Abstract
The immediate experience of God, if communicated, is necessarily connected to verbal forms of expression: to metaphors, images, allegories, sometimes even to narratives. The present paper addresses a theoretical problem: namely, how a particular imagery becomes unsuitable to express personal spiritual experiences. At the first sight, the imagery of Paul’s rapture into the third heaven (mentioned in 2Cor 12: 1–4) seems to be an unlikely candidate for such a purpose. I will argue that this impression is, on the one hand, justified: due to exegetical and doctrinal reasons, spiritual experiences cannot be expressed by the rapture imagery after the early thirteenth century. This condition, on the other hand, is neither necessary, nor self-evident. Outside the main line of the tradition there existed isolated interpretations which indeed considered Paul’s rapture a paradigm or model of spiritual experience.
The present study was supported by Hungarian National Research Fund (OTKA) grant K 101503; I also relied on my earlier researches made possible by the grant OTKA K 81278. I thank Veerle Fraeters for calling my attention to the Vita Beatricis thus giving me an invaluable example.
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Notes
- 1.
See 2Cor 12: 2 Scio hominem in Christo ante annos quattuordecim sive in corpore nescio sive extra corpus nescio Deus scit raptum eiusmodi usque ad tertium caelum; 3 et scio huiusmodi hominem sive in corpore sive extra corpus nescio Deus scit; 4 quoniam raptus est in paradisum et audivit verba ineffabilia quae non licet homini loqui. Note the two equally attested variants: many Latin authors, including Ambrose and Augustine , read here “unutterable” words (ineffabilia verba), but others (among them Gregory the Great, Bede, Petrus Damiani, and Richard of Saint-Victor ), read “secret” words, arcana verba.
- 2.
For the De Genesi ad litteram XII, see CSEL 28/1, 379–434; for Ep. 147, see CSEL 44; for the individual medieval commentaries mentioned below, see as follows: Haimo, PL 117: 660C–664A; Bruno: PL 153: 273–274; Hervaeus: PL 181: 1112A–1114D; Peter Lombard, Collectanea on 2Cor 12: 1–4, PL 192: 79B–83B (cf. PL 191: 1328AC). For the doctrinal history of twelfth- and early thirteenth-century theories on Paul ’s rapture, see Nikolaus Wicki’s monograph: Die Lehre von der himmlischen Seligkeit in der mittelalterlichen Scholastik von Petrus Lombardus bis Thomas Aquin (Freiburg, Switzerland, 1954, Universitäts-Verlag), 161–174. A book chapter of mine gives an overview of the subject, extending to the Patristic and monastic interpretations of the narrative: ‘Paulus Raptus to Raptus Pauli: Paul’s rapture (2Cor 12:2–4) in the Pre-Scholastic and Scholastic Theologies,’ in Steven R. Cartwright (ed.): A companion to St. Paul in the Middle Ages (Leiden, 2012, Brill), 349–392. The present paper focuses on a theoretical problem so as to complement that historical overview; related subjects tangentionally mentioned here are discussed there with the appropriate references.
- 3.
See Ep. 147, 13, 31: “et non sit incredibile quibusdam sanctis nondum ita defunctis, ut sepelienda cadavera remanerent, etiam istam excellentiam revelationis fuisse concessam.” (CSEL 44, 305)
- 4.
See for example Thomas Aquinas, Summa theologiae II-II qu. 175 art. 1 ad 1: “iste modus quod aliquis elevetur ad divina cum abstractione a sensibus, non est homini naturalis” and ad 2: “Unde quod sic elevetur mens a Deo per raptum, non est contra naturam, sed supra facultatem naturae.”
- 5.
See, for example, Thomas Aquinas, Summa theologiae I qu. 12 art. 11 ad 2: “sicut Deus miraculose aliquid supernaturaliter in rebus corporeis operatur, ita etiam et supernaturaliter, et praeter communem ordinem, mentes aliquorum in hac carne viventium […] usque ad visionem suae essentiae elevavit; ut dicit Augustinus, XII super Genes. ad Litt., et in libro de videndo Deum de Moyse, qui fuit magister Iudaeorum, et Paulo, qui fuit magister gentium.”
- 6.
The “mirror of the soul” and the “mirror of creatures” are the most traditional “mirrors” for this vision. See, for example, Peter Lombard, Collectanea in 1Cor 13:12 (PL 191: 1662D-1663A), based on Augustine , De Trinitate XV, ix, 15–16.
- 7.
It must be noticed that neither the doctrines of the so-called “spiritual senses” nor the language used are thirteenth-century innovations: the novelty lies here in the reflection to the language used. A most clear and explicit formulation can be found in the glosses on the Celestial Hierarchy by Thomas Gallus (1224); later authors seem merely apply this solution without reflecting on the premises.
- 8.
Gustare ad affectum pertinet, sicut videre ad intellectum: In Sent. III dist. 35 qu. 1. art. 2 sc2.
- 9.
For the most recent research on Thomas see the articles of Declan Lawell: “Affective Excess: Ontology and Knowledge in the Thought of Thomas Gallus,” Dionysius 26 (2008), 139–174 and “Ne de ineffabili penitus taceamus: Aspects of the Specialized Vocabulary of the Writings of Thomas Gallus,” Viator 40 (2009), 151–184. The edition used below is Thomae Galli Explanatio in libros Dionysii, ed. by Declan Anthony Lawell (Corpus Christianorum Continuatio Mediaevalis 223) (Turnhout 2011, Brepols).
- 10.
Thomas Gallus, Explanatio on Celestial Hierarchy IV C (Dei apparitiones): “Hic ostendit qualiter accipiendum est quod Deus videri dicitur a mortalibus, scilicet quia per corporales vel imaginarias aut intellectuales visiones viris spiritualibus angelico ministerio ostensas aliqua Dei et divinorum mysteriorum cognitio mentibus eorum ingignitur vel augetur. Et hoc est: DEI AUTEM APPARITIONES FACTE SUNT SANCTIS non per propriam Dei speciem, sed SECUNDUM MANIFESTATIONES nove vel plenioris cognitionis divine […] PER QUASDAM VISIONES corporales, ut Moysi Ex. 3a, imaginarias, ut Is. 6a, intellectuales, ut II Cor. 12a: scio hominem etc.” CCCM 223, 564.
- 11.
Thomas Gallus, Explanatio on the Divine Names, IV P: “Unde iste amor dicitur extaticus vel extasim faciens quia elevat apicem affectionis super omnem intellectualem cognitionem. Per istum amorem excedunt perfecti et dicuntur rapi in excessu mentis: II Cor. 5e: Sive mentis excedimus Deo etc.; Ps 30g: Ego dixi in excessu mentis etc., et 115a: Ego dixi in excessu meo etc.; Act. 22e: Factum est autem etc. In isto amore fundatur portio Marie que non auferetur ab ea (Luc. 10g) quia caritas numquam excidit (I Cor. 13d).” CCCM 223, 238.
- 12.
Here and elsewhere, if necessary, I used the Peltier edition of Bonaventure: A.C. Peltier (ed.), S. Bonaventurae opera omnia, 15 vols. Paris, 1864–1871, Vivés. The accessible version of De septem gradibus has been edited among Bonaventure’s works in the Peltier edition, vol. 12, 183–186.
- 13.
De septem gradibus: “Primo enim anima ignitur, ignita ungitur, uncta rapitur, rapta speculatur vel contemplatur, contemplans gustat, gustans quiescit. Haec in via possunt acquiri; non tamen subito, sed gradatim. […] Septimus in patria confertur abundantius, iis qui se in praecedentibus gradibus exercuerunt.” (ed. Peltier, vol. 12, 183a)
- 14.
De septem gradibus: “Contemplantur autem hi duo, scilicet intellectus et affectus; sed intellectus longe dissimiliter ab affectu. Cum enim animus contemplativus, sensibus spiritualibus suspensis, synderesim in specula aeterna extendit, apex intelligentiae et principalis affectio pariter feruntur mutuo in divina se promoventes, et aequaliter ascendentes, illa speculando, haec vero desiderando. Praecurrente autem intelligentia nec ingredi queunte, utpote per speculum videns, foris remanet. Affectus vero quae nescia est speculi, intrans unitur secundum illud: Qui adhaeret Deo, unus spiritus est.” (ed. Peltier, vol. 12, 184)
- 15.
De septem gradibus: “De septimo [sc. gradu] tutius tacendum censui, quam loquendum, quoniam nulli viatorum ascensus, sive visio hujus gradus patere potuit, nisi illi coelesti Paulo, qui se raptum usque ad hujusmodi per sacram Scripturam asserit. Felix certe […] Virginis Mariae anima, cui hoc datum est in via, quod nulli sanctorum aliquando possederunt.” (ed. Peltier, vol. 12, 185b)
- 16.
In II Sent. dist. 23 art. 2 qu. 3 ad 6: “Concedo tamen nihilominus, quod oculi aspectus in Deum figi potest, ita quoad ad nihil aliud aspiciat; attamen non perspiciet vel videbit ipsius lucis claritatem, immo potius elevabitur in caliginem […] et vocat [sc. Dionysius] istam cognitionem doctam ignorantiam. Haec enim est, in qua mirabiliter inflammat affectio, sicut eis patet, qui aliquoties consueverunt ad anagogicos elevari excessus. Hunc modum cognoscendi arbitror cuilibet viro justo in via esse quaerendum; quodsi Deus aliquid ultra faciet, hoc privilegium est speciale, non legis communis.” (ed. Quaracchi, vol. 2, 546) For Bonaventure’s writings I use the Quaracchi edition (Doctoris Seraphici S. Bonaventurae opera omnia, 10 vols. Quaracchi, 1882–1902, Collegium S. Bonaventurae).
- 17.
Itinerarium VII, 4: “In hoc autem transitu, si sit perfectus, oportet quod relinquantur omnes intellectuales operationes, et apex affectus totus transferatur et transformetur in Deum. Hoc autem est mysticum et secretissimum, quod nemo novit, nisi qui accipit, nec accipit nisi qui desiderat, nec desiderat nisi quem ignis Spiritus sancti medullitus inflammat, quem Christus misit in terram.” (ed. Quaracchi, vol. 5, 312)
- 18.
Itinerarium VII, 6: “Si autem quaeras, quomodo haec fiant, interroga gratiam, non doctrinam; desiderium, non intellectum; gemitum orationis, non studium lectionis; sponsum, non magistrum; Deum, non hominem, caliginem, non claritatem; non lucem, sed ignem totaliter inflammantem et in Deum excessivis unctionibus et ardentissimis affectionibus transferentem.” (ed. Quaracchi, vol. 5, 312), above in Ewert Cousins’s translation, from Bonaventure. The soul’s journey into God. The tree of life. The life of St. Francis (Mahwah NJ, 1978, Paulist Press), here 115.
- 19.
See Bonaventure, In III Sent. dist. 35 qu. 1 co: “actus doni sapientiae partim est cognitivus et partim est affectivus: ita quod in cognitione inchoatur et in affectione consummatur, secundum quod ipse gustus vel saporatio est experimentalis boni et dulcis cognitio. […][viri sancti et contemplativi] prae nimia dulcedine modo elevantur in ecstasim, modo sublevantur usque ad raptum, licet hoc contingat paucissimis.” (ed. Quaracchi, vol. 3, 774) Consider McGinn’s observation about rapture in Bonaventure: “[It] is so rare and special that this may explain why Bonaventure did not mention it in the Itinerarium, which is best viewed as a general invitation to all Christians to follow the way of Francis leading to excessus mentis.” In: Bernard McGinn, The Flowering of Mysticism (New York, 1998, Crossroad), 112.
- 20.
See Collatio III in Hexaemeron, 30. (ed. Quaracchi, vol. 5, 348)
- 21.
I used the older edition of the De septem processionibus, printed as De profectu religiosorum, ed. Peltier, vol. 12, 327–442.
- 22.
However, “rapture into contemplation” ( raptus contemplationis) is one of the names of the momentary state of perfection.
- 23.
See for example De profectu II, lxxiii/lxxii: “Haec est hominis in hac vita sublimior perfectio, ut tota anima […] in Deum collecta unus fiat spiritus cum eo, ut nil meminerit nisi Deum, nil sentiat vel intelligat nisi Deum, et omnes affectus in amoris gaudio uniti, in sola Conditoris fruitione suaviter quiescant.” ed. Peltier, vol. 12, 429–430.
- 24.
“devoti autem simplices clarius vident veritatem in se.” (De profectu II, lxxiv/lxxiii, 433).
- 25.
See De profectu II, lxxv–lxxvii passim. David tangently names various phenomena which excited his contemporaries, such as blasphemous visions of the Holy Virgin or Christ, revelations about the coming of the Antichrist or the final judgement, the Joachimite prophecies, and so on.
- 26.
De profectu II, lxxvi/lxxv: “Alia visio est intellectualis, qua illuminatus oculus luce veritatis pure ipsam veritatem in se contemplatur, vel intelligit in visione imaginaria veritatem quae in illa significatur: sicut Paulus, cum raptus in paradisum vel in tertium caelum, vidit invisibilia et audivit verba ineffabilia […] ipsius veritatis splendorem pure intuitus est. Similiter et Joannes Evangelista […] creditur tamen omnia pure vidisse et intellexisse.” ed. Peltier, vol. 12, 434.
- 27.
I do not consider here examples where someone is “caught up” or “elevated” in spirit to see some vision (what is a rather common element in mystical writings).
- 28.
Vita Beatricis II, xix, 172–173: “carnis sensibus exuta, per contemplationis excessum in celestia rapitur, et in sublimem illum divineque presentie vicinissimum chorum Beatrix […] anima collocatur. Ibi […] se seraphicum spiritum effectam esse cognovit […]. Ibi divinam essentiam in plenitudine glorie sue, perfectissimeque maiestatis sue potentia […] clara contemplationis acie, si fas est dicere, videre promeruit: et creatorem suum illum intelligens, inexcogitabili delectationis amplexu sibi firmiter inherendo […] in summa quadam, et humanis sensibus incomprehensibili beatitudine, requievit.” In: Roger De Ganck (ed. and trans.), The Life of Beatrice of Nazareth, 1200–1268, 3 vols (Kalamazoo MI, 1991, Cistercian Publications), vol. 1, 202 and 204.
- 29.
Vita Beatricis II, xix, 175: “Attende, lector, magna esse valde que dicimus: et eo nostris temporibus utique rariora, quo pauciores ad apostolice iam perfectionis apicem conscendere videamus. Quid enim, nisi ad apostolice sanctitatis culmen Beatricem nostram ascendisse dixerimus, que […] illius eterne beatitudinis premia, momentanea quadam experientia, degustavit. Legimus quippe […] Paulum […] raptum usque <in> tercium celum […] quod ab hac visione non multum discrepare coniciet si fuerit qui ad plenum apostolice visionis modum et ordinem investiget.” The Life, vol. 1, 204.
- 30.
For Haymo’s original text see PL 117: 662D and 663B. The hagiographer’s words on Paul ’s vision, Quibus utique verbis hanc visionis excellentiam, quam apostolo datam exposuit, aliis etiam sanctis conferri posse minime denegavit (in De Ganck’s translation: “By these words he by no means denied that the excellent vision which he explained was granted to the Apostle, could be granted to other saints.” [208/209]) explain the passage Augustine ’s Ep. 147, 13, 31 (see quoted above in note 3).
- 31.
See Teodolinda Barolini, The Undivine Comedy. Detheologizing Dante (Princeton NJ, 1992, Princeton University Press), esp. chap. 7 “Nonfalse errors and the true dreams of the evangelist” (especially 149).
- 32.
De Paradiso I, 1: “Ergo si huiusmodi paradisus est, ut eum solus Paulus aut uix aliquis Pauli similis, cum in uita degeret, uidere potuerit […] quo tandem modo nos paradisi situm potuerimus absolvere, quem nec uidere potuimus, et, si potuissemus uiderem tamen prohiberemur aliis intimare […] et ideo relinquamus Pauli esse secretum.” (CSEL 32/1, 265–266)
- 33.
De Paradiso XI, 51: “set quia plerosque mouet […] quomodo si uel primo magnum munus dei fuit circa homines, ut in paradiso homines collocarentur, uel postea magnorum remuneratio uideretur esse meritorum, ut ad paradisum iustus unusquisque rapiatur, dicuntur etiam bestiae et pecora agri et uolatilia caeli in paradiso fuisse.” (CSEL 32/1, 308)
- 34.
De Paradiso XI, 53: “denique iusti in paradisum rapiuntur, sicut Paulus raptus est in paradisum et audiuit uerba ineffabilia. et tu si a primo caelo ad secundum, a secundo caelo ad tertium mentis tuae uigore rapiaris, hoc est quia primum unusquisque homo est corporalis, secundo animalis, tertio spiritalis, si ita rapiaris ad tertium caelum, ut uideas fulgorem gratiae spiritalis – animalis enim homo quae sunt spiritus nescit, et ideo tertii caeli ascensio tibi est necessaria, ut rapiaris in paradisum – rapieris iam sine periculo, ut possis diiudicare omnia, quia spiritalis diiudicat omnia, ipse autem a nemine diiudicatur [cf. 1Cor 2:15].” (CSEL 32/1, 309–310) I gave above a heavily modified translation of Savage, from John J. Savage (trans.): St. Ambrose . Hexameron, Paradise, and Cain and Abel. The Fathers of the Church vol. 42 (New York, 1961, Catholic University of America Press), here 321.
- 35.
Notice that 9 of the 13 manuscripts considered by the edition give the variant “iusti in paradisum saepe rapiuntur;” cf. De Paradiso XI, 53: “quicumque fuerit in paradiso ascensione uirtutis, audiet mysteria Dei arcana illa atque secreta” (CSEL 32/1, 310, l. 19).
- 36.
The theme appears several times in Richard’s writings, see Beniamin maior III, viii-x, Beniamin minor 74, De exterminatione, the prologue of the De Trinitate, De IV gradibus 37, Adnotatio in Ps. 121. For a detailed analysis of the heaven allegories of Richard see Németh, Paulus raptus , 375–383.
- 37.
Beniamin minor lxxiv: “Possumus tamen illa quae in hac vita haberi potest, Dei cognitionem, tribus gradibus distinguere, et secundum triplicem graduum differentiam per tres coelos dividere. Aliter siquidem Deus videtur per fidem, aliter cognoscitur per rationem, atque aliter cernitur per contemplationem. Prima ergo visio ad primum coelum, secunda ad secundum, tertia pertinet ad tertium. Prima est infra rationem, tertia supra rationem.” (PL 196: 53C)
- 38.
De IV gradibus, 37: “In secundo itaque gradu, ut dictum est, celum celorum lumenque illud inaccessibile videri potest sed adiri non potest […]. Denique et apostolus ad illam eterni luminis regionem se raptum fuisse gloriatur. Scio, inquit, hominem in Christo, sive in corpore sive extra corpus nescio, Deus scit, raptum hujusmodi usque ad tertium celum.” In Gervais Dumeige (ed.): Ives, Épitre a Severin sur la charité. Richard de Saint-Victor, Les quatre degrés de la violente charité (Paris, 1955, Vrin), 165/167 cf. PL 196: 1220D). See also De IV gradibus, 38: “Tertius itaque amoris gradus est quando mens hominis in illam rapitur divini luminis abyssum, ita ut humanus animus in hoc statu exteriorum omnium oblitus penitus nesciat seipsum totusque transeat in Deum suum.” (ed. Dumeige, 167, cf. PL 196: 1220D)
- 39.
Richard, Beniamin maior III, iv: “Nam, cum Paulus vel Paulo similis elevatur supra seipsum, rapitur usque ad tertium coelum, profecto arcana illa, quae non licet homini loqui, non investigat per spiritum proprium sed revelat ei Deus per spiritum suum.” Marc-Aeilco Aris (ed): Contemplatio: philosophische Studien zum Traktat Benjamin Maior des Richard von St. Viktor (Frankfurt, 1996, Knecht), 61 = PL 196: 114C. Quoted in Zinn’s translation: Grover A. Zinn (trans.), Richard of St. Victor. The Twelve Patriarchs. The Mystical Ark. Book Three of The Trinity (Mahwah NJ, 1979, Paulist Press), 227–228.
- 40.
De Trinitate, Prologus: “sublimem illam contemplationis scalam erigamus, assumamus pennas ut aquile, in quibus nos possimus a terrenis suspendere et ad celestia levare. Sapiamus que celestia sunt ubi Christus est ad dexteram Dei sedens. Sequamur quo Paulus precessit, qui usque ad tertii celi secreta volavit, ubi audivit arcana illa que non licet homini loqui. Ascendamus post caput nostrum [sc. Christ]. Nam ad hoc ascendit in celum, ut provocaret et post se traheret desiderium nostrum. Christus ascendit, et Spiritus Christi descendit. Ad hoc Christus misit nobis Spiritum suum, ut spiritum nostrum levaret post ipsum; Christus ascendit corpore, nos ascendamus mente. Ascensio itaque illius fuit corporalis, nostra autem sit spiritualis.” Jean Ribaillier (ed.): Richard de Saint-Victor. De Trinitate. (Paris, 1958, Vrin), 82 = PL 196, 889C. English translation of Christopher P. Evans, from Boyd Taylor Coolman and Dale M. Coulter (ed), Trinity and Creation. Hugh, Richard and Adam of St. Victor (New York; New City Press, 2011), 210.
- 41.
De Trinitate, Prologus: “Parum autem nobis debet esse ad primi celi secreta mentis contemplatione ascendere. Ascendamus igitur de primo ad secundum, et de secundo ad tertium. Contemplatione ascendentibus de visibilibus ad invisibilia, de corporalibus ad spiritualia, primo occurrit consideratio inmortalitatis, secundo consideratio incorruptibilitatis, tertio consideratio eternitatis. Ecce triplex regio, immortalitatis, incorruptibilitatis, aeternitatis. Prima est regio spiritus humani, secunda spiritus angelici, tertia spiritus divini” (ed. Ribaillier, 82 = PL 196: 900; tr. Evans, Trinity and Creation, 211–212)
- 42.
For an overview of these readings see Németh, Paulus raptus , 356–369.
- 43.
For the text parallels with Antony’s Sermo in circumcisione and Sermo de sanctis Apostolis Petro et Paulo see the article Saint Antoine de Padoue et les victorins, in Jean Châtillon: Le mouvement canonial au moyen âge: réforme de l’Église, spiritualité et culture. Études réunies par Patrice Sicard (Turnhout, 1992, Brepols), 255–292, especially 281–292.
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Németh, C. (2017). Ascending to the Third Heaven? A Missing Tradition of Latin Mysticism. In: Vassányi, M., Sepsi, E., Daróczi, A. (eds) The Immediacy of Mystical Experience in the European Tradition. Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, vol 18. Springer, Cham. https://doi.org/10.1007/978-3-319-45069-8_5
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