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Dante AlighieriA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Dante’s journey in the Paradiso takes the shape of an ascent through several levels, culminating in the vision of God in the final canto. Dante’s plan for his poem gives visual shape to an important spiritual concept, one found in both classical Greek philosophy and Christian thought: the soul’s ascent to the divine.
Plotinus, the founder of Neoplatonism, taught that man was led by degrees from the love of sensible objects to the spiritual love of God, a concept that strongly influenced later Christian theologians. Closer to Dante’s time, St. Thomas Aquinas’s theology was predicated on the idea that man can pass from the knowledge of sensible objects to the knowledge of their unseen causes, culminating in God. The Christian church taught that by participating in sacraments, human beings could commune with the divine.
In her speech in Canto 1, Beatrice explains that all created things have a natural inclination to God (1: 103-142). This explains why she and Dante seem to naturally float upward to each sphere of Heaven without having to make an effort; God’s force of attraction is irresistible. Beatrice likens this force to the force of gravity as well as to an archer’s bow shooting at a target. Later, St. Thomas Aquinas compares Dante’s desire for God to a thirst for wine that cannot be denied.
Throughout the poem, Dante the poet treats visual objects and physical activities as intermediaries in the search for God. His most important intermediary is Beatrice, who has been his muse throughout The Divine Comedy. While Beatrice formerly functioned as a muse for earthly, romantic love in La Vita Nuova, she now functions as a catalyst for the exploration of theology and spiritual love in Paradiso. In learning how to transform a former romantic love into a means of greater connection with the divine, Dante the pilgrim gradually replaces earthly passions with spiritual ones.
All the human souls Dante meets in Heaven in some way instruct or point him toward the ultimate goal: union with God. Each planet or heavenly sphere is a stepping-stone to the divine goal. Upon reaching Saturn, the golden ladder functions as an explicit symbol for ascent to God, a process that is both natural to man and voluntary (Dante and Beatrice both choose to go up the ladder). Thus, while man is naturally destined for union with God, he must also choose it through his free will.
Throughout the poem, Dante emphasizes that God’s goodness permeates all of his creation. For Dante, the foundation of all God’s activity in creation is his love. Translators Robert and Jean Hollander point out that the word “love” (amore) occurs with increasing frequency throughout the three parts of The Divine Comedy, with a total of 85 occurrences in the Paradiso (Notes, Page 829). The final line of the poem states that God’s love moves all things; thus, love is the motivating force of all creation, and places each creature—even non-rational creatures like animals—in harmony with God’s will. Accordingly, God’s love is represented by light, which grows brighter the closer Dante gets to the highest sphere of Heaven (See: Symbols & Motifs).
For Dante and for medieval Christians generally, the climax of creation was found in the Incarnation of Jesus, the ultimate expression of God’s love for humanity. Thus, in his prayer to Mary, St. Bernard says that “your [Mary’s] womb relit the flame of love” (33: 7, emphasis added). God’s love also manifests itself on a personal basis to each individual: Ultimately, Dante’s entire journey is caused by God’s love for him and desire for him to find salvation from the sin and error he experiences at the beginning of the Inferno. As Dante journeys throughout The Divine Comedy, he gradually learns how to better distinguish between forms of earthly love and the transformative power of higher, spiritual love. In Paradiso, Dante becomes more and more spiritually wise and purified until he is capable of beholding God himself, who represents the highest force of love.
The highest kind of human love, the one closest to God’s, is charity—a sacrificial, self-giving love. This is the virtue of love about which St. John quizzes Dante in Canto 26. Dante says that God’s grace helps human beings turn from “twisted love” to true, spiritual love. However, in keeping with the idea of the Ascent of the Soul, there are lesser, intermediate forms of love that act as stepping stones to divine love. These include romantic love, as shown by Dante for Beatrice. Indeed, the goodness of created things naturally awakens love in the beholder (26: 28-30) and reflects God’s love. Ultimately, love for the good is what impels human beings to seek the truth (26: 34-36) and is thus the impetus for Dante’s entire spiritual and intellectual journey in The Divine Comedy.
Throughout the Paradiso—and throughout The Divine Comedy as a whole—Dante emphasizes the idea that one’s choices during life affect one’s status in eternity. This is, of course, standard Catholic belief, but Dante articulates it in particularly imaginative ways in his poem. He also presents the spiritual realm as actively engaged in observing and judging the earthly realm in real time.
Even in Heaven, souls are organized into ranks on the basis of their behavior and how closely they followed God on earth. The first souls Dante meets on the moon are those who broke their vows. While such souls are still allowed to partake in the divine glory of heaven and are all contented with their lot, they are nevertheless existing in a sphere further from God than the souls who more consistently and deeply embodied Christian virtues. While Dante is not always sure precisely how the measure of virtues is determined—he is, for example, confused and troubled over the question of the salvation of virtuous pagans/nonbelievers—he accepts the argument that God’s judgement is always just and absolute: Everyone will get what they deserve in the afterlife, in the form and to the degree that God deems fit.
In addition, the souls with whom Dante converses—such as Cacciaguida and St. Peter—are intensely interested in affairs on earth, often decrying the corruption of places and institutions they knew while alive. By mixing the earthly and the spiritual, Dante is able to shape the poem as a commentary on contemporary events in politics and the church. Most notably, Dante uses the dialogues in The Divine Comedy to vent his bitterness at his exile and express his conviction that God will enact justice at his persecution and heal the conflict dividing Italy. Even Beatrice’s last words in the poem (30: 130-148) are a political denunciation of Florence rather than anything more spiritual. Dante’s method opens the possibility of social comment leading to social change: By placing criticism of the church in the mouth of St. Peter, for instance, Dante attempts to make readers viscerally aware of the seriousness of the church’s problems.
Thus, the affairs of this world, while secondary to spiritual concerns, are related to them and will influence our eternal destiny. This is also reflected in the traditional Catholic belief that the saints in heaven intercede for human beings—a belief that colors the dialogues between Dante and various souls in the Paradiso—and with the fact that in the Middle Ages, religious and secular leadership was sometimes performed by the same rulers. Moreover, Dante, following St. Augustine, characterizes Heaven as a “city” (30: 130), implying that it is like an earthly society. In this way, the Paradiso serves a social and political purpose relating to life on earth, in addition to being a beautiful and idealistic poem about heaven and eternity. For Dante, the two spheres—the sacred and the secular—are closely interrelated.
By Dante Alighieri
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