Camaldulensian Disputations

On the active and contemplative life.

contemplation? active? ... is? ...ing?

...invited to knowledge: if you seek the origin of this word, it will not escape you that the ancient Latins called a "temple" original: "templum" that space in the sky which the augurs Ancient Roman religious officials who observed the flight of birds to determine the will of the gods designated with a lituus A curved staff used as a ritual tool for the purpose of taking omens; they never turned their gaze away from this space until a bird entered it. For this reason, we say that those who remain fixed in investigating a matter are "contemplating" original: "contemplari", based on this very firm gazing at the "temple."

Furthermore, let us now pass to "admiration" original: "admiratio," often translated as wonder or awe, which is called a stupor arising from the perception of a thing that exceeds our faculty. For admiration is usually the companion of that investigation by which we discover something that hitherto strongly disagreed with our opinion. But enough regarding these remaining matters.

If you listen to Saint Augustine, you will think that "speculation" original: "speculari" is derived from "mirror" original: "speculo". For it happens to those desiring to know the truth that we look upon certain likenesses of truth in those effects which flow from causes, just as we look upon the images of bodies in a mirror. You have here the explanation of the words.

However, I would not wish you to take it in such a way—when we call the action of speculating a "motion"—that these words seem spoken against those who place speculation not in motion, but in rest. For we say that speculation is indeed a motion, but only in that sense in which a motion of a thing is called an act already absolute and perfect. For since our minds find a way to attain those things which can be perceived by the mind alone through those things which are perceived by the senses—and the actions of the senses are not without motion—it pleased [the ancients] that these states, which are arrived at through the senses, should also be called "motion."

I could report many things in this place concerning this "motion," especially those things which are most sharply said both by Dionysius Pseudo-Dionysius the Areopagite, a 5th-century Christian mystic whose works on the soul's "motions" were foundational for Renaissance philosophy and by many of the Christian theologians who followed him. But perhaps these things are less desired by you. Therefore, let us pursue the rest.

"On the contrary," says LAURENTIUS, "those things are of primary importance. For what can be brought forward by Dionysius, who was cultivated in all human and divine doctrine, that should not be learned with the greatest industry?"

"Let us then grant you your wish," says BAPTISTA. "And since we must speak of this kind of

rectilinear
circular
oblique

motion, I see that there are three types attributed to our souls: the rectilinear, the circular, and the oblique, which consists of both of the others.

There is rectilinear motion in us when, in actions regarding the mind, we proceed from one thing to another. But if we are moved in such a way that there is one and the same simple form of moving, they say it is circular motion. For it is the nature of a circle to be moved around a center, always remaining at the same distance. If, however, something is mixed into this kind of motion that also proceeds toward diverse things, since it degenerates from the prior form, it will no longer be circular, but oblique.

Therefore, although the bodily motions which arise from those things which strike the soul from external speculation disturb rest, the motions

Doubt:
Solution.

which I was just mentioning not only do not disturb it, but greatly increase it. But you will say: are these motions of our souls the same as those of the separate essences, whom our people call angels, while the ancients called them sometimes demons and sometimes gods?

Not at all. For we have said that rectilinear motion in the human soul occurs when we proceed from those things which strike the senses externally to those things which are perceived by the mind alone. But an angel attains the truth with his mind neither from the variety of composite things, nor again because he proceeds little by little by reasoning. But whatever he is capable of, he does all of it with a simple—so to speak—[intellection]...

...calls [those] essences ours: angels: the ancients [called them] then demons, gods, etc. intelligences.