Ludovicus van Leuven, Amoris divini et humani antipathia (1629)
Table of contents ↑Unio Amoris [79]
Vnio Amoris.
XXXVII.
Aluar.
Paz.
Gerson.
Aluar.
Paz.
QVies animæ quæ aliquam vnionem cum Deo
præsupponit, solet in perfectam trāsire vnio-
nem. vnio vt ipsum nomen sonat, nihil aliud est,
quam id, quo, ex duobus vel pluribus vnum fit.
vnio hæc animæ cum Deo non fit in substantiâ,
quasi significet, quod Deus sit intimè præsens ani-
mæ, ita vt anima suum proprium esse amittat &
conuertatur in Deum; sed celebratur in viribus
animæ nimirum in intellectu & affectu, estque
donum, quo Deus in ipso fundo atque intimo a-
nimæ, clarissimâ luce se illi præsentem & eam in-
tuentem ac tenerrime diligentem ostendit. quo
memoria ipsius animæ huic Deo sic sibi manife-
stato tenacissimè adhæret, ita vt (vnione durante)
ab eo auelli separarique non possit: intellectus e-
nim clarissimâ luce sapientiæ inspicit, & vt quod-
dam totum, in quo est omne bonum, vel secun-
dum aliquam, vel aliquas perfectiones intelligit,
ita vt ab eo in aliquid aliud diuerti nequeat, vo-
luntas ardentissimo amore constringit, qui instar
ignis erumpens omnia videtur absumere, ita vt a-
nima iam in se non viuat, neque actionibus na-
turalibus intendat, sed in eum dulcissimum spon-
sum toto affectu transeat, à quo arctissimo appræ-
hensa est complexu.
QVies animæ quæ aliquam vnionem cum Deo
præsupponit, solet in perfectam trāsire vnio-
nem. vnio vt ipsum nomen sonat, nihil aliud est,
quam id, quo, ex duobus vel pluribus vnum fit.
vnio hæc animæ cum Deo non fit in substantiâ,
quasi significet, quod Deus sit intimè præsens ani-
mæ, ita vt anima suum proprium esse amittat &
conuertatur in Deum; sed celebratur in viribus
animæ nimirum in intellectu & affectu, estque
donum, quo Deus in ipso fundo atque intimo a-
nimæ, clarissimâ luce se illi præsentem & eam in-
tuentem ac tenerrime diligentem ostendit. quo
memoria ipsius animæ huic Deo sic sibi manife-
stato tenacissimè adhæret, ita vt (vnione durante)
ab eo auelli separarique non possit: intellectus e-
nim clarissimâ luce sapientiæ inspicit, & vt quod-
dam totum, in quo est omne bonum, vel secun-
dum aliquam, vel aliquas perfectiones intelligit,
ita vt ab eo in aliquid aliud diuerti nequeat, vo-
luntas ardentissimo amore constringit, qui instar
ignis erumpens omnia videtur absumere, ita vt a-
nima iam in se non viuat, neque actionibus na-
turalibus intendat, sed in eum dulcissimum spon-
sum toto affectu transeat, à quo arctissimo appræ-
hensa est complexu.
Vnion de l'Amour.
XXXVII.
Ce forgeron est vn habile maistre,
Qu' elle vnion ne peut il faire naistre,
Es cœurs qui sont vrayement amoureux?
C'est luy qui veut, que les amants maintiennent,
Que l'Amour fait que deux cœurs vndeuiennent,
Et que chascun puisse deuenir deux.
XXXVII.
Ce forgeron est vn habile maistre,
Qu' elle vnion ne peut il faire naistre,
Es cœurs qui sont vrayement amoureux?
C'est luy qui veut, que les amants maintiennent,
Que l'Amour fait que deux cœurs vndeuiennent,
Et que chascun puisse deuenir deux.
Translations
|
Union of love. |
|
The quiet of heart that presupposes some union with God is usually transformed into a perfect union. The word 'union' itself
means that it is nothing else but that through which unity comes to be from what is a duality or a plurality. This union of
the soul with God does not occur in the substance, as if it indicated that God is intimately present to the soul, in such
a way that the soul loses its own particular nature and turns itself towards God, but is celebrated in the powers of the soul
(in understanding and feeling, obviously) and is the gift by which God shows Himself in the very bottom and most inner part
of the soul as present in the clearest of lights, while He regards it and most tenderly loves it. Thereby the memory of soul
itself clings with utmost tenacity to this manifestation of God to it, so that (as long as the union lasts) it cannot be dragged
away or separated -- for intellect with the clearest light of wisdom inspects it and understands it as some total quality
of goodness, either according to some perfection, or some multiple of perfections; so that it cannot be diverted from Him,
will binds it with the most ardent love, the will that erupting like a fire seems to consume all. As a result the soul no
longer lives in itself, nor does it concentrate on natural actions, but passes over with all its affection to its so beloved
betrothed, by whom it is embraced ever so tightly. |
|
I will give one heart to them. |
Sources and parallels
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De verlichte Ziele verklaert het uyterlijcke vernuft; het afscheyden eens rechtveerdigen [21] (in: Jan Luyken, Jesus en de ziel (1685))
[Compare
]
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Possibly based on: Unio amoris. [37] (in: anonymous, Amoris divini et humani antipathia (1628))
[Compare]
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Same copperplate, slightly altered, in: Liefde maakt twee tot een [37] (in: Willem den Elger, Zinne-beelden der liefde (1703))
[Compare]
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Blacksmith's furnace, in:Odit amor medicum. [35] (in: Jacob Cats, Proteus (1618))
[Compare]
References, across this site, to this page:
- Unio amoris. [37] (in: anonymous, Amoris divini et humani antipathia (1628))
- Odit amor medicum. [35] (in: Jacob Cats, Proteus (1618))
- Liefde maakt twee tot een [37] (in: Willem den Elger, Zinne-beelden der liefde (1703))
- De verlichte Ziele verklaert het uyterlijcke vernuft; het afscheyden eens rechtveerdigen [21] (in: Jan Luyken, Jesus en de ziel (1685))