SIGNS OF GOOD RAPTURE AND THE THIRD TYPE OF ECSTASY
We have seen, in fact, Theotimus, in our own days many people who were convinced that very often they were divinely rapt in ecstasy. There were others who believed it. All the same, finally it was found that these ecstasies were only diabolical delusions and deceptions. A certain priest at the time of St. Augustine entered into ecstasy any time he wished to do so. He did it by singing or hearing sung some mournful, pitiful melodies. It was done merely to satisfy the curiosity of those who wanted to see this show. What was surprising was that his ecstasy was so deep that he did not even feel when he was touched with fire. He felt it only when he had come to himself. Nevertheless if someone spoke with a little loud and clear voice, he heard it as from afar. He had no respiration. Even the philosophers have admitted some kind of natural ecstasy. They are caused by the intense concentration of the mind on lofty realities. Hence we must not be surprised if the devil plays monkey tricks to deceive souls and to scandalize the weak. It transforms itself into a spirit of light (2 Cor 11:14) and causes raptures in some souls not solidly instructed in true piety.
To be able to discern divine ecstasy from the human and the diabolic, the servants of God have given us many signs. As for me, it is enough for my purpose to offer you two signs of the good and holy ecstasy. The first is that sacred ecstasy never takes over or attaches itself to the intellect as to the will. The ecstasy moves, warms and fills the will with a powerful, tender love towards God. Hence if the ecstasy is more beautiful than good, more bright than fervent, more speculative than affective, it is extremely doubtful and suspect. I do not say that we cannot have raptures, even prophetic visions, without having charity (1 Cor 13:2). I know well just as we can have charity without rapture, without prophecy so also we can experience rapture and prophesy without having charity. But I insist that the one who has more light in the intellect to admire God than warmth in the will to love him, should be on his guard. For there is danger that this ecstasy is false and makes the spirit more proud than edified. It places them like Saul (1Sam 10:11-12), Balaam (Num 22), Caiaphas (Jn 11:51) among prophets, however, leaving them among the damned.
The second sign of genuine ecstasy consists in the third type of ecstasy which we have mentioned above.[1] It is an ecstasy perfectly holy and entirely lovable. It crowns the other two. This is the ecstasy of activity and life. The perfect keeping of the commandments of God is not within human strength. However it is quite within the limits of the instinct of the human heart as it is in perfect agreement with the natural light of reason. If we live in accordance with the commandments of God, we are not, for that matter, living outside our natural tendency. Besides the commandments of God, there are heavenly inspirations. To fulfil them God has not only to raise us above our strengths but he has to draw us out of our natural instincts and tendencies. Though these inspirations are not opposed to human reason, yet they surpass, rise above and transcend it. So at such times we are not living a merely normal, honest, Christian life, but a super- human, spiritual, devoted and ecstatic life. It means that it is a life in every way beyond and above our natural, human condition.
Not to steal, not to lie, not to be lustful (impure), not to swear in vain, to love and honour one’s parents, not to kill, to pray to God-all that is to live in accordance with natural human reason. But to give up our possessions, to love poverty, to call and esteem it as one’s most delightful lady, to value disgrace, contempt, abjection, persecutions, martyrdom as happiness and beatitudes, to keep absolute chastity and finally to live in the midst of the world and in this mortal life against all the opinions and maxims of the world and to go against the current of the river of this life by habitual resignations, renunciations and self denial- this is not to live humanly but superhumanly. This is not to live within ourselves but beyond ourselves. For no one can transcend self in this way, unless the eternal Father draws him (Jn 6:44). Hence this kind of life must be a continual and permanent ecstasy of activity and work.
You have died, said the great apostle [St. Paul] to the people of Rhodes[2] and your life is hidden with Christ in God (Col 3:3) Death causes the soul to live no linger in its own body or within its limits. What does it mean, Theotimus, this affirmation of the apostle: You have died. It is as if he said: you do not live any longer in yourself nor within the limits of your own natural state. Your soul no longer lives in itself but above itself. The phoenix is phoenix as it puts an end to its life, under the rays of the sun to rise again to a more gentle vigorous life. We may say that it hides its life under the ashes. Caterpillars and silkworms change their form of being; from worms they become butterflies. The bees are born as worms; then they become creeping nymphs. Finally they become flying bees. We do the same, Theotimus, if we are spiritual. For we live aside our natural life to live a higher life above ourselves. We hide all this new life in God with Jesus Christ who alone sees it, knows it and gives it.
Our new life is charity[3] which enlivens and animates our soul. This love is all hidden in God and in divine mysteries with Jesus Christ. For as the sacred text of the Gospel (Mk 16:19; Lk 24:51; Acts 1:9) tells us: Jesus Christ allowed himself to be seen a little by his disciples while ascending to heaven. Finally a cloud took him out of their sight (Acts 1:9). So Jesus Christ hidden is in heaven, in God. Now Jesus Christ is our love and our love is the life of our souls. Hence our life is hidden in God with Christ. When Jesus Christ who is our love and, consequently, our spiritual life, will come to appear on the day of judgment, then we will appear with him in glory (Col 3:4). It means that Jesus Christ our love will glorify us sharing with us his bliss and splendour.
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[1] TLG Bk VII Ch. 4
[2] According to some Greek writers, the Colossians lived at Rhodes and were so called after the famous Colossus. Kerns TLG, p. 288. St. Francis de Sales knew this and must have used it. He designates Philemon as Noble Rhodian. See Pleiade p. 1745 Ref 2, for the text on p. 683
[3] literally heavenly love