exulted in her God, strain themselves to exult also; they call up all sorts of images without being able to distinguish between truth and delusion, and they take them all for miraculous proofs of their excellent devotion.
Contemplative life has great dangers, he continues; it has made numbers of people melancholy or mad. Gerson perceived the connection between fasting and hallucinations, and had a glimpse of the rôle played by fasting in the practice of magic.
Now, where was a man of Gerson’s psychological subtlety to draw the line of demarcation in the manifestations of piety, between what is holy and laudable and what is inadmissible? The dogmatic point of view did not meet the case. It was easy for him, a theologian by profession, to point out deviations from dogma. But he felt that, as regards manifestations of piety, considerations of an ethical sort should guide our judgment, that it was a question of degree and of taste. There is no virtue, says Gerson, which is more neglected in these miserable times of schism than discretion.
The Church in the Middle Ages tolerated many religious extravagances, provided they did not lead up to novelties of a revolutionary sort, in morals or in doctrine. So long as it spent itself in hyperbolic fancies or in ecstasies, superabundant emotion was not a source of danger. Thus, many saints were conspicuous for their fanatical reverence for virginity, taking the form of a horror of all that relates to sex. Saint Colette is an instance of this. She is a typical representative of what has been called by William James the theopathic condition. Her supersensibility is extreme. She can endure neither the light nor the heat of fire, only the light of candles. She has an immoderate horror of flies, ants and slugs, and of all dirt and stenches of all kinds. Her abomination of sexual functions inspires her with repugnance for those saints who have passed through the matrimonial state, and leads her to oppose the admission of non-virginal persons to her congregation. The Church has ever praised such a disposition, judging it to be edifying and meritorious.
On the other hand, the same sentiment became dangerous, as soon as the fanatics of chastity, not content with shutting themselves up in their own sphere of purity, wanted to apply their principles to ecclesiastical and social life. The Church was
