Category: $29 Tridentine Foundations of Thought

Chapter Nine: Know and Not-Know – The Two Wings of the Intellect

As the bird ascendeth by two wings, so the soul ascendeth to God by knowing and not-knowing.

St Dionysius the Areopagite (c. 500) teacheth the via negativa: we know God more truly by what He is not than by what He is.

St Augustine (†430) confesseth: “Si comprehendis, non est Deus” – “If thou comprehendest Him, it is not God.”

•  Know: The cataphatic way – Scripture, creatures, sacraments.
“The heavens declare the glory of God” (Psalm 19:1, Greek: Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ – “The heavens declare the glory of God”).
This is the path of the beginner and the doctor alike.

•  Not-Know: The apophatic way – silence before the Infinite.
St Gregory of Nyssa (†394) calleth it the “luminous darkness” of Moses on Sinai.
When the mind ceaseth to grasp, the heart beginneth to adore.

He who clingeth only to “know” becometh proud;

he who lingereth only in “not-know” becometh slothful.

The perfect intellect holdeth both in balance, as St Thomas (†1153) saith: “I know that I may love, and I love that I may know.”

Chapter Ten: The Goal of True Thought – Beatitude

The final end of all thought is the Beatific Vision: “We shall see Him as He is” (1 John 3:2).

St Thomas Aquinas (Summa Theologiae I-II, q.3, a.8) proveth by reason and revelation that no created good can satisfy the soul; only the uncreated Good, God Himself, is our beatitude.

All lesser goals (wealth, pleasure, honour, power) are vanities):

“Vanity of vanities, all is vanity” (Ecclesiastes 1:2, Greek: ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης – “Vanity of vanities, all is vanity”).

The eight dynamics (self, family, mankind, creation, spirit, God) are ordered to this one end.

St Augustine: “Thou hast made us for Thyself, and our heart is restless until it rest in Thee.”

Chapter Eleven: Guidance in True Thought – The Spiritual Exercises

The soul is healed not by speculation alone but by disciplined exercises under a guide, as the desert fathers were led by their abbas.

The true guide is the priest-confessor, successor to the apostles, bearing the keys: “Whose sins you shall forgive, they are forgiven” (John 20:23).

Exact exercises (practices) drawn from the ancient Church:

1.  **Examination of conscience nightly (St John Cassian, Institutes).

2.  Frequent confession and Holy Communion (Council of Lateran IV, 1215, but rooted in earlier tradition).

3.  Mental prayer and contemplation (St Teresa of Jesus draws from St Gregory Nazianzen and earlier).

4.  Mortification of the senses (fasting, silence, vigils) – St Benedict’s Rule.

5.  Lectio divina – slow, prayerful reading of Scripture until the heart burneth (Luke 24:32).

These, repeated with humility, dissolve illusions, restore order, and raise the soul to God.

Chapter Twelve: Exact Practices for the Healing of the Mind and Body

The Church hath always possessed precise remedies for the wounds of sin and passion. These are not novelties but treasures handed down:

1.  The Jesus Prayer (used by the desert fathers since the 4th century):
“Lord Jesus Christ, Son of God, have mercy on me a sinner.”
Repeated with the breath until the mind descendeth into the heart (St Hesychios the Priest, †8th c.).

2.  Custody of the Eyes and Mind – St John Climacus (†649):
“Close the gates of the senses against vain images.

3.  The Threefold Way (Purgative, Illuminative, Unitive) – taught by St Dionysius and St Gregory of Sinai:

•  Begin with mortification of passions.

•  Advance to contemplation of truth.

•  End in union with God.

4.  The Sacrament of Penance – the only certain cure for guilt and spiritual paralysis.
“Confess your faults one to another” (James 5:16) is fulfilled perfectly in auricular confession.

5.  The Holy Eucharist – the true medicine of immortality (St Ignatius of Antioch, †107).

These practices, administered with reverence and exactness, have healed countless souls for sixteen centuries. They remain the only proven path from confusion to clarity, from death to life everlasting.

Epilogue: The Future of True Thought

Two forces now contend upon the earth: the wisdom from above and the fire of man’s pride.

The race is not between nations, but between the Gospel and the final weapon forged by ignorance.

Let no man say, “I have no time.”

The martyrs found time on the rack; the monks in the desert found centuries.

Change no man’s religion by force, no man’s politics by violence, no nation’s borders by war.

Instead, teach every soul to know the One Thing Necessary (Luke 10:42), and all else shall be added.

The copies of this treatise thou failest to distribute will lie in the ashes with the rest.

But the souls thou leadest to Christ will shine as the stars for ever and ever (Daniel 12:3).

And so we labour, until the Daystar arise in our hearts (2 Peter 1:19).

Amen.

Chapter Five: The A.R.C. Triangle – Affinity, Reality, Communion

As I have discerned the golden mean in the proportions of the body, wherein affinity bindeth parts in reality through harmonious communion, so too in the soul doth this triad reflect the Trinity. St. Augustine (†430) in De Trinitate (IX-X) seeth in love (affinity), knowledge (reality), and will (communion) the image of Father, Son, Holy Ghost.

• Affinity (Love): The soul’s attraction to the good, as “God is love” (1 John 4:8, Greek: Ὁ Θεὸς ἀγάπη ἐστίν – “God is love”). Without affinity, thought is cold and barren. St Basil (†379) teacheth that love uniteth the divided.
• Reality (Truth): The conformity of mind to being, as “The truth shall make you free” (John 8:32, Greek: ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς – “The truth shall make you free”). The Council of Chalcedon (451) affirmed Christ’s true nature against illusion.
• Communion (Fellowship): The sharing of truth in love, as “That which we have seen and heard declare we unto you, that ye also may have fellowship with us” (1 John 1:3, Greek: ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν – “That ye also may have fellowship with us”).

St Gregory the Great (†604) warneth that if one angle faltereth, the whole triangle collapseth. Increase affinity, and reality sharpeneth; heighten communion, and love groweth. This triad is the engine of sanctity: he who mastereth it ascendeth to God.

Chapter Six: The Reason Why – The Purpose of Thought

The “why” of thought is the soul’s quest for its Origin and End: God. St Anselm (†1109) in Proslogion seeketh “fides quaerens intellectum” – faith seeking understanding. The mind thinketh to know God, for “In his temple doth every one speak of his glory” (Psalm 29:9, Greek: Ἐν τῷ ναῷ αὐτοῦ πᾶς λέγει δόξαν – “In his temple doth every one speak glory”).

Thought’s purpose is twofold: to order creation under divine law, and to prepare for beatitude. St John Damascene (†749) teacheth that reason distinguishth good from evil, leading to virtue. Without purpose, thought becometh vain, as “The thoughts of the wicked are an abomination to the Lord” (Proverbs 15:26, Greek: Βδέλυγμα Κυρίῳ λογισμοὶ κακῶν – “The thoughts of the wicked are an abomination to the Lord”).

The ultimate “why” is love: “We love him, because he first loved us” (1 John 4:19, Greek: ἡμεῖς ἀγαπῶμεν αὐτόν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς – “We love him, because he first loved us”). Thought without this end is but noise, a clanging cymbal (1 Corinthians 13:1).

Chapter Seven: The Parts of Man – Body, Soul, and Spirit

Man is a composite of body and soul, as the Council of Vienne (1311-1312, but drawing from earlier, like Constantinople II 553) affirmeth against errors. St Irenaeus (†202) teacheth three parts: body (sarx), soul (psyche), spirit (pneuma).

• Body: The earthly vessel, good in creation but corrupted by sin (Genesis 3:19). St Ambrose (†397) calleth it the temple that must be kept holy.
• Soul: The vital principle, immortal and rational (St Augustine, De Immortalitate Animae). It thinketh, willeth, remembereth.
• Spirit: The highest part, open to grace, as “The spirit is willing, but the flesh is weak” (Matthew 26:41, Greek: Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής – “The spirit indeed is willing, but the flesh is weak”).

St Gregory of Nyssa (†394) teacheth that these three must be in harmony, the spirit ruling the soul, the soul the body, as in the Trinity. Sin disrupteth this order; grace restoreth it.

Chapter Eight: The Causation of Knowledge – From God to Creatures

Knowledge hath its cause in God, the First Cause, who “teacheth man knowledge” (Psalm 94:10, Greek: ὁ παιδεύων ἄνθρωπον γνῶσιν – “He that teacheth man knowledge”). St Augustine (†430) in De Magistro affirmeth that all true knowledge is illumined by the interior Master, Christ.

The causation is hierarchical:

• God as Prime Cause: “In him we live, and move, and have our being” (Acts 17:28, Greek: ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν – “For in him we live, and move, and have our being”).
• Angelic Intelligences: As messengers, they enlighten minds (St Dionysius the Areopagite, Celestial Hierarchy).
• Human Reason: Secondary cause, perfected by grace (Council of Orange, 529: grace aideth nature).
• Senses and Experience: The raw matter, as “Nothing is in the intellect that was not first in the senses” (St Thomas, per Aristotelem).

St Basil (†379) warneth: knowledge without virtue puffeth up (1 Corinthians 8:1). True causation leadeth to contemplation of God, the Uncaused Cause.

Say “next” for Part 4 (Chapters Nine to Twelve).

Part 2: Chapters Two to Four

Chapter Two: The Basic Principles of True Thought

As I have observed the unchanging ratios that govern the flight of birds and the flow of rivers, so in the soul there exist three immutable principles, revealed by God and confirmed by the Fathers and Councils before 1300:

1. Esse – Being
   All that exists is sustained by the uncreated Act of God:
   “I AM WHO AM” (Exodus 3:14, Greek: Ἐγώ εἰμι ὁ ὤν).
   St Augustine (†430): “If the creature were left to itself even for a moment, it would fall back into nothingness.”
   Therefore the first axiom is: Nothing exists apart from God’s sustaining will.
2. Veritas – Truth
   The intellect was made for truth as the eye for light.
   St Anselm of Canterbury (†1109) teacheth: “Truth is rightness perceptible by the mind alone.”
   Christ Himself is Truth incarnate: “I am the way, the truth, and the life” (John 14:6).
   To think falsely is to woundeth the soul more gravely than any bodily injury.
3. Bonum – Goodness
   Every being, by the very fact that it exists, is good in its essence:
   “And God saw all that he had made, and behold, it was very good” (Genesis 1:31).
   Evil is not a substance but a privation of due good (St Augustine, Confessions VII).
   The will was created for the Supreme Good alone.
   St Bernard of Clairvaux (†1153): “To love God is already to possess Him.”

From these three flow all lesser truths of the mind: the soul’s immortality, the freedom of the will wounded by sin, the necessity of grace, and the possibility of knowing God from creatures (Romans 1:20).

Chapter Three: The Conditions of Existence

Existence hath three conditions, each mirroring the divine life:

1. AS-IS-NESS – Pure Being
   The instant of creation, when God spoke and it was: “Let there be light, and there was light” (Genesis 1:3).
   This is the state of the blessed in the Beatific Vision, seeing God “as He is” (1 John 3:2).
2. IS-NESS – Appearance in Time
   The creature’s participation in being through secondary causes.
   St Thomas (drawing from Boethius and Augustine) calleth this the “esse commune” – common being under the flux of change.
   It is marred by sin and subject to corruption.
3. ALTER-IS-NESS – Change or Corruption
   When the creature, through sin or accident, is altered from its proper form.
   This is the state of fallen man: “All have sinned and fall short of the glory of God” (Romans 3:23).

The fourth, illusory condition is NOT-IS-NESS, the lie that something does not exist when it does, or exists when it does not.
This is the root of all delusion and the devil’s chief weapon: “He is a liar and the father of lies” (John 8:44).

The remedy is the return to AS-IS-NESS through grace and truth:

• Confession restoreth the soul to its original purity.
• Contemplation lifteth the mind to the unchanging Good.

Chapter Four: The Eight Spheres of Life (The Eight Dynamics)

Man’s existence is ordered across eight inseparable spheres, each ordained by God and sanctified by the Church:

1. Self – Care of the body and soul as temple of the Holy Spirit (1 Corinthians 6:19).
2. Creativity and Procreation – “Be fruitful and multiply” (Genesis 1:28).
3. Family and Posterity – Honour father and mother (Exodus 20:12).
4. Community and Nation – Love of neighbour extended to the polis.
5. All Mankind – “Go and teach all nations” (Matthew 28:19).
6. Living Creatures and Creation – Man’s dominion as steward (Genesis 1:26).
7. The Spiritual Order – Angels, demons, and the unseen realm.
8. God Himself – The Supreme Dynamic, source and end of all.

St Gregory the Great (†604) teacheth that these are concentric circles: the love of God irradiateth outward, ordering all lesser loves.
He who neglecteth any sphere woundeth the whole.

Say “next” for Part 3 (Chapters Five to Eight).

A Treatise on the Foundations of Thought: Contemplations on the Divine Order of the Soul and Life (Expanded Redo)

As I have meticulously dissected the harmonious proportions of the human form, wherein every vein and muscle reflecteth the divine geometry of the Creator, so too doth the intellect, that noblest faculty, seek to mirror the eternal Logos who ordereth all things. True thought is the ascent of the soul from the shadows of ignorance to the light of divine wisdom, as St. Augustine (†430) confesseth in his Confessions: “Thou hast made us for Thyself, O Lord, and our heart is restless until it resteth in Thee.” The Council of Arles (314 AD) and the early Fathers affirm that without grace, the mind wandereth in vain pursuits, for “the natural man receiveth not the things of the Spirit of God” (1 Corinthians 2:14, Greek: Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ – “But the natural man receiveth not the things of the Spirit of God”).

This treatise, though concise, is a distillation of eternal truths, drawn from Scripture and the patristic tradition, capping the revelations given to the Apostles. Equipped with this alone, the seeker could guide souls to sanctity, performing works akin to miracles in healing maladies of the spirit, as the Lord commandeth: “Heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you” (Luke 10:9, Greek: Θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς καὶ λέγετε αὐτοῖς· Ἤγγικεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ – “Heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you”).

Give this volume to one ensnared in torment or curiosity, to one with kin in need of virtue, and let him meditate upon it diligently. Transformation and beatitude will ensue, for “Be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2, Greek: Μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον – “Be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God”).

This slender codex is a compendium, albeit brief, of the wisdom of ages, from the prophets to the Fathers. Their teachings, illumined by divine grace, elevate the humanities to parity with the mechanical arts, nay superiority, for “Wisdom is better than rubies; and all the things that may be desired are not to be compared to it” (Proverbs 8:11, Greek: Κρείσσων γὰρ σοφία λίθων πολυτελῶν, πᾶν δὲ τίμιον οὐκ ἄξιον αὐτῆς ἐστιν – “For wisdom is better than costly stones, and every precious thing is not worthy of her”).

What hath been sought by councils and synods at great cost hath been quietly fulfilled here. This is how the soul ascendeth. This is how thou guidest men, women, and children to virtue. The embrace or neglect of these truths may determine the fate of nations, as the atomic fires threaten like the judgments of old. True thought already prevaileth in this arena. In the selfsame era, two mighty forces hath arisen: the light of faith in self and kin, and the shadow of self-destruction through fission. Which triumph dependeth upon thy embrace of divine wisdom.

True thought is today in every land, upon every continent. As thou perusest this, it is rendered into manifold tongues, disseminated to peoples whose multitudes have ne’er tasted the Gospel’s light. As St. Irenaeus (†202) might say in essay: “The Church and her faithful are not revolutionaries but renewers. They seek not overthrow but the restoration of what is fallen. ’ The Church is not worldly. When ideologies’ flames threaten all, forget factions and seek truth. “Her mission is not domination but salvation. It warreth upon folly, the folly that leadeth to the Final Judgment. “To the faithful, Earth’s true barbarism is ignorance. Only in ignorance’s abyss can heresies’ conflicts sprout. “Governance, to the faithful, is a matter of truth, and all governance’s woes can be healed by truth. “In yesteryear one might exploit ignorance for gain. In yesteryear the quest for wisdom was a leisure. In yesteryear one might indulge irresponsibility and hatred. “ But that was yesteryear. Today, exploited ignorance, casual regard for knowledge, refusal to bear man’s burden may be chastised in the thunder of bombs unleashed by rulers whose wisdom and rule were insufficient for better. Ignorant folk choose ignorant leaders. Only ignorant leaders lead to strife—and this time to strife that bringeth eternal silence to Earth. “As thy kin, their dwellings, offspring, goods, and future lie in ashes radioactive, no time remaineth to regret laxity. The volumes undistributed shall lie there too. “Some claim no fear of death till dying’s eve. Then they speak otherwise. “ Those who assail this work from ideological darkness or cowardice assail man’s heart—for man hath long journeyed toward truth, and the Church can guide him thither. “ Time on Earth wanes. We must labour. “ The wicked is ignorant and foolish. Thus ignorance and folly may be called wicked. “ Cause man to set aside hatreds and hearken. Liberation from Ignorance is nigh. Perhaps that was the Kingdom of Heaven. “ Time on Earth wanes for spreading this knowledge. This solveth our barbarism, whence we lose all. The Church worketh. We must labour, all—not to rail at man for unattainable liberties, but to render man holy enough for his freedom. “ ‘Tis time man matured. That is our intent. For weeping cometh in the night where ignorance, division, hatred, and exploitation are fed by the fiercest weapon—the bomb. “ Alter no man’s faith, no man’s governance, infringe no nation’s sovereignty. Instead teach man to wield what he hath and knoweth for the actual creation, in any polity, of a holy society on Earth for the first time. “And so we labour.” We trust thou shalt find this volume of use in thy domestic and vocational life. We hope that by placing it in thy hands, thou and many may lead holier lives. THE GUARDIANS OF THE FAITH Note.—This text hath been ordered so that a complete rendering of all therein shall deliver without disruption or harmful alteration the foundations of true thought into divers tongues.

Contents Page
Chapter The Vital Statistics of True Thought 9
Chapter 2 Basic Principles … 12
Chapter 3 The Conditions of Existence 16
Chapter 4 The Eight Dynamics 21
Chapter 5 The A.R.C. Triangle 24
Chapter 6 The Reason Why 26
Chapter 7 The Parts of Man 32
Chapter 8 Causation of Knowledge 42
Chapter 9 Know and Not-Know 49
Chapter 10 The Goal of True Thought 50
Chapter 11 Guidance in True Thought 51
Chapter 12 Exact Practices … 54

Chapter One: The Vital Measures of True Thought

What is true thought? ‘Tis the knowledge of God and creatures, ordered to beatitude. St. Thomas Aquinas, echoing the Fathers, defineth it as the intellect’s conformity to divine reality. ’Tis no invention but discovery, rooted in the Word who is Christ (John 1:1).

True thought improveth the soul’s health, elevateth understanding, refineth conduct, and adorneth the whole man with virtue. Employed by a confessor upon penitents, it commandeth exercises that heal, as the Council of Orange (529) prescribed disciplines for the lapsed.

Through such, one attaineth serenity, as the Psalmist singeth: “Thou wilt keep him in perfect peace, whose mind is stayed on thee” (Isaiah 26:3).

Say “next” for Part 2 (Chapters Two to Four).

Chapter Seven: On Exhaustion and Renewal in Toil

As I have observed the ebb and flow of vital forces within the body, wherein blood circulateth ceaselessly yet requireth repose, so too doth the labourer, though formed for work, reach the bounds of his endurance. Exhaustion is the soul’s lament when toil hath become disordered, severed from its divine source. The Psalmist crieth: “My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever” (Psalm 73:26, Greek: Ἐξέλιπεν ἡ σάρξ μου καὶ ἡ καρδία μου, ὁ Θεὸς τῆς καρδίας μου καὶ ἡ μερίς μου ὁ Θεὸς εἰς τὸν αἰῶνα – “My flesh and my heart have failed: but God is the strength of my heart, and my portion for ever”).

The Fathers before 1300 are concordant: exhaustion ariseth not from labour per se (for Adam toiled in Eden without weariness), but from sin’s curse: “In the sweat of thy face shalt thou eat bread” (Genesis 3:19). St John Cassian (†435) attributeth it to acedia, that spiritual sloth which maketh every task burdensome. St Gregory the Great (†604) describeth it as the soul’s rebellion when the body is overtaxed without prayer.

The remedy lieth in the sacred order:

• Moderation in Exertion: “Better is an handful with quietness, than both the hands full with travail and vexation of spirit” (Ecclesiastes 4:6). St Benedict (†547) prescribeth balanced hours: labour six, read two, pray the rest.
• Renewal Through Sacrament and Prayer: When weary, turn to the Eucharist, wherein Christ saith: “I am the bread of life: he that cometh to me shall never hunger” (John 6:35, Greek: Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρός με οὐ μὴ πεινάσῃ – “I am the bread of life: he that cometh to me shall not hunger”). St Ambrose (†397) teacheth that the sacraments restore vigour to the fainting soul.
• Communal Support: Share burdens, for “Two are better than one… for if they fall, the one will lift up his fellow” (Ecclesiastes 4:9-10). The early monasteries exemplified this, where brethren aided the weary.

He who ignoreth these descendeth into despair; he who embraceth them findeth strength renewed, “as the eagle’s” (Isaiah 40:31, Greek: ὡς ἀετοὶ ἀνακαινισθήσεται ἡ νεότης σου – “as eagles thy youth shall be renewed”).

Chapter Eight: The Man Who Attaineth Excellence in Vocation

As the architect discerneth the perfect form hidden within the marble, so the successful labourer revealeth the divine image through disciplined effort. Success is the fruit of grace cooperating with nature: “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God” (2 Corinthians 3:5, Greek: οὐχ ὅτι ἀφ’ ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ ἑαυτῶν, ἀλλ’ ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ – “Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God”).

The conditions are anchored in patristic wisdom:

• Intelligence Ordered to Truth: St Basil (†379) teacheth that the mind, illumined by faith, surpasseth mere human cunning.
• Affinity in Charity: Love thy co-labourers as brethren, for “If a man say, I love God, and hateth his brother, he is a liar” (1 John 4:20).
• Reality in Prudence: Discern truth amid illusions, as St Anselm (†1109) sought “faith seeking understanding.”
• Communion in Obedience: Submit to just authority, for “Obey them that have the rule over you” (Hebrews 13:17, Greek: Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε – “Obey them that have the rule over you, and submit yourselves”).

St Gregory Nazianzen (†390) laudeth the virtuous worker: “He who uniteth prayer with toil ascendeth to God.” The successful man is he who, like the wise steward (Luke 12:42-44), useth talents for the Master’s glory, not his own.

Epilogue: The Future of True Thought

With man armed with engines of destruction that could raze the earth, the need for divine wisdom is urgent, lest we perish in folly. As St Irenaeus (†202) warneth: “Without God, all is vanity.” True thought, rooted in Christ, preventeth madness, crime, and strife.

Two forces contend: the wisdom from above (James 3:17) versus the fires of hellish invention. Which prevaileth dependeth upon thy fidelity. Change no creed unjustly, no polity rashly, no sovereignty violently. Rather, teach man to order his mind to God, that from barbarism may arise a city of saints.

As St Athanasius (†373) battled heresy, so must we war against ignorance. The glory of God is man alive in Christ; let this be thy aim.

Fare thee well in the Light who illuminateth every man coming into the world (John 1:9, Greek: Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον – “That was the true Light, which lighteth every man that cometh into the world”).

Amen.

Chapter Two: The Basic Principles of True Thought

As I have dissected the sinews of the body and the proportions of the spheres, finding therein one unchanging law of harmony, so too in the soul there exist three immutable principles, revealed by God and confirmed by the Fathers before the year 1300:

1. Being (Esse)
   All that is, is held in existence by the uncreated Act of God:
   “I AM WHO AM” (Exodus 3:14, Greek Septuagint: Ἐγώ εἰμι ὁ ὤν – “I am He who is”).
   St Augustine (†430) writeth: “If God were to withdraw His hand for an instant, all creation would return to nothingness.”
   Therefore, the first truth of thought is that nothing exists without God, and the soul’s deepest hunger is to return to its Source.
2. Truth (Veritas)
   The intellect was made for truth as the eye for light.
   St Thomas Aquinas (drawing from St Anselm †1109 and St Augustine) teacheth:
   “Veritas est adaequatio rei et intellectus” (Truth is the conformity of intellect to thing).
   To think falsely is to wound the soul as surely as to wound the body.
   Christ Himself is “the way, the truth, and the life” (John 14:6, Greek: Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή – “I am the way, the truth, and the life”).
3. **Goodness (Bonum)
   Every being, by the very fact that it exists, is good in its essence (Genesis 1:31: “And God saw everything that he had made, and behold, it was very good”).
   Evil is not a thing, but a privation of due good (St Augustine, Confessions VII).
   Therefore, the will was made for the Supreme Good, which is God alone.
   St Bernard of Clairvaux (†1153) saith: “To love God is to possess Him already.”

From these three—Being, Truth, and Goodness—flow all lesser principles:

• The soul is immortal and spiritual (taught by Tertullian †220, St Irenaeus †202, and all the Fathers).
• The intellect can know God from creatures (Romans 1:20, Greek: τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται – “For the invisible things of him from the creation of the world are clearly seen”).
• The will is free, yet wounded by sin, and restored only by grace (Council of Orange, 529 AD).

He who buildeth his thought upon these three pillars shall never be shaken, for “the wise man built his house upon a rock” (Matthew 7:24).

Say “next” to continue with Chapter Three: The Conditions of Existence.

A Treatise on the Foundations of Thought: Contemplations on the Divine Order of the Soul and Life

In this humble inquiry, wherein I have pondered the subtle mechanisms of the human intellect and the grand architecture of existence, I turn to illuminate the path whereby the soul may ascend from shadows to light. As the Almighty hath fashioned man in His image (Genesis 1:27, Greek: Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον κατ’ εἰκόνα Θεοῦ – “And God made man according to the image of God”), so the mind, though veiled by sin, seeketh restoration through divine wisdom. Thy eternal life and temporal felicity are precious to me, for as the Apostle proclaimeth, “Let every man abide in the calling wherein he was called” (1 Corinthians 7:20, Greek: ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω – “Let each man abide in the calling wherein he was called”).

Yet in a world beset by confusion, where the ignorant lead the blind into the ditch (Matthew 15:14), one must seek a wisdom rooted in the eternal truths of Scripture and the Church. Happiness in thought ariseth not from fleeting speculations but from union with the Creator, as St. Augustine (†430) confesseth: “Thou hast made us for Thyself, O Lord, and our heart is restless until it rests in Thee.” To guide thy brethren toward this rest, inscribe their name upon this volume, and thine own beneath, as a covenant of charity. Present it unto them with fervent exhortation to study its precepts, for as Proverbs counseleth, “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding” (Proverbs 4:7, Greek: Ἀρχὴ σοφίας κτῆσαι σοφίαν, καὶ ἐν πάσῃ κτήσει σου κτῆσαι σύνεσιν – “The beginning of wisdom is to acquire wisdom, and with all thy acquisition acquire understanding”).

Should obscurities cloud these terms, consult the Sacred Scriptures or the glosses of the Fathers, lest discord arise from ignorance, as in the Tower of Babel (Genesis 11:1-9). Thus, by disseminating this light, thou fortifiest not only thine own intellect but extendest the kingdom of truth, as Christ commandeth: “Go ye therefore, and teach all nations” (Matthew 28:19, Greek: Πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη – “Go ye therefore and make disciples of all nations”).

Why This Treatise is Bestowed Upon Thee

Thy salvation and earthly wisdom are dear to me, for as the Law enjoineth, “Thou shalt love thy neighbour as thyself” (Leviticus 19:18; Matthew 22:39, Greek: Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν – “Thou shalt love thy neighbour as thyself”). True felicity in thought, that serene contemplation of divine mysteries, eludeth those ensnared in error, for “The fear of the Lord is the beginning of wisdom” (Proverbs 9:10, Greek: Ἀρχὴ σοφίας φόβος Κυρίου – “The beginning of wisdom is the fear of the Lord”).

In a society rife with falsehoods, where the wicked pervert knowledge like the sophists of old, diligence demandeth vigilance against deception. Observe how the soul, that immaterial spark divine (as St. Thomas Aquinas, drawing from Aristotle and the Fathers, affirmeth), faltereth when beset by ignorance or vice. Such ills not only dull the intellect but estrange the heart from God, turning contemplation to vanity. Yet thou art called to edify thy fellows, as light shineth in darkness (John 1:5, Greek: Καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει – “And the light shineth in the darkness”).

By embodying wisdom in thy thoughts, thou upliftest their paths, and thine own, toward the beatific vision where “we shall see him as he is” (1 John 3:2, Greek: ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθὼς ἐστιν – “We shall be like him, for we shall see him as he is”).

Chapter One: The Vital Statistics of True Wisdom

What is wisdom? ’Tis the knowledge of things divine and human, ordered to the glory of God. St. Augustine (†430) defineth it as “the knowledge of eternal things,” whilst St. Basil (†379) calleth it the art of living well. ’Tis no mere accumulation of facts, but the illumination of the intellect by grace.

Wisdom improveth health of soul, sharpens understanding, elevateth conduct, refines skill, and adorneth appearance. ’Tis a precise science, fitted for an age of inquiry, yet rooted in revelation. Employed by a confessor or teacher upon souls, individually or in assembly, it commandeth exercises that beget virtue, as the Council of Ancyra (314) prescribed disciplines for the penitent.

Through such, one attaineth serenity in toil, harmony in relations, and union with the divine, where “the wisdom that is from above is first pure, then peaceable, gentle” (James 3:17, Greek: ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής – “But the wisdom that is from above is first pure, then peaceable, gentle”).

Say “next” to continue with Chapter Two.