io reperitur regulariter
in perfecto contemplativo qui in vita purgativa et illuminativa, id
est meditativa, et contemplativa diu versatus, ex speciali Dei favore
ad infusam contemplativam evectus est." On the three ways, Suarez
says, "Distinguere solent mystici tres vias, purgativam,
illuminativam, et unitivam." Molinos was quite a heterodox mystic in
teaching that there is but a "unica via, scilicet interna," and this
proposition was condemned by a Bull of Innocent XI.]

[Footnote 17: In Plotinus the civic virtues _precede_ the cathartic;
but they are not, as with some perverse mystics, considered to lie
_outside_ the path of ascent.]

[Footnote 18: Tauler is careful to put social service on its true
basis. "One can spin," he says, "another can make shoes; and all these
are gifts of the Holy Ghost. I tell you, if I were not a priest, I
should esteem it a great gift that I was able to make shoes, and would
try to make them so well as to be a pattern to all." In a later
Lecture I shall revert to the charge of indolent neglect of duties, so
often preferred against the mystics.]

[Footnote 19: R.L. Nettleship, _Remains_.]

[Footnote 20: In a Roman Catholic manual I find: "Non raro sub nomine
theologiae mysticae intelligitur etiam ascesis, sed immerito. Nam
ascesis consuetas tantum et tritas perfectionis semitas ostendit,
mystica autem adhuc excellentiorem viam demonstrat." This is to
identify "mystical theology" with the higher rungs of the ladder. It
has been used in this curious manner from the Middle Ages. Ribet says,
"La mystique, comme science speciale, fait partie de la theologie
ascetique"; that part, namely, "dans lequel l'homme est reduit a la
passivite par l'action souveraine de Dieu." "L'ascese" is defined as
"l'ascension de l'ame vers Dieu."]

[Footnote 21: Cf. Professor W. Wallace's collected _Lectures and
Essays_, p. 276.]

[Footnote 22: See Appendix C on the Doctrine of Deification.]

[Footnote 23: So Fenelon, after asserting the truth of mystical
"transformation," adds: "It is false to say that transformation is a
deification of the real and natural soul, or a hypostatic union, or an
unalterable conformity with God."]

[Footnote 24: _Life of Tennyson_, vol. i. p. 320. The curious
experience, that the repetition of his own name induced a kind of
trance, is used by the poet in his beautiful mystical poem, "The
Ancient Sage." It would, indeed, have been equally easy to illustrate
this topic from Wo