Ascent of Mount Carmel/Book 2/Chapter XIX

by John of the Cross

CHAPTER XIX

Wherein is expounded and proved how, although visions and locutions which come from God are true, we may be deceived about them. This is proved by quotations from Divine Scripture.

For two reasons we have said that, although visions and locutions which come from God are true, and in themselves are always certain, they are not always so with respect to ourselves. One reason is the defective way in which we understand them; and the other, the variety of their causes. In the first place, it is clear that they are not always as they seem, nor do they turn out as they appear to our manner of thinking. The reason for this is that, since God is vast and boundless, He is wont, in His prophecies, locutions and revelations, to employ ways, concepts and methods of seeing things which differ greatly from such purpose and method as can normally be understood by ourselves; and these are the truer and the more certain the less they seem so to us. This we constantly see in the Scriptures. To many of the ancients many prophecies and locutions of God came not to pass as they expected, because they understood them after their own manner, in the wrong way, and quite literally. This will be clearly seen in these passages.

2. In Genesis, God said to Abraham, when He had brought him to the land of the Chanaanites: Tibi dabo terram hanc.^[1] Which signifies, I will give thee this land. And when He had said it to him many times, and Abraham was by now very Domine, unde scire possum, quod possessurus sim eam? That old, and He had never given it to him, though He had said this to him, Abraham answered God once again and said: Lord, whereby or by what sign am I to know that I am to possess it? Then God revealed to him that he was not to possess it in person, but that his sons would do so after four hundred years; and Abraham then understood the promise, which in itself was most true; for, in giving it to his sons for love of him, God was giving it to himself. And thus Abraham was deceived by the way in which he himself had understood the prophecy. If he had then acted according to his own understanding of it, those that saw him die without its having been given to him might have erred greatly; for they were not to see the time of its fulfilment. And, as they had heard him say that God would give it to him, they would have been confounded and would have believed it to have been false.

3. Likewise to his grandson Jacob, when Joseph his son brought him to Egypt because of the famine in Chanaan, and when he was on the road, God appeared and said: Jacob, Jacob, noli timere, descende in Aegiptum, quia in gentem magnam faciam te ibi. Ego descendam tecum illuc. . . . Et inde adducam te revertentem.^[2] Which signifies: Jacob, fear not; go down into Egypt, and I will go down there with thee; and, when thou goest forth thence again, I will bring thee out and guide thee. This promise, as it would seem according to our own manner of understanding, was not fulfilled, for, as we know, the good old man Jacob died in Egypt and never left it alive. The word of God was to be fulfilled in his children, whom He brought out thence after many years, being Himself their guide upon the way. It is clear that anyone who had known of this promise made by God to Jacob would have considered it certain that Jacob, even as he had gone to Egypt alive, in his own person, by the command and favour of God, would of a certainty leave it, alive and in his own person, in the same form and manner as he went there, since God had promised him a favourable return; and such a one would have been deceived, and would have marvelled greatly, when he saw him die in Egypt, and the promise, in the sense in which he understood it, remain unfulfilled. And thus, while the words of God are in themselves most true, it is possible to be greatly mistaken with regard to them.

4. In the Judges, again, we read that, when all the tribes of Israel had come together to make war against the tribe of Benjamin, in order to punish a certain evil to which that tribe had been consenting, they were so certain of victory because God had appointed them a captain for the war, that, when twenty-two thousand of their men were conquered and slain, they marvelled very greatly; and, going into the presence of God, they wept all that day, knowing not the cause of the fall, since they had understood that the victory was to be theirs. And, when they enquired of God if they should give battle again or no, He answered that they should go and fight against them. This time they considered victory to be theirs already, and went out with great boldness, and were conquered again the second time, with the loss of eighteen thousand of their men. Thereat they were greatly confused, and knew not what to do, seeing that God had commanded them to fight and yet each time they were vanquished, though they were superior to their enemies in number and strength, for the men of Benjamin were no more than twenty-five thousand and seven hundred and they were four hundred thousand. And in this way they were mistaken in their manner of understanding the words of God. His words were not deceptive, for He had not told them that they would conquer, but that they should fight; for by these defeats God wished to chastise a certain neglect and presumption of theirs, and thus to humble them. But, when in the end He answered that they would conquer, it was so, although they conquered only after the greatest stratagem and toil.^[3]

5. In this way, and in many other ways, souls are oftentimes deceived with respect to locutions and revelations that come from God, because they interpret them according to their apparent sense^[4] and literally; whereas, as has already been explained, the principal intention of God in giving these things is to express and convey the spirit that is contained in them, which is difficult to understand. And the spirit is much more pregnant in meaning than the letter, and is very extraordinary, and goes far beyond its limits. And thus, he that clings to the letter, or to a locution or to the form or figure of a vision, which can be apprehended, will not fail to go far astray, and will forthwith fall into great confusion and error, because he has guided himself by sense according to these visions, and not allowed the spirit to work in detachment from sense. Littera enim occidit, spiritus autem vivificat,^[5] as Saint Paul says. That is: The letter killeth and the spirit giveth life. Wherefore in this matter of sense the letter must be set aside, and the soul must remain in darkness, in faith, which is the spirit, and this cannot be comprehended by sense.

6. For which cause, many of the children of Israel, because they took the sayings and prophecies of the prophets according to the strict letter, and these were not fulfilled as they expected, came to make little account of them and believed them not; so much so, that there grew up a common saying among them — almost a proverb, indeed — which turned prophets into ridicule. Of this Isaias complains, speaking and exclaiming in the manner following: Quem docebit Dominus scientiam? et quem intelligere faciet auditum? ablactatos a lacte, avulsos ab uberibus. Quia manda remanda, manda remanda, expecta reexpecta, expecta reexpecta, modicum ibi, modicum ibi. In loquela enim labii, et lingua altera loquetur ad populum istum.^[6] This signifies: To whom shall God teach knowledge? And whom shall He make to understand His word and prophecy? Only them that are already weaned from the milk and drawn away from the breasts. For all say (that is, concerning the prophecies): Promise and promise again; wait and wait again; wait and wait again;^[7] a little there, a little there; for in the words of His lips and in another tongue will He speak to this people. Here Isaias shows quite clearly that these people were turning prophecies into ridicule, and that it was in mockery that they repeated this proverb: ‘Wait and then wait again.’ They meant that the prophecies were never fulfilled for them, for they were wedded to the letter, which is the milk of infants, and to their own sense, which is the breasts, both of which contradict the greatness of spiritual knowledge. Wherefore he says: To whom shall He teach the wisdom of His prophecies? And whom shall He make to understand His doctrine, save them that are already weaned from the milk of the letter and from the breasts of their own senses? For this reason these people understand it not, save according to this milk of the husk and letter, and these breasts of their own sense, since they say: Promise and promise again; wait and wait again, etc. For it is in the doctrine of the mouth of God, and not in their own doctrine, and it is in another tongue than their own, that God shall speak to them.

7. And thus, in interpreting prophecy, we have not to consider our own sense and language, knowing that the language of God is very different from ours, and that it is spiritual language, very far removed from our understanding and exceedingly difficult. So much so is it that even Jeremias, though a prophet of God, when he sees that the significance of the words of God is so different from the sense commonly attributed to them by men, is himself deceived by them and defends the people, saying: Heu, heu, heu, Domine Deus, ergone decipisti populum istum et Jerusalem, dicens: Pax erit vobis; et ecce pervenit gladius usque ad animam?^[8] Which signifies: Ah, ah, ah, Lord God, hast Thou perchance deceived this people and Jerusalem, saying, ‘Peace will come upon you,’ and seest Thou here that the sword reacheth unto their soul? For the peace that God promised them was that which was to be made between God and man by means of the Messiah Whom He was to send them, whereas they understood it of temporal peace; and therefore, when they suffered wars and trials, they thought that God was deceiving them, because there befell them the contrary of that which they expected. And thus they said, as Jeremias says likewise: Exspectavimus pacem, et non erat bonum.^[9] That is: We have looked for peace and there is no boon of peace. And thus it was impossible for them not to be deceived, since they took the prophecy merely in its literal sense. For who would fail to fall into confusion and to go astray if he confined himself to a literal interpretation of that prophecy which David spake concerning Christ, in the seventy-first Psalm, and of all that he says therein, where he says: Et dominabitur a mari usque ad mare; et a flumine usque ad terminos orbis terrarum.^[10] That is: He shall have dominion from one sea even to the other sea, and from the river even unto the ends of the earth. And likewise in that which he says in the same place: Liberabit pauperem a potente, et pauperem, cui non erat adjutor.^[11] Which signifies: He shall deliver the poor man from the power of the mighty, and the poor man that had no helper. But later it became known that Christ was born^[12] in a low state and lived in poverty and died in misery; not only had He no dominion over the earth, in a temporal sense, while He lived, but He was subject to lowly people, until He died under the power of Pontius Pilate. And not only did He not deliver poor men — namely, His disciples — from the hands of the mighty, in a temporal sense, but He allowed them to be slain and persecuted for His name’s sake.

8. The fact is that these prophecies concerning Christ had to be understood spiritually, in which sense they were entirely true. For Christ was not only Lord of earth alone, but likewise of Heaven, since He was God; and the poor who were to follow Him He was not only to redeem and free from the power of the devil, that mighty one against whom they had no helper, but also to make heirs of the Kingdom of Heaven. And thus God was speaking, in the most important sense, of Christ, and of the reward of His followers,^[13] which was an eternal kingdom and eternal liberty; and they understood this, after their own manner, in a secondary sense, of which God takes small account, namely that of temporal dominion and temporal liberty, which in God’s eyes is neither kingdom nor liberty at all. Wherefore, being blinded by the insufficiency of the letter, and not understanding its spirit and truth, they took the life of their God and Lord, even as Saint Paul said in these words: Qui enim habitabant Jerusalem, et principes ejus, hunc ignorantes et voces prophetarum, quae per omne Sabbatum leguntur, judicantes impleverunt.^[14] Which signifies: They that dwelt in Jerusalem, and her rulers, not knowing Who He was, nor understanding the sayings of the prophets, which are read every Sabbath day, have fulfilled them by judging Him.

9. And to such a point did they carry this inability to understand the sayings of God as it behoved them, that even His own disciples, who had gone about with Him, were deceived, as were those two who, after His death, were going to the village of Emmaus, sad and disconsolate, saying: Nos autem sperabamus quod ipse esset redempturus Israel.^[15] We hoped that it was He that should have redeemed Israel. They, too, understood that this dominion and redemption were to be temporal; but Christ our Redeemer, appearing to them, reproved them as foolish and heavy and gross of heart as to their belief in the things that the prophets had spoken.^[16] And, even when He was going to Heaven, some of them were still in that state of grossness of heart, and asked Him, saying: Domine, si in tempore hoc restitues Regnum Israel.^[17] That is: Lord, tell us if Thou wilt restore at this time the kingdom of Israel. The Holy Spirit causes many things to be said which bear another sense than that which men understand; as can be seen in that which he caused to be said by Caiphas concerning Christ: that is was meet that one man should die lest all the people should perish.^[18] This he said not of his own accord; and he said it and understood it in one sense, and the Holy Spirit in another.

10. From this it is clear that, although sayings and revelations may be of God, we cannot always be sure of their meaning; for we can very easily be greatly deceived by them because of our manner of understanding them. For they are all an abyss and a depth of the spirit, and to try to limit them to what we can understand concerning them, and to what our sense can apprehend, is nothing but to attempt to grasp the air, and to grasp some particle in it that the hand touches: the air disappears and nothing remains.

11. The spiritual teacher must therefore strive that the spirituality of his disciple be not cramped by attempts to interpret all supernatural apprehensions, which are no more than spiritual particles, lest he come to retain naught but these, and have no spirituality at all. But let the teacher wean his disciple from all visions and locutions, and impress upon him the necessity of dwelling in the liberty and darkness of faith, wherein are received spiritual liberty and abundance, and consequently the wisdom and understanding necessary to interpret sayings of God. For it is impossible for a man, if he be not spiritual, to judge of the things of God or understand them in a reasonable way, and he is not spiritual when he judges them according to sense; and thus, although they come to him beneath the disguise of sense, he understands them not. This Saint Paul well expresses in these words: Animalis autem homo non percipit ea quoe sunt spiritus Dei: stultitia enim est illi, et non potest intelligere: quia de spiritualibus examinatur. Spiritualis autem judicat omnia.^[19] Which signifies: The animal man perceives not the things which are of the Spirit of God, for unto him they are foolishness and he cannot understand them because they are spiritual; but he that is spiritual judges all things. By the animal man is here meant one that uses sense alone; by the spiritual man, one that is not bound or guided by sense. Wherefore it is temerity to presume to have intercourse with God by way of a supernatural apprehension effected by sense, or to allow anyone else to do so.

12. And that this may be the better understood let us here set down a few examples. Let us suppose that a holy man is greatly afflicted because his enemies persecute him, and that God answers him, saying: I will deliver thee from all thine enemies. This prophecy may be very true, yet, notwithstanding, his enemies may succeed in prevailing, and he may die at their hands. And so if a man should understand this after a temporal manner he would be deceived; for God might be speaking of the true and principal liberty and victory, which is salvation, whereby the soul is delivered, free and made victorious^[20] over all its enemies, and much more truly so and in a higher sense than if it were delivered from them here below. And thus, this prophecy was much more true and comprehensive than the man could understand if he interpreted it only with respect to this life; for, when God speaks, His words are always to be taken in the sense which is most important and profitable, whereas man, according to his own way and purpose, may understand the less important sense, and thus may be deceived. This we see in that prophecy which David makes concerning Christ in the second Psalm saying: Reges eos in virga ferrea, et tamquam vas figuli confringes eos.^[21] That is: Thou shalt rule all the people with a rod of iron and thou shalt dash them in pieces like a vessel of clay. Herein God speaks of the principal and perfect dominion, which is eternal dominion; and it was in this sense that it was fulfilled, and not in the less important sense, which was temporal, and which was not fulfilled in Christ during any part of His temporal life.

13. Let us take another example. A soul has great desires to be a martyr. It may happen that God answers him, saying: Thou shalt be a martyr. This will give him inwardly great comfort and confidence that he is to be martyred; yet it may come to pass that he dies not the death of a martyr, and notwithstanding this the promise may be true. Why, then, is it not fulfilled literally? Because it will be fulfilled, and is capable of being fulfilled, according to the most important and essential sense of that saying — namely, in that God will have given that soul the love and the reward which belong essentially to a martyr; and thus in truth He gives to the soul that which it formally desired and that which He promised it. For the formal desire of the soul was, not that particular manner of death, but to do God a martyr’s service, and to show its love for Him as a martyr does. For that manner of death is of no worth in itself without this love, the which love and the showing forth thereof and the reward belonging to the martyr may be given to it more perfectly by other means. So that, though it may not die like a martyr, the soul is well satisfied that it has been given that which it sired. For, when they are born of living love, such desires, and others like them, although they be not fulfilled in the way wherein they are described and understood, are fulfilled in another and a better way, and in a way which honours God more greatly than that which they might have asked. Wherefore David says: Desiderium pauperum exaudivit Dominus.^[22] That is: The Lord has granted the poor their desire. And in the Proverbs Divine Wisdom says: Desiderium suum justis dabitur.^[23] ‘The just shall be given their desire.’ Hence, then, since we see that many holy men have desired many particular things for God’s sake, and that in this life their desires have not been granted them, it is a matter of faith that, as their desires were just and true, they have been fulfilled for them perfectly in the next life. Since this is truth, it would also be truth for God to promise it to them in this life, saying to them: Your desire shall be fulfilled; and for it not to be fulfilled in the way which they expected.

14. In this and other ways, the words and visions of God may be true and sure and yet we may be deceived by them, through being unable to interpret them in a high and important sense, which is the sense and purpose wherein God intends them. And thus the best and surest course is to train souls in prudence so that they flee from these supernatural things, by accustoming them, as we have said, to purity of spirit in dark faith, which is the means of union.

Footnotes

1. Genesis xv, 7.
2. Genesis xlvi, 3-4.
3. Judges xx, 12 ff.
4. [Lit., ‘according to the rind.’ Cf. bk. II ch. viii, above.]
5. 2 Corinthians iii, 6.
6. Isaias xxviii, 9-11.
7. [For ‘wait,’ we may also read ‘hope,’ the Spanish word (esperar) here used expressing both these ideas.]
8. Jeremias iv, 10.
9. Jeremias viii, 15.
10. Psalm lxxi, 8 [A.V., lxxii, 8].
11. Psalm lxxi, 12 [A.V., lxxii, 12.]
12. [Lit., ’seeing Him later to be born.’]
13. [Lit., ‘of Christ and of His followers.’ The addition is necessary to the sense.]
14. Acts xiii, 27.
15. St. Luke xxiv, 21.
16. St. Luke xxiv, 25.
17. Acts i, 6.
18. St. John xi, 50.
19. 1 Corinthians ii, 14.
20. [Lit., ‘free and victorious.’]
21. Psalm ii, 9.
22. Psalm ix, 17 [A.V., x, 18].
23. Proverbs x, 24.