Ludovicus van Leuven, Amoris divini et humani antipathia (1629)

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Imago Amoris [57]


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116 ↓
Imago Amoris.translation
XV.
Rusbroch.
SEcundum excellentissimam animæ nostræ por-
tionem, quæ est supremarū virium nostrarum
origo, ceu viuidum ac æternum factum sumus
speculum, cui is sempiternā suam impressit ima-
ginem, quodque nullam aliam vnquam recipere
imaginem potest. & hoc speculum diuino vultui
semper propositum manet, atque ea re cum ima-
gine quam suscepit, etiam ipsum sit æternum. in
hâc æternâ imagine, id est, in Filio, cognouit nos
Deus in seipso, & antequam creati essemus, &
nunc in tempore quando ad ipsum cōditi sumus.
Hæc imago in cunctis hominibus & essentia-
liter & personaliter inest, & singulis quisque to-
tam eam & integram ac indiuisam habet: nec ta-
men simul homines vniuersi plus inde, quam vnus
aliquis, habent. Atque hac ratione omnes nos v-
num sumus, vniti in æterno exemplari nostro,
quod est imago Dei & omnium nostrûm, & vitæ
& essentiæ nostræorigo, in quo creata essentia &
vita nostra sine medio, tāquam in causa sua æter-
na dependet: neque tamen vel ipsa creata essentia
nostra fit Deus, vel imago Dei fit creatura; nos
enim creati sumus ad imaginem, id est, vt Dei
imaginem suscipiamus. translation

Rusbrochius.

[116a] ↓


Prædes tinauit nos conformes fieri imagini filij sui. Rom. 8. translation

L'Amour fait son pourtrait luy mesme
Dans le coeur de celle qu' il ayme.

117 ↓
Pourtrait de l'Amour.
XV.
Ces deux amants, dont les cœurs & les ames
Sont deux pourtraits des reciproques flames,
De leurs pinceaux se paignent tour à tour,
Et ces tableaux sont des miroirs de glaçe,
Qui leur font voir leur mutuelle façe,
Et les effects de leur parfaict amour.

Si al original de amor
Le tiene el alma en su pecho
Viuo retrato aura hecho.

De liefde treckt haer eyghen beelt/
In 't hert/ 't welck door haer schichten queelt.

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Translations

Image of love.
According to the most excellent part of our soul, that is the origin of our highest powers, we became as it were a living and eternal mirror, on which He pressed his own image, that is eternal and that cannot ever receive another image. And this mirror remains for ever set before the face of the divine and through this, in combination with the image it took on, it would be eternal itself. In this eternal image, i.e., in the Son, God knows us in Himself, not only before we had been created, but also now in time when were created to His very image. This image inheres both essentially and individually in all mankind, and in each separate instance all of us possess this image as a whole, integrally, and undivided. Yet it does not follow that mankind as a whole has more of this than each of us individually. And for this reason we all are one, united in our eternal exemplar, that is the image of God and of all of us, and the origin of our life and essence, in which our essence and life are created without mediation, since it depends on its eternal cause. Yet it is not so that, because it is created, our essence either becomes God, or the image of God becomes a created entity. For we are created to an image, that is, so that we take on God's image.
He did predestinate us to be conformed to the image of his Son.

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Sources and parallels


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