anchors 531–540

18. A man whose intellect has been formed by the knowledge that comes by dint of the virtues through the divine Spirit is said to experience divine things; for he has acquired such knowledge not [00532] Fifth Century by nature, thanks simply to his existence, but by grace, thanks to his participation in it. When a man has not received knowledge by grace, even though he calls a particular thing spiritual, he does not know its true character from experience, for mere learning does not produce a state of spiritual knowledge. [00533] 19. An intellect totally purified by the virtues is automatically initiated into their inner principles, and conies to express in its own character the spiritual knowledge which is divinely stamped with their impress. For in itself every intellect is formless and without any specific quality of expression: its form is acquired, being either that of the knowledge which arises from the virtues through the Spirit, or that of ignorance, which supervenes through the passions. [00534] 20. Everyone who has fallen away from divine love is ruled through sensual pleasure by the carnal law. With such a law, he cannot keep a single divine commandment, nor does he wish to: preferring a life of pleasure to a life ruled by virtue and lived in the Spirit of God, he embraces ignorance instead of knowledge. [00535] 21. A person who does not penetrate with his intellect towards the divine and spiritual beauty contained within the letter of the Law develops a propensity for pleasure - that is, an attachment to the world and a love of worldly things; for his knowledge derives merely from the literal expression of the Law. [00536] 22. The name Mephibosheth, meaning ‘ignominy of mouth’ (cf. 2 Sam. 4:4) signifies the intellect’s preoccupation with thoughts devoted to the world and to bodily indulgence. When we do not penetrate with our intellect beyond the material form exhibited in the letter of the Law, such a world-loving disposition and such preoccupation with thoughts of sensual indulgence are bound to develop in accordance with the proclivity of our will. For our intellect will be preoccupied with whatever it is we gravitate towards. [00537] 23. Or again, ‘ignominy of mouth’ signifies that impulsion of the intellect which gives form to the passions and moulds beauty in a way that accords with sensual pleasure. For without the intellect’s inventive power no passion can assume form. The name of Mephibosheth’s brother Armoni, meaning ‘anathema’ (cf. 2 Sam. 21:8), signifies the gross, ugly and shapeless impulsion of the passions; [00538] while ‘ignominy of mouth’ signifies that impulsion of the intellect which gives form to the passion so that it can be perceived by the [00539] Fifth Century senses, and which in the shape of mental images provides the passion with suitable matter to work on. [00540] 24. Anyone who believes that the sacrifices, feasts, Sabbaths, and celebrations of the new moon specified in the Law have been instituted by God for the sake of physical license and relaxation will fall completely into the power of the passions, and will be ignominiously polluted by the shameful thoughts they stimulate. He will be in the sway of the corruptible world and preoccupied with thoughts of bodily indulgence. Dominated by the matter and form of passion, he will be unable to value anything except what is subject to decay. senses, and which in the shape of mental images provides the passion with suitable matter to work on.