Shanna S.
Summary and Themes
In the dialogues of Catherine of Siena (1347-1380) we receive an account of what constitutes love; both perfect and imperfect, and learn how self-knowledge plays a role in the formulation and transcendence of the lesser of these to the greater. In a mystical trance, Catherine recounts the properties of these loves, the process of how one arrives at the most perfect of these, what sacrifices are required, and ultimately to what end perfect love is achieved.
Critical analysis:
Imperfect love causes us to be dismantled by pain; led astray by suffering. It is a love of self-gain. It is self-seeking, conditional, and materialized in fear. It holds up when things in life are good, but breaks down when adversity comes. It is a shallow construct that parades around as love* but will disintegrate at the slightest notion of hardship. Catherine says a tell-tale sign of imperfect love is whether or not a lover feels pain if there is no reciprocity of love. Upon examination, imperfect love is weak and needy. It is mobilized out of humanity’s iniquity rather than God’s grace. It is the antithesis of the beautiful and wholly classic 1 Corinthians 13:4-8. Catherine calls this imperfect love “mercenary love” (318).
“There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” 1 John 4:18
Perfect love can come only from God. Spiritual progress takes place through the advancement to perfection. Catherine provides a prescription for this. There is an advancement from servant to friend and through a transcendence, a progression from friend to son. She says this happens in one of two ways: it is achieved through a self-less love, a life of virtue, and a pure heart, or upon death, it is achieved when one is able to recognize her own imperfection, and purpose to live a virtuous life if time allowed. She says we can move from mercenary love to perfect love (filial love) by recognizing our own imperfections through self-knowledge, instilling within ourselves a love of virtue, drawing up the root of spiritual self-love, and becoming conscience in order to put to rest fear. If we knew God was good, we would not fear; we would trust in him, and obtain perfect love. Pure love is necessary if one is to achieve the ends of eternal life (318). Self-knowledge, coupled with a holy hatred of sensuality gives way to humility. This in turn, births charity which kindles every virtue and perfection. Catherine says Christians must progress on this path if they are to obtain perfect love. To arrive at filial love from mercenary love is to advance in a relationship with God from friend to son. It is to deepen the spiritual and relational connection with God. In this way, Jesus’ relationship with God is analogous of a bridge; it acts as platform in the spiritual progression to “bridge” the gap in our relationship to the divine. Catherine gives us this support, “He who loves me shall be one thing with me” (817.) Love ultimately unites one with God. Just as Jesus is in the father, so we can be in God through the son. A vestige of love exists in the relationship between father and son. The Christian is able to fulfill this by first reconciling fear, then recognizing “self” in God. Perseverance and self-knowledge are necessary. Catherine says God withdraws in time of suffering, by sentiment, not by grace, so that the Christian might be vigilant in devotion and continued knowledge of God and herself- so that she may recognize her weaknesses, her vices, and come to the understanding of how inadequate she is without God thus cutting down to the very root of spiritual self-love; the act of which is the achieved end of all self-knowledge. Truth, found in the virtues of Christ, gives life. This knowledge is bestowed upon those who seek it, so that through perseverance, a virtuous life, the enlightenment of the soul’s weakness through self-knowledge, and the cultivation of God’s grace, the Christian may obtain perfect love.
Summary and Themes
In the dialogues of Catherine of Siena (1347-1380) we receive an account of what constitutes love; both perfect and imperfect, and learn how self-knowledge plays a role in the formulation and transcendence of the lesser of these to the greater. In a mystical trance, Catherine recounts the properties of these loves, the process of how one arrives at the most perfect of these, what sacrifices are required, and ultimately to what end perfect love is achieved.
Critical analysis:
Imperfect love causes us to be dismantled by pain; led astray by suffering. It is a love of self-gain. It is self-seeking, conditional, and materialized in fear. It holds up when things in life are good, but breaks down when adversity comes. It is a shallow construct that parades around as love* but will disintegrate at the slightest notion of hardship. Catherine says a tell-tale sign of imperfect love is whether or not a lover feels pain if there is no reciprocity of love. Upon examination, imperfect love is weak and needy. It is mobilized out of humanity’s iniquity rather than God’s grace. It is the antithesis of the beautiful and wholly classic 1 Corinthians 13:4-8. Catherine calls this imperfect love “mercenary love” (318).
“There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” 1 John 4:18
Perfect love can come only from God. Spiritual progress takes place through the advancement to perfection. Catherine provides a prescription for this. There is an advancement from servant to friend and through a transcendence, a progression from friend to son. She says this happens in one of two ways: it is achieved through a self-less love, a life of virtue, and a pure heart, or upon death, it is achieved when one is able to recognize her own imperfection, and purpose to live a virtuous life if time allowed. She says we can move from mercenary love to perfect love (filial love) by recognizing our own imperfections through self-knowledge, instilling within ourselves a love of virtue, drawing up the root of spiritual self-love, and becoming conscience in order to put to rest fear. If we knew God was good, we would not fear; we would trust in him, and obtain perfect love. Pure love is necessary if one is to achieve the ends of eternal life (318). Self-knowledge, coupled with a holy hatred of sensuality gives way to humility. This in turn, births charity which kindles every virtue and perfection. Catherine says Christians must progress on this path if they are to obtain perfect love. To arrive at filial love from mercenary love is to advance in a relationship with God from friend to son. It is to deepen the spiritual and relational connection with God. In this way, Jesus’ relationship with God is analogous of a bridge; it acts as platform in the spiritual progression to “bridge” the gap in our relationship to the divine. Catherine gives us this support, “He who loves me shall be one thing with me” (817.) Love ultimately unites one with God. Just as Jesus is in the father, so we can be in God through the son. A vestige of love exists in the relationship between father and son. The Christian is able to fulfill this by first reconciling fear, then recognizing “self” in God. Perseverance and self-knowledge are necessary. Catherine says God withdraws in time of suffering, by sentiment, not by grace, so that the Christian might be vigilant in devotion and continued knowledge of God and herself- so that she may recognize her weaknesses, her vices, and come to the understanding of how inadequate she is without God thus cutting down to the very root of spiritual self-love; the act of which is the achieved end of all self-knowledge. Truth, found in the virtues of Christ, gives life. This knowledge is bestowed upon those who seek it, so that through perseverance, a virtuous life, the enlightenment of the soul’s weakness through self-knowledge, and the cultivation of God’s grace, the Christian may obtain perfect love.