Chapter LI
On The Three Degrees Of Knowledge And The Discrimination Between Their Service And Impulses And On The Faith Of The Soul And The Treasures Of Mysteries Hidden In It And To What Extent Worldly Knowledge In Its Means Is Opposed To The Simplicity Of Faith
When the soul in the course of its behaviour walks in the way of faith, this improves it much. When it then turns towards the means of knowledge, it becomes alienated to faith at once. And it is removed from that intelligible force of faith which reveals itself by different acts of help in the serene soul that simply, without inquiry, uses all that belongs to it. The soul that has once, in faith, entrusted itself unto God and, under many temptations, has received the taste of faith's help, no longer thinks of itself, but is made speechless by ecstasy and silence, nor is it allowed to return unto the means of its knowledge or to make use of them, lest it also be bereft, on the contrary, of the divine care which visits it incessantly and provides for it and clings to it everywhere. For the soul would consider it as a despicable thought to deem itself sufficient to guide itself by the power of its knowledge. For those in whose hearts the light of faith has dawned, do not venture to pray in their own behalf, they do not even venture to ask 36r God: Give us this, or: Take from us that, nor dare they think of themselves in any way. For by the initiated eyes of their faith they always see the paternal care which protects them on the part of that Father whose strong and immeasurable love surpasses the love of all fleshly fathers and who has power to supply us with all things above what we ask and think. For knowledge is opposed to faith and faith with all its means destroys the laws of knowledge. I do not mean spiritual laws. For the circumscription of the domain of knowledge 1s
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this, that a man is not allowed to do anything without inquiry or examination; but he must investigate, so as to comply, if possible, with what befalls him. But as to faith, what is it? If yes and no approach unto it equally, faith does not consent to remain in that position. That knowledge cannot be used without methods and means, that it even does not exist without them, is known. And this is the token of its sceptical attitude regarding truth. Faith on the other hand requires a serene and simple mind, far from any cunning or need of means. Behold, how knowledge and faith are each other's opposites. The mansion of faith is a childlike mind and a pure heart. For in the purity of their heart people have praised God. For 'except ye be converted and become as little children' 1) and soon. Knowledge, however is the persecutor and opposite of 362 these two. Knowledge adheres to the domain of nature, in all its ways. Faith makes its course above nature. Knowledge does not admit unto itself anything which is in disharmony with nature, not even for the sake of trial; but it lets these things dwell at a distance. Faith on the other hand orders with authority and says: Thou shalt tread upon the serpent and the lion: the young lion and the dragon shalt thou trample under feet 2). Knowledge is accompanied by fear; faith by trust. As long as a man uses the means of knowledge, he is not free from fear, it is not even possible that he be deemed worthy of freedom. But as soon as he clings to faith, at once a free man and the king of his soul and a son of God, he will use freedom in all things, with authority. A man that has found the keys of faith will use all the species in nature, as God. For faith is allowed even to create a new creation, just as God did. If thou wiliest, anything will stand before thee. And many times it is possible to make every thing out of nothing Knowledge is not able to make anything without materials. Knowledge does not venture to step over unto the domain which lies outside nature. How then? That the dissolved nature of water does not suffer the footsteps of flesh on its back, that he who excites fire is burnt by it, and that it is dangerous 3 63 to act contrary to these [rules]. Such lore is cautiously guarded
I) iratth. I s, 3 2) Ps. 9 1, 1 3
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by knowledge. And it is absolutely impossible to persuade it to order · an advance into this domain. Faith on the other hand commands this with authority, saying: If thou tread on fire it will not burn thee; and floods will not drag thee along. And faith has done these things many times before the eyes of all creatures. If knowledge had been given an opportunity in this domain, it would not ha,·e given the permission to try such things at all. Through faith many have entered the mouth of the flames, and have checked the power of the burning fire, and have persevered in it without injury, and have walked on the back of the sea as if it were dry land. Verily, all these things are above nature and contrary to the methods of knowledge. Seest thou how faith shakes the foundations of knowledge and shows that all its means and laws are vain? Seest thou how knowledge guards the domain of nature? Seest thou also how faith walks above nature and makes there the paths for its course? For nearly five thousand years the means of knowledge have been governing the world and the world has not been able to lift its head from the earth at all nor to perceive the power of its creator, until faith dawned to us and freed us from the trouble of labouring upon earthly things and from the vain slavery of fruitless distraction. And now that we have 364 found an unexplored ocean and an unlimited treasure, should we desire to stay at a poor fountain? There is no knowledge which is not lacking, rich though it may be. As to faith, heaven and earth cannot contain its treasures. He whose heart is supported by the trust of faith, will never experience want of anything. And though he does not possess anything, he dominates all things through faith. As it is written: All things, whatsoever ye shall ask in prayer, believing, ye shall receive 1). And again: Our Lord is at hand; be careful for nothing 2). Knowledge perpetually seeks means to preserve those who possess it. What does faith do? 'Exept the Lord build the house and keep the city, they labour in vain that build it and wake to watch' 3). Never will he that seeks refuge with faith use means. Knowledge everywhere praises fear. As also the sage says: Blessed is he whose heart fears. What does faith do? 'He was
1) Matth. 2 1, 2 2 2) Phi!. 4, 4 sq. 3) cf. Ps. 1 2 7, 1
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afraid and began to sink' 1). And again: For ye have not received the spirit of fear to bondage, but the spirit of adoption 2) to freedom in faith and trust in God. 'Fear them not therefore' 3), lest I crush thee before them. Fear always accompanies doubt, and doubt examination, and investigation means, and means knowledge. And that which always examines and investigates, shows doubt and fear; for knowledge does not always and in every thing profit, as has been shown above. 365 Often hard circumstances and multifarious affairs oppose themselves, full of danger and of such a nature that knowledge and the means of wisdom are absolutely unable to give any profit; things which are so hard that they withstand the whole power of the domain of human knowledge. But faith is never vanquished by anything. What help can human knowledge afford in manifest struggles against invisible natures and incorporeal powers and many things of that kind? Thou seest how weak the power of knowledge and how strong the power of faith is. Knowledge restrains its pupils from approaching unto anything which can do harm to nature. But look at the power of faith; what does it command its sons? In my name shall they cast out devils and shall take up serpents; and if they drink any deadly thing, it shall not hurt them 4). Knowledge according to its laws orders all those who walk in its way, to investigate all things from their beginning till their end and then to begin; lest the end of the thing be contrary to the limits of human power, and people might undertake fruitless labour when their work would prove to be impossible and difficult to be realized. But what says faith? All things are possible to him that believeth 5). 0 unspeakable richness, o ocean rich in its billows and in 366 its amazing treasures, o effusions of the power of faith! How full of encouragement, how delightful and full of trust is its path! And how easy are its loads; how delightful is its service. He 6) that has been deemed worthy of the taste of faith and then turns towards psychic knowledge is equal to him that has found a pearl of great price and changed it for a copper coin for he has left authoritative freedom and has
r) Matth. 1 4, 30 2) cf. Rom. 8, 1 5 3)_AI!atth. ro, 26 4) Mark r 6, 1 7 5) Mark 9, 23 6) Introduction
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turned towards the means of poverty which are full of the fear of bondship. Knowledge is not to be rejected, but faith is superior to it. And if we reject, we do not reject knowledge, far be that from us, but the distinctions in a variety of classes in which it moves itself in opposition to the glory of nature, so that it becomes cognate with the class of the demons. This we shall discern distinctly, seeing in how many degrees knowledge moves, and how many distinctions there are in every one of them, and in which emotions it a rises within every one of the classes when it remains in them, and in which of these classes it comes into opposition to faith when it is moved in them, and leaves the domain of nature; and which are the distinctions of the service in them; and in which class it comes to its natural state, having changed its pristine direction preparing the degrees for faith by its beautiful behaviour: and to which point the distinctions of this class conduct it; and how it 3 6 7 proceeds from this class to a higher one; and what are the kinds of service in that latter class, which is the first in honour; and the point where knowledge is united to faith and becomes one with it and is clad by its infl u ence with fiery impulses so that it blazes spiritually and acquires the wings of apathy and is lifted up from the service of earthly things towards the place of its creation, acquiring also other things. So it is meet for us to know that the degree of the service of faith is superior to that of knowledge. And knowledge is made perfect by faith, so that it acquires the power to ascend and to perceive that which is above all perceptibility and to behold the splendour of Him that is not attained by the mind or the knowledge of the creatures. Thus knowledge is the ladder on which a man ascends the height of faith, but which he does not use any more when he has reached faith. For now we know little out of much and we understand little out of much. But when perfection has come this little becomes useless. So faith shows us as it were before our eyes the reality of that future perfection. By faith we are instructed about those unattainable things, not by investigation and the power of knowledge. All works of righteousness: fasting, alms, vigils, holiness and the others which are performed with the body; and neighbourly love, humility of heart, forgiveness of sins, medi-
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tation upon beautiful things, investigation of the mysteries 368 hidden in the holy scriptures, the occupation of the mind with the practice of good works, the keeping of the affections of the soul within the borders, and the other virtues which are accomplished with the soul: all these need knowledge as their regulating power. But all these are still degrees along which the soul ascends unto the elevated height of faith, and they are called virtues. As to the discipline of faith, its service is above excellence; it is not a service of labour but one of perfect rest; it is consolation and comfort and it is accomplished by the impulses of the soul. All the amazing distinctions of spiritual discipline, the service of which is apperception of spiritual forces and delight and exultation of the soul, and love and joy in God and all the other things which are granted through this discipline - all these are forthwith given by faith in fullness unto the soul which by grace is made worthy of this blessedness, by God who is rich in gifts, as they are mysteriously denoted in the holy scriptures. But perhaps some one reasons thus: If all these good things and the works of excellence which are mentioned above, and also the refraining from evil and the discrimination of subtle emotions arising in the soul, and the struggle with deliberation and the strife against alluring affections, and the other qualities without which faith cannot even show its power in its working upon the soul - if all these are made perfect by knowledge, how then can it be argued that knowledge is in opposition to faith? 369 The solution of this doubt: There are three stages in which knowledge ascends and descends in an intelligible way, and where it receives its variations according to variations of the places in which it moves, and where it also injures or helps. The three stages which I mean are: body, soul, spirit. And though knowledge is one in its nature, it becomes condensed or subtilized in accordance with its abiding in these intelligible places. And so also its stores are changed and also the working of its impulses. Hear now the [enumeration of] the stages of its service and the causes by which it injures or helps. Knowledge is a gift /which was presented by God unto the species of rational beings from the beginning of their existence. It is simple in
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nature, not divided, as sunlight is, but has variations and divisions in connection with its service. T he f i r s t s t a g e of k no w l e d g e. When knowledge accompanies the love of the body, it gathers provisions as: riches, vain glory, honour, elegant things, bodily comfort, means to guard the body against those things which are in opposition to nature, zeal for rational wisdom that serves to govern this world, and to be the originator of inventions in crafts and learning, and the other things which crown the body in this visible world. To the properties of this knowledge belong those which have been enumerated above in opposition to faith. This knowledge is what is called simple knowledge, because it is bare 37 ° of every godly thought. It imparts to the mind an unspeak
able weakness because it dominates it with a bridle and because its whole thought is directed upon this world. Thus this degree of knowledge never imagines that there is at all an intelligible force and a hidden governor regarding man, or a divine care which provides for him. But it thinks that all good which happens to a man, and his being saved from injury and guarded against severe difficult accidents and against the numerous adversities which inhere to our nature openly or in secret, all happen by its own zeal and means. This is the degree of knowledge which thinks in the way mentioned and its adherents say that there is no providential government in visible things. Consequently it is not able to desist from constant anxiety and fear regarding bodily things. Therefore [it is accompanied by] pusillanimity, grief, despondency, fear of demons, fear of men, rumours of robbers, tales about epidemies anxiety before sicknesses, fear of scarcity of food, fear of death, reptiles and beasts and other things of this kind. And at all times of the day and night knowledge is tossed about as the sea is by its billows, because it does not know to commit its care unto God with the trust of faith in tfim. So knowledge in all its circumstances uses means and artifices. And when by any cause its means are exhausted, because it does not see hidden providence, it scolds men as its 3 7 1 hindrances and haters. By this knowledge was planted the tree of good and evil, which is the eradicator of love. Knowledge examines the small
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stains in others and the shortcomings and weak points of men; and in it are the disputations of learning, and dialectics, and cunning artifices, and all the other means which dishonour man. In it are also presumption and haughtiness, because it reckons to its own credit and not to God's credit all things which happen, if they are wholesome. Faith on the other hand attributes its deeds to grace. Therefore it cannot be haughty. As it is written: I can do all things through grace which strengtheneth me 1); and again: Not I, but grace which was with me 2); and what the blessed Apostle says: Knowledge puffeth up 3). This he says concerning that knowledge which is not mingled with faith and trust in God, but not concerning true knowledge. Far be it l For true knowledge makes perfect by humility the souls of those who possess it, as Moses and David and Isaiah and Peter and Paul and the other saints who were deemed worthy of perfect knowledge, in accordance with the domain of nature. And because their knowledge is constantly enveloped by various visions and divine revelations and the supreme sight of spiritual things and unspeakable mysteries, their own person is in their eyes, as compared with these, dust and ashes. That other knowledge must needs be puffed up, because it walks in darkness and it examines its subjects in analogy with earthly things without knowing that there is something more valuable. 37z But [even] those who are dominated by haughtiness because their behaviour is [in their own eyes] of greater importance than earthly and bodily things, and because they rely upon service without penetrating with their mind in unattainable things - when they come to meditate upon those waves of the glorious splendour of the godhead, and their service is on high, their mind then cannot deviate to think of impure things and idle deliberations. For those who walk in light cannot go astray. All those, therefore, who err from the light of the knowledge of God's son, and deviate from truth, walk in these ways. This is the first stage of knowledge accompanying the bodily love. This we reject, calling it oppositional not only to faith, but to all works of excellence.
1) Cf. Philippians 4o 1 3 z) Cf. 1 Cor. 1 5, 1 0 3) 1 Cor. 8, 1
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T he s e c on d d e g r e e of k no w 1 e d g e. Vvhen knowledge leaves this first state and turns towards meditation and psychic love, it performs those beautiful things which have been described above, through the cooperation of the psychic impulses with the bodily senses, by its natural light; namely: fasting, prayer, compassion, recitation of the holy scriptures with a view to excellence, strife against the affections, and soon. All beautiful deeds and excellent distinctions which are seen in the soul, and the amazing stages which are administered in the church of Christ, are accomplished by the influence of the 3 73 power of the Holy Ghost, in this middle stage of knowledge. The Ghost will level ways in our heart leading to faith. And by faith we shall gather provisions for this our true world. And till this point knowledge is still of a bodily nature and composite, though it occupies itself with excellence and though it is the way conducting us to faith. For the latter is a degree higher than knowledge; and if knowledge is as it ought to be, it will be able by the help of Christ, to ascend [this higher way], when it bases its service upon seclusion from men and recitation of the holy scriptures and prayer. And the other good works will be made complete by these. This is the second degree of knowledge, by which all beautiful works are performed. It is called knowledge of practice, because, as to its outward stage, it accomplishes its activity by deeds perceptible by the senses of the body. The third degree of k n owledge, w h i ch is t he d e g r e e of p e r fe c t i on. How knowledge is subtilized and acquires spirituality so that it resembles the discipline of those invisible forces the service of which is not performed by the apperceptible practice of works but by the thoughts of the intellect - hear this now. When knowledge elevates itself above earthly things and above the thought of service and begins to try its impulses in things hidden from eyesight, and when it partly despises the recollection of [worldly] things from which proceeds the perversion of the affections, and when it stretches itself upwards and clings to faith by thinking of the world to be and love of the promises and investigation con-3 74 cerning the hidden things - then faith swallows knowledge, gives anew birth to it, wholly spiritual. Then it is able to direct its flight towards non-bodily places and to the depths of the unscrutable ocean of wonderful and divine government
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which directs intelligible and apperceptible beings, and to examine spiritual mysteries which are attained by the simple and by the subtle intellect. Then the inner senses awake to spiritual service, as the order of things which will be in the state of immortality and incorruptibility. For from here onwards they have received intelligible resurrection, symbolically, as a true sign of that universal renewal. These are the three degrees of knowledge, in which the whole course of man is contained, that of body, soul and spirit. From the time that a man begins to distinguish between good and evil, till he leaves the world, in these three degrees is contained the knowledge of himself and the accomplishment of all iniquity and wickedness and the summit of all righteousness; and the scrutiny of the depths. of all spiritual mysteries is worked by one knowledge in these three degrees. Within these is the whole emotion of the mind that ascends or descends moving in good things or in evil things or between these. These three degrees are called by the Fathers the natural, the praeternatural and the supernatural. And these are the three directions in which the thoughts of the rational soul ascend and descend, as it has been said. Either it works righteousness in nature, or in the domain above nature, its thoughts wrapped 37 5 up in contemplation towards God; or it will go out to feed the swine in the praeternatural domain, as one that has lost the riches of his intellect while serving with the herd of demons. The first degree of knowledge makes the soul cold to works in the course of the good. The middle one excites in the soul fervour in its course in the degrees of faith. The third stage is the soul's desisting from service; and this is a symbol of the future, that the soul only finds delight in intellectual occupations, in the symbols of future goods. But as nature is not yet elevated above the stage of mortality and above the load of the flesh so as to abide totally in that spiritual state which is exempt from deviation, and because it is not able to administer complete perfection in the: world of mortality and to abandon the nature of the flesh completely while it abides in it as yet, therefore it is in the former and in the latter stage alternately. Sometimes the soul in the middle degree of knowledge as a poor being is occupied with performing with all its power the virtues proper to nature, because of the nature of the body. And sometimes, as those who have received the
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spirit of adoption 1), it delights in the mysteries of freedom through the gift of the spirit, even as it pleases its giver. Then it turns again towards the poverty of its world, namely of the body, being on its guard against it, lest the latter should captivate it by the allurements which are found in its world through its troubled and easily deviating impulses. For as long as the soul is covered by the curtain of the flesh, it 3 76 has no trust. For there is no perfect liberation in a nonperfect world. The whole service of knowledge is a service of work and of exercise. The deeds of faith however, are not performed by labours; for they are accomplished by the spiritual impulses through the sole and pure efficacy of the soul [and they are elevated] above the senses. Faith is more subtle than knowledge, just as knowledge is more subtle than apperceptible deeds. For all the saints which have been deemed worthy of spiritual discipline which is ecstasy in God, walk through the power of faith, in the delight of that discipline which is above nature. I do not call this faith, that a man believes in the discrimination of the adorable hypostases of the Essence, or in the properties of His nature, or in the amazing government regarding humanity consisting in His accepting our nature. But I call this faith: the intelligible light which by grace dawns in the soul and, without leaving room for doubt, supports the heart by the testimony of the mind, namely by the persuasion of hope which is far from all presumptions and not by tradition from hearsay. This light will show the spiritual eyes of the soul the hidden mysteries which are in the soul, and the secret riches of divinity which are concealed from the eyes of fleshly men and are revealed spiritually to those who at the table of Christ are brought up in meditation upon His laws; as He says: If ye keep my commandments, I shall send you the Spirit, the Comforter, whom the world cannot receive, 377 and He will guide you into all truth 2). Thus He will also show man the holy power, which surrounds him at all times. That power is the Comforter. By the power of this faith all the parts of the soul are kindled as it were by fire so that it despises all danger on account of its trust in God.
1) Romans 8, 1 5 z) John 16, 1 3
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And upon the wings of faith it is lifted up above the circle of the visible world and, as drunk, it is constantly in ecstatic thought of God. And by simple sight, and by insight without sight of the divine nature, it accustoms the intellect to looking at its secret being in meditation. For until the coming of that which is the perfection of the mysteries, and until we shall have been made worthy of its revelation eye to eye, faith administers unspeakable mysteries between God and the saints. May we be deemed worthy of them by the grace of Christ, here by pledge, there in reality in the kingdom of heaven, with all those who love Him. Amen.