anchors 491–500

87. Because it is concerned with the senses, the natural law is represented by the olive tree on the left (cf. Zech. 4:3): it supplies the qualities of virtue to the intelligence and makes spiritual knowledge express itself in action. Because it is concerned with the intellect, the spiritual law is represented by the olive tree on the right: it imbues sense-perception with the spiritual principles of created things and makes conduct purposive and intelligent. [00492] 88. He who embodies spiritual knowledge in his practice of the virtues and animates this practice with spiritual knowledge has found the perfect method of accomplishing the divine work. He in whom spiritual knowledge and ascetic practice are not united either makes the first an unsubstantial illusion or turns the second into a lifeless idol. For spiritual knowledge not put into practice does not differ in any way from illusion, lacking such practice to give it real substance; and practice uninformed by intelligence is like an idol, since it has no knowledge to animate it. [00493] 89. The mystery of our salvation informs our way of life with intelligence and makes intelligence the glory of our way of life. It turns our practice of the virtues into contemplation manifest in terms of action, and our contemplation into divinely initiated practice. To put it briefly, it makes virtue the manifestation of spiritual knowledge and spiritual knowledge the sustaining power of virtue. Through both virtue and spiritual knowledge it displays a single compact wisdom. In this way we may know that by grace both Testaments agree in all things with each other, in their combination consummating a mystery more single and undivided than soul and body in a human being. [00494] 90. Just as soul and body combine to produce a human being, so practice of the virtues and contemplation together constitute a unique spiritual wisdom, and the Old and New Testaments together form a single mystery. Goodness by nature belongs to God alone, from whom all things capable by nature of receiving light and goodness are enlightened and blessed with goodness by participation. [00495] Fourth Century [00496] 91. He who uses his intellect to apprehend the visible world contemplates the intelligible world. He imbues his sense-perception with the noetic realities that he contemplates, and informs his intellect with the inner essences of what he perceives with the senses. In various ways he transfers the structure of the noetic world to the world of the senses; and conversely he transfers the complex unity of the sensible world to the intellect. He apprehends the sensible world in the noetic world, since he has transferred into the intellect the inner essences of what can be perceived by the senses; and in the sensible world he perceives the noetic world, for he has adeptly harnessed his intellect with its archetypes to his sense-perception. [00497] 92. In the text, ‘My head went down to the clefts of the mountains’ (Jonah 2:6. LXX), the prophet called the first principle of unity the head, since it is the source of all virtue. The ‘clefts of the mountains’ are the counsels of evil spirits, by which our intellect is engulfed because of the fall. The lowest depths of the earth (cf. Jonah 2:7. LXX) are that inner state which has no perception whatsoever of divine knowledge or any impetus towards the life of virtue. The abyss (cf. Jonah 2:6. LXX) is the ignorance that overlays an evil disposition, like the deep waters covering the sea bed. Alternatively the abyss is the sea bed itself, signifying a firmly grounded evil disposition. The eternal bars (cf. Jonah 2:7. LXX) strengthening this abysmal state are impassioned attachments to material things. [00498] 93. The patient endurance of the saints exhausts the evil power that attacks them, since it makes them glory in sufferings undergone for the sake of truth. It teaches those too much concerned with a life in the flesh to deepen themselves through such sufferings instead of pursuing ease and comfort; and it makes the flesh’s natural weakness in the endurance of suffering a foundation for overwhelming spiritual power. For the natural weakness of the saints is precisely such a foundation, since the Lord has made their weakness stronger than the proud devil. [00499] 94. The principle of grace has to pass through many trials in order to reach the human race - that is, the Church of the Gentiles - just as Jonah had to pass through many trials before he arrived at the great city of Nineveh. Only then does it persuade the ruling law of nature to rise from its throne - that is, to abandon its former evil [00500] Fourth Century disposition due to its involvement with the senses; to remove its robe - that is, to expunge the vanity of worldly glory from its conduct; to cover itself with sackcloth - that is, with mourning, and with the difficult rough training in hardship such as befits a life lived according to God; and to sit in ashes - symbolizing poverty of spirit, in which everyone who is learning to live a devout life sits, lashed by his conscience because of the sins he has committed (cf.