Three Books on the Death of Christ and Self-Reflection, and Two Books on the Study of Divine and Human Philosophy

we gather to resist spiritual wickedness. Truly, we perceive that we ourselves become like the citizens of heaven by this very thought, if we contemplate what they do in the supernal realm, and the life they live and are to live.

John

They shall go out (says John) and shall go out, and shall find pastures. They shall contemplate the divinity and the humanity of Christ, and in both they shall rejoice with the highest joy of soul and the highest peace. Therefore, returning love for love to Christ who died for us, we shall admire His supreme clemency; we shall be stunned by His greatest patience and meekness; and by this exercise, both the intellect and the will, being excited and warmed, shall be snatched up to the heights of love and shall willingly and ardently perform the duties of action,
The Apostle.

until at last this corruptible body (as the Apostle says) puts on incorruption and this mortal body puts on immortality.

That Christ is to be meditated upon and thought of for many reasons: and therein concerning the diverse deceits of the wicked demon. Chap. vi.

Habit
Meditation

But since habit (as Aristotle teaches) is a quality that cannot easily be moved from its subject, and by which we are disposed either well or ill to do anything, we have need of it so that we may think of Christ fixedly, easily, and with delight. And not for this reason only, so that we may inform the mind—that is, the part of the soul separated from the bodily organ—but also so that we may clothe our sensory powers and arm the whole body. For habit pertains to the intellect and it also pertains to the sense. For long ago, the opinion of those who denied that it pertained to the intellect, but only to the sensory powers hidden within, was exploded. And this, indeed, with reasons, and also with the testimony of
Aristotle

Aristotle, who placed science, wisdom, and intellect (which they name the habit of first principles) in that part of the soul which understands and knows. And that opinion opposing this was likewise refuted, by which it was contended that habit in no way pertains to the body, which Alexander of Aphrodisias erred in saying. But let us dismiss these conflicts and consult ourselves, as to by what reason it has been detected by the philosophers that habit is necessary for us