We should have accomplished nothing by the purgation of the understanding in order to ground it in the virtue of faith, and by the purgation of the memory in order to ground it in hope, if we purged not the will also according to the third virtue, which is charity, whereby the works that are done in faith live and have great merit, and without it are of no worth. For, as Saint James says: Without works of charity, faith is dead.’ St. James ii, 20. And, now that we have to treat of the active detachment and night of this faculty, in order to form it and make it perfect in this virtue of the charity of God, I find no more fitting authority than that which is written in the sixth chapter of Deuteronomy, where Moses says: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole strength.’ Deuteronomy vi, 5. Herein is contained all that the spiritual man ought to do, and all that I have here to teach him, so that he may truly attain to God, through union of the will, by means of charity. For herein man is commanded to employ all the faculties and desires and operations and affections of his soul in God, so that all the ability and strength of his soul may serve for no more than this, according to that which David says, in these words: Fortitudinem meam ad te custodiam. Psalm lviii, 10 [A.V., lix, 9].

2. The strength of the soul consists in its faculties, passions and desires, all of which are governed by the will. Now when these faculties, passions and desires are directed by the will toward God, and turned away from all that is not God, then the strength of the soul is kept for God, and thus the soul is able to love God with all its strength. And, to the end that the soul may do this, we shall here treat of the purgation from the will of all its unruly affections, whence arise unruly operations, affections and desires, and whence also arises its failure to keep all its strength for God. These affections and passions are four, namely: Joy, hope, grief and fear. These passions, when they are controlled by reason according to the way of God, so that the soul rejoices only in that which is purely the honour and glory of God, and hopes for naught else, neither grieves save for things that concern this, neither fears aught save God alone, it is clear that the strength and ability of the soul are being directed toward God and kept for Him. For, the more the soul rejoices in any other thing than God, the less completely will it centre its rejoicing in God; [Lit., the less strongly will its rejoicing be employed in God.’] and the more it hopes in aught else, the less will it hope in God; and so with the other passions.

3. And in order to give fuller instructions concerning this, we shall treat, in turn and in detail, as is our custom, of each of these four passions and of the desires of the will. For the whole business of attaining to union with God consists in purging the will from its affections and desires; so that thus it may no longer be a base, human will, but may become a Divine will, being made one [The original is stronger: one same thing.’] with the will of God.

4. These four passions have the greater dominion in the soul, and assail it the more vehemently, when the will is less strongly attached to God and more dependent on the creatures. For then it rejoices very readily at things that merit not rejoicing, hopes in that which brings no profit, grieves over that in which perchance it ought to rejoice, and fears where there is no reason for fearing.

5. From these affections, when they are unbridled, arise in the soul all the vices and imperfections which it possesses, and likewise, when they are ordered and composed, all its virtues. And it must be known that, if one of them should become ordered and controlled by reason, the rest will become so likewise; for these four passions of the soul are so closely and intimately united to one another that the actual direction of one is the virtual direction of the others; and if one be actually recollected the other three will virtually and proportionately be recollected likewise. For, if the will rejoice in anything it will as a result hope for the same thing to the extent of its rejoicing, and herein are virtually included grief and fear with regard to the same thing; and, in proportion as desire for these is taken away, fear and grief concerning them are likewise gradually lost, and hope for them is removed. For the will, with these four passions, is denoted by that figure which was seen by Ezechiel, of four beasts with one body, which had four faces; and the wings of the one were joined to those of the other, and each one went straight before his face, and when they went forward they turned not back. Ezechiel i, 5-9. And thus in the same manner the wings of each one of these affections are joined to those of each of the others, so that, in whichever direction one of them turns – that is, in its operation – the others of necessity go with it virtually also; and, when one of them descends, as is there said, they must all descend, and, when one is lifted up, they will all be lifted up. Where thy hope is, thither will go thy joy and fear and grief; and, if thy hope returns, the others will return, and so of the rest.

6. Wherefore thou must take note that, wheresoever one of these passions is, thither will go likewise the whole soul and the will and the other faculties, and they will all live as captives to this passion, and the other three passions will be living in it also, to afflict the soul with their captivity, and not to allow it to fly upward to the liberty and rest of sweet contemplation and union. For this cause Boetius told thee that, if thou shouldst desire to understand truth with clear light, thou must cast from thee joys, hope, fear and grief. Cf. Bk. III, ch. XVI, above. For, as long as these passions reign, they allow not the soul to remain in the tranquillity and peace which are necessary for the wisdom which, by natural or supernatural means, it is capable of receiving.