The triumph of the cross

by Girolamo Savonarola

This use of human reasoning does not detract from the value of Faith; for the axiom that faith proved by argument has no merit, refers only to the faith of such as refuse to believe without proof. They who, being enlightened by God, embrace the Faith without proof, and who then, in order to strengthen their own belief and that of others, investigate the grounds of their faith, deserve commendation, and obey the precept of St. Peter: “Sanctify the Lord Christ in your hearts, being ready always to satisfy every one that asketh you a reason of that hope which is in you” (1 Peter iii. 15). In this book we intend to be guided by reason only. We shall not, then, appeal to any authority, but shall proceed as if we had no belief in any one in the world, no matter how learned he may be. We shall rely solely on reason. Such a mode of procedure must, surely, satisfy every one who is not absolutely foolish.

CHAPTER I.
HOW BY MEANS OF VISIBLE THINGS WE ARRIVE AT THE KNOWLEDGE OF SUCH AS ARE INVISIBLE.

The senses, in which all our knowledge originates, take cognisance only of extrinsic corporeal accidents. Our understanding, on the other hand, is enabled, by its subtlety, to penetrate to the substance of natural things, and thence to rise to the knowledge of such as are invisible and immaterial. Thus, by the investigation of the substance and properties, the order, the causes and the activities of visible things, we are led, by little and little, to the understanding of invisible substance, and, at length, to the knowledge of the Divine Majesty; just as, by means of the external accidents and operations of man, we arrive at the understanding of his soul, and of its invisible parts. Philosophers, from the contemplation of the universe—of the heavens with their magnificence; of the elements with their divers motions and operations; of the variety and activity and individual perfections of the things composed of these elements; and of the wonderful harmony and greatness and beauty of this visible world—have raised their eyes to gaze upon invisible things, and to investigate (so far as might be) their nature and properties.[16] And, as these philosophers have understood that natural things are the work of God’s hands, and are the means of arriving at a knowledge of His infinite power and glory, we likewise desire to show that those things which have been seen, and are still witnessed, in the Church of God, are Divine works, by which we may attain to the knowledge of the glory and Infinite Majesty of our Saviour Jesus Christ, who is unseen by us.

Sages of old were wont to marshal before their eyes all the visible things of the universe. Thus, the wonderful works of nature constrained them to acknowledge God as the First Cause of all things, and natural phenomena as the creation of His unerring wisdom. We, in like manner, must bring together before our minds all the wonderful works of Christ, whereby we desire to prove that He was the First Cause of all things, and that all His doings proceeded from God, who cannot err. We would not be understood to say, that these proofs cause Christians to believe; for they are established in their faith by the supernatural light of God (otherwise, their belief would be, not faith, but opinion). But such testimonies confirm us in our Faith, and prove to our adversaries that we believe, not lightly, but thoughtfully and with deliberation. In order the better to bring the works of Christ, which are continually being performed in the Church, before the eyes of men, we will describe them under the figure of a triumphal car, the figure of the entire universe.

CHAPTER II.
HOW THE TRIUMPH OF CHRIST TESTIFIES TO THE TRUTH OF OUR FAITH.

As the power, wisdom and goodness of God are infinite, they could not be manifested (save most imperfectly) in one creature. Therefore, philosophers have been wont to contemplate the Divine Majesty, revealed in the harmony of the universe, resulting not from one but from numberless creatures, which, on account of their necessary dependence one on the other, can with ease be considered simultaneously. In like manner, we cannot understand the power and wisdom and goodness of Christ by contemplating only one of His works. We must recall to our minds all the wonders which He wrought. Thus we shall be constrained, not on one count alone, but for many reasons, to acknowledge His Divinity. For, should we not be convinced by one of His miracles or arguments, we cannot (unless we be obstinate) fail to be persuaded when we consider His works and teaching collectively. But, although it be easy, by reason of their mutual dependence, to consider all the marvels of nature collectively, it is not equally easy to contemplate all the works of Christ at once. It has, therefore, occurred to me to present them under the figure of a triumphal car, a similitude easy of comprehension to the feeblest intellect.

Let us, then, represent to our minds a four-wheeled chariot on which is seated Christ, as Conqueror, crowned with thorns, and bearing the marks of His wounds, thus showing that it is through His Passion and death that He has overcome the world. Over His Head shines a light like a triple sun. This represents the Blessed Trinity, which illuminates His Humanity and the whole Church with unspeakable splendour. In His left hand Christ holds the Cross and the instruments of His Passion, in His right the Old and the New Testaments. At His Feet are the Host and chalice; vessels of balsam and of oil; and the other symbols of the Sacraments. The Blessed Mother of God, the Virgin Mary, is seated beneath her Son. Around, and below her, are vessels of gold, silver and precious stones, filled with ashes and bones of the dead. The Apostles and Preachers go before the car, appearing to draw it. They are preceded by the Patriarchs, the Prophets, and innumerable men and women of the Old Testament. The chariot is encircled by the army of Martyrs, forming as it were a crown. They, again, are surrounded by the Doctors of the Church, bearing open books. Around them, again, circles a countless multitude of virgins, of both sexes, adorned with lilies. Behind the car follow innumerable men and women of all conditions—Jews, Greeks, Latins, barbarians, rich and poor, learned and simple, small and great, old and young; all of whom, with one accord, are praising Christ. And, all around this multitude, gathered from the Old and from the New Testaments, are the serried ranks of the enemies of the Church of Christ—emperors and kings; princes and men in power; sages; philosophers; heretics; slaves and freemen; men and women; people of every race and of every tongue. Whilst around them lie idols, prone and broken, heretical books burnt, and all sects, and every false religion confounded and destroyed.

Now the chariot which we have described symbolises a new world, from whence shall spring a new philosophy. Its first cause, and the invisible things which become known to philosophers by means of visible things, are represented by the figure of the Blessed Trinity, True God, above the Head of Christ which represents His Manhood, and by the innumerable company of Angels and Blessed Spirits, who are all unseen by us. We must arrive at the knowledge of these spiritual beings by means of the visible beings grouped around the chariot. And, just as philosophers teach that the heavens are the cause of all things produced beneath them, so we say that, after the Divine Majesty, the chief cause of grace and salvation is the Passion and Cross of Christ. Beneath the firmament are the elements, which derive all their activity from the heavens; so to the Passion of Christ succeed the Sacraments of the Church, deriving all their power from It. The elements are followed in the natural world by particular causes, such as seeds and the like. In our triumph, the seed is represented by the teaching of the Gospel, and by the works and example of the Saints whose relics repose in honour in glorious tombs, and the memory of whose merits and holy lives produces continual fruit in the Church. Particular causes are figured by the Apostles, Patriarchs, Prophets, Martyrs and Doctors; who, while they lived, regenerated, by their teaching, the whole world to Christ. Lastly, as in the natural order effect follows cause, we represent effect by the countless men and women who have been converted by the example and the preaching of the Saints. But, as in nature, every movement is from one contrary to another, and the generation of one thing is the destruction of something else (for in all reproductions there are two opposing forces, of which the stronger prevails), so, in the spiritual generation, Christ and His elect have vanquished His enemies, represented by heresy, prostrate around the triumphal car. The four wheels of the chariot signify the four quarters of the world, so marvellously enlightened by Christ, and by Him brought into subjection.