The Presence Of The Good

Rationalis affectus, qui ex alienae virtutis contemplatione oboritur, caeteris perfectior est, quibus ad dilectionem proximi excitamur. Nec modicum virtutis indicium est amor ipse virtutis, et in maximum cedit meritum aemulatio charismatum meliorum. Quod desiderium nostrum, sive motus interior secundum hunc dirigatur non arbitror arguendura, imo commendabile reputatur. Si quis praesentiam ejus desiderat cujus instruitur verbo, cujus gestu et habitu eruditur, cujus informatur exemplo, sed in actum quaeso non transeat ille motus, ut quis corporaliter propter hoc longa interminatione vexetur. Quos itaque corporaliter adire non possumus, videamus oculo cordis, et eos sanctarum affectionum brachiis amplectamur. Quanto enim dignius est coelum terra, tanto spiritualis visus elegantior corporali. In jure siquidem civili possessio animi possessione naturali, id est, incubatione corporali praestantior est; nec enim ita facile amittitur et per ipsam nec dominium usu capiendo acquiritur. Christus denique spiritualem fidei tactum a Maria exigit, dum eam a tactu prohibet corporali. De hoc tactu vel visu fidei dicit Paulus: Et si cognovimus Christum secundum carnem, sed jam non novimus. Thomas ex infidelitate mittit manum in latus dextrum et in fixuras clavorum Christi, sed per fidem melius et fructuosius tangit dicens: Dominus meus et Deus meus; ac si dicat: Gloriosius est Christum nunc videre per fidem, quam vidisse in carne mortalem. Illa vero praesentia praecipue consideranda est, quam expectamus in cohabitatione coelesti. Si autem Sanctorum aeternam desideramus praesentiam, expedit ut sancte et juste et pie in hoc saeculo conversemur. Et ista quidem sanctorum praesentia corporalis desideratur utiliter, nec semper utiliter quaeritur. Ideoque hunc actum, non affectus, sed ratio moderetur. Gratissima erat Antiochenis Pauli ac Barnabae praesentia corporalis, quorum doctrina, collatione et disputatione firmabatur in fide. Audientes tamen a Spiritu sancto, Segregate mihi Barnabam et Paulum in ministerium, quo vocavi eos, quanquam repugnaret affectus, praevaluit ratio, et imponentes eis manus dimiserunt eos. Petrus Blenensis, De Caritate Dei et Proximi, Cap. LVI Source: Migne PL 207.908a-909a

Rational affection which arises from the contemplation of another's virtue, is made more perfect with others, those by whom we are stirred to love of one's neighbour. The love of virtue is no small sign of virtue, and it is to great merit to aemulate greater gifts. That our desire according to this interior motion may be by this directed I do not judge something to be condemned, but repute it as commendable. If someone desires the presence of a man whose word edifies, whose deeds and conduct educates, whose example teaches, I would not wish that motion pass away, though it vexes that in body he is far distant. Those, therefore, to whom we are not able to come near corporeally, let us see with the eyes of the heart and let us embrace with the arms of holy love. For as much as heaven is worthier than earth, so the spiritual vision is much better than the corporeal. In civil law the possession of the soul is a natural possession, that is, it is superior to corporeal occupation, for it is not so easily lost and ownership of it is not acquired by use. Finally Christ demanded the spiritual touch of faith from Mary, when he prohibited her from the corporeal touch. 1 And concerning this touch of vision of faith Paul says: 'And if we have known Christ according to the flesh, but now we do not know Him so.' 2 On account of faithlessness Thomas put his hand into the side of the Lord, and into the holes of the nails, but his touch is better and more fruitful by faith, when he says: 'My Lord and my God.' 3 As if he said: 'More glorious now to see Christ by faith than to have seen Him in the mortal flesh.' However that presence must be especially considered which we hope for in the heavenly dwellings. For if we desire the eternal presence of the saints, it encourages us to live in holiness and righteousness and piety in this world. And this corporeal presence of the saints is desired usefully, if it is not always usefully sought. Therefore this act is ruled by reason, not affection. The presence of Paul and Barnabas was most pleasing to those of Antioch, their teaching and conversation and discussions fortifying them in the faith. Yet hearing from the Holy Spirit: 'Set apart for my service Baranabas and Paul; I have called them,' however much it was adverse to their affection, reason prevailed, and placing their hands on them they sent them off. 4 Peter of Blois, On Love Of God And One's Neighbour, Chap 56 1 Jn 20.17 2 2 Cor 5.16 3 Jn 20.28 4 Acts 13.1-3