One of the most influential schemes describing progress in the spiritual life originates in Pseudo-Dionysius, late fifth century, whose true identity is lost to history. Imbued with Neoplatonism, Pseudo-Dionysius divided the spiritual life into the threefold way of purgation, illumination, and perfection as an ascent à la Proclus back to God.
The threefold way of purification, illumination, and perfection is prominent in The Ecclesiastical Hierarchy, where Pseudo-Dionysius assigns a different function of the threefold way to each of the three clerical orders of deacon, priest, and hierarch or bishop, respectively. [Pseudo-Dionysius, “The Ecclesiastical Hierarchy,” 5, in Pseudo-Dionysius: The Complete Works, translation by Colm Luibheid, foreword, notes, and translation collaboration by Paul Rorem, preface by Rene Roques, introductions by Jaroslav Pelikan, Jean Leclercq, and Karlfield Froelich (New York: Paulist Press, 1987), pages 235-37]
Pseudo-Dionysius holds the honor of originating “mystical theology” as a descriptive term and of advancing negative theology following the pioneering The Life of Moses by Saint Gregory of Nyssa.
The threefold way has been notably influential among spiritual writers.
The threefold way undergirds Saint Bonaventure’s The Life of Saint Francis, for example, where Saint Francis of Assisi’s life is described according to virtues corresponding to the three stages of purification, illumination, and union, culminating in the intimate identification of Saint Francis with the crucified Jesus, shown forth by the charism of the sacred stigmata.
Dominican Reginald Garrigou-Lagrange’s Three Ages of the Interior Life is also based on the threefold way. He uses the threefold way as a framework to synthesize theological principles of the spiritual life according to the rich Roman Catholic tradition.
https://essaysofgonzalinhodacosta.blogspot.com/2017/07/symbols-of-spiritual-journey.html
PHOTOS, LEFT TO RIGHT
ReplyDeleteIl Ritorno di Francesco (2005) by Norberto Proietti
Saint Francis in Meditation (1635-39) by Francisco de Zurbarán
Saint Francis of Assisi (1930) by Rudolph Margreiter, Saint Francis of Assisi Church, West 31st Street, New York
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THE PURGATIVE WAY
ReplyDeleteChristian spirituality has as its goal the perfection of the faithful in Christ. This perfection can only be attained by a participation in the divine-human life of Christ. Therefore, the goal of spirituality is the perfection of the believer through his union with Christ. The believer is imprinted to an ever greater degree with the image of Christ, God-made-Man. This journey toward perfection begins with a process of purification and the purging of sin and vice, as well as a cultivation of the virtues. This part of the journey, then, is called the Purgative Way. The primary means by which this purgation is achieved is a process of asceticism and prayer.
https://rosarycenter.org/blog/the-first-steps-on-our-spiritual-journey-part-i-purgative-way
—Fr. Ambrose Sigman, O.P., “The First Steps on Our Spiritual Journey Part I: Purgative Way,” originally published in Light and Life (November-December 2021) 74(6)
Gonzalinho
THE ILLUMINATIVE WAY
ReplyDeleteIn the second stage (illumination), the soul has for the most part overcome all habitual sin, mortal and venial, and when venial sin occurs it is never deliberate. The soul is aware of and on guard against even its imperfections. The need for control is replaced by a firm trust in God—fear and anxiety start to recede, with peace and joy taking their place. Prayer life changes from active to more passive (in the purgative stage, we do most of the active work of prayer; in the illuminative stage, God becomes more active, and we humbly receive). Many Christians glimpse or enter the illuminative stage, but then fall back to the first stage.
https://spiritualdirection.com/2019/07/18/how-we-perceive-the-cross-depends-on-our-level-of-holiness
—Leila Miller, “How We Perceive the Cross Depends on Our Level of Holiness,” SpiritualDirection.com, July 18, 2019
The Illuminative Way is the intermediary stage between “purification” and “union” on the path to Christian perfection. Also called the “Way of the Proficients,” the main feature of the Illuminative Way is enlightenment of the mind in the ways of God and a clear understanding of His will in one’s own state of life. (Fr. John Hardon, S.J.)
https://fathersofmercy.com/three-ways-of-the-interior-life-three-stages-of-the-spiritual-life/
—“Three Ways of the Interior Life / Three Stages of the Interior Life: Summations given by Fr. John Hardon, S.J. and Msgr. Charles Pope,” The Fathers of Mercy, adapted from the Modern Catholic Dictionary by Fr. John Hardon, S.J., copyright 1999 Inter Mirifica; and from the article “On the Purgative, Illuminative and Unitive Stages of the Spiritual Life,” by Msgr. Charles Pope, November 8, 2013
Gonzalinho
THE UNITIVE WAY
ReplyDeleteThe third and final stage of Christian perfection, beyond the purgative and illuminative. Its principal feature is a more or less constant awareness of God's presence, and a habitual disposition of conformity to the will of God. Although commonly regarded as the last stage in the spiritual life, it is recognized that the three traditional levels of progress in holiness are not chronological. They may be present, in greater or less degree, at any point in a person's growth in sanctity.
https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=36994
—“Unitive Way,” Catholic Dictionary, based on Fr. John Hardon’s Modern Catholic Dictionary, copyright Eternal Life
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