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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..c0c426a --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #52057 (https://www.gutenberg.org/ebooks/52057) diff --git a/old/52057-0.txt b/old/52057-0.txt deleted file mode 100644 index 00c05e7..0000000 --- a/old/52057-0.txt +++ /dev/null @@ -1,4190 +0,0 @@ -The Project Gutenberg EBook of Abandonment, by J. P. de Caussade - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Abandonment - or Absolute Surrender to Divine Providence - -Author: J. P. de Caussade - -Translator: Ella McMahon - -Release Date: May 13, 2016 [EBook #52057] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK ABANDONMENT *** - - - - -Produced by Heiko Evermann, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - - - - - Abandonment; - - OR, - - Absolute Surrender to Divine Providence. - - - Posthumous Work - - OF - - REV. J. P. DE CAUSSADE, S.J. - - - REVISED AND CORRECTED BY - Rev. H. RAMIÈRE, S.J. - - _Translated from the Eighth French Edition_ - - BY - - Miss ELLA McMAHON. - - - NEW YORK, CINCINNATI, AND ST. LOUIS: - BENZIGER BROTHERS, - _Printers to the Holy Apostolic See_. - - R. WASHBOURNE, M. H. GILL & SON, - _18 Paternoster Row, London_. _50 Upper O’Connell St., Dublin_. - - 1887. - - -[Illustration: Coat of Arms of Archbishop of New York] - - - Imprimatur, - ☩ MICHAEL AUGUSTINE, - ARCHBISHOP OF NEW YORK. - - NEW YORK, Feb. 15, 1887. - - - Copyright, 1887, by BENZIGER BROTHERS. - - - - - A PREFACE - - ON THE - - _FOUNDATION AND TRUE NATURE OF THE VIRTUE OF ABANDONMENT_, - - TO EXPLAIN AND DEFEND - - FATHER CAUSSADE’S DOCTRINE. - - -There is no truth however clear which does not become error the moment -it is lessened or exaggerated; and there is no food however salutary -for the soul which may not, when ill-applied, become a fatal poison. - -The virtue of abandonment does not escape this danger; the more holy -and profitable it is in itself the more serious are the dangers we risk -by misunderstanding its just limits. - -These dangers, unfortunately, are not mere possibilities. The -seventeenth century witnessed the birth of a heresy,--that of the -Quietists,--which, while claiming to teach its followers perfect -abandonment to God, led them into the most terrible disorders. For a -time this sect wrought its ravages in the very capital of Catholicism, -and put forth such specious sophistries that the pious Fénelon himself, -while abhorring the practical consequences drawn from this teaching, -was for a time misled by its false appearance of perfection. - -To preserve Father Caussade’s readers from these dangers, we think it -well to add to these writings a succinct exposition of the rules which -should guide us in a matter so delicate. By the light of the principles -jointly furnished us by reason and faith, we shall have no difficulty -in determining the just limits which should mark our abandonment to -divine Providence; and it will be easy for us afterwards to elucidate -the points in our author’s doctrine which might be wrongly interpreted. - - -I. - -Father Caussade explains very clearly in his “Letters” the two -principles which form the unalterable basis of the virtue of -abandonment. - -First principle: Nothing is done, nothing happens, either in the -material or in the moral world, which God has not foreseen from all -eternity, and which He has not willed, or at least permitted. - -Second principle: God can will nothing, He can permit nothing, but in -view of the end He proposed to Himself in creating the world; _i.e._, -in view of His glory and the glory of the Man-God, Jesus Christ, His -only Son. - -To these two principles laid down by our author we shall add a third, -which will complete the elucidation of this whole subject: As long as -man lives upon earth, God desires to be glorified through the happiness -of this privileged creature; and consequently in God’s designs the -interest of man’s sanctification and happiness is inseparable from the -interest of the divine glory. - -If we do not lose sight of these principles, which no Christian can -question, we shall understand that our confidence in the Providence of -our Father in heaven cannot be too great, too absolute, too childlike. -If nothing but what He permits happens, and if He can permit nothing -but what is for our happiness, then we have nothing to fear, except -not being sufficiently submissive to God. As long as we keep ourselves -united with Him and we walk after His designs, were all creatures to -turn against us they could not harm us. He who relies upon God becomes -by this very reliance as powerful and as invincible as God, and created -powers can no more prevail against him than against God Himself. - -This confidence in the fatherly providence of God cannot, evidently, -dispense us from doing all that is in our power to accomplish His -designs; but after having done all that depends upon our efforts we -will abandon ourselves completely to God for the rest. - -This abandonment should extend, in fact, to everything--to the past, to -the present, to the future; to the body and all its conditions; to the -soul and all its miseries, as well as all its qualities; to blessings; -to afflictions; to the good will of men, and to their malice; to the -vicissitudes of the material, and the revolutions of the moral, world; -to life and to death; to time and to eternity. - -However, as these different orders of things do not enter in the -same manner in the designs of divine Providence, neither should our -abandonment in regard to these be practised in the same manner; and -the rules which we should follow in the practice of this virtue should -be founded on the nature itself of the objects which call it forth. We -shall indicate the principal ones. - -I. Among all the dispositions to which our abandonment can be applied, -there are first, those which depend solely upon God, where human -liberty has no part either in producing or averting them. Such are, for -example, certain scourges, and vicissitudes of the atmosphere; certain -accidents impossible to foresee, certain natural defects of body or -soul. - -In regard to facts of this order, whether of the past, present, or -future, it is evident that our abandonment cannot be too absolute. - -There is nothing to do here but to passively and lovingly endure all -that God sends us; to blindly accept in advance all that it may please -Him to send us in the future. Resistance would be useless, and only -serve to make us unhappy; a loving and frequently renewed acceptance, -on the contrary, would make these inevitable sufferings very -meritorious. And oh, the marvels of God’s goodness! Our abandonment -will not only sanctify and fructify real trials; it will enable us to -derive great merit from trials to which we shall never be subjected. -For, if we lovingly accept these trials when they present themselves to -our minds as probable, or simply possible, this willing acquiescence, -this _fiat_ uttered in the depths of the heart, cannot fail to please -God, and be very useful to our souls. Therefore, in regard to this -first order of events, the practice of abandonment cannot but be very -sanctifying, as it changes into means of sanctification not only real -but even purely imaginary trials. - - * * * * * - -II. There are other sufferings which come to us through the malice of -creatures: persecutions, calumnies, ill-treatment, neglect, injustice, -and offences of every kind. What are we to do when we find ourselves -exposed to vexatious things of this sort? - -1st. We evidently cannot like the offence against God with which they -are accompanied; we should, on the contrary, deplore and detest it, not -because it wounds our self-love, but because it is an offence against -the divine rights, and compromises the salvation of the offending souls. - -2d. As for that which concerns us, on the contrary, we should regard -as a blessing that which is in itself an evil; and to do this we need -only recall the principles previously laid down: not to look only at -the creature who is the immediate cause of our sufferings, but to raise -our eyes higher and behold God, who has foreseen and permitted them -from all eternity, and who in permitting them had only our happiness in -view. This thought will be sufficient to dissipate the bitterness and -trouble which would take possession of our hearts were we to look only -at the injustice of which we are the victims. - -3d. In regard to the effects of this injustice already consummated -and irreparable, we have only to resign ourselves as lovingly as -possible, and carefully gather their precious fruits. It is frequently -not difficult to divine the spiritual fruits God destined for us -in exposing us to temporal evils: to detach us from creatures; to -deliver us from inordinate affections, from our pride, from our -tepidity,--veritable maladies of the soul, frequently all the more -dangerous that they are less perceptible, and of which the heavenly -Physician wishes to cure us, using the malice of our neighbor as a -sharp instrument. We do not hesitate to endure much greater sufferings -to be delivered from corporal infirmities; then let us gratefully -accept the spiritual health, infinitely more precious, which God offers -us, however disagreeable the instrument through which He gives it to us. - -4th. If it is in our power to avert the consequences of malice and -injustice, and if in our true interest, and in the interest of the -divine glory, we deem it necessary to take any measures to this end, -let us do so without departing from the practice of the holy virtue of -abandonment. Let us commit the success of our efforts to God, and be -ready to accept failure if God judges it more suitable to His designs -and more profitable to our souls. We are so blind that we always have -reason to fear being deceived; but God cannot be deceived, and we may -be certain, in advance, that what He determines will be best. Therefore -we cannot do better than abandon with fullest confidence the result of -our efforts to Him. - - * * * * * - -III. But should this abandonment extend equally to our acts of -imprudence, to our faults, and all the annoyances of every kind in -which they may result? - -It is important to distinguish here two things which self-love tends to -confound. In the fault itself we must distinguish what is culpable and -what is humiliating. Likewise in its consequences we must distinguish -what is detrimental to the divine glory and the confusion inflicted on -our self-love. Evidently we cannot hate too much the fault, properly so -called, nor regret too keenly the injury done to the divine glory. But -as for our humiliation, and the confusion inflicted on our self-love, -we should rejoice, and acquiesce in it with complete abandonment. -This kind of sacrifice is undoubtedly the best fitted to destroy in -us the most secret fibres of self-love, and to cause us to make rapid -progress in virtue. To souls who have attained a certain degree of -regularity and detachment, exterior humiliations are very little. When -we have learned the vanity of human glory, we easily endure the sting -of contempt; but we may still unite with this exterior detachment great -attachment to our own esteem and approbation, and a wholly egotistical -desire of perfection. In this case, self-love, by changing its object, -would only become more subtle and more dangerous. To destroy it, there -is no remedy more efficacious than the humiliation resulting from our -faults; and we cannot, consequently, strive too earnestly to apply the -practice of abandonment to this humiliation, endeavoring at the same -time to correct the faults themselves. - -And what we say of faults of the past applies equally to faults of the -future. The practice of abandonment well understood should deliver us -from that impatience which makes us wish to at once attain the summit -of perfection, and which only serves to keep us from it by turning us -from the only path which leads to perfection. This path is humility, -and the impatience which we are censuring is only another form of -pride. Let us make every effort to correct our faults; but let us be -resigned to not seeing them all disappear in a day. Let us earnestly, -and with the most filial confidence, ask God to grant us that decisive -grace which will completely wrest us from ourselves, to make us -live only in Him; but let us leave to Him, with an equally filial -abandonment, the care of determining the day and hour in which this -grace shall be given us. - -With still greater reason should we abandon to God the determining -of the degree of sanctity which we shall attain upon earth, the -extraordinary graces which will accompany this sanctity here below, -and the glory with which it will be crowned in heaven. In as far as -it depends upon us, we should leave nothing undone to increase this -sanctity and this glory, in order not to fall short of the degree -God has marked for us; but if we must earnestly devote ourselves to -realizing His designs, we must not desire to have them other than they -are. If our love for God is what it should be, we will thank Him for -having granted other souls favors that He has refused us, and we will -praise Him no less for our poverty than for our riches. - - * * * * * - -IV. Should our abandonment go still farther? Should we, in view of -the hypothesis--perfectly possible, alas!--of our damnation, resign -ourselves thereto, and thus make to God the complete and absolute -sacrifice of all our own interests? - -To this point would Fénelon have carried the purity of love and the -perfection of abandonment; and he did not lack plausible motives with -which to support this doctrine. He drew from the example and the -writings of the Saints arguments still more specious to prove that God -frequently requires this complete sacrifice of elect souls; and that to -obtain it He impresses them with an irresistible conviction of their -eternal loss. According to this great prelate, divine love is only -perfect in souls who have gone through this trial without faltering, -and who by a sacrifice have renounced, at least hypothetically, all -their own interest, even that of their eternal salvation. - -But the Church has condemned this doctrine which, in proposing to man a -perfection contrary to his nature, reverses the order of God’s designs. -How, in fact, can perfection consist in destroying the most essential -law of our moral nature, viz., that irresistible inclination which -leads us to seek our happiness? How could love of God require that we -rob God of one of His attributes--the one which makes Him the supreme -object of our beatitude? How could one of the theological virtues -be contrary to another, and charity exclude hope? What is eternal -happiness if not the eternal reign of pure love? and how could the -pure love of time consist in excluding, even hypothetically, from our -desires the pure love of eternity? - -That which perfect abandonment asks is that we observe in our desires -the order of God’s designs. God created all things for His glory -first; and secondly, but inseparably, for our happiness. Let us do as -He does: let us never separate the interest of His glory from that of -our happiness, but let us always make the second subordinate to the -first. Let us love God as the object of our beatitude, but let us love -Him above all for His infinite goodness. Let us desire and hope for our -eternal happiness; but since this happiness, when we shall enjoy it, -must result from the love of God for Himself, let us begin now to seek -it as it must be when we realize it, and refer the desire of it, as we -will one day refer its enjoyment, to the glory of this great God who -desires to be all in all things. - -Thus, at one and the same time, we can practise charity and hope, -seek the glory of God and our own happiness, fill the designs of our -Creator, and satisfy the deepest and most imperative needs of our -nature. - -The saints did not do otherwise; and Father Caussade, in one of his -letters, proves very clearly that the formulas of apparent despair that -they have sometimes used in the transports of their cruel sufferings -contained in reality acts of the most meritorious confidence. Elsewhere -he also shows most perfectly how ill-founded is this even hypothetic -separation between God’s interests and our true interests; and he -justly concludes therefrom that perfection cannot consist in supposing -this separation and sacrificing the interest of our eternal happiness -to that of the divine glory. - - -II. - -We have no reason, therefore, to fear that in reading Father Caussade’s -treatise we are liable to confound, at least in this respect, the -abandonment he recommends with the Quietism condemned in Fénelon. - -Is our author equally irreproachable in all the other points of his -doctrine? Might he not be accused of turning his readers from duties -which require labor and effort to keep them in an indolent repose? - -There would be ground for this reproach if Father Caussade promised -to give his readers a complete treatise on Christian and religious -perfection; but this he does not do. He addresses himself to souls -already advanced in virtue and accustomed not only to faithfully -fulfil the essential precepts of Christianity, but also to observe -the prescriptions of religious discipline. Like the young man in -the Gospel who from his youth had kept the commandments, and who -begged our Saviour to show him a higher perfection, these souls ask -Father Caussade what they must do to sanctify themselves after having -accomplished all the duties imposed upon their free will. The man -of God answers them like our Saviour: If you would be perfect, rid -yourself of all that may still cling to you of attachment to your -own interests, your own ideas, your own will, and abandon yourself -completely to God. Practise the virtue of abandonment; practise it so -habitually that it will become the constant state of your soul: thus -you will cease to live to yourself, to live only in God. - -This is a summary of the book we are re-editing to-day. To understand -it we must bear in mind, as we read it, the situation of the author, -and that of the souls to whom his counsels are addressed; viz., that -it is not, as we have already said, a complete treatise of Christian -perfection which he has claimed to write; his only object was to set -forth the advantages of a special virtue and a particular state. It is -true that this virtue is one of the most essential bases of sanctity, -and that this state is sanctity itself as far as it is attainable on -earth. But it is no less true that Father Caussade had no idea whatever -of telling all Christians what they should do to save their souls. -Therefore it would be a serious mistake to believe ourselves dispensed -from all duties of which he makes no mention, in order to devote -ourselves only to this great duty of abandonment, the importance of -which he so justly and eloquently portrays. - -To avoid this dangerous error, and reap all the profit of this true -and very consoling doctrine of Father Caussade, it will be sufficient -to cast a general glance over the divine economy in the salvation of -souls, and to see what place abandonment to divine Providence occupies -in this great work. - -We all know that sanctification is a work both divine and human. It is -divine through its immediate principle, the Holy Spirit; through its -meritorious cause, the Incarnation and the death of the Son of God; -through its end, the happiness of the Holy Trinity, in which holy souls -are to participate for all eternity; finally, through its chief means, -the teachings and the graces of Jesus Christ transmitted to men through -the Church. - -But this work is human also, since the graces of the Holy Spirit, the -merits of the Son of God, the designs of the Holy Trinity, and all -the efforts of Providence can bear fruit in a soul only as far as she -freely co-operates with them. - -This co-operation in our sanctification which God requires of us is -composed of three parts. - -It consists first of all in the destruction of everything in our -corrupt nature which is an obstacle to the divine action: sins, vices, -sensible inclinations, defects, imperfections. This first labor is -what the masters of the spiritual life call the _purgative way_. It -is accomplished by examinations of conscience, works of penance and -mortification, and the various practices in use in the Church. - -The second part of the labor which God imposes on the soul desirous -to attain sanctity is less painful, and easier. It is what is called -the _illuminative way_. The soul that God introduces therein exercises -herself in producing the interior acts of virtue with which grace -inspires her, and in practicing the good works to which this same grace -impels her. - -Finally, when the obstacles are removed and the soul’s preparation -is completed, God unites Himself to her, fills her with His grace, -inflames her with His love, and uses her as a docile instrument for the -accomplishment of His designs: this is the _unitive way_. - -But let us not misapprehend this condition. Even in this perfect state -in which God is fully master of His reasonable creature, He does not -act in her without her co-operation; He requires of her great fidelity -in avoiding the smallest faults, great vigilance over her affections, -great generosity in denying herself in all things, great fervor in -prayer. So far from dispensing her from the works of the illuminative -way by which she prepared herself for the divine union, He causes her -to accomplish them with greater perfection and merit. - -Among these works common to the two ways of which we have just spoken, -there are some which are strictly of obligation, either because they -are prescribed to all Christians by the commandments of God and -the Church, or because they are imposed on each one by the special -circumstances of his state. There are others which are simply of -counsel, or even purely of supererogation, and which each one embraces -according to his more or less ardent desire of sanctification. In the -same way, among the works of penance which form the purgative way there -are some from which no one can dispense himself; but there are others -which, without being of absolute necessity, are more or less useful, or -even relatively necessary to certain souls, because of their particular -position, and the violence of the inclinations which impel them to -evil. - -Such is man’s threefold part in the beginning, progress, and -consummation of the eminently divine work of sanctification--a part -essentially active, and so necessary that without it God’s part would -be hopelessly sterile. Father Caussade, however, says very little of -it in his book. Does he doubt its immense importance and absolute -necessity? Far from it. On the contrary, in many passages he is careful -to warn us that the _passiveness_ which he recommends to the soul in -no way dispenses her from the very active accomplishment of all that -is _duty_, whether general or special. He adds that the souls who walk -in the ordinary ways should not dispense themselves from the practices -of supererogation in use in the Church among pious persons, and from -following the rules traced by the masters of the spiritual life. -Even upon persons who have reached the passive state he imposes the -obligation of actively following the inspirations of grace when they -lead to action, and of doing all to which they are impelled by grace. - -Why, then, after making these reservations in some parts of his -work does he seem to forget them, to solely extol the advantages of -abandonment to the divine action? We have already said why: because the -souls to whom he addressed himself, long exercised in the practice of -active virtue, had special need to perfect themselves in this passive -abandonment. - -How many such souls there are in religious communities, or even in -the midst of the world, who have no need to be urged to activity in -the pursuit of sanctity, but who, on the contrary, need above all -things to learn to let God act in them! Father Caussade addresses -himself specially to these souls. Had his book no other result than -to enlighten them upon God’s real designs concerning them, to deliver -them from their disquieting agitation in order to introduce them into -a broad and peaceful path, and enable them to find powerful means of -salvation in unfortuitous events which they regard as obstacles, we -should still believe that in offering this work to them we are doing -them an eminent service. - -But the salutary teaching of this book is not limited to a special -class of persons. Though written specially for souls who have already -attained a high degree of perfection, the doctrine it develops is -suited to all Christians. It makes it clear to all that if God does -not dispense them from laboring actively for their salvation, He takes -upon Himself the greatest part of this work; that He unceasingly labors -thereon; that He employs all creatures and all events to further it; -and that if they will only permit Him to do His will,--without doing -any more than they are doing, without suffering any more than they are -suffering, but only by recognizing and loving God’s action in things -which He obliges them to do and suffer, they will amass infinite merits -and attain great perfection. - -Thus Father Caussade does not suppress our active co-operation in the -work of our sanctification, but he teaches us to profit much better -than we do of God’s part therein, by abandoning ourselves more to -Him. In events where too frequently we see only misfortunes, because -we regard them as more or less reprehensible effects of the malice -or the imperfection of creatures, he teaches us to see the divine -love using these same creatures as instruments either to correct our -vices or to cause us to practise virtue. Therefore he changes the -principal obstacles to the success of this great work into means of -sanctification, and teaches us the art of changing creatures the most -indifferent or the most hostile into powerful auxiliaries. With good -reason does he desire to be able to inculcate this doctrine in men of -all conditions; for there is no doubt that, if they understood it well, -sanctity would seem to them much more attainable; and that, seeing -God laboring unceasingly upon this work, they would fulfil with much -greater courage the duties imposed upon their free will. - - H. RAMIÈRE, S.J. - - - - -CONTENTS. - - PAGE - - PREFACE BY REV. H. RAMIÈRE, S.J. 3 - - BOOK FIRST. - - _OF THE NATURE AND EXCELLENCE OF THE - VIRTUE OF HOLY ABANDONMENT._ - - CHAPTER - - I. The sanctity of the righteous of the Old Law, - and of Joseph and of Mary herself, consisted - in fidelity to the order of God 31 - - II. The duties of each moment are the shadows - which veil the divine action 33 - - III. How much easier sanctity becomes when - studied from this point of view 36 - - IV. Perfection does not consist in knowing the - order of God, but in submitting to it 42 - - V. Reading and other exercises only sanctify us - in so far as they are the channels of the - divine action 44 - - VI. The mind and other human means are useful - only in so far as they are the instruments of - the divine action 49 - - VII. There is no enduring peace but in submission - to the divine action 52 - - VIII. The perfection of souls and the excellence of - different states are in proportion to their conformity - to the order of God 54 - - IX. All the riches of grace are the fruit of purity of - heart and perfect self-abandonment 62 - - - BOOK SECOND. - - _THE DIVINE ACTION AND THE MANNER IN - WHICH IT UNCEASINGLY WORKS THE - SANCTIFICATION OF SOULS._ - - CHAPTER PAGE - - I. The divine action is everywhere and always - present, though only visible to the eye of - Faith 69 - - II. The divine action is all the more visible to the - eye of Faith when hidden under appearances - most repugnant to the senses 74 - - III. The divine action offers us at each moment - infinite blessings which we receive in proportion - to our faith and love 79 - - IV. God reveals Himself to us as mysteriously, as - adorably, and with as much reality in the - most ordinary events as in the great events of - history and the Holy Scriptures 82 - - V. The divine action continues in our hearts the - revelation begun in Holy Scripture; but the - characters in which it is written will be only - visible at the last day 86 - - VI. Divine love is communicated to us through - the veil of creatures, as Jesus communicates - Himself to us through the veil of the Eucharistic - species 92 - - VII. The divine action, the will of God, is as unworthily - treated and disregarded, in its daily - manifestation, by many Christians, as was - Jesus in the flesh by the Jews 94 - - VIII. The revelation of the present moment is the - more profitable that it is addressed directly - to us 97 - - IX. The revelation of the present moment is an inexhaustible - source of sanctity 99 - - X. The present moment is the manifestation of the - name of God and the coming of His kingdom 101 - - XI. The divine will imparts the highest sanctity - to souls; they have but to abandon themselves - to its divine action 106 - - XII. The divine action alone can sanctify us, for - it forms us after the divine Model of our - perfection 114 - - - BOOK THIRD. - - _THE PATERNAL CARE WITH WHICH GOD - SURROUNDS SOULS WHOLLY ABANDONED - TO HIM._ - - CHAPTER PAGE - - I. God Himself guides souls who wholly abandon - themselves to Him 119 - - II. The more God seems to withdraw light from - the soul abandoned to His direction, the more - safely He guides her 125 - - III. The afflictions with which God visits the soul - are but loving artifices at which she will one - day rejoice 129 - - IV. The more God seems to take from a soul wholly - abandoned to Him, the more generous He is - to her 133 - - V. The less capable the faithful soul is of defending - herself, the more powerfully does God - defend her 136 - - VI. The soul abandoned to the will of God, so far - from resisting its enemies, finds in them useful - auxiliaries 140 - - VII. The soul that abandons itself to God has no - need to justify herself by words or actions; - the divine action abundantly justifies her 142 - - VIII. God gives life to the soul abandoned to Him - by means which apparently lead only to - death 144 - - IX. Love holds the place of all things to souls who - walk in the way of abandonment 149 - - X. The faithful soul finds in submission to the will - of God more force and strength than the - proudest of those who resist Him 154 - - XI. The soul abandoned to God learns to recognize - His will, even in the proud who resist Him. - All creatures, whether good or evil, reveal - Him to her 158 - - XII. God assures to faithful souls a glorious victory - over the powers of earth and hell 160 - - - APPENDIX. - PAGE - - I. A very easy means of acquiring peace of heart, - by Fr. Surin 165 - - II. On perfect abandonment, by Bossuet 172 - - III. A short and easy method of making the prayer - of faith, and of the simple presence of God, - by Bossuet 173 - - IV. Exercise of loving union of our will with that - of God, by St. Francis de Sales 185 - - V. Acts of abandonment 188 - - - - -Book First. - -The Nature and Excellence of the Virtue of Holy Abandonment. - - - - -_CHAPTER I._ - - The Sanctity of the Righteous of the Old Law, and of Joseph and of - Mary herself, consisted in Fidelity to the Order of God. - - -God speaks to-day as He spoke to our fathers, when directors were -not so numerous, nor methods of direction so well defined. All their -spirituality consisted in simple fidelity to the order of God; but -it was not reduced to a science which explained it so sublimely or -minutely, or contained so many precepts, so many maxims, so much -instruction. Our present wants, no doubt, require this explanation. It -was not so in the first ages of the Church, when men were more simple -and upright. Each moment brought a duty to be faithfully fulfilled: -this was sufficient for interior souls of that day. Their whole -attention was concentrated simply upon the duty of each successive -moment with the fidelity of the hour-hand of a clock which steadily -traverses stroke by stroke the circle in which it is appointed to move. -The mind, unceasingly moved by divine grace, turned insensibly to the -new duty which presented itself in the order of God every hour. Such -were the hidden springs of Mary’s life, the most perfect example of -simple and absolute self-abandonment to the will of God. The simple -words, _Fiat mihi secundum verbum tuum_, with which she was content to -answer the angel, expressed all the mystic theology of the ancients. -Then, as now, it was all reduced to the simplest and most absolute -abandonment of the soul to the will of God under whatever form it -manifested itself. This noble and exalted disposition, the basis of -all Mary’s spirituality, is brilliantly manifested in the words _Fiat -mihi_. Observe how perfectly they accord with those which our Lord -would have ever on our lips and in our hearts: _Fiat voluntas tua_. -True, the duty required of Mary at that supreme moment was a glorious -one for her. But all the splendor of that glory would have made no -impression upon her if the divine will, alone capable of influencing -her, had not arrested her attention. It was this divine will which -guided her in everything. Her occupations, whether ordinary or exalted, -were in her eyes but shadows more or less obscure in which she found -equal means of glorifying God and recognizing the workings of the -Almighty. She joyfully accepted the duty or suffering of each moment -as a gift from Him who fills with good things the hearts which are -nourished by Him alone, and not by appearances or created things. - - - - -_CHAPTER II._ - - The Duties of each Moment are the Shadows which veil the Divine Action. - - -“_The power of the Most High shall overshadow thee_,” said the angel to -Mary. - -This shadow, behind which the power of God effects the entrance and -growth of Jesus Christ in our souls, is the form assumed by the duties, -attractions, and crosses of each moment. - -They are in truth but shadows like those to which we give the name in -the order of nature, and which envelop sensible objects and hide them -from our view. Thus in the moral and supernatural order the duties -of each moment under their obscure appearances conceal the truth of -the divine will, which alone merits our attention. Thus Mary regarded -them. Therefore these shadows passing before her senses, so far from -deceiving her, filled her with faith in Him who is always the same. -Withdraw, Archangel; thy moment passes; thou vanishest. Mary passes -beyond thee; she is ever in advance; but the Holy Ghost, with whom she -has been filled through the sensible appearances of thy mission, will -never abandon her. - -There are few extraordinary events in the exterior life of Mary. At -least it is not to these that Holy Scripture calls our attention. -Her exterior life is represented as very simple, very ordinary. She -did and suffered as did others of her condition. She goes to visit -her cousin Elizabeth: the other relatives go also. She retires to a -stable: it is a consequence of her poverty. She returns to Nazareth: -the persecution of Herod had driven her forth. Jesus and Joseph lived -there with her, by the labor of their hands. Behold the daily bread of -the holy family! But with what bread was the faith of Mary and Joseph -nourished? What was the sacrament of all their sacred moments? What -did they discover under the ordinary appearance of the events which -filled their lives? Exteriorly, nothing more than was happening to the -rest of mankind; interiorly, faith discovers and develops nothing less -than God working great things. O bread of angels! Heavenly manna! Pearl -of the Gospel! Sacrament of the present moment! Thou givest God under -appearances as poor and mean as the manger, the hay, and the straw! -But to whom dost thou give Him? _Esurientes reples bonis._ God reveals -Himself to the humble in little things; and the proud, regarding only -the exterior, find Him not even in great things. - - - - -_CHAPTER III._ - - How much Easier Sanctity becomes when studied from this Point of View. - - -If the work of our salvation offers obstacles apparently so -insurmountable, it is because we have not a just idea of it. In truth, -sanctity consists in but one thing--fidelity to the order of God; and -this fidelity is equally within the reach of all, whether in its active -or in its passive part. - -The active part of fidelity consists in fulfilling the duties imposed -upon us either by the general commands of God and the Church, or by the -particular state we have embraced. - -Its passive part consists in lovingly accepting all that God sends us -each moment. - -Which of these two parts of sanctity is above our strength? Not the -active part, since the duties it enjoins cease to be duties for us the -moment our strength is really unequal to them. Will not the state of -your health permit you to hear Mass? You are no longer obliged to do -so. And so it is with all positive obligations which prescribe duties -to be fulfilled. Only those precepts which forbid things evil in -themselves admit of no exception, for it is never permitted to do evil. - -Is there anything easier or more reasonable? What excuse can be urged -against it? Yet this is all the co-operation God requires of the soul -in the work of its sanctification. - -He requires it of great and small, of strong and weak; in a word, of -all, at all times, in all places. - -Therefore He only requires of us what is easy, since to attain eminent -sanctity requires but a simple good-will. - -If over and above the commandments He shows us the counsels as the more -perfect end of our efforts, He is ever careful to accommodate their -observance to our position and character. As the chief mark of our -vocation for the counsels He sends us the attractions and graces which -facilitate the practice of them. He urges no one but in proportion to -his strength and according to his attainments. Again I ask, what could -be more just? - -O you who aspire to perfection and are tempted to discouragement by -what you read in the lives of the saints and find prescribed in certain -pious books! O you who are overwhelmed by the terrible ideas that you -form of perfection! It is for your consolation that God permits that I -write this. - -Learn what you seem not to know. - -In the order of nature, necessary things, as air, water, earth, the God -of all goodness has made common and easy of attainment. Nothing is more -necessary than breath, sleep, food, and nothing is more common. Love -and fidelity are no less necessary in the spiritual order; therefore -the difficulty of acquiring them cannot be as great as you represent it -to yourselves. - -Observe your life; of what does it consist? Of a multitude of -unimportant actions. Yet with these same unimportant actions God deigns -to be content. This is the co-operation required of the soul in the -work of its perfection. God Himself expresses it too clearly to admit -of doubt: “Fear God, and keep His commandments: for this is all man” -(Eccles. xii. 13). That is to say, this is all that is required on -man’s part; in this consists his active fidelity. Let him fulfil his -part; God will do the rest. Grace, working by itself, effects marvels -which surpass the intelligence of man. For ear has not heard, eye has -not seen, heart has not felt, what God conceives in His mind, resolves -in His will, executes by His power in souls wholly abandoned to Him. - -The passive part of sanctity is still easier, since it consists in -accepting what very often we cannot avoid, and bearing with love, that -is, with consolation and sweetness, what we too frequently endure -with weariness and irritation. Again let me repeat, herein lies all -sanctity. It is the grain of mustard-seed the fruits of which we do not -gather, because we fail to recognize it in its littleness. It is the -drachma of the Gospel, the treasure which we do not find, do not seek, -because we imagine it too far beyond us. - -Ask me not the secret of finding this treasure, for secret there is -none. This treasure is everywhere; it is offered to all, at all times, -in all places. - -Through creatures, friends, and enemies it flows plentifully; it -flows over the faculties of our bodies, of our souls, and into the -very centre of our hearts. Let us but open our mouths and they will -be filled. The divine action floods the universe; it penetrates all -creatures; it floats above them, about them; it is ever present with -them; it precedes them; it accompanies them; it follows them, and they -have but to allow themselves to be borne onward on its tide. - -Would to God kings and their ministers, princes of the Church and of -the world, priests, soldiers, peasants, laborers, in a word, all men, -knew how easily they can attain eminent sanctity! They have but to -fulfil the simple duties of religion and their state in life, and bear -with submission the crosses these duties bring, and accept with faith -and love the work and suffering which unsought and unceasingly come to -them through the order of Providence. This is the spirituality which -sanctified the patriarchs and prophets before there were so many -methods and so many masters in the spiritual life.[1] - - [1] It would be a gross misapprehension of the author’s words to - suppose that he wishes to urge souls to enter the paths of the - spiritual life without a director. He himself expressly states - elsewhere that to be able to do without a director, one must have been - long and skilfully directed. Still less does he wish to discourage - the practices adopted by the Church for the extirpation of vice and - the acquisition of virtue. What he desires to say, and what we cannot - impress too much upon Christians, is that the first of all directions - is the guidance of Providence, and that the most necessary and the - most perfect of all practices is the faithful accomplishment and - loving acceptance of all that this fatherly Providence sends us to do - and suffer. - -This is the spirituality of all ages and of all states, which cannot be -more surely sanctified, or in a manner more noble, more extraordinary, -more easy, than by the simple use of that which God, the Sovereign -Director of souls, gives them each moment to do or suffer. - - - - -_CHAPTER IV._ - - Perfection does not consist in knowing the Order of God, but in - submitting to it. - - -The order of God, the good pleasure of God, the will of God, the action -of God, the grace of God, all these are one and the same thing in this -life. It is God laboring to render the soul like unto Him. Perfection -is nothing but the soul’s faithful co-operation in this labor of -God. This work is silently effected in our souls, where it thrives, -increases, and is consummated unconsciously to ourselves. - -Theology is full of conceptions and expressions which explain the -wonders of this work effected in individual souls according to their -capacity. - -We may know all the theory of this work, admirably write and speak -thereon, and instruct and direct souls; but if our knowledge be only -theoretical, then I say that in comparison with souls which live and -act by the order of God and are guided by His divine will, though -ignorant of the theory of its operations or its different effects, -and unable to speak thereof, we are like a sick physician compared to -ordinary persons in perfect health. - -The order of God, His divine will, received with simplicity by a -faithful soul, effects this divine work in her unconsciously to -herself, just as a remedy submissively taken restores the health of a -sick man, although he have not, and need not have, any knowledge of -medicine. - -It is the fire which warms us, and not the philosophical knowledge of -the element and its effects; so it is the order of God, His divine -will, and not the curious speculation on its principles and its -methods, which produces the sanctification of our souls. - -If we thirst, we must drink; theoretical explanations will not quench -our thirst. Curiosity for knowledge only makes us thirst still more. -Therefore, if we thirst for sanctification, curious speculations only -keep us farther from it. We must abandon all theories and drink in -simplicity of all that the will of God sends us of work and suffering. - -That which comes to us each moment by the order of God is best and -holiest and most divine for us. - - - - -_CHAPTER V._ - - Reading and other Exercises only sanctify us in so far as they are the - Channels of the Divine Action. - - -All our science consists in recognizing God’s will in regard to the -present moment. All reading pursued in any other spirit than that of -submission to the order of God is injurious. The will of God, the order -of God, is the grace which works in the depths of our hearts by means -of our readings and by all our other works. Without it our readings -are but shadows, vain appearances, which, coming to us devoid of the -vivifying virtue of the order of God, serve only to empty the heart by -the very plenitude they cause in the mind. - -The virtue of this divine will flowing into the soul of a simple, -ignorant girl by means of suffering or ordinary actions, effects in -the depths of her heart this mysterious work of the supernatural Being -without filling her mind with any idea likely to awaken pride; while -the proud man who studies spiritual books only through curiosity, and -does not unite his reading to the will of God, receives into his mind -the letter without the spirit, and becomes colder and more hardened -than ever. - -The order of God, His divine will, is the life of the soul under -whatever appearances the soul receives it or applies it to herself. - -Whatever may be the relation of the divine will to the mind, it -nourishes the soul, and unceasingly strengthens her growth by giving -her each moment what is best for her. Nor is one thing more efficacious -than another in producing these happy effects; no, it is simply the -duty of the present moment which comes to us by the order of God. That -which was best for us in the past moment is no longer best for us, for -it is stripped of the will of God, which has passed on to other things -from which it creates for us the duty of the present moment; and it is -this duty, under whatever appearance it is manifested, which will now -most perfectly sanctify our souls. - -If the divine will make reading the duty of the present moment, the -reading will effect His mysterious work in the depths of the soul. If, -in obedience to the divine will, we leave the reading for the duty -of contemplation, this duty will create the new man in the depths of -the heart, and reading would then be injurious and useless. If the -divine will withdraw us from contemplation to hear confessions or to -other duties, and that during a considerable time, these duties form -Jesus Christ in the depths of the heart, and all the sweetness of -contemplation would only serve to banish Him. - -The order of God is the fulness of all our moments. It flows under a -thousand different appearances which, successively becoming our present -duty, form, increase, and complete the new man in us, in all the -fulness which the divine wisdom has destined for us. This mysterious -growth of Jesus Christ in us is the work produced by the order of God; -it is the fruit of His grace and of His divine will. - -This fruit, as we have said, is germinated, increased, and nourished by -the succession of our present duties filled with the virtue of this -same divine will. - -In fulfilling these duties we are always sure of possessing the “better -part,” for this holy will is itself the better part. We have but to -yield to it, blindly abandon ourselves to it with perfect confidence. -It is infinitely holy, infinitely wise, infinitely powerful, for souls -which unreservedly hope in it, which love and seek but it alone, and -which believe with unfaltering faith that what it assigns to each -moment is best without seeking elsewhere for more or less, and without -pausing to consider the relation of material things with the order of -God, which is the seeking of pure self-love. - -The will of God is the essential, the reality and virtue, of all -things; it is that which adapts and renders them suitable to the soul. - -Without it all is emptiness, nothingness, falsehood, the empty husk, -the letter without the spirit, vanity, death. - -The will of God is the health, the life, the salvation of soul and -body, whatever its manifestation or ways of reaching us. - -Therefore we must not judge of the virtue of things by the relations -they bear to mind or body, for these relations are unimportant. It is -the will of God alone which gives to all things, whatever they may be, -the power to form Jesus Christ in the depth of our hearts. We must -frame no laws for this will and place no limit to its action, for it is -all-powerful. - -Whatever the ideas which fill the mind, whatever the feelings which the -body experiences, were it for the mind but distractions and trouble, -for the body but sickness and death, the divine will nevertheless is -ever for the present moment the life of body and soul; for both one and -the other, whatever their condition, are sustained by it alone. Bread -without it is poison; and through it poison becomes a salutary remedy. -Without it, books but confuse and trouble us; with it, darkness is -turned into light. It is the wisdom, the truth, of all things. In all -things it gives us God: and God is the infinite Being who holds the -place of all things to the soul which possesses Him. - - - - -_CHAPTER VI._ - - The Mind and other Human Means are Useful only in as far as they are - the Instruments of the Divine Action. - - -The mind with all its powers would hold the first place among the -instruments of the divine will; but it must, like a dangerous slave, be -reduced to the last. - -The simple of heart who know how to use it can derive great profit -therefrom; but it can also do much injury when not kept in subjection. - -When the soul sighs after created means, the divine action whispers to -the heart that it sufficeth; when she would injudiciously reject them, -the divine action whispers that they are instruments not to be taken or -rejected at will, but to be simply received from Providence and adapted -to the order of God--the soul thus using all things as though not using -them, being deprived of all things, yet wanting nothing. - -The divine action, being limitless in its fulness, can take possession -of a soul only in as far as the soul is void of all confidence in her -own action; for this confidence and self-activity fill the heart to -the exclusion of the divine action. It is an obstacle which, existing -in the soul herself, is more likely to arrest the divine action than -exterior obstacles, which Providence can change at will into powerful -aids; for it can work with all things, even those which are in -themselves useless. With the divine will nothing is everything, and -without it everything is nothing. - -Whatever the value in itself of meditation, contemplation, vocal -prayer, interior silence, acts of the will whether sensible, distinct, -or less perceptible, retreat, or active life,--better than all of them -is what God wills for the soul at the present moment; and the soul -should regard everything else with perfect indifference, as being of no -value whatever. - -Thus seeing God alone in all things, she should take or leave them at -His pleasure in order to live in, hope in, and be nourished by Him, and -not by the things which have force and virtue only through Him. Under -all circumstances the soul should constantly say with St. Paul, “Lord, -what wouldst Thou have me do?” Not this more than that, but simply Thy -adorable will! The spirit loves one thing, the flesh another; but, -Lord, let Thy will be mine. Contemplation, action, prayer vocal or -mental, affective or passive, light or darkness, special or general -graces,--all these are nothing, Lord, for in Thy will lies their sole -virtue. Thy will alone is the end of all my devotion, and not these -things, however elevated or sublime in themselves; for the end of -divine grace is the perfection of the heart, not of the mind. - -The presence of God which sanctifies our souls is that indwelling of -the Trinity which penetrates to the depths of our hearts when they are -submissive to the divine will; for the presence of God which we enjoy -through the exercise of contemplation effects this intimate union in us -only as do all other things which come to us in the order of God. It -holds, however, the first rank among them, for it is the most excellent -means of uniting one’s self with God when He wills that we should use -it. - -We may therefore justly esteem and love contemplation and other pious -exercises, provided the foundation of this esteem and love be wholly -God, who mercifully deigns through them to communicate Himself to our -souls. - -We receive the prince himself when we receive his suite. It would be -showing him little respect to neglect his officers under pretext of -possessing him alone. - - - - -_CHAPTER VII._ - - There is no Enduring Peace but in Submission to the Divine Action. - - -The soul that is not united solely to the will of God will find neither -rest nor sanctification in any self-chosen means--not even in the most -excellent exercises of piety. If that which God Himself chooses for you -does not suffice, what other hand can minister to your desires? If you -turn from the food the divine will itself has prepared for you, what -viands will not prove insipid to a taste so depraved? A soul cannot be -truly nourished, strengthened, purified, enriched, sanctified, except -by the fulness of the present moment. Then what more would you have? -Since you here find all good, why seek it elsewhere? Are you wiser -than God? Since He ordains it should be thus, how could you desire it -should be otherwise? Can His wisdom and goodness err? Should you not -from the moment He ordains an event be utterly convinced that it is the -best that could happen? Do you think you will find peace in struggling -with the Almighty? On the contrary, is it not this struggle too often -renewed, almost unconsciously, which is the cause of all our disquiet. -It is but just that the soul which is not satisfied with the divine -fulness of the present moment should be punished by an inability to -find contentment in anything else. - -If books, the example of the saints, spiritual discourses, destroy -the peace of the soul, if they fill without satisfying, it is a mark -that we have not received them in simple abandonment to the divine -action, but have taken them ourselves in a spirit of proprietorship. -Their fulness, therefore, bars the entrance of God to the soul, and we -must rid ourselves of it as an obstacle to grace. But when the divine -action ordains the use of these means, the soul receives them as it -does everything else--that is, in the order of God. She accepts them as -she finds them, in her fidelity simply using them, never appropriating -them; and their moment passed she abandons them to find her contentment -in what follows in the order of Providence. In truth there is nothing -really beneficial for me but that which comes to me in the order -of God. Nowhere can I find any means, however good in itself, more -efficacious for my sanctification and more capable of giving peace to -my soul. - - - - -_CHAPTER VIII._ - - The Perfection of Souls and the Excellence of Different States are in - Proportion to their Conformity to the Order of God. - - -The order of God gives to all things which concern the faithful soul -a supernatural and divine value; all that it exacts, all that it -embraces, and all the objects upon which it sheds its light become -holiness and perfection, for its virtue is limitless: it makes all -that it touches divine. But in order to keep ourselves in the path of -perfection, swerving neither to the right nor the left, the soul must -follow no inspiration which she assumes comes from God without first -assuring herself that it does not interfere with the duties of her -state in life. These duties are the most certain indications of the -will of God, and nothing should be preferred to them; in fulfilling -them there is nothing to be feared, no exclusion or discrimination -to be made; the moments devoted to them are the most precious and -salutary for the soul from the fact that she is sure of accomplishing -the good pleasure of God. All the perfection of the saints consists in -their fidelity to the order of God; therefore we must refuse nothing, -seek nothing, but accept all from His hand, and nothing without Him. -Books, wise counsels, vocal prayers, interior affections, if they -come to us in the order of God, instruct, guide, and unite the soul -to Him. Quietism errs when it disclaims these means and all sensible -appearances, for there are souls whom God wills shall be always led in -this way, and their state and their attractions clearly indicate it. In -vain we picture to ourselves methods of abandonment whence all action -is excluded. When the order of God causes us to act, our sanctification -lies in action. - -Besides the duties of each one’s state, God may further ask certain -actions which are not included in these duties, though not contrary -to them. Attraction and inspiration, then, indicate the divine order; -and the most perfect for souls whom God leads in this way is to add to -things of precept, things inspired, but always with the precautions -which inspiration requires to prevent its interfering with the duties -of one’s state and the ordinary events of Providence. - -God makes saints as He chooses. They are formed by His divine action, -to which they are ever submissive, and this submission is the truest -abandonment and the most perfect. - -Fidelity to the duties of one’s state and submission to the -dispositions of Providence are common to all the saints. They live -hidden in obscurity, for the world is so fatal to holiness that they -would avoid its quicksands; but not in this does their sanctity -consist, but wholly in their entire submission to the order of God. -The more absolute their submission the greater their sanctity. We must -not imagine that those whose virtues God is pleased to brilliantly -manifest by singular and extraordinary works, by undoubted attractions -and inspirations, are any less faithful in the path of abandonment. -Once the order of God makes these brilliant works a duty they fail -in abandonment to Him and His will which ceases to rule their every -moment, and their every moment ceases to be the exponent of the will -of God if they content themselves with the duties of their state and -the ordinary events of Providence. They must study and measure their -efforts according to the standard of God’s designs for them in that -path which their attractions indicate to them. Fidelity to inspiration -is for them a duty; and as there are souls whose whole duty is marked -by an exterior law, and who must be guided by it because God confines -them to it, so also there are others who, besides their exterior -duties, must be further faithful to that interior law which the Holy -Spirit engraves upon their hearts. - -But who are the most perfect? Vain and idle research! Each one -must follow the path which is traced for him. Perfection consists -in absolute submission to the order of God and carefully availing -ourselves of all that is most perfect therein. It advances us little to -weigh the advantages of the different states considered in themselves, -since it is neither in the quality nor quantity of things enjoined that -sanctity is to be sought. If self-love be the principle of our actions, -or if we do not correct it when we recognize its workings, we will be -always poor in the midst of an abundance not provided by the order -of God. However, to decide in a measure the question, I think that -sanctity corresponds to the love one has for God’s good pleasure, and -the greater one’s love for this holy will and this order, whatever the -character of their manifestations, the greater one’s sanctity. This is -manifest in Jesus, Mary, and Joseph, for in their private life there -is more of love than of grandeur, and more of spirit than of matter; -and it is not written that these sacred persons sought the holiest of -things, but holiness in all things. - -We must therefore conclude that there is no special way which can -be called the most perfect, but that the most perfect in general is -fidelity to the order of God, whether in the accomplishment of exterior -duties or in the interior dispositions, each one according to his state -and calling. - -I believe that if souls seriously aspiring to perfection understood -this, and knew how direct is their path, they would be spared much -difficulty. I say the same equally of souls living in the world and of -souls consecrated to God. If the first knew the means of merit afforded -them by their ever-recurring daily duties and the ordinary actions of -their state in life; if the second could persuade themselves that the -foundation of sanctity lies in those very things which they consider -unimportant and even foreign to them; if both could understand that the -crosses sent by Providence which they constantly find in their state -in life lead them to the highest perfection by a surer and shorter -path than do extraordinary states or extraordinary works; and that -the true philosopher’s stone is submission to the order of God, which -changes into pure gold all their occupations, all their weariness, -all their sufferings--how happy they would be! What consolation and -what courage they would gather from this thought, that to acquire the -friendship of God and all the glory of heaven they have but to do -what they are doing, suffer what they are suffering; and that what -they lose and count as naught would suffice to obtain them eminent -sanctity. O my God, that I might be the missionary of Thy holy will, -and teach the whole world that there is nothing so easy, so simple, -so within the reach of all, as sanctity! Would that I could make them -understand that just as the good and bad thief had the same to do and -suffer to obtain their salvation, so two souls, one worldly and the -other wholly interior and spiritual, have nothing more to do, one than -the other; that she who sanctifies herself acquires eternal happiness -by doing in submission to the will of God what she who is lost does -through caprice; and that the latter is lost by suffering unwillingly -and impatiently what she who is saved endures with resignation. The -difference, therefore, is only in the heart. - -O dear souls who read this, let me repeat to you: Sanctity will cost -you no more; do what you are doing; suffer what you are suffering: it -is only your heart that need be changed. By the heart we mean the will. -This change, then, consists in willing what comes to us by the order of -God. Yes, holiness of heart is a simple _fiat_, a simple disposition of -conformity to the will of God. And what is easier? For who could not -love so adorable and merciful a will? Let us love it, then, and through -this love alone all within us will become divine. - - - - -CHAPTER IX. - - All the Riches of Grace are the Fruit of Purity of Heart and Perfect - Self-abandonment. - - -He, therefore, who would abundantly enjoy all good has but to -purify his heart, detach himself from creatures, and completely -abandon himself to the will of God. In this purity of heart and -self-abandonment he will find all things. - -Let others, Lord, ask Thee all gifts, let them multiply their -petitions; I have but one gift to ask, but one prayer to make: Give -me a pure heart. O blessed pure of heart! In thy lively faith thou -beholdest God within thee. Thou seest Him in all things, and thou seest -Him at all times working within thee and about thee. Thou art in all -things His subject and His instrument. He guides thee in all things and -leads thee to all things. Frequently thou art unmindful; but He thinks -for thee. He only asks that thou _desire_ all that comes to thee or may -come to thee by His divine order. He _understands the preparation of -thy heart_. In thy salutary blindness thou seekest in vain to discover -this desire; but oh! it is clear to Him. How great is thy simplicity! -Knowest thou not that a well-disposed heart is no other than a heart -in which God dwells? Beholding His own desires in this heart He knows -it will be ever submissive to His order. He knows at the same time -that thou art ignorant what is best for thee, therefore it is His care -to provide for thee. He cares not that thy designs are thwarted. Thou -wouldst go east: He leads thee west. Thou art just upon the rocks: -He turns the helm and brings thee safely into port. Though knowing -neither chart, nor route, nor winds, nor tides, thy voyages are ever -prosperous. If pirates cross thy way an unexpected breeze bears thee -beyond their reach. - -O good will! O purity of heart! Well did Jesus know your value when He -placed ye among the beatitudes. What greater happiness than to possess -God and be possessed by Him? O state most blessed and full of charm! -In it we sleep peacefully in the bosom of Providence, sporting like a -child with the divine wisdom, unheedful of our course, which is ever -onward; in spite of shoals, and pirates, and continual storms, we are -borne on to a prosperous end. - -O purity of heart! O good will! Ye are the sole foundation of -all spiritual states. To you are given, and through you are made -profitable, the gifts of pure faith, pure hope, pure confidence, and -pure love. Upon your stem are grafted the desert flowers--I mean those -graces which we rarely find blooming but in utterly detached souls, of -which God takes possession as of an uninhabited dwelling, and there -abides to the exclusion of all other things. You are that bountiful -source whence flow all the streams which water the parterre of the -bridegroom and the garden of the bride. Alas! how truly mayest thou -say to all souls: Consider me well; I am the mother of fair love--that -love which develops all that is best and takes it to itself. It is I -who give birth to that sweet and salutary fear which inspires a horror -of evil, and makes you peacefully avoid it; I who ripen the sublime -knowledge of God’s greatness and reveal the value of the virtues which -honor Him. It is I, finally, who inspire those ardent desires which, -unceasingly sustained by holy confidence, stimulate you to practise -virtue in the expectation of that divine object, the enjoyment of which -will one day become, even as it is now (though then in a much more -perfect degree), the happiness of faithful souls. Well mayest thou -invite them all to enrich themselves from thy inexhaustible treasures, -for thou art the source of all spiritual conditions and ways. From thee -do they draw all their beauty, attraction, and charm. Those marvellous -fruits of grace and virtue which dazzle us on all sides, and with -which our devotion is nourished, are thy harvests. Thine is the land -of abundance and honey; thy breasts distil milk, thy bosom gives out -the sweet odor of myrrh; through thy fingers flow in all its purity -the divine wine which usually must be obtained by the labor of the -wine-press. - -Let us fly then, dear souls, and plunge ourselves in that sea of love -which invites us. What await we? Why do we tarry? Let us hasten to lose -ourselves in God, in His very heart, that we may inebriate ourselves -with the wine of His charity; in this heart we shall find the key to -all heavenly treasures. Then let us proceed on our way to heaven, for -there is no secret of perfection which we may not penetrate: every -avenue is open to us, even to the garden, the cellar, the vineyard of -the Bridegroom. If we would breathe the air of the fields we have but -to direct our steps thither; in a word, we may come and go at will -armed with this key of David, this key of knowledge, this key of the -abyss which contains the hidden treasures of the divine wisdom. With -it we may also open the gates of the mystic death and descend into -its sacred shades; we may go down into the depths of the sea and into -the den of the lion. It is this divine key which unlocks those dark -dungeons into which it thrusts souls, to withdraw them purified and -sanctified; it introduces us into those blissful abodes where light -and knowledge dwell, where the Bridegroom takes His repose at midday, -and where He reveals to His faithful souls the secrets of His love. O -divine secrets, which may not be revealed, and which no mortal tongue -can express! This key, dear souls, is love. All blessings wait only -for love to enrich us. It gives sanctity and all its accompaniments; -its right hand and its left are filled with it that it may pour it in -abundance from all sources into hearts open to divine grace. O divine -seed of eternity! who can sufficiently praise thee? But why seek to -praise thee? It is better to possess thee in silence than to praise -thee by feeble words. What am I saying? We must praise thee, but only -because thou possessest us. For once thou possessest the heart, whether -we read or write, or speak, or act, or are silent, it is all one and -the same. We assume nothing, we refuse nothing; we are hermits, we are -apostles; we are ill, we are well, we are simple, we are eloquent; in a -word, we are what God wills we should be. The heart hears thy mandates, -and, as thy faithful echo, repeats them to the other faculties. In -this material and spiritual combination which thou deignest to regard -as thy kingdom the heart governs under thy guidance; as it contains -no desires uninspired by thee, all objects please it under whatever -form thou presentest them. Those which nature or the Evil One would -substitute for thine only fill it with disgust and horror. If sometimes -thou permittest the heart to be surprised, it is only that it may -become wiser and more humble; but as soon as it recognizes its illusion -it returns to thee with more love, and binds itself to Thee with -greater fidelity. - - - - -Book Second. - - The Divine Action and the Manner in which it unceasingly works the - Sanctification of Souls. - - - - -_CHAPTER I._ - - The Divine Action is everywhere and always Present, though only - Visible to the Eye of Faith. - - -All creatures are living in the hand of God; the senses perceive -only the action of the creature, but faith sees the divine action -in all things. Faith realizes that Jesus Christ lives in all things -and works through all ages; that the least moment and the smallest -atom contain a portion of this hidden life, this mysterious action. -The instrumentality of creatures is a veil which covers the profound -mysteries of the divine action. The apparition of Jesus to His Apostles -after His resurrection surprised them: He presented Himself to them -under forms which disguised Him, and as soon as He manifested Himself -He disappeared. This same Jesus, who is ever living and laboring for -us, still surprises souls whose faith is not sufficiently lively to -discern Him. - -There is no moment when God is not present with us under the appearance -of some obligation or some duty. All that is effected within us, -about us, and through us involves and hides His divine action: it is -veritably present, though in an invisible manner; therefore we do not -discern it, and only recognize its workings when it has ceased to -act. Could we pierce the veil which obscures it, and were we vigilant -and attentive, God would unceasingly reveal Himself to us, and we -would recognize His action in all that befell us. At every event we -would exclaim, _Dominus est!_--It is the Lord! and we should feel -each circumstance of our life an especial gift from Him. We should -regard creatures as feeble instruments in the hands of an all-powerful -workman; we should easily recognize that we lacked nothing, and that -God’s watchful care supplied the needs of every moment. Had we faith, -we should be grateful to all creatures; we should cherish them, and -in our hearts thank them that in the hand of God they have been so -serviceable to us and so favorable to the work of our perfection. - -If we lived an uninterrupted life of faith we should be in continual -communion with God, we should speak with Him face to face. Just as the -air transmits our words and thoughts, so would all that we are called -to do and suffer transmit to us the words and thoughts of God; all -that came to us would be but the embodiment of His word; it would be -exteriorly manifested in all things; we should find everything holy and -profitable. The glory of God makes this the state of the blessed in -heaven, and faith would make it ours on earth; there would be only the -difference of means. - -Faith is God’s interpreter; without its enlightenment we understand -nothing of the language of created things. It is a writing in cipher, -in which we see naught but confusion; it is a burning bush, from the -midst of which we little expect to hear God’s voice. But faith reveals -to us as to Moses the fire of divine charity burning in the midst of -the bush; it gives the key to the ciphers, and discovers to us in the -midst of the confusion the wonders of the divine wisdom. Faith gives -to the whole earth a heavenly aspect; faith transports, enraptures the -heart, and raises it above the things of this earth to converse with -the blessed. - -Faith is the light of time: it alone grasps the truth without seeing -it; it touches what it does not feel; it sees this world as though it -existed not, beholding quite other things than those which are visible. -It is the key of the treasure-house, the key of the abyss, the key -of the science of God. It is faith which shows the falseness of all -creatures: through it God reveals and manifests Himself in all things; -by it all things are made divine; it lifts the veil from created things -and reveals the eternal truth. - -All that our eyes behold is vanity and falsehood; in God alone lies the -truth of all things. How far above our illusions are the designs of -God! How is it that though continually reminded that all that passes -in the world is but a shadow, a figure, a mystery of faith, we are -guided by human feelings, by the natural sense of things, which after -all is but an enigma? We foolishly fall into snares instead of lifting -our eyes and rising to the principle, the source, the origin of all; -where all things bear other names and other qualities; where all is -supernatural, divine, sanctifying; where all is part of the fulness of -Jesus Christ; where everything forms a stone of the heavenly Jerusalem, -where everything leads to this marvellous edifice and enters therein. -We live by the things of sight and hearing, neglecting that light of -faith which would safely guide us through the labyrinth of shadows and -images through which we foolishly wander. He, on the contrary, who -walks by faith seeks but God alone, and all things from God; he lives -in God; unheeding and rising above the figures of sense. - - - - -_CHAPTER II._ - - The Divine Action is all the more Visible to the Eye of Faith when - hidden under Appearances most Repugnant to the Senses. - - -The soul enlightened by faith is far from judging of created things, -like those who measure them by their senses, and ignore the inestimable -treasure they contain. He who recognizes the king in disguise treats -him very differently from him who, judging by appearances alone, fails -to recognize his royalty. So the soul that sees the will of God in the -smallest things, and in the most desolating and fatal events, receives -all with equal joy, exultation, and respect. That which others fear and -fly from with horror she opens all her doors to receive with honor. -The retinue is poor, the senses despise it; but the heart, under these -humble appearances, discerns and does homage to the royal majesty; and -the more this majesty abases itself, coming secretly with modest suite, -the deeper is the love it inspires in the heart. - -I have no words with which to portray the feelings of the heart when -it receives this divine will in the guise of humiliation, poverty, -annihilation. Ah! how moved was the beautiful heart of Mary at sight of -that poverty of a God, that annihilation which brought Him to lodge in -a manger, to repose on a handful of straw a trembling, weeping infant! -Ask the people of Bethlehem what they think of this child: were He in -a palace with royal surroundings they would do Him homage. But ask -Mary, Joseph, the Magi, the shepherds: they will tell you that in this -extreme poverty they find that which manifests God to them more sublime -and adorable. By just that which the senses lack is faith heightened, -increased, and nourished; the less there is to human eyes, the more -there is to the soul. The faith which adores Jesus on Thabor, which -loves the will of God in extraordinary events, is not that lively -faith which loves the will of God in common events and adores Jesus on -the cross. For the perfection of faith is seen only when visible and -material things contradict it and seek to destroy it. Through this war -of the senses faith comes out gloriously victorious. - -It is not an ordinary but a grand and extraordinary faith which finds -God equally adorable in the simplest and commonest things as in the -greatest events of life. - -To content ones’ self with the present moment is to love and adore -the divine will in all that comes to us to do or suffer through the -things which successively form the duties of the present moment. -Souls thus disposed adore God with redoubled ardor and respect in the -greatest humiliations; nothing hides Him from the piercing eye of their -faith. The more vehemently the senses exclaim, This is not from God! -the closer do they press this bundle of myrrh from the hand of the -Bridegroom; nothing disturbs them, nothing repels them. - -Mary sees the Apostles fly, but she remains constant at the foot of -the cross; she recognizes her Son in that face spat upon and bruised. -These disfiguring wounds only render Him more adorable and worthy of -love in the eyes of this tender mother; and the blasphemies poured -forth against Him only serve to increase her profound veneration. In -like manner, a life of faith is but a continual pursuit of God through -all which disguises and disfigures Him; through all which, so to speak, -destroys and annihilates Him. It is truly a reproduction of the life -of Mary, who from the manger to Calvary remained constant to a God -whom the world despised, persecuted, and abandoned. So faithful souls, -despite a continual succession of deaths, veils, shadows, semblances -which disguise the will of God, perseveringly pursue it, and love it -unto death on the cross. They know that, unheeding all disguises, they -must follow this holy will; for, beyond the heaviest shadows, beyond -the darkest clouds, the divine Sun is shining to enlighten, enflame, -and vivify those constant hearts who bless, praise, and contemplate Him -from all points of this mysterious horizon. - -Hasten, then, happy, faithful, untiring souls; hasten to follow this -dear Spouse who with giant strides traverses the heavens and from whom -nothing can be hidden. He passes over the smallest blade of grass as -above the loftiest cedars. The grains of sand are under His feet no -less than the mountains. Wherever your foot may rest He has passed, and -you have only to follow Him faithfully to find Him wherever you go. - -Oh, the ineffable peace that is ours when faith has taught us thus -to see God through all creatures as through a transparent veil! Then -darkness becomes light, and bitter turns to sweet. Faith, manifesting -all things in their true light, changes their deformity into beauty, -and their malice into virtue. Faith is the mother of meekness, -confidence, and joy; she can feel naught but tenderness and compassion -for her enemies who so abundantly enrich her at their own expense. The -more malignant the action of the creature, the more profitable does God -render it to the soul. While the human instrument seeks to injure us, -the divine Artisan in whose hand it lies makes use of its very malice -to remove what is prejudicial to the soul. - -The will of God has only consolations, graces, treasures, for -submissive souls; our confidence in it cannot be too great, nor our -abandonment thereto be too absolute. It always wills and effects that -which contributes most to our sanctification, provided meanwhile we -yield ourselves to its divine action. Faith never doubts it; the more -unbelieving, rebellious, despondent, and wavering the senses, the -louder Faith cries, “This is God! All is well!” - -There is nothing Faith does not penetrate and overcome; it passes -beyond all shadows and through the darkest clouds to reach Truth; -clasps it in a firm embrace, and is never parted from it. - - - - -_CHAPTER III._ - - The Divine Action offers us at each Moment Infinite Blessings, which - we receive in proportion to our Faith and Love. - - -If we knew how to greet each moment as the manifestation of the divine -will, we would find in it all the heart could desire. For what indeed -is more reasonable, more perfect, more divine than the will of God? -Can its infinite value be increased by the paltry difference of time, -place, or circumstance? Were you given the secret of finding it at all -times and in all places, you would possess a gift most precious, most -worthy of your desires. What seek ye, holy souls? Give free scope to -your longings; place no limit to your aspirations; expand your heart to -the measure of the infinite. I have that wherewith to satisfy it: there -is no moment in which I may not cause you to find all you can desire. - -The present moment is always filled with infinite treasures: it -contains more than you are capable of receiving. Faith is the measure -of these blessings: in proportion to your faith will you receive. By -love also are they measured: the more your heart loves the more it -desires, and the more it desires the more it receives. The will of -God is constantly before you as an unfathomable sea, which the heart -cannot exhaust: only in proportion as the heart is expanded by faith, -confidence, and love can it receive of its fulness. All created things -could not fill your heart, for its capacity is greater than anything -which is not God. - -The mountains which affright the eye are but atoms to the heart. The -divine will is an abyss, of which the present moment is the entrance; -plunge fearlessly therein and you will find it more boundless than your -desires. Offer no homage to creatures; adore not phantoms: they can -give you nothing, they can take nothing from you. The will of God alone -shall be your fulness, and it shall leave no void in your soul. Adore -it; go direct to it, penetrating all appearances, casting aside all -impediments. The spoliation, the destruction, the death of the senses -is the reign of faith. The senses adore creatures; faith adores the -divine will. Wrest from the senses their idols, they will weep like -disconsolate children; but faith will triumph, for nothing can take -from her the will of God. When all the senses are famished, affrighted, -despoiled, then does the will of God nourish, enrich, and fortify -faith, which smiles at these apparent losses, as the commander of an -impregnable fortress smiles at the futile attacks of an enemy. - -When the will of God reveals itself to a soul manifesting a desire -to wholly possess her, if the soul freely give herself in return she -experiences most powerful assistance in all difficulties; she then -tastes by experience the happiness of that coming of the Lord, and -her enjoyment is in proportion to the degree in which she learned to -practise that self abandonment which must bring her at all moments face -to face with this ever adorable will. - - - - -_CHAPTER IV._ - - God reveals Himself to us as Mysteriously, as Adorably, and with as - much Reality in the most Ordinary Events as in the great Events of - History and the Holy Scriptures. - - -The written word of God is full of mystery; His word expressed in the -events of the world is no less so. These two books are truly sealed; -the letter of both killeth. - -God is the centre of faith which is an abyss from whose depths -shadows rise which encompass all that comes forth from it. God is -incomprehensible; so also are His works, which require our faith. -All these words, all these works, are but obscure rays, so to speak, -of a sun still more obscure. In vain do we strive to gaze upon this -sun and its rays with the eyes of our body; the eyes of the soul -itself, through which we behold God and His works, are no less closed. -Obscurity here takes the place of light; knowledge is ignorance, and -we see though not seeing. Holy Scripture is the mysterious language -of a still more mysterious God. The events of the world are the -mysterious utterances of this same hidden and inscrutable God. They -are drops of the ocean, but an ocean of shadows. Every rivulet, every -drop of the stream, bears the impress of its origin. The fall of the -angels, the fall of man, the wickedness and idolatry of men before and -after the deluge, in the time of the Patriarchs who knew the history -of creation, with its recent preservation, and related it to their -children,--these are the truly mysterious words of Holy Scripture. A -handful of men preserved from idolatry amid the general corruption of -the whole world until the coming of the Messias; evil always dominant, -always powerful; the little band of the defenders of the faith always -ill-treated, always persecuted; the persecution of Christ; the plagues -of the Apocalypse--in these behold the words of God. It is what He has -revealed. It is what He has dictated. And the effects of these terrible -mysteries, which endure till the end of time, are still the living -words of God by which we learn His wisdom, goodness, and power. All -the events in the history of the world show forth these attributes and -glorify Him therein. We must believe it blindly, for, alas! we cannot -see. - -What does God teach us by Turks, heretics, and all the enemies of -His Church? They preach forcibly. They all show forth His infinite -perfections. So do Pharao and all the impious hosts who followed him -and will still follow him; though truly, to the evidence of our senses, -the end of all these is most contrary to the divine glory. We must -close our corporal eyes and cease to reason if we would read the divine -mysteries in all this. - -Thou speakest, Lord, to all mankind by general events. All revolutions -are but the tides of Thy Providence, which excite storms and tempests -in the minds of the curious. Thou speakest to each one in particular -by the events of his every moment. But instead of respecting the -mystery and obscurity of Thy words, and hearing Thy voice in all the -occurrences of life, they only see therein chance, the acts, the -caprice of men; they find fault in everything; they would add to, -diminish, reform--in fact, they indulge in liberties with these living -words of God, while they would consider it a sacrilege to alter a -comma of the Holy Scriptures. The Scriptures they revere: they are the -word of God, they tell you; they are true and holy. Though they may -comprehend them little, their veneration for them is no less great, and -they justly give honor and glory to God for the depth of His wisdom. - -But, dear souls, have you no respect for the words God addresses you -each moment,--words which are not conveyed to you by means of ink -and paper, but by what you have to do and suffer from moment to -moment,--do these words merit nothing from you? Why do you not revere -the truth and will of God in all things? There is nothing which fully -satisfies you; you criticise and cavil at all that happens. Do you not -see that you try to measure by the senses and reason that which can be -measured by faith alone? And that while reading the word of God in the -Holy Scriptures with the eyes of faith, you gravely err when you read -this same word with other eyes in His works? - - - - -_CHAPTER V._ - - The Divine Action continues in our Hearts the Revelation begun in Holy - Scripture; but the Characters in which it is written will be Visible - only at the Last Day. - - -“Jesus Christ,” says the Apostle, “is the same yesterday, to-day, and -forever.” From the beginning of the world He was, as God, the principle -of the life of just souls. From the first moment of His incarnation His -humanity shared this prerogative of His divinity. Throughout our whole -lives He is working within us. The time of this world is but a day, -and this day is full of Him. Jesus Christ lived, and He still lives. -He began in Himself, and He continues in His saints, a life which will -never end. O life of Jesus, which embraces and exceeds all ages! Life -which unceasingly worketh new wonders! If the world is incapable of -embracing all that could have been written of the actual life of Jesus, -of all that He said and did upon earth; if the Gospel gives us only a -few traits of it; if so little is known even of that first hidden yet -fruitful hour of Bethlehem,--how many gospels must needs be written -to relate all the moments of that mystic life of Jesus Christ which -multiplies wonders infinitely, multiplies them eternally!--for all -times, properly speaking, are but the history of the divine action. - -The Holy Spirit has marked in infallible and incontestable characters -certain moments of this vast duration, and gathered in the Scriptures -some drops of this boundless ocean. We see therein the secret and -hidden ways by which He has manifested Jesus Christ to the world. We -can follow the channels and veins which, amid the confusion of the -children of men, distinguish this Firstborn. The Old Testament is but -a small portion of the innumerable and inscrutable ways of this divine -work; it only contains what is necessary to reach Jesus Christ. The -Holy Spirit held the rest hidden in the treasures of His wisdom. And -from out this vast sea of the divine action but a thread of water -appears which reaches Jesus, loses itself in the Apostles, and is -swallowed up in the Apocalypse. So that by our faith alone can we learn -the history of this divine action which consists in the life which -Jesus Christ leads, and will lead in just souls until the end of time. - -To the manifestation of God’s truth by word succeeded the manifestation -of His charity by action. The Holy Spirit continues the work of the -Saviour. While He assists the Church in preaching the gospel of Christ, -He Himself at the same time writes His own gospel in our hearts. Each -moment, each act, of the Saints is the gospel of the Holy Spirit. Holy -souls are the paper; their sufferings, their actions, are the ink. The -Holy Spirit by the pen of His action writes a living gospel; but we can -only read it on the last day, when it will be drawn from the press of -this life and published. - -Oh, the glorious history, the beautiful book, which the Holy Spirit is -now writing! It is in press, holy souls; and not a day passes in which -type is not set, ink applied, and sheets of it printed. But we are in -the night of faith: the paper is blacker than the ink; the characters -are confused; it is the language of another world; we understand it -not; we shall only read its gospel in heaven. Oh, if we could but -see this life of God in all creatures, in all things, and learn to -regard them, not in themselves, but as the instruments of His will! -If we could see how the divine action impels them hither and thither, -unites them, disperses them, opposes them, and leads them by contrary -ways to the same end, we should recognize that all things have their -purpose, their reason, their proportion, their relations in this divine -work. But how shall we read this book with its hidden, innumerable, -contradictory, and obscure characters? If the combinations of -twenty-seven letters are incomprehensible to us and suffice to form an -unlimited number of different volumes, each admirable of its kind, who -can express what God does in His universe? Who can read and comprehend -a book so vast, in which there is not a letter which has not its own -significance and does not contain in its littleness profound mysteries? -Mysteries are neither seen nor felt; they are the subjects of faith. -Faith judges their worth and truth only by their source, for they are -so obscure in themselves that all their external appearances only serve -to conceal them, and mislead those who judge by reason alone. - -Teach me, O divine Spirit, to read in this book of life! I would become -Thy disciple, and like a little child believe what I cannot see. It -sufficeth that my Master speaks. He tells me this, He proclaims that; -His words are arranged in one form. He interprets them in another: -that sufficeth me; I receive all as He presents it; I see not the -reason thereof, but I know He is the infallible Truth. His words, His -actions, are truth. He wills that these letters should form a word; -such a number, another. They are but three, but six; yet no more are -required, and less would mar the sense. He alone who knows all thought -can combine the characters to express it. Everything is significant; -everything has a perfect meaning. This line purposely ends here; there -is not a comma lacking therein, nor one useless point. I believe it -now; but on that glorious day, when so many mysteries will be revealed -me, I will see what I now only confusedly comprehend; and that which -appears so obscure, so perplexing, so contradictory to reason, so -vague, so visionary, will enrapture and delight me to all eternity with -the beauty, the order, the meaning, the wisdom, and the inconceivable -marvels I shall discover therein. - - - - -_CHAPTER VI._ - - Divine Love is communicated to us through the Veil of Creatures, as - Jesus communicates Himself to us through the Veil of the Eucharistic - Species. - - -What sublime truths are hidden even from Christians who believe -themselves most enlightened! How many are there who realize that every -cross, every action, every attraction in the order of God gives Him -to us in a manner which cannot be better explained than by comparison -with the august mystery of the Eucharist! Yet what is more certain? -Does not reason, as well as faith, reveal to us the real presence of -divine love in all creatures, in all the events of life, as infallibly -as the word of Christ and His Church reveal to us the presence of the -sacred Body of the Saviour under the Eucharistic species? Do we not -know that the divine love seeks to communicate itself to us through all -creatures and through all events?--that it has effected, ordered, or -permitted all our surroundings, all that befalls us, only in view of -this union which is the sole end of all God’s designs?--that for this -end He makes use of the worst as well as the best creatures, of the -most grievous as well as the most pleasing events?--and that our union -with Him is even the more meritorious that the means which serve to -make the union closer are of a nature repugnant to us? But if all this -be true, why should not each moment be a form of communion in which we -receive divine love; and why should not this communion of every moment -be as profitable to our souls as that in which we receive the Body and -Blood of the Son of God? This latter, it is true, possesses sacramental -grace, which the other does not; but, on the other hand, how much -more frequently may not this first form of communion be repeated, -and how greatly may its merit be increased, by the perfection of the -dispositions with which it is accomplished! Therefore how true it is -that the holiest life is mysterious in its simplicity and apparent -lowliness! O heavenly banquet! O never-ending feast! A God always -given, and always received; not in sublime splendor or glorious light, -but in utter infirmity, weakness, and nothingness! That which the -natural man condemns, and human reason rejects, God chooses, and makes -thereof mysteries, sacraments of love, giving Himself to souls through -that which would seem to injure them most, and in proportion to their -faith which finds Him in all things. - - - - -_CHAPTER VII._ - - The Divine Action, the Will of God, is as unworthily treated and - disregarded in its Daily Manifestation by many Christians as was Jesus - in the Flesh by the Jews. - - -What infidelity we find in the world! How unworthily men think of God! -They criticise His divine action as they would not dare to criticise -the work of the humblest artisan. They would force Him to act within -the narrow limits of their weak reason and follow its rules. They -pretend to reform all things. They unceasingly complain and murmur. - -They are shocked at the treatment Jesus received at the hands of -the Jews. Ah! Divine Love! Adorable Will! Infallible Action! How do -they look upon Thee? Can the divine will err? Can anything it sends -be amiss? But I have this to do; I need such a thing; I have been -deprived of the necessary means; that man thwarts me in such good -works; is not this most unreasonable?--this sickness overtakes me when -I absolutely need my health. No, dear souls, the will of God is all -that is absolutely necessary to you, therefore you do not need what -He withholds from you--you lack nothing. If you could read aright -these things which you call accidents, disappointments, misfortunes, -contradictions, which you find unreasonable, untimely, you would blush -with confusion; you would regard your murmurs as blasphemies: but you -do not reflect that all these things are simply the will of God. This -adorable will is blasphemed by His dear children who fail to recognize -it. - -When Thou wert upon earth, O my Jesus! the Jews treated Thee as a -sorcerer, called Thee a Samaritan; and now that Thou livest in all -ages, how do we regard Thy adorable will forever worthy of praise and -blessing? Has there been a moment from the creation to this present -one in which we live, and will there be one to the last day, in which -the holy Name of God is not worthy of praise?--that Name which fills -all time, and all the events of time; that Name which renders all -things salutary! - -What! Can that which is called the will of God work me harm? Shall I -fear, shall I fly from the will of God? Ah! where shall I go to find -something more profitable if I fear the divine action and resist the -effect of the divine will? - -How faithfully we should listen to the words which are each moment -uttered in the depths of our hearts! If our senses, our reason, hear -not, penetrate not the truth and wisdom of these words, is it not -because of their incapacity to divine eternal truths? Should I be -surprised that a mystery disconcerts reason? God speaks; it is a -mystery; therefore it is death to the senses and reason, for it is -the nature of mysteries to immolate to themselves sense and reason. -Through faith mystery becomes the life of the heart, to all else it -is contradiction. The divine action killeth while it quickeneth; the -more we feel death the firmer our faith that it will give life; the -more obscure the mystery, the more light it contains. Hence it is that -the simple soul finds nothing more divine than that which is least so -externally. The life of faith wholly consists in this constant struggle -against the senses. - - - - -_CHAPTER VIII._ - - The Revelation of the Present Moment is the more Profitable that it is - addressed Directly to us. - - -We are only truly instructed by the words which God pronounces -expressly for us. It is neither by books nor curious research that we -become learned in the science of God: these means of themselves give us -but a vain knowledge, which only serves to confuse us and inflate us -with pride. - -That which really instructs us is all that comes to us by the order of -God from one moment to another: this is the knowledge of experience, -which Christ Himself was pleased to acquire before teaching. It was -indeed the only knowledge in which, according to the words of the -Gospel, He could grow; for as God there was no degree of speculative -knowledge which He did not possess. But if this knowledge was needful -to the Incarnate Word Himself, it is absolutely necessary for us if we -would speak to the hearts of those whom God sends to us. - -We only know perfectly that which we have learned by experience through -suffering and action. This is the school of the Holy Spirit, who utters -the words of life to the heart; and all that we say to others should -come from this source. Whatsoever we read, whatsoever we see, becomes -divine science only through the fecundity, the virtue, the light, which -the possession of this experience gives. Without this science all our -learning is like unleavened dough, lacking the salt and seasoning of -experience; the mind is filled with crude, unfledged ideas; and we are -like the dreamer who, knowing all the highways of the world, misses the -path to his own home. - -Therefore we have only to listen to God’s voice from moment to moment -if we would learn the science of the saints, which is all practice and -experience. - -Heed not what is said to others; listen only to what is uttered for -you and to you: you will find therein sufficient to exercise your -faith, for this hidden language of God by its very obscurity exercises, -purifies, and increases your faith. - - - - -_CHAPTER IX._ - - The Revelation of the Present Moment is an Inexhaustible Source of - Sanctity. - - -O all ye who thirst! know that you have not far to seek for the -fountain of living waters; it springs close to you in the present -moment. Hasten then to approach it. Why with the source so near do you -weary yourselves running after shallow streams, which only excite your -thirst and give you to drink in small measure? The source alone can -satisfy you; it is inexhaustible. If you would think, write, and live -like the Prophets, Apostles, and Saints, abandon yourself, like them, -to divine inspiration. - -O Love too little known! Men think Thy marvels are o’er, and that we -have but to copy Thy ancient works and quote Thy former teachings! And -they see not that Thy inexhaustible action is an infinite source of new -thoughts, new sufferings, new works, new Patriarchs, new Prophets, new -Apostles, new Saints, who have no need to copy the life or writings -one of the other, but only to live in perpetual self-abandonment to -Thy secret operations. We are wont to quote the “first ages of the -Church!--the times of the saints!” But is not all time the effects of -the divine action, the workings of the divine will, which absorbs all -moments, fills them, sanctifies them, supernaturalizes them? Has there -ever been a method of self-abandonment to the divine will which is not -now practicable? From the earliest ages had the saints other secrets of -holiness than that of becoming from moment to moment what the divine -action would make them? And will not this action even to the end of -time continue to pour its grace upon those who abandon themselves to -it without reserve? - -Yes, adorable, eternal Love! Love eternally fruitful and always -marvellous! Will of my God, Thou art my book, my doctrine, my science; -in Thee are my thoughts, my words, my deeds, my crosses. Not by -consulting Thy other works can I become what Thou wouldst make me, but -only by receiving Thee through all things in that one royal way of -self-abandonment to Thy will--that ancient way, that way of my fathers. -I will think, speak, and be enlightened like them; following in this -way, I will imitate them, quote them, copy them, in all things. - - - - -_CHAPTER X._ - - The Present Moment is the Manifestation of the Name of God and the - Coming of His Kingdom. - - -The present moment is like an ambassador which declares the will of -God. The heart must ever answer _fiat_, and the soul will go steadily -on by means of all things to her centre and her term--never pausing -in her course, spreading her sails to all winds; all ways, all methods -equally further her progress towards the great, the infinite. All -things afford her equal means of sanctification. The one only essential -the soul finds in the present moment. It is no longer either prayer or -silence, retirement or conversation, reading or writing, reflections or -cessation of thought, avoidance or seeking of spiritualities, abundance -or privation, illness or health, life or death, but simply what -comes to her each moment by the order of God. In this consists that -privation, abnegation, renouncement of created things, whether real or -in will, in order that a soul may be nothing of herself or for herself, -but live wholly by the order of God, and at His good pleasure content -herself with the duty of the present moment, as though it were the one -thing in the world. - -If whatsoever comes to a soul thus self-abandoned is her one essential, -we see clearly that she lacks nothing, and therefore should never -complain; that if she murmur she lacks faith, and lives by reason and -the senses alone, which, failing to recognize this sufficiency of -grace, are ever discontented. - -To bless the name of God according to the expression of the Scriptures -is to love Him, adore Him, and recognize His holiness in all things. -In fact, all things like words proceed from the mouth of God. The -events of each moment are divine thoughts expressed by created objects; -thus all things which intimate His will to us are so many names, so -many words, by which He manifests His desires. This will is one in -itself; it bears but one incomprehensible, ineffable name; but it is -multiplied infinitely in its effects, and assumes their names. To -sanctify the name of God is to study, adore, and love the ineffable -Being whom this name represents. It is also to study, adore, and love -His blessed will at all times, in all its effects; regarding all things -as so many veils, shadows, names of this eternally holy will. It is -holy in all its works, holy in all its words, holy in all its forms of -manifestation, holy in all the names it bears. - -It was thus Job blessed the name of God. The holy man blessed his -terrible desolation which expressed the will of God: he called it -not ruin, but a name of the Lord; and blessing it he declared that -this divine will expressed by the most terrible afflictions was ever -holy, whatever form, whatever name it bore. David also blessed it -at all times and in all places. Therefore it is by this continual -manifestation, this revelation of the will of God in all things that -His kingdom is within us that His will is done upon earth as it is in -heaven, that He gives us our daily bread. - -Abandonment to the divine will contains the substance of that -incomparable prayer which Christ Himself has taught us. We repeat it -vocally many times a day according to the order of God and His holy -Church; but we utter it in the depth of our hearts each moment that we -lovingly receive or suffer whatever is ordained by this adorable will. -What the lips need words and time to express, the heart effectively -utters with each pulsation, and thus simple souls unceasingly bless -Him in the depth of their hearts. They sigh nevertheless over their -inability to praise Him as they desire: so true it is that God gives -His graces and favors to such souls by the very means which seem to -deprive them of these blessings. This is the secret of the divine -wisdom--to impoverish the senses while it enriches the heart, and to -fill the heart in proportion to the aching void in the senses. - -Let us learn then to recognize in the event of each moment the imprint -of the will of God, of His adorable name. This name is infinitely -holy. It is but just therefore to bless it and receive it as a form -of sacrament which by its own virtue sanctifies the souls in which it -finds no obstacle to its grace. Can we do other than infinitely esteem -that which bears this august name? It is a divine manna which falls -from heaven to continually strengthen us in grace. It is a kingdom -of holiness which is established in the soul. It is the bread of -angels which is given upon earth as it is in heaven. No moment can be -unimportant since they all contain treasures of grace, angelic food. - -Yes, Lord, let Thy kingdom come to my heart to sanctify it, to nourish -it, to purify it, to render it victorious over my enemies. Precious -moment! how insignificant thou art to the eyes of the world, but how -grand to the eyes enlightened by faith! And can I call that little -which is great in the eyes of my Father who reigns in heaven? All that -comes thence is most excellent. All that descends therefrom bears the -impress of its origin. - - - - -_CHAPTER XI._ - - The Divine Will imparts the Highest Sanctity to Souls; they have but - to abandon Themselves to its Divine Action. - - -It is only because they know not how to profit by the divine action -that so many Christians spend their lives anxiously seeking hither and -thither a multitude of means of sanctification; these are profitable -when the divine will ordains them, but become injurious the moment they -prevent one from simply uniting himself with the will of God. These -multiplied means cannot give what we will find in the will of God--that -principle of all life, which is ever present with us, and which -imparts to its every instrument an original and incomparable action. - -Jesus has sent us a master whom we do not heed. He speaks to all -hearts, and to each one he utters the word of life, the incomparable -word; but we hear it not. We would know what he says to others, and we -hearken not to what is said to us. We do not sufficiently regard things -in the supernatural light which the divine action gives them. We must -always receive and worthily meet the divine action with an open heart, -full confidence and generosity; for to those who thus receive it it -can work no ill. This illimitable action, which from the beginning to -the end of all ages is ever the same in itself, flows on through all -moments, and gives itself in its immensity and its virtue to the simple -soul which adores it, loves it, and solely rejoices in it. You would be -enraptured, you say, to find an occasion of sacrificing your life for -God; such heroism enchants you. To lose all, to die forsaken and alone, -to sacrifice one’s self for others--such are the glorious deeds which -enchant you. - -But let me, O Lord, render glory, all glory, to Thy divine action! In -it I find the happiness of the martyrs, austerities and sacrifice of -self for others. This action, this will, sufficeth me. Whatever life -or death it ordains for me I am content. It pleases me in itself far -more than all its instruments and its effects, since it permeates all -things, renders them divine, and transforms them into itself. It maketh -heaven for me everywhere; all my moments are purely filled with the -divine action; and living or dying, it is my sole contentment. - -Yes, my Beloved, I will cease to prescribe Thee hours or methods; Thou -shalt be ever welcome. O divine action, Thou seemest to have revealed -me Thy immensity. I will but walk henceforth in the bosom of Thy -infinity. The tide of Thy power flows to-day as it flowed yesterday. -Thy foundation is the bed of the torrent whence graces unceasingly -flow; Thou holdest the waters thereof in Thy hand, and movest them at -will. No longer will I seek Thee within the narrow limits of a book, -the life of a saint, a sublime thought. No: these are but drops of that -great ocean which embraces all creatures. The divine action inundates -them all. They are but atoms which sink into this abyss. No longer will -I seek this action in spiritual intercourse. No more will I beg my -bread from door to door. I will depend upon no creature. - -Yes, Lord, I would live to Thy honor as the worthy child of a true -Father, infinitely good, wise, and powerful. I would live as I believe, -and since the divine action labors incessantly and by means of all -things for my sanctification, I would draw my life from this great and -boundless reservoir, ever present, and ever practically available. -Is there a creature whose action equals that of God? And since this -uncreated hand directs all that comes to me, shall I go in search of -aid from creatures who are impotent, ignorant, and indifferent to me? -I was dying of thirst; I ran from fountain to fountain, from stream -to stream; and behold at hand was a source which caused a deluge; -water surrounded me on all sides! Yes, everything becomes bread to -nourish me, water to cleanse me, fire to purify me, a chisel to give -me celestial form. Everything is an instrument of grace for my -necessities; that which I sought in other things seeks me incessantly -and gives itself to me by means of all creatures. - -O Love! will men never see that Thou meetest them at every step, while -they seek Thee hither and thither, where Thou art not? When in the open -country, what folly not to breathe its pure air; to pause and study -my steps when the path is smooth before me; to thirst when the flood -encompasses me; to hunger for God when I may find Him, relish Him, and -receive His will through all things! - -Seek you, dear souls, the secret of union with God? There is none other -than to avail yourselves of all that He sends you. All things may -further this union; all things perfect it, save sin, and that which is -contrary to your duty. You have but to accept all that He sends and let -it do its work in you. - -Everything is a banner to guide you, a stay to uphold you, an easy and -safe vehicle to bear you on. - -Everything is the hand of God. Everything is earth, air, and water to -the soul. God’s action is more universally present than the elements. -His grace penetrates you through all your senses provided you but use -them according to His order; for you must guard and close them to all -that is not His will. There is not an atom which, entering your frame, -may not cause this divine action to penetrate to the very marrow of -your bones. It is the source and origin of all things. The vital fluid -which flows in your veins moves only by order of the divine will; -all the variations of your system, strength or weakness, languor or -vigor, life or death, are but the instruments with which the divine -action effects your sanctification. Under its influence all physical -conditions become operations of grace. All your thoughts, all your -emotions, whatever their apparent source, proceed from this invisible -hand. No created mind or heart can teach you what this divine action -will do in you; you will learn it by successive experience. Your life -unceasingly flows into this incomprehensible abyss, where we have but -to love and accept as best that which the present moment brings, with -perfect confidence in this divine action which of itself can only work -you good. - -Yes, my Beloved, all souls might attain supernatural, admirable, -inconceivably sublime states if they would but submit themselves to -Thy divine action! Yes, if they would but yield to this divine hand -they would attain eminent sanctity. All could reach it, since it is -offered to all. You have but to open your heart and it will enter of -itself: for there is no soul which does not possess in Thee, my God, -its infinitely perfect model; no soul in which Thy divine action labors -not unceasingly to render it like unto Thy image. If they were faithful -they would all live, act, speak divinely; they need only copy one -another; the divine action would signalize each one of them through the -most ordinary things. - -How, O my God! can I cause Thy creatures to relish what I advance? Must -I, possessing a treasure capable of enriching all, see souls perish in -their poverty? Must I see them die like desert plants when I point out -to them the source of living waters? Come, simple souls, who have no -feeling of devotion whatever, no talent, not even the first elements -of instruction,--you who understand nothing of spiritual terms, who -are filled with admiration and astonishment by the eloquence of the -learned,--come and I will teach you the secret of excelling these -brilliant intellects; and I will make perfection so attainable that -you will find it within you, about you, around you, at every step. I -will unite you to God, and He will hold you by the hand from the moment -you begin to practise what I tell you. Come, not to learn the chart of -this spiritual country, but to possess it, and to walk at ease therein -without fear of going astray. Come, not to study the theory of divine -grace, nor to learn what it has effected in all ages and is still -effecting, but to be simply the subjects of its operations. You have -no need to learn and ingenuously repeat the words addressed to others: -divine grace shall utter to you alone all that you require. - - - - -_CHAPTER XII._ - - The Divine Action alone can sanctify us, for it forms us after the - Divine Model of our Perfection. - - -The divine action executes in time the designs of the eternal Wisdom in -regard to all things. God alone can make known to each soul the design -which it is destined to realize. Though you read the will of God in -regard to others, this knowledge cannot direct you in anything. In the -Word, in God Himself, is the design after which you should be formed, -and after which you are modelled by the divine action. In the Word the -divine action finds that to which every soul may be conformed. Holy -Scripture contains a portion of this design, and the work of the Holy -Spirit in souls completes it after the model which the Word presents. -Is it not evident that the only secret for receiving the impress of -this eternal design is to be passively submissive in His hands, and -that no intellectual effort or speculation will help us to attain it? -Is it not manifest that skill, intelligence, or subtlety of mind will -not effect this work, but passive self-abandonment to the divine will, -yielding ourselves like metal to the mould, like canvas to the brush, -or like stone to the sculptor? It is clear that a knowledge of the -divine mysteries which the will of God effects in all ages is not what -renders us conformable to the design which the Word has conceived for -us. No: it is the impress of the divine Hand; and this imprint is not -graven in the mind through the medium of thought, but upon the will -through its submission to the will of God. - -The wisdom of the simple soul consists in contentment with what is -suitable to her, in confining herself to the sphere of her duties, and -in never going beyond its boundary. She is not curious to know the -secrets of the divine economy: she is content with God’s will in her -regard, never striving to decipher its hidden meaning by conjecture -or comparison, desiring to know no more than each moment reveals, -listening to the voice of the Word when it speaks in the depth of her -heart, never asking what the Spouse of her soul utters to others, -contenting herself with what she receives in the depth of her soul; -so that from moment to moment all things, however insignificant or -whatever their nature, sanctify her unconsciously to herself. Thus the -Beloved speaks to His spouse by the palpable effects of His action, -which the spouse does not curiously study, but accepts with loving -gratitude. Therefore the spirituality of this soul is simple, most -solid, and interwoven with her whole being. Neither tumultuous thoughts -nor words influence her conduct; for these, when not the instruments -of divine grace, only inflate the mind. Many there are who assign an -important part to intellect in piety, yet it is of little account -therein, and not unfrequently prejudicial. We must make use of that -only which God sends us to do and suffer. Yet many of us leave this -divine essential to occupy our minds with the historic wonders of the -divine work, instead of increasing these wonders by our fidelity. - -The marvels of this work which gratify the curiosity of our readings -serve only to disgust us with the apparently unimportant events -through which, if we despise them not, the divine love effects great -things in us. Foolish creatures that we are! We admire, we bless, this -divine action in its written history; but when it would continue to -write its gospel in our hearts, we hold the paper in continual unrest, -and we impede its action by our curiosity to know what it effects in us -and what it effects elsewhere. - -Pardon, divine Love, for I am writing my own defects, and I have not -yet learned what it is to abandon myself to Thy hand. I have not yet -yielded myself to the mould. I have walked through Thy divine studios, -I have admired all Thy works, but I have not yet learned the needful -self-abandonment to receive the marks of Thy pencil. At last I have -found Thee, my dear Master, my Teacher, my Father, my dear Love! I will -be Thy disciple; I will learn in no other school but Thine. I return -like the prodigal hungering for Thy bread. I abandon the ideas which -only serve to gratify my curiosity. I will no longer seek after masters -or books; no, I will use these means only as Thy divine will ordains -them, and then not for my gratification, but to obey Thee by accepting -all that Thou sendest me. I would confine myself solely to the duty of -the present moment in order to prove my love, fulfil my obligations, -and leave thee free to do with me what Thou wilt. - - - - -Book Third. - - The Paternal Care with which God surrounds Souls wholly abandoned to - Him. - - - - -_CHAPTER I._ - - God Himself guides Souls who wholly abandon themselves to Him. - - -_Sacrificate sacrificium justitiæ et sperate in Domino: Sacrifice, -saith the prophet, a sacrifice of justice and hope in the Lord._ That -is to say that the grand and solid foundation of the spiritual life is -to give one’s self to God to be the subject of His good pleasure in all -things, interiorly as well as exteriorly, and to so utterly forget self -that we regard it as a thing sold and delivered, to which we have no -longer any right; so that our joy consists wholly in the good pleasure -of God, and His honor and glory are our sole contentment. - -This foundation laid, the soul has but to pass her life rejoicing that -God is God, abandoning herself so completely to His good pleasure -that she is equally content to do one thing as another, according as -this good pleasure directs, never even pausing to reflect upon the -disposition which is made of her by the will of God. - -Self-abandonment! this, then, is the grand duty which remains to -be fulfilled after one has faithfully acquitted himself of all the -obligations of his state. The perfection with which this grand duty is -accomplished is the measure of one’s sanctity. - -A holy soul is a soul who, with the aid of grace, freely abandons -herself to the divine will. All that follows this pure self-abandonment -is the work of God and not of man. God asks nothing more of this soul -than to blindly receive all that He sends, in a spirit of submission -and universal indifference to the instruments of His will; the rest -He determines and chooses according to His designs for the soul as an -architect arranges and selects his materials according to the edifice -he would construct. - -In all things, therefore, we must love God and His order; we must love -it as it is presented to us without desiring more. It is for God, -not for us, to determine the objects of our submission, and what He -sends is best for the soul. What a grand epitome of spirituality is -this maxim of pure and absolute self-abandonment to the will of God! -Self-abandonment, that continual forgetfulness of self which leaves -the soul free to eternally love and obey God, untroubled by those -fears, reflections, regrets, and anxieties which the care of one’s own -perfection and salvation gives! Since God offers to take upon Himself -the care of our affairs, let us once for all abandon them to His -infinite wisdom, that we may never more be occupied with aught but Him -and His interests. - -Arise, then, my soul; let us walk with uplifted head above all that is -passing about us and within us, ever content with God--content with -what He does with us, and with what He gives us to do. Let us beware of -imprudently falling a prey to those numerous disquieting reflections -which, like so many tangled labyrinths, entrap the mind into useless, -endless wanderings. Let us avoid this snare of self-love by springing -over it, and not by following its interminable windings. - -Onward, my soul, through weariness, sickness, dryness, infirmities -of temper, weakness of mind, snares of the devil and of men, their -suspicions, jealousies, evil thoughts, and prejudices! Let us soar -like the eagle above all these clouds, our eyes fixed upon the Sun -of Justice, and its rays which are our obligations. Doubtless we may -feel these trials; it does not depend upon us to be insensible to -them. But let us remember that our life is not a life of sentiment. -Let us live in this superior part of the soul where God and His will -work out for us an ever uniform, equable, immutable eternity. In this -wholly spiritual dwelling where the Uncreated, the Ineffable, the -Infinite holds the soul immeasurably separated from all shadows and -created atoms, reigns perpetual calm, even though the senses be the -prey of tempests. We have learned to rise above the senses; their -restlessness, their disquiet, their comings and goings, and their -hundred transformations disturb us no more than the clouds which -darken the sky for a moment and disappear. We know that in the region -of the senses all things are like the wind, without sequence or order, -in continual vicissitude. God’s will forms the eternal charm of the -heart in the state of faith, just as in the state of glory it shall -constitute its true happiness; and this glorious state of the heart -will influence the whole material being at present a prey to terrors -and temptations. Under these appearances, however terrible they may -be, the action of God, giving to the material being a facility wholly -divine, will cause it to shine like the sun; for the faculties of the -sensitive soul and those of the body are prepared here below like -gold, iron, flax, and stone. And like these different substances they -will attain the purity and splendor of their form only after they -have passed through many processes and suffered loss and destruction. -All that we endure here below at the hand of God is intended as a -preparation for our future state. - -The faithful soul who knows the secret of God’s ways dwells in perfect -peace; and all that transpires within her, so far from alarming, only -reassures her. Intimately convinced that it is God who guides her, she -accepts everything as a grace, and lives wholly forgetful of self, -the object upon which God labors, that she may think only of the work -committed to her care. Her love unceasingly animates the courage which -enables her to faithfully and carefully fulfil her obligations. - -Except the sins of a self-abandoned soul, which are light, and even -converted to her good by the divine will, there is nothing _distinctly -manifest_ in her but the action of grace. And this action is distinctly -manifest in all those painful or consoling impressions by means of -which the divine will unceasingly works the soul’s good. I use the term -“distinctly manifest,” for of all that transpires within the soul, -these impressions are what it best distinguishes. To find God under all -these appearances is the great art of faith; to make everything a means -of uniting one’s self with God is the exercise of faith. - - - - -_CHAPTER II._ - - The more God seems to withdraw Light from the Soul abandoned to His - Direction, the more Safely He guides Her. - - -It is particularly in souls wholly abandoned to God that the words of -St. John are accomplished: _You have no need that any man teach you; -but as His unction teacheth you of all things_. To know what God asks -of them, they have but to consult this unction, to sound the heart, -to heed its voice; it interprets the will of God according to their -present needs. For the divine action disguised reveals its designs, not -by thoughts, but by intuition. It manifests them to the soul either by -necessity, leaving it but the one present course to choose, or by a -first impulse, a sort of supernatural transport which impels to action -without reflection, or, finally, by a certain attraction or repulsion -which, while leaving the soul perfect liberty, no less attracts it to -or withdraws it from objects. - -Were we to judge by appearances, it would seem most unwise to thus -pursue a course so uncertain; a course of conduct in which, according -to ordinary rules, we find nothing stable, uniform, or regular. It -is nevertheless at bottom the highest state of virtue, and one which -usually is only attained after long exercise therein. The virtue of -this state is virtue in all its purity; in fact, it is perfection. The -soul is like a musician who to long practice unites great knowledge -of music; he is so full of his art that, without any effort, all that -he does therein is perfection; and if his compositions be examined, -they will be found in perfect conformity with prescribed rules. One -is convinced that he will never succeed better than when he acts -without restraint, untrammelled by rules which fetter genius when too -scrupulously followed; and his impromptus, like so many masterpieces, -are the admiration of connoisseurs. - -Thus the soul, after long exercise in the science and practice of -perfection under the empire of reason and the methods with which she -aids grace, insensibly forms a habit of acting in all things by divine -instinct. Such a soul seems to intuitively accept as best the first -duty that presents itself, without resorting to the reasoning which she -formerly found necessary. - -She has only to act according to circumstances, unable to do anything -but abandon herself to that grace which can never mislead her. The work -of a soul in this state of simplicity is nothing less than marvellous -to eyes and minds divinely enlightened. Without rule, yet exactness -itself; without measure, yet nothing better proportioned; without -reflection, yet nothing more profound; without ingenuity, yet nothing -better managed; without effort, yet nothing more efficacious; without -forethought, yet nothing better fitted to unforeseen events. - -The divine action frequently gives by means of spiritual reading -knowledge which the authors never possessed. God makes use of the -words and actions of others to inspire hidden truths. If He wills to -enlighten us by such means, it is the part of the self-abandoned soul -to accept them; and all means which become the instrument of the divine -will possess an efficacy far surpassing their natural and apparent -virtue. - -A life of self-abandonment is characterized by mystery; it is a -life which receives from God extraordinary miraculous gifts through -commonplace, fortuitous events, chance encounters, where nothing is -visible to human eyes but the ordinary workings of men’s minds and -the natural course of the elements. Thus the simplest sermons, the -most commonplace conversations, the least elevating books, become to -these souls by virtue of the will of God sources of intelligence and -wisdom. Therefore they carefully gather the crumbs of wisdom which -the worldly-wise trample under foot. Everything is precious to them, -everything enriches them; so that, while supremely indifferent to all -things, they neglect or despise nothing, drawing profit from all. - -When we behold God in all things, and use them by His order, it is not -using creatures, but enjoying the divine action which transmits its -gifts through these different channels. They are not of themselves -sanctifying, but only as instruments of the divine action which -can and frequently does communicate its graces to simple souls by -means apparently contrary to the end proposed. Yes, divine grace -can enlighten with clay as with the most subtle material, and its -instrument is always efficacious. All things are alike to it. Faith -never feels any need; she complains not of the lack of means apparently -necessary to her advancement, for the divine Workman for whom she -labors supplies all deficiencies by His will. This holy will is the -whole virtue of all creatures. - - - - -_CHAPTER III._ - - The Afflictions with which God visits the Soul are but Loving - Artifices at which she will One Day rejoice. - - -Souls who walk in light sing canticles of joy; those who walk amid -shadows sing anthems of woe. Let one and the other sing to the end the -portion and anthem God assigns them. We must add nothing to what He has -completed. There must flow every drop of this gall of divine bitterness -with which He wills to inebriate them. Behold Jeremias and Ezechiel: -theirs was the language of sighs and lamentations, and their only -consolation was in the continuation of their lament. He who would have -dried their tears would have deprived us of the most beautiful portions -of the Holy Scriptures. The spirit that afflicts is the only one which -can console. The streams of sorrow and consolation flow from the same -source. - -When God astonishes a soul she must needs tremble; when He menaces, she -cannot but fear. We have but to leave the divine operation to its own -development; it bears within itself the remedy as well as the trial. -Weep, dear souls; tremble, suffer disquiet and anguish; make no effort -to escape these divine terrors, these heavenly lamentations. Receive -into the depth of your being the waters of that sea of bitterness which -inundated the soul of Christ. Continue to sow in tears at the will -of divine grace, and insensibly by the same will their source shall -be dried. The clouds will dissolve, the sun will shed its light, the -springtime will strew your path with flowers, and your self-abandonment -will manifest to you the whole extent of the admirable variety of the -divine action. - -Truly, man disquiets himself in vain! All that passes within him -is like a dream. One shadow follows and effaces another, just as -the fancies of sleep succeed one another, some troubling, others -delighting, the mind. Man is the sport of these imaginations which -consume one another, and the grand awakening will show the equal -emptiness of them all. It will dissipate all illusions, and he will no -longer heed the perils or fortunes of this dream called life. - -Lord, can it not be said that Thy children sleep in Thy bosom during -all the night of faith, while at Thy pleasure Thou fillest their souls -with an infinite number and infinite variety of experiences which are -in reality but holy and mysterious reveries? In this obscure night of -the soul they are filled with veritable and awful terrors, with anguish -and weariness which on the glorious day Thou wilt change into true and -solid joys. - -At their awakening, holy souls, restored to a clearer vision and -fuller consciousness, will never weary admiring the skill, the art, -the invention, the loving artifices of the Bridegroom. They will -comprehend how impenetrable are His ways, how surpassing comprehension -are His devices, how beyond discovery His disguises, how impossible -consolation when He willed that they should mourn. On the day of -this awakening the Jeremias and the Davids will see that that which -wrought their bitterest pain was subject of rejoicing to God and the -angels. Wake not the spouse, worldly-wise, industrious minds filled -with self-activity; leave her to sigh and tremblingly seek for the -Bridegroom. True, He eludes her, and disguises Himself; she sleeps, and -her griefs are but as the phantoms which come with night and sleep. -But disturb her not; let the Bridegroom work upon this cherished soul -and depict in her what He alone can paint or express. Leave Him to -develop the result of this state. He will awake her when it is time. -Joseph causes Benjamin to weep; servants of Joseph, reveal not his -secret to this cherished brother! The artifice of Joseph is beyond the -penetration of Benjamin. He and his poor brothers are plunged in grief; -they see naught in the loving artifice of Joseph but irremediable -suffering. Enlighten them not: He will remedy all; He will reveal -himself to them, and they will admire the wisdom of Him who out of so -much woe and desolation wrought the truest joy they have ever known. - - - - -_CHAPTER IV._ - - The more God seems to take from a Soul wholly abandoned to Him, the - more Generous He is to her. - - -But let us go on in the study of the divine action and its loving -artifices. What the divine action seems to take from a good will -it gives in _disguise_, so to speak. It never leaves a good will -in need. For example, if we relieved the necessities of a friend -with generous gifts, allowing him to know they came from us, but -later, in his interest making a feint of withholding our gifts while -continuing to secretly assist him, the friend, not suspecting the ruse -or comprehending the kindly artifice, is grieved and hurt. Bitter -reflections and unkind thoughts of his benefactor torment him. But when -the loving ruse is revealed to him, imagine the joy, the confusion, -the love, the shame, the gratitude, which overwhelm him! And are not -his zeal and love for his benefactor greater henceforth? And has not -the trial only strengthened his love and made it proof against any -similar misunderstandings in the future? - -The application is simple. The more we seem to lose with God, the -more we really gain; the more He deprives us of natural aid, the more -He gives us of supernatural. We loved Him a little for His gifts, -but these being no longer visible we come to love Him for Himself. -It is by the apparent withdrawal of these sensible gifts and favors -that He prepares us for Himself, the greatest of all gifts. The souls -once wholly submissive to the divine action should always interpret -all things favorably--yes, were it the loss of the most excellent of -directors, were it the distrust which they feel in spite of themselves -for those who too readily offer to fill his place; for usually the -guides who of themselves seek the direction of souls merit a little -distrust. Those who are truly animated by the Spirit of God are not -ordinarily so impetuous or self-confident: they are sought, they do not -offer themselves, and never cease to distrust themselves. - -Let the soul that has wholly given herself to God walk fearlessly -through all these trials, letting none of them deprive her of -her liberty. Provided she be faithful to the divine action, this -all-powerful action will work wonders in her despite all obstacles. -God and the soul are engaged in the same work, the success of which, -though depending entirely on the action of the divine Workman, may -nevertheless be compromised by the infidelity of the soul. - -When it is well with the soul, all goes well; for that which is of -God--that is, His part and action--are, so to speak, the rebound of -the soul’s fidelity. It is the right side of the work which, like -those famous tapestries, are done stitch by stitch on the wrong side. -The workman engaged thereon sees but his needle and the canvas, every -little hole of which is successively filled, forming a beautiful design -which is only visible however, when every detail is completed, and the -right side is held up to view, but during the process of the work all -its beauty and its marvels were unseen. - -And thus it is with the self-abandoned soul: it sees only God and its -duty. The fulfilment of the duty of each moment is but the addition -of an imperceptible point, and yet it is by means of these apparent -trifles that God effects His wonders. We are given a presentment of -these wonders at times here below, but we shall only understand them -in the light of eternity. How full of wisdom and goodness are the ways -of God! He has made all that is great, elevating and ennobling so -completely the work of His grace and action, leaving to the soul what -is easy and simple to be accomplished with the aid of grace, that there -is no one who cannot attain eminent sanctity by the loving fulfilment -of obscure and humble duties. - - - - -_CHAPTER V._ - - The less Capable the Faithful Soul is of defending Herself, the more - Powerfully does God defend Her. - - -The supreme and infallible work of the divine action is always -opportunely applied to the simple soul, and she in all things wisely -corresponds to its intimate direction. She accepts all that comes -to her, all that transpires, all that she feels--all, all save sin; -sometimes consciously, sometimes unconsciously, being impelled, not by -any reason, but by an indistinct impulse, to speak, to act, or not to -act. - -Frequently the occasion and the reason which determine her course are -merely of the natural order; the simple soul sees no mystery therein, -but pure chance, necessity, conventionality; it is nothing in her eyes -or those of others: and yet the divine action, which is the wisdom, the -counsel, the knowledge of its friends, causes these simple things to -work their good. It appropriates them and turns them so energetically -against the schemes of the faithful soul’s enemies, that it is -impossible for them to injure her. - -The divine action frees the soul from the petty anxious schemes so -necessary to human prudence. Such precautions are suitable for Herod -and the Pharisees: but the Magi have but to follow their star in peace; -the Babe has but to rest in His Mother’s arms; His enemies advance -His cause more than they injure it; the more they seek to thwart and -overwhelm it, the more peacefully and freely He advances. He will not -court or temporize with them to turn their attacks from Him; their -jealousies, their distrust, their persecutions, are necessary to Him. -Thus lived Jesus in Judea; and He still lives after this manner in -simple souls, where He is generous, gentle, free, peaceful; fearing -and needing no creature, but beholding them all in the hands of His -Father; eager to turn them to His service, some through their criminal -passions, others through their good actions, others through their -obedience and submission. - -The divine action marvellously adjusts all these things: there is -neither too little nor too much; no more good and evil than needful. - -The order of God sends each moment the appropriate instrument for its -work; and the simple soul enlightened by faith finds all things good, -desiring neither more nor less than she possesses. At all times she -blesses the divine Hand which so carefully supplies her needs and -frees her from obstacles; she receives friends and foes with equal -sweetness, for it is the way of Jesus to treat the whole world as a -divine instrument. We want for none, and yet we have need of all; the -divine action renders all necessary, and we must receive all from -it, accepting each thing according to its nature and quality, and -corresponding thereto with sweetness and humility, treating the simple -with simplicity, the ungentle with gentleness, after the teaching of -St. Paul and the more beautiful practice of the divine Master. - -Divine grace alone can imprint that supernatural character which adapts -itself so marvellously to each individual nature. It is not learned -from books; it is a true spirit of prophecy, and the effect of intimate -revelation; it is the teaching of the Holy Spirit. To conceive it one -must have attained the highest degree of self-abandonment and the -most perfect detachment from all plans and interests, however holy -they may be. We must keep before our eyes the one important thing in -this world, viz., the passive abandonment to the divine action which -is required of us in order to devote ourselves to the duties of our -state, leaving the Holy Spirit to operate interiorly, indifferent as -to what He operates upon, even happy not to know it. Then, then we are -safe; for all the events of the world can only work the good of souls -perfectly submissive to the divine will of God. - - - - -_CHAPTER VI._ - - The Soul abandoned to the Will of God, so far from resisting her - Enemies, finds in them Useful Auxiliaries. - - -I fear my own action and that of my friends more than I do my enemies. -There is no prudence equal to that of offering no resistance to one’s -enemies but that of simple abandonment to the will of God; nothing -which so fully insures our peace; it is rowing with the tide, sailing -with a wind which swiftly brings us into port. There is nothing -better than simplicity with which to meet the prudence of this world; -it skilfully, though unconsciously, evades its snares without even -thinking of them. - -Dealing with a simple soul is, in a measure, dealing with God. Who -can cope with the Almighty, whose ways are inscrutable? God espouses -the cause of the simple soul; she has no need to study the intrigues -of her enemies, to meet their activity with equal alertness, watching -all their movements: her Spouse relieves her of all this; she confides -all to Him, and then rests on His breast in peace and security. The -divine action inspires her with measures so just that they who sought -to surprise her are themselves surprised. She benefits by all their -efforts, and rises by the very means with which they sought to abase -her. All contradictions turn to her good; and by leaving her enemies -to work their will she draws so great and continual profit from them -that all she need fear is that she may interfere in a work in which -God wills to be the chief actor, using her enemies as His instruments, -and in which the soul has no other part than to peacefully watch the -working of the divine will and follow its guidance with simplicity. - -The supernatural prudence of the divine Spirit, the principle of these -attractions, unerringly seizes the end and intimate relations of each -event, and, all unknown to the soul, so disposes them for her spiritual -welfare that all which opposes itself thereto must inevitably be -destroyed. - - - - -_CHAPTER VII._ - - The Soul who abandons Herself to God has no Need to justify Herself by - Words or Actions: the Divine Action justifies Her. - - -The broad, solid, firm rock upon which the faithful soul stands -sheltered from tides and storms is the order of the divine will, which -is ever present with us, veiled under crosses or the most ordinary -duties. Behind these shadows is hidden God’s Hand, which sustains and -upholds those who abandon themselves to Him. - -The moment the soul is firmly established in this perfect -self-abandonment she is henceforth safe from the contradiction of -tongues, for she ceases to have anything to do or say in her own -defence. Since the work is God’s, from no other source must its -justification be sought. Its consequences and effects will sufficiently -justify it. We have but to leave it to its own development. _Dies diei -eructat verbum._ - -When we are no longer guided by our own ideas we need not defend -ourselves by words. Our words can only represent our ideas, and where -an absence of ideas is admitted no words are needed. Of what avail are -they? To give a reason for what we do? But we know not this reason; -it is hidden in the principle which animates our actions, and which -impresses us only in a most ineffable manner. - -We must therefore leave to the results of our actions the task of -justifying their principle. All is metely sustained in this divine -procession; everything therein has a firm and solid basis, and the -reason for that which precedes is manifest in the result which follows. -It is no longer a life of thought, imagination, multiplied words: -these no longer occupy, nourish, or sustain the soul. She no longer -knows where she walks, or where her path may lie in the future; she -ceases to incite herself with reflections to bear the toils and -fatigues of the route; her strength lies in an intimate conviction of -her own weakness. A way is opened to her feet; she enters and walks -unhesitatingly therein with pure, straightforward, simple faith; -she follows the straight path of the commandments, leaning upon God -Himself, whom she finds at every turn of the way; and this God, the -sole object of her life, will take her justification upon Himself, and -so manifest His presence that she will be avenged of her detractors. - - - - -_CHAPTER VIII._ - - God gives Life to the Soul abandoned to Him by Means which apparently - lead only to Death. - - -There is a time when God wills to be the life of the soul and work -out her perfection Himself in a hidden and secret manner: then all -her own ideas, lights, efforts, researches, reasonings, become a -source of illusion. And when the soul, after many sad experiences, is -finally taught the uselessness of her self-activity, she finds that -God has hidden and obstructed all other channels of life that she may -live in Him alone. Then, convinced of her nothingness, and that her -self-activity is prejudicial to her, she abandons herself completely -to God and relies only upon Him. God then becomes a source of life to -the soul, not by means of thoughts, revelations, reflections (these are -now become a source of illusion), but effectively by the reality of -His grace hidden under the strangest appearances. The divine operation -being invisible to the soul, she receives its virtue, its substance, -under circumstances which she feels will prove her ruin. There is no -remedy for this obscurity; we must remain buried therein; for here, -in this night of faith, God gives Himself to us, and with Himself all -things. Henceforth the soul is but a blind subject; or rather she may -be likened to a sick man who, ignorant of the virtue of his remedies, -and feeling only their bitterness, frequently imagines they must lead -to death; the exhaustion and crisis which follow them seem to justify -his fears: nevertheless, under this semblance of death he receives -health, and he continues to accept the remedies at the word of the -physician. - -Thus souls abandoned to God’s will take no heed of their infirmities, -except those of a nature sufficiently evident and grave to require care -and treatment. The languor and impotence of faithful souls are but -illusions and semblances which they must courageously face. God sends -and permits them to exercise their faith and self-abandonment, and in -these virtues lies the soul’s true remedy. She must go on generously, -utterly ignoring her infirmities, accepting all that comes to her to do -or suffer in the order of God, never hesitating to treat her body as -we do those beasts of burden only destined to spend their lives going -hither and thither at our will. This treatment is more efficacious than -all that delicate care which only weakens the vigor of the mind. This -strength of purpose has an indescribable virtue and power to sustain -a feeble body; and a year of this noble and generous life is worth a -century of selfish fears and care. - -We must endeavor to habitually maintain an air of childlike gentleness -and good-will. Ah! what can we fear from this divine fortune? Guided, -sustained, and protected by the Providence of God, the whole exterior -conduct of His children should be nothing less than heroic. The -alarming objects which oppose their progress are naught in themselves: -they are only sent to embellish their lives by still more glorious -actions. They entangle them in embarrassments of every kind, whence -human prudence can see no issue, and, feeling its weakness, stops -short, confounded. Then does the divine fortune gloriously manifest -what it is for souls who wholly trust therein. It extricates them more -marvellously than the writers of fiction with unrestrained imagination -in the leisure and privacy of their study unraveled the intrigues and -perils of their imaginary heroes, bringing them invariably to a happy -end. More admirably still does it guide them safely through the perils -of death, the snares of demons, the terrors of temptation, the fears -of hell. It elevates these souls to heaven, and they are all the real -subject of those mystic histories more beautiful and curious than any -ever invented by the crude imagination of man. - -Then onward, my soul, through perils and fears, guided, directed, and -sustained by the invisible, all-powerful, unerring Hand of divine -Providence. Let us go on fearlessly in joy and peace to the end, -turning obstacles into victories, remembering that it was to struggle -and conquer that we enrolled ourselves under His banner. _Exivit -vincens ut vinceret_, and every step under His guidance is a victory. -The book of souls lies open before the Holy Spirit, and their history -is still written, for holy souls will furnish material for its pages -to the end of the world. This history is but the relation of God’s -operations and designs upon man, and it depends upon ourselves whether -we shall appear in its pages and continue its narration by uniting our -sufferings and actions to His divine will. - -No; let nothing we have to do or suffer alarm us: it can cause us no -loss; it is only sent us that we may furnish material for that holy -history, which is increasing day by day. - - - - -_CHAPTER IX._ - - Love holds the Place of All Things to Souls who walk in the Way of - Abandonment. - - -God, while He despoils a soul who wholly abandons herself to Him, -gives her something which takes the place of all things--of light, of -strength, of life, of wisdom. This gift is His love. Divine love is -like a supernatural instinct in these souls. - -Everything in nature has that which is suited to its kind; each flower -has its peculiar charm, each animal its instinct, and each creature its -perfection. And so it is in the different states of grace; each has its -special grace, and this is a recompense to every one whose good will -brings him in harmony with the state in which Providence has placed him. - -A soul becomes subject to the divine action the moment a good will is -formed in her heart; and this action influences her according to the -degree of her self-abandonment. The art of self-abandonment is simply -the art of loving; divine love grants all things to the soul who -refuses Him nothing. And as God’s love inspires the desires of a soul -who lives for him, He can never refuse them; therefore, cannot love -desire what it pleases? - -The divine action only considers the good will of a soul; the capacity -or incapacity of the other faculties neither attract nor repel it. -If it find a soul good, pure, upright, simple, submissive, it is -all it requires; it takes possession of this soul and of all her -faculties, and so disposes all things for her good that she finds -means of sanctification in everything. That which would give death to -others, should it enter this soul will be harmless, for the antidote -of her good will will arrest the effect of the poison. If she stray -to the brink of the abyss, the divine action will withhold her from -its depths, or if she fall it will rescue her. And indeed the faults -of these souls are but faults of frailty and little perceptible; -God’s love knows how to turn them to her advantage, and by secret and -ineffable ways teaches her what she should say and do according to the -circumstances in which she is placed. - -Such souls receive as it were rays of divine intelligence: _Intellectus -bonus omnibus facientibus eum_. For this divine intelligence -accompanies them in all their wanderings, and rescues them from the -snares into which their simplicity leads them. Have they committed -themselves by some mistaken measure? Providence disposes a happy -event which releases them. Vainly are intrigues multiplied against -them; Providence overcomes all the efforts of their enemies, and so -confounds and bewilders them that they fall into their own snares. Do -they seek to surprise the soul? Providence, by means of some apparently -unimportant action which she unconsciously performs, rescues her from -the embarrassments into which she has been led by her own uprightness -and the malice of her enemies. - -Oh, the exquisite wisdom of this good will! What prudence in its -simplicity, what ingenuity in its innocence, what frankness in its -mysteries, what mystery in its candor! - -Behold the young Tobias: he is a mere youth; but Raphael walks at his -side, and with such a guide he walks in safety, he feels no want, -nothing affrights him. Even the monsters he encounters furnish him food -and healing; the very creature which springs to devour him becomes his -nourishment. He is only occupied with nuptials and festivities, for -such is his present duty in the order of Providence; not that he is -without other cares, but they are abandoned to that divine intelligence -charged to assist him in all things; and the result of his affairs -is better than he could have made it, for everything succeeds and is -crowned with prosperity. Yet the mother bitterly grieves, while the -father is full of faith; but the child so sorely lamented joyfully -returns to become the happiness of his family. - -Then for those souls who wholly abandon themselves to it, divine -love is the source of all good; and an earnest desire is all that is -necessary to obtain this inestimable blessing. - -Yes, dear souls, God asks but your heart; if you seek you will find -this treasure, this kingdom where God alone reigns. - -If your heart be wholly devoted to God, within it you will find the -treasure, the kingdom itself, which is the object of your desires. The -moment we desire God and His will, that moment we enjoy them, and our -enjoyment corresponds to the ardor of our desires. The earnest desire -to love God is loving Him. Because we love Him we desire to be the -instruments of His action, that His love may freely operate in us and -through us. - -The work of the divine action is not in proportion to the capacity -of a simple holy soul, but to her purity of intention; nor does it -correspond to the means she adopts, the projects she forms, the counsel -she follows. The soul may err in all these, and this not rarely -happens; but with a good will and pure intention she can never be -misled. When God sees this good disposition He overlooks all the rest, -and accepts as done what the soul would assuredly do if circumstances -seconded her good will. - -Therefore a good will has nothing to fear; if it falter, it can but -fall under that all-powerful Hand which guides and sustains it in all -its wanderings. It is this divine Hand which draws it towards the goal -when it has wandered therefrom, which restores it to the path whence -its feet have strayed; it is the soul’s refuge in the difficulties into -which the efforts of her blind faculties lead her; and the soul learns -to despise these, efforts to wholly abandon herself to the infallible -guidance of this divine Hand. Even the errors of these good souls -lead them to self-abandonment; and never will a good will find itself -unaided, for it is a dogma of faith that _all things work the good_ of -such souls. - - - - -_CHAPTER X._ - - The Faithful Soul finds in Submission to the Will of God more Force - and Strength than the Proudest of those who resist Him. - - -What avail the most sublime intelligence and divine revelations if we -love not the will of God? It was through these that Lucifer perished. -The work of the divine action which God revealed to him in the mystery -of the Incarnation excited only his envy. A simple soul, on the -contrary, enlightened by faith alone, never wearies admiring, praising, -and loving the order of God, recognizing it not only in holy things, -but even amid the greatest confusion and disorder of events. A simple -soul is more enlightened with a ray of pure faith than was Lucifer by -His sublime revelations. - -The science of a soul faithful to her obligations, peacefully -submissive to the secret inspirations of grace, humble and gentle with -all, is worth more than the profound wisdom which penetrates mysteries. - -If we would learn to see but the will of God in the pride and cruelty -of creatures, we would always meet them with gentleness and respect. -Whatever the consequences of their disorders, they can never mar the -divine order. We must only see in creatures the will of God, whose -instruments they are, and whose grace they communicate to us when -we receive them with meekness and humility. We have not to concern -ourselves for their course, but keep steadily on in our own; and thus, -with gentle firmness, we will triumph over all obstacles, were they -firmly rooted as cedars and irresistible as rocks. - -What can resist the force of a meek, humble, faithful soul? If we -would vanquish all our adversaries, we have but to use the weapons God -has placed in our hands. He has given them for our defence, and there -is nothing to be feared in using them. We must not be cowardly but -generous, as becomes souls chosen to do God’s work. God’s workings are -sublime and marvellous; and never can human action, warring upon God, -resist one who is united to the divine will by the practice of meekness -and humility. - -What was Lucifer? A beautiful spirit, more enlightened than all the -others; but a beautiful spirit rebellious against God and His will. - -The mystery of evil is but the continuation of this rebellion in every -variety of form. Lucifer, as far as lies in his power, would subvert -all that God has done and ordained. Wherever he penetrates, God’s -work is marred. The greater one’s learning, science, understanding, -the greater his danger if he possess not that foundation of piety -which consists in submission to the will of God. It is a disciplined, -submissive heart which unites us to the divine action; without it all -our goodness is but natural virtue, and ordinarily in opposition to the -order of God. This all-powerful Workman only recognizes the humble as -His instruments, and condemns the rebellious proud to serve in spite of -themselves as the slaves of divine justice. - -When I see a soul whose first object is God and submission to His will, -however much she may be lacking in other things, I say, Here is a soul -with great talents for serving God. The Blessed Virgin and St. Joseph -appear to have been after this model. Other gifts without this alarm -me; I fear to see the action of Lucifer repeated. I am on my guard, and -intrench myself in my simplicity to resist the dazzling splendor of -those gifts, of themselves so perishable and fragile. - - - - -_CHAPTER XI._ - - The Soul abandoned to God learns to recognize His Will even in the - Proud who resist Him. All Creatures, whether Good or Evil, reveal Him - to her. - - -The will of God is the whole life of the simple soul. She respects this -will even in the evil actions by which the proud seek to abase her. The -proud despise a soul in whose eyes they are nothing; for she sees only -God in them and all their actions. Frequently they mistake her humble -demeanor for awe of themselves, when it is only a mark of her loving -fear of God and His will which is present to her in the proud. - -No, poor foolish creatures, the simple soul fears ye not. Rather, she -compassionates you. It is to God she speaks when she seems to address -you; it is with Him she treats; she regards you only as His slaves, or -rather as shadows which veil Him. Therefore, the more overbearing you -are, the more humble she becomes; and when you think to entrap her you -find yourselves the dupes. Your diplomacy, your violence, are to her, -but favors of Providence. Yes, the proud are still an enigma which the -simple soul enlightened by faith clearly reads. - -This recognition of the divine will in all that transpires each moment -within us and about us is the true science of the spiritual life; -it is a continual revelation of truth; it is a communication with -God incessantly renewed; it is the enjoyment of the Bridegroom, not -covertly, secretly, in the “clefts of the rock,” in the “vineyard,” but -openly, publicly, without fear of creatures. It is a depth of peace, -joy, love, and contentment with God, whom we see, or rather behold, -through faith, living and working the perfection of each event. It is -the eternal paradise, now tasted, it is true, only in things incomplete -and veiled in obscurity; but the Spirit of God disposes all the events -of this life by the fruitful omnipresence of His action, and on the -last day He will say, _Let there be light_ (_Fiat lux_); and then shall -be revealed the treasures of that abyss of peace and contentment with -God which each action, each cross, conceals. - -When God thus gives Himself to a soul, all that is ordinary becomes -extraordinary; therefore it is that nothing appears of the great work -which is going on in the soul; the way itself is so marvellous that it -needs not the embellishment of marvels which belong not to it. It is -a miracle, a revelation, a continuous enjoyment of God, interrupted -only by little faults; but in itself it is characterized by the absence -of anything sensible or marvellous, while it renders marvellous all -ordinary and sensible things. - - - - -_CHAPTER XII._ - - God assures to Faithful Souls a Glorious Victory over the Powers of - Earth and Hell. - - -If the divine action is veiled here below by an exterior of weakness, -it is that the merit of faithful souls may be increased; but its -triumph is no less sure. The history of the world is simply the history -of the struggle maintained from the beginning by the powers of the -world and hell with souls humbly submissive to the divine action. In -the conflict all the advantage seems to be on the side of the proud; -yet humility is always victorious. - -This world is represented to us under the form of a statue of gold, -brass, iron, and clay. This mystery of iniquity which was shown in a -dream to Nebuchadnezzar is but the confused assemblage of all the acts, -interior and exterior, of the children of darkness. These are again -represented by the beast coming up out of the abyss from the beginning -of all ages, to make war upon the interior and spiritual man; and -this war still continues. The monsters succeed one another; the abyss -swallows them and vomits them forth again, while unceasingly emitting -new and strange vapors. The combat begun in heaven between Lucifer and -St. Michael still wages. The heart of that proud and envious spirit has -become an inexhaustible abyss of every kind of evil; and his only aim -since the creation of the world has been to ever raise up among men new -workers of iniquity to replace those swallowed up in the abyss. Lucifer -is the chieftain of those who refuse obedience to the Almighty; this -mystery of iniquity is but the inversion of the order of God. It is the -order, or rather the disorder, of Satan. This disorder is a mystery, -for beneath a fair exterior it hides irremediable infinite evils. -All the wicked who have declared war against God, from Cain to those -who now lay waste the earth, have been seemingly great and powerful -princes, famous in the world and worshipped of men. But their apparent -splendor is a portion of the mystery; they are but the beasts which, -one after another, rise from the abyss to subvert the order of God. -But this order, which is another mystery, resists them with men truly -powerful and great, who give the death-blow to these monsters; and -even as hell vomits forth new monsters, heaven raises up new heroes -to battle with them. Ancient history, sacred and profane, is but the -record of this war. The will of God always triumphs. His followers -share His victories and reap a happy eternity. But iniquity can never -protect its followers, and the deserters from God’s cause reap death, -eternal death. - -The wicked ever believe themselves invincible; but oh, my God, who -shall resist Thee! Were the powers of earth and hell ranged against one -single soul, she would have naught to fear in abandoning herself to the -will of God. That apparent might and irresistible power of iniquity, -that head of gold, that body of silver, brass, and iron, is but a -phantom of glittering dust. A pebble overthrows it and makes it the -sport of the winds. - -How admirable is the work of the Holy Spirit throughout all ages! The -revolutions which irresistibly carry men along with them, the brilliant -heroes heralded with so much pomp, who shine like stars above the -rest of mankind, the marvels of the age, are all but as the dream of -Nebuchadnezzar, which at his awakening fled with all its terrors. - -All these things are only sent to exercise the courage of the children -of God; and when their virtue is proved and confirmed, He permits them -to overcome these monsters, and continues to send new warriors into the -field. So that this life is a continual warfare which exercises the -courage of the saints on earth, and causes joy in heaven and confusion -in hell. - -Thus all opposition to the will, the order of God, serves but to render -it more adorable. The servers of iniquity are the slaves of justice, -and from the ruins of Babylon the divine action builds the heavenly -Jerusalem. - - - - -APPENDIX. - - -Our readers will be grateful to us for adding to Father Caussade’s -treatise a few methods which facilitate the practice of abandonment. To -recommend these methods it suffices to say that their authors are St. -Francis de Sales, Saint Jane Frances de Chantal, Bossuet, and Father -Surin. - - - - -I. - -A very easy Means of acquiring Peace of Heart. - -BY FATHER SURIN, S. J. - - -It seems to me that the multiplicity of methods we employ to acquire -and practise virtue is one of the obstacles to our being solidly -established therein. Not that I counsel being so irrevocably bound -to one method that we are not ready to change when God’s attraction -changes. But, after all, this attraction at bottom never changes, and -only presents itself under a more spiritual form. They who will be -faithful to the following rules will have no difficulty in practising -the virtues appropriate to the circumstances, the time, and the place -in which they find themselves, and in relishing in the exercise of -these virtues the peace and holy liberty of the children of God. - -1st. Let us be fully convinced that we have but one thing to do: to -possess each moment the fulness of our mind, without permitting the -reasonable will to uselessly recall the past or excite vain anxieties -concerning the future. - -True abandonment, which makes God look upon us with love, consists -in leaving the past to His ever merciful justice, and in confiding -the future to His fatherly Providence. The remembrance of our past -infidelities should humble but not trouble us, though we were convinced -that they are much more serious than they appear. - -In regard to the future, let us place no trust whatever in our strength -and the sentiments of devotion we may experience; let us place all our -trust in Jesus alone, however contrary sensible impressions may be. -Relying on this foundation, it is no presumption to feel ourselves -stronger than earth and hell; and the greater this confidence, the more -it honors Jesus Christ, and the more it disposes His goodness to succor -us in all our needs. - -2d. We shall sanctify the present moment by renewing as frequently as -we shall feel it needful the act of recollection which we must have -made the first time with all the fervor of which we are capable; but -this recollection should be very peaceful and dwell in the depths of -the soul more than in the sensible part. - -3d. We can remain faithful to this recollection only on condition that -we frequently examine the interior and exterior condition of our soul. -As soon as we discover in her any irregularity, however small, or in -any degree displeasing to God, we should proceed to restore order with -a heart as tranquil as if we had never failed, without disquieting -ourselves with reflections springing from self-love, vexation at the -fault committed, or from a pretext of livelier contrition. These -sentiments can only retard our progress in virtue; for, while the soul -amuses itself caressing its chagrin and probing its past faults, -this useless introspection paralyzes its action and disposes it to -new falls. A peaceful regret for time ill employed, united with an -earnest endeavor to make better use of the present moment, is the true -character of love of God. - -4th. The quickest means of attaining peace of heart is love of our -own abjection and miseries, voluntary offence against God, however, -excepted. This love of one’s personal abjection derives profit from -everything, even from falls, which should never discourage us. - -A soul that loves her own abjection laughs at discouragement and -combats it with all her strength. Content to be of herself but -impotence and misery, she rejoices that Jesus Christ possesses the -fulness of all perfection, and that she cannot do without Him an -instant. She would not, were it in her power, will to have any strength -of herself, for her radical impotence for all good and her unceasing -need of Jesus Christ set forth His divine attributes to greater -advantage. This is the sole contentment of a soul that seeks only the -glory of God. - -In this peaceful, humble way we advance in purity of divine love, and -in the extermination of our bad habits more rapidly in a week than we -would in a year of unquiet vigilance. Very little experience of God’s -way will convince us of this. For self-love is the motive and end of -those who yield to disquiet, while those who proceed with the calmness -of which we have spoken rely on Jesus Christ. Now, it is most evident -that seeking only God’s interest always gives strength, and that -egotism, even spiritual egotism, being a disorder, is weakening. - -5th. The perfection of order is to be found in the complete fusion of -our interests with those of God. Therefore he who remains faithful to -this sweet habit is not astonished to see himself assailed by every -form of temptation; he bears the weary burden of them as the natural -fruit of his misery, maintains in the depth of his heart a resigned -acquiescence, and courageously drags this weary chain of his past -without permitting himself to be troubled or cast down by the memory -of his iniquities. When this thought assails him, he loses no time -examining whence it came, nor how long it has lasted, for such an -examination would be in itself a new distraction, more voluntary and -injurious than the first; he is satisfied with humbling himself at -sight of this infidelity, which, wholly involuntary as it is, proves, -nevertheless, that his heart is not wholly fixed upon God. Disquietude -in this case being a mark of self-love, we must return to God and seek -peace in love of our own abjection. - -6th. We must follow the same rule in our relations with our neighbor, -and cause him to feel the truth of these words of our Saviour: “My yoke -is sweet, and My burden light.” No one who takes this yoke upon himself -can fail to realize these words, for they are the utterance of eternal -Truth. The practice of which we have just spoken will inevitably cause -us to taste its sweetness. - -7th. When this feeling of disquiet has passed, and peace of mind -is restored, it is well then to recall our past faults in order to -humble and reprove ourselves. There is no one who should not feel the -need of doing this, so great is the depth of our pride and self-love -which never die, and never cease alas! to produce new fruits. If we -neglect this very important point, the foundation of our virtues will -inevitably lose its solidity. When, on the contrary, we persevere in -this habit, we always conceive a greater esteem for our neighbor; -unfavorable appearances no longer lead us to judge rashly, and we only -condemn ourselves, for, recognizing our nothingness and sinfulness, we -place ourselves under the feet of all. - -8th. In considering our past faults, we must first see how we could -have avoided falling; then with a tranquil heart lay before Jesus our -misery and the will to be faithful to Him which He gives us; finally, -we must not vainly amuse ourselves with estimating the difficulty -or the facility we experience in doing good. We must not go to God -circuitously, but unceasingly rouse ourselves to that pure and generous -disinterestedness which will lead us directly to His most loving and -adorable Majesty. - - - - -II. - -On Perfect Abandonment. - -BY BOSSUET. - - -When we are truly abandoned to God’s will, we are ready for all that -may come to us: we suppose the worst that can be supposed, and we cast -ourselves blindly on the bosom of God. We forget ourselves, we lose -ourselves: and this entire forgetfulness of self is the most perfect -penance we can perform; for all conversion consists only in truly -renouncing and forgetting ourselves, to be occupied with God and filled -with Him. This forgetfulness of self is the martyrdom of self-love; it -is its death, and an annihilation which leaves it without resources: -then the heart dilates and is enlarged. We are relieved by casting from -us the dangerous weight of self which formerly overwhelmed us. We look -upon God as a good Father who leads us, as it were, by the hand in the -present moment; and all our rest is in humble and firm confidence in -His fatherly goodness. - -If anything is capable of making a heart free and unrestrained, it -is perfect abandonment to God and His holy will: this abandonment -fills the heart with a divine peace more abundant than the fullest -and vastest floods. If anything can render a mind serene, dissipate -the keenest anxieties, soften the bitterest pains, it is assuredly -this perfect simplicity and liberty of a heart wholly abandoned to -the hands of God. The unction of abandonment gives a certain vigor to -all the actions, and spreads the joy of the Holy Spirit even over the -countenance and words. I will place all my strength, therefore, in this -perfect abandonment to God’s hands, through Jesus Christ, and He will -be my conclusion in all things in virtue of the Holy Spirit. Amen. - - - - -III. - - A Short and Easy Method of making the Prayer of Faith, and of the - Simple Presence of God. - -BY BOSSUET. - - -1st. We must accustom ourselves to nourish our soul with a simple and -loving thought of God, and of Jesus Christ, our Lord; and to this -end we must gently separate her from all discourse, reasoning, and -a multitude of affections, to keep her in simplicity, respect, and -attention, and thus bring her nearer and nearer to God, her sole and -sovereign good, her first principle, and her last end. - -2d. The perfection of this life consists in union with our Sovereign -Good; and the greater the simplicity, the more perfect the union. It -is for this reason that those who would be perfect are interiorly -solicited by grace to become simple, that they may finally be capable -of enjoying the _one thing_ necessary--that is, eternal unity. Then let -us frequently say, in the depth of our hearts: _O unum necessarium, -unum volo, unum quæro, unum mihi est necessarium, Deus meus et omnia._ -(Oh, one thing necessary! Thee alone do I wish, do I seek, do I desire! -Thou art all that I need, O my God and my all!) - -3d. Meditation is very good in its time, and very useful at the -beginning of the spiritual life; but we must not stop at it, as the -soul by her fidelity to mortification, and recollection, usually -receives a purer and more intimate form of prayer which may be called -the prayer of “simplicity.” It consists in a simple and loving -attention, or contemplation of some divine object, either of God in -Himself or some of His perfections, or of Jesus Christ or some of -His mysteries, or some other of the Christian truths. Then the soul, -abandoning all reasoning, falls into a sweet contemplation which keeps -her tranquil, attentive, and susceptible of the operations and the -divine impressions which the Holy Spirit communicates to her: she does -little, and receives much; her labor is sweet, and yet most fruitful; -and as she approaches nearer to the source of all light, all grace, all -virtue, she also receives more. - -4th. The practice of this prayer should begin at our awakening by an -act of faith in the presence of God, who is everywhere, and in Jesus -Christ, whose eyes never leave us though we were buried in the centre -of the earth. This act is made sensibly, in the usual manner; for -example, by saying interiorly, “I believe that my God is present;” or -by a simple thought of faith in God present with us, which is a purer -and more spiritual act. - -5th. Then we must not endeavor to multiply, or produce several other -acts or various dispositions, but remain simply attentive to this -presence of God, exposed to this divine radiance, thus continuing this -devout attention or exposition as long as God gives us the grace of it, -without being eager to make other acts than those with which we are -inspired, since this prayer is a prayer with God alone, and a union -which eminently contains all the other special dispositions; and which -disposes the soul to passiveness; that is to say, God becomes sole -master of her interior, and there effects more special work. The less -the creature labors in this state, the more powerfully God acts in her; -and since the operation of God is a repose, the soul, in this prayer, -becomes in a manner like Him, and receives, also, marvellous effects; -and as the rays of the sun cause the plants to grow and blossom and -bear fruit, so the attentive soul, exposed in tranquillity to the rays -of the divine Sun of justice, more effectually imbibes the divine -influences which enrich her with all virtues. - -6th. The continuation of this attention in faith will serve her -as thanksgiving for all the graces received during the night, and -throughout her life, as an offering of herself and all her actions, as -a direction of her intention, etc. - -7th. The soul may fear to lose much by the omission of other acts, -but experience will teach her, on the contrary, that she gains a -great deal; for the greater her knowledge of God, the greater also -will be the purity of her love, of her intentions, the greater will -be her detestation of sin, and the greater and more continual her -recollection, mortification, and humility. - -8th. This will not prevent her from making other interior or exterior -acts of virtue when she feels herself impelled thereto by grace; but -the fundamental and usual state of her interior should be that union -with God which will keep her abandoned to His hands and delivered up to -His love, to quietly accomplish all His will. - -9th. The time of meditation being come, we must begin it with great -respect by a simple recollection of God, invoking His Spirit, and -uniting ourselves intimately with Jesus Christ; then continue it in -this same way. It will be the same with vocal prayers, office, and -the Holy Sacrifice, whether we celebrate it or assist at it. Even the -examination of conscience should be made after no other method: this -same light which keeps our attention upon God will cause us to discover -our slightest imperfections, and deeply deplore and regret them. We -should go to table with the same spirit of simplicity which will keep -us more occupied with God than with the repast, and leave us free to -give better attention to what is being read. This practice binds us -to nothing but to keep our soul detached from all imperfection, and -attached only to God and intimately united with Him, in which consists -all our welfare. - -10th. We should take our recreation in the same disposition, to -give the body and mind relaxation without permitting ourselves the -dissipation of curious news, immoderate laughter, nor any indiscreet -word, etc.; always keeping ourselves pure and free interiorly without -disturbing others, frequently uniting ourselves to God by a simple and -loving thought of Him; remembering that we are in His presence, and -that He does not wish us to be separated at any moment from Him and -His holy will. The most ordinary rule of this state of simplicity and -the sovereign disposition of the soul is to do the will of God in all -things. Regarding all as coming from God and going from all to God, is -what sustains and fortifies the soul in all its occupations and in all -that comes to it, and maintains us in the possession of simplicity. -Then let us always follow the will of God, after the example of Jesus -Christ, and united to Him as our Head. This is an excellent means of -making progress in this manner of prayer, in order to attain through it -to the most solid virtue and the most perfect sanctity. - -11th. We should console ourselves in the same manner, and preserve -this simple and intimate union with God in all our actions--in the -parlor, in the cell, at table, at recreation. Let us add, that in all -our intercourse we should endeavor to edify our neighbor, by taking -advantage of every occasion to lead one another to piety, the love of -God, the practice of good works, in order that we may diffuse the good -odor of Jesus Christ. _If any man speak_, says St. Peter, _let him -speak as the words of God_, and as if God Himself spoke through him. To -do this, it suffices to follow the inspiration of the Holy Spirit: He -will inspire you as to that which is simply and unaffectedly suitable -at all times. - -Finally, we will finish the day by animating with the sentiment of this -holy presence our examen, evening prayer, and preparations for rest; -and we will go to sleep with this loving attention, interspersing our -rest, when we awake during the night, with a few fervent words, full of -unction, like so many transports, or cries of the heart to God. As for -example: My God, be all things to me! I desire only Thee for time and -eternity; Lord, who is like unto Thee? My Lord and my God; my God, and -nothing more! - -12th. It must be remarked that this true simplicity makes us live in a -state of continual death to self and of perfect detachment, by causing -us to go with the utmost directness to God without stopping at any -creature. But this grace of simplicity is not obtained by speculation, -but by great purity of heart, and true mortification and contempt of -self. He who avoids suffering, humiliations, and refuses to die to -self, will never have any part in it. This is why there are so few -who advance herein; for few indeed are willing to leave themselves, -and they endure in consequence immense losses, and deprive themselves -of incomprehensible blessings. O happy souls who spare nothing to -belong wholly to God! Happy religious who faithfully follow all -the observances of their institute! Through this fidelity they die -continually to self, to their own judgment, to their own will, to their -inclinations and natural repugnances, and are thus admirably though -unconsciously disposed for this excellent method of prayer. There is -nothing more hidden than the life of a religious who follows in all -things the observances and ordinary exercises of his or her community, -giving no exterior manifestation of anything extraordinary: it is a -life which is a complete and continual death; through it the kingdom -of God is established in us, and all other things are liberally given -us. - -13th. We should not neglect the reading of spiritual books; but we -should read with simplicity, and in a spirit of prayer, and not -through curious research. We read in a spirit of prayer when we -permit the lights and sentiments revealed to us through the reading -to be imprinted on our souls, and when this impression is made by the -presence of God rather than by our industry. - -14th. We must be armed, moreover, with two or three maxims: first, that -a devout person without prayer is a body without a soul; second, that -there can be no true and solid prayer without mortification, without -recollection, without humility; third, that we need perseverance, -never to be disheartened by the difficulties to be encountered in this -exercise. - -15th. It must be borne in mind that one of the greatest secrets of -the spiritual life is that the Holy Spirit guides us therein, not -only by lights, sweetness, consolations, and attractions, but also -by obscurities, darkness, insensibility, contradictions, anguish, -revolts of the passions, and inclinations. I say, moreover, that this -crucified way is necessary; that it is good; that it is the surest, -and that it leads us much more rapidly to perfection. An enlightened -soul dearly appreciates the guidance of God, which permits her to -be tried by creatures and overwhelmed with temptations and neglect; -and she fully understands that these things are favors rather than -misfortunes, preferring to die on the cross on Calvary than live in -sweetness on Thabor. Experience will teach her in time the truth of -these beautiful words: _Et nox illuminatio mea in deliciis meis; et mea -nox obscurum non habet; sed omnia in luce clarescunt._[2] The soul, -after her purification in the Purgatory of suffering through which she -must necessarily pass, will enjoy light, rest, and joy through intimate -union with God, who will make this world, exile as it is, a paradise -for her. The best prayer is that in which we most freely abandon -ourselves to the sentiments and dispositions which God gives the soul, -and in which we study with most simplicity, humility, and fidelity to -conform ourselves to His will and to the example of Jesus Christ. - - [2] And night shall be my light in my pleasures, and my night knoweth - no darkness, but all things shine in light. - -Great God, who by a series of marvellous and special circumstances -didst provide from all eternity for the composition of this little -work, permit not that certain minds, some of which are to be found -among scholars and others among spiritual persons, ever be accused -before Thy dread tribunal of having contributed in any way to close -Thee the entrance to innumerable hearts, because Thou didst will to -enter them in a manner the very simplicity of which shocked them, -and by a way which, opened as it was by the saints since the first -ages of the Church, was not yet, perhaps, sufficiently known to them: -grant rather that all of us becoming as little children, as our Lord -commands, we may enter upon this way, in order to teach it more safely -and efficaciously to others. Amen. - - - - -IV. - -Exercise of Loving Union of our Will with that of God. - -BY ST. FRANCIS DE SALES. - - -1st Point. Kneeling in deepest humility before the ineffable majesty -of God, adore His sovereign goodness which from all eternity called -you by your name, and resolved to save you, as He assures you in these -words of the Prophet: “I have loved thee with an everlasting love; -therefore have I drawn thee, taking pity on thee;” and destined for -you, among other means, this present day, which you can employ in works -of salvation and life. - -2d Point. With this thought so full of truth, unite your will to that -of your heavenly Father, so good and so merciful, in the following or -similar words, from the depth of your heart: O sweet will of God, be -ever accomplished! O eternal designs of the divine will, I adore Thee; -I consecrate and dedicate my will to Thee; to ever will what Thou hast -willed from all eternity. May I accomplish to-day, and always, and in -all things Thy divine will, O my loving Creator! Yes, heavenly Father, -according to Thy good pleasure from all eternity, and forever! Amen! O -infinite Goodness, may it be as Thou hast willed! O eternal Will, live -and reign in my will, now and forever! - -3d Point. Invoke again the divine assistance thus: O God, come to -my aid; let Thy strengthening hand confirm my poor, weak courage! -Behold, O my Saviour, this poor, miserable heart has conceived, through -Thy goodness, several holy affections; but alas! it is too weak and -wretched to execute the good it desires. I beg the intercession of the -Blessed Virgin, of my good angel, and of all the heavenly court. May -their assistance be given me according to Thy good pleasure. - -4th Point. Make, then, in this way a strong and loving union of your -will with that of God; and in the midst of the temporal and spiritual -actions of the day frequently renew this union which you have -established in the morning, by simply casting an interior glance upon -the divine Goodness, saying by way of acquiescence: “Yes, Lord, I wish -it; yes, my Father, yes; always yes!” You can also, if you wish, make -the sign of the cross, or kiss the cross of your rosary, your medal, or -some pious picture; for all this will signify that you remit yourself -to the Providence of God, that you adore it, that you love it with all -your heart, that you unite your will irrevocably to that supreme will. - -5th. But these whisperings of the heart, these interior words, should -be uttered peacefully and firmly; they should be distilled, so to -speak, softly and lovingly in the depths of the mind; and as we whisper -in the ear of a friend a word which we desire should penetrate his -heart alone, thus these whisperings will penetrate deeper and more -efficaciously than these transports, these ejaculatory prayers, and -these outbursts. Experience will prove this to you, provided you are -humble and simple. - -May God and His holy Mother be praised! - - - - -V. - -Act of Abandonment. - -BY ST. JANE FRANCES DE CHANTAL. - - -O sovereign goodness of the sovereign Providence of my God! I abandon -myself forever to Thy arms. Whether gentle or severe, lead me -henceforth whither Thou wilt; I will not regard the way through which -Thou wilt have me pass, but keep my eyes fixed upon Thee, my God, who -guidest me. My soul finds no rest without the arms and the bosom of -this heavenly Providence, my true Mother, my strength and my rampart. -Therefore I resolve with Thy divine assistance, O my Saviour, to follow -Thy desires and Thy ordinances, without regarding or examining why Thou -dost this rather than that; but I will blindly follow Thee according to -Thy divine will, without seeking my own inclinations. - -Hence I am determined to leave all to Thee, taking no part therein save -by keeping myself in peace in Thy arms, desiring nothing except as Thou -incitest me to desire, to will, to wish. I offer Thee this desire, O my -God, beseeching Thee to bless it; I undertake all it includes, relying -on Thy goodness, liberality, and mercy, with entire confidence in Thee, -distrust of myself, and knowledge of my infinite misery and infirmity. - - -Another Act of Abandonment. - -BY BOSSUET. - -My God, who art goodness itself, I adore this infinite goodness; -I unite myself to it, and I rely upon it, even more than upon its -effects. I find no good in me, no good work done with the fidelity -and perfection Thou desirest, nor anything which can make me pleasing -to Thee; hence I place no trust in myself or in my works, but in Thee -alone, O infinite goodness, who in one moment canst effect in me all -that is needful to make me pleasing to Thee! In this belief I live; and -while I live, to my last sigh, I remit my heart, my body, my mind, my -soul, and my will into Thy divine hands. - -O Jesus, only Son of the living God, who camest into the world to -redeem my sinful soul, I abandon it to Thee! I place Thy precious -blood, Thy holy death and passion, and Thy adorable wounds, and -particularly that of Thy Sacred Heart, between Thy divine justice and -my sins; and thus I live in the faith and hope I have in Thee, O Son of -God, who hast loved me and given Thyself for me. Amen. - - -Another Act of Abandonment. - -BY VENERABLE FATHER PIGNATELLI. - -O my God, I know not what must come to me to-day; but I am certain -that nothing can happen me which Thou hast not foreseen, decreed, and -ordained from all eternity: that is sufficient for me. I adore Thy -impenetrable and eternal designs, to which I submit with all my heart; -I desire, I accept them all, and I unite my sacrifice to that of Jesus -Christ, my divine Saviour; I ask in His name, and through His infinite -merits, patience in my trials, and perfect and entire submission to all -that comes to me by Thy good pleasure. Amen. - - - - -An Act of Confidence in God. - -BY REV. CLAUDE DE LA COLOMBIERE, S.J. - - -My God, I believe so firmly that Thou watchest over all who hope in -Thee, and that we can want for nothing when we rely upon Thee in all -things, that I am resolved for the future to have no anxieties, and to -cast all my cares upon Thee. “_In peace in the self-same I will sleep -and I will rest; for Thou, O Lord, singularly hast settled me in hope._” - -Men may deprive me of worldly goods and of honors; sickness may take -from me my strength and the means of serving Thee; I may even lose Thy -grace by sin: but my trust shall never leave me; I will preserve it to -the last moment of my life, and the powers of hell shall seek in vain -to wrest it from me. “_In peace in the self-same I will sleep and I -will rest._” - -Let others seek happiness in their wealth, in their talents; let -them trust to the purity of their lives, the severity of their -mortifications, to the number of their good works, the fervor of -their prayers; as for me, O my God, in my very confidence lies all my -hope. “_For Thou, O Lord, singularly hast settled me in hope._” This -confidence can never be vain. “_No one has hoped in the Lord and has -been confounded._” - -I am assured, therefore, of my eternal happiness, for I firmly hope for -it, and all my hope is in Thee. “_In Thee, O Lord, have I hoped; let me -never be confounded._” - -I know, alas! I know but too well that I am weak and unstable; I know -the power of temptation against the strongest virtue. I have seen stars -fall from heaven, and pillars of the firmament totter; but these things -alarm me not. While I hope in Thee I am sheltered from all misfortune, -and I am sure that my trust shall endure, for I rely upon Thee to -sustain this unfailing hope. Finally, I know that my confidence cannot -exceed Thy bounty, and that I shall never receive less than I have -hoped for from Thee. Therefore I hope that Thou wilt sustain me against -my evil inclinations; that Thou wilt protect me against the most -furious assaults of the evil one, and that Thou wilt cause my weakness -to triumph over my most powerful enemies. I hope that Thou wilt never -cease to love me, and that I shall love Thee unceasingly. - - * * * * * - -Transcriber’s Notes - -Obvious typographical errors have been silently corrected. Variations -in hyphenation have been standardised but all other spelling and -punctuation remains unchanged. - -The reference to the Quietests in the Preface has been corrected to -Quietists. - -Italics are represented thus _italic_. - - - - - -End of the Project Gutenberg EBook of Abandonment, by J. 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P. de Caussade - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Abandonment - or Absolute Surrender to Divine Providence - -Author: J. P. de Caussade - -Translator: Ella McMahon - -Release Date: May 13, 2016 [EBook #52057] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK ABANDONMENT *** - - - - -Produced by Heiko Evermann, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - -</pre> - -<hr class="chap" /> - -<div class="figcenter" > -<img src="images/img001.jpg" alt="Title Page" /> -</div> -<hr class="full" /> -<h1> -Abandonment;<br /> - -<span class="xs">OR,</span><br /> - -<small>Absolute Surrender to Divine Providence.</small></h1> - - -<p class="center">Posthumous Work<br /> - -<small>OF</small><br /> - -<span class="smcap"><big>Rev. J. P. de CAUSSADE, S.J.</big></span></p> - - -<p class="center space-above"><small>REVISED AND CORRECTED BY</small><br /> -Rev. H. RAMIÈRE, S.J.</p> - -<p class="center space-above"><i><small>Translated from the Eighth French Edition</small></i><br /> - -<small>BY</small><br /> - -Miss ELLA McMAHON.</p> - - -<p class="center space-above"><span class="smcap small">New York, Cincinnati, and St. Louis</span>:<br /> -BENZIGER BROTHERS,<br /> -<i><small>Printers to the Holy Apostolic See</small></i>.</p> - -<hr class="chap" /> -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td align="center">R. WASHBOURNE,</td> - <td align="center">M. H. GILL & SON,</td> -</tr> -<tr> - <td align="center"><i><small>18 Paternoster Row, London</small></i>.</td> - <td align="center"><i><small>50 Upper O’Connell St., Dublin</small></i>.</td></tr> -</table></div> -<p class="center space-below"><small>1887.</small></p> - - -<div class="figcenter" > -<img src="images/img002.jpg" alt="Arms and Imprimatur -of Archbishop of New York." /> -</div> - -<p class="space-below"><span class="smcap">New York</span>, Feb. 15, 1887.</p> - -<hr class="full" /> -<p class="center">Copyright, 1887, by <span class="smcap">Benziger Brothers</span>.<br /> -</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_3">3</span></p> - -<div class="chapter"> -<h2 title="A PREFACE"><a name="A_PREFACE" id="A_PREFACE">A PREFACE</a><br /> - -<span class="xs">ON THE</span><br /> - -<small><i>FOUNDATION AND TRUE NATURE OF THE -VIRTUE OF ABANDONMENT</i>,</small><br /> - -<span class="xs">TO EXPLAIN AND DEFEND</span><br /> - -<span class="smcap"><small>Father Caussade’s Doctrine</small></span>.</h2> - -<hr /> - -<p>There is no truth however clear -which does not become error the moment -it is lessened or exaggerated; -and there is no food however salutary -for the soul which may not, when ill-applied, -become a fatal poison.</p> - -<p>The virtue of abandonment does not -escape this danger; the more holy and -profitable it is in itself the more serious -are the dangers we risk by misunderstanding -its just limits.</p> - -<p>These dangers, unfortunately, are -not mere possibilities. The seventeenth -century witnessed the birth of a -heresy,—that of the Quietists,—which,<span class="pagenum" id="Page_4">4</span> -while claiming to teach its followers -perfect abandonment to God, led them -into the most terrible disorders. For -a time this sect wrought its ravages in -the very capital of Catholicism, and put -forth such specious sophistries that the -pious Fénelon himself, while abhorring -the practical consequences drawn from -this teaching, was for a time misled by -its false appearance of perfection.</p> - -<p>To preserve Father Caussade’s readers -from these dangers, we think it well -to add to these writings a succinct exposition -of the rules which should guide -us in a matter so delicate. By the -light of the principles jointly furnished -us by reason and faith, we shall have -no difficulty in determining the just -limits which should mark our abandonment -to divine Providence; and it will -be easy for us afterwards to elucidate -the points in our author’s doctrine -which might be wrongly interpreted.</p> - - -<h3 class="h3s">I.</h3> - -<p>Father Caussade explains very clearly -in his “Letters” the two principles -which form the unalterable basis of the -virtue of abandonment.</p> - -<p><span class="pagenum" id="Page_5">5</span></p> - -<p>First principle: Nothing is done, -nothing happens, either in the material -or in the moral world, which God has not -foreseen from all eternity, and which He -has not willed, or at least permitted.</p> - -<p>Second principle: God can will -nothing, He can permit nothing, but in -view of the end He proposed to Himself -in creating the world; <i>i.e.</i>, in view -of His glory and the glory of the Man-God, -Jesus Christ, His only Son.</p> - -<p>To these two principles laid down by -our author we shall add a third, which -will complete the elucidation of this -whole subject: As long as man lives -upon earth, God desires to be glorified -through the happiness of this privileged -creature; and consequently in God’s designs -the interest of man’s sanctification -and happiness is inseparable from the -interest of the divine glory.</p> - -<p>If we do not lose sight of these principles, -which no Christian can question, -we shall understand that our confidence -in the Providence of our Father in -heaven cannot be too great, too absolute, -too childlike. If nothing but -what He permits happens, and if -He can permit nothing but what<span class="pagenum" id="Page_6">6</span> -is for our happiness, then we have -nothing to fear, except not being -sufficiently submissive to God. As -long as we keep ourselves united with -Him and we walk after His designs, -were all creatures to turn against us -they could not harm us. He who relies -upon God becomes by this very reliance -as powerful and as invincible as -God, and created powers can no more -prevail against him than against God -Himself.</p> - -<p>This confidence in the fatherly providence -of God cannot, evidently, dispense -us from doing all that is in our -power to accomplish His designs; but -after having done all that depends -upon our efforts we will abandon ourselves -completely to God for the rest.</p> - -<p>This abandonment should extend, in -fact, to everything—to the past, to the -present, to the future; to the body and -all its conditions; to the soul and all -its miseries, as well as all its qualities; -to blessings; to afflictions; to the good -will of men, and to their malice; to the -vicissitudes of the material, and the -revolutions of the moral, world; to life -and to death; to time and to eternity.</p> - -<p><span class="pagenum" id="Page_7">7</span></p> - -<p>However, as these different orders of -things do not enter in the same manner -in the designs of divine Providence, -neither should our abandonment in regard -to these be practised in the same -manner; and the rules which we should -follow in the practice of this virtue -should be founded on the nature itself -of the objects which call it forth. We -shall indicate the principal ones.</p> - -<p>I. Among all the dispositions to which -our abandonment can be applied, there -are first, those which depend solely -upon God, where human liberty has no -part either in producing or averting -them. Such are, for example, certain -scourges, and vicissitudes of the atmosphere; -certain accidents impossible to -foresee, certain natural defects of body -or soul.</p> - -<p>In regard to facts of this order, -whether of the past, present, or future, -it is evident that our abandonment -cannot be too absolute.</p> - -<p>There is nothing to do here but to -passively and lovingly endure all that -God sends us; to blindly accept in advance -all that it may please Him to send -us in the future. Resistance would be<span class="pagenum" id="Page_8">8</span> -useless, and only serve to make us unhappy; -a loving and frequently renewed -acceptance, on the contrary, -would make these inevitable sufferings -very meritorious. And oh, the marvels -of God’s goodness! Our abandonment -will not only sanctify and fructify real -trials; it will enable us to derive great -merit from trials to which we shall -never be subjected. For, if we lovingly -accept these trials when they present -themselves to our minds as probable, -or simply possible, this willing acquiescence, -this <i lang="la">fiat</i> uttered in the depths of the -heart, cannot fail to please God, and be -very useful to our souls. Therefore, in -regard to this first order of events, the -practice of abandonment cannot but be -very sanctifying, as it changes into -means of sanctification not only real -but even purely imaginary trials.</p> - -<hr class="tb" /> - -<p>II. There are other sufferings which -come to us through the malice of creatures: -persecutions, calumnies, ill-treatment, -neglect, injustice, and offences of -every kind. What are we to do when -we find ourselves exposed to vexatious -things of this sort?</p> - -<p><span class="pagenum" id="Page_9">9</span></p> - -<p>1st. We evidently cannot like the offence -against God with which they are -accompanied; we should, on the contrary, -deplore and detest it, not because -it wounds our self-love, but because it -is an offence against the divine rights, -and compromises the salvation of the -offending souls.</p> - -<p>2d. As for that which concerns us, on -the contrary, we should regard as a blessing -that which is in itself an evil; and to -do this we need only recall the principles -previously laid down: not to look -only at the creature who is the immediate -cause of our sufferings, but to raise -our eyes higher and behold God, who -has foreseen and permitted them from -all eternity, and who in permitting -them had only our happiness in view. -This thought will be sufficient to dissipate -the bitterness and trouble which -would take possession of our hearts -were we to look only at the injustice of -which we are the victims.</p> - -<p>3d. In regard to the effects of this -injustice already consummated and irreparable, -we have only to resign ourselves -as lovingly as possible, and carefully -gather their precious fruits. It is<span class="pagenum" id="Page_10">10</span> -frequently not difficult to divine the -spiritual fruits God destined for us in -exposing us to temporal evils: to detach -us from creatures; to deliver us from -inordinate affections, from our pride, -from our tepidity,—veritable maladies -of the soul, frequently all the more -dangerous that they are less perceptible, -and of which the heavenly Physician -wishes to cure us, using the malice of -our neighbor as a sharp instrument. -We do not hesitate to endure much -greater sufferings to be delivered from -corporal infirmities; then let us gratefully -accept the spiritual health, infinitely -more precious, which God offers -us, however disagreeable the instrument -through which He gives it to us.</p> - -<p>4th. If it is in our power to avert the -consequences of malice and injustice, -and if in our true interest, and in the interest -of the divine glory, we deem it -necessary to take any measures to this -end, let us do so without departing -from the practice of the holy virtue of -abandonment. Let us commit the success -of our efforts to God, and be ready -to accept failure if God judges it -more suitable to His designs and more<span class="pagenum" id="Page_11">11</span> -profitable to our souls. We are so -blind that we always have reason to -fear being deceived; but God cannot be -deceived, and we may be certain, in -advance, that what He determines will -be best. Therefore we cannot do -better than abandon with fullest confidence -the result of our efforts to Him.</p> - -<hr class="tb" /> - -<p>III. But should this abandonment -extend equally to our acts of imprudence, -to our faults, and all the annoyances -of every kind in which they may -result?</p> - -<p>It is important to distinguish here -two things which self-love tends to confound. -In the fault itself we must distinguish -what is culpable and what is -humiliating. Likewise in its consequences -we must distinguish what is -detrimental to the divine glory and the -confusion inflicted on our self-love. -Evidently we cannot hate too much the -fault, properly so called, nor regret too -keenly the injury done to the divine -glory. But as for our humiliation, and -the confusion inflicted on our self-love, -we should rejoice, and acquiesce in it -with complete abandonment. This<span class="pagenum" id="Page_12">12</span> -kind of sacrifice is undoubtedly the -best fitted to destroy in us the most -secret fibres of self-love, and to cause -us to make rapid progress in virtue. -To souls who have attained a certain -degree of regularity and detachment, -exterior humiliations are very little. -When we have learned the vanity of -human glory, we easily endure the -sting of contempt; but we may still -unite with this exterior detachment -great attachment to our own esteem -and approbation, and a wholly egotistical -desire of perfection. In this case, -self-love, by changing its object, would -only become more subtle and more -dangerous. To destroy it, there is no -remedy more efficacious than the humiliation -resulting from our faults; and -we cannot, consequently, strive too earnestly -to apply the practice of abandonment -to this humiliation, endeavoring -at the same time to correct the faults -themselves.</p> - -<p>And what we say of faults of the past -applies equally to faults of the future. -The practice of abandonment well understood -should deliver us from that -impatience which makes us wish to at<span class="pagenum" id="Page_13">13</span> -once attain the summit of perfection, -and which only serves to keep us from -it by turning us from the only path -which leads to perfection. This path -is humility, and the impatience which -we are censuring is only another form -of pride. Let us make every effort to -correct our faults; but let us be resigned -to not seeing them all disappear -in a day. Let us earnestly, and with -the most filial confidence, ask God to -grant us that decisive grace which will -completely wrest us from ourselves, to -make us live only in Him; but let us -leave to Him, with an equally filial -abandonment, the care of determining -the day and hour in which this grace -shall be given us.</p> - -<p>With still greater reason should we -abandon to God the determining of the -degree of sanctity which we shall attain -upon earth, the extraordinary graces -which will accompany this sanctity here -below, and the glory with which it will -be crowned in heaven. In as far as it -depends upon us, we should leave -nothing undone to increase this sanctity -and this glory, in order not to fall -short of the degree God has marked<span class="pagenum" id="Page_14">14</span> -for us; but if we must earnestly devote -ourselves to realizing His designs, we -must not desire to have them other -than they are. If our love for God is -what it should be, we will thank Him -for having granted other souls favors -that He has refused us, and we will -praise Him no less for our poverty than -for our riches.</p> - -<hr class="tb" /> - -<p>IV. Should our abandonment go still -farther? Should we, in view of the -hypothesis—perfectly possible, alas!—of -our damnation, resign ourselves -thereto, and thus make to God the -complete and absolute sacrifice of all -our own interests?</p> - -<p>To this point would Fénelon have -carried the purity of love and the perfection -of abandonment; and he did -not lack plausible motives with which to -support this doctrine. He drew from -the example and the writings of the -Saints arguments still more specious -to prove that God frequently requires -this complete sacrifice of elect souls; -and that to obtain it He impresses -them with an irresistible conviction of -their eternal loss. According to this<span class="pagenum" id="Page_15">15</span> -great prelate, divine love is only perfect -in souls who have gone through -this trial without faltering, and who by -a sacrifice have renounced, at least hypothetically, -all their own interest, even -that of their eternal salvation.</p> - -<p>But the Church has condemned this -doctrine which, in proposing to man a -perfection contrary to his nature, reverses -the order of God’s designs. -How, in fact, can perfection consist in -destroying the most essential law of -our moral nature, viz., that irresistible -inclination which leads us to seek our -happiness? How could love of God -require that we rob God of one of His -attributes—the one which makes Him -the supreme object of our beatitude? -How could one of the theological -virtues be contrary to another, and -charity exclude hope? What is eternal -happiness if not the eternal reign of -pure love? and how could the pure love -of time consist in excluding, even hypothetically, -from our desires the pure -love of eternity?</p> - -<p>That which perfect abandonment -asks is that we observe in our desires -the order of God’s designs. God<span class="pagenum" id="Page_16">16</span> -created all things for His glory first; -and secondly, but inseparably, for our -happiness. Let us do as He does: let -us never separate the interest of His -glory from that of our happiness, but -let us always make the second subordinate -to the first. Let us love God as the -object of our beatitude, but let us love -Him above all for His infinite goodness. -Let us desire and hope for our -eternal happiness; but since this happiness, -when we shall enjoy it, must result -from the love of God for Himself, -let us begin now to seek it as it must -be when we realize it, and refer the desire -of it, as we will one day refer its -enjoyment, to the glory of this great -God who desires to be all in all things.</p> - -<p>Thus, at one and the same time, we -can practise charity and hope, seek the -glory of God and our own happiness, -fill the designs of our Creator, and -satisfy the deepest and most imperative -needs of our nature.</p> - -<p>The saints did not do otherwise; and -Father Caussade, in one of his letters, -proves very clearly that the formulas -of apparent despair that they have -sometimes used in the transports of<span class="pagenum" id="Page_17">17</span> -their cruel sufferings contained in -reality acts of the most meritorious -confidence. Elsewhere he also shows -most perfectly how ill-founded is this -even hypothetic separation between -God’s interests and our true interests; -and he justly concludes therefrom that -perfection cannot consist in supposing -this separation and sacrificing the interest -of our eternal happiness to that -of the divine glory.</p> - - -<h3 class="h3s">II.</h3> - -<p>We have no reason, therefore, to fear -that in reading Father Caussade’s treatise -we are liable to confound, at least -in this respect, the abandonment he -recommends with the Quietism condemned -in Fénelon.</p> - -<p>Is our author equally irreproachable -in all the other points of his doctrine? -Might he not be accused of turning his -readers from duties which require labor -and effort to keep them in an indolent -repose?</p> - -<p>There would be ground for this reproach -if Father Caussade promised -to give his readers a complete treatise -on Christian and religious perfection;<span class="pagenum" id="Page_18">18</span> -but this he does not do. He addresses -himself to souls already advanced -in virtue and accustomed not -only to faithfully fulfil the essential -precepts of Christianity, but also to observe -the prescriptions of religious discipline. -Like the young man in the -Gospel who from his youth had kept -the commandments, and who begged -our Saviour to show him a higher perfection, -these souls ask Father Caussade -what they must do to sanctify themselves -after having accomplished all -the duties imposed upon their free -will. The man of God answers them -like our Saviour: If you would be perfect, -rid yourself of all that may still -cling to you of attachment to your own -interests, your own ideas, your own -will, and abandon yourself completely -to God. Practise the virtue of abandonment; -practise it so habitually that -it will become the constant state of -your soul: thus you will cease to live -to yourself, to live only in God.</p> - -<p>This is a summary of the book we are -re-editing to-day. To understand it we -must bear in mind, as we read it, the -situation of the author, and that of the<span class="pagenum" id="Page_19">19</span> -souls to whom his counsels are addressed; -viz., that it is not, as we have already -said, a complete treatise of Christian -perfection which he has claimed -to write; his only object was to set -forth the advantages of a special virtue -and a particular state. It is true that -this virtue is one of the most essential -bases of sanctity, and that this state is -sanctity itself as far as it is attainable -on earth. But it is no less true that -Father Caussade had no idea whatever -of telling all Christians what they -should do to save their souls. Therefore -it would be a serious mistake to -believe ourselves dispensed from all -duties of which he makes no mention, -in order to devote ourselves only to -this great duty of abandonment, the -importance of which he so justly and -eloquently portrays.</p> - -<p>To avoid this dangerous error, and -reap all the profit of this true and very -consoling doctrine of Father Caussade, -it will be sufficient to cast a general -glance over the divine economy in the -salvation of souls, and to see what place -abandonment to divine Providence occupies -in this great work.</p> - -<p><span class="pagenum" id="Page_20">20</span></p> - -<p>We all know that sanctification is a -work both divine and human. It is -divine through its immediate principle, -the Holy Spirit; through its meritorious -cause, the Incarnation and the death of -the Son of God; through its end, the -happiness of the Holy Trinity, in which -holy souls are to participate for all -eternity; finally, through its chief means, -the teachings and the graces of Jesus -Christ transmitted to men through the -Church.</p> - -<p>But this work is human also, since -the graces of the Holy Spirit, the merits -of the Son of God, the designs of the -Holy Trinity, and all the efforts of -Providence can bear fruit in a soul only -as far as she freely co-operates with -them.</p> - -<p>This co-operation in our sanctification -which God requires of us is composed -of three parts.</p> - -<p>It consists first of all in the destruction -of everything in our corrupt nature -which is an obstacle to the divine -action: sins, vices, sensible inclinations, -defects, imperfections. This first labor -is what the masters of the spiritual life -call the <em>purgative way</em>. It is<span class="pagenum" id="Page_21">21</span> -accomplished by examinations of conscience, -works of penance and mortification, -and the various practices in use in the -Church.</p> - -<p>The second part of the labor which -God imposes on the soul desirous to -attain sanctity is less painful, and -easier. It is what is called the <em>illuminative -way</em>. The soul that God introduces -therein exercises herself in producing -the interior acts of virtue with which -grace inspires her, and in practicing -the good works to which this same -grace impels her.</p> - -<p>Finally, when the obstacles are removed -and the soul’s preparation is -completed, God unites Himself to her, -fills her with His grace, inflames her -with His love, and uses her as a docile -instrument for the accomplishment of -His designs: this is the <em>unitive way</em>.</p> - -<p>But let us not misapprehend this -condition. Even in this perfect state in -which God is fully master of His -reasonable creature, He does not act in -her without her co-operation; He requires -of her great fidelity in avoiding -the smallest faults, great vigilance over -her affections, great generosity in<span class="pagenum" id="Page_22">22</span> -denying herself in all things, great fervor -in prayer. So far from dispensing her -from the works of the illuminative way -by which she prepared herself for the -divine union, He causes her to accomplish -them with greater perfection and -merit.</p> - -<p>Among these works common to the -two ways of which we have just spoken, -there are some which are strictly of obligation, -either because they are prescribed -to all Christians by the commandments -of God and the Church, or -because they are imposed on each one -by the special circumstances of his state. -There are others which are simply of -counsel, or even purely of supererogation, -and which each one embraces according -to his more or less ardent desire -of sanctification. In the same way, -among the works of penance which -form the purgative way there are some -from which no one can dispense himself; -but there are others which, without -being of absolute necessity, are -more or less useful, or even relatively -necessary to certain souls, because of -their particular position, and the<span class="pagenum" id="Page_23">23</span> -violence of the inclinations which impel -them to evil.</p> - -<p>Such is man’s threefold part in the -beginning, progress, and consummation -of the eminently divine work of sanctification—a -part essentially active, and -so necessary that without it God’s part -would be hopelessly sterile. Father -Caussade, however, says very little of -it in his book. Does he doubt its immense -importance and absolute necessity? -Far from it. On the contrary, in -many passages he is careful to warn -us that the <em>passiveness</em> which he recommends -to the soul in no way dispenses -her from the very active accomplishment -of all that is <em>duty</em>, whether general -or special. He adds that the souls who -walk in the ordinary ways should not -dispense themselves from the practices -of supererogation in use in the Church -among pious persons, and from following -the rules traced by the masters of -the spiritual life. Even upon persons -who have reached the passive state he -imposes the obligation of actively following -the inspirations of grace when -they lead to action, and of doing all to -which they are impelled by grace.</p> - -<p><span class="pagenum" id="Page_24">24</span></p> - -<p>Why, then, after making these reservations -in some parts of his work does -he seem to forget them, to solely extol -the advantages of abandonment to the -divine action? We have already said -why: because the souls to whom he -addressed himself, long exercised in the -practice of active virtue, had special -need to perfect themselves in this passive -abandonment.</p> - -<p>How many such souls there are in -religious communities, or even in the -midst of the world, who have no need -to be urged to activity in the pursuit of -sanctity, but who, on the contrary, need -above all things to learn to let God act -in them! Father Caussade addresses -himself specially to these souls. Had -his book no other result than to enlighten -them upon God’s real designs -concerning them, to deliver them from -their disquieting agitation in order to introduce -them into a broad and peaceful -path, and enable them to find powerful -means of salvation in unfortuitous -events which they regard as obstacles, -we should still believe that in offering -this work to them we are doing them -an eminent service.</p> - -<p><span class="pagenum" id="Page_25">25</span></p> - -<p>But the salutary teaching of this book -is not limited to a special class of -persons. Though written specially for -souls who have already attained a high -degree of perfection, the doctrine it -develops is suited to all Christians. It -makes it clear to all that if God does -not dispense them from laboring actively -for their salvation, He takes upon -Himself the greatest part of this work; -that He unceasingly labors thereon; -that He employs all creatures and all -events to further it; and that if they -will only permit Him to do His will,—without -doing any more than they are -doing, without suffering any more than -they are suffering, but only by recognizing -and loving God’s action in things -which He obliges them to do and suffer, -they will amass infinite merits and -attain great perfection.</p> - -<p>Thus Father Caussade does not suppress -our active co-operation in the -work of our sanctification, but he -teaches us to profit much better than we -do of God’s part therein, by abandoning -ourselves more to Him. In events -where too frequently we see only misfortunes, -because we regard them as<span class="pagenum" id="Page_26">26</span> -more or less reprehensible effects of the -malice or the imperfection of creatures, -he teaches us to see the divine love -using these same creatures as instruments -either to correct our vices or to -cause us to practise virtue. Therefore -he changes the principal obstacles to -the success of this great work into -means of sanctification, and teaches us -the art of changing creatures the -most indifferent or the most hostile into -powerful auxiliaries. With good reason -does he desire to be able to inculcate -this doctrine in men of all conditions; -for there is no doubt that, if they -understood it well, sanctity would seem -to them much more attainable; and that, -seeing God laboring unceasingly upon -this work, they would fulfil with much -greater courage the duties imposed -upon their free will.</p> - -<p> -<span class="smcap">H. Ramière</span>, S.J.<br /> -</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_27">27</span></p> - - - -</div><div class="chapter"> -<h2 id="CONTENTS">CONTENTS.</h2> - - - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td class="tdr" colspan="3"><span class="xs">PAGE</span></td> -</tr> -<tr> - <td class="tdl" colspan="2"><span class="smcap">Preface by Rev. H. Ramière, S.J.</span></td> - <td class="tdrb">3</td> -</tr> -<tr> - <td class="tdc" colspan="3"><a href="#Book_First">BOOK FIRST</a>.</td> -</tr> -<tr> - <td class="tdh" colspan="3"><i>OF THE NATURE AND EXCELLENCE OF THE -VIRTUE OF HOLY ABANDONMENT.</i></td> -</tr> -<tr> - <td class="tdl"><span class="xs">CHAPTER</span></td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_I">I</a>.</td> -<td class="hang">The sanctity of the righteous of the Old Law, -and of Joseph and of Mary herself, consisted -in fidelity to the order of God -</td> -<td class="tdrb">31</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_II">II</a>.</td> -<td class="hang">The duties of each moment are the shadows -which veil the divine action -</td> -<td class="tdrb">33</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_III">III</a>.</td> -<td class="hang">How much easier sanctity becomes when -studied from this point of view -</td> -<td class="tdrb">36</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_IV">IV</a>.</td> -<td class="hang">Perfection does not consist in knowing the -order of God, but in submitting to it -</td> -<td class="tdrb">42</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_V">V</a>.</td> -<td class="hang">Reading and other exercises only sanctify us -in so far as they are the channels of the -divine action -</td> -<td class="tdrb">44</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_VI">VI</a>.</td> -<td class="hang">The mind and other human means are useful -only in so far as they are the instruments of -the divine action -</td> -<td class="tdrb">49</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_VII">VII</a>.</td> -<td class="hang">There is no enduring peace but in submission -to the divine action -</td> -<td class="tdrb">52</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_VIII">VIII</a>.</td> -<td class="hang">The perfection of souls and the excellence of -different states are in proportion to their conformity -to the order of God -</td> -<td class="tdrb">54</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_IX">IX</a>.</td> -<td class="hang">All the riches of grace are the fruit of purity of -heart and perfect self-abandonment -</td> -<td class="tdrb">62<span class="pagenum" id="Page_28">28</span></td> -</tr> -<tr> - <td class="tdc" colspan="3"><a href="#Book_Second">BOOK SECOND</a>.</td> -</tr> -<tr> - <td class="tdh" colspan="3"><i>THE DIVINE ACTION AND THE MANNER IN -WHICH IT UNCEASINGLY WORKS THE -SANCTIFICATION OF SOULS.</i></td> -</tr> -<tr> - <td class="tdl"><span class="xs">CHAPTER</span></td> - <td></td> - <td class="tdrt"><span class="xs">PAGE</span></td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2I">I</a>.</td> -<td class="hang">The divine action is everywhere and always -present, though only visible to the eye of -Faith -</td> -<td class="tdrb">69</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2II">II</a>.</td> -<td class="hang">The divine action is all the more visible to the -eye of Faith when hidden under appearances -most repugnant to the senses -</td> -<td class="tdrb">74</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2III">III</a>.</td> -<td class="hang">The divine action offers us at each moment -infinite blessings which we receive in proportion -to our faith and love -</td> -<td class="tdrb">79</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2IV">IV</a>.</td> -<td class="hang">God reveals Himself to us as mysteriously, as -adorably, and with as much reality in the -most ordinary events as in the great events of -history and the Holy Scriptures -</td> -<td class="tdrb">82</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2V">V</a>.</td> -<td class="hang">The divine action continues in our hearts the -revelation begun in Holy Scripture; but the -characters in which it is written will be only -visible at the last day -</td> -<td class="tdrb">86</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2VI">VI</a>.</td> -<td class="hang">Divine love is communicated to us through -the veil of creatures, as Jesus communicates -Himself to us through the veil of the Eucharistic -species -</td> -<td class="tdrb">92</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2VII">VII</a>.</td> -<td class="hang">The divine action, the will of God, is as unworthily -treated and disregarded, in its daily -manifestation, by many Christians, as was -Jesus in the flesh by the Jews -</td> -<td class="tdrb">94</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2VIII">VIII</a>.</td> -<td class="hang">The revelation of the present moment is the -more profitable that it is addressed directly -to us -</td> -<td class="tdrb">97</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2IX">IX</a>.</td> -<td class="hang">The revelation of the present moment is an inexhaustible -source of sanctity -</td> -<td class="tdrb">99</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2X">X</a>.</td> -<td class="hang">The present moment is the manifestation of the -name of God and the coming of His kingdom -</td> -<td class="tdrb">101</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2XI">XI</a>.</td> -<td class="hang">The divine will imparts the highest sanctity -to souls; they have but to abandon themselves -to its divine action -</td> -<td class="tdrb">106</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_2XII">XII</a>.</td> -<td class="hang">The divine action alone can sanctify us, for -it forms us after the divine Model of our perfection -</td> -<td class="tdrb">114<span class="pagenum" id="Page_29">29</span></td> -</tr> -<tr> - <td class="tdc" colspan="3"><a href="#Book_Third">BOOK THIRD</a>.</td> -</tr> -<tr> - <td class="tdh" colspan="3"><i>THE PATERNAL CARE WITH WHICH GOD -SURROUNDS SOULS WHOLLY ABANDONED -TO HIM.</i></td> -</tr> -<tr> - <td class="tdl"><span class="xs">CHAPTER</span></td> - <td></td> - <td class="tdrt"><span class="xs">PAGE</span></td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3I">I</a>.</td> -<td class="hang">God Himself guides souls who wholly abandon -themselves to Him -</td> -<td class="tdrb">119</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3II">II</a>.</td> -<td class="hang">The more God seems to withdraw light from -the soul abandoned to His direction, the more -safely He guides her -</td> -<td class="tdrb">125</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3III">III</a>.</td> -<td class="hang">The afflictions with which God visits the soul -are but loving artifices at which she will one -day rejoice -</td> -<td class="tdrb">129</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3IV">IV</a>.</td> -<td class="hang">The more God seems to take from a soul wholly -abandoned to Him, the more generous He is -to her -</td> -<td class="tdrb">133</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3V">V</a>.</td> -<td class="hang">The less capable the faithful soul is of defending -herself, the more powerfully does God -defend her -</td> -<td class="tdrb">136</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3VI">VI</a>.</td> -<td class="hang">The soul abandoned to the will of God, so far -from resisting its enemies, finds in them useful -auxiliaries -</td> -<td class="tdrb">140</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3VII">VII</a>.</td> -<td class="hang">The soul that abandons itself to God has no -need to justify herself by words or actions; -the divine action abundantly justifies her -</td> -<td class="tdrb">142</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3VIII">VIII</a>.</td> -<td class="hang">God gives life to the soul abandoned to Him -by means which apparently lead only to -death -</td> -<td class="tdrb">144</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3IX">IX</a>.</td> -<td class="hang">Love holds the place of all things to souls who -walk in the way of abandonment -</td> -<td class="tdrb">149</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3X">X</a>.</td> -<td class="hang">The faithful soul finds in submission to the will -of God more force and strength than the -proudest of those who resist Him -</td> -<td class="tdrb">154</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3XI">XI</a>.</td> -<td class="hang">The soul abandoned to God learns to recognize -His will, even in the proud who resist Him. -All creatures, whether good or evil, reveal -Him to her -</td> -<td class="tdrb">158</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#CHAPTER_3XII">XII</a>.</td> -<td class="hang">God assures to faithful souls a glorious victory -over the powers of earth and hell -</td> -<td class="tdrb">160<span class="pagenum" id="Page_30">30</span></td> -</tr> -<tr> - <td class="tdc" colspan="3"><a href="#APPENDIX">APPENDIX</a>.</td> -</tr> -<tr> - <td class="tdrt" colspan="3"><span class="xs">PAGE</span></td> -</tr> -<tr> -<td class="tdrt"> -<a href="#aI">I</a>.</td> -<td class="hang">A very easy means of acquiring peace of heart, -by Fr. Surin -</td> -<td class="tdrb">165</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#aII">II</a>.</td> -<td class="hang">On perfect abandonment, by Bossuet -</td> -<td class="tdrb">172</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#aIII">III</a>.</td> -<td class="hang">A short and easy method of making the prayer -of faith, and of the simple presence of God, -by Bossuet -</td> -<td class="tdrb">173</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#aIV">IV</a>.</td> -<td class="hang">Exercise of loving union of our will with that -of God, by St. Francis de Sales -</td> -<td class="tdrb">185</td> -</tr> -<tr> -<td class="tdrt"> -<a href="#aV">V</a>.</td> -<td class="hang">Acts of abandonment -</td> -<td class="tdrb">188</td> -</tr> -</table></div> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_31">31</span></p> - - - -</div><div class="chapter"> -<h2 title="Book First."><a name="Book_First" id="Book_First">Book First.</a><br /> - -The Nature and Excellence of the Virtue -of Holy Abandonment.</h2> - - -<h3 title="CHAPTER I."><a name="CHAPTER_I" id="CHAPTER_I"><i>CHAPTER I.</i></a><br /> -<br /> - -<span class="subh">The Sanctity of the Righteous of the Old -Law, and of Joseph and of Mary herself, -consisted in Fidelity to the Order of God.</span></h3> - - -<p>God speaks to-day as He spoke to our -fathers, when directors were not so numerous, -nor methods of direction so well -defined. All their spirituality consisted -in simple fidelity to the order of God; but -it was not reduced to a science which -explained it so sublimely or minutely, -or contained so many precepts, so many -maxims, so much instruction. Our -present wants, no doubt, require this -explanation. It was not so in the first -ages of the Church, when men were -more simple and upright. Each moment -brought a duty to be faithfully fulfilled: -this was sufficient for interior<span class="pagenum" id="Page_32">32</span> -souls of that day. Their whole attention -was concentrated simply upon the -duty of each successive moment with -the fidelity of the hour-hand of a clock -which steadily traverses stroke by stroke -the circle in which it is appointed to -move. The mind, unceasingly moved -by divine grace, turned insensibly to -the new duty which presented itself in -the order of God every hour. Such -were the hidden springs of Mary’s life, -the most perfect example of simple and -absolute self-abandonment to the will -of God. The simple words, <i lang="la">Fiat mihi -secundum verbum tuum</i>, with which she -was content to answer the angel, expressed -all the mystic theology of the -ancients. Then, as now, it was all reduced -to the simplest and most absolute -abandonment of the soul to the -will of God under whatever form it -manifested itself. This noble and exalted -disposition, the basis of all Mary’s -spirituality, is brilliantly manifested in -the words <i lang="la">Fiat mihi</i>. Observe how perfectly -they accord with those which -our Lord would have ever on our lips -and in our hearts: <i lang="la">Fiat voluntas tua</i>. -True, the duty required of Mary at<span class="pagenum" id="Page_33">33</span> -that supreme moment was a glorious -one for her. But all the splendor of -that glory would have made no impression -upon her if the divine will, alone -capable of influencing her, had not arrested -her attention. It was this divine -will which guided her in everything. -Her occupations, whether ordinary or -exalted, were in her eyes but shadows -more or less obscure in which she found -equal means of glorifying God and recognizing -the workings of the Almighty. -She joyfully accepted the duty or suffering -of each moment as a gift from -Him who fills with good things the -hearts which are nourished by Him -alone, and not by appearances or -created things.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER II."><a name="CHAPTER_II" id="CHAPTER_II"><i>CHAPTER II.</i></a><br /> -<br /> - -<span class="subh">The Duties of each Moment are the Shadows -which veil the Divine Action.</span></h3> - - -<p>“<i>The power of the Most High shall -overshadow thee</i>,” said the angel to -Mary.</p> - -<p>This shadow, behind which the power<span class="pagenum" id="Page_34">34</span> -of God effects the entrance and growth -of Jesus Christ in our souls, is the form -assumed by the duties, attractions, and -crosses of each moment.</p> - -<p>They are in truth but shadows like -those to which we give the name in -the order of nature, and which envelop -sensible objects and hide them from -our view. Thus in the moral and supernatural -order the duties of each -moment under their obscure appearances -conceal the truth of the divine -will, which alone merits our attention. -Thus Mary regarded them. -Therefore these shadows passing before -her senses, so far from deceiving -her, filled her with faith in Him who is -always the same. Withdraw, Archangel; -thy moment passes; thou vanishest. -Mary passes beyond thee; she -is ever in advance; but the Holy Ghost, -with whom she has been filled through -the sensible appearances of thy mission, -will never abandon her.</p> - -<p>There are few extraordinary events -in the exterior life of Mary. At least -it is not to these that Holy Scripture -calls our attention. Her exterior life -is represented as very simple, very or<span class="pagenum" id="Page_35">35</span>dinary. -She did and suffered as did -others of her condition. She goes to -visit her cousin Elizabeth: the other -relatives go also. She retires to a -stable: it is a consequence of her poverty. -She returns to Nazareth: the persecution -of Herod had driven her forth. -Jesus and Joseph lived there with her, -by the labor of their hands. Behold -the daily bread of the holy family! -But with what bread was the faith of -Mary and Joseph nourished? What -was the sacrament of all their sacred -moments? What did they discover -under the ordinary appearance of the -events which filled their lives? Exteriorly, -nothing more than was happening -to the rest of mankind; interiorly, -faith discovers and develops -nothing less than God working great -things. O bread of angels! Heavenly -manna! Pearl of the Gospel! Sacrament -of the present moment! Thou -givest God under appearances as poor -and mean as the manger, the hay, and -the straw! But to whom dost thou -give Him? <i lang="la">Esurientes reples bonis.</i> God -reveals Himself to the humble in little -things; and the proud, regarding only<span class="pagenum" id="Page_36">36</span> -the exterior, find Him not even in -great things.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER III."><a name="CHAPTER_III" id="CHAPTER_III"><i>CHAPTER III.</i></a><br /> -<br /> - -<span class="subh">How much Easier Sanctity becomes when -studied from this Point of View.</span></h3> - - -<p>If the work of our salvation offers -obstacles apparently so insurmountable, -it is because we have not a just idea of -it. In truth, sanctity consists in but -one thing—fidelity to the order of God; -and this fidelity is equally within the -reach of all, whether in its active or in -its passive part.</p> - -<p>The active part of fidelity consists in -fulfilling the duties imposed upon us -either by the general commands of God -and the Church, or by the particular -state we have embraced.</p> - -<p>Its passive part consists in lovingly -accepting all that God sends us each -moment.</p> - -<p>Which of these two parts of sanctity -is above our strength? Not the active -part, since the duties it enjoins cease to -be duties for us the moment our strength -is really unequal to them. Will not the<span class="pagenum" id="Page_37">37</span> -state of your health permit you to hear -Mass? You are no longer obliged to -do so. And so it is with all positive -obligations which prescribe duties to -be fulfilled. Only those precepts which -forbid things evil in themselves admit -of no exception, for it is never permitted -to do evil.</p> - -<p>Is there anything easier or more reasonable? -What excuse can be urged -against it? Yet this is all the co-operation -God requires of the soul in the -work of its sanctification.</p> - -<p>He requires it of great and small, of -strong and weak; in a word, of all, at -all times, in all places.</p> - -<p>Therefore He only requires of us -what is easy, since to attain eminent -sanctity requires but a simple good-will.</p> - -<p>If over and above the commandments -He shows us the counsels as the more -perfect end of our efforts, He is ever -careful to accommodate their observance -to our position and character. As -the chief mark of our vocation for the -counsels He sends us the attractions -and graces which facilitate the practice -of them. He urges no one but in pro<span class="pagenum" id="Page_38">38</span>portion -to his strength and according -to his attainments. Again I ask, what -could be more just?</p> - -<p>O you who aspire to perfection and -are tempted to discouragement by what -you read in the lives of the saints and -find prescribed in certain pious books! -O you who are overwhelmed by the -terrible ideas that you form of perfection! -It is for your consolation that -God permits that I write this.</p> - -<p>Learn what you seem not to know.</p> - -<p>In the order of nature, necessary -things, as air, water, earth, the God of -all goodness has made common and -easy of attainment. Nothing is more -necessary than breath, sleep, food, and -nothing is more common. Love and -fidelity are no less necessary in the -spiritual order; therefore the difficulty -of acquiring them cannot be as great -as you represent it to yourselves.</p> - -<p>Observe your life; of what does it -consist? Of a multitude of unimportant -actions. Yet with these same unimportant -actions God deigns to be -content. This is the co-operation required -of the soul in the work of its -perfection. God Himself expresses it<span class="pagenum" id="Page_39">39</span> -too clearly to admit of doubt: “Fear -God, and keep His commandments: for -this is all man” (Eccles. xii. 13). That -is to say, this is all that is required on -man’s part; in this consists his active -fidelity. Let him fulfil his part; God -will do the rest. Grace, working by -itself, effects marvels which surpass the -intelligence of man. For ear has not -heard, eye has not seen, heart has not -felt, what God conceives in His mind, -resolves in His will, executes by His -power in souls wholly abandoned to -Him.</p> - -<p>The passive part of sanctity is still -easier, since it consists in accepting -what very often we cannot avoid, and -bearing with love, that is, with consolation -and sweetness, what we too frequently -endure with weariness and irritation. -Again let me repeat, herein -lies all sanctity. It is the grain of -mustard-seed the fruits of which we -do not gather, because we fail to recognize -it in its littleness. It is the drachma -of the Gospel, the treasure which we do -not find, do not seek, because we imagine -it too far beyond us.</p> - -<p>Ask me not the secret of finding this<span class="pagenum" id="Page_40">40</span> -treasure, for secret there is none. This -treasure is everywhere; it is offered to -all, at all times, in all places.</p> - -<p>Through creatures, friends, and enemies -it flows plentifully; it flows over -the faculties of our bodies, of our souls, -and into the very centre of our hearts. -Let us but open our mouths and they -will be filled. The divine action floods -the universe; it penetrates all creatures; -it floats above them, about them; -it is ever present with them; it precedes -them; it accompanies them; it follows -them, and they have but to allow themselves -to be borne onward on its tide.</p> - -<p>Would to God kings and their ministers, -princes of the Church and of the -world, priests, soldiers, peasants, laborers, -in a word, all men, knew how easily -they can attain eminent sanctity! They -have but to fulfil the simple duties of -religion and their state in life, and bear -with submission the crosses these duties -bring, and accept with faith and love -the work and suffering which unsought -and unceasingly come to them through -the order of Providence. This is the -spirituality which sanctified the patriarchs -and prophets before there were<span class="pagenum" id="Page_41">41</span> -so many methods and so many masters -in the spiritual life.<a id="FNanchor_1_1" href="#Footnote_1_1" class="fnanchor">1</a></p> - -<div class="footnote"> - -<p><a id="Footnote_1_1" href="#FNanchor_1_1" class="label">1</a> -It would be a gross misapprehension of the -author’s words to suppose that he wishes to urge -souls to enter the paths of the spiritual life without -a director. He himself expressly states elsewhere -that to be able to do without a director, -one must have been long and skilfully directed. -Still less does he wish to discourage the practices -adopted by the Church for the extirpation -of vice and the acquisition of virtue. What he -desires to say, and what we cannot impress too -much upon Christians, is that the first of all -directions is the guidance of Providence, and -that the most necessary and the most perfect -of all practices is the faithful accomplishment -and loving acceptance of all that this fatherly -Providence sends us to do and suffer.</p></div> - -<p>This is the spirituality of all ages and -of all states, which cannot be more -surely sanctified, or in a manner more -noble, more extraordinary, more easy, -than by the simple use of that which -God, the Sovereign Director of souls, -gives them each moment to do or suffer.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_42">42</span></p> - - - - -<h3 title="CHAPTER IV."><a name="CHAPTER_IV" id="CHAPTER_IV"><i>CHAPTER IV.</i></a><br /> -<br /> - -<span class="subh">Perfection does not consist in knowing the -Order of God, but in submitting to it.</span></h3> - - -<p>The order of God, the good pleasure -of God, the will of God, the action of -God, the grace of God, all these are -one and the same thing in this life. It -is God laboring to render the soul like -unto Him. Perfection is nothing but -the soul’s faithful co-operation in this -labor of God. This work is silently -effected in our souls, where it thrives, -increases, and is consummated unconsciously -to ourselves.</p> - -<p>Theology is full of conceptions and -expressions which explain the wonders -of this work effected in individual souls -according to their capacity.</p> - -<p>We may know all the theory of this -work, admirably write and speak thereon, -and instruct and direct souls; but -if our knowledge be only theoretical, -then I say that in comparison with -souls which live and act by the order of -God and are guided by His divine will, -though ignorant of the theory of its<span class="pagenum" id="Page_43">43</span> -operations or its different effects, and -unable to speak thereof, we are like a -sick physician compared to ordinary -persons in perfect health.</p> - -<p>The order of God, His divine will, -received with simplicity by a faithful -soul, effects this divine work in her unconsciously -to herself, just as a remedy -submissively taken restores the health -of a sick man, although he have not, -and need not have, any knowledge of -medicine.</p> - -<p>It is the fire which warms us, and not -the philosophical knowledge of the element -and its effects; so it is the order -of God, His divine will, and not the -curious speculation on its principles -and its methods, which produces the -sanctification of our souls.</p> - -<p>If we thirst, we must drink; theoretical -explanations will not quench our -thirst. Curiosity for knowledge only -makes us thirst still more. Therefore, -if we thirst for sanctification, curious -speculations only keep us farther from -it. We must abandon all theories and -drink in simplicity of all that the will -of God sends us of work and suffering.</p> - -<p>That which comes to us each mo<span class="pagenum" id="Page_44">44</span>ment -by the order of God is best and -holiest and most divine for us.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER V."><a name="CHAPTER_V" id="CHAPTER_V"><i>CHAPTER V.</i></a><br /> -<br /> - -<span class="subh">Reading and other Exercises only sanctify -us in so far as they are the Channels of -the Divine Action.</span></h3> - - -<p>All our science consists in recognizing -God’s will in regard to the present -moment. All reading pursued in any -other spirit than that of submission to -the order of God is injurious. The will -of God, the order of God, is the grace -which works in the depths of our hearts -by means of our readings and by all -our other works. Without it our readings -are but shadows, vain appearances, -which, coming to us devoid of the vivifying -virtue of the order of God, serve -only to empty the heart by the very -plenitude they cause in the mind.</p> - -<p>The virtue of this divine will flowing -into the soul of a simple, ignorant girl -by means of suffering or ordinary actions, -effects in the depths of her heart -this mysterious work of the supernatural -Being without filling her mind<span class="pagenum" id="Page_45">45</span> -with any idea likely to awaken pride; -while the proud man who studies -spiritual books only through curiosity, -and does not unite his reading to the -will of God, receives into his mind the -letter without the spirit, and becomes -colder and more hardened than ever.</p> - -<p>The order of God, His divine will, is -the life of the soul under whatever appearances -the soul receives it or applies -it to herself.</p> - -<p>Whatever may be the relation of the -divine will to the mind, it nourishes -the soul, and unceasingly strengthens -her growth by giving her each moment -what is best for her. Nor is one thing -more efficacious than another in producing -these happy effects; no, it is -simply the duty of the present moment -which comes to us by the order of God. -That which was best for us in the past -moment is no longer best for us, for it -is stripped of the will of God, which -has passed on to other things from -which it creates for us the duty of the -present moment; and it is this duty, -under whatever appearance it is manifested, -which will now most perfectly -sanctify our souls.</p> - -<p><span class="pagenum" id="Page_46">46</span></p> - -<p>If the divine will make reading the -duty of the present moment, the reading -will effect His mysterious work in -the depths of the soul. If, in obedience -to the divine will, we leave the reading -for the duty of contemplation, this duty -will create the new man in the depths -of the heart, and reading would then be -injurious and useless. If the divine -will withdraw us from contemplation to -hear confessions or to other duties, and -that during a considerable time, these -duties form Jesus Christ in the depths -of the heart, and all the sweetness of -contemplation would only serve to -banish Him.</p> - -<p>The order of God is the fulness of -all our moments. It flows under a -thousand different appearances which, -successively becoming our present duty, -form, increase, and complete the new -man in us, in all the fulness which the -divine wisdom has destined for us. -This mysterious growth of Jesus Christ -in us is the work produced by the order -of God; it is the fruit of His grace -and of His divine will.</p> - -<p>This fruit, as we have said, is germinated, -increased, and nourished by the<span class="pagenum" id="Page_47">47</span> -succession of our present duties filled -with the virtue of this same divine will.</p> - -<p>In fulfilling these duties we are -always sure of possessing the “better -part,” for this holy will is itself the -better part. We have but to yield to -it, blindly abandon ourselves to it with -perfect confidence. It is infinitely holy, -infinitely wise, infinitely powerful, for -souls which unreservedly hope in it, -which love and seek but it alone, and -which believe with unfaltering faith -that what it assigns to each moment is -best without seeking elsewhere for -more or less, and without pausing to -consider the relation of material things -with the order of God, which is the -seeking of pure self-love.</p> - -<p>The will of God is the essential, the -reality and virtue, of all things; it is -that which adapts and renders them -suitable to the soul.</p> - -<p>Without it all is emptiness, nothingness, -falsehood, the empty husk, the -letter without the spirit, vanity, death.</p> - -<p>The will of God is the health, the -life, the salvation of soul and body, -whatever its manifestation or ways of -reaching us.</p> - -<p><span class="pagenum" id="Page_48">48</span></p> - -<p>Therefore we must not judge of the -virtue of things by the relations they -bear to mind or body, for these relations -are unimportant. It is the will of God -alone which gives to all things, whatever -they may be, the power to form -Jesus Christ in the depth of our hearts. -We must frame no laws for this will -and place no limit to its action, for it -is all-powerful.</p> - -<p>Whatever the ideas which fill the -mind, whatever the feelings which the -body experiences, were it for the mind -but distractions and trouble, for the -body but sickness and death, the divine -will nevertheless is ever for the present -moment the life of body and soul; -for both one and the other, whatever -their condition, are sustained by it -alone. Bread without it is poison; -and through it poison becomes a salutary -remedy. Without it, books but -confuse and trouble us; with it, darkness -is turned into light. It is the -wisdom, the truth, of all things. In all -things it gives us God: and God is the -infinite Being who holds the place of -all things to the soul which possesses -Him.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_49">49</span></p> - - - - -<h3 title="CHAPTER VI."><a name="CHAPTER_VI" id="CHAPTER_VI"><i>CHAPTER VI.</i></a><br /> -<br /> - -<span class="subh">The Mind and other Human Means are Useful -only in as far as they are the Instruments -of the Divine Action.</span></h3> - - -<p>The mind with all its powers would -hold the first place among the instruments -of the divine will; but it must, -like a dangerous slave, be reduced to -the last.</p> - -<p>The simple of heart who know how -to use it can derive great profit therefrom; -but it can also do much injury -when not kept in subjection.</p> - -<p>When the soul sighs after created -means, the divine action whispers to -the heart that it sufficeth; when she -would injudiciously reject them, the -divine action whispers that they are -instruments not to be taken or rejected -at will, but to be simply received from -Providence and adapted to the order of -God—the soul thus using all things as -though not using them, being deprived -of all things, yet wanting nothing.</p> - -<p>The divine action, being limitless in -its fulness, can take possession of a soul<span class="pagenum" id="Page_50">50</span> -only in as far as the soul is void of all -confidence in her own action; for this -confidence and self-activity fill the -heart to the exclusion of the divine -action. It is an obstacle which, existing -in the soul herself, is more likely to -arrest the divine action than exterior -obstacles, which Providence can change -at will into powerful aids; for it can -work with all things, even those which -are in themselves useless. With the -divine will nothing is everything, and -without it everything is nothing.</p> - -<p>Whatever the value in itself of meditation, -contemplation, vocal prayer, -interior silence, acts of the will whether -sensible, distinct, or less perceptible, -retreat, or active life,—better than all of -them is what God wills for the soul at -the present moment; and the soul -should regard everything else with perfect -indifference, as being of no value -whatever.</p> - -<p>Thus seeing God alone in all things, -she should take or leave them at His -pleasure in order to live in, hope in, -and be nourished by Him, and not by -the things which have force and virtue -only through Him. Under all circum<span class="pagenum" id="Page_51">51</span>stances -the soul should constantly say -with St. Paul, “Lord, what wouldst -Thou have me do?” Not this more -than that, but simply Thy adorable -will! The spirit loves one thing, the -flesh another; but, Lord, let Thy will be -mine. Contemplation, action, prayer -vocal or mental, affective or passive, -light or darkness, special or general -graces,—all these are nothing, Lord, for -in Thy will lies their sole virtue. Thy -will alone is the end of all my devotion, -and not these things, however elevated -or sublime in themselves; for the end of -divine grace is the perfection of the -heart, not of the mind.</p> - -<p>The presence of God which sanctifies -our souls is that indwelling of the -Trinity which penetrates to the depths -of our hearts when they are submissive -to the divine will; for the presence of -God which we enjoy through the exercise -of contemplation effects this intimate -union in us only as do all other -things which come to us in the order -of God. It holds, however, the first -rank among them, for it is the most -excellent means of uniting one’s self<span class="pagenum" id="Page_52">52</span> -with God when He wills that we -should use it.</p> - -<p>We may therefore justly esteem and -love contemplation and other pious -exercises, provided the foundation of -this esteem and love be wholly God, -who mercifully deigns through them -to communicate Himself to our souls.</p> - -<p>We receive the prince himself when -we receive his suite. It would be -showing him little respect to neglect -his officers under pretext of possessing -him alone.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER VII."><a name="CHAPTER_VII" id="CHAPTER_VII"><i>CHAPTER VII.</i></a><br /> -<br /> - -<span class="subh">There is no Enduring Peace but in Submission -to the Divine Action.</span></h3> - - -<p>The soul that is not united solely -to the will of God will find neither rest -nor sanctification in any self-chosen -means—not even in the most excellent -exercises of piety. If that which God -Himself chooses for you does not suffice, -what other hand can minister to your -desires? If you turn from the food the -divine will itself has prepared for you, -what viands will not prove insipid to a<span class="pagenum" id="Page_53">53</span> -taste so depraved? A soul cannot be -truly nourished, strengthened, purified, -enriched, sanctified, except by the fulness -of the present moment. Then -what more would you have? Since -you here find all good, why seek it elsewhere? -Are you wiser than God? -Since He ordains it should be thus, how -could you desire it should be otherwise? -Can His wisdom and goodness err? -Should you not from the moment He -ordains an event be utterly convinced -that it is the best that could happen? Do -you think you will find peace in struggling -with the Almighty? On the contrary, -is it not this struggle too often -renewed, almost unconsciously, which -is the cause of all our disquiet. It is -but just that the soul which is not satisfied -with the divine fulness of the -present moment should be punished by -an inability to find contentment in anything -else.</p> - -<p>If books, the example of the saints, -spiritual discourses, destroy the peace -of the soul, if they fill without satisfying, -it is a mark that we have not received -them in simple abandonment to -the divine action, but have taken them<span class="pagenum" id="Page_54">54</span> -ourselves in a spirit of proprietorship. -Their fulness, therefore, bars the entrance -of God to the soul, and we must -rid ourselves of it as an obstacle to -grace. But when the divine action -ordains the use of these means, the -soul receives them as it does everything -else—that is, in the order of God. She -accepts them as she finds them, in her -fidelity simply using them, never appropriating -them; and their moment -passed she abandons them to find her -contentment in what follows in the -order of Providence. In truth there is -nothing really beneficial for me but -that which comes to me in the order of -God. Nowhere can I find any means, -however good in itself, more efficacious -for my sanctification and more capable -of giving peace to my soul.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER VIII."><a name="CHAPTER_VIII" id="CHAPTER_VIII"><i>CHAPTER VIII.</i></a><br /> -<br /> - -<span class="subh">The Perfection of Souls and the Excellence -of Different States are in Proportion to -their Conformity to the Order of God.</span></h3> - - -<p>The order of God gives to all things -which concern the faithful soul a su<span class="pagenum" id="Page_55">55</span>pernatural -and divine value; all that it -exacts, all that it embraces, and all the -objects upon which it sheds its light -become holiness and perfection, for its -virtue is limitless: it makes all that it -touches divine. But in order to keep -ourselves in the path of perfection, -swerving neither to the right nor the -left, the soul must follow no inspiration -which she assumes comes from God -without first assuring herself that it -does not interfere with the duties of -her state in life. These duties are the -most certain indications of the will of -God, and nothing should be preferred -to them; in fulfilling them there is -nothing to be feared, no exclusion or -discrimination to be made; the moments -devoted to them are the most precious -and salutary for the soul from the fact -that she is sure of accomplishing the -good pleasure of God. All the perfection -of the saints consists in their fidelity -to the order of God; therefore we -must refuse nothing, seek nothing, but -accept all from His hand, and nothing -without Him. Books, wise counsels, -vocal prayers, interior affections, if they -come to us in the order of God, instruct,<span class="pagenum" id="Page_56">56</span> -guide, and unite the soul to Him. -Quietism errs when it disclaims these -means and all sensible appearances, for -there are souls whom God wills shall -be always led in this way, and their -state and their attractions clearly indicate -it. In vain we picture to ourselves -methods of abandonment whence all -action is excluded. When the order of -God causes us to act, our sanctification -lies in action.</p> - -<p>Besides the duties of each one’s state, -God may further ask certain actions -which are not included in these duties, -though not contrary to them. Attraction -and inspiration, then, indicate the -divine order; and the most perfect for -souls whom God leads in this way is -to add to things of precept, things inspired, -but always with the precautions -which inspiration requires to prevent -its interfering with the duties of one’s -state and the ordinary events of Providence.</p> - -<p>God makes saints as He chooses. -They are formed by His divine action, -to which they are ever submissive, and -this submission is the truest abandonment -and the most perfect.</p> - -<p><span class="pagenum" id="Page_57">57</span></p> - -<p>Fidelity to the duties of one’s state and -submission to the dispositions of Providence -are common to all the saints. -They live hidden in obscurity, for the -world is so fatal to holiness that they -would avoid its quicksands; but not in -this does their sanctity consist, but -wholly in their entire submission to -the order of God. The more absolute -their submission the greater their sanctity. -We must not imagine that those -whose virtues God is pleased to brilliantly -manifest by singular and extraordinary -works, by undoubted attractions -and inspirations, are any less -faithful in the path of abandonment. -Once the order of God makes these -brilliant works a duty they fail in abandonment -to Him and His will which -ceases to rule their every moment, and -their every moment ceases to be the -exponent of the will of God if they -content themselves with the duties of -their state and the ordinary events of -Providence. They must study and -measure their efforts according to the -standard of God’s designs for them in -that path which their attractions indicate -to them. Fidelity to inspiration<span class="pagenum" id="Page_58">58</span> -is for them a duty; and as there are -souls whose whole duty is marked by -an exterior law, and who must be -guided by it because God confines them -to it, so also there are others who, besides -their exterior duties, must be -further faithful to that interior law -which the Holy Spirit engraves upon -their hearts.</p> - -<p>But who are the most perfect? Vain -and idle research! Each one must follow -the path which is traced for him. -Perfection consists in absolute submission -to the order of God and carefully -availing ourselves of all that is most -perfect therein. It advances us little -to weigh the advantages of the different -states considered in themselves, since -it is neither in the quality nor quantity -of things enjoined that sanctity is to be -sought. If self-love be the principle of -our actions, or if we do not correct it -when we recognize its workings, we -will be always poor in the midst of an -abundance not provided by the order -of God. However, to decide in a measure -the question, I think that sanctity -corresponds to the love one has for -God’s good pleasure, and the greater<span class="pagenum" id="Page_59">59</span> -one’s love for this holy will and this -order, whatever the character of their -manifestations, the greater one’s sanctity. -This is manifest in Jesus, Mary, -and Joseph, for in their private life -there is more of love than of grandeur, -and more of spirit than of matter; and -it is not written that these sacred persons -sought the holiest of things, but -holiness in all things.</p> - -<p>We must therefore conclude that -there is no special way which can be -called the most perfect, but that the -most perfect in general is fidelity to the -order of God, whether in the accomplishment -of exterior duties or in the -interior dispositions, each one according -to his state and calling.</p> - -<p>I believe that if souls seriously aspiring -to perfection understood this, and -knew how direct is their path, they -would be spared much difficulty. I -say the same equally of souls living in -the world and of souls consecrated to -God. If the first knew the means of -merit afforded them by their ever-recurring -daily duties and the ordinary -actions of their state in life; if -the second could persuade themselves<span class="pagenum" id="Page_60">60</span> -that the foundation of sanctity lies in -those very things which they consider -unimportant and even foreign to them; -if both could understand that the crosses -sent by Providence which they constantly -find in their state in life lead them to -the highest perfection by a surer and -shorter path than do extraordinary -states or extraordinary works; and that -the true philosopher’s stone is submission -to the order of God, which changes -into pure gold all their occupations, all -their weariness, all their sufferings—how -happy they would be! What consolation -and what courage they would -gather from this thought, that to acquire -the friendship of God and all the -glory of heaven they have but to do -what they are doing, suffer what they -are suffering; and that what they lose -and count as naught would suffice to -obtain them eminent sanctity. O my -God, that I might be the missionary of -Thy holy will, and teach the whole -world that there is nothing so easy, so -simple, so within the reach of all, as -sanctity! Would that I could make -them understand that just as the good -and bad thief had the same to do and<span class="pagenum" id="Page_61">61</span> -suffer to obtain their salvation, so two -souls, one worldly and the other wholly -interior and spiritual, have nothing -more to do, one than the other; that she -who sanctifies herself acquires eternal -happiness by doing in submission to -the will of God what she who is lost -does through caprice; and that the latter -is lost by suffering unwillingly and -impatiently what she who is saved endures -with resignation. The difference, -therefore, is only in the heart.</p> - -<p>O dear souls who read this, let me -repeat to you: Sanctity will cost you no -more; do what you are doing; suffer -what you are suffering: it is only your -heart that need be changed. By the -heart we mean the will. This change, -then, consists in willing what comes to -us by the order of God. Yes, holiness -of heart is a simple <i lang="la">fiat</i>, a simple disposition -of conformity to the will of -God. And what is easier? For who -could not love so adorable and merciful -a will? Let us love it, then, and -through this love alone all within us -will become divine.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_62">62</span></p> - - - - -<h3 title="CHAPTER IX."><a name="CHAPTER_IX" id="CHAPTER_IX">CHAPTER IX.</a><br /> - -<span class="subh">All the Riches of Grace are the Fruit of -Purity of Heart and Perfect Self-abandonment.</span></h3> - - -<p>He, therefore, who would abundantly -enjoy all good has but to purify his -heart, detach himself from creatures, -and completely abandon himself to the -will of God. In this purity of heart -and self-abandonment he will find all -things.</p> - -<p>Let others, Lord, ask Thee all gifts, let -them multiply their petitions; I have -but one gift to ask, but one prayer to -make: Give me a pure heart. O blessed -pure of heart! In thy lively faith thou -beholdest God within thee. Thou seest -Him in all things, and thou seest Him -at all times working within thee and -about thee. Thou art in all things His -subject and His instrument. He guides -thee in all things and leads thee to all -things. Frequently thou art unmindful; -but He thinks for thee. He only -asks that thou <em>desire</em> all that comes to -thee or may come to thee by His divine<span class="pagenum" id="Page_63">63</span> -order. He <em>understands the preparation -of thy heart</em>. In thy salutary blindness -thou seekest in vain to discover this -desire; but oh! it is clear to Him. How -great is thy simplicity! Knowest thou -not that a well-disposed heart is no -other than a heart in which God dwells? -Beholding His own desires in this heart -He knows it will be ever submissive to -His order. He knows at the same time -that thou art ignorant what is best for -thee, therefore it is His care to provide -for thee. He cares not that thy designs -are thwarted. Thou wouldst go east: He -leads thee west. Thou art just upon the -rocks: He turns the helm and brings -thee safely into port. Though knowing -neither chart, nor route, nor winds, nor -tides, thy voyages are ever prosperous. -If pirates cross thy way an unexpected -breeze bears thee beyond their reach.</p> - -<p>O good will! O purity of heart! -Well did Jesus know your value when -He placed ye among the beatitudes. -What greater happiness than to possess -God and be possessed by Him? O state -most blessed and full of charm! In -it we sleep peacefully in the bosom of -Providence, sporting like a child with<span class="pagenum" id="Page_64">64</span> -the divine wisdom, unheedful of our -course, which is ever onward; in spite -of shoals, and pirates, and continual -storms, we are borne on to a prosperous -end.</p> - -<p>O purity of heart! O good will! Ye -are the sole foundation of all spiritual -states. To you are given, and through -you are made profitable, the gifts of -pure faith, pure hope, pure confidence, -and pure love. Upon your stem are -grafted the desert flowers—I mean those -graces which we rarely find blooming -but in utterly detached souls, of which -God takes possession as of an uninhabited -dwelling, and there abides to -the exclusion of all other things. You -are that bountiful source whence flow -all the streams which water the parterre -of the bridegroom and the garden of -the bride. Alas! how truly mayest -thou say to all souls: Consider me well; -I am the mother of fair love—that love -which develops all that is best and takes -it to itself. It is I who give birth to -that sweet and salutary fear which inspires -a horror of evil, and makes you -peacefully avoid it; I who ripen the -sublime knowledge of God’s greatness<span class="pagenum" id="Page_65">65</span> -and reveal the value of the virtues -which honor Him. It is I, finally, who -inspire those ardent desires which, unceasingly -sustained by holy confidence, -stimulate you to practise virtue in the -expectation of that divine object, the -enjoyment of which will one day become, -even as it is now (though then -in a much more perfect degree), the -happiness of faithful souls. Well mayest -thou invite them all to enrich themselves -from thy inexhaustible treasures, -for thou art the source of all spiritual -conditions and ways. From thee do -they draw all their beauty, attraction, -and charm. Those marvellous fruits -of grace and virtue which dazzle us on -all sides, and with which our devotion -is nourished, are thy harvests. Thine -is the land of abundance and honey; -thy breasts distil milk, thy bosom -gives out the sweet odor of myrrh; -through thy fingers flow in all its purity -the divine wine which usually must be -obtained by the labor of the wine-press.</p> - -<p>Let us fly then, dear souls, and plunge -ourselves in that sea of love which invites -us. What await we? Why do we -tarry? Let us hasten to lose ourselves<span class="pagenum" id="Page_66">66</span> -in God, in His very heart, that we may -inebriate ourselves with the wine of -His charity; in this heart we shall find -the key to all heavenly treasures. Then -let us proceed on our way to heaven, -for there is no secret of perfection -which we may not penetrate: every -avenue is open to us, even to the garden, -the cellar, the vineyard of the Bridegroom. -If we would breathe the air -of the fields we have but to direct our -steps thither; in a word, we may come -and go at will armed with this key of -David, this key of knowledge, this key -of the abyss which contains the hidden -treasures of the divine wisdom. With -it we may also open the gates of the -mystic death and descend into its -sacred shades; we may go down into -the depths of the sea and into the den -of the lion. It is this divine key which -unlocks those dark dungeons into which -it thrusts souls, to withdraw them purified -and sanctified; it introduces us -into those blissful abodes where light -and knowledge dwell, where the Bridegroom -takes His repose at midday, and -where He reveals to His faithful souls -the secrets of His love. O divine se<span class="pagenum" id="Page_67">67</span>crets, -which may not be revealed, and -which no mortal tongue can express! -This key, dear souls, is love. All blessings -wait only for love to enrich us. -It gives sanctity and all its accompaniments; -its right hand and its -left are filled with it that it may -pour it in abundance from all sources -into hearts open to divine grace. O -divine seed of eternity! who can sufficiently -praise thee? But why seek to -praise thee? It is better to possess -thee in silence than to praise thee by -feeble words. What am I saying? We -must praise thee, but only because thou -possessest us. For once thou possessest -the heart, whether we read or write, or -speak, or act, or are silent, it is all one -and the same. We assume nothing, we -refuse nothing; we are hermits, we are -apostles; we are ill, we are well, we are -simple, we are eloquent; in a word, we -are what God wills we should be. The -heart hears thy mandates, and, as thy -faithful echo, repeats them to the other -faculties. In this material and spiritual -combination which thou deignest to -regard as thy kingdom the heart governs -under thy guidance; as it contains<span class="pagenum" id="Page_68">68</span> -no desires uninspired by thee, all objects -please it under whatever form -thou presentest them. Those which -nature or the Evil One would substitute -for thine only fill it with disgust and -horror. If sometimes thou permittest -the heart to be surprised, it is only that -it may become wiser and more humble; -but as soon as it recognizes its illusion -it returns to thee with more love, and -binds itself to Thee with greater fidelity.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_69">69</span></p> - - - -</div><div class="chapter"> -<h2 title="Book Second."><a name="Book_Second" id="Book_Second">Book Second.</a><br /> - -The Divine Action and the Manner in -which it unceasingly works the Sanctification -of Souls.</h2> - - - -<hr class="chap" /> -<h3 title="CHAPTER I."><a name="CHAPTER_2I" id="CHAPTER_2I"><i>CHAPTER I.</i></a><br /> -<br /> - -<span class="subh">The Divine Action is everywhere and always -Present, though only Visible to the -Eye of Faith.</span></h3> - - -<p>All creatures are living in the hand -of God; the senses perceive only the -action of the creature, but faith sees -the divine action in all things. Faith -realizes that Jesus Christ lives in all -things and works through all ages; that -the least moment and the smallest atom -contain a portion of this hidden life, -this mysterious action. The instrumentality -of creatures is a veil which -covers the profound mysteries of the -divine action. The apparition of Jesus -to His Apostles after His resurrection -surprised them: He presented Himself<span class="pagenum" id="Page_70">70</span> -to them under forms which disguised -Him, and as soon as He manifested -Himself He disappeared. This same -Jesus, who is ever living and laboring -for us, still surprises souls whose faith -is not sufficiently lively to discern Him.</p> - -<p>There is no moment when God is not -present with us under the appearance -of some obligation or some duty. All -that is effected within us, about us, and -through us involves and hides His divine -action: it is veritably present, -though in an invisible manner; therefore -we do not discern it, and only -recognize its workings when it has -ceased to act. Could we pierce the -veil which obscures it, and were we -vigilant and attentive, God would unceasingly -reveal Himself to us, and we -would recognize His action in all that -befell us. At every event we would exclaim, -<i lang="la">Dominus est!</i>—It is the Lord! and -we should feel each circumstance of our -life an especial gift from Him. We -should regard creatures as feeble instruments -in the hands of an all-powerful -workman; we should easily recognize -that we lacked nothing, and that -God’s watchful care supplied the needs<span class="pagenum" id="Page_71">71</span> -of every moment. Had we faith, we -should be grateful to all creatures; we -should cherish them, and in our hearts -thank them that in the hand of God -they have been so serviceable to us and -so favorable to the work of our perfection.</p> - -<p>If we lived an uninterrupted life of -faith we should be in continual communion -with God, we should speak -with Him face to face. Just as the air -transmits our words and thoughts, so -would all that we are called to do and -suffer transmit to us the words and -thoughts of God; all that came to us -would be but the embodiment of His -word; it would be exteriorly manifested -in all things; we should find everything -holy and profitable. The glory of God -makes this the state of the blessed in -heaven, and faith would make it ours -on earth; there would be only the difference -of means.</p> - -<p>Faith is God’s interpreter; without -its enlightenment we understand nothing -of the language of created things. -It is a writing in cipher, in which we -see naught but confusion; it is a burning -bush, from the midst of which we<span class="pagenum" id="Page_72">72</span> -little expect to hear God’s voice. But -faith reveals to us as to Moses the fire -of divine charity burning in the midst -of the bush; it gives the key to the -ciphers, and discovers to us in the -midst of the confusion the wonders of -the divine wisdom. Faith gives to -the whole earth a heavenly aspect; -faith transports, enraptures the heart, -and raises it above the things of this -earth to converse with the blessed.</p> - -<p>Faith is the light of time: it alone -grasps the truth without seeing it; it -touches what it does not feel; it sees -this world as though it existed not, beholding -quite other things than those -which are visible. It is the key of the -treasure-house, the key of the abyss, the -key of the science of God. It is faith -which shows the falseness of all creatures: -through it God reveals and -manifests Himself in all things; by it -all things are made divine; it lifts the -veil from created things and reveals -the eternal truth.</p> - -<p>All that our eyes behold is vanity and -falsehood; in God alone lies the truth -of all things. How far above our illusions -are the designs of God! How<span class="pagenum" id="Page_73">73</span> -is it that though continually reminded -that all that passes in the world is but -a shadow, a figure, a mystery of faith, -we are guided by human feelings, by -the natural sense of things, which after -all is but an enigma? We foolishly -fall into snares instead of lifting our -eyes and rising to the principle, the -source, the origin of all; where all -things bear other names and other -qualities; where all is supernatural, divine, -sanctifying; where all is part of -the fulness of Jesus Christ; where everything -forms a stone of the heavenly -Jerusalem, where everything leads to -this marvellous edifice and enters -therein. We live by the things of sight -and hearing, neglecting that light of -faith which would safely guide us -through the labyrinth of shadows and -images through which we foolishly -wander. He, on the contrary, who walks -by faith seeks but God alone, and all -things from God; he lives in God; unheeding -and rising above the figures of -sense.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_74">74</span></p> - - - - -<h3 title="CHAPTER II."><a name="CHAPTER_2II" id="CHAPTER_2II"><i>CHAPTER II.</i></a><br /> -<br /> - -<span class="subh">The Divine Action is all the more Visible to -the Eye of Faith when hidden under Appearances -most Repugnant to the Senses.</span></h3> - - -<p>The soul enlightened by faith is far -from judging of created things, like -those who measure them by their senses, -and ignore the inestimable treasure -they contain. He who recognizes the -king in disguise treats him very differently -from him who, judging by appearances -alone, fails to recognize his -royalty. So the soul that sees the -will of God in the smallest things, and -in the most desolating and fatal events, -receives all with equal joy, exultation, -and respect. That which others fear -and fly from with horror she opens all -her doors to receive with honor. The -retinue is poor, the senses despise it; -but the heart, under these humble appearances, -discerns and does homage -to the royal majesty; and the more this -majesty abases itself, coming secretly -with modest suite, the deeper is the -love it inspires in the heart.</p> - -<p><span class="pagenum" id="Page_75">75</span></p> - -<p>I have no words with which to portray -the feelings of the heart when it -receives this divine will in the guise of -humiliation, poverty, annihilation. Ah! -how moved was the beautiful heart of -Mary at sight of that poverty of a God, -that annihilation which brought Him -to lodge in a manger, to repose on a -handful of straw a trembling, weeping -infant! Ask the people of Bethlehem -what they think of this child: were -He in a palace with royal surroundings -they would do Him homage. But -ask Mary, Joseph, the Magi, the shepherds: -they will tell you that in this -extreme poverty they find that which -manifests God to them more sublime -and adorable. By just that which the -senses lack is faith heightened, increased, -and nourished; the less there is -to human eyes, the more there is to the -soul. The faith which adores Jesus on -Thabor, which loves the will of God in -extraordinary events, is not that lively -faith which loves the will of God in -common events and adores Jesus on -the cross. For the perfection of faith -is seen only when visible and material -things contradict it and seek to destroy<span class="pagenum" id="Page_76">76</span> -it. Through this war of the senses -faith comes out gloriously victorious.</p> - -<p>It is not an ordinary but a grand -and extraordinary faith which finds -God equally adorable in the simplest -and commonest things as in the greatest -events of life.</p> - -<p>To content ones’ self with the present -moment is to love and adore the divine -will in all that comes to us to do or -suffer through the things which successively -form the duties of the present -moment. Souls thus disposed -adore God with redoubled ardor and -respect in the greatest humiliations; -nothing hides Him from the piercing -eye of their faith. The more vehemently -the senses exclaim, This is -not from God! the closer do they press -this bundle of myrrh from the hand of -the Bridegroom; nothing disturbs them, -nothing repels them.</p> - -<p>Mary sees the Apostles fly, but she -remains constant at the foot of the -cross; she recognizes her Son in that -face spat upon and bruised. These -disfiguring wounds only render Him -more adorable and worthy of love -in the eyes of this tender mother; and<span class="pagenum" id="Page_77">77</span> -the blasphemies poured forth against -Him only serve to increase her profound -veneration. In like manner, a -life of faith is but a continual pursuit -of God through all which disguises and -disfigures Him; through all which, so to -speak, destroys and annihilates Him. -It is truly a reproduction of the life of -Mary, who from the manger to Calvary -remained constant to a God whom the -world despised, persecuted, and abandoned. -So faithful souls, despite a continual -succession of deaths, veils, shadows, -semblances which disguise the will -of God, perseveringly pursue it, and -love it unto death on the cross. They -know that, unheeding all disguises, they -must follow this holy will; for, beyond -the heaviest shadows, beyond the darkest -clouds, the divine Sun is shining to -enlighten, enflame, and vivify those -constant hearts who bless, praise, and -contemplate Him from all points of -this mysterious horizon.</p> - -<p>Hasten, then, happy, faithful, untiring -souls; hasten to follow this dear Spouse -who with giant strides traverses the -heavens and from whom nothing can -be hidden. He passes over the small<span class="pagenum" id="Page_78">78</span>est -blade of grass as above the loftiest -cedars. The grains of sand are under -His feet no less than the mountains. -Wherever your foot may rest He has -passed, and you have only to follow -Him faithfully to find Him wherever -you go.</p> - -<p>Oh, the ineffable peace that is ours -when faith has taught us thus to see -God through all creatures as through -a transparent veil! Then darkness becomes -light, and bitter turns to sweet. -Faith, manifesting all things in their -true light, changes their deformity into -beauty, and their malice into virtue. -Faith is the mother of meekness, confidence, -and joy; she can feel naught -but tenderness and compassion for her -enemies who so abundantly enrich her -at their own expense. The more malignant -the action of the creature, the -more profitable does God render it to -the soul. While the human instrument -seeks to injure us, the divine -Artisan in whose hand it lies makes use -of its very malice to remove what is -prejudicial to the soul.</p> - -<p>The will of God has only consolations, -graces, treasures, for submissive<span class="pagenum" id="Page_79">79</span> -souls; our confidence in it cannot be -too great, nor our abandonment thereto -be too absolute. It always wills and -effects that which contributes most to -our sanctification, provided meanwhile -we yield ourselves to its divine action. -Faith never doubts it; the more unbelieving, -rebellious, despondent, and -wavering the senses, the louder Faith -cries, “This is God! All is well!”</p> - -<p>There is nothing Faith does not penetrate -and overcome; it passes beyond -all shadows and through the darkest -clouds to reach Truth; clasps it in a -firm embrace, and is never parted from -it.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER III."><a name="CHAPTER_2III" id="CHAPTER_2III"><i>CHAPTER III.</i></a><br /> -<br /> - -<span class="subh">The Divine Action offers us at each Moment -Infinite Blessings, which we receive -in proportion to our Faith and Love.</span></h3> - - -<p>If we knew how to greet each moment -as the manifestation of the divine -will, we would find in it all the heart -could desire. For what indeed is more -reasonable, more perfect, more divine<span class="pagenum" id="Page_80">80</span> -than the will of God? Can its infinite -value be increased by the paltry difference -of time, place, or circumstance? -Were you given the secret of finding it -at all times and in all places, you would -possess a gift most precious, most -worthy of your desires. What seek ye, -holy souls? Give free scope to your -longings; place no limit to your aspirations; -expand your heart to the measure -of the infinite. I have that wherewith -to satisfy it: there is no moment -in which I may not cause you to find -all you can desire.</p> - -<p>The present moment is always filled -with infinite treasures: it contains more -than you are capable of receiving. -Faith is the measure of these blessings: -in proportion to your faith will you -receive. By love also are they measured: -the more your heart loves the -more it desires, and the more it desires -the more it receives. The will of God -is constantly before you as an unfathomable -sea, which the heart cannot exhaust: -only in proportion as the heart -is expanded by faith, confidence, and -love can it receive of its fulness. All -created things could not fill your heart,<span class="pagenum" id="Page_81">81</span> -for its capacity is greater than anything -which is not God.</p> - -<p>The mountains which affright the eye -are but atoms to the heart. The divine -will is an abyss, of which the present -moment is the entrance; plunge fearlessly -therein and you will find it more -boundless than your desires. Offer no -homage to creatures; adore not phantoms: -they can give you nothing, they -can take nothing from you. The will of -God alone shall be your fulness, and it -shall leave no void in your soul. Adore -it; go direct to it, penetrating all appearances, -casting aside all impediments. -The spoliation, the destruction, the death -of the senses is the reign of faith. The -senses adore creatures; faith adores the -divine will. Wrest from the senses -their idols, they will weep like disconsolate -children; but faith will triumph, -for nothing can take from her the will -of God. When all the senses are -famished, affrighted, despoiled, then -does the will of God nourish, enrich, -and fortify faith, which smiles at these -apparent losses, as the commander of -an impregnable fortress smiles at the -futile attacks of an enemy.</p> - -<p><span class="pagenum" id="Page_82">82</span></p> - -<p>When the will of God reveals itself -to a soul manifesting a desire to wholly -possess her, if the soul freely give herself -in return she experiences most -powerful assistance in all difficulties; -she then tastes by experience the happiness -of that coming of the Lord, and -her enjoyment is in proportion to the -degree in which she learned to practise -that self abandonment which must -bring her at all moments face to face -with this ever adorable will.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER IV."><a name="CHAPTER_2IV" id="CHAPTER_2IV"><i>CHAPTER IV.</i></a><br /> -<br /> - -<span class="subh">God reveals Himself to us as Mysteriously, -as Adorably, and with as much Reality in -the most Ordinary Events as in the great -Events of History and the Holy Scriptures.</span></h3> - - -<p>The written word of God is full of -mystery; His word expressed in the -events of the world is no less so. These -two books are truly sealed; the letter -of both killeth.</p> - -<p>God is the centre of faith which is an -abyss from whose depths shadows rise -which encompass all that comes forth<span class="pagenum" id="Page_83">83</span> -from it. God is incomprehensible; so -also are His works, which require our -faith. All these words, all these works, -are but obscure rays, so to speak, of a sun -still more obscure. In vain do we strive -to gaze upon this sun and its rays with -the eyes of our body; the eyes of the -soul itself, through which we behold -God and His works, are no less closed. -Obscurity here takes the place of light; -knowledge is ignorance, and we see -though not seeing. Holy Scripture is -the mysterious language of a still more -mysterious God. The events of the -world are the mysterious utterances of -this same hidden and inscrutable God. -They are drops of the ocean, but an -ocean of shadows. Every rivulet, every -drop of the stream, bears the impress of -its origin. The fall of the angels, the -fall of man, the wickedness and idolatry -of men before and after the deluge, in -the time of the Patriarchs who knew the -history of creation, with its recent preservation, -and related it to their children,—these -are the truly mysterious -words of Holy Scripture. A handful -of men preserved from idolatry amid -the general corruption of the whole<span class="pagenum" id="Page_84">84</span> -world until the coming of the Messias; -evil always dominant, always powerful; -the little band of the defenders of the -faith always ill-treated, always persecuted; -the persecution of Christ; the -plagues of the Apocalypse—in these -behold the words of God. It is what -He has revealed. It is what He has -dictated. And the effects of these terrible -mysteries, which endure till the -end of time, are still the living words -of God by which we learn His wisdom, -goodness, and power. All the events -in the history of the world show forth -these attributes and glorify Him therein. -We must believe it blindly, for, -alas! we cannot see.</p> - -<p>What does God teach us by Turks, -heretics, and all the enemies of His -Church? They preach forcibly. They -all show forth His infinite perfections. -So do Pharao and all the impious hosts -who followed him and will still follow -him; though truly, to the evidence of -our senses, the end of all these is most -contrary to the divine glory. We must -close our corporal eyes and cease to -reason if we would read the divine -mysteries in all this.</p> - -<p><span class="pagenum" id="Page_85">85</span></p> - -<p>Thou speakest, Lord, to all mankind -by general events. All revolutions are -but the tides of Thy Providence, which -excite storms and tempests in the -minds of the curious. Thou speakest -to each one in particular by the events -of his every moment. But instead of -respecting the mystery and obscurity -of Thy words, and hearing Thy voice in -all the occurrences of life, they only see -therein chance, the acts, the caprice of -men; they find fault in everything; -they would add to, diminish, reform—in -fact, they indulge in liberties with these -living words of God, while they would -consider it a sacrilege to alter a comma -of the Holy Scriptures. The Scriptures -they revere: they are the word of God, -they tell you; they are true and holy. -Though they may comprehend them -little, their veneration for them is no -less great, and they justly give honor -and glory to God for the depth of His -wisdom.</p> - -<p>But, dear souls, have you no respect -for the words God addresses you each -moment,—words which are not conveyed -to you by means of ink and -paper, but by what you have to do and<span class="pagenum" id="Page_86">86</span> -suffer from moment to moment,—do -these words merit nothing from you? -Why do you not revere the truth and -will of God in all things? There is -nothing which fully satisfies you; you -criticise and cavil at all that happens. -Do you not see that you try to measure -by the senses and reason that which -can be measured by faith alone? And -that while reading the word of God in -the Holy Scriptures with the eyes of -faith, you gravely err when you read -this same word with other eyes in His -works?</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER V."><a name="CHAPTER_2V" id="CHAPTER_2V"><i>CHAPTER V.</i></a><br /> -<br /> - -<span class="subh">The Divine Action continues in our Hearts -the Revelation begun in Holy Scripture; -but the Characters in which it is written -will be Visible only at the Last Day.</span></h3> - - -<p>“Jesus Christ,” says the Apostle, “is -the same yesterday, to-day, and forever.” -From the beginning of the -world He was, as God, the principle of -the life of just souls. From the first -moment of His incarnation His humanity -shared this prerogative of His<span class="pagenum" id="Page_87">87</span> -divinity. Throughout our whole lives -He is working within us. The time of -this world is but a day, and this day is -full of Him. Jesus Christ lived, and -He still lives. He began in Himself, -and He continues in His saints, a life -which will never end. O life of Jesus, -which embraces and exceeds all ages! -Life which unceasingly worketh new -wonders! If the world is incapable of -embracing all that could have been -written of the actual life of Jesus, of all -that He said and did upon earth; if the -Gospel gives us only a few traits of it; -if so little is known even of that first -hidden yet fruitful hour of Bethlehem,—how -many gospels must needs be written -to relate all the moments of that -mystic life of Jesus Christ which multiplies -wonders infinitely, multiplies -them eternally!—for all times, properly -speaking, are but the history of the divine -action.</p> - -<p>The Holy Spirit has marked in infallible -and incontestable characters certain -moments of this vast duration, and -gathered in the Scriptures some drops -of this boundless ocean. We see therein -the secret and hidden ways by which<span class="pagenum" id="Page_88">88</span> -He has manifested Jesus Christ to the -world. We can follow the channels and -veins which, amid the confusion of the -children of men, distinguish this Firstborn. -The Old Testament is but a -small portion of the innumerable and -inscrutable ways of this divine work; it -only contains what is necessary to reach -Jesus Christ. The Holy Spirit held the -rest hidden in the treasures of His wisdom. -And from out this vast sea of the -divine action but a thread of water appears -which reaches Jesus, loses itself in -the Apostles, and is swallowed up in the -Apocalypse. So that by our faith alone -can we learn the history of this divine -action which consists in the life which -Jesus Christ leads, and will lead in just -souls until the end of time.</p> - -<p>To the manifestation of God’s truth -by word succeeded the manifestation of -His charity by action. The Holy Spirit -continues the work of the Saviour. -While He assists the Church in preaching -the gospel of Christ, He Himself at -the same time writes His own gospel in -our hearts. Each moment, each act, of -the Saints is the gospel of the Holy -Spirit. Holy souls are the paper; their<span class="pagenum" id="Page_89">89</span> -sufferings, their actions, are the ink. -The Holy Spirit by the pen of His action -writes a living gospel; but we can -only read it on the last day, when it -will be drawn from the press of this -life and published.</p> - -<p>Oh, the glorious history, the beautiful -book, which the Holy Spirit is now -writing! It is in press, holy souls; and -not a day passes in which type is not -set, ink applied, and sheets of it printed. -But we are in the night of faith: the -paper is blacker than the ink; the characters -are confused; it is the language -of another world; we understand it -not; we shall only read its gospel in -heaven. Oh, if we could but see this -life of God in all creatures, in all -things, and learn to regard them, not in -themselves, but as the instruments of -His will! If we could see how the divine -action impels them hither and -thither, unites them, disperses them, -opposes them, and leads them by contrary -ways to the same end, we should -recognize that all things have their purpose, -their reason, their proportion, -their relations in this divine work. -But how shall we read this book with<span class="pagenum" id="Page_90">90</span> -its hidden, innumerable, contradictory, -and obscure characters? If the combinations -of twenty-seven letters are incomprehensible -to us and suffice to -form an unlimited number of different -volumes, each admirable of its kind, -who can express what God does in His -universe? Who can read and comprehend -a book so vast, in which there is -not a letter which has not its own significance -and does not contain in its -littleness profound mysteries? Mysteries -are neither seen nor felt; they are -the subjects of faith. Faith judges -their worth and truth only by their -source, for they are so obscure in themselves -that all their external appearances -only serve to conceal them, and -mislead those who judge by reason -alone.</p> - -<p>Teach me, O divine Spirit, to read in -this book of life! I would become Thy -disciple, and like a little child believe -what I cannot see. It sufficeth that my -Master speaks. He tells me this, He -proclaims that; His words are arranged -in one form. He interprets them in another: -that sufficeth me; I receive all -as He presents it; I see not the reason<span class="pagenum" id="Page_91">91</span> -thereof, but I know He is the infallible -Truth. His words, His actions, are -truth. He wills that these letters should -form a word; such a number, another. -They are but three, but six; yet no -more are required, and less would mar -the sense. He alone who knows all -thought can combine the characters to -express it. Everything is significant; -everything has a perfect meaning. -This line purposely ends here; there is -not a comma lacking therein, nor one -useless point. I believe it now; but on -that glorious day, when so many mysteries -will be revealed me, I will see -what I now only confusedly comprehend; -and that which appears so obscure, -so perplexing, so contradictory -to reason, so vague, so visionary, will -enrapture and delight me to all eternity -with the beauty, the order, the -meaning, the wisdom, and the inconceivable -marvels I shall discover therein.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_92">92</span></p> - - - - -<h3 title="CHAPTER VI."><a name="CHAPTER_2VI" id="CHAPTER_2VI"><i>CHAPTER VI.</i></a><br /> -<br /> - -<span class="subh">Divine Love is communicated to us through -the Veil of Creatures, as Jesus communicates -Himself to us through the Veil of -the Eucharistic Species.</span></h3> - - -<p>What sublime truths are hidden -even from Christians who believe themselves -most enlightened! How many -are there who realize that every cross, -every action, every attraction in the -order of God gives Him to us in a manner -which cannot be better explained -than by comparison with the august -mystery of the Eucharist! Yet what is -more certain? Does not reason, as well -as faith, reveal to us the real presence -of divine love in all creatures, in all the -events of life, as infallibly as the word -of Christ and His Church reveal to us -the presence of the sacred Body of the -Saviour under the Eucharistic species? -Do we not know that the divine love -seeks to communicate itself to us -through all creatures and through all -events?—that it has effected, ordered, or -permitted all our surroundings, all that -befalls us, only in view of this union -which is the sole end of all God’s de<span class="pagenum" id="Page_93">93</span>signs?—that -for this end He makes -use of the worst as well as the best -creatures, of the most grievous as well -as the most pleasing events?—and that -our union with Him is even the more -meritorious that the means which serve -to make the union closer are of a nature -repugnant to us? But if all this be -true, why should not each moment be -a form of communion in which we receive -divine love; and why should not -this communion of every moment be as -profitable to our souls as that in which -we receive the Body and Blood of the -Son of God? This latter, it is true, -possesses sacramental grace, which the -other does not; but, on the other hand, -how much more frequently may not -this first form of communion be repeated, -and how greatly may its merit -be increased, by the perfection of the -dispositions with which it is accomplished! -Therefore how true it is that -the holiest life is mysterious in its simplicity -and apparent lowliness! O -heavenly banquet! O never-ending -feast! A God always given, and always -received; not in sublime splendor -or glorious light, but in utter infirmity,<span class="pagenum" id="Page_94">94</span> -weakness, and nothingness! That which -the natural man condemns, and human -reason rejects, God chooses, and makes -thereof mysteries, sacraments of love, -giving Himself to souls through that -which would seem to injure them most, -and in proportion to their faith which -finds Him in all things.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER VII."><a name="CHAPTER_2VII" id="CHAPTER_2VII"><i>CHAPTER VII.</i></a><br /> -<br /> - -<span class="subh">The Divine Action, the Will of God, is as -unworthily treated and disregarded in its -Daily Manifestation by many Christians -as was Jesus in the Flesh by the Jews.</span></h3> - - -<p>What infidelity we find in the world! -How unworthily men think of God! -They criticise His divine action as they -would not dare to criticise the work of -the humblest artisan. They would -force Him to act within the narrow -limits of their weak reason and follow -its rules. They pretend to reform all -things. They unceasingly complain -and murmur.</p> - -<p>They are shocked at the treatment -Jesus received at the hands of the Jews. -Ah! Divine Love! Adorable Will! -Infallible Action! How do they look<span class="pagenum" id="Page_95">95</span> -upon Thee? Can the divine will err? -Can anything it sends be amiss? But -I have this to do; I need such a thing; -I have been deprived of the necessary -means; that man thwarts me in such -good works; is not this most unreasonable?—this -sickness overtakes me -when I absolutely need my health. No, -dear souls, the will of God is all that is -absolutely necessary to you, therefore -you do not need what He withholds -from you—you lack nothing. If you -could read aright these things which -you call accidents, disappointments, -misfortunes, contradictions, which you -find unreasonable, untimely, you would -blush with confusion; you would regard -your murmurs as blasphemies: -but you do not reflect that all these -things are simply the will of God. -This adorable will is blasphemed by -His dear children who fail to recognize -it.</p> - -<p>When Thou wert upon earth, O -my Jesus! the Jews treated Thee as a -sorcerer, called Thee a Samaritan; -and now that Thou livest in all ages, -how do we regard Thy adorable will -forever worthy of praise and blessing?<span class="pagenum" id="Page_96">96</span> -Has there been a moment from the -creation to this present one in which we -live, and will there be one to the last -day, in which the holy Name of God -is not worthy of praise?—that Name -which fills all time, and all the events -of time; that Name which renders all -things salutary!</p> - -<p>What! Can that which is called the -will of God work me harm? Shall I -fear, shall I fly from the will of God? -Ah! where shall I go to find something -more profitable if I fear the divine -action and resist the effect of the -divine will?</p> - -<p>How faithfully we should listen to -the words which are each moment -uttered in the depths of our hearts! -If our senses, our reason, hear not, -penetrate not the truth and wisdom -of these words, is it not because of -their incapacity to divine eternal -truths? Should I be surprised that a -mystery disconcerts reason? God -speaks; it is a mystery; therefore it is -death to the senses and reason, for it is -the nature of mysteries to immolate -to themselves sense and reason. -Through faith mystery becomes the<span class="pagenum" id="Page_97">97</span> -life of the heart, to all else it is contradiction. -The divine action killeth -while it quickeneth; the more we feel -death the firmer our faith that it will -give life; the more obscure the mystery, -the more light it contains. Hence -it is that the simple soul finds nothing -more divine than that which is least so -externally. The life of faith wholly -consists in this constant struggle -against the senses.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER VIII."><a name="CHAPTER_2VIII" id="CHAPTER_2VIII"><i>CHAPTER VIII.</i></a><br /> -<br /> - -<span class="subh">The Revelation of the Present Moment is -the more Profitable that it is addressed -Directly to us.</span></h3> - - -<p>We are only truly instructed by the -words which God pronounces expressly -for us. It is neither by books nor curious -research that we become learned in -the science of God: these means of -themselves give us but a vain knowledge, -which only serves to confuse us -and inflate us with pride.</p> - -<p>That which really instructs us is all -that comes to us by the order of God -from one moment to another: this is -the knowledge of experience, which<span class="pagenum" id="Page_98">98</span> -Christ Himself was pleased to acquire -before teaching. It was indeed the -only knowledge in which, according to -the words of the Gospel, He could grow; -for as God there was no degree of -speculative knowledge which He did -not possess. But if this knowledge -was needful to the Incarnate Word -Himself, it is absolutely necessary for -us if we would speak to the hearts of -those whom God sends to us.</p> - -<p>We only know perfectly that which -we have learned by experience through -suffering and action. This is the -school of the Holy Spirit, who utters the -words of life to the heart; and all that -we say to others should come from this -source. Whatsoever we read, whatsoever -we see, becomes divine science only -through the fecundity, the virtue, the -light, which the possession of this experience -gives. Without this science all -our learning is like unleavened dough, -lacking the salt and seasoning of experience; -the mind is filled with crude, -unfledged ideas; and we are like the -dreamer who, knowing all the highways -of the world, misses the path to his own -home.</p> - -<p><span class="pagenum" id="Page_99">99</span></p> - -<p>Therefore we have only to listen to -God’s voice from moment to moment if -we would learn the science of the saints, -which is all practice and experience.</p> - -<p>Heed not what is said to others; -listen only to what is uttered for you -and to you: you will find therein sufficient -to exercise your faith, for this -hidden language of God by its very -obscurity exercises, purifies, and increases -your faith.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER IX."><a name="CHAPTER_2IX" id="CHAPTER_2IX"><i>CHAPTER IX.</i></a><br /> -<br /> - -<span class="subh">The Revelation of the Present Moment is an -Inexhaustible Source of Sanctity.</span></h3> - - -<p>O all ye who thirst! know that you -have not far to seek for the fountain -of living waters; it springs close to you -in the present moment. Hasten then -to approach it. Why with the source -so near do you weary yourselves running -after shallow streams, which only -excite your thirst and give you to -drink in small measure? The source -alone can satisfy you; it is inexhaustible. -If you would think, write, and live like -the Prophets, Apostles, and Saints,<span class="pagenum" id="Page_100">100</span> -abandon yourself, like them, to divine -inspiration.</p> - -<p>O Love too little known! Men think -Thy marvels are o’er, and that we have -but to copy Thy ancient works and -quote Thy former teachings! And -they see not that Thy inexhaustible -action is an infinite source of new -thoughts, new sufferings, new works, -new Patriarchs, new Prophets, new -Apostles, new Saints, who have no need -to copy the life or writings one of the -other, but only to live in perpetual self-abandonment -to Thy secret operations. -We are wont to quote the “first ages -of the Church!—the times of the -saints!” But is not all time the effects -of the divine action, the workings of the -divine will, which absorbs all moments, -fills them, sanctifies them, supernaturalizes -them? Has there ever been a -method of self-abandonment to the -divine will which is not now practicable? -From the earliest ages had the -saints other secrets of holiness than -that of becoming from moment to -moment what the divine action would -make them? And will not this action -even to the end of time continue to<span class="pagenum" id="Page_101">101</span> -pour its grace upon those who abandon -themselves to it without reserve?</p> - -<p>Yes, adorable, eternal Love! Love -eternally fruitful and always marvellous! -Will of my God, Thou art my -book, my doctrine, my science; in Thee -are my thoughts, my words, my deeds, -my crosses. Not by consulting Thy other -works can I become what Thou wouldst -make me, but only by receiving Thee -through all things in that one royal -way of self-abandonment to Thy will—that -ancient way, that way of my -fathers. I will think, speak, and be enlightened -like them; following in this -way, I will imitate them, quote them, -copy them, in all things.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER X."><a name="CHAPTER_2X" id="CHAPTER_2X"><i>CHAPTER X.</i></a><br /> -<br /> - -<span class="subh">The Present Moment is the Manifestation -of the Name of God and the Coming of His -Kingdom.</span></h3> - - -<p>The present moment is like an ambassador -which declares the will of -God. The heart must ever answer -<i lang="la">fiat</i>, and the soul will go steadily on by -means of all things to her centre and<span class="pagenum" id="Page_102">102</span> -her term—never pausing in her course, -spreading her sails to all winds; all -ways, all methods equally further her -progress towards the great, the infinite. -All things afford her equal means -of sanctification. The one only essential -the soul finds in the present moment. -It is no longer either prayer or -silence, retirement or conversation, -reading or writing, reflections or cessation -of thought, avoidance or seeking -of spiritualities, abundance or privation, -illness or health, life or death, but -simply what comes to her each moment -by the order of God. In this consists -that privation, abnegation, renouncement -of created things, whether real or -in will, in order that a soul may be -nothing of herself or for herself, but live -wholly by the order of God, and at His -good pleasure content herself with the -duty of the present moment, as though -it were the one thing in the world.</p> - -<p>If whatsoever comes to a soul thus -self-abandoned is her one essential, we -see clearly that she lacks nothing, and -therefore should never complain; that -if she murmur she lacks faith, and lives -by reason and the senses alone, which,<span class="pagenum" id="Page_103">103</span> -failing to recognize this sufficiency of -grace, are ever discontented.</p> - -<p>To bless the name of God according -to the expression of the Scriptures is -to love Him, adore Him, and recognize -His holiness in all things. In fact, all -things like words proceed from the -mouth of God. The events of each -moment are divine thoughts expressed -by created objects; thus all things -which intimate His will to us are so -many names, so many words, by which -He manifests His desires. This will -is one in itself; it bears but one incomprehensible, -ineffable name; but it is -multiplied infinitely in its effects, and -assumes their names. To sanctify the -name of God is to study, adore, and -love the ineffable Being whom this -name represents. It is also to study, -adore, and love His blessed will at all -times, in all its effects; regarding all -things as so many veils, shadows, -names of this eternally holy will. It is -holy in all its works, holy in all its -words, holy in all its forms of manifestation, -holy in all the names it bears.</p> - -<p>It was thus Job blessed the name of -God. The holy man blessed his ter<span class="pagenum" id="Page_104">104</span>rible -desolation which expressed the -will of God: he called it not ruin, but a -name of the Lord; and blessing it he -declared that this divine will expressed -by the most terrible afflictions was ever -holy, whatever form, whatever name it -bore. David also blessed it at all times -and in all places. Therefore it is by -this continual manifestation, this revelation -of the will of God in all things -that His kingdom is within us that -His will is done upon earth as it is in -heaven, that He gives us our daily -bread.</p> - -<p>Abandonment to the divine will contains -the substance of that incomparable -prayer which Christ Himself has -taught us. We repeat it vocally many -times a day according to the order of -God and His holy Church; but we -utter it in the depth of our hearts each -moment that we lovingly receive or -suffer whatever is ordained by this -adorable will. What the lips need -words and time to express, the heart -effectively utters with each pulsation, -and thus simple souls unceasingly bless -Him in the depth of their hearts. They -sigh nevertheless over their inability to<span class="pagenum" id="Page_105">105</span> -praise Him as they desire: so true it -is that God gives His graces and favors -to such souls by the very means which -seem to deprive them of these blessings. -This is the secret of the divine -wisdom—to impoverish the senses while -it enriches the heart, and to fill the -heart in proportion to the aching void -in the senses.</p> - -<p>Let us learn then to recognize in the -event of each moment the imprint of -the will of God, of His adorable name. -This name is infinitely holy. It is but -just therefore to bless it and receive it -as a form of sacrament which by its own -virtue sanctifies the souls in which it -finds no obstacle to its grace. Can we -do other than infinitely esteem that -which bears this august name? It is a -divine manna which falls from heaven -to continually strengthen us in grace. -It is a kingdom of holiness which is established -in the soul. It is the bread -of angels which is given upon earth as -it is in heaven. No moment can be -unimportant since they all contain -treasures of grace, angelic food.</p> - -<p>Yes, Lord, let Thy kingdom come to -my heart to sanctify it, to nourish it, to<span class="pagenum" id="Page_106">106</span> -purify it, to render it victorious over -my enemies. Precious moment! how -insignificant thou art to the eyes of the -world, but how grand to the eyes enlightened -by faith! And can I call that -little which is great in the eyes of my -Father who reigns in heaven? All that -comes thence is most excellent. All -that descends therefrom bears the impress -of its origin.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER XI."><a name="CHAPTER_2XI" id="CHAPTER_2XI"><i>CHAPTER XI.</i></a><br /> -<br /> - -<span class="subh">The Divine Will imparts the Highest Sanctity -to Souls; they have but to abandon -Themselves to its Divine Action.</span></h3> - - -<p>It is only because they know not -how to profit by the divine action that -so many Christians spend their lives -anxiously seeking hither and thither a -multitude of means of sanctification; -these are profitable when the divine -will ordains them, but become injurious -the moment they prevent one -from simply uniting himself with the -will of God. These multiplied means -cannot give what we will find in the -will of God—that principle of all life, -which is ever present with us, and<span class="pagenum" id="Page_107">107</span> -which imparts to its every instrument -an original and incomparable action.</p> - -<p>Jesus has sent us a master whom we -do not heed. He speaks to all hearts, and -to each one he utters the word of life, -the incomparable word; but we hear -it not. We would know what he says -to others, and we hearken not to what -is said to us. We do not sufficiently -regard things in the supernatural light -which the divine action gives them. -We must always receive and worthily -meet the divine action with an open -heart, full confidence and generosity; -for to those who thus receive it it can -work no ill. This illimitable action, -which from the beginning to the end of -all ages is ever the same in itself, flows -on through all moments, and gives itself -in its immensity and its virtue to -the simple soul which adores it, loves -it, and solely rejoices in it. You would -be enraptured, you say, to find an occasion -of sacrificing your life for God; -such heroism enchants you. To lose -all, to die forsaken and alone, to sacrifice -one’s self for others—such are the -glorious deeds which enchant you.</p> - -<p>But let me, O Lord, render glory, all<span class="pagenum" id="Page_108">108</span> -glory, to Thy divine action! In it I -find the happiness of the martyrs, austerities -and sacrifice of self for others. -This action, this will, sufficeth me. -Whatever life or death it ordains for -me I am content. It pleases me in itself -far more than all its instruments -and its effects, since it permeates all -things, renders them divine, and transforms -them into itself. It maketh -heaven for me everywhere; all my -moments are purely filled with the divine -action; and living or dying, it is -my sole contentment.</p> - -<p>Yes, my Beloved, I will cease to prescribe -Thee hours or methods; Thou -shalt be ever welcome. O divine action, -Thou seemest to have revealed me Thy -immensity. I will but walk henceforth -in the bosom of Thy infinity. The tide -of Thy power flows to-day as it flowed -yesterday. Thy foundation is the bed -of the torrent whence graces unceasingly -flow; Thou holdest the waters -thereof in Thy hand, and movest them -at will. No longer will I seek Thee -within the narrow limits of a book, the -life of a saint, a sublime thought. No: -these are but drops of that great ocean<span class="pagenum" id="Page_109">109</span> -which embraces all creatures. The -divine action inundates them all. They -are but atoms which sink into this -abyss. No longer will I seek this action -in spiritual intercourse. No more -will I beg my bread from door to door. -I will depend upon no creature.</p> - -<p>Yes, Lord, I would live to Thy honor -as the worthy child of a true Father, infinitely -good, wise, and powerful. I -would live as I believe, and since the -divine action labors incessantly and by -means of all things for my sanctification, -I would draw my life from this great -and boundless reservoir, ever present, -and ever practically available. Is there -a creature whose action equals that of -God? And since this uncreated hand directs -all that comes to me, shall I go in -search of aid from creatures who are impotent, -ignorant, and indifferent to me? -I was dying of thirst; I ran from fountain -to fountain, from stream to stream; -and behold at hand was a source which -caused a deluge; water surrounded me -on all sides! Yes, everything becomes -bread to nourish me, water to cleanse -me, fire to purify me, a chisel to give -me celestial form. Everything is an<span class="pagenum" id="Page_110">110</span> -instrument of grace for my necessities; -that which I sought in other things -seeks me incessantly and gives itself to -me by means of all creatures.</p> - -<p>O Love! will men never see that Thou -meetest them at every step, while they -seek Thee hither and thither, where Thou -art not? When in the open country, -what folly not to breathe its pure air; -to pause and study my steps when the -path is smooth before me; to thirst -when the flood encompasses me; to -hunger for God when I may find Him, -relish Him, and receive His will through -all things!</p> - -<p>Seek you, dear souls, the secret of -union with God? There is none other -than to avail yourselves of all that He -sends you. All things may further this -union; all things perfect it, save sin, -and that which is contrary to your -duty. You have but to accept all that -He sends and let it do its work in you.</p> - -<p>Everything is a banner to guide you, -a stay to uphold you, an easy and safe -vehicle to bear you on.</p> - -<p>Everything is the hand of God. -Everything is earth, air, and water to -the soul. God’s action is more uni<span class="pagenum" id="Page_111">111</span>versally -present than the elements. -His grace penetrates you through all -your senses provided you but use them -according to His order; for you must -guard and close them to all that is -not His will. There is not an atom -which, entering your frame, may not -cause this divine action to penetrate to -the very marrow of your bones. It is -the source and origin of all things. -The vital fluid which flows in your -veins moves only by order of the divine -will; all the variations of your system, -strength or weakness, languor or vigor, -life or death, are but the instruments -with which the divine action effects -your sanctification. Under its influence -all physical conditions become operations -of grace. All your thoughts, all -your emotions, whatever their apparent -source, proceed from this invisible hand. -No created mind or heart can teach you -what this divine action will do in you; -you will learn it by successive experience. -Your life unceasingly flows into -this incomprehensible abyss, where we -have but to love and accept as best that -which the present moment brings, with -perfect confidence in this divine action<span class="pagenum" id="Page_112">112</span> -which of itself can only work you -good.</p> - -<p>Yes, my Beloved, all souls might attain -supernatural, admirable, inconceivably -sublime states if they would -but submit themselves to Thy divine -action! Yes, if they would but yield to -this divine hand they would attain eminent -sanctity. All could reach it, since -it is offered to all. You have but to -open your heart and it will enter of itself: -for there is no soul which does not -possess in Thee, my God, its infinitely -perfect model; no soul in which Thy -divine action labors not unceasingly to -render it like unto Thy image. If they -were faithful they would all live, act, -speak divinely; they need only copy -one another; the divine action would -signalize each one of them through the -most ordinary things.</p> - -<p>How, O my God! can I cause Thy -creatures to relish what I advance? -Must I, possessing a treasure capable of -enriching all, see souls perish in their -poverty? Must I see them die like -desert plants when I point out to them -the source of living waters? Come, -simple souls, who have no feeling of<span class="pagenum" id="Page_113">113</span> -devotion whatever, no talent, not even -the first elements of instruction,—you -who understand nothing of spiritual -terms, who are filled with admiration -and astonishment by the eloquence of -the learned,—come and I will teach you -the secret of excelling these brilliant -intellects; and I will make perfection so -attainable that you will find it within -you, about you, around you, at every -step. I will unite you to God, and He -will hold you by the hand from the -moment you begin to practise what I -tell you. Come, not to learn the chart -of this spiritual country, but to possess -it, and to walk at ease therein without -fear of going astray. Come, not to -study the theory of divine grace, nor -to learn what it has effected in all ages -and is still effecting, but to be simply -the subjects of its operations. You -have no need to learn and ingenuously -repeat the words addressed to others: -divine grace shall utter to you alone all -that you require.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_114">114</span></p> - - - - -<h3 title="CHAPTER XII."><a name="CHAPTER_2XII" id="CHAPTER_2XII"><i>CHAPTER XII.</i></a><br /> -<br /> - -<span class="subh">The Divine Action alone can sanctify us, for -it forms us after the Divine Model of our -Perfection.</span></h3> - - -<p>The divine action executes in time -the designs of the eternal Wisdom in -regard to all things. God alone can -make known to each soul the design -which it is destined to realize. Though -you read the will of God in regard to -others, this knowledge cannot direct you -in anything. In the Word, in God -Himself, is the design after which you -should be formed, and after which you -are modelled by the divine action. In -the Word the divine action finds that -to which every soul may be conformed. -Holy Scripture contains a portion of -this design, and the work of the Holy -Spirit in souls completes it after the -model which the Word presents. Is it -not evident that the only secret for receiving -the impress of this eternal design -is to be passively submissive in -His hands, and that no intellectual -effort or speculation will help us to attain -it? Is it not manifest that skill, in<span class="pagenum" id="Page_115">115</span>telligence, -or subtlety of mind will not -effect this work, but passive self-abandonment -to the divine will, yielding -ourselves like metal to the mould, like -canvas to the brush, or like stone to the -sculptor? It is clear that a knowledge -of the divine mysteries which the will -of God effects in all ages is not what -renders us conformable to the design -which the Word has conceived for us. -No: it is the impress of the divine Hand; -and this imprint is not graven in the -mind through the medium of thought, -but upon the will through its submission -to the will of God.</p> - -<p>The wisdom of the simple soul consists -in contentment with what is suitable -to her, in confining herself to the -sphere of her duties, and in never going -beyond its boundary. She is not curious -to know the secrets of the divine -economy: she is content with God’s -will in her regard, never striving to decipher -its hidden meaning by conjecture -or comparison, desiring to know no -more than each moment reveals, listening -to the voice of the Word when it -speaks in the depth of her heart, never -asking what the Spouse of her soul<span class="pagenum" id="Page_116">116</span> -utters to others, contenting herself with -what she receives in the depth of her -soul; so that from moment to moment -all things, however insignificant or -whatever their nature, sanctify her unconsciously -to herself. Thus the Beloved -speaks to His spouse by the palpable -effects of His action, which the -spouse does not curiously study, but -accepts with loving gratitude. Therefore -the spirituality of this soul is -simple, most solid, and interwoven with -her whole being. Neither tumultuous -thoughts nor words influence her conduct; -for these, when not the instruments -of divine grace, only inflate the -mind. Many there are who assign an -important part to intellect in piety, yet -it is of little account therein, and not -unfrequently prejudicial. We must -make use of that only which God sends -us to do and suffer. Yet many of us -leave this divine essential to occupy -our minds with the historic wonders of -the divine work, instead of increasing -these wonders by our fidelity.</p> - -<p>The marvels of this work which -gratify the curiosity of our readings -serve only to disgust us with the ap<span class="pagenum" id="Page_117">117</span>parently -unimportant events through -which, if we despise them not, the divine -love effects great things in us. -Foolish creatures that we are! We -admire, we bless, this divine action in -its written history; but when it would -continue to write its gospel in our -hearts, we hold the paper in continual -unrest, and we impede its action by -our curiosity to know what it effects in -us and what it effects elsewhere.</p> - -<p>Pardon, divine Love, for I am writing -my own defects, and I have not yet -learned what it is to abandon myself -to Thy hand. I have not yet yielded -myself to the mould. I have walked -through Thy divine studios, I have admired -all Thy works, but I have not -yet learned the needful self-abandonment -to receive the marks of Thy pencil. -At last I have found Thee, my dear -Master, my Teacher, my Father, my -dear Love! I will be Thy disciple; I -will learn in no other school but Thine. -I return like the prodigal hungering for -Thy bread. I abandon the ideas which -only serve to gratify my curiosity. I -will no longer seek after masters or -books; no, I will use these means only<span class="pagenum" id="Page_118">118</span> -as Thy divine will ordains them, and -then not for my gratification, but to -obey Thee by accepting all that Thou -sendest me. I would confine myself -solely to the duty of the present moment -in order to prove my love, fulfil my obligations, -and leave thee free to do with -me what Thou wilt.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_119">119</span></p> - - - -</div><div class="chapter"> -<h2 title="Book Third."><a name="Book_Third" id="Book_Third">Book Third.</a><br /> - -The Paternal Care with which God surrounds -Souls wholly abandoned to Him.</h2> - - - -<hr class="chap" /> -<h3 title="CHAPTER I."><a name="CHAPTER_3I" id="CHAPTER_3I"><i>CHAPTER I.</i></a><br /> -<br /> - -<span class="subh">God Himself guides Souls who wholly -abandon themselves to Him.</span></h3> - - -<p><i lang="la">Sacrificate sacrificium justitiæ et sperate -in Domino:</i> <em>Sacrifice, saith the prophet, a -sacrifice of justice and hope in the Lord.</em> -That is to say that the grand and solid -foundation of the spiritual life is to give -one’s self to God to be the subject of -His good pleasure in all things, interiorly -as well as exteriorly, and to so utterly -forget self that we regard it as a -thing sold and delivered, to which we -have no longer any right; so that our -joy consists wholly in the good pleasure -of God, and His honor and glory are -our sole contentment.</p> - -<p>This foundation laid, the soul has but -to pass her life rejoicing that God is -God, abandoning herself so completely<span class="pagenum" id="Page_120">120</span> -to His good pleasure that she is equally -content to do one thing as another, according -as this good pleasure directs, -never even pausing to reflect upon the -disposition which is made of her by the -will of God.</p> - -<p>Self-abandonment! this, then, is the -grand duty which remains to be fulfilled -after one has faithfully acquitted -himself of all the obligations of his -state. The perfection with which this -grand duty is accomplished is the measure -of one’s sanctity.</p> - -<p>A holy soul is a soul who, with the -aid of grace, freely abandons herself to -the divine will. All that follows this -pure self-abandonment is the work of -God and not of man. God asks nothing -more of this soul than to blindly -receive all that He sends, in a spirit of -submission and universal indifference -to the instruments of His will; the rest -He determines and chooses according -to His designs for the soul as an architect -arranges and selects his materials -according to the edifice he would construct.</p> - -<p>In all things, therefore, we must love -God and His order; we must love it as<span class="pagenum" id="Page_121">121</span> -it is presented to us without desiring -more. It is for God, not for us, to determine -the objects of our submission, -and what He sends is best for the soul. -What a grand epitome of spirituality is -this maxim of pure and absolute self-abandonment -to the will of God! Self-abandonment, -that continual forgetfulness -of self which leaves the soul free -to eternally love and obey God, untroubled -by those fears, reflections, regrets, -and anxieties which the care of one’s -own perfection and salvation gives! -Since God offers to take upon Himself -the care of our affairs, let us once for -all abandon them to His infinite wisdom, -that we may never more be occupied -with aught but Him and His interests.</p> - -<p>Arise, then, my soul; let us walk with -uplifted head above all that is passing -about us and within us, ever content -with God—content with what He does -with us, and with what He gives us to do. -Let us beware of imprudently falling a -prey to those numerous disquieting reflections -which, like so many tangled -labyrinths, entrap the mind into useless, -endless wanderings. Let us avoid this<span class="pagenum" id="Page_122">122</span> -snare of self-love by springing over -it, and not by following its interminable -windings.</p> - -<p>Onward, my soul, through weariness, -sickness, dryness, infirmities of temper, -weakness of mind, snares of the devil -and of men, their suspicions, jealousies, -evil thoughts, and prejudices! Let us -soar like the eagle above all these clouds, -our eyes fixed upon the Sun of Justice, -and its rays which are our obligations. -Doubtless we may feel these trials; it -does not depend upon us to be insensible -to them. But let us remember that -our life is not a life of sentiment. Let -us live in this superior part of the soul -where God and His will work out for -us an ever uniform, equable, immutable -eternity. In this wholly spiritual dwelling -where the Uncreated, the Ineffable, -the Infinite holds the soul immeasurably -separated from all shadows and -created atoms, reigns perpetual calm, -even though the senses be the prey of -tempests. We have learned to rise -above the senses; their restlessness, -their disquiet, their comings and goings, -and their hundred transformations disturb -us no more than the clouds which<span class="pagenum" id="Page_123">123</span> -darken the sky for a moment and disappear. -We know that in the region of -the senses all things are like the wind, -without sequence or order, in continual -vicissitude. God’s will forms the eternal -charm of the heart in the state of -faith, just as in the state of glory it -shall constitute its true happiness; and -this glorious state of the heart will influence -the whole material being at -present a prey to terrors and temptations. -Under these appearances, however -terrible they may be, the action of -God, giving to the material being a -facility wholly divine, will cause it to -shine like the sun; for the faculties of -the sensitive soul and those of the body -are prepared here below like gold, iron, -flax, and stone. And like these different -substances they will attain the -purity and splendor of their form only -after they have passed through many -processes and suffered loss and destruction. -All that we endure here -below at the hand of God is intended -as a preparation for our future state.</p> - -<p>The faithful soul who knows the -secret of God’s ways dwells in perfect -peace; and all that transpires within<span class="pagenum" id="Page_124">124</span> -her, so far from alarming, only reassures -her. Intimately convinced that -it is God who guides her, she accepts -everything as a grace, and lives wholly -forgetful of self, the object upon which -God labors, that she may think only of -the work committed to her care. Her -love unceasingly animates the courage -which enables her to faithfully and -carefully fulfil her obligations.</p> - -<p>Except the sins of a self-abandoned -soul, which are light, and even converted -to her good by the divine will, -there is nothing <em>distinctly manifest</em> in her -but the action of grace. And this action -is distinctly manifest in all those painful -or consoling impressions by means -of which the divine will unceasingly -works the soul’s good. I use the term -“distinctly manifest,” for of all that -transpires within the soul, these impressions -are what it best distinguishes. -To find God under all these appearances -is the great art of faith; to make -everything a means of uniting one’s self -with God is the exercise of faith.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_125">125</span></p> - - - - -<h3 title="CHAPTER II."><a name="CHAPTER_3II" id="CHAPTER_3II"><i>CHAPTER II.</i></a><br /> -<br /> - -<span class="subh">The more God seems to withdraw Light -from the Soul abandoned to His Direction, -the more Safely He guides Her.</span></h3> - - -<p>It is particularly in souls wholly -abandoned to God that the words of -St. John are accomplished: <em>You have -no need that any man teach you; but as His -unction teacheth you of all things</em>. To -know what God asks of them, they have -but to consult this unction, to sound the -heart, to heed its voice; it interprets the -will of God according to their present -needs. For the divine action disguised -reveals its designs, not by thoughts, but -by intuition. It manifests them to the -soul either by necessity, leaving it but -the one present course to choose, or by -a first impulse, a sort of supernatural -transport which impels to action without -reflection, or, finally, by a certain attraction -or repulsion which, while leaving -the soul perfect liberty, no less attracts -it to or withdraws it from objects.</p> - -<p>Were we to judge by appearances, it -would seem most unwise to thus pur<span class="pagenum" id="Page_126">126</span>sue -a course so uncertain; a course of -conduct in which, according to ordinary -rules, we find nothing stable, uniform, -or regular. It is nevertheless at bottom -the highest state of virtue, and one -which usually is only attained after -long exercise therein. The virtue of -this state is virtue in all its purity; in -fact, it is perfection. The soul is like a -musician who to long practice unites -great knowledge of music; he is so full -of his art that, without any effort, all -that he does therein is perfection; and -if his compositions be examined, they -will be found in perfect conformity with -prescribed rules. One is convinced that -he will never succeed better than when -he acts without restraint, untrammelled -by rules which fetter genius when too -scrupulously followed; and his impromptus, -like so many masterpieces, -are the admiration of connoisseurs.</p> - -<p>Thus the soul, after long exercise in -the science and practice of perfection -under the empire of reason and the -methods with which she aids grace, insensibly -forms a habit of acting in all -things by divine instinct. Such a soul -seems to intuitively accept as best the<span class="pagenum" id="Page_127">127</span> -first duty that presents itself, without -resorting to the reasoning which she -formerly found necessary.</p> - -<p>She has only to act according to circumstances, -unable to do anything but -abandon herself to that grace which -can never mislead her. The work of a -soul in this state of simplicity is nothing -less than marvellous to eyes and minds -divinely enlightened. Without rule, -yet exactness itself; without measure, -yet nothing better proportioned; without -reflection, yet nothing more profound; -without ingenuity, yet nothing -better managed; without effort, yet -nothing more efficacious; without forethought, -yet nothing better fitted to -unforeseen events.</p> - -<p>The divine action frequently gives by -means of spiritual reading knowledge -which the authors never possessed. -God makes use of the words and actions -of others to inspire hidden truths. If -He wills to enlighten us by such means, -it is the part of the self-abandoned soul -to accept them; and all means which -become the instrument of the divine -will possess an efficacy far surpassing -their natural and apparent virtue.</p> - -<p><span class="pagenum" id="Page_128">128</span></p> - -<p>A life of self-abandonment is characterized -by mystery; it is a life which -receives from God extraordinary miraculous -gifts through commonplace, -fortuitous events, chance encounters, -where nothing is visible to human eyes -but the ordinary workings of men’s -minds and the natural course of the -elements. Thus the simplest sermons, -the most commonplace conversations, -the least elevating books, become to -these souls by virtue of the will of God -sources of intelligence and wisdom. -Therefore they carefully gather the -crumbs of wisdom which the worldly-wise -trample under foot. Everything -is precious to them, everything enriches -them; so that, while supremely indifferent -to all things, they neglect or -despise nothing, drawing profit from -all.</p> - -<p>When we behold God in all things, -and use them by His order, it is not -using creatures, but enjoying the divine -action which transmits its gifts through -these different channels. They are not -of themselves sanctifying, but only as -instruments of the divine action which -can and frequently does communicate<span class="pagenum" id="Page_129">129</span> -its graces to simple souls by means apparently -contrary to the end proposed. -Yes, divine grace can enlighten with -clay as with the most subtle material, -and its instrument is always efficacious. -All things are alike to it. Faith never -feels any need; she complains not of -the lack of means apparently necessary -to her advancement, for the divine -Workman for whom she labors supplies -all deficiencies by His will. This holy -will is the whole virtue of all creatures.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER III."><a name="CHAPTER_3III" id="CHAPTER_3III"><i>CHAPTER III.</i></a><br /> -<br /> - -<span class="subh">The Afflictions with which God visits the -Soul are but Loving Artifices at which she -will One Day rejoice.</span></h3> - - -<p>Souls who walk in light sing canticles -of joy; those who walk amid shadows -sing anthems of woe. Let one and -the other sing to the end the portion -and anthem God assigns them. We -must add nothing to what He has completed. -There must flow every drop of -this gall of divine bitterness with which -He wills to inebriate them. Behold -Jeremias and Ezechiel: theirs was the -language of sighs and lamentations,<span class="pagenum" id="Page_130">130</span> -and their only consolation was in the -continuation of their lament. He who -would have dried their tears would -have deprived us of the most beautiful -portions of the Holy Scriptures. The -spirit that afflicts is the only one which -can console. The streams of sorrow and -consolation flow from the same source.</p> - -<p>When God astonishes a soul she must -needs tremble; when He menaces, she -cannot but fear. We have but to leave -the divine operation to its own development; -it bears within itself the remedy -as well as the trial. Weep, dear souls; -tremble, suffer disquiet and anguish; -make no effort to escape these divine -terrors, these heavenly lamentations. -Receive into the depth of your being -the waters of that sea of bitterness -which inundated the soul of Christ. -Continue to sow in tears at the will of -divine grace, and insensibly by the same -will their source shall be dried. The -clouds will dissolve, the sun will shed its -light, the springtime will strew your -path with flowers, and your self-abandonment -will manifest to you the whole -extent of the admirable variety of the -divine action.</p> - -<p><span class="pagenum" id="Page_131">131</span></p> - -<p>Truly, man disquiets himself in vain! -All that passes within him is like a -dream. One shadow follows and effaces -another, just as the fancies of -sleep succeed one another, some troubling, -others delighting, the mind. Man -is the sport of these imaginations which -consume one another, and the grand -awakening will show the equal emptiness -of them all. It will dissipate all -illusions, and he will no longer heed the -perils or fortunes of this dream called -life.</p> - -<p>Lord, can it not be said that Thy -children sleep in Thy bosom during all -the night of faith, while at Thy pleasure -Thou fillest their souls with an infinite -number and infinite variety of experiences -which are in reality but holy and -mysterious reveries? In this obscure -night of the soul they are filled with -veritable and awful terrors, with anguish -and weariness which on the glorious -day Thou wilt change into true and -solid joys.</p> - -<p>At their awakening, holy souls, restored -to a clearer vision and fuller -consciousness, will never weary admiring -the skill, the art, the invention, the<span class="pagenum" id="Page_132">132</span> -loving artifices of the Bridegroom. -They will comprehend how impenetrable -are His ways, how surpassing comprehension -are His devices, how beyond -discovery His disguises, how impossible -consolation when He willed -that they should mourn. On the day -of this awakening the Jeremias and the -Davids will see that that which wrought -their bitterest pain was subject of rejoicing -to God and the angels. Wake -not the spouse, worldly-wise, industrious -minds filled with self-activity; leave -her to sigh and tremblingly seek for the -Bridegroom. True, He eludes her, and -disguises Himself; she sleeps, and her -griefs are but as the phantoms which -come with night and sleep. But disturb -her not; let the Bridegroom work upon -this cherished soul and depict in her -what He alone can paint or express. -Leave Him to develop the result of this -state. He will awake her when it is -time. Joseph causes Benjamin to weep; -servants of Joseph, reveal not his secret -to this cherished brother! The artifice -of Joseph is beyond the penetration -of Benjamin. He and his poor brothers -are plunged in grief; they see naught in<span class="pagenum" id="Page_133">133</span> -the loving artifice of Joseph but irremediable -suffering. Enlighten them not: -He will remedy all; He will reveal -himself to them, and they will admire -the wisdom of Him who out of so much -woe and desolation wrought the truest -joy they have ever known.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER IV."><a name="CHAPTER_3IV" id="CHAPTER_3IV"><i>CHAPTER IV.</i></a><br /> -<br /> - -<span class="subh">The more God seems to take from a Soul -wholly abandoned to Him, the more Generous -He is to her.</span></h3> - - -<p>But let us go on in the study of the -divine action and its loving artifices. -What the divine action seems to take -from a good will it gives in <em>disguise</em>, so -to speak. It never leaves a good will -in need. For example, if we relieved -the necessities of a friend with generous -gifts, allowing him to know they -came from us, but later, in his interest -making a feint of withholding our -gifts while continuing to secretly assist -him, the friend, not suspecting -the ruse or comprehending the kindly -artifice, is grieved and hurt. Bitter -reflections and unkind thoughts of his -benefactor torment him. But when the<span class="pagenum" id="Page_134">134</span> -loving ruse is revealed to him, imagine -the joy, the confusion, the love, the -shame, the gratitude, which overwhelm -him! And are not his zeal and love -for his benefactor greater henceforth? -And has not the trial only strengthened -his love and made it proof against any -similar misunderstandings in the future?</p> - -<p>The application is simple. The more -we seem to lose with God, the more we -really gain; the more He deprives us of -natural aid, the more He gives us of -supernatural. We loved Him a little -for His gifts, but these being no longer -visible we come to love Him for Himself. -It is by the apparent withdrawal -of these sensible gifts and favors that -He prepares us for Himself, the greatest -of all gifts. The souls once wholly -submissive to the divine action should -always interpret all things favorably—yes, -were it the loss of the most excellent -of directors, were it the distrust which -they feel in spite of themselves for those -who too readily offer to fill his place; -for usually the guides who of themselves -seek the direction of souls merit -a little distrust. Those who are truly<span class="pagenum" id="Page_135">135</span> -animated by the Spirit of God are not -ordinarily so impetuous or self-confident: -they are sought, they do not offer -themselves, and never cease to distrust -themselves.</p> - -<p>Let the soul that has wholly given -herself to God walk fearlessly through -all these trials, letting none of them deprive -her of her liberty. Provided she -be faithful to the divine action, this all-powerful -action will work wonders in -her despite all obstacles. God and the -soul are engaged in the same work, the -success of which, though depending entirely -on the action of the divine Workman, -may nevertheless be compromised -by the infidelity of the soul.</p> - -<p>When it is well with the soul, all goes -well; for that which is of God—that is, -His part and action—are, so to speak, -the rebound of the soul’s fidelity. It is -the right side of the work which, like -those famous tapestries, are done stitch -by stitch on the wrong side. The workman -engaged thereon sees but his needle -and the canvas, every little hole of -which is successively filled, forming a -beautiful design which is only visible -however, when every detail is completed,<span class="pagenum" id="Page_136">136</span> -and the right side is held up to view, -but during the process of the work all -its beauty and its marvels were unseen.</p> - -<p>And thus it is with the self-abandoned -soul: it sees only God and its duty. -The fulfilment of the duty of each moment -is but the addition of an imperceptible -point, and yet it is by means of -these apparent trifles that God effects -His wonders. We are given a presentment -of these wonders at times here -below, but we shall only understand -them in the light of eternity. How full -of wisdom and goodness are the ways of -God! He has made all that is great, elevating -and ennobling so completely the -work of His grace and action, leaving -to the soul what is easy and simple to -be accomplished with the aid of grace, -that there is no one who cannot attain -eminent sanctity by the loving fulfilment -of obscure and humble duties.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER V."><a name="CHAPTER_3V" id="CHAPTER_3V"><i>CHAPTER V.</i></a><br /> -<br /> - -<span class="subh">The less Capable the Faithful Soul is of defending -Herself, the more Powerfully does -God defend Her.</span></h3> - - -<p>The supreme and infallible work of -the divine action is always opportunely<span class="pagenum" id="Page_137">137</span> -applied to the simple soul, and she in -all things wisely corresponds to its intimate -direction. She accepts all that -comes to her, all that transpires, all -that she feels—all, all save sin; sometimes -consciously, sometimes unconsciously, -being impelled, not by any -reason, but by an indistinct impulse, to -speak, to act, or not to act.</p> - -<p>Frequently the occasion and the reason -which determine her course are -merely of the natural order; the simple -soul sees no mystery therein, but -pure chance, necessity, conventionality; -it is nothing in her eyes or those -of others: and yet the divine action, -which is the wisdom, the counsel, the -knowledge of its friends, causes these -simple things to work their good. It -appropriates them and turns them so -energetically against the schemes of the -faithful soul’s enemies, that it is impossible -for them to injure her.</p> - -<p>The divine action frees the soul from -the petty anxious schemes so necessary -to human prudence. Such precautions -are suitable for Herod and the Pharisees: -but the Magi have but to follow -their star in peace; the Babe has but<span class="pagenum" id="Page_138">138</span> -to rest in His Mother’s arms; His enemies -advance His cause more than they -injure it; the more they seek to thwart -and overwhelm it, the more peacefully -and freely He advances. He will not -court or temporize with them to turn -their attacks from Him; their jealousies, -their distrust, their persecutions, -are necessary to Him. Thus lived Jesus -in Judea; and He still lives after this -manner in simple souls, where He is -generous, gentle, free, peaceful; fearing -and needing no creature, but beholding -them all in the hands of His Father; -eager to turn them to His service, some -through their criminal passions, others -through their good actions, others -through their obedience and submission.</p> - -<p>The divine action marvellously adjusts -all these things: there is neither -too little nor too much; no more good -and evil than needful.</p> - -<p>The order of God sends each moment -the appropriate instrument for its work; -and the simple soul enlightened by -faith finds all things good, desiring -neither more nor less than she possesses. -At all times she blesses the di<span class="pagenum" id="Page_139">139</span>vine -Hand which so carefully supplies -her needs and frees her from obstacles; -she receives friends and foes with equal -sweetness, for it is the way of Jesus to -treat the whole world as a divine instrument. -We want for none, and yet -we have need of all; the divine action -renders all necessary, and we must receive -all from it, accepting each thing -according to its nature and quality, and -corresponding thereto with sweetness -and humility, treating the simple with -simplicity, the ungentle with gentleness, -after the teaching of St. Paul and -the more beautiful practice of the divine -Master.</p> - -<p>Divine grace alone can imprint that -supernatural character which adapts itself -so marvellously to each individual -nature. It is not learned from books; -it is a true spirit of prophecy, and the -effect of intimate revelation; it is the -teaching of the Holy Spirit. To conceive -it one must have attained the -highest degree of self-abandonment and -the most perfect detachment from all -plans and interests, however holy they -may be. We must keep before our eyes -the one important thing in this world,<span class="pagenum" id="Page_140">140</span> -viz., the passive abandonment to the -divine action which is required of us in -order to devote ourselves to the duties -of our state, leaving the Holy Spirit to -operate interiorly, indifferent as to what -He operates upon, even happy not to -know it. Then, then we are safe; for -all the events of the world can only -work the good of souls perfectly submissive -to the divine will of God.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER VI."><a name="CHAPTER_3VI" id="CHAPTER_3VI"><i>CHAPTER VI.</i></a><br /> -<br /> - -<span class="subh">The Soul abandoned to the Will of God, so -far from resisting her Enemies, finds in -them Useful Auxiliaries.</span></h3> - - -<p>I fear my own action and that of my -friends more than I do my enemies. -There is no prudence equal to that of -offering no resistance to one’s enemies -but that of simple abandonment to the -will of God; nothing which so fully -insures our peace; it is rowing with -the tide, sailing with a wind which -swiftly brings us into port. There is -nothing better than simplicity with -which to meet the prudence of this -world; it skilfully, though unconsciously, -evades its snares without even -thinking of them.</p> - -<p><span class="pagenum" id="Page_141">141</span></p> - -<p>Dealing with a simple soul is, in a -measure, dealing with God. Who can -cope with the Almighty, whose ways -are inscrutable? God espouses the -cause of the simple soul; she has no -need to study the intrigues of her enemies, -to meet their activity with equal -alertness, watching all their movements: -her Spouse relieves her of all -this; she confides all to Him, and then -rests on His breast in peace and security. -The divine action inspires her -with measures so just that they who -sought to surprise her are themselves -surprised. She benefits by all their -efforts, and rises by the very means -with which they sought to abase her. -All contradictions turn to her good; -and by leaving her enemies to work -their will she draws so great and continual -profit from them that all she need -fear is that she may interfere in a work -in which God wills to be the chief -actor, using her enemies as His instruments, -and in which the soul has no -other part than to peacefully watch -the working of the divine will and follow -its guidance with simplicity.</p> - -<p>The supernatural prudence of the<span class="pagenum" id="Page_142">142</span> -divine Spirit, the principle of these attractions, -unerringly seizes the end -and intimate relations of each event, -and, all unknown to the soul, so disposes -them for her spiritual welfare -that all which opposes itself thereto -must inevitably be destroyed.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER VII."><a name="CHAPTER_3VII" id="CHAPTER_3VII"><i>CHAPTER VII.</i></a><br /> -<br /> - -<span class="subh">The Soul who abandons Herself to God -has no Need to justify Herself by Words -or Actions: the Divine Action justifies -Her.</span></h3> - - -<p>The broad, solid, firm rock upon -which the faithful soul stands sheltered -from tides and storms is the order of -the divine will, which is ever present -with us, veiled under crosses or the -most ordinary duties. Behind these -shadows is hidden God’s Hand, which -sustains and upholds those who abandon -themselves to Him.</p> - -<p>The moment the soul is firmly established -in this perfect self-abandonment -she is henceforth safe from the contradiction -of tongues, for she ceases to have -anything to do or say in her own defence. -Since the work is God’s, from<span class="pagenum" id="Page_143">143</span> -no other source must its justification -be sought. Its consequences and -effects will sufficiently justify it. We -have but to leave it to its own development. -<i lang="la">Dies diei eructat verbum.</i></p> - -<p>When we are no longer guided by -our own ideas we need not defend ourselves -by words. Our words can only -represent our ideas, and where an absence -of ideas is admitted no words -are needed. Of what avail are they? -To give a reason for what we do? But -we know not this reason; it is hidden -in the principle which animates our -actions, and which impresses us only in -a most ineffable manner.</p> - -<p>We must therefore leave to the results -of our actions the task of justifying -their principle. All is metely sustained -in this divine procession; everything -therein has a firm and solid -basis, and the reason for that which -precedes is manifest in the result -which follows. It is no longer a life -of thought, imagination, multiplied -words: these no longer occupy, nourish, -or sustain the soul. She no longer -knows where she walks, or where her -path may lie in the future; she ceases<span class="pagenum" id="Page_144">144</span> -to incite herself with reflections to bear -the toils and fatigues of the route; her -strength lies in an intimate conviction -of her own weakness. A way is opened -to her feet; she enters and walks unhesitatingly -therein with pure, straightforward, -simple faith; she follows the -straight path of the commandments, -leaning upon God Himself, whom she -finds at every turn of the way; and this -God, the sole object of her life, will -take her justification upon Himself, -and so manifest His presence that she -will be avenged of her detractors.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER VIII."><a name="CHAPTER_3VIII" id="CHAPTER_3VIII"><i>CHAPTER VIII.</i></a><br /> -<br /> - -<span class="subh">God gives Life to the Soul abandoned to -Him by Means which apparently lead only -to Death.</span></h3> - - -<p>There is a time when God wills to be -the life of the soul and work out her perfection -Himself in a hidden and secret -manner: then all her own ideas, lights, -efforts, researches, reasonings, become -a source of illusion. And when the -soul, after many sad experiences, is finally -taught the uselessness of her self<span class="pagenum" id="Page_145">145</span>-activity, -she finds that God has hidden -and obstructed all other channels of -life that she may live in Him alone. -Then, convinced of her nothingness, and -that her self-activity is prejudicial to her, -she abandons herself completely to -God and relies only upon Him. God -then becomes a source of life to the -soul, not by means of thoughts, revelations, -reflections (these are now become -a source of illusion), but effectively -by the reality of His grace hidden -under the strangest appearances. The -divine operation being invisible to the -soul, she receives its virtue, its substance, -under circumstances which she -feels will prove her ruin. There is no -remedy for this obscurity; we must remain -buried therein; for here, in this -night of faith, God gives Himself to -us, and with Himself all things. Henceforth -the soul is but a blind subject; or -rather she may be likened to a sick man -who, ignorant of the virtue of his remedies, -and feeling only their bitterness, -frequently imagines they must lead to -death; the exhaustion and crisis which -follow them seem to justify his fears: -nevertheless, under this semblance of<span class="pagenum" id="Page_146">146</span> -death he receives health, and he continues -to accept the remedies at the -word of the physician.</p> - -<p>Thus souls abandoned to God’s will -take no heed of their infirmities, except -those of a nature sufficiently evident -and grave to require care and -treatment. The languor and impotence -of faithful souls are but illusions -and semblances which they must courageously -face. God sends and permits -them to exercise their faith and self-abandonment, -and in these virtues lies -the soul’s true remedy. She must go -on generously, utterly ignoring her infirmities, -accepting all that comes to -her to do or suffer in the order of God, -never hesitating to treat her body as -we do those beasts of burden only -destined to spend their lives going -hither and thither at our will. This -treatment is more efficacious than all -that delicate care which only weakens -the vigor of the mind. This strength -of purpose has an indescribable virtue -and power to sustain a feeble body; and -a year of this noble and generous life is -worth a century of selfish fears and -care.</p> - -<p><span class="pagenum" id="Page_147">147</span></p> - -<p>We must endeavor to habitually -maintain an air of childlike gentleness -and good-will. Ah! what can we fear -from this divine fortune? Guided, sustained, -and protected by the Providence -of God, the whole exterior conduct of -His children should be nothing less -than heroic. The alarming objects -which oppose their progress are naught -in themselves: they are only sent to embellish -their lives by still more glorious -actions. They entangle them in embarrassments -of every kind, whence -human prudence can see no issue, and, -feeling its weakness, stops short, confounded. -Then does the divine fortune -gloriously manifest what it is for -souls who wholly trust therein. It extricates -them more marvellously than -the writers of fiction with unrestrained -imagination in the leisure and privacy of -their study unraveled the intrigues and -perils of their imaginary heroes, bringing -them invariably to a happy end. -More admirably still does it guide them -safely through the perils of death, the -snares of demons, the terrors of temptation, -the fears of hell. It elevates these -souls to heaven, and they are all the real<span class="pagenum" id="Page_148">148</span> -subject of those mystic histories more -beautiful and curious than any ever invented -by the crude imagination of man.</p> - -<p>Then onward, my soul, through perils -and fears, guided, directed, and sustained -by the invisible, all-powerful, -unerring Hand of divine Providence. -Let us go on fearlessly in joy and peace -to the end, turning obstacles into victories, -remembering that it was to -struggle and conquer that we enrolled -ourselves under His banner. <i lang="la">Exivit -vincens ut vinceret</i>, and every step under -His guidance is a victory. The book -of souls lies open before the Holy Spirit, -and their history is still written, for -holy souls will furnish material for its -pages to the end of the world. This -history is but the relation of God’s operations -and designs upon man, and it -depends upon ourselves whether we -shall appear in its pages and continue -its narration by uniting our sufferings -and actions to His divine will.</p> - -<p>No; let nothing we have to do or suffer -alarm us: it can cause us no loss; -it is only sent us that we may furnish -material for that holy history, which is -increasing day by day.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_149">149</span></p> - - - - -<h3 title="CHAPTER IX."><a name="CHAPTER_3IX" id="CHAPTER_3IX"><i>CHAPTER IX.</i></a><br /> -<br /> - -<span class="subh">Love holds the Place of All Things to Souls -who walk in the Way of Abandonment.</span></h3> - - -<p>God, while He despoils a soul who -wholly abandons herself to Him, gives -her something which takes the place of -all things—of light, of strength, of life, -of wisdom. This gift is His love. Divine -love is like a supernatural instinct -in these souls.</p> - -<p>Everything in nature has that which -is suited to its kind; each flower has -its peculiar charm, each animal its instinct, -and each creature its perfection. -And so it is in the different states of -grace; each has its special grace, and -this is a recompense to every one -whose good will brings him in harmony -with the state in which Providence has -placed him.</p> - -<p>A soul becomes subject to the divine -action the moment a good will is formed -in her heart; and this action influences -her according to the degree of her self-abandonment. -The art of self-abandonment -is simply the art of loving; -divine love grants all things to the<span class="pagenum" id="Page_150">150</span> -soul who refuses Him nothing. And -as God’s love inspires the desires of a -soul who lives for him, He can never -refuse them; therefore, cannot love desire -what it pleases?</p> - -<p>The divine action only considers the -good will of a soul; the capacity or incapacity -of the other faculties neither -attract nor repel it. If it find a soul -good, pure, upright, simple, submissive, -it is all it requires; it takes possession -of this soul and of all her faculties, -and so disposes all things for her good -that she finds means of sanctification -in everything. That which would give -death to others, should it enter this -soul will be harmless, for the antidote -of her good will will arrest the effect of -the poison. If she stray to the brink of -the abyss, the divine action will withhold -her from its depths, or if she fall -it will rescue her. And indeed the -faults of these souls are but faults of -frailty and little perceptible; God’s -love knows how to turn them to her -advantage, and by secret and ineffable -ways teaches her what she should say -and do according to the circumstances -in which she is placed.</p> - -<p><span class="pagenum" id="Page_151">151</span></p> - -<p>Such souls receive as it were rays of divine -intelligence: <i lang="la">Intellectus bonus omnibus -facientibus eum</i>. For this divine intelligence -accompanies them in all their -wanderings, and rescues them from the -snares into which their simplicity leads -them. Have they committed themselves -by some mistaken measure? -Providence disposes a happy event -which releases them. Vainly are intrigues -multiplied against them; Providence -overcomes all the efforts of their -enemies, and so confounds and bewilders -them that they fall into their -own snares. Do they seek to surprise -the soul? Providence, by means of -some apparently unimportant action -which she unconsciously performs, rescues -her from the embarrassments into -which she has been led by her own uprightness -and the malice of her enemies.</p> - -<p>Oh, the exquisite wisdom of this -good will! What prudence in its simplicity, -what ingenuity in its innocence, -what frankness in its mysteries, what -mystery in its candor!</p> - -<p>Behold the young Tobias: he is a -mere youth; but Raphael walks at his<span class="pagenum" id="Page_152">152</span> -side, and with such a guide he walks in -safety, he feels no want, nothing affrights -him. Even the monsters he -encounters furnish him food and healing; -the very creature which springs to -devour him becomes his nourishment. -He is only occupied with nuptials and -festivities, for such is his present duty -in the order of Providence; not that he -is without other cares, but they are -abandoned to that divine intelligence -charged to assist him in all things; and -the result of his affairs is better than -he could have made it, for everything -succeeds and is crowned with prosperity. -Yet the mother bitterly grieves, -while the father is full of faith; but -the child so sorely lamented joyfully -returns to become the happiness of his -family.</p> - -<p>Then for those souls who wholly -abandon themselves to it, divine love -is the source of all good; and an earnest -desire is all that is necessary to -obtain this inestimable blessing.</p> - -<p>Yes, dear souls, God asks but your -heart; if you seek you will find this -treasure, this kingdom where God -alone reigns.</p> - -<p><span class="pagenum" id="Page_153">153</span></p> - -<p>If your heart be wholly devoted to -God, within it you will find the treasure, -the kingdom itself, which is the -object of your desires. The moment -we desire God and His will, that moment -we enjoy them, and our enjoyment -corresponds to the ardor of our -desires. The earnest desire to love -God is loving Him. Because we love -Him we desire to be the instruments of -His action, that His love may freely -operate in us and through us.</p> - -<p>The work of the divine action is not -in proportion to the capacity of a simple -holy soul, but to her purity of intention; -nor does it correspond to the means -she adopts, the projects she forms, the -counsel she follows. The soul may err -in all these, and this not rarely happens; -but with a good will and pure -intention she can never be misled. When -God sees this good disposition He -overlooks all the rest, and accepts as -done what the soul would assuredly do -if circumstances seconded her good -will.</p> - -<p>Therefore a good will has nothing to -fear; if it falter, it can but fall under -that all-powerful Hand which guides<span class="pagenum" id="Page_154">154</span> -and sustains it in all its wanderings. -It is this divine Hand which draws it -towards the goal when it has wandered -therefrom, which restores it to the path -whence its feet have strayed; it is the -soul’s refuge in the difficulties into -which the efforts of her blind faculties -lead her; and the soul learns to despise -these, efforts to wholly abandon herself -to the infallible guidance of this divine -Hand. Even the errors of these good -souls lead them to self-abandonment; -and never will a good will find itself -unaided, for it is a dogma of faith that -<em>all things work the good</em> of such souls.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER X."><a name="CHAPTER_3X" id="CHAPTER_3X"><i>CHAPTER X.</i></a><br /> -<br /> - -<span class="subh">The Faithful Soul finds in Submission to -the Will of God more Force and Strength -than the Proudest of those who resist -Him.</span></h3> - - -<p>What avail the most sublime intelligence -and divine revelations if we love -not the will of God? It was through -these that Lucifer perished. The work -of the divine action which God revealed -to him in the mystery of the Incarnation -excited only his envy. A simple<span class="pagenum" id="Page_155">155</span> -soul, on the contrary, enlightened by -faith alone, never wearies admiring, -praising, and loving the order of God, -recognizing it not only in holy things, -but even amid the greatest confusion -and disorder of events. A simple soul -is more enlightened with a ray of pure -faith than was Lucifer by His sublime -revelations.</p> - -<p>The science of a soul faithful to her -obligations, peacefully submissive to -the secret inspirations of grace, humble -and gentle with all, is worth more than -the profound wisdom which penetrates -mysteries.</p> - -<p>If we would learn to see but the will -of God in the pride and cruelty of -creatures, we would always meet them -with gentleness and respect. Whatever -the consequences of their disorders, -they can never mar the divine -order. We must only see in creatures -the will of God, whose instruments -they are, and whose grace they communicate -to us when we receive them -with meekness and humility. We have -not to concern ourselves for their -course, but keep steadily on in our -own; and thus, with gentle firmness, we<span class="pagenum" id="Page_156">156</span> -will triumph over all obstacles, were -they firmly rooted as cedars and irresistible -as rocks.</p> - -<p>What can resist the force of a meek, -humble, faithful soul? If we would -vanquish all our adversaries, we have -but to use the weapons God has placed -in our hands. He has given them for -our defence, and there is nothing to be -feared in using them. We must not be -cowardly but generous, as becomes -souls chosen to do God’s work. God’s -workings are sublime and marvellous; -and never can human action, warring -upon God, resist one who is united to -the divine will by the practice of meekness -and humility.</p> - -<p>What was Lucifer? A beautiful -spirit, more enlightened than all the -others; but a beautiful spirit rebellious -against God and His will.</p> - -<p>The mystery of evil is but the continuation -of this rebellion in every -variety of form. Lucifer, as far as lies -in his power, would subvert all that -God has done and ordained. Wherever -he penetrates, God’s work is -marred. The greater one’s learning, -science, understanding, the greater his<span class="pagenum" id="Page_157">157</span> -danger if he possess not that foundation -of piety which consists in submission -to the will of God. It is a -disciplined, submissive heart which -unites us to the divine action; without -it all our goodness is but natural virtue, -and ordinarily in opposition to the -order of God. This all-powerful -Workman only recognizes the humble -as His instruments, and condemns the -rebellious proud to serve in spite of -themselves as the slaves of divine -justice.</p> - -<p>When I see a soul whose first object -is God and submission to His will, -however much she may be lacking in -other things, I say, Here is a soul with -great talents for serving God. The -Blessed Virgin and St. Joseph appear -to have been after this model. Other -gifts without this alarm me; I fear to -see the action of Lucifer repeated. I -am on my guard, and intrench myself -in my simplicity to resist the dazzling -splendor of those gifts, of themselves -so perishable and fragile.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_158">158</span></p> - - - - -<h3 title="CHAPTER XI."><a name="CHAPTER_3XI" id="CHAPTER_3XI"><i>CHAPTER XI.</i></a><br /> -<br /> - -<span class="subh">The Soul abandoned to God learns to recognize -His Will even in the Proud who -resist Him. All Creatures, whether Good -or Evil, reveal Him to her.</span></h3> - - -<p>The will of God is the whole life of -the simple soul. She respects this will -even in the evil actions by which the -proud seek to abase her. The proud -despise a soul in whose eyes they are -nothing; for she sees only God in them -and all their actions. Frequently they -mistake her humble demeanor for awe -of themselves, when it is only a mark -of her loving fear of God and His will -which is present to her in the proud.</p> - -<p>No, poor foolish creatures, the simple -soul fears ye not. Rather, she compassionates -you. It is to God she speaks -when she seems to address you; it is -with Him she treats; she regards you -only as His slaves, or rather as shadows -which veil Him. Therefore, the more -overbearing you are, the more humble -she becomes; and when you think to -entrap her you find yourselves the -dupes. Your diplomacy, your violence,<span class="pagenum" id="Page_159">159</span> -are to her, but favors of Providence. -Yes, the proud are still an enigma -which the simple soul enlightened by -faith clearly reads.</p> - -<p>This recognition of the divine will in -all that transpires each moment within -us and about us is the true science of -the spiritual life; it is a continual -revelation of truth; it is a communication -with God incessantly renewed; it -is the enjoyment of the Bridegroom, -not covertly, secretly, in the “clefts of -the rock,” in the “vineyard,” but -openly, publicly, without fear of creatures. -It is a depth of peace, joy, love, -and contentment with God, whom we -see, or rather behold, through faith, -living and working the perfection of -each event. It is the eternal paradise, -now tasted, it is true, only in things incomplete -and veiled in obscurity; but -the Spirit of God disposes all the -events of this life by the fruitful omnipresence -of His action, and on the last -day He will say, <em>Let there be light</em> (<i lang="la">Fiat -lux</i>); and then shall be revealed the -treasures of that abyss of peace and -contentment with God which each action, -each cross, conceals.</p> - -<p><span class="pagenum" id="Page_160">160</span></p> - -<p>When God thus gives Himself to a -soul, all that is ordinary becomes extraordinary; -therefore it is that nothing -appears of the great work which is -going on in the soul; the way itself is so -marvellous that it needs not the embellishment -of marvels which belong not -to it. It is a miracle, a revelation, a -continuous enjoyment of God, interrupted -only by little faults; but in itself -it is characterized by the absence of -anything sensible or marvellous, while -it renders marvellous all ordinary and -sensible things.</p> - - - -<hr class="chap" /> -<h3 title="CHAPTER XII."><a name="CHAPTER_3XII" id="CHAPTER_3XII"><i>CHAPTER XII.</i></a><br /> -<br /> - -<span class="subh">God assures to Faithful Souls a Glorious -Victory over the Powers of Earth and -Hell.</span></h3> - - -<p>If the divine action is veiled here below -by an exterior of weakness, it is -that the merit of faithful souls may be -increased; but its triumph is no less -sure. The history of the world is simply -the history of the struggle maintained -from the beginning by the powers -of the world and hell with souls<span class="pagenum" id="Page_161">161</span> -humbly submissive to the divine action. -In the conflict all the advantage seems -to be on the side of the proud; yet humility -is always victorious.</p> - -<p>This world is represented to us under -the form of a statue of gold, brass, iron, -and clay. This mystery of iniquity -which was shown in a dream to Nebuchadnezzar -is but the confused assemblage -of all the acts, interior and exterior, -of the children of darkness. These -are again represented by the beast coming -up out of the abyss from the beginning -of all ages, to make war upon the -interior and spiritual man; and this war -still continues. The monsters succeed -one another; the abyss swallows them -and vomits them forth again, while unceasingly -emitting new and strange -vapors. The combat begun in heaven -between Lucifer and St. Michael still -wages. The heart of that proud and -envious spirit has become an inexhaustible -abyss of every kind of evil; and his -only aim since the creation of the world -has been to ever raise up among men -new workers of iniquity to replace those -swallowed up in the abyss. Lucifer is -the chieftain of those who refuse obedi<span class="pagenum" id="Page_162">162</span>ence -to the Almighty; this mystery of -iniquity is but the inversion of the order -of God. It is the order, or rather -the disorder, of Satan. This disorder is -a mystery, for beneath a fair exterior it -hides irremediable infinite evils. All the -wicked who have declared war against -God, from Cain to those who now lay -waste the earth, have been seemingly -great and powerful princes, famous in -the world and worshipped of men. But -their apparent splendor is a portion of -the mystery; they are but the beasts -which, one after another, rise from the -abyss to subvert the order of God. But -this order, which is another mystery, -resists them with men truly powerful -and great, who give the death-blow to -these monsters; and even as hell vomits -forth new monsters, heaven raises -up new heroes to battle with them. Ancient -history, sacred and profane, is but -the record of this war. The will of God -always triumphs. His followers share -His victories and reap a happy eternity. -But iniquity can never protect its followers, -and the deserters from God’s -cause reap death, eternal death.</p> - -<p>The wicked ever believe themselves<span class="pagenum" id="Page_163">163</span> -invincible; but oh, my God, who shall -resist Thee! Were the powers of earth -and hell ranged against one single soul, -she would have naught to fear in abandoning -herself to the will of God. That -apparent might and irresistible power -of iniquity, that head of gold, that body -of silver, brass, and iron, is but a phantom -of glittering dust. A pebble overthrows -it and makes it the sport of the -winds.</p> - -<p>How admirable is the work of the -Holy Spirit throughout all ages! The -revolutions which irresistibly carry men -along with them, the brilliant heroes -heralded with so much pomp, who shine -like stars above the rest of mankind, -the marvels of the age, are all but as -the dream of Nebuchadnezzar, which -at his awakening fled with all its terrors.</p> - -<p>All these things are only sent to exercise -the courage of the children of -God; and when their virtue is proved -and confirmed, He permits them to -overcome these monsters, and continues -to send new warriors into the field. -So that this life is a continual warfare -which exercises the courage of the<span class="pagenum" id="Page_164">164</span> -saints on earth, and causes joy in heaven -and confusion in hell.</p> - -<p>Thus all opposition to the will, the -order of God, serves but to render it -more adorable. The servers of iniquity -are the slaves of justice, and from -the ruins of Babylon the divine action -builds the heavenly Jerusalem.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_165">165</span></p> - - - -</div><div class="chapter"> -<h2 title="APPENDIX"><a id="APPENDIX"></a>APPENDIX.</h2> - - -<p>Our readers will be grateful to us for -adding to Father Caussade’s treatise a -few methods which facilitate the practice -of abandonment. To recommend -these methods it suffices to say that their -authors are St. Francis de Sales, Saint -Jane Frances de Chantal, Bossuet, and -Father Surin.</p> - - - -<hr class="chap" /> -<h3 title="I."><a name="aI" id="aI">I.</a><br /> - -A very easy Means of acquiring Peace of -Heart.</h3> - -<p class="center"><span class="smcap">By Father Surin, S. J.</span></p> - - -<p>It seems to me that the multiplicity -of methods we employ to acquire and -practise virtue is one of the obstacles -to our being solidly established therein. -Not that I counsel being so irrevocably -bound to one method that we are not -ready to change when God’s attraction -changes. But, after all, this attraction -at bottom never changes, and only presents -itself under a more spiritual form. -They who will be faithful to the follow<span class="pagenum" id="Page_166">166</span>ing -rules will have no difficulty in practising -the virtues appropriate to the circumstances, -the time, and the place in -which they find themselves, and in relishing -in the exercise of these virtues -the peace and holy liberty of the children -of God.</p> - -<p>1st. Let us be fully convinced that -we have but one thing to do: to possess -each moment the fulness of our mind, -without permitting the reasonable will -to uselessly recall the past or excite -vain anxieties concerning the future.</p> - -<p>True abandonment, which makes God -look upon us with love, consists in leaving -the past to His ever merciful justice, -and in confiding the future to His fatherly -Providence. The remembrance of -our past infidelities should humble but -not trouble us, though we were convinced -that they are much more serious -than they appear.</p> - -<p>In regard to the future, let us place -no trust whatever in our strength and -the sentiments of devotion we may experience; -let us place all our trust in -Jesus alone, however contrary sensible -impressions may be. Relying on this -foundation, it is no presumption to feel<span class="pagenum" id="Page_167">167</span> -ourselves stronger than earth and hell; -and the greater this confidence, the more -it honors Jesus Christ, and the more -it disposes His goodness to succor us -in all our needs.</p> - -<p>2d. We shall sanctify the present moment -by renewing as frequently as we -shall feel it needful the act of recollection -which we must have made the first -time with all the fervor of which we -are capable; but this recollection should -be very peaceful and dwell in the depths -of the soul more than in the sensible -part.</p> - -<p>3d. We can remain faithful to this -recollection only on condition that we -frequently examine the interior and exterior -condition of our soul. As soon -as we discover in her any irregularity, -however small, or in any degree -displeasing to God, we should proceed -to restore order with a heart as tranquil -as if we had never failed, without -disquieting ourselves with reflections -springing from self-love, vexation at -the fault committed, or from a pretext -of livelier contrition. These sentiments -can only retard our progress in virtue; -for, while the soul amuses itself caress<span class="pagenum" id="Page_168">168</span>ing -its chagrin and probing its past -faults, this useless introspection paralyzes -its action and disposes it to new -falls. A peaceful regret for time ill -employed, united with an earnest endeavor -to make better use of the present -moment, is the true character of love of -God.</p> - -<p>4th. The quickest means of attaining -peace of heart is love of our own abjection -and miseries, voluntary offence -against God, however, excepted. This -love of one’s personal abjection derives -profit from everything, even from falls, -which should never discourage us.</p> - -<p>A soul that loves her own abjection -laughs at discouragement and combats -it with all her strength. Content to be -of herself but impotence and misery, -she rejoices that Jesus Christ possesses -the fulness of all perfection, and that -she cannot do without Him an instant. -She would not, were it in her power, -will to have any strength of herself, for -her radical impotence for all good and -her unceasing need of Jesus Christ set -forth His divine attributes to greater -advantage. This is the sole contentment -of a soul that seeks only the glory of -God.</p> - -<p><span class="pagenum" id="Page_169">169</span></p> - -<p>In this peaceful, humble way we -advance in purity of divine love, and in -the extermination of our bad habits -more rapidly in a week than we would -in a year of unquiet vigilance. Very -little experience of God’s way will convince -us of this. For self-love is the -motive and end of those who yield -to disquiet, while those who proceed -with the calmness of which we -have spoken rely on Jesus Christ. Now, -it is most evident that seeking only -God’s interest always gives strength, -and that egotism, even spiritual egotism, -being a disorder, is weakening.</p> - -<p>5th. The perfection of order is to be -found in the complete fusion of our interests -with those of God. Therefore -he who remains faithful to this sweet -habit is not astonished to see himself -assailed by every form of temptation; -he bears the weary burden of them as -the natural fruit of his misery, maintains -in the depth of his heart a resigned -acquiescence, and courageously -drags this weary chain of his past -without permitting himself to be troubled -or cast down by the memory of -his iniquities. When this thought as<span class="pagenum" id="Page_170">170</span>sails -him, he loses no time examining -whence it came, nor how long it has -lasted, for such an examination would -be in itself a new distraction, more -voluntary and injurious than the first; -he is satisfied with humbling himself -at sight of this infidelity, which, wholly -involuntary as it is, proves, nevertheless, -that his heart is not wholly fixed -upon God. Disquietude in this case -being a mark of self-love, we must return -to God and seek peace in love of -our own abjection.</p> - -<p>6th. We must follow the same rule -in our relations with our neighbor, and -cause him to feel the truth of these -words of our Saviour: “My yoke is -sweet, and My burden light.” No one -who takes this yoke upon himself can -fail to realize these words, for they are -the utterance of eternal Truth. The -practice of which we have just spoken -will inevitably cause us to taste its -sweetness.</p> - -<p>7th. When this feeling of disquiet has -passed, and peace of mind is restored, -it is well then to recall our past faults -in order to humble and reprove ourselves. -There is no one who should<span class="pagenum" id="Page_171">171</span> -not feel the need of doing this, so great -is the depth of our pride and self-love -which never die, and never cease alas! -to produce new fruits. If we neglect -this very important point, the foundation -of our virtues will inevitably lose -its solidity. When, on the contrary, we -persevere in this habit, we always conceive -a greater esteem for our neighbor; -unfavorable appearances no longer lead -us to judge rashly, and we only condemn -ourselves, for, recognizing our -nothingness and sinfulness, we place -ourselves under the feet of all.</p> - -<p>8th. In considering our past faults, -we must first see how we could have -avoided falling; then with a tranquil -heart lay before Jesus our misery and -the will to be faithful to Him which He -gives us; finally, we must not vainly -amuse ourselves with estimating the -difficulty or the facility we experience -in doing good. We must not go to -God circuitously, but unceasingly rouse -ourselves to that pure and generous -disinterestedness which will lead us -directly to His most loving and adorable -Majesty.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_172">172</span></p> - - - - -<h3 title="II."><a name="aII" id="aII">II.</a><br /> - -On Perfect Abandonment.</h3> - -<p class="center"><span class="smcap">By Bossuet.</span></p> - - -<p>When we are truly abandoned to -God’s will, we are ready for all that -may come to us: we suppose the worst -that can be supposed, and we cast ourselves -blindly on the bosom of God. -We forget ourselves, we lose ourselves: -and this entire forgetfulness of self is -the most perfect penance we can perform; -for all conversion consists only -in truly renouncing and forgetting ourselves, -to be occupied with God and -filled with Him. This forgetfulness of -self is the martyrdom of self-love; it is -its death, and an annihilation which -leaves it without resources: then the -heart dilates and is enlarged. We are -relieved by casting from us the dangerous -weight of self which formerly overwhelmed -us. We look upon God as a -good Father who leads us, as it were, -by the hand in the present moment; -and all our rest is in humble and firm -confidence in His fatherly goodness.</p> - -<p>If anything is capable of making a -heart free and unrestrained, it is per<span class="pagenum" id="Page_173">173</span>fect -abandonment to God and His holy -will: this abandonment fills the heart -with a divine peace more abundant -than the fullest and vastest floods. If -anything can render a mind serene, -dissipate the keenest anxieties, soften -the bitterest pains, it is assuredly this -perfect simplicity and liberty of a -heart wholly abandoned to the hands -of God. The unction of abandonment -gives a certain vigor to all the actions, -and spreads the joy of the Holy Spirit -even over the countenance and words. -I will place all my strength, therefore, -in this perfect abandonment to God’s -hands, through Jesus Christ, and He -will be my conclusion in all things in -virtue of the Holy Spirit. Amen.</p> - - - -<hr class="chap" /> -<h3 title="III."><a name="aIII" id="aIII">III.</a><br /> - -<span class="subh">A Short and Easy Method of making the -Prayer of Faith, and of the Simple Presence -of God.</span></h3> - -<p class="center"><span class="smcap">By Bossuet.</span></p> - - -<p>1st. We must accustom ourselves to -nourish our soul with a simple and -loving thought of God, and of Jesus -Christ, our Lord; and to this end we -must gently separate her from all dis<span class="pagenum" id="Page_174">174</span>course, -reasoning, and a multitude of -affections, to keep her in simplicity, respect, -and attention, and thus bring her -nearer and nearer to God, her sole and -sovereign good, her first principle, and -her last end.</p> - -<p>2d. The perfection of this life consists -in union with our Sovereign Good; -and the greater the simplicity, the more -perfect the union. It is for this reason -that those who would be perfect are -interiorly solicited by grace to become -simple, that they may finally be capable -of enjoying the <em>one thing</em> necessary—that -is, eternal unity. Then let us frequently -say, in the depth of our hearts: -<i lang="la">O unum necessarium, unum volo, unum -quæro, unum mihi est necessarium, Deus -meus et omnia.</i> (Oh, one thing necessary! -Thee alone do I wish, do I seek, do I -desire! Thou art all that I need, O my -God and my all!)</p> - -<p>3d. Meditation is very good in its -time, and very useful at the beginning -of the spiritual life; but we must not -stop at it, as the soul by her fidelity to -mortification, and recollection, usually -receives a purer and more intimate -form of prayer which may be called<span class="pagenum" id="Page_175">175</span> -the prayer of “simplicity.” It consists -in a simple and loving attention, or -contemplation of some divine object, -either of God in Himself or some of -His perfections, or of Jesus Christ or -some of His mysteries, or some other -of the Christian truths. Then the soul, -abandoning all reasoning, falls into a -sweet contemplation which keeps her -tranquil, attentive, and susceptible of -the operations and the divine impressions -which the Holy Spirit communicates -to her: she does little, and receives -much; her labor is sweet, and yet most -fruitful; and as she approaches nearer to -the source of all light, all grace, all -virtue, she also receives more.</p> - -<p>4th. The practice of this prayer -should begin at our awakening by an -act of faith in the presence of God, -who is everywhere, and in Jesus Christ, -whose eyes never leave us though we -were buried in the centre of the earth. -This act is made sensibly, in the usual -manner; for example, by saying interiorly, -“I believe that my God is -present;” or by a simple thought of -faith in God present with us, which is -a purer and more spiritual act.</p> - -<p><span class="pagenum" id="Page_176">176</span></p> - -<p>5th. Then we must not endeavor to -multiply, or produce several other acts -or various dispositions, but remain simply -attentive to this presence of God, -exposed to this divine radiance, thus -continuing this devout attention or -exposition as long as God gives us the -grace of it, without being eager to -make other acts than those with which -we are inspired, since this prayer is a -prayer with God alone, and a union -which eminently contains all the other -special dispositions; and which disposes -the soul to passiveness; that is to say, -God becomes sole master of her interior, -and there effects more special work. -The less the creature labors in this -state, the more powerfully God acts in -her; and since the operation of God is -a repose, the soul, in this prayer, becomes -in a manner like Him, and receives, -also, marvellous effects; and as -the rays of the sun cause the plants to -grow and blossom and bear fruit, so -the attentive soul, exposed in tranquillity -to the rays of the divine Sun of -justice, more effectually imbibes the -divine influences which enrich her with -all virtues.</p> - -<p><span class="pagenum" id="Page_177">177</span></p> - -<p>6th. The continuation of this attention -in faith will serve her as thanksgiving -for all the graces received during -the night, and throughout her life, as -an offering of herself and all her actions, -as a direction of her intention, -etc.</p> - -<p>7th. The soul may fear to lose much -by the omission of other acts, but experience -will teach her, on the contrary, -that she gains a great deal; for the -greater her knowledge of God, the -greater also will be the purity of her -love, of her intentions, the greater will -be her detestation of sin, and the -greater and more continual her recollection, -mortification, and humility.</p> - -<p>8th. This will not prevent her from -making other interior or exterior acts -of virtue when she feels herself impelled -thereto by grace; but the fundamental -and usual state of her interior should -be that union with God which will keep -her abandoned to His hands and delivered -up to His love, to quietly accomplish -all His will.</p> - -<p>9th. The time of meditation being -come, we must begin it with great respect -by a simple recollection of God,<span class="pagenum" id="Page_178">178</span> -invoking His Spirit, and uniting ourselves -intimately with Jesus Christ; -then continue it in this same way. It -will be the same with vocal prayers, -office, and the Holy Sacrifice, whether we -celebrate it or assist at it. Even the -examination of conscience should be -made after no other method: this same -light which keeps our attention upon -God will cause us to discover our -slightest imperfections, and deeply deplore -and regret them. We should go -to table with the same spirit of simplicity -which will keep us more occupied -with God than with the repast, and -leave us free to give better attention to -what is being read. This practice binds -us to nothing but to keep our soul detached -from all imperfection, and attached -only to God and intimately -united with Him, in which consists all -our welfare.</p> - -<p>10th. We should take our recreation -in the same disposition, to give the -body and mind relaxation without permitting -ourselves the dissipation of curious -news, immoderate laughter, nor any -indiscreet word, etc.; always keeping -ourselves pure and free interiorly with<span class="pagenum" id="Page_179">179</span>out -disturbing others, frequently uniting -ourselves to God by a simple and -loving thought of Him; remembering -that we are in His presence, and that He -does not wish us to be separated at any -moment from Him and His holy will. -The most ordinary rule of this state of -simplicity and the sovereign disposition -of the soul is to do the will of God in -all things. Regarding all as coming -from God and going from all to God, -is what sustains and fortifies the soul in -all its occupations and in all that -comes to it, and maintains us in the -possession of simplicity. Then let us -always follow the will of God, after the -example of Jesus Christ, and united to -Him as our Head. This is an excellent -means of making progress in this manner -of prayer, in order to attain through -it to the most solid virtue and the most -perfect sanctity.</p> - -<p>11th. We should console ourselves in -the same manner, and preserve this simple -and intimate union with God in all -our actions—in the parlor, in the cell, at -table, at recreation. Let us add, that -in all our intercourse we should endeavor -to edify our neighbor, by taking<span class="pagenum" id="Page_180">180</span> -advantage of every occasion to lead -one another to piety, the love of God, -the practice of good works, in order that -we may diffuse the good odor of Jesus -Christ. <em>If any man speak</em>, says St. Peter, -<em>let him speak as the words of God</em>, and -as if God Himself spoke through him. -To do this, it suffices to follow the inspiration -of the Holy Spirit: He will -inspire you as to that which is simply -and unaffectedly suitable at all times.</p> - -<p>Finally, we will finish the day by animating -with the sentiment of this holy -presence our examen, evening prayer, -and preparations for rest; and we will -go to sleep with this loving attention, -interspersing our rest, when we awake -during the night, with a few fervent -words, full of unction, like so many -transports, or cries of the heart to God. -As for example: My God, be all things -to me! I desire only Thee for time and -eternity; Lord, who is like unto Thee? -My Lord and my God; my God, and -nothing more!</p> - -<p>12th. It must be remarked that this -true simplicity makes us live in a state -of continual death to self and of perfect -detachment, by causing us to go with<span class="pagenum" id="Page_181">181</span> -the utmost directness to God without -stopping at any creature. But this grace -of simplicity is not obtained by speculation, -but by great purity of heart, and -true mortification and contempt of self. -He who avoids suffering, humiliations, -and refuses to die to self, will never have -any part in it. This is why there are -so few who advance herein; for few indeed -are willing to leave themselves, -and they endure in consequence immense -losses, and deprive themselves of -incomprehensible blessings. O happy -souls who spare nothing to belong -wholly to God! Happy religious who -faithfully follow all the observances of -their institute! Through this fidelity -they die continually to self, to their -own judgment, to their own will, to -their inclinations and natural repugnances, -and are thus admirably though -unconsciously disposed for this excellent -method of prayer. There is nothing -more hidden than the life of a religious -who follows in all things the observances -and ordinary exercises of his or -her community, giving no exterior manifestation -of anything extraordinary: it -is a life which is a complete and con<span class="pagenum" id="Page_182">182</span>tinual -death; through it the kingdom of -God is established in us, and all other -things are liberally given us.</p> - -<p>13th. We should not neglect the reading -of spiritual books; but we should -read with simplicity, and in a spirit of -prayer, and not through curious research. -We read in a spirit of prayer -when we permit the lights and sentiments -revealed to us through the reading -to be imprinted on our souls, and -when this impression is made by the -presence of God rather than by our industry.</p> - -<p>14th. We must be armed, moreover, -with two or three maxims: first, that -a devout person without prayer is a -body without a soul; second, that there -can be no true and solid prayer without -mortification, without recollection, -without humility; third, that we need -perseverance, never to be disheartened -by the difficulties to be encountered in -this exercise.</p> - -<p>15th. It must be borne in mind that -one of the greatest secrets of the -spiritual life is that the Holy Spirit -guides us therein, not only by lights, -sweetness, consolations, and attrac<span class="pagenum" id="Page_183">183</span>tions, -but also by obscurities, darkness, -insensibility, contradictions, anguish, -revolts of the passions, and inclinations. -I say, moreover, that this crucified -way is necessary; that it is good; -that it is the surest, and that it leads us -much more rapidly to perfection. An -enlightened soul dearly appreciates the -guidance of God, which permits her to -be tried by creatures and overwhelmed -with temptations and neglect; and she -fully understands that these things are -favors rather than misfortunes, preferring -to die on the cross on Calvary than -live in sweetness on Thabor. Experience -will teach her in time the truth of -these beautiful words: <i lang="la">Et nox illuminatio -mea in deliciis meis; et mea nox obscurum -non habet; sed omnia in luce clarescunt.</i><a id="FNanchor_2_2" href="#Footnote_2_2" class="fnanchor">2</a> -The soul, after her purification in the -Purgatory of suffering through which -she must necessarily pass, will enjoy -light, rest, and joy through intimate -union with God, who will make this -world, exile as it is, a paradise for her. -The best prayer is that in which we<span class="pagenum" id="Page_184">184</span> -most freely abandon ourselves to the -sentiments and dispositions which God -gives the soul, and in which we study -with most simplicity, humility, and -fidelity to conform ourselves to His -will and to the example of Jesus Christ.</p> - -<div class="footnote"> - -<p><a id="Footnote_2_2" href="#FNanchor_2_2" class="label">2</a> -And night shall be my light in my pleasures, -and my night knoweth no darkness, but all things -shine in light.</p></div> - -<p>Great God, who by a series of marvellous -and special circumstances didst -provide from all eternity for the composition -of this little work, permit not -that certain minds, some of which are -to be found among scholars and others -among spiritual persons, ever be accused -before Thy dread tribunal of -having contributed in any way to close -Thee the entrance to innumerable -hearts, because Thou didst will to enter -them in a manner the very simplicity -of which shocked them, and by a way -which, opened as it was by the saints -since the first ages of the Church, was -not yet, perhaps, sufficiently known to -them: grant rather that all of us becoming -as little children, as our Lord -commands, we may enter upon this -way, in order to teach it more safely -and efficaciously to others. Amen.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_185">185</span></p> - - - - -<h3 title="IV."><a name="aIV" id="aIV">IV.</a><br /> - -Exercise of Loving Union of our Will with -that of God.</h3> - -<p class="center"><span class="smcap">By St. Francis de Sales.</span></p> - - -<p>1st Point. Kneeling in deepest humility -before the ineffable majesty of -God, adore His sovereign goodness -which from all eternity called you by -your name, and resolved to save you, as -He assures you in these words of the -Prophet: “I have loved thee with an -everlasting love; therefore have I drawn -thee, taking pity on thee;” and destined -for you, among other means, this present -day, which you can employ in -works of salvation and life.</p> - -<p>2d Point. With this thought so full -of truth, unite your will to that of your -heavenly Father, so good and so merciful, -in the following or similar words, -from the depth of your heart: O sweet -will of God, be ever accomplished! O -eternal designs of the divine will, I -adore Thee; I consecrate and dedicate -my will to Thee; to ever will what -Thou hast willed from all eternity. -May I accomplish to-day, and always, -and in all things Thy divine will, O my<span class="pagenum" id="Page_186">186</span> -loving Creator! Yes, heavenly Father, -according to Thy good pleasure from -all eternity, and forever! Amen! O -infinite Goodness, may it be as Thou -hast willed! O eternal Will, live and -reign in my will, now and forever!</p> - -<p>3d Point. Invoke again the divine -assistance thus: O God, come to my -aid; let Thy strengthening hand confirm -my poor, weak courage! Behold, -O my Saviour, this poor, miserable -heart has conceived, through Thy goodness, -several holy affections; but alas! -it is too weak and wretched to execute -the good it desires. I beg the intercession -of the Blessed Virgin, of my -good angel, and of all the heavenly -court. May their assistance be given -me according to Thy good pleasure.</p> - -<p>4th Point. Make, then, in this way a -strong and loving union of your will -with that of God; and in the midst of -the temporal and spiritual actions of -the day frequently renew this union -which you have established in the -morning, by simply casting an interior -glance upon the divine Goodness, saying -by way of acquiescence: “Yes, Lord, -I wish it; yes, my Father, yes; always<span class="pagenum" id="Page_187">187</span> -yes!” You can also, if you wish, make -the sign of the cross, or kiss the cross -of your rosary, your medal, or some -pious picture; for all this will signify -that you remit yourself to the Providence -of God, that you adore it, that -you love it with all your heart, that -you unite your will irrevocably to that -supreme will.</p> - -<p>5th. But these whisperings of the -heart, these interior words, should be -uttered peacefully and firmly; they -should be distilled, so to speak, softly -and lovingly in the depths of the mind; -and as we whisper in the ear of a friend -a word which we desire should penetrate -his heart alone, thus these whisperings -will penetrate deeper and more -efficaciously than these transports, -these ejaculatory prayers, and these -outbursts. Experience will prove this to -you, provided you are humble and -simple.</p> - -<p>May God and His holy Mother be -praised!</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_188">188</span></p> - - - - -<h3 title="V."><a name="aV" id="aV">V.</a><br /> - -Act of Abandonment.</h3> - -<p class="center"><span class="smcap">By St. Jane Frances de Chantal.</span></p> - - -<p>O sovereign goodness of the sovereign -Providence of my God! I abandon -myself forever to Thy arms. Whether -gentle or severe, lead me henceforth -whither Thou wilt; I will not regard -the way through which Thou wilt -have me pass, but keep my eyes fixed -upon Thee, my God, who guidest me. -My soul finds no rest without the arms -and the bosom of this heavenly Providence, -my true Mother, my strength -and my rampart. Therefore I resolve -with Thy divine assistance, O my Saviour, -to follow Thy desires and Thy ordinances, -without regarding or examining -why Thou dost this rather than -that; but I will blindly follow Thee according -to Thy divine will, without -seeking my own inclinations.</p> - -<p>Hence I am determined to leave all -to Thee, taking no part therein save by -keeping myself in peace in Thy arms, -desiring nothing except as Thou incitest -me to desire, to will, to wish. I -offer Thee this desire, O my God,<span class="pagenum" id="Page_189">189</span> -beseeching Thee to bless it; I undertake -all it includes, relying on Thy goodness, -liberality, and mercy, with entire confidence -in Thee, distrust of myself, and -knowledge of my infinite misery and -infirmity.</p> - - -<h3>Another Act of Abandonment.</h3> - -<p class="center"><span class="smcap">By Bossuet.</span></p> - -<p>My God, who art goodness itself, I -adore this infinite goodness; I unite -myself to it, and I rely upon it, even more -than upon its effects. I find no good -in me, no good work done with the fidelity -and perfection Thou desirest, nor -anything which can make me pleasing -to Thee; hence I place no trust in myself -or in my works, but in Thee alone, -O infinite goodness, who in one moment -canst effect in me all that is needful -to make me pleasing to Thee! In -this belief I live; and while I live, to -my last sigh, I remit my heart, my body, -my mind, my soul, and my will into -Thy divine hands.</p> - -<p>O Jesus, only Son of the living God, -who camest into the world to redeem -my sinful soul, I abandon it to Thee! I<span class="pagenum" id="Page_190">190</span> -place Thy precious blood, Thy holy -death and passion, and Thy adorable -wounds, and particularly that of Thy -Sacred Heart, between Thy divine justice -and my sins; and thus I live in the -faith and hope I have in Thee, O Son -of God, who hast loved me and given -Thyself for me. Amen.</p> - - -<h3>Another Act of Abandonment.</h3> - -<p class="center"><span class="smcap">By Venerable Father Pignatelli.</span></p> - -<p>O my God, I know not what must -come to me to-day; but I am certain -that nothing can happen me which -Thou hast not foreseen, decreed, and -ordained from all eternity: that is sufficient -for me. I adore Thy impenetrable -and eternal designs, to which I -submit with all my heart; I desire, I -accept them all, and I unite my sacrifice -to that of Jesus Christ, my divine -Saviour; I ask in His name, and -through His infinite merits, patience in -my trials, and perfect and entire submission -to all that comes to me by Thy -good pleasure. Amen.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_191">191</span></p> - - - - -<h3 id="An_Act_of_Confidence_in_God"></h3> -<div class="figcenter"> -<img src="images/act.jpg" alt="An Act of Confidence in God." /> -</div> - -<p class="center"><span class="smcap">By Rev. Claude De La Colombiere, S.J.</span></p> - - -<p>My God, I believe so firmly that Thou watchest -over all who hope in Thee, and that we can -want for nothing when we rely upon Thee in all -things, that I am resolved for the future to have -no anxieties, and to cast all my cares upon Thee. -“<em>In peace in the self-same I will sleep and I will -rest; for Thou, O Lord, singularly hast settled me -in hope.</em>”</p> - -<p>Men may deprive me of worldly goods and of -honors; sickness may take from me my strength -and the means of serving Thee; I may even lose -Thy grace by sin: but my trust shall never leave -me; I will preserve it to the last moment of my -life, and the powers of hell shall seek in vain to -wrest it from me. “<em>In peace in the self-same I -will sleep and I will rest.</em>”</p> - -<p>Let others seek happiness in their wealth, in -their talents; let them trust to the purity of their -lives, the severity of their mortifications, to the -number of their good works, the fervor of their -prayers; as for me, O my God, in my very confidence -lies all my hope. “<em>For Thou, O Lord, -singularly hast settled me in hope.</em>” This confidence -can never be vain. “<em>No one has hoped in -the Lord and has been confounded.</em>”</p> - -<p>I am assured, therefore, of my eternal happiness, -for I firmly hope for it, and all my hope is -in Thee. “<em>In Thee, O Lord, have I hoped; let -me never be confounded.</em>”</p> - -<p><span class="pagenum" id="Page_192">192</span></p> - -<p>I know, alas! I know but too well that I am -weak and unstable; I know the power of temptation -against the strongest virtue. I have seen -stars fall from heaven, and pillars of the firmament -totter; but these things alarm me not. -While I hope in Thee I am sheltered from all -misfortune, and I am sure that my trust shall -endure, for I rely upon Thee to sustain this -unfailing hope. Finally, I know that my confidence -cannot exceed Thy bounty, and that I -shall never receive less than I have hoped for -from Thee. Therefore I hope that Thou wilt -sustain me against my evil inclinations; that -Thou wilt protect me against the most furious -assaults of the evil one, and that Thou wilt -cause my weakness to triumph over my most -powerful enemies. I hope that Thou wilt never -cease to love me, and that I shall love Thee -unceasingly.</p> -</div> - -<div class="transnote"> - -<h3>Transcriber’s Notes</h3> - -<p>Obvious typographical errors have been silently corrected. Variations -in hyphenation have been standardised but all other spelling and -punctuation remains unchanged.</p> - -<p>The reference to the Quietests in the Preface has been corrected to Quietists. -</p> -</div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Abandonment, by J. 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