw the light and the truth, he saw you. If he did not see you, he saw neither light nor truth.

An et veritas et lux est quod vidit, et tamen nondum te vidit, quia vidit te aliquatenus, sed non vidit te "sicuti es" [1 Joh 3,2]?

Is what he saw both truth and light, and yet has he not yet seen you, because he saw you in some measure, but did not see you "as you are" [1 Joh 3,2]?

Domine Deus meus, formator et reformator meus, dic desideranti animae meae, quid aliud es, quam quod vidit, ut pure videat quod desiderat. Intendit se ut plus videat, et nihil videt ultra hoc quod vidit, nisi tenebras; immo non videt "tenebras, quae nullae sunt in te" [1 Joh 1,5], sed videt se non plus posse videre propter tenebras suas. Cur hoc, Domine cur hoc?

Lord my God, my formator and reformator, tell my desiring soul, what other are you than that which it has seen, that it may purely see what it desires. It strains itself to see more, and sees nothing beyond that which it saw, except darkness; nay it does not see "darkness, which are not in you" [1 Joh 1,5], but sees that it cannot see more because of its own darkness. Why this, Lord, why this?

Tenebratur oculus eius infirmitate sua, aut reverberatur fulgore tuo? Sed certe et tenebratur in se, et reverberatur a te. Utique et obscuratur sua brevitate, et obruitur tua immensitate. Vere et contrahitur angustia sua, et vincitur amplitudine tua.

Is his eye darkened by its own weakness, or is it dazzled by your brightness? But certainly it is both darkened in itself and dazzled by you. Indeed it is obscured by its brevity, and overwhelmed by your immensity. Truly its narrowness is contracted, and it is overcome by your amplitude.

Quanta namque est lux illa, de qua micat omne verum. quod rationali menti lucet! Quam ampla est illa veritas, in qua est omne quod verum est et extra quam non nisi nihil et falsum est!

For how great is that light, from which all truth shines — that which shines to the rational mind! How vast is that truth, in which is all that is true, and outside of which there is nothing save non-being and falsehood!

Quam immensa est, quae uno intuitu videt, quaecumque facta sunt, et a quo et per quem et quomodo de nihilo facta sunt! Quid puritatis, quid simplicitatis, quid certitudinis et splendoris ibi est! Certe plus quam a creatura valeat intelligi.

How immense is that which in a single glance sees whatever things were made, and by whom and through whom and in what manner they were made from nothing! What purity, what simplicity, what certainty and splendor is there! Certainly more than a creature is able to understand.

15 Quod maior sit quam cogitari possit

15 That it is greater than can be conceived

Ergo, Domine, non solum es quo maius cogitari nequit, sed es quiddam maius quam cogitari possit. Quoniam namque valet cogitari esse aliquid huiusmodi: si tu non es hoc ipsum, potest cogitari aliquid maius te; quod fieri nequit.

Therefore, Lord, you are not only that than which nothing greater can be thought, but you are something greater than can be thought. For indeed it is possible to think that something of this sort exists: if you are not this very thing, something greater than you can be thought; which cannot be.

16 Quod haec sit lux inaccessibilis, quam inhabitat

16 That this is an inaccessible light, in which he dwells

Vere, Domine, haec est "lux inaccessibilis, in qua habitas" [1 Tim 6,16]. Vere enim non est aliud quod hanc penetret, ut ibi te pervideat. Vere ideo hanc non video, quia nimia mihi est; et tamen quidquid video, per illam video, sicut infirmus oculus quod videt, per lucem solis videt, quam in ipso sole nequit aspicere. Non potest intellectus meus ad illam.

Truly, Lord, this is "the inaccessible light in which you dwell" [1 Tim 6,16]. For truly there is nothing else that penetrates this so as to behold you there. Therefore truly I do not see this light, because it is too great for me; and yet whatever I see, I see through it, just as a weak eye that sees, sees by the light of the sun, which it cannot look at in the sun itself. My intellect cannot reach to it.

Nimis fulget, non capit illam, nec suffert oculus animae meae diu intendere in illam. Reverberatur fulgore, vincitur amplitudine, obruitur immensitate, confunditur capacitate. O summa et inaccessibilis lux, o tota et beata veritas, quam longe es a me, qui tam prope tibi sum!

Nimbly it shines too much; the eye of my soul does not contain it, nor does it suffer to gaze upon it long. It is dazzled by brightness, overcome by amplitude, overwhelmed by immensity, confounded by capacity. O highest and inaccessible light, O whole and blessed Truth, how far you are from me, who am so near to you!

Quam remota es a conspectu meo, qui sic praesens sum conspectui tuo! Ubique es tota praesens et non te video. "In te moveor et in te sum" [Apg 17,28] et ad te non possum accedere.

How remote you are from my sight, who thus am present to your sight! Everywhere you are wholly present and I do not see you. "In te moveor et in te sum" [Apg 17,28] and to you I cannot draw near.

Intra me et circa me es et non te sentio.

You are within me and around me and I do not feel you.

17 Quod in Deo sit harmonia, odor, sapor, lenitas, pulchritudo suo ineffabili modo

17 That in God there is harmony, odor, savor, gentleness, beauty in His ineffable manner

Adhuc lates, Domine, animam meam in luce et beatitudine tua, et idcirco versatur illa adhuc in tenebris et miseria sua. Circumspicit enim et non videt pulchritudinem tuam. Auscultat et non audit harmoniam tuam.

Hide my soul still, O Lord, in your light and beatitude, and therefore it yet remains in its darkness and its misery. For it looks around and does not see your pulchritude; it listens attentively and does not hear your harmony.

Olfacit et non percipit odorem tuum. Gustat et non cognoscit saporem tuum. Palpat et non sentit lenitatem tuam.

He smells and does not perceive your odor. He tastes and does not know your savor. He touches and does not feel your gentleness.

Habes enim haec, Domine Deus, in te tuo ineffabili modo, qui ea dedisti rebus a te creatis suo sensibili modo; sed obriguerunt, sed obstupuerunt, sed obstructi sunt sensus animae meae vetusto languore peccati

For you have these things, Lord God, in yourself in your ineffable way, which you gave to the things created by you in their sensible way; but they were overwhelmed, and they were stunned, and the senses of my soul were obstructed by the ancient languor of sin.

18 Quod in Deo nec in aeternitate eius, quae ipse est, nullae sint partes

18 That in God, nor in his eternity, which he himself is, there are no parts

Et iterum "ecce turbatio" [Jer 14,19] ecce iterum obviat maeror et luctus quaerenti "gaudium et laetitiam" [Ps 50,10]! Sperabat iam anima mea satietatem et ecce iterum obruitur egestate! Affectebam iam comedere et ecce magis esurire! Conabar assurgere ad lucem Dei et recidi in tenebras meas.

And again "behold, disturbance" [Jer 14,19] behold again sorrow and mourning meets the one seeking "joy and gladness" [Ps 50,10]! My soul already hoped for satiety and behold again it is overwhelmed by poverty! I was longing already to eat and behold I hunger the more! I strove to rise to the light of God and I fell back into my own darkness.

Immo non modo cecidi in eas, sed sentio me involutum in eis. Ante cecidi, quam "conciperet me mater mea". Certe in illis "conceptus sum" [Ps 50,7], et cum earum obvolutione natus sum. Olim certe in illo omnes cecidimus, "in quo omnes peccavimus" [Röm 5,12]. In illo omnes perdidimus, qui facile tenebat et male sibi et nobis perdidit, quod cum volumus, quaerere nescimus; cum quaerimus, non invenimus; cum invenimus, non est quod quaerimus.

On the contrary, not only did I fall into them, but I feel myself enveloped in them. I fell before "my mother might conceive me." Certainly in them "I was conceived" [Ps 50,7], and with their rolling I was born. Once certainly in him we all fell, "in whom all sinned" [Rom 5,12]. In him we all perished, who easily held and ill destroyed both himself and us; which when we will, we do not know how to seek; when we seek, we do not find; when we find, there is not that which we seek.

Adiuva me tu "propter bonitatem tuam, Domine" [Ps 24,7]. "Quaesivi vultum tuum, vultum tuum, Domine, requiram; ne avertas faciem tuam a me" [Ps 26,8f]. Releva me de me ad te. Munda, sana, acue, "illumina"[Ps 12,4] oculum mentis meae, "ut intueatur te" [Hld 6,12]. Recolligat vires suas anima mea, et toto intellectu iterum intendat in te, Domine.

Help me then "for your goodness, O Lord" [Ps 24,7]. "I have sought your face, your face, O Lord, I will seek; do not turn your face away from me" [Ps 26,8f]. Lift me up from myself to you. Cleanse, heal, sharpen, "illumine" [Ps 12,4] the eye of my mind, "that it may behold you" [Hld 6,12]. May my soul recollect its strength, and with its whole intellect again turn its gaze toward you, Lord.

Quid es, Domine, quid es, quid te intelliget cor meum? Certe vita es, sapientia es, veritas es, bonitas es, beatitudo es, aeternitas es, et omne verum bonum es. Multa sunt haec, non potest angustus intellectus meus tot uno simul intuitu videre, ut omnibus simul delectetur. Quomodo ergo, Domine, es omnia haec?

What are you, Lord, what are you, what will my heart understand of you? Certainly you are life, you are wisdom, you are truth, you are goodness, you are beatitude, you are eternity, and every true good. These things are many; my narrow intellect cannot see so many at one simultaneous glance, so as to be delighted by them all at once. How, then, Lord, are you all these things?

An sunt partes tui, aut potius unumquodque horum est totum quod es? Nam quidquid partibus est iunctum, non est omnino unum, sed quodam modo plura et diversum a seipso, et vel actu vel intellectu dissolvi potest; quae aliena sunt a te, quo nihil melius cogitari potest. Nullae igitur partes sunt in te, Domine, nec es plura, sed sic es unum quiddam et idem tibi ipsi, ut in nullo tibi ipsi sis dissimilis; immo tu es ipsa unitas, nullo intellectu divisibilis. Ergo vita et sapientia et reliqua non sunt partes tui, sed omnia sunt unum, et unumquodque horum est totum quod es, et quod sunt reliqua omnia.

Are there parts of you, or rather is each one of these a whole that you are? For whatever is joined to parts is not wholly one, but in a certain way more and different from itself, and may be dissolved either in act or in intellect; which things are alien from you, than which nothing better can be conceived. Therefore there are no parts in you, Lord, nor are you many, but thus you are one something and the same to yourself, so that in no respect are you dissimilar to yourself; indeed you are unity itself, indivisible by any intellect. Therefore life and wisdom and the rest are not parts of you, but all are one, and each one of these is the whole that you are, and what all the rest are.

Quoniam ergo nec tu habes partes nec tua aeternitas, quae tu es: nusquam et numquam est pars tua aut aeternitatis tuae, sed ubique totus es, et aeternitas tua tota est semper.

Since therefore you have neither parts nor a divided eternity, which you are: nowhere and never is there a part of you or of your eternity, but everywhere you are wholly present, and your eternity is wholly entire always.

19 Quod non sit in loco aut in tempore, sed omnia sint in illo

19 That he is not in place or in time, but that all things are in him

Sed si per aeternitatem tuam fuisti et es et eris, et fuisse non es futurum esse et esse non est fuisse vel futurum esse: quomodo aeternitas tua tota est semper? An de aeternitate tua nihil praeterit, ut iam non sit, nec aliquid futurum est, quasi nondum sit? Non ergo fuisti heri aut eris cras, sed heri et hodie et cras es. Immo nec heri nec hodie nec cras es, sed simpliciter es extra omne tempus.

But if through your eternity you were and are and will be, and “to have been” is not “to be future,” and “to be” is not “to have been” or “to be future”: how then is your eternity whole always? Or does nothing pass away from your eternity, so that it no longer is, nor is anything future, as if it were not yet? Therefore you were not yesterday nor will you be tomorrow, but you are yesterday and today and tomorrow. Nay, neither yesterday nor today nor tomorrow are you, but simply you are outside all time.

Nam nihil aliud est heri et hodie et cras quam in tempore; tu autem, licet nihil sit sine te, non es tamen in loco aut tempore, sed omnia sunt in te. Nihil enim te continet, sed tu contines omnia.

For nothing else are yesterday and today and tomorrow than in time; but you, although nothing is without you, are nevertheless not in place or time, but all things are in you. For nothing contains you, but you contain all things.

20 Quod sit ante et ultra omnia etiam aeterna

20 That he is before and beyond all things, even eternal

Tu ergo imples et complecteris omnia; tu es ante et ultra omnia. Et quidem ante omnia es, quia "antequam fierent, tu es" [Ps 89,2] Ultra omnia vero quomodo es? Qualiter enim es ultra ea quae finem non habebunt?

You therefore fill and embrace all things; you are before and beyond all things. And indeed you are before all things, because "before they were made, you are" [Ps 89,2]. But how are you beyond all things? For how are you beyond those things which will have no end?

An quia illa sine te nullatenus esse possunt, tu autem nullo modo minus es, etiam si illa redeunt in nihilum? Sic enim quodam modo es ultra illa. An etiam, quia illa cogitari possunt habere finem, tu vero nequaquam?

Or because those things can in no way be without you, and you are in no way diminished even if those return to nothing? For thus in a certain way you are beyond them. Or again, because those things can be conceived to have an end, are you by no means [so]?

Nam sic illa quidem finem quodam modo, tu vero nullo modo. Et certe quod nullo modo habet finem, ultra est quod aliquo modo finitur. An hoc quoque modo transis omnia etiam aeterna, quia tua et illorum aeternitas tota tibi praesens est, cum illa nondum habeant de sua aeternitate quod venturum est, sicut iam non habent quod praeteritum est?

For thus those things indeed have an end in a certain way, but you in no way. And certainly what in no way has an end is beyond that which in some way is ended. Do you likewise in this way transcend even eternal things, because your eternity and theirs is wholly present to you, while they do not yet have of their eternity what is to come, just as they no longer have what is past?

Sic quippe semper es ultra illa, cum semper tibi sis praesens, seu cum illud semper tibi praesens, ad quod illa nondum pervenerunt.

Thus then you are always beyond them, since you are always present to yourself, or since that which they have not yet reached is always present to you.

21 An hoc sit saeculum saeculi sive saecula saeculorum

21 Whether this be the age of the age or the ages of ages

An ergo hoc est saeculum saeculi sive saecula saeculorum? Sicut enim saeculum temporum continet omnia temporalia, sic tua aeternitas continet etiam ipsa saecula temporum. Quae saeculum quidem est propter indivisibilem unitatem, saecula vero propter interminabilem immensitatem.

Therefore, is this the age of the age or the ages of ages? For just as the age of times contains all temporal things, so your eternity also contains the very ages of times. That age indeed is because of its indivisible unity, whereas the ages are because of their interminable immensity.

Et quamvis ita sis magnus, Domine, ut omnia sint te plena et sint in te: sic tamen es sine omni spatio, ut nec medium nec dimidium nec ulla pars sit in te.

And although you are thus great, Lord, that all things are full of you and are in you: yet you are without any space, so that neither middle nor half nor any part may be in you.

22 Quod solus sis quod est et qui est

22 That you alone are what is and who is

Tu solus ergo, Domine, es quod es, et tu es qui es. Nam quod aliud est in toto et aliud in partibus, et in quo aliquid est mutabile, non omnino est quod est. Et quod incepit a non esse et potest cogitari non esse et, nisi per aliud subsistat, redit in non esse; et quod habet fuisse quod iam non est, et futurum esse quod nondum est: id non est proprie et absolute. Tu vero es quod es; quia quidquid aliquando aut aliquo modo es, hoc totus et semper es.

You alone therefore, Lord, are what you are, and you are who you are. For that which is something in whole and something else in parts, and in which anything is changeable, is not wholly that which is. And that which began from not-being and can be thought not to be and, unless it subsists by something else, returns into not-being; and that which has had being which now is not, and that which will be which is not yet: that is not properly and absolutely. But you are what you are; because whatever you are at any time or in any manner, that you are whole and always.

Et tu es qui proprie et simpliciter es; quia nec habes fuisse aut futurum esse, sed tantum praesens esse, nec potes cogitari aliquando non esse. Et vita es et lux et sapientia et beatitudo et aeternitas et multa huiusmodi bona, et tamen non es nisi unum et summum bonum; tu, tibi omnino sufficiens, nullo indigens, quo omnia indigent ut sint, et ut bene sint.

And you are he who properly and simply is; for you neither have a having-been nor a future-being, but only a present-being, nor can you be thought ever not to be. And you are life and light and wisdom and beatitude and eternity and many such goods, and yet you are only one and the highest good; you, wholly sufficient to yourself, needing nothing by which all things are in need to be, and to be well.

23 Quod hoc bonum sit pariter Pater et Filius et Spiritus Sanctus: et hoc sit unum necessarium, quod est omne et totum et solum bonum

23 That this good is alike Father and Son and Holy Spirit: and that this be the one necessary thing, which is every and whole and only good

Hoc bonum es tu, Deus Pater; hoc est Verbum tuum, id est Filius tuus. Etenim non potest aliud quam quod es, aut aliquid maius vel minus te esse in Verbo, quo te ipsum dicis; quoniam Verbum tuum sic est verum, quomodo tu verax, et idcirco est ipsa Veritas sicut tu, non alia quam tu; et sic es tu simplex, ut de te non possit nasci aliud quam quod tu es. Hoc ipsum est Amor unus et communis tibi et Filio tuo, id est Sanctus Spiritus ab utroque procedens. Nam idem Amor non est impar tibi aut Filio tuo; quia tantum amas te et illum, et ille te et seipsum, quantus es tu et ille; nec est aliud a te et ab illo, quod dispar non est tibi illi; nec de summa simplicitate potest procedere aliud, quam quod est de quo procedit.

This good are you, God the Father; this is your Verbum, that is your Son. For there cannot be other than what you are, nor anything greater or less than you in the Word by which you call yourself; since your Word is true in the way that you are truthful, and therefore is the very Truth like you, not other than you; and thus you are simple, so that from you nothing can be born other than what you are. This very thing is the one and common Amor to you and to your Son, that is the Holy Spirit proceeding from both. For the same Love is not unequal to you or to your Son; for you love only you and him, and he loves you and himself, as much as you are and he is; nor is there any other thing from you and from him that is not unequal to you and to him; nor from the highest simplicity can anything proceed other than what is of him from whom it proceeds.

Quod autem est singulus quisque, hoc est tota Trinitas simul, Pater et Filius et Spiritus Sanctus; quoniam singulus quisque non est aliud quam summe simplex unitas et summe una simplicitas, quae nec multiplicari nec aliud et aliud esse potest. "Porro unum est necessarium" [Lc 10,42]. Porro hoc est illud unum necessarium, in quo est omne bonum, immo quod est omne et unum et totum et solum bonum.

What each individual singular is, that is the whole Trinity together, Father and Son and Holy Spirit; for each singular is nothing other than the supremely simple unity and supremely one simplicity, which can neither be multiplied nor be other and another. "But one thing is necessary" [Lc 10,42]. Moreover this is that one necessary thing, in which is all good, nay which is all and one and whole and only good.

24 Coniectatio, quale et quantum sit hoc bonum

24 Conjecture, what sort and how great this good is

Excita nunc, anima mea, et erige totum intellectum tuum, et cogita, quantum potes, quale et quantum sit illud bonum. Si enim singula bona delectabilia sunt, cogita intente quam delectabile sit illud bonum, quod continet iucunditatem omnium bonorum; et non qualem in rebus creatis sumus experti, sed tanto differentem, quanto differt creator a creatura. Si enim bona est vita creata: quam bona est vita creatrix?

Awake now, my soul, and lift up your whole intellect, and consider, as far as you can, what kind and how great that good is. For if individual goods are delightful, ponder closely how delightful that good is which contains the pleasantness of all goods; and not such as we have experienced in created things, but so different as the Creator differs from the creature. For if created life is good: how good is the life that is creative?

Sic iucunda est salus facta: quam iucunda est salus, quae facit omnem salutem? Si amabilis est sapientia in cognitione rerum conditarum: quam amabilis est sapientia, quae omnia condidit ex nihilo? Denique si multae et magnae delectatione sunt in rebus delectabilibus: qualis et quanta delectatio est in illo, qui fecit ipsa delectabilia?

Thus pleasant is salvation that is made: how pleasant is the salvation which makes every salvation? If wisdom is lovable in the knowledge of created things: how lovable is the wisdom which created all things from nothing? Finally, if there are many and great delights in delightful things: what sort and how great a delight is in Him who made the very delightful things?

25 Quae et quanta bona fruentibus eo

25 What and how great goods for those who shall enjoy him

O, qui hoc bono fruetur: quid illi erit et quid illi non erit! Certe quidquid volet, erit, et quod nolet non erit. Ibi quippe erunt bona corporis et animae, qualia "nec oculus vidit nec auris audivit nec cor hominis" [1 Kor 2,9] cogitavit.

O, he who shall enjoy this good: what will be his, and what will not be his! Surely whatever he will desire, will be; and what he will not desire, will not be. For there will be goods of body and of soul, such as "what no eye has seen, nor ear has heard, nor has entered into the heart of man" [1 Cor 2:9].

Cur ergo per multa vagaris, homuncio, quaerendo bona animae tuae et corporis tui? Ama unum bonum, in quo sunt omnia bona et sufficit. Desidera simplex bonum, quod est omne bonum et satis est.

Why then do you wander through many things, little man, seeking the goods of your soul and of your body? Love one good, in which are all goods and which suffices. Desire the simple good, which is every good and is enough.

Quid enim amas, caro mea, quid desideras, anima mea? Ibi est, ibi est quidquid amatis, quidquid desideratis.

For what do you love, my flesh, what do you desire, my soul? There it is, there is whatever you love, whatever you desire.

Si delectat pulchritudo: "fulgebunt iusti sicut sol" [Mt 13,43] Si velocitas aut fortitudo aut libertas corporis, cui nihil obsistere possit: "erunt similes angelis dei" [Mt 22,30]; quia "seminatur corpus animale, et surget corpus spirituale" [1 Kor 15,44], potestate utique, non natura. Si longa et salubris vita: ibi est sana aeternitas et aeterna sanitas; quia "iusti in perpetuum vivent et salus iustorum a Domino" [Ps 36,39] Si satietas: satiabuntur, "cum apparuerit gloria Dei" [Ps 16,15] Si ebrietas: "inebriabuntur ab ubertate domus Dei"] Si melodia: ibi angelorum chori concinunt sine fine Deo. Si quaelibet non immunda, sed munda voluptas: "torrente voluptatis suae potabit eos" [Ps 35,9] Deus.

If beauty delights: "the righteous shall shine like the sun" [Mt 13,43]. If swiftness or strength or freedom of the body, against which nothing can stand: "they will be like the angels of God" [Mt 22,30]; for "that which is sown is a natural body, and that which is raised is a spiritual body" [1 Cor 15,44], by power certainly, not by nature. If long and healthful life: there is healthful eternity and eternal health; for "the righteous shall live forever, and the salvation of the righteous is from the Lord" [Ps 36,39]. If satiety: they shall be satisfied, "when the glory of God shall appear" [Ps 16,15]. If drunkenness: "they shall be made drunk with the abundance of the house of God"] If melody: there the choirs of angels sing to God without end. If any pleasure not unclean, but clean: "with the torrent of his pleasure he will make them to drink" [Ps 35,9] God.

Si sapientia: ipsa Dei sapientia ostendet eius seipsam. Si amicitia: diligent Deum plus quam seipsos, et invicem tamquam seipsos, et Deus illos plus quam illi seipsos; quia illi illum et se et incivem per illum, et ille se et illos per seipsum. Si concordia: omnibus illis erit una voluntas, quia nulla illis erit nisi sola Dei voluntas.

If wisdom: God's very wisdom will reveal itself. If friendship: they will love God more than themselves, and one another as themselves, and God them more than they themselves; because they love him and themselves and one another through him, and he loves himself and them through himself. If concord: to all of them there will be one will, for they will have no will except the sole will of God.

Si potestas: omnipotentes erunt suae voluntatis, ut Deus suae. Nam sicut poterit Deus quod volet, per seipsum, ita poterunt illi quod volent, per illum; quia sicut illi non aliud volent quam quod ille, ita ille volet quidquid illi volent; et quod ille volet, non poterit non esse. Si honor et divitiae: Deus suos "servos bonos et fideles supra multa constituet" [Mt 25,21.23]; immo "filii Dei" et dii "vocabuntur" [Mt 5,9] et erunt; et ubi erit Filius eius, ibi erunt et illi, "haeredes quidem Dei, cohaeredes autem Christi" [Ps 81,6; Röm 8,17]. Si vera securitas: certe ita certi erunt numquam et nullatenus ista vel potius bonum sibi defuturum, sicut certi erunt se non sua sponte illud amissuros, nec dilectorem Deum illud dilectoribus suis invitis ablaturum, nec aliquid Deo potentius invitos Deum et illos separaturum.

If power: they will be omnipotent of their own will, as God is of his. For just as God is able to do what he wills by himself, so will they be able to do what they will by him; because just as they will nothing other than what he wills, so he will whatever they will; and what he wills will not be able not to be. If honor and riches: God will set his own "good and faithful servants over many things" [Mt 25,21.23]; nay, they will be called and will be "sons of God" and gods [Mt 5,9]; and where his Son is, there will they also be, "indeed heirs of God, and coheirs with Christ" [Ps 81,6; Rom 8,17]. If true security: certainly they will be so certain that that good will never and in no way be lacking to them, just as they will be certain that they will not of their own accord lose it, nor will loving God have it taken from his lovers against their will, nor will anything more powerful than God separate God and them against their will.

Gaudium vero quale aut quantum est, ubi tale ac tantum bonum est? Cor humanum, cor indigens, cor expertum aerumnas, immo obrutum aerumnis: quantum gauderes, si his omnibus abundares? Interroga intima tua, si capere possint gaudium suum de tanta beatitudine sua.

But what sort or how great is the joy, where such and so great a good is? A human heart, a needy heart, a heart that has experienced hardships, nay overwhelmed by hardships: how greatly would you rejoice, if you abounded in all these things? Ask your inmost self whether it can contain its joy at so great a beatitude of yours.

Sed certe, si quis alius, quem omnino sicut teipsum diligeres, eandem beatitudinem haberet, duplicaretur gaudium tuum, quia non minus gauderes pro eo quam pro teipso. Si vero duo vel tres vel multo plures idipsum haberent, tantundem pro singulis quantum pro teipso gauderes, si singulos sicut teipsum amares. Ergo in illa perfecta caritate innumerabilium beatorum angelorum et hominum, ubi nullus minus diliget alium quam seipsum, non aliter gaudebit quisque pro singulis aliis quam pro seipso.

But certainly, if some other person, whom you loved utterly as yourself, had the same beatitude, your joy would be doubled, because you would not rejoice less for him than for yourself. If indeed two or three or many more had the same, you would rejoice as much for each as you do for yourself, if you loved each as yourself. Therefore in that perfect charity of the innumerable blessed angels and men, where no one will love another less than himself, no one will rejoice for each of the others otherwise than for himself.

Si ergo cor hominis de tanto suo bono vix capiet gaudium suum: quomodo capax erit tot et tantorum gaudiorum? Et utique, quoniam quantum quidque diligit aliquem, tantum de bono eius gaudet: sicut in illa perfecta felicitate unusquisque plus amabit sine comparatione Deum quam se et omnes alios secum, ita plus gaudebit absque existimatione de felicitate Dei quam de sua et omnium aliorum secum. Sed si Deum sic diligent "toto corde, tota mente, tota anima" [Mt 22,37], ut tamen totum cor, tota mens, tota anima non sufficiat dignitate dilectionis: profecto sic gaudebunt "toto corde, tota mente, tota anima", ut totum cor, tota mens, tota anima non sufficiat plenitudini gaudii.

If therefore the human heart will scarcely contain its joy from so great a good: how will it be capacious for so many and so great joys? And certainly, since according as each thing loves someone, so much of his good it rejoices in: just as in that perfect felicity each person will love God more without comparison than himself and all others with him, so will he rejoice more without estimation in the felicity of God than in his own and that of all others with him. But if they thus love God "toto corde, tota mente, tota anima" [Mt 22,37], yet that whole heart, whole mind, whole soul will not suffice for the dignity of the love: assuredly they will thus rejoice "toto corde, tota mente, tota anima", so that whole heart, whole mind, whole soul will not suffice for the plenitude of joy.

26 An hoc sit gaudium plenum quod promittit Dominus

26 Whether this is the full joy which the Lord promises

Deus meus et Dominus meus, spes mea et gaudium cordis mei, dic animae meae, si hoc est gaudium, de quo nobis dicis per Filium tuum: "Petite et accipietis, ut gaudium vestrum sit plenum" [Joh 16,24] Inveni namque gaudium quoddam plenum, et plus quam plenum. Pleno quippe corde, plena mente, plena anima, pleno toto homine gaudio illo: adhuc supra modum superit gaudium. Non ergo totum illud gaudium intrabit in gaudentes, sed toti gaudentes intrabunt in gaudium.

My God and my Lord, my hope and the joy of my heart, tell my soul, if this is the joy of which you tell us through your Son: "Ask and you will receive, that your joy may be full" [Joh 16,24] For I have found a certain full joy, and more than full. For with a full heart, full mind, full soul, a full whole man with that joy: yet the joy remains beyond measure. Therefore not all that joy will enter into the rejoicers, but all the rejoicers will enter into the joy.

Dic, Domine, dic servo tuo intus in corde suo, si hoc est gaudium in quod intrabunt servi tui, qui intrabunt "in gaudium Domini sui" [Mt 25,21]. Sed gaudium illud certe, quo gaudebunt electi tui, "nec oculus vidit, nec auris audivit, nec in cor hominis ascendit" [1 Kor 2,9] Nondum ergo dixi et cogitavi, Domine, quantum gaudebunt illi beati tui. Utique tantum gaudebunt, quantum amabunt; tantum amabunt, quantum cognoscent. Quantum te cognoscent, Domine, tunc, et quantum amabunt?

Say, Lord, say to your servant inwardly in his heart, if this is the joy into which your servants will enter, who will enter "into the joy of their Lord" [Mt 25,21]. But that joy certainly, with which your elect will rejoice, "neither eye has seen, nor ear heard, nor has it entered into the heart of man" [1 Cor 2,9]. Therefore I have not yet said nor considered, Lord, how greatly those your blessed will rejoice. Undoubtedly they will rejoice as much as they will love; they will love as much as they will know. How much will they know you, Lord, then, and how much will they love?

Certe "nec oculus vidit, nec auris audivit, nec in cor hominis ascendit" [1 Kor 2,9] in hac vita, quantum te cognoscent et amabunt in illa vita.

Certainly "neither eye has seen, nor ear has heard, nor has it entered into the heart of man" [1 Cor 2:9] in this life, how much they will know you and love you in that life.

Oro, Deus, cognoscam te, amem te, ut gaudeam de te. Et si non possum in hac vita ad plenum, vel proficiam in dies, usque dum veniat illud ad plenum. Proficiat hic in me notitia tui et ibi fiat plena; crescat amor tuus et ibi sit plenus, ut hic gaudium meum sit in spe magnum, et ibi sit in re plenum. Domine, per Filium tuum iubes, immo consulis petere et promittis accipere, "ut gaudium nostrum plenum sit" [Joh 16,24]. Peto, Domine, quod consulis "per admirabilem consiliarium" [Jes 9,6] nostrum; accipiam, quod promittis per veritatem tuam, "ut gaudium meum plenum sit" [Joh 16,24]. Deus verax, peto accipiam, "ut gaudium meum plenum sit" [Joh 16,24]. Meditetur interim inde mens mea, loquatur inde lingua mea.

I pray, God, that I may know You, love You, so that I may rejoice in You. And if I cannot in this life to the full, or make progress day by day, until that thing come to fullness. May the knowledge of You prosper here in me and there be made full; may Your love grow and there be full, so that here my joy be great in hope, and there be full in reality. Lord, by Your Son You command, nay counsel us to ask and promise that we shall receive, "that our joy may be full" [Joh 16,24]. I ask, Lord, that which You counsel through "the wonderful Counselor" [Jes 9,6] of ours; I will receive what You promise by Your truth, "that my joy may be full" [Joh 16,24]. God true, I ask that I may receive, "that my joy may be full" [Joh 16,24]. Meanwhile let my mind meditate thereon, let my tongue speak therefrom.

Amet illud cor meum, sermonicetur os meum. Esuriat illud omnia mea, sitiat caro mea, desideret tota substantia mea, donec "intrem in gaudium Domini mei" [Mt 25,21], qui est trinus et unus Deus "benedictus in saecula. Amen" [Röm 1,25].

Let that my heart love it, let my mouth speak of it. Let that (heart) hunger for all my things, let my flesh thirst, let all my substance long, until "I enter into the joy of my Lord" [Mt 25,21], who is triune and one God "blessed for ages. Amen" [Röm 1,25].