PART IV : SELF-ABANDONMENT TO PROVIDENCE

19. Why And In What Matters We Should Abandon Ourselves To Providence The doctrine of self-abandonment to divine providence is a doctrine obviously founded on the Gospel, but it has been falsely construed by the Quietists, who gave themselves up to a spiritual sloth, more or less renounced the struggle necessary for the attainment of perfection, and seriously depreciated the value and necessity of hope or confidence in God, of which true self-abandonment is a higher form.

But it is possible also to depart from the Gospel teaching on this point in a sense entirely opposite to that of the Quietists with their idle repose, by going to the other extreme of a useless disquiet and agitation.

Here as elsewhere the truth is the culminating point lying between and transcending these two extreme conflicting errors. It behooves us therefore to determine exactly the meaning and import of the true doctrine of self-abandonment to the will of God if we are to be saved from these sophistries, which have no more than a false appearance of Christian perfection.

We shall first see why it is we should practice this self-abandonment to Providence, and then in what matters. After that we shall see what form it should take and what is the attitude of Providence toward those who abandon themselves completely to it.

We shall get our inspiration from the teaching of St. Francis de Sales, [50] Bossuet, [51] Pere Piny, O.P., [52] and Pere de Caussade, S.J. [53] Why we should abandon ourselves to divine providence The answer of every Christian will be that the reason lies in the wisdom and goodness of Providence. This is very true; nevertheless, if we are to have a proper understanding of the subject, if we are to avoid the error of the Quietists in renouncing more or less the virtue of hope and the struggle necessary for salvation, if we are to avoid also the other extreme of disquiet, precipitation, and a feverish, fruitless agitation, it is expedient for us to lay down four principles already somewhat accessible to natural reason and clearly set forth in revelation as found in Scripture. These principles underlying the true doctrine of self-abandonment, also bring out the motive inspiring it.

The first of these principles is that everything which comes to pass has been foreseen by God from all eternity, and has been willed or at least permitted by Him.

Nothing comes to pass either in the material or in the spiritual world, but God has foreseen it from all eternity; because with Him there ii no passing from ignorance to knowledge as with us, and He has nothing to learn from events as they occur. Not only has God foreseen everything that is happening now or will happen in the future, but whatever reality and goodness there is in these things He has willed; and whatever evil or moral disorder is in them, He has merely permitted. Holy Scripture is explicit on this point, and, as the councils have declared, no room is left for doubt in the matter.

The second principle is that nothing can be willed or permitted by God that does not contribute to the end He purposed in creating, which is the manifestation of His goodness and infinite perfections, and the glory of the God-man Jesus Christ, His only Son. As St. Paul says (I Cor. 2: 23), "All are yours. And you are Christ's. And Christ is God's."

In addition to these two principles, there is a third, which St. Paul states thus (Rom. 8:28) : "We know that to them that love God all things work together unto good: to such as, according to His purpose, are called to be saints" and persevere in His love. God sees to it that everything contributes to their spiritual welfare, not only the grace He bestows on them, not only those natural qualities He endows them with, but sickness too, and contradictions and reverses; as St. Augustine tells us, even their very sins, which God only permits in order to lead them on to a truer humility and thereby to a purer love. It was thus He permitted the threefold denial of St. Peter, to make the great Apostle more humble, more mistrustful of self, and by this very means become stronger and trust more in the divine mercy.

These first three principles may therefore be summed up in this way: Nothing comes to pass but God has foreseen it, willed it or at least permitted it. He wills nothing, permits nothing, unless for the manifestation of His goodness and infinite perfections, for the glory of His Son, and the welfare of those that love Him. In view of these three principles, it is evident that our trust in Providence cannot be too childlike, too steadfast. Indeed, we may go further and say that this trust in Providence should be blind as is our faith, the object of which is those mysteries that are non-evident and unseen (fides est de non visis) for we are certain beforehand that Providence is directing all things infallibly to a good purpose, and we are more convinced of the rectitude of His designs than we are of the best of our own intentions. Therefore, in abandoning ourselves to God, all we have to fear is that our submission will not be wholehearted enough. [54]

In view of Quietism, however, this last sentence obliges us to lay down a fourth principle no less certain than the principles that have preceded. The principle is, that obviously self-abandonment does not dispense us from doing everything in our power to fulfil God's will as made known in the commandments and counsels, and in the events of life; but so long as we have the sincere desire to carry out His will thus made known from day to day, we can and indeed we must abandon ourselves for the rest to the divine will of good pleasure, no matter how mysterious it may be, and thus avoid a useless disquiet and mere agitation. [55]

This fourth principle is expressed in equivalent terms by the Council of Trent (Sess. VI, cap. 13), when it declares that we must all have firm hope in God's assistance and put our trust in Him, being careful at the same time to keep His commandments. As the well-known proverb has it: "Do what you ought, come what may."

All theologians explain what is meant by the divine will as expressed: expressed, that is, in the commandments, in the spirit underlying the counsels, and in the events of life. [56] They add that, while conforming ourselves to His expressed will, [57] we must abandon ourselves to His divine will of good pleasure, however mysterious it may be, for we are certain beforehand that in its holiness it wills nothing, permits nothing, unless for a good purpose.

We must take special note here of these words in the Gospel of St. Luke (16: 10) : "He that is faithful in that which is least is faithful also in that which is greater." If every day we do what we can to be faithful to God in the ordinary routine of life, we may be confident that He will give us grace to remain faithful in whatever extremity we may find ourselves through His permission; and if we have to suffer for Him, He will give us the grace to die a heroic death rather than be ashamed of Him and betray Him.

These are the principles underlying the doctrine of trusting self-abandonment. Accepted as they are by all theologians, they express what is of Christian faith in this matter. The golden mean is thus above and between the two errors mentioned at the beginning of this section. By constant fidelity to duty, we avoid the false and idle repose of the Quietist, and on the other hand by a trustful self-abandonment we are saved from a useless disquiet and a fruitless agitation. Self-abandonment would be sloth did it not presuppose this daily fidelity, which indeed is a sort of springboard from which we may safely launch ourselves into the unknown. Daily fidelity to the divine will as expressed gives us a sort of right to abandon ourselves completely to the divine will of good pleasure as yet not made known to us.

A faithful soul will often recall to mind these words of our Lord: "My meat is to do the will of Him that sent me" (John 4: 34). The soul finds its constant nourishment in the divine will as expressed, abandoning itself to the divine will as yet not made known, much as a swimmer supports himself on the passing wave and surrenders himself to the oncoming wave, to that ocean that might engulf him but that actually sustains, him. So the soul must strike out toward the open sea, into the infinite ocean of being, says St. John Damascene, borne up by the divine will as made known there and then and abandoning itself to that divine will upon which all successive moments of the future depend. The future is with God, future events are in His hands. If the merchants to whom Joseph was sold by his brethren had passed by one hour sooner, he would not have gone into Egypt, and the whole course of his life would have been changed. Our lives also are dependent on events controlled by God. Daily fidelity and trusting self-abandonment thus give the spiritual life its balance, its stability and harmony. In this way we live our lives in almost continuous recollection, in an ever-increasing self-abnegation, and these are the conditions normally required for contemplation and union with God. This, then, is the reason why our life should be one of self-abandonment to the divine will as yet unknown to us and at the same time supported every moment by that will as already made known to us.

In this union of fidelity and self-abandonment we have some idea of the way in which asceticism, insisting on fidelity or conformity to the divine will, should be united with mysticism, which emphasizes self-abandonment. In what matters we should abandon ourselves to divine Providence Once we have complied with the principles just laid down, when we have done all that the law of God and Christian prudence demand, our self-abandonment should then embrace everything. What does this involve? In the first place, our whole future, what our circumstances will be tomorrow, in twenty years and more. We must also abandon ourselves to God in all that concerns the present, in the midst of the difficulties we may be experiencing right now; even our past life, our past actions with all their consequences should be abandoned to the divine mercy.

We must likewise abandon ourselves to God in all that affects the body, in health and sickness, as well as in all that affects the soul, whether it be joy or tribulation, of long or brief duration. We must abandon ourselves to God in all that concerns the good will or malice of men. [58] Says St. Paul: [59]

If God be for us, who is against us? He that spared not His own Son, but delivered Him up for us all, how hath He not also, with Him, given us all things?... Who then shall separate us from the love of Christ? Shall tribulations? Or distress? Or famine? Or nakedness? Or danger? Or persecutions? Or the sword?... I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things to come, nor might, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Could there be a more perfect self-abandonment in the spirit ; of faith, hope, and love? This is an abandonment embracing all the vicissitudes of this world, all the upheavals that may convulse it, embracing life and death, the hour of death, and the circumstances, peaceful or violent, in which we breathe forth our last sigh.

The same thought has been expressed in the psalms: "Fear the Lord... for there is no want to them that fear Him. The rich have wanted, and have suffered hunger: but they that seek the Lord shall not be deprived of any good (Ps. 33: 10) ; "0 how great is the multitude of Thy sweetness, O Lord, which Thou hast hidden for them that fear Thee! Which Thou hast wrought for them that hope in Thee.... Thou shalt hide them in the secret of Thy face from the disturbance of men. Thou shalt protect them in Thy tabernacle from the contradiction of tongues" (Ps. 30:20-21).

And again Job: "I have not sinned: and my eye abideth in bitterness. Deliver me, O Lord, and set me beside Thee and let any man's hand fight against me" (17:3).

Thus, as recorded in the Book of Daniel (13:42), the daughter of Helcias, the worthy Susanna, abandoned herself to God under the vile calumnies of the two ancients." O eternal God, " she cries, "who knowest hidden things, who knowest all things before they come to pass, Thou knowest that they have borne false witness against me: and behold I must die, whereas I have done none of these things which these men have maliciously forged against me." It is recorded in the prophecy how the Lord heard the prayer of this noble woman: "And when she was led to be put to death, the Lord raised up the holy spirit of a young boy whose name was Daniel. And he cried out with a loud voice: I am clear of the blood of this woman. Then all the people, turning themselves toward him, said: What meaneth this word that thou hast spoken?" Inspired by God, the young Daniel then showed how her two accusers had borne false witness. Separating them one from the other, he questioned them apart in the presence of the people, and thus all unintentionally they showed by their contradictory statements that they had lied.

What is our practical conclusion to be? It is this, that in doing our utmost to carry out our daily duties we must for the rest abandon ourselves to divine providence, and that with the most childlike confidence. And if we are really striving to be faithful in little things, in the practice of humility, gentleness, and patience, in the daily routine of our lives, God on His part will give us grace to be faithful in greater and more difficult things, should He perchance ask them of us; then, in those exceptional circumstances, He will give to those that seek Him exceptional graces.

In psalm 54: 23 we are told: "Cast thy care upon the Lord, and He shall sustain thee: He shall not suffer the just to waver forever.... But I will trust Thee, O Lord."

Imbued with these same sentiments, St. Paul writes to the Philippians (4: 4) : "Rejoice in the Lord always: again, I say, rejoice. Let your modesty be known to all men. The Lord is nigh. Be nothing solicitous: but in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God. And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus."

Again, in order to exhort us to have confidence, St. Peter tells us in his First Epistle (5: 5): Be ye humbled therefore under the mighty hand of God, that He may exalt you in the time of visitation: casting all your care upon Him, for He hath care of you. Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Whom resist ye, strong in faith: knowing that the same affliction befalls your brethren who are in the world. But the God of all grace, who hath called us into His eternal glory in Christ Jesus, after you have suffered a little, will Himself perfect you and confirm you and establish you.

"Blessed are they that trust in Him" (Ps. 2: 13)." They that hope in the Lord, " says Isaias, "shall renew their strength.... They shall walk and not faint" (40: 31).

We have a perfect model of this abandonment to divine providence in St. Joseph, in the many difficulties that beset him at the moment of our Lord's birth at Bethlehem, and again when he heard the mournful prophecy of the aged Simeon, and during all the time that elapsed from the flight away from Herod into Egypt until the return to Nazareth.

Following his example, let us live our lives in that same spirit, fulfilling our daily duties, and the grace of God will never be wanting. By His grace we shall be equal to anything He asks of us, no matter how difficult it may sometimes be.

20. The Manner In Which We Must Abandon Ourselves To Providence We have said that it is because of the wisdom and goodness of providence that we should put our trust in it and abandon ourselves completely to it; and further, that, provided we fulfil our daily duties, this self-surrender should then embrace everything, all that concerns both soul and body, remembering that if we are faithful in small things grace will be given us to be faithful in what is greater.

Now let us see what forms this confidence and self-abandonment must take according to the nature of events as these do or do not depend on the will of man; let us see what spirit should animate it, what virtues should inspire it. On the various ways of abandoning oneself to providence according to the nature of the event [60] In order to have a proper understanding of the doctrine of holy indifference, it is well to point out, as spiritual writers frequently do, [61] that our self-abandonment must be in different ways in so far as events independent of the human will call for a type of self-abandonment different from that required by the injustice done to us by men, or our personal sins and their consequences.

Where it concerns events independent of the human will (such as accidents impossible to foresee, incurable diseases), our self-abandonment cannot be too absolute. Resistance here would be useless and would only serve to make us more unhappy; whereas, by accepting them in the spirit of faith, confidence and love, these unavoidable sufferings will become very meritorious. [62] In times of affliction, as often as we say, "Thy will be done, " we acquire new merit, and thus what is a real trial becomes a means of great sanctification. Moreover, even in trials that may come upon us, but which perhaps will never materialize, self-abandonment is still of great profit. In preparing to sacrifice his son with perfect self-abandonment, Abraham gained much merit, even though in the event God ceased to demand it of him. By the practice of self-abandonment trials present and to come thus become means of sanctification, the more so as it is inspired by a more intense love for God.

Where it concerns sufferings brought upon us through the injustice of men, their ill will, their unfairness in their dealings with us, their calumnies, what must our attitude be?

St. Thomas, [63] speaking of the injuries and undeserved reproaches, the insults and slanders that affect only our person, declares we must be ready to bear them with patience in compliance with our Lord's words: "If one strike thee on thy right cheek, turn to him also the other" (Matt. 5: 39). But, he continues, there are occasions when some answer is called for, either for the good of the person who injures us, to put a stop to his insolence, or to avoid the scandal such slanders and calumnies may cause. If we do feel bound to retaliate and offer some sort of resistance, let us put ourselves unreservedly in God's hands for the success of the steps we take. In other words, we must deplore and reprove these acts of injustice not because they are wounding to our self-love and pride, but because they are an offense against God, endangering the salvation of the guilty parties and of those who may be led astray by them.

So far as we are concerned, we should see in the injustice men do to us the action of divine justice permitting this evil in order to give us an opportunity of expiating other and very real failings, failings with which no one reproaches us. It is well also to see in this sort of trial the action of divine mercy, which would make of it a means to detach us from creatures, to rid us of our inordinate affections, our pride and luke-warmness, and thus oblige us to have immediate recourse to a fervent prayer of supplication. Spiritually these acts of injustice are like the surgeon's knife, very painful at times but a great corrective. The suffering they cause must bring home to us the value of true justice; not only must it lead us to be just in our dealings with our neighbor, but it must give birth in us to the beatitude of those who, as the Gospel says, hunger and thirst after justice and who shall indeed have their fill.

And so, instead of upsetting and embittering us, men's contempt for us may have a very salutary effect, by impressing us with the utter vanity of all human glory and with the sublimity of the glory of God as the saints have understood it. It is the way leading to that true humility which causes us to accept contempt and to love to be treated as objects worthy of contempt. [64]

Lastly, what is to be our attitude regarding all those vexations of every kind that are the result not of the injustice of others, but of our own failings, our own indiscretions and weaknesses?

In these failings of ours and their consequences, we must distinguish the element of disorder and guilt from the salutary humiliations resulting from them. Whatever our self-love may have to say, we can never regret too keenly any inordinateness there may have been in our actions, on account of the wrong it has done to God, and the harm it has done to our own soul and, as an almost invariable consequence, to the soul of our neighbor. As for the salutary humiliation resulting from it, we must accept it with complete self-abandonment according to the words of the psalm (118: 71-77) : "It is good for me that Thou hast humbled me: that I may learn Thy justifications. The law of my mouth is good to me, above thousands of gold and silver.... I know, O Lord, that Thy judgments are equity: and in Thy truth Thou has humbled me. O let Thy mercy be for my comfort.... Let Thy tender mercies come unto me, and I shall live: for Thy law is my meditation."

These humiliations resulting from our personal failings are the true remedy for that exaggerated estimate of ourselves to which we so often cling in spite of the disapproval and contempt others show for us. It even happens that pride hardens us to humiliations from a purely external source, and causes us to offer to ourselves the incense others refuse us. This is one of the most subtle and dangerous forms of self-love and pride, and, to correct it, the divine mercy makes use of those humiliations which are the result of our own failings; in its loving kindness it makes those very failings contribute to our progress. Hence, while laboring to correct ourselves, we should accept these humiliations with perfect self-abandonment." It is good for me that Thou hast humbled me, O Lord." It is the way leading to a practical realization of those profound words of the Imitation, so fruitful to one who has really understood them: "Love to be unknown and accounted as nought." By this doctrine we must live according as the occurrences do or do not depend on ourselves. The spirit that should animate our self-abandonment to Providence Is it a spirit that depreciates our hope of salvation on the plea of advanced perfection, as the Quietists claimed? Quite the contrary: it must be a spirit of deep faith, confidence, and love.

The will of God, as expressed by His commandments, is that we should hope in Him and labor confidently in the work of our salvation in the face of every obstacle. This expressed will of God pertains to the domain of obedience, not of self-abandonment. This latter concerns the will of His good pleasure on which depends our still uncertain future, the daily occurrences in the course of our life, such as health and sickness, success and misfortune. [65]

To sacrifice our salvation, our eternal happiness, on the plea of perfection, would be absolutely contrary to that natural inclination for happiness which, with our nature, we have from God. It would be contrary to Christian hope, not only to that possessed by the common run of the faithful, but also to that of the saints, who in the severest trials have hoped on "against all human hope, " to use St. Paul's phrase (Rom. 4: 18), even when all seemed lost. Nay, to sacrifice our eternal beatitude in this way would be contrary to charity itself, by which indeed we love God for His own sake and desire to possess Him that we may eternally proclaim His glory.

The natural inclination we have from God which leads us to desire happiness is not a disorder, for it already contains the initial tendency to love God the sovereign good more than ourselves. As St. Thomas has pointed out, [66] in our own organism the hand naturally tends to prefer the interests of the body to its own and to sacrifice itself, if necessary, for the safety of the body. And our Lord Himself says that the hen instinctively gathers her little ones under her wing, ready to sacrifice herself if necessary to save them from the hawk, the reason being that, all unconsciously, she prefers the welfare of the species to her own. In a higher form this same natural tendency is to be found in man: in loving what is highest in himself He loves his Creator even more; to cease to desire our perfection and salvation would be to turn our back upon God. [67] There can be no question, therefore, of our sacrificing the desire for salvation and eternal happiness, as the Quietists imagined, on the plea of advanced perfection.

Far from it: self-abandonment involves the exercise in an eminent degree of the three theological virtues, faith, hope, and charity, as it were fused into one. [68]

It is nevertheless true to say that God purifies our desire from the self-love with which it may be tinged by leaving us in some uncertainty about it and so inducing us to love Him more exclusively for His own sake. [69]

We should abandon ourselves to God in the spirit of faith, believing with St. Paul (Rom. 8: 28) that "all things work together unto good" in the lives of those who love God and persevere in His love. Such an act of faith was that made by holy Job who, when deprived of his wealth and his children, remained submissive to God, saying: "The Lord gave, the Lord hath taken away.... Blessed be the name of the Lord" (Job 1:21).

In the same spirit Abraham prepared to sacrifice his son in obedience to God's command, abandoning himself in the deepest faith to the divine will of good pleasure in all that concerned the future of his race. We are reminded of this by St. Paul when he tells us in the Epistle to the Hebrews (11:17) : "By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son (to whom it was said: in Isaac shall thy seed be called), accounting that God is able to raise up even from the dead." Far less exacting are the trials we have to endure, though on account of our weakness they sometimes seem to weigh heavily upon us.

At any rate, let us believe with the saints that whatever the Lord does He does well, when He sends us humiliations and spiritual dryness as when He heaps honors and consolations upon us. As Father Piny remarks, [70] nowhere is there a deeper or more lively faith than in the conviction that God arranges everything for our welfare, even when He appears to destroy us and overthrow our most cherished plans, when He allows us to be calumniated, to suffer permanent ill-health, and other afflictions still more painful. [71] This is great faith indeed, for it is to believe the apparently incredible: that God will raise us up by casting us down; and it is to believe this in a practical and living way, not merely an abstract and theoretical way. We find verified in our lives these words of the Gospel: "Every one that exalteth himself [like the Pharisee] shall be humbled: and he that humbleth himself [like the publican] shall be exalted" (Luke 18: 14). Also we find verified these words of the Magnificat: "He hath put down the mighty from their seat and hath exalted the humble. He hath filled the hungry with good things: and the rich He hath sent empty away" (Luke 1: 52). Every one of us must by humility be numbered among these little ones, among those that hunger for divine truth which is the true bread of the soul.

While fulfilling our daily duties, then, we must abandon ourselves to almighty God in a spirit of deep faith, which must also be accompanied by an absolutely childlike confidence in His fatherly kindness. Confidence (fiducia or confidentia), says St. Thomas, [72] is a steadfast or intensified hope arising from a deep faith in the goodness of God, who, according to His promises, is ever at hand to help us—Deus auxilians. [73]

As the psalms declare: "Blessed are they that trust in the Lord" (2: 12) ; "They that trust in the Lord shall be as Mount Sion: he shall not be moved forever that dwelleth in Jerusalem" (124: 1) ; "Preserve me, O Lord, for I have put my trust in Thee" (15: 1) ; "In Thee, O Lord, have I hoped, let me not be confounded" (30: 1).

St. Paul (Rom. 4: 18) reminds us how Abraham, in spite of his advanced years, believed in the divine promise that he would be the father of many nations, and adds: "Against hope, he believed in hope.... In the promise also of God he staggered not by distrust: but was strengthened in faith,, giving glory to God: most fully knowing that whatsoever He has promised, He is able to perform."

We, too, while fulfilling our daily duties, should look to our Lord for the realization of these words of His: "My sheep hear My voice: and I know them, and they follow Me... and no man shall pluck them out of My hand" (John 10: 27). As Father Piny notes, [74] to do one's duty in all earnestness and then to resign oneself with entire confidence into our Lord's hands is the true mark of a member of His flock. What better way can there be of hearkening to the voice of the good Shepherd than by constantly acquiescing in all that He demands of us, lovingly beseeching Him to have pity on us, throwing ourselves confidently into the arms of His mercy with all our failings and regrets? By so doing, we are at the same time placing in His hands all our fears for both the past and the future. This holy self-abandonment is not at all opposed to hope, but is childlike confidence in its holiest form united with a love becoming ever more and more purified.

Love in its purest form, in fact, depends for its support upon the will of God, after the example of our Lord who said: "My meat is to do the will of Him that sent Me, that I may perfect His work" (John 4:34) ; "Because I came down from heaven, not to do My own will, but the will of Him that sent Me" (John 5: 30). Thus no more perfect or nobler or purer way of loving God can be found than to make the divine will our own, fulfilling God's will as expressed to us and then abandoning ourselves entirely to His good pleasure. For souls that follow this road, God is everything: eventually, they can say in very truth: "My God and my all." God is their center; they find no peace but in Him, by submitting all their aspirations to His good pleasure and accepting tranquilly all that He does. At times of greatest difficulty St. Catherine of Siena would remember the Master's words to her: "Think of Me and I will think of thee."

Rare indeed are the souls that attain to such perfection as this. And yet it is the goal at which we all must aim. St. Francis de Sales says:

Our Lord loves with a most tender love those who are so happy as to abandon themselves wholly to His fatherly care, letting themselves be governed by His divine providence, without any idle speculations as to whether the workings of this providence will be useful to them, to their profit, or painful to their loss, and this because they are well assured that nothing can be sent, nothing permitted by this paternal and most loving heart, which will not be a source of good and profit to them. All that is required is that they should place all their confidence in Him. [75]... When, in fulfilling our daily duties, we abandon everything, our Lord takes care of everything and orders everything.... The soul has nothing else to do but to rest in the arms of our Lord like a child on its mother's breast. When she puts it down to walk, it walks until she takes it up again, and when she wishes to carry it, she is allowed to do so. It neither knows nor thinks where it is going, but allows itself to be carried or led wherever its mother pleases. So this soul lets itself be carried when it lovingly accepts God's good pleasure in all things that happen, and walks when it carefully effects all that the known (expressed) will of God demands. [76]

Then it can truly say with our Lord: "My meat is to do the will of Him that sent Me" (John 4: 34). Therein it finds its peace, which even now is in some sort the beginning of eternal life within us—inchoatio vitae aeternae.

21. Providence And The Duty Of The Present Moment "All whatsoever you do in word or in work, all things do ye in the name of the Lord Jesus Christ, giving thanks to God and the Father by Him" (Col. 3: 17). To understand more clearly how we should live from day to day trusting in God, and in a spirit of self-abandonment, it is well to pay close attention to the duty of the present moment and the graces offered us to fulfil it.

We will speak first of the duty which presents itself at every moment, as the saints have understood it, and then we will clarify their attitude from the teaching of Scripture and theology, which is applicable to us all. The duty of the present moment as the saints understood it The duty at any given moment conveys, frequently under a modest exterior, the expression of God's will regarding ourselves and our individual lives. Thus it was our Lady lived her life of union with God, by accomplishing His will in the daily routine of duties of her simple life, a life outwardly commonplace like that of any other person in her lowly rank. Thus, too, did the saints live, doing the will of God as it was revealed to them from one moment to the other, without allowing themselves to be upset by unforeseen reverses. Their secret consisted in submitting constantly to the divine action in the shaping of their lives. In that action they recognized all they had to do and suffer, duties to be accomplished, crosses to be borne. They were persuaded that what is happening at the moment is a sign that either God wills or permits it for the good of those seeking Him. Even the evil they experienced taught them something: by taxing their patience it showed them by contrast what must be done to avoid sin and its disastrous consequences. Thus the saints see in the sequence of events a sort of providential schooling. Moreover, they are convinced that behind the succession of external happenings runs a parallel series of actual graces which are continually being offered to enable us to draw great spiritual profit from these events, whether painful or pleasing. The sequence of events, if looked at in the right perspective, is an instructive course on the things of God, a sort of extension of revelation or application of the Gospel truths continuing down to the end of time.

A distinction is made in almost every sphere between theoretical, abstract teaching and practical or applied teaching. The same holds good in the spiritual order, where, in His own way, almighty God imparts these two kinds of instruction, the one in the Gospel and the other in the course of our lives.

This important truth about life is often completely disregarded. As a rule, no sooner do we meet with contradictions and reverses than we utter nothing but complaints and murmurings. We find that this illness has come upon us just when there is so much to be done; that something indispensable is denied us; that someone is depriving us of the necessary means, or placing insurmountable obstacles in our way as regards the good we must accomplish or the apostolate to which we have devoted ourselves.

In these or even more painful circumstances the saints would confess that fundamentally the one thing necessary is to do the will of God from day to day. God never commands the impossible. Each moment has a duty which God makes really possible for every one of us and in the fulfilment of which He appeals to our love and generosity.

If, then, as a result of our failings, something happens to distress us, it is a providential lesson which we must accept in all humility and thus derive some profit from it. If, through no fault of our own, God permits us to be deprived of certain help, this is because that help is not really necessary for our sanctification and salvation. The saints find that in a sense nothing is wanting to them unless it be a greater love for God. If only we knew the inner meaning of those incidents we call hindrances, contradictions, reverses, disappointments, misfortunes, and failures, we should of course deplore any disorder they might involve (and the saints deplored it, were pained by it far more than we), but we should also reproach ourselves for complaining and give more consideration to the higher purpose God is pursuing in all that He wills and even in His divine permission of evil. [77]

Should we wonder that the ways of providence are some times mysterious and that reason is disconcerted at the mystery? "The just man liveth by faith" (Rom. 1: 17), says the Scripture, and in particular he lives by the mystery of providence and its ways. Eventually he realizes that, far from being contradictory, the mystery cannot be rejected without every phase of our life becoming a contradiction.

More than once the Scripture declares: "The Lord killeth and maketh alive; He bringeth down to hell and bringeth back again." [78]

The more the divine action makes us die to sin and its consequences, the more it detaches us from all that is not God Himself, and the more it vivifies us. It has been said that sometimes grace is a destroyer; yet, in its workings within us, it does not destroy, but perfects any good there is in nature, restoring and sublimating it. We may say of grace as was said of God: "It killeth and maketh alive" (I Kings 2: 6).

As Pere de Caussade remarks, when explaining these ways of Providence, [79] "The more obscure the mystery is to us, the more light it contains in itself"; for its obscurity is due to a radiance too intense for our feeble vision.

Moreover, what happens to each of us personally from one moment to the other by the will and permission of Providence, is of greater instruction for us. Therein we may see the expression of the divine will in our regard at the present moment. In this way, too, within us is formed that experimental knowledge of God's dealings with us, a knowledge without which we can hardly direct our course aright in spiritual things or do any lasting good to others. [80] In the spiritual order more than anywhere else real knowledge can be acquired only by suffering and action. Though our Lord's holy soul from the moment of His coming into the world enjoyed the beatific vision and an infused knowledge, yet He willed also to have an experimental knowledge, that knowledge which is acquired from day to day and enables us to view things under that special aspect which contact with reality gives when they have been infallibly foreseen. We foresee that a very dear friend who is sick has not long to live, yet when death does come and if our eyes are open to see, it will provide a new lesson in which God will speak to us as time goes on. This is the school of the Holy Ghost, in which His lessons have nothing academic about them, but are drawn from concrete things. And He varies them for each soul, since what is useful for one is not always so for another. Although we must not be superstitious and think we see a deep meaning in what is merely accidental and of no significance, let us in all simplicity listen to what Providence has to say to each one of us personally in these concrete lessons it gives. We must not treat this doctrine in a purely material and mechanical way; it is a question of being supernaturally-minded in everything, in all simplicity and without disputings or foolish questionings.

The author just quoted says: [81]

The will of God in the present moment is an ever bubbling source of sanctity.... All you who thirst, learn that you have not far to go to find the fountain of living waters; it gushes forth quite close to you right now; therefore hasten to find it. Why, with the fountain so near, do you tire yourselves with running about after every little rill?... O unknown Love! It seems as though Your wonders were finished and nothing remained but to copy Your ancient works, and to quote Your past discourses. And no one sees that Your inexhaustible activity is a source of new thoughts, of fresh sufferings and further actions... of new saints.

The heart of Jesus is a "source of graces ever new."

As age succeeds age the saints have no need to copy the lives or writings of those who have gone before; they need only to live their lives in continuous self-abandonment to God's secret inspirations. In this they and their predecessors are alike, in spite of differences peculiar to the age and the individual. Could we but see the divine light it contains, the present moment would remind us that everything may contribute to our spiritual advancement in the love of God, as means or instrument, or at least as occasion, by way of trial or by way of contrast. In the order intended by Providence this present moment is in some way related to our last end, to the one thing necessary; and thus each instant of fleeting time has some sort of relation with the unique instant of unchanging eternity.

Could we but grasp this truth, then not only the time of mass or our hours of prayer and visits to the Blessed Sacrament would be a source of sanctification to us, but every hour of the day would take on a supernatural significance and remind us that we are on our way to eternity. Hence the pious practice of blessing each hour as it begins, calling down the divine benediction upon it. At every moment we should be at God's service; there is no moment of the day that has not some duty for us to fulfil, some duty toward God or our neighbor, the duty at least of patiently waiting when external action is no longer possible. Every minute must find us hallowing the name of God as though there were nothing more to keep us here in time, as though the next moment must see our entry into eternity.

In the World War this was the attitude of the more spiritually-minded when under gunfire. In those three-minute intervals before firing recommenced, they would say to themselves: "One moment, perhaps, and then death, " and they would live the present moment as though it were the prelude to eternity.

This, too, was the attitude of the saints, not only in exceptional circumstances, but in the ordinary routine of their lives: they never lost the sense of God's presence. Now light is thrown on this attitude of theirs by the Gospel principles we mentioned and which are as applicable to us as to them. The teaching of Scripture and theology on the duty of the present moment In his First Epistle to the Corinthians, St. Paul wrote (10: 31) : "Whether you eat or drink, or whatsoever else you do, do all for the glory of God"; and to the Colossians he said (3: 17) : "All whatsoever you do in word or in work, all things do ye in the name of the Lord Jesus Christ, giving thanks to God and the Father by Him."

Our Lord Himself said (Matt. 12:34-36) : "Out of the abundance of the heart the mouth speaketh. A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things. But I say to you, that every idle word that men speak, they shall render an account of it in the day of judgment."

The full significance of this doctrine is elucidated by St. Thomas (Ia IIae, q. 18, a. 9), who teaches that in the concrete, hic et nunc, no deliberate act is morally indifferent; every one of our deliberate acts is either good or bad. The reason is that every deliberate act in a rational being should itself be rational or directed to a morally good end, and in the Christian every deliberate act should be directed at least virtually to God. If this is done, then the act is good, otherwise it is bad; no other alternative is possible. Our very recreations and amusements, the walks we take, all must have some morally good purpose. To take a walk is of course indifferent when considered in the abstract; to walk in one direction rather than in another may also be indifferent. But our walk must have in view a rational purpose: for example, to repair or renew our strength so as to apply ourselves once again to our appointed task. And thus our very amusements assume a moral significance and value in our lives as rational beings.

To adopt the metaphor of a well-known preacher, our deliberate acts are like drops of rain falling on a mountain peak at the watershed. Some water flows to the right into one river and so eventually to the ocean; the rest flows to the left to join another river flowing down to another sea far off in the opposite direction. So also it is with our deliberate acts: they are either directed to what is good and so eventually to God, or they are directed to evil. Not one of these acts, when presented in the concrete reality of life, is indifferent.

This teaching may at first sight appear severe. That is not so: a virtual or implicit intention is all that is needed, renewed each morning at prayer-time and as often as the Holy Ghost inspires us to lift up our hearts to God.

Nay more, it is a consoling doctrine, for it follows that in the lives of the just every deliberate act that is not sinful is at once morally good and meritorious, whether it be easy or difficult, trivial or heroic.

Again, when rightly understood and really lived, this doctrine is a source of sanctification. It leads to the reflection that what God does at any particular moment is well done and is a sign of His will. Thus Job, deprived of all things, saw in this the will of God trying Him for his sanctification; thus instead of cursing this most painful episode of his, he blessed the name of the Lord. Let us, then, learn to recognize in what is happening every moment something positively intended by God, or at any rate divinely permitted, and always directed to some higher good purpose. In this way, no matter what happens, we shall always be at peace.

The whole doctrine is summed up by St. Francis de Sales in these few words: "Every moment comes to us pregnant with a command from God, only to pass on and plunge into eternity, there to remain forever what we have made it."

To see thus constantly in the duty of the present moment the expression of the divine will comes principally from the gift of wisdom, which enables us in a manner to see in God, the first cause and last end, every event whether painful or pleasing. That is why, as St. Augustine says, this gift corresponds to the beatitude of the peacemakers: that is, the beatitude of those who preserve their peace where many an other will be troubled and who will often restore to those who are in deep trouble the peace they have lost." Blessed are the peacemakers, for they shall be called the children of God". (Matt. 5: 9).

22. The Grace Of The Present Moment And Fidelity In Little Things We were saying that the duty we must accomplish with every succeeding hour is the expression of God's will for each one of us individually hic et nunc and thus conveys a certain practical instruction very valuable for sanctification. It is the Gospel teaching as applied to the various circumstances of our lives, a real object-lesson imparted by almighty God Himself.

If we could only look on each moment from this point of view, as the saints did, we should see that to each moment there is attached not only a duty to be performed, but also a grace to be faithful in accomplishing that duty. The spiritual riches contained in the present moment As fresh circumstances arise, with their attendant obligations, fresh actual graces are offered us in order that we may derive the greatest spiritual profit from-them. Above the succession of external events that go to make up our life, there runs a parallel series of actual graces offered for our acceptance, just as the air comes in successive waves to enter our lungs and so make breathing possible.

This succession of actual graces which we either agree to make use of for our spiritual benefit, or, on the other hand, neglect to do so, constitutes the history of each individual soul as it is written down in the book of life, in God, to be laid open some day for our inspection. It is thus that our Lord continues to live in His mystical body, and especially in His saints, in whom He continues a life that will know no end, a life that at every moment requires new graces and new activities.

Our Lord has said:

I will ask the Father, and He shall give you another Paraclete, that He may abide with you forever, the Spirit of truth, whom the world cannot receive, because it seeth Him not, nor knoweth Him: but you shall know Him; because He shall abide with you, and shall be in you.... He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you (John 14:16, 26).

To those who will listen, the Holy Ghost is in all things their guide from day to day, and by His grace He engraves the law of God upon the soul, doing this either directly Himself or through the preaching of the Gospel. St. Paul tells the Corinthians: "Do we need (as some do) epistles of commendation to you or from you? You are our epistle... being manifested, that you are the epistle of Christ, ministered by us, and written not with ink, but with the spirit of the living God: not in tables of stone, but in the fleshy tablets of the heart" (II Cor. 3: I-3). And thus in the souls of men is being written the interior history of the Church, to be continued down to the end of time. It is this history which is set out symbolically in the Apocalypse, and only at the last day will it be read with clarity of perception.

This is how Pere de Caussade puts it in the following remarkable passages:

Oh, glorious history! grand book written by the Holy Spirit in this present time! It is still in the press to turn out holy souls. There is never a day when the type is not arranged, when the ink is not applied, when the pages are not printed. We are still in the dark night of faith. The paper is blacker than the ink.... It is written in characters of another world, and there is no understanding it except in heaven.... If the transposition of twenty-five letters is incomprehensible as sufficing for the composition of an almost infinite number of different volumes, each admirable of its kind, who can explain the works of God in the universe?... Teach me, divine Spirit, to read in this book of life. I desire to become Thy disciple and, like a little child, to believe what I cannot understand and cannot see. [82]

What great truths are hidden even from Christians who imagine themselves most enlightened!... To effect this union with Him, God makes use of the worst of His creatures as well as of the best, and of the most distressing events as well as of those which are pleasant and agreeable. Our union with Him is even the more meritorious as the means enabling us to maintain it are the more repugnant to nature. [83]

The present moment is ever filled with infinite treasures; it contains more than you have capacity to hold. Faith is the measure. Believe, and it will be done to you accordingly. Love also is the measure. The more the heart loves, the more it desires; and the more it desires, so much the more will it receive. The will of God presents itself to us at each moment as an immense ocean that no human heart can fathom; but what the heart can receive from this ocean is equal to the measure of our faith, confidence and love. The whole creation cannot fill the human heart, for the heart's capacity surpasses all that is not God. The mountains that are terrifying to look at, are but atoms for the heart. The divine will is an abyss of which the present moment is the entrance. Plunge into this abyss and you will always find it infinitely more vast than your desires. Do not flatter anyone, nor worship your own illusions; they can neither give you anything nor take anything from you. You will receive your fullness from the will of God alone, which will not leave you empty. Adore it, put it first, before all other things.... Destroy the idols of the senses.... When the senses are terrified, or famished, despoiled, crushed, then it is that faith is nourished, enriched, and enlivened. Faith laughs at these calamities as the governor of an impregnable fortress laughs at the futile attacks of an impotent foe. [84]

When the will of God is made known to a soul, and has made the soul realize His willingness to give Himself to it—provided that the soul, too, gives itself to God—then under all circumstances the soul experiences a great happiness in this coming of God, and enjoys it the more, the more it has learnt to abandon itself at every moment to His most adorable will. [85]

God is like the ocean, sustaining those who in all confidence surrender themselves to Him and do everything in their power to follow His inspirations as a ship will respond to a favorable breeze. This is what our Lord meant when He said: "The spirit breatheth where he will and thou hearest his voice: but thou knowest not whence he cometh and whither he goeth. So is everyone that is born of the Spirit (John 3: 8).

How sublime is this doctrine! As the present minute is passing, let us likewise bear in mind that what exists is not merely our body with its sensibility, its varying emotions of pain and pleasure; but also our spiritual and immortal soul, and the actual grace we receive, and Christ who exerts His influence upon us, and the Blessed Trinity dwelling within us. We shall then have some idea of the infinite riches contained in the present moment and the connection it has with the unchanging instant of eternity into which we are some day to enter. We should not be satisfied with viewing the present moment along the horizontal line of time, as the connecting link between a vanished past and an uncertain temporal future; we ought rather to view it along that vertical line of time which links it up with the unique instant of unchanging eternity. Whatever happens, let us say to ourselves: At this moment God is present and desires to draw me to Himself. In one of the most painful moments of St. Alphonsus' life, when the beloved congregation he had just founded seemed all but lost, he heard these words from the lips of a lay friend of his: "God is always present, Father Alphonsus." Not only did he renew his courage, but that hour of pain became one of the most fruitful of his life.

Let us in all reverses give heed to the actual graces offered us with each passing minute for the fulfilment of present duty. We shall thus realize more and more how great must be our fidelity in little things as well as in great. Fidelity in little things Our Lord tells us (Luke 16: 10) : "He that is faithful in that which is least is faithful also in that which is greater." Again, in the parable of the talents He says to each of the faithful servants: "Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy Lord" (Matt. 25: 21). We have here a most important lesson on the value of trivial things, one very often ignored by those who are naturally high-minded, who take the first step on the wrong path when their sense of dignity degenerates into pride. We cannot lay too much stress on this point in considering the fidelity we ought to show to the grace of the present moment.

As often noted, in many cases where souls have given themselves to God in all sincerity and have made generous, even heroic efforts to prove their love for Him, a critical moment comes when they must abandon a too personal way of judging and acting—though it may be of a high order—so as to enter upon the path of true humility, that "little humility" which loses sight of self and looks henceforward on God alone.

At that moment two widely different courses are possible: either the soul seeks for itself the course to take and pursues it, or it fails to do so, sometimes going so far astray in its upward path as to go back again without being altogether aware of it.

To see this path of true humility is to discover in our everyday life, from morning to night, opportunities of performing seemingly trivial acts for the love of God. But the frequent repetition of these acts is of immense value and leads to a delicacy of attitude to God and our neighbor which, if constant and truly sincere, is the mark of perfect charity.

The acts then demanded of the soul are very simple and pass by unnoticed. There is nothing in them for self-love to take hold of. God alone sees them, and the soul thinks it is offering Him, so to speak, nothing at all. And yet these acts, St. Thomas says, [86] are like drops of water continually falling on the same spot: eventually they bore a hole in the rock. The same real effect is gradually produced by the assimilation of the graces we receive. They penetrate the soul and its faculties, at the same time sublimating them and gradually bringing everything to the required supernatural focus. Without this fidelity in little things actuated by the spirit of faith and love, humility, patience and gentleness, the contemplative life will never penetrate the active, the ordinary everyday life. Contemplation will be confined, as it were, to the summit of the intellect, where it is more speculative than contemplative; it will fail to permeate our whole existence and manner of life and will remain almost completely barren whereas it should become every day more fruitful.

This is a matter of supreme importance. St. Francis de Sales more than once speaks of it. [87] St. Thomas says the same thing in another way when he teaches, as we have already seen, that in the concrete reality of life no deliberate act is hic et nunc morally indifferent. [88] In a rational being every deliberate act should be rational, should have an "honorable" end in view, and in the Christian every act should be directed at least virtually to God as to the supreme object of love. This truth brings out the importance of the multifarious actions we have to perform day by day. Perhaps they are trivial in themselves, nevertheless they are of great importance relative to God and the spirit of faith and love, of humility and patience that should actuate us in performing them and offering them to Him.

This critical moment of which we are speaking marks a difficult crisis in the spiritual life of many fairly advanced souls, who then run the risk of falling back again.

If a soul that has shown itself generous or even heroic, after reaching this point is still far too personal in its manner of judging and acting and does not see the need of a change, it continues on its way with a merely acquired impetus, and its prayer and activities are no longer what they should be. There is a real danger here. The soul may become stunted and its development arrested like one dwarfed through some deformity. Or it may take a false direction. Instead of true humility, it may almost unawares develop a sort of refined pride, which scarcely appears at first except in the small details of daily life. For that reason this will remain unknown to a spiritual director living apart from those he directs. This pride will steadily take the form of an amused condescension, and subsequently develop into an acerbity of manner in our relations with our neighbor, permeating the whole life of the day and thus stultifying everything. This acerbity may lead to rancor and contempt for our neighbor, whom nevertheless we should love for God's sake.

A soul that has come to this pass will not easily be led to make those holy considerations which are necessary for it to return to the point whence it went astray. Such a soul should be recommended to our Lady's care; in many cases she alone can lead it back into the right path. [89]

The remedy for this evil is to make the soul very attentive to the grace of the moment and faithful in trivial things.

To quote Pere de Caussade once more:

Actions are not determined by ideas or by a confusion of words which by themselves would only serve to excite pride.... We must make use only of what God sends us to do or to suffer, and not forsake this divine reality to occupy our minds with the historical wonders of the divine work instead of gaining an increase of grace by our fidelity. The marvels of this work, which we read about for the purpose of satisfying our curiosity, often only tend to disgust us with things that seem trifling but by which, if we do not despise them, the divine love effects very great things in us. Fools that we are! We admire and bless this divine action in the writings that relate its history; and when it is ready to continue this writing on our hearts, we keep moving the paper and prevent it writing by our curiosity, that we may see what it is doing in and around us.... For love of Thee, O my God, and for the discharge of my debts, I will confine myself to the one essential business, that of the present moment, and thus enable Thee to act. [90]

This is what is meant by the common saying, Age quod agis. And so, if we are really doing our utmost day by day to be faithful to God in little things, He will certainly give us strength to be faithful to Him in difficult and very painful circumstances, if through His permission that should be our lot. Thus will be realized the words of the Gospel: "Sufficient for the day is the evil thereof"; [91] "He that is faithful in that which is least, is faithful also in that which is greater." [92]

23. The Attitude Of Providence Toward Those Who Abandon Themselves Completely To It Fidelity to daily duty by docile correspondence to the graces offered us every moment, soon receives its reward in that special assistance which Providence gives to those who practice this childlike self-surrender. This assistance, it may be said, is shown mainly in three ways, which it will be well to emphasize: thus Providence gives special guidance to those souls in their darkness; it defends them against whatever is hostile to their spiritual welfare; and it intensifies their interior life more and more. In what way God guides those souls that abandon themselves to Him He enlightens them through the gifts of wisdom and understanding, knowledge and counsel, which with sanctifying grace and charity we received in baptism and to a greater degree in confirmation. In imperfect souls these gifts, together with those of piety, fortitude, and filial fear, are, so to speak, shackled by more or less inordinate inclinations, so that such souls are living but a superficial life, which prevents them from being attentive to the inspirations of the Master of the interior life.

These gifts have been likened to the sails of a boat by which it readily accommodates itself to the least stir of a favorable wind. In imperfect souls, however, the sails are furled and will not respond to the breeze. On the other hand, when the soul does what it can to fulfil its daily obligations and steer its bark as it should, abandoning itself to God, He visits it with His inspirations, at first latent and confused, which if well received, become more and more frequent, more insistent and luminous.

Then, amidst the joyful and painful events of life, the clash of temperaments, in times of spiritual dryness, amidst the snares of the devil or of men, their suspicion and their jealousies, the soul in its higher regions at any rate remains always at peace. It enjoys this serenity because it is intimately persuaded that God is guiding it and, in abandoning itself to Him, it seeks only to do His will and nothing more. Thus it sees Him everywhere under every external guise and makes use of everything to further its union with Him. Sin itself, by its very contrast, will recall the infinite majesty of God.

Then is increasingly realized the words of the Apostle St. John to the faithful for whom he wrote his First Epistle: "Let the unction you have received from God abide in you. And you have no need that any man teach you: but as His unction teacheth you of all things, and is truth, and is no lie" (I John 2:27).

The soul has then less need of reasonings and methods in its prayer and meditation, or for its guidance; it has become more simplified in its mode of thought and desire. It follows rather the interior action of God in its soul, which makes itself felt not so much by the impression of ideas, as through the instinct or the necessity imposed by circumstances where only one course is possible. It perceives at once the depth of meaning in some phrase from the Gospels which has not previously impressed it. God gives it an understanding of the Scriptures such as He gave to the two disciples on the way to Emmaus. The simplest sermons are a source of enlightenment and it discovers treasures in them; for God makes use of these means that He Himself may enlighten the soul, just as a great artist may use the most ordinary implement, the cheapest pencil, to execute a great masterpiece, a wonderful picture of Christ or the Blessed Virgin.

In God's dealings with souls that abandon themselves to Him, much remains obscure, mysterious, disconcerting, impenetrable; but He makes it all contribute to their spiritual welfare, and some day they will see that what at times to them was the cause of profound desolation was the source of much joy to the angels.

Moreover, God enlightens the soul by means of this very darkness and just when He appears to blind it. When the things of sense, which once so charmed and fascinated us, are obliterated, then the grandeur of spiritual things begins to be seen. A fallen monarch, like Louis XVI after losing his throne, sees more clearly than ever before the sublimity of the Gospel and of the many graces he has received in the past. Formerly he scarcely gave them a thought, being too absorbed in the external splendors of his kingdom. And now it is the kingdom of heaven that is revealed to him.

An important law in the spiritual world is that the transcendent darkness of divine things is in a sense more illuminating than the obviousness of earthly things. We have an illustration of this in the sensible order. Surprising as the truth may at first appear, we see much farther in the darkness of the night than in the light of day. The sun, in fact, must first be hidden before we can see the stars and have a glimpse of the unfathomable depths of the sky. The spectacle presented to us on a starry night is sometimes incomparably more beautiful than anything to be seen on even the sunniest day. In the daytime, doubtless, our view may extend far over the surrounding country, and even to the sun itself, though its light takes eight minutes to reach us. But in the darkness of the night we see at a single glance thousands of stars, although the light from even the nearest requires four and a half years to reach us. From the spiritual point of view the same holds true: as the sun prevents our seeing the stars, so in human life there are things which by their glare obstruct our view of the splendors of the faith. It is fitting, then, that from time to time in our lives Providence should subdue this glare of inferior things so as to give us a glimpse of something far more precious for our soul and our salvation.

Indeed, in the spiritual order, as in the physical, there is often an alternation of day and night; it is mentioned more than once in the Imitation. If we are saddened at the approach of twilight, God could well answer us by saying: How can I otherwise reveal to you all those thousands of stars which can be seen only at night?

Thus is verified the truth of our Lord's words when He said: "He that followeth me walketh not in darkness" (John 8:12). The light of faith dispels the lower darkness of ignorance, sin, and damnation, says St. Thomas. [93] Moreover, since this divine darkness is owing to a higher light which is too intense for our feeble vision, it does enlighten us in its own fashion and gives us a glimpse into the abyss of the heavens, into the deep things of God, into the mystery of the ways of Providence. St. Paul says: [94]

We speak wisdom among the perfect: yet not the wisdom of the world, neither of the princes of this world that come to nought. But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory: which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of glory. But, as it is written: That eye hath not seen, nor ear heard: neither hath it entered into the heart of man, what things God hath prepared for them that love him. But to us God hath revealed them by His Spirit. For the Spirit searcheth all things, yea, the deep things of God.

God has His own way of enlightening souls concerning His intimate life and the secrets of His ways. Sometimes He seems to blind them, yet, in reality, just when an inferior light disappears, then it is that He gives them a more sublime light. For the saint, the darkness of death is followed immediately by the light of glory. Those around him are saddened to see this present life coming so quickly to an end; he is happy to see it drawing to its close, for it means his entry into everlasting life.

If at times in our lives everything seems desperate, and, as Tauler says, the masts have gone overboard and the ship is reduced to a mere hulk in the midst of the tempest, then is the moment to abandon ourselves to God fully and completely, without reserve. If we do so with all our heart, God will at once take into His own hands the immediate direction of our lives, for He alone can save us." The Lord leadeth the just by right ways and showeth him the kingdom of God" (Wis. 10: 10). The soul that abandons itself to God is defended by Him against the enemies of its spiritual welfare This is what St. Paul tells us in the Epistle to the Romans (8: 31) : "If God be for us, who is against us? He that spared not even His own Son, but delivered Him up for us all, how hath He not also, with Him, given us all things." The Book of Wisdom says of the just who in confidence abandon themselves to God: "With His right hand He will cover them, and with His holy arm He will defend them" (5: 17).

All things are controlled by Providence; the least circumstance, however insignificant, is in its hands. With Providence there is no such thing as chance; and so by some little unforeseen incident it can easily upset the cunning calculations of those hostile to spiritual good. We have an example of this in the life of Joseph, who was sold by his brethren. Had not the Ismaelite merchants, by chance apparently, passed by just when his brothers had decided to put him to death, he would have been left there in the cistern where they had thrown him. But it was then and not an hour later, as was ordained by God from all eternity, that the merchants arrived on the scene, and Joseph was thus sold into slavery. And so, being led into Egypt, he was later to be a benefactor to those who had wished to destroy him. Let us recall also the story of Esther, of the prophet Daniel, and of many others. j Similar and more striking are the circumstances surrounding the birth of our Lord. Herod had organized all the forces at his disposal to put the Messias to death and had then requested the wise men from the East to obtain for him precise information about the child. But, "having received an answer in sleep that they should not return to Herod, they went back another way to their own country" (Matt. 2: 12)." Then Herod, perceiving that he was deluded by the wise men,... sending, killed all the men children that were in Bethlehem and in all the borders thereof" (ibid., 2: 16), but an angel, appearing in sleep to Joseph, commanded him to save the child from the king's wrath and flee into Egypt.

In the lives of the just it is not miraculous that their guardian angels intervene at God's command to inspire some holy thought in them, whether they be asleep or awake; it is a providential occurrence by no means rare in the lives of those who abandon themselves completely to God. In the Book of Psalms (90: 10) we are told: "There shall be no evil come to thee: nor shall the scourge come near thy dwelling. For the Lord hath given His angels charge over thee, to keep thee in all thy ways. In their hands they shall bear thee up, lest thou dash thy foot against a stone." We must not tempt God, of course; but in the fulfilment of our daily duties we must resign ourselves humbly into His hands, and those who thus abandon themselves to Him, He will protect as a mother protects her children. If He allows persecution, often bitter persecution, to come upon them, as He did in the case of His own Son, nevertheless He will not allow the just to lose courage, but will sustain them in invisible ways and, if in a moment of weakness they should fall, as Peter did, He will raise them up again and lead them on to the haven of salvation.

The soul that abandons itself to God instead of resisting its enemies, so the saints tell us, finds in them useful allies. Says Pere de Caussade: [95]

There is nothing that is more entirely opposed to worldly prudence than simplicity; it turns aside all schemes without comprehending them, without so much as a thought about them.... To have to deal with a simple soul is, in a certain way, to have to deal with God. What can be done against the will of the Almighty and His inscrutable designs? God takes the cause of the simple soul in hand. It is unnecessary to study the intrigues of others against it.... The divine action makes the soul adopt such just measures as to surprise even those who wish to take it by surprise. It profits by all their efforts.... They are the galley-slaves who bring the ship into port with hard rowing. All obstacles turn to the good of this soul.... All it has to fear is lest it should take part in a work and so disturb it... in which it has nothing to do but peacefully to observe the work of God, and follow with simplicity the attractions He gives it.... The soul in the state of abandonment can abstain from justifying itself by word or deed. The divine action justifies it.

Thus it is in the lives of the saints, and, in due proportions, the way they have followed ought to be ours also.

Not infrequently we hear people who are beset by difficulties say in a flippant sort of way: "Why worry?" That is a sheer materialistic and egotistic conception of the doctrine we are here considering. The animating principle of this doctrine is a trustful self-abandonment to Providence. If this trustful self-abandonment is no longer present, as in such recipes for life as that "why worry?" then nothing is left but a body without a soul, a formula of no greater value than the moral energy of the person who utters it. When one has departed from this way of salvation, all that is left of the noblest maxims on life is a dead formula that will serve as an excuse for anything. Yet to all is offered the light of life in the Gospel. The consecrated host elevated every morning on our altars is offered up for all, and all can unite themselves with this oblation. In place of that confidence in God which should accompany our daily task, for us to substitute an arrogant assurance based on purely human calculations is a tremendous misfortune. Man then sets himself up in the place of God; he destroys the theological virtues within him. He is poles asunder from the doctrine we are considering here, which is pre-eminently that of life. God quickens more and more the interior life of souls that abandon themselves to Him Not only is He their protector and guide, but He quickens them by His grace, by the virtues and the gifts of the Holy Ghost, and also through the fresh inspirations He is continuously sending them. Moreover, He is quickening them even when He appears to strip them, even to death itself, according to these words of St. Paul: "To me to live is Christ: and to die is gain" (Phil. 1:21). For many life consists in sport or art or some intellectual activity, such as science or philosophy. But for such souls as we are speaking of, life is simply Christ, or as St. Paul says, union with Christ. Christ is their life, says St. Thomas, [96] in the sense that He is the constant motive of their most profound vital activity. It is for Him they live and act continuously; not for any human purpose but in very truth for the Lord, who quickens them more and more, making this life of theirs depend upon just those things that apparently must destroy them, even as Christ Himself made of His cross the most potent instrument of our salvation.

This profound teaching was expressed with remarkable clearness by a seventeenth century Dominican, Pere Chardon, in his book, La Croix de Jesus. [97] He points out that the divine action, in gradually detaching us from all that is not God, sometimes in most painful ways, tends by that very detachment to unite us more and more closely to Him. Loss is thus turned into gain. As grace increases within us, it becomes at once a source of separation and of union; the progressive separation is simply the reverse side of the union. Says Chardon:

For fear lest a too frequent enjoyment of consolations should arrest the soul's inclination to Himself, God interrupts the flow of the stream in order to make the soul yearn more ardently for the source.... He withdraws His graces to give Himself instead. He steals gently through the soul, making Himself master of the faculties and all their concerns that He may cause it to rejoice in the one necessary good, which must be loved only in that same solitude in which the supremacy of its being is isolated from all else.

Thus with the disappearance of an inferior light and life, another light appears, to illuminate our life in a way far more sublime.

When an apostle is struck down with paralysis in the midst of his apostolate and in the prime of life, people often imagine that his influence is at an end, whereas it ought to be, as it often is, the beginning of something higher, the direct external apostolate giving place to that hidden yet profound apostolate which exerts its influence on souls through prayer and self-immolation in Christ and thereby causes to overflow upon them the chalice of superabounding redemption. Act of self-abandonment This whole doctrine is beautifully summed up in the following anonymous prayer inspired by St. Augustine:

O my God, I leave myself entirely in Thy hands. Turn and turn again this mass of clay, as a vessel that is fashioned in the potter's hand (Jer. 18: 6). Give it a shape; then break it if Thou wilt: it is Thine, it has nothing to say. Enough for me that it serves all Thy designs and that nothing resists Thy good pleasure for which I was made. Ask, command. What wouldst Thou have me to do? What wouldst Thou have me not to do? Lifted up, cast down, in persecution, in consolation, in suffering, intent upon Thy work, good for nothing, I can do no more than repeat with Thy holy Mother: "Be it done unto me according to Thy word."

Give me that love which is beyond all loves, the love of the cross—not those heroic crosses with a glory that might foster self-love, but those ordinary crosses which we bear with so much distaste—those daily crosses with which our life is strewn and which at every moment we encounter on our way through life: contradictions, neglect, failures, opposition, false judgments, the coldness or impulsiveness of some, the rebuffs or contempt of others, bodily infirmities, spiritual darkness, silence and interior dryness. Only then wilt Thou know that I love Thee, even though I neither know nor feel it myself; and that is enough for me.

This is truly holiness of a high order. Were there but a few such moments of great affliction in our lives, we should then have reached the topmost heights and have come very nigh to God. Now every moment God is inviting us to live this way and lose ourselves in Him. Especially at such moments as these it can be truly said: "The Lord leadeth the. just by right ways and showeth him the kingdom of God" (Wis. 10: 10).

24. Providence And The Way Of Perfection If one thing more than another should interest us in the providential plan, it is the way of perfection traced out by God from all eternity. The itinerary of this ascent has been described by all the great spiritual writers, but some have given special consideration to its relations with Providence. Among these is St. Catherine of Siena. We propose to give here the main outlines of her testimony on this subject, which she received from on high.

If we choose St. Catherine's testimony in preference to that of other saints, this is because she has a broad view of concrete realities, and thus we can easily apply what she says to the spiritual needs of persons in every state of life. Moreover, her style, though never descending from the sublime, is so realistic and practical that it is suited to every type of mind. It almost attains to the loftiness and simplicity of the Gospels.

It has often been remarked how perfect is the harmony between the teaching of St. Thomas and that expounded by St. Catherine in her ecstasies and written down by her secretaries, in that book which has been called the Dialogue.

Nowhere is this doctrinal harmony more striking than on this subject of Christian perfection and the path which, in the designs of Providence, must lead to it. As evidence of this we shall consider the following points:

1) In what especially does perfection consist?

2) Is perfection a matter of strict precept or is it simply a matter of counsel?

3) Is the light of faith sufficient for Christian perfection, or is there also required the light which comes from the gift of wisdom? And is this light normally in proportion to our degree of charity, of our love for God?

4) In the designs of Providence, what purifications are necessary for us to arrive at perfection? Can we acquire it without passing through the so-called passive purifications, the patient and loving endurance of the crucifixion of the senses and the spirit?

5) Is every interior soul called by Providence to an infused contemplation of the mysteries of faith illumined by the gift of wisdom, and to that union with God which is the result of this contemplation and which is widely different from such extraordinary graces as revelations and visions? In other words, according to the providential plan is the highest point reached normally in the development of the life of grace here on earth (the normal prelude to our heavenly life), of the ascetical order, or does it pass to the mystical order? Is our own activity under the influence of grace its distinctive characteristic, or is it rather our docility in responding to the inspirations of the Holy Ghost?

In reply to these questions we will quote from the Dialogue certain passages that deal expressly with this subject. In what Christian perfection especially consists Does it consist mainly in bodily mortifications or in practices of piety or in the knowledge of divine things? St. Catherine of Siena replies with St. Thomas (IIa IIae, q. 184, a. 1) that Christian perfection consists principally in charity, primarily in the love of God and secondarily in the love of our neighbor.

This doctrine is very clearly expressed in the Dialogue (chapter 11) [98] where we read:

Some time ago, if thou remember, when thou wert desirous of doing great penance for my sake, asking, "What can I do to endure suffering for Thee, O Lord?" I replied to thee, speaking in thy mind, "I take delight in few words and many works." I wished to show thee that he who merely calls on me with the sound of words, saying: "Lord, Lord, I would do something for Thee, " and he who desires for my sake to mortify his body by many penances, but does not renounce his own will, was wrong in thinking this to be pleasing to me.... I, who am infinite, seek infinite works, that is, unlimited surgings of the heart. [99] I wish therefore that the works of penance, and of other corporal exercises, should be observed merely as means, and not as the fundamental perfection of the soul. For if the principal affection of the soul were placed in penance, I should receive a finite thing like a word, which, when it has issued from the mouth, is no more, unless it has issued with affection of soul, which conceives and brings forth virtue in truth. It is by means of this interior virtue that the finite operation, which I have called a word, is united with the affection of love.

If it is otherwise we shall have no more than the material side of perfection; the soul and inspiration of the interior life will no longer be there. In the same passage she tells us: "We must not make our final end to consist in penance, or in any external act; these, as I have said, are finite works.... It is good at times for us to discontinue them, whether this arise from necessity or from obedience (whereas there must never be any interruption in that life which consists in the love of God).... The soul ought therefore to adopt them as means, and not as an end... they please when they are performed as the instruments of virtue, and not as a principal end in themselves." This last sentence brings out the necessity of avoiding the opposite extreme in neglecting bodily mortification as practiced by all the saints.

Merit consists in the virtue of love alone, directed by the light of true discretion, without which the soul is worth nothing. Discretion gives me this love endlessly, boundlessly, since I am the supreme and eternal truth. The soul can therefore place neither laws nor limits to her love for me; but her love for her neighbor, on the contrary, is ordered in certain conditions. It is within the scope of charity not to cause the injury of sin to self so as to be useful to others; for if one single sin sufficed for the production of an act of great consequence, it would not be a charity dictated by prudence to commit it.

Holy discretion ordains that the soul should direct all her powers unreservedly to my service with a manly zeal and that her love for her neighbor be such that she would lay down a thousand times, if it were possible, the life of her body for the salvation of souls, prepared to endure whatever torments so that her neighbor may have the life of grace.

This, then, is what Christian perfection consists in especially, principally in a generous love for God, and secondarily in a love for our neighbor which is not just affection, but translates itself into action.

This is why St. Catherine of Siena loves to speak of charity as giving life to all the virtues, [100] as rendering their acts meritorious of eternal life. [101] It is the mother of them all; it is the bridal garment of God's servants; [102] it is like a tree which, when planted in the soil of humility, lifts high to the heavens its blossoms and its abundance of fruit, the fruit of eternal life. [103] The saint frequently insists on the impossibility of separating love for our neighbor from the love of God, the love of our neighbor being simply the radiation of the love we have for God, its sure sign and token. [104] The love of our neighbor, she adds, cannot be really efficacious unless we love him in God and for His sake. It is compared to a vessel filled at a fountain: "If a man carry away the vessel and then drink from it, the vessel becomes empty, but if he keeps his vessel standing at the fountain while he drinks, it always remains full." [105]

If you wish friendship to endure, if you would continue long to refresh yourself from the cup of friendship, then leave it to be filled continuously at the fount of living water, otherwise it will no longer be capable of satisfying your thirst.

We find precisely the same teaching in the Summa Theologica of St. Thomas. For him, too, perfection consists principally in charity, which gives life to all the virtues and unites us to our last end, to God the author of grace; for by charity we love God more than ourselves, more than all else, and for His sake everything that is at all worthy of love.

Without charity nothing is of any value for eternal life. No knowledge, not even the knowledge of divine things can bear any fruit unless it is united with the love of God. Such knowledge, says the saint, may be infected with the poison of pride, [106] and frequently it will obtain far more light from prayer than from study, that light of life, at once simple yet sublime, the source of contemplation, by which knowledge is unified and rendered fruitful. Perfection and the precept of love Does this perfection, consisting in a high degree of charity, come under the commandments or is it merely a matter of counsel?

The teaching of St. Thomas is that this perfection comes under the supreme commandment, not however as something to be realized immediately but as the ideal at which all Christians must aim, each according to his condition, some in the religious life, others in the world. [107] The Angelic Doctor declares explicitly that Christian perfection consists essentially in a generous fulfillment of the commandments, especially of those two commandments that concern the love of God and of our neighbor; the actual practice of the three counsels, poverty, chastity, and obedience is only accidental, enabling us to arrive at a perfect love for God more readily and more surely. Such perfection, in fact, is still attainable even in the married state and in the midst of worldly occupations, as is evidenced in the lives of a number of the saints. [108]

This same teaching we find in St. Catherine of Siena. In her Dialogue she points out that the supreme commandment has no limits, as its phrasing shows: "Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength and with all thy mind" (Luke 10: 27). This law of love is not binding merely up to a certain degree beyond which charity becomes simply a matter of counsel; every Christian is bound to aim at perfection in love. We read in the Dialogue: "Thou seest how discreetly every soul... should pay her debts, that is, should love me with an infinite love and without measure." [109] Indeed, St. Catherine distinctly states that, although it is possible to observe the commandments without the actual exercise of the three evangelical counsels, nevertheless the perfect fulfilment of the commandments is impossible without the spirit animating the counsels, that spirit of detachment from creatures which is simply one aspect of the love of God and which must always increase in us.

This point is well expressed by the saint in God's words to her:

Inasmuch as the counsels are included in the commandments, no one can observe the latter who does not observe the former, at least in spirit, that is to say, that they possess the riches of the world humbly and without pride, as lent to them and not their own; for they are only given to you for your use, through My goodness, since you only possess what I give you and can retain only what I allow you to retain. I give you as much of them as I see to be profitable for your salvation, and in this way should you use them, for a man, so using them... observes the counsels in spirit, having cut out of his heart the poison of disordinate love and affection. [110]

As St. Paul said, we should use these things as though we used them not. This means "to possess the things of this world not as their servants but as their lords, " and not be enslaved by them as a miser by his wealth. [111] Thus in every state of life we shall so walk as to gain eternal life, advancing daily in charity as the supreme commandment requires, and as Eucharistic communion enables us to do by strengthening the soul in the measure of its desires. [112]

By following this path the soul may reach the perfection of charity even in this world, may reach such a pure and mighty love for God and souls that it will be prepared to accept insults, contempt, affronts, ridicule, persecution, everything, for the honor of our Lord and the salvation of one's neighbor. [113] Perfection and the light which the gift of wisdom imparts in prayer: the visitation of the Lord To attain this high degree of charity in which Christian perfection principally consists, are the light of faith and the use of vocal prayer sufficient? Must we not have recourse besides to mental prayer, in which the Holy Ghost illuminates the soul by the light of His gifts?

Prayer, the saint tells us, is one of the great means of arriving at perfection. [114] True prayer, founded in the knowledge of God and of self, consists in the fervor of desire. [115] Vocal prayer must be accompanied by mental prayer, or it will be like a body without a soul. [116] Again, we must abandon vocal for mental prayer when God invites us to do so. We read in the Dialogue:

The soul should season the knowledge of herself with the knowledge of My goodness, and then vocal prayer will be of use to the soul who makes it, and pleasing to Me, and she will arrive, from the vocal imperfect prayer, exercised with perseverance, at perfect mental prayer; but if she simply aims at reciting a certain number of stereotyped phrases, and for vocal prayer abandons mental prayer, she will never arrive at it.... Let her be attentive when I visit her mind sometimes in one way and sometimes in another, in a flash of self-knowledge or of contrition for sin, sometimes in the broadness of My charity, and sometimes by placing before her mind, in diverse ways, according to My pleasure and the desire of the soul, the presence of My truth.... The moment she is aware of My imminent presence she must abandon vocal prayer; then, My visitation past, if there should be time, she can resume the vocal prayers, which she had resolved to say... of course provided it were not the divine office which clerics and religious are bound and are obliged to say.... If they at the hour appointed for saying it should feel their minds drawn and raised by desire, they should so arrange as to say it before or after My visitation.... And so, by practice and perseverance, she will taste prayer in truth and the food of the blood of My only begotten Son, and therefore I told thee that some communicated virtually with the body and blood of Christ, although not sacramentally; that is, they communicate in the affection of charity, which they taste by means of holy prayer, little or much, according to the affection with which they pray. They who proceed with little prudence and without method taste little, and they who proceed with much, taste much. For the more the soul tries to loosen her affection from herself, and fasten it in Me with the light of the intellect, the more she knows; and the more she knows, the more she loves and, loving much, she tastes much. [117]

St. Catherine shows clearly how those who have reached the state of union have their understanding illumined by an infused supernatural light.

"The eye of the intellect, " she says, [118] "is lifted up and gazes into My Deity, when the affection behind the intellect is nourished and united with Me. This is a sight which I grant to the soul, infused with grace, who, in truth, loves and serves Me." It is in this sense that we say generally that St. Thomas received much more enlightenment in prayer than from study. [119] It is that infused contemplation which we shall find St. John of the Cross speaking of later on and which usually, he says, is granted to the more advanced and to the perfect. [120] St. Catherine continues:

The doctors, confessors, virgins, and martyrs, all of them had this infused knowledge and received their inspiration therefrom, each in a different way, according to the demands of their own or their neighbor's salvation.... This supernatural light is given by grace to the humble who are desirous of receiving it... but the proud blind themselves to this light, because their pride and the cloud of self-love prevents them from seeing this light. Wherefore, in examining the books of the Scripture, they interpret it merely in a literal sense. They get not to the marrow of it, because they have deprived themselves of the light by which the Scripture was written and is interpreted. [121]

We see it to be the general rule, as St. Thomas already declared, [122] that this vital illumination proceeding from the gift of wisdom is bestowed to a degree corresponding to that of charity. Hence St. Catherine continues: "Under the guidance of this light we love, because love follows the intellect. The greater the knowledge, the greater the love, and the greater the love, the greater the knowledge. Thus the one feeds the other." [123] If those who write about Raphael or Michelangelo let nothing pass in the effort to exhaust their subject, then surely we should neglect nothing that will enable us to probe more deeply into the Gospel and really live by the holy mass.

"The tongue is at a loss to recount the joy felt by him who goes on this, the true road, for even in this life he participates in that good which has been prepared for him in eternal life." [124] As St. Thomas says: "It is a certain commencement of eternal life." [125]

This state of union is described in chapter 89, where it is distinguished absolutely from the visions and revelations spoken of in chapter 70. In this state are combined an experimental knowledge of our own poverty and a quasi-experimental knowledge of God's infinite goodness; they are, says the saint, like the lowest and the highest points on a circle that will continue to expand until we enter heaven. [126] This graceful image brings out clearly the intimate connection between these two kinds of experimental knowledge, and shows the great difference between them and that knowledge which is purely abstract and speculative. We have here the very essence of the spiritual life.

In the same chapter we read:

Growing, and exercising herself in the light of self-knowledge, she (the soul) conceives displeasure at herself and finally perfect hatred, at the same time acquiring a true knowledge of My goodness, and thereby being inflamed with love. She begins to unite herself to Me, and to conform her will to Mine, and experiences a joy and a compassion hitherto unknown. The joy she experiences is that of loving Me;... at the same time she lovingly grieves at the offense committed against Me, and at the loss of her fellow-creature.... She is in a state of desolation at not being able to give glory as she would wish, and in the agony of her desire she finds it delightful to satiate herself at the table of the holy cross. [127]

This brings us to the very center of the mystery of redemption.

The contemplation involved in this union with God distinctive of the Christian life in its full perfection is evidently an infused contemplation, for in chapters 60 and 61 we read:

If My servants are confused at the knowledge of their imperfection, if they give themselves up to the love of virtue, if they dig up with hatred the root of spiritual self-love... they will be so pleasing to Me... that I will manifest Myself to them.... My charity is manifested in two ways; first, in general, to ordinary people. The second mode of manifestation... is peculiar to those who have become My friends.... When I reveal Myself to her it makes itself felt in the very depths of the soul, by which such souls taste, know, prove and feel it. Sometimes I even reveal Myself to the soul by arousing in her sentiments of love, and endowing her with the spirit of prophecy. [128]

But, as is evident from chapter 70, this last favor is no longer normal but extraordinary. Providential trials and union with God Obviously the union with God we have been considering presupposes mortification or active purification, which we must impose upon ourselves in order to extinguish within us the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life. But, over and above this, does it presuppose passive purifications or the patient and generous acceptance of crosses?

Most certainly it does. Nothing could be more definite than St. Catherine's teaching on this point when she speaks of temptation, of the trials of the just, and of the different sorts of tears, which must be carefully distinguished according as they proceed from the love of self or from pure love.

When faced with temptation, the soul can always resist in virtue of the merits of the blood of the Savior; God never commands the impossible. These temptations, when they are resisted, bring a deeper knowledge of ourselves and of God's goodness and strengthen us in virtue. [129]

Again, God sends trials to purify us from our failings and imperfections, and to put us to the necessity of growing in His love when there is no longer air to breathe but in Him. [130] The way the soul welcomes these trials is the test of its perfection. [131] Then, after shedding the unfruitful tears of self-love and those caused by servile fear which dreads the punishment rather than the sin, the soul by degrees comes to experience the tears of pure love. Thus in chapter 89 the saint tells us:

Inasmuch as she (the soul) has not yet arrived at great perfection, she often sheds sensual tears, and if thou askest Me why, I reply: because the root of self-love is not sensual love, for that has already been removed (by mortification and the preliminary trials)... but it is a spiritual love with which the soul derives spiritual consolations or loves some creature spiritually.... Therefore, when such a soul is deprived of the thing she loves, that is, internal or external consolation (the former coming from Me, the latter from the creature), and when temptations and the persecutions of men come on her, her heart is full of grief. And, as soon as the eye feels the grief and suffering of the heart, she begins to weep with a tender and passionate sorrow, pitying herself with the spiritual compassion of self-love.... But growing, and exercising herself in the light of self-knowledge, she conceives displeasure at herself and finally perfect self-hatred.... Immediately her eye... cries with hearty love for Me and for her neighbor, grieving for the offense against Me and her neighbor's loss.... Her heart is united to Me in love.... This is the last stage in which the soul is blessed and sorrowful. Blessed she is through the union which she feels herself to have with Me, tasting the divine love; sorrowful through the offenses which she sees done to My goodness and greatness, for she has seen and tasted the bitterness of this in her self-knowledge, by which self-knowledge, together with her knowledge of Me, she arrived at the final stage. Yet this sorrow is no impediment to the unitive state. [132]

We are reminded by it how our Lord's own afflictions were ever united to a perfect peace, even on the cross. [133]

The purifications leading up to this state of union are plainly those same passive purifications which are treated of later on at such great length by St. John of the Cross. In proof of this it will be sufficient to read chapter 24: "How God prunes the living branches united to the stem in order to make them bear abundant fruit"; chapter 43: "Of the advantage of temptations"; chapter 45: "Who those are whom the thorns germinated by the world do not harm"; and finally chapter 20: "How, without enduring trials with patience, it is impossible to please God." Conclusion: the general call What conclusion are we to come to? The passages we have just quoted, lead to the following conclusions: This union with God which normally constitutes the full perfection of the Christian life is something more than a purely active union, the result of our own personal activity under the influence of grace; it is also a passive union, the result of our docility to the Holy Ghost and the divine inspirations we receive through His sevenfold gifts, and these again normally increase with charity.

Thus the soul will normally arrive at the contemplative way in prayer, in reading the Scriptures and in assisting at mass, contemplating ever more profoundly the infinite value of the sacrifice of the altar, which perpetuates in substance the sacrifice of the cross. It will arrive also at the contemplative way of exercising the apostolate, in which, far from losing its union with God, it will preserve that union so that others may acquire it.

Is every interior soul called to this state of union? St. Catherine gives the answer to this question when she explains, in chapter 53, these words of our Lord: "If any man thirst, let him come to Me and drink.... Out of his belly shall flow rivers of living water" (John 7:37-38). The Dialogue says:

You were all invited generally and in particular, by My Truth, My Son, when, with ardent desire, He cried in the temple, saying: "Whosoever thirsteth, let him come to Me and drink." [134]...So that you are invited to the fountain of living water of grace, and you must come to Me, therefore, through My Son, with perseverance, keeping by Him who was made for you a bridge, not being turned back by any contrary wind that may arise, either of prosperity or of adversity, and to persevere until you find Me, who am the giver of the water of life, by means of this sweet and amorous Word, My only begotten Son.... The first condition required is for you to have thirst, because only those who thirst are invited: "Whosoever thirsteth, let him come to Me and drink." He who has no thirst will not persevere, for fatigue causes him to stop, persecution frightens him and no sooner does it begin to assail him than he retreats. He is afraid because he is alone.... You must then have thirst.... A man who is full of love and that of his neighbor, suddenly finds himself the companion of many royal virtues. Then the appetite of the soul is disposed to thirst. Thirst, I say, for virtue, and the honor of My name and salvation of souls.... Wherefore then he follows on with anxious desire, thirsting after the way of truth, in which he finds the fountain of the water of life, quenching his thirst in Me, the ocean of peace. [135]

St. Catherine expresses the same idea under another symbol in chapter 26, where the Father bids her pass over the bridge that binds earth to heaven, which is none other than Christ, the way, the truth, and the life." These pierced feet of the Savior are steps by which thou canst arrive at His side, which manifests to thee the secret of His heart.... Then the soul is filled with love, seeing herself so much loved. Having passed the second step, the soul reaches out to the third, that is, to the mouth, where she finds peace."

Lastly, what is the sign by which we may recognize that the soul has arrived at perfect love? The Lord explains this to Catherine from chapter 74 to chapter 79:

It now remains to be told thee how it can be seen that souls have arrived at perfect love. This is seen by the same sign that was given to the holy disciples after they had received the Holy Spirit, when they came forth from the house, and fearlessly announced the doctrine of My Word, My only begotten Son, not fearing pain, but rather glorying therein. Those who are enamored of My honor, and famished for the food of souls, run to the table of the Holy Cross.

Their only ambition is to suffer and endure untold hardships in the service of their neighbor. They run eagerly in the path of Christ r crucified, for it is His doctrine they accept, and they slacken not their pace on account of the persecutions, injuries, or pleasures of the world. They pass by all these things with fortitude and tranquil perseverance, their heart transformed by charity, tasting this sweetness of this food of the salvation of souls and ready to endure all things. This proves that the soul is in perfect love, loving without consideration of self.... If these souls love themselves, they do so for My sake, caring only for the praise and glory of My name.... In the midst of injuries it is patience that is resplendent, asserting her royal prerogative.... Such as these do not feel any separation from Me, whereas in the case of others, I come and go, not that I withdraw from them My grace, but the feeling of My sensible presence. I do not act thus to these most perfect ones who have arrived at a very high degree of perfection and are entirely dead to their own will, but I remain continually with them by My grace, giving them that feeling of My sensible presence.

Here obviously we have the exercise of charity and the gift of wisdom, each in an eminent degree, through which, St. Thomas says, [136] we are given a quasi-experimental knowledge of God present within us. This, surely, is the mystical life, the culminating point of the life of grace as it normally develops and the prelude to the heavenly life.

Those acquainted with the spiritual teaching of St. Thomas will realize how closely it agrees with the ascetic utterances of St. Catherine of Siena. In our opinion they are the expression of the traditional doctrine, which is content to lay stress on the right points in the reading of the Gospels and Epistles." He that abideth in charity abideth in God, and God in Him" (I John 4:16) ; "His unction teacheth you of all things" (ibid., 2:27) ; "The Spirit Himself giveth testimony to our spirit that we are the sons of God. And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with Him, that we may also be glorified with Him" (Rom. 8: 16-17) ; "For you are dead: and your life is hid with Christ in God. When Christ shall appear, who is your life, then you also shall appear with Him in glory" (Col. 3:3-4).

Have we forced the sense of these passages from the Dialogue? On the contrary, it is better to acknowledge that they cannot be comprehended fully. As Raphael was wont to say, "to comprehend is to equal, " and to grasp the full meaning of the passages quoted, the same spirit of faith, the same exalted charity would be necessary as was possessed by St. Catherine of Siena.

Such, according to this witness, is the way of perfection God has traced out from all eternity in His providential plan to lead souls to their final destiny. It is the way that leads to the fountain of living water." If any man thirst, let him come to Me and drink.... Out of his belly shall flow rivers of living water"; "He that shall drink of the water that I will give him shall not thirst forever" (John 7:37-38;4:13).