Ascent of Mount Carmel

Which begins to treat of the second part or cause of this night, which is faith. Proves by two arguments how it is darker than the first and than the third.

We now go on to treat of the second part of this night, which is faith; this is the wondrous means which, as we said, leads to the goal, which is God, Who, as we said,²¹³ is also to the soul, naturally, the third cause or part of this night. For faith, which is the means,²¹⁴ is compared with midnight. And thus we may say that it is darker for the soul either than the first part or, in a way, than the third; for the first part, which is that of sense, is compared to the beginning of night, or the time when sensible objects can no longer be seen, and thus it is not so far removed from light as is midnight. The third part, which is the period preceding the dawn, is quite close to the light of day, and it, too, therefore, is not so dark as midnight; for it is now close to the enlightenment and illumination of the light of day, which is compared with God. For, although it is true, if we speak after a natural manner, that God is as dark a night to the soul as is faith, still, when these three parts of the night are over, which are naturally night to the soul, God begins to illumine the soul by supernatural means with the ray of His Divine light; which is the beginning of the perfect union that follows, when the third night is past, and it can thus be said to be less dark.

2. It is likewise darker than the first night, for this belongs to the lower part of man, which is the sensual part, and, consequently, the more exterior; and this second part, which is of faith, belongs to the higher part of man, which is the rational part, and, in consequence, more interior and more obscure, since it deprives it of the light of reason, or, to speak more clearly, blinds it;²¹⁵ and thus it is aptly compared to midnight, which is the depth of night and the darkest part thereof.

3. We have now to prove how this second part, which is faith, is night to the spirit, even as the first part is night to sense. And we shall then also describe the things that are contrary to it, and how the soul must prepare itself actively to enter it. For, concerning the passive part, which is that which God works in it, when He brings it into that night, we shall speak in its place, which I intend shall be the third book.

213. [I, ii, above.]

214. [Cf. I, ii, above.]

215. This was another of the propositions which were cited by those who denounced the writings of St. John of the Cross to the Holy Office. It is interpretable, nevertheless, in a sense that is perfectly true and completely in conformity with Catholic doctrine. The Saint does not, in these words, affirm that faith destroys nature or quenches the light of human reason (St. Thomas, Summa, Pt. 1, q. 1, a. 8, et alibi); what he endeavors to show is that the coming of knowledge through faith excludes a simultaneous coming of natural knowledge through reason. It is only in this way that, in the act of faith, the soul is deprived of the light of reason, and left, as it were, in blindness, so that it may be raised to another nobler and sublimer kind of knowledge, which, far from destroying reason, gives it dignity and perfection. Philosophy teaches that the proper and connatural object of the understanding, in this life, is things visible, material and corporeal. By his nature, man inclines to knowledge of this kind, but cannot lay claim to such knowledge as regards the things which belong to faith. For, to quote a famous verse of Scripture: Fides est sperandarum substantia rerum, argumentum non apparientium (Hebrews xi, 1). This line of thought is not confined to St. John of the Cross, but is followed by all the mystics and is completely in agreement with theological doctrine. Cf. Respuesta [Reply] of P. Basilio Ponce de León and Dilucidatio, Pt. II, Chap. ii, and also the following chapter in this present book.