in the extermination of our bad habits more rapidly in a week than we
would in a year of unquiet vigilance. Very little experience of God’s
way will convince us of this. For self-love is the motive and end of
those who yield to disquiet, while those who proceed with the calmness
of which we have spoken rely on Jesus Christ. Now, it is most evident
that seeking only God’s interest always gives strength, and that
egotism, even spiritual egotism, being a disorder, is weakening.
5th. The perfection of order is to be found in the complete fusion of
our interests with those of God. Therefore he who remains faithful to
this sweet habit is not astonished to see himself assailed by every
form of temptation; he bears the weary burden of them as the natural
fruit of his misery, maintains in the depth of his heart a resigned
acquiescence, and courageously drags this weary chain of his past
without permitting himself to be troubled or cast down by the memory
of his iniquities. When this thought assails him, he loses no time
examining whence it came, nor how long it has lasted, for such an
examination would be in itself a new distraction, more voluntary and
injurious than the first; he is satisfied with humbling himself at
sight of this infidelity, which, wholly involuntary as it is, proves,
nevertheless, that his heart is not wholly fixed upon God. Disquietude
in this case being a mark of self-love, we must return to God and seek
peace in love of our own abjection.
6th. We must follow the same rule in our relations with our neighbor,
and cause him to feel the truth of these words of our Saviour: “My yoke
is sweet, and My burden light.” No one who takes this yoke upon himself
can fail to realize these words, for they are the utterance of eternal
Truth. The practice of which we have just spoken will inevitably cause
us to taste its sweetness.
7th. When this feeling of disquiet has passed, and peace of mind
is restored, it is well then to recall our past faults in order to
humble and reprove ourselves. There is no one who should not feel the
need of doing this, so great is the depth of our pride and self-love
which never die, and never cease alas! to produce new fruits. If we
neglect this very important point, the foundation of our virtues will
inevitably lose its solidity. When, on the contrary, we persevere in
this habit, we always conceive a greater esteem for our neighbor;
unfavorable appearances no longer lead us to judge rashly, and we only
condemn ourselves, for, recognizing our nothingness and sinfulness, we
place ourselves under the feet of all.
8th. In considering our past faults, we must first see how we could
have avoided falling; then with a tranquil heart lay before Jesus our
misery and the will to be faithful to Him which He gives us; finally,
we must not vainly amuse ourselves with estimating the difficulty
or the facility we experience in doing good. We must not go to God
circuitously, but unceasingly rouse ourselves to that pure and generous
disinterestedness which will lead us directly to His most loving and
adorable Majesty.
II.
On Perfect Abandonment.
BY BOSSUET.
When we are truly abandoned to God’s will, we are ready for all that
may come to us: we suppose the worst that can be supposed, and we cast
ourselves blindly on the bosom of God. We forget ourselves, we lose
ourselves: and this entire forgetfulness of self is the most perfect
penance we can perform; for all conversion consists only in truly
renouncing and forgetting ourselves, to be occupied with God and filled
with Him. This forgetfulness of self is the martyrdom of self-love; it
is its death, and an annihilation which leaves it without resources:
then the heart dilates and is enlarged. We are relieved by casting from
us the dangerous weight of self which formerly overwhelmed us. We look
upon God as a good Father who leads us, as it were, by the hand in the
present moment; and all our rest is in humble and firm confidence in
His fatherly goodness.
If anything is capable of making a heart free and unrestrained, it
is perfect abandonment to God and His holy will: this abandonment
fills the heart with a divine peace more abundant than the fullest
and vastest floods. If anything can render a mind serene, dissipate
the keenest anxieties, soften the bitterest pains, it is assuredly
this perfect simplicity and liberty of a heart wholly abandoned to
the hands of God. The unction of abandonment gives a certain vigor to
all the actions, and spreads the joy of the Holy Spirit even over the
countenance and words. I will place all my strength, therefore, in this
perfect abandonment to God’s hands, through Jesus Christ, and He will
be my conclusion in all things in virtue of the Holy Spirit. Amen.
III.
A Short and Easy Method of making the Prayer of Faith, and of the
Simple Presence of God.
BY BOSSUET.
1st. We must accustom ourselves to nourish our soul with a simple and
loving thought of God, and of Jesus Christ, our Lord; and to this
end we must gently separate her from all discourse, reasoning, and
a multitude of affections, to keep her in simplicity, respect, and
attention, and thus bring her nearer and nearer to God, her sole and
sovereign good, her first principle, and her last end.
2d. The perfection of this life consists in union with our Sovereign
Good; and the greater the simplicity, the more perfect the union. It
is for this reason that those who would be perfect are interiorly
solicited by grace to become simple, that they may finally be capable
of enjoying the _one thing_ necessary--that is, eternal unity. Then let
us frequently say, in the depth of our hearts: _O unum necessarium,
unum volo, unum quæro, unum mihi est necessarium, Deus meus et omnia._
(Oh, one thing necessary! Thee alone do I wish, do I seek, do I desire!
Thou art all that I need, O my God and my all!)
3d. Meditation is very good in its time, and very useful at the
beginning of the spiritual life; but we must not stop at it, as the
soul by her fidelity to mortification, and recollection, usually
receives a purer and more intimate form of prayer which may be called
the prayer of “simplicity.” It consists in a simple and loving
attention, or contemplation of some divine object, either of God in
Himself or some of His perfections, or of Jesus Christ or some of
His mysteries, or some other of the Christian truths. Then the soul,
abandoning all reasoning, falls into a sweet contemplation which keeps
her tranquil, attentive, and susceptible of the operations and the
divine impressions which the Holy Spirit communicates to her: she does
little, and receives much; her labor is sweet, and yet most fruitful;
and as she approaches nearer to the source of all light, all grace, all
virtue, she also receives more.
4th. The practice of this prayer should begin at our awakening by an
act of faith in the presence of God, who is everywhere, and in Jesus
Christ, whose eyes never leave us though we were buried in the centre
of the earth. This act is made sensibly, in the usual manner; for
example, by saying interiorly, “I believe that my God is present;” or
by a simple thought of faith in God present with us, which is a purer
and more spiritual act.
5th. Then we must not endeavor to multiply, or produce several other
acts or various dispositions, but remain simply attentive to this
presence of God, exposed to this divine radiance, thus continuing this
devout attention or exposition as long as God gives us the grace of it,
without being eager to make other acts than those with which we are
inspired, since this prayer is a prayer with God alone, and a union
which eminently contains all the other special dispositions; and which
disposes the soul to passiveness; that is to say, God becomes sole
master of her interior, and there effects more special work. The less
the creature labors in this state, the more powerfully God acts in her;
and since the operation of God is a repose, the soul, in this prayer,
becomes in a manner like Him, and receives, also, marvellous effects;
and as the rays of the sun cause the plants to grow and blossom and
bear fruit, so the attentive soul, exposed in tranquillity to the rays
of the divine Sun of justice, more effectually imbibes the divine
influences which enrich her with all virtues.
6th. The continuation of this attention in faith will serve her
as thanksgiving for all the graces received during the night, and
throughout her life, as an offering of herself and all her actions, as
a direction of her intention, etc.
7th. The soul may fear to lose much by the omission of other acts,
but experience will teach her, on the contrary, that she gains a
great deal; for the greater her knowledge of God, the greater also
will be the purity of her love, of her intentions, the greater will
be her detestation of sin, and the greater and more continual her
recollection, mortification, and humility.
8th. This will not prevent her from making other interior or exterior
acts of virtue when she feels herself impelled thereto by grace; but
the fundamental and usual state of her interior should be that union
with God which will keep her abandoned to His hands and delivered up to
His love, to quietly accomplish all His will.
9th. The time of meditation being come, we must begin it with great
respect by a simple recollection of God, invoking His Spirit, and
uniting ourselves intimately with Jesus Christ; then continue it in
this same way. It will be the same with vocal prayers, office, and
the Holy Sacrifice, whether we celebrate it or assist at it. Even the
examination of conscience should be made after no other method: this
same light which keeps our attention upon God will cause us to discover
our slightest imperfections, and deeply deplore and regret them. We
should go to table with the same spirit of simplicity which will keep
us more occupied with God than with the repast, and leave us free to
give better attention to what is being read. This practice binds us
to nothing but to keep our soul detached from all imperfection, and
attached only to God and intimately united with Him, in which consists
all our welfare.
10th. We should take our recreation in the same disposition, to
give the body and mind relaxation without permitting ourselves the
dissipation of curious news, immoderate laughter, nor any indiscreet
word, etc.; always keeping ourselves pure and free interiorly without
disturbing others, frequently uniting ourselves to God by a simple and
loving thought of Him; remembering that we are in His presence, and
that He does not wish us to be separated at any moment from Him and
His holy will. The most ordinary rule of this state of simplicity and
the sovereign disposition of the soul is to do the will of God in all
things. Regarding all as coming from God and going from all to God, is
what sustains and fortifies the soul in all its occupations and in all
that comes to it, and maintains us in the possession of simplicity.
Then let us always follow the will of God, after the example of Jesus
Christ, and united to Him as our Head. This is an excellent means of
making progress in this manner of prayer, in order to attain through it
to the most solid virtue and the most perfect sanctity.
11th. We should console ourselves in the same manner, and preserve
this simple and intimate union with God in all our actions--in the
parlor, in the cell, at table, at recreation. Let us add, that in all
our intercourse we should endeavor to edify our neighbor, by taking
advantage of every occasion to lead one another to piety, the love of
God, the practice of good works, in order that we may diffuse the good
odor of Jesus Christ. _If any man speak_, says St. Peter, _let him
speak as the words of God_, and as if God Himself spoke through him. To
do this, it suffices to follow the inspiration of the Holy Spirit: He
will inspire you as to that which is simply and unaffectedly suitable
at all times.
Finally, we will finish the day by animating with the sentiment of this
holy presence our examen, evening prayer, and preparations for rest;
and we will go to sleep with this loving attention, interspersing our
rest, when we awake during the night, with a few fervent words, full of
unction, like so many transports, or cries of the heart to God. As for
example: My God, be all things to me! I desire only Thee for time and
eternity; Lord, who is like unto Thee? My Lord and my God; my God, and
nothing more!
12th. It must be remarked that this true simplicity makes us live in a
state of continual death to self and of perfect detachment, by causing
us to go with the utmost directness to God without stopping at any
creature. But this grace of simplicity is not obtained by speculation,
but by great purity of heart, and true mortification and contempt of
self. He who avoids suffering, humiliations, and refuses to die to
self, will never have any part in it. This is why there are so few
who advance herein; for few indeed are willing to leave themselves,
and they endure in consequence immense losses, and deprive themselves
of incomprehensible blessings. O happy souls who spare nothing to
belong wholly to God! Happy religious who faithfully follow all
the observances of their institute! Through this fidelity they die
continually to self, to their own judgment, to their own will, to their
inclinations and natural repugnances, and are thus admirably though
unconsciously disposed for this excellent method of prayer. There is
nothing more hidden than the life of a religious who follows in all
things the observances and ordinary exercises of his or her community,
giving no exterior manifestation of anything extraordinary: it is a
life which is a complete and continual death; through it the kingdom
of God is established in us, and all other things are liberally given
us.
13th. We should not neglect the reading of spiritual books; but we
should read with simplicity, and in a spirit of prayer, and not
through curious research. We read in a spirit of prayer when we
permit the lights and sentiments revealed to us through the reading
to be imprinted on our souls, and when this impression is made by the
presence of God rather than by our industry.
14th. We must be armed, moreover, with two or three maxims: first, that
a devout person without prayer is a body without a soul; second, that
there can be no true and solid prayer without mortification, without
recollection, without humility; third, that we need perseverance,
never to be disheartened by the difficulties to be encountered in this
exercise.
15th. It must be borne in mind that one of the greatest secrets of
the spiritual life is that the Holy Spirit guides us therein, not
only by lights, sweetness, consolations, and attractions, but also
by obscurities, darkness, insensibility, contradictions, anguish,
revolts of the passions, and inclinations. I say, moreover, that this
crucified way is necessary; that it is good; that it is the surest,
and that it leads us much more rapidly to perfection. An enlightened
soul dearly appreciates the guidance of God, which permits her to
be tried by creatures and overwhelmed with temptations and neglect;
and she fully understands that these things are favors rather than
misfortunes, preferring to die on the cross on Calvary than live in
sweetness on Thabor. Experience will teach her in time the truth of
these beautiful words: _Et nox illuminatio mea in deliciis meis; et mea
nox obscurum non habet; sed omnia in luce clarescunt._[2] The soul,
after her purification in the Purgatory of suffering through which she
must necessarily pass, will enjoy light, rest, and joy through intimate
union with God, who will make this world, exile as it is, a paradise
for her. The best prayer is that in which we most freely abandon
ourselves to the sentiments and dispositions which God gives the soul,
and in which we study with most simplicity, humility, and fidelity to
conform ourselves to His will and to the example of Jesus Christ.
[2] And night shall be my light in my pleasures, and my night knoweth
no darkness, but all things shine in light.
Great God, who by a series of marvellous and special circumstances
didst provide from all eternity for the composition of this little
work, permit not that certain minds, some of which are to be found
among scholars and others among spiritual persons, ever be accused
before Thy dread tribunal of having contributed in any way to close
Thee the entrance to innumerable hearts, because Thou didst will to
enter them in a manner the very simplicity of which shocked them,
and by a way which, opened as it was by the saints since the first
ages of the Church, was not yet, perhaps, sufficiently known to them:
grant rather that all of us becoming as little children, as our Lord
commands, we may enter upon this way, in order to teach it more safely
and efficaciously to others. Amen.
IV.
Exercise of Loving Union of our Will with that of God.
BY ST. FRANCIS DE SALES.
1st Point. Kneeling in deepest humility before the ineffable majesty
of God, adore His sovereign goodness which from all eternity called
you by your name, and resolved to save you, as He assures you in these
words of the Prophet: “I have loved thee with an everlasting love;
therefore have I drawn thee, taking pity on thee;” and destined for
you, among other means, this present day, which you can employ in works
of salvation and life.
2d Point. With this thought so full of truth, unite your will to that
of your heavenly Father, so good and so merciful, in the following or
similar words, from the depth of your heart: O sweet will of God, be
ever accomplished! O eternal designs of the divine will, I adore Thee;
I consecrate and dedicate my will to Thee; to ever will what Thou hast
willed from all eternity. May I accomplish to-day, and always, and in
all things Thy divine will, O my loving Creator! Yes, heavenly Father,
according to Thy good pleasure from all eternity, and forever! Amen! O
infinite Goodness, may it be as Thou hast willed! O eternal Will, live
and reign in my will, now and forever!
3d Point. Invoke again the divine assistance thus: O God, come to
my aid; let Thy strengthening hand confirm my poor, weak courage!
Behold, O my Saviour, this poor, miserable heart has conceived, through
Thy goodness, several holy affections; but alas! it is too weak and
wretched to execute the good it desires. I beg the intercession of the
Blessed Virgin, of my good angel, and of all the heavenly court. May
their assistance be given me according to Thy good pleasure.
4th Point. Make, then, in this way a strong and loving union of your
will with that of God; and in the midst of the temporal and spiritual
actions of the day frequently renew this union which you have
established in the morning, by simply casting an interior glance upon
the divine Goodness, saying by way of acquiescence: “Yes, Lord, I wish
it; yes, my Father, yes; always yes!” You can also, if you wish, make
the sign of the cross, or kiss the cross of your rosary, your medal, or
some pious picture; for all this will signify that you remit yourself
to the Providence of God, that you adore it, that you love it with all
your heart, that you unite your will irrevocably to that supreme will.
5th. But these whisperings of the heart, these interior words, should
be uttered peacefully and firmly; they should be distilled, so to
speak, softly and lovingly in the depths of the mind; and as we whisper
in the ear of a friend a word which we desire should penetrate his
heart alone, thus these whisperings will penetrate deeper and more
efficaciously than these transports, these ejaculatory prayers, and
these outbursts. Experience will prove this to you, provided you are
humble and simple.
May God and His holy Mother be praised!
V.
Act of Abandonment.
BY ST. JANE FRANCES DE CHANTAL.
O sovereign goodness of the sovereign Providence of my God! I abandon
myself forever to Thy arms. Whether gentle or severe, lead me
henceforth whither Thou wilt; I will not regard the way through which
Thou wilt have me pass, but keep my eyes fixed upon Thee, my God, who
guidest me. My soul finds no rest without the arms and the bosom of
this heavenly Providence, my true Mother, my strength and my rampart.
Therefore I resolve with Thy divine assistance, O my Saviour, to follow
Thy desires and Thy ordinances, without regarding or examining why Thou
dost this rather than that; but I will blindly follow Thee according to
Thy divine will, without seeking my own inclinations.
Hence I am determined to leave all to Thee, taking no part therein save
by keeping myself in peace in Thy arms, desiring nothing except as Thou
incitest me to desire, to will, to wish. I offer Thee this desire, O my
God, beseeching Thee to bless it; I undertake all it includes, relying
on Thy goodness, liberality, and mercy, with entire confidence in Thee,
distrust of myself, and knowledge of my infinite misery and infirmity.
Another Act of Abandonment.
BY BOSSUET.
My God, who art goodness itself, I adore this infinite goodness;
I unite myself to it, and I rely upon it, even more than upon its
effects. I find no good in me, no good work done with the fidelity
and perfection Thou desirest, nor anything which can make me pleasing
to Thee; hence I place no trust in myself or in my works, but in Thee
alone, O infinite goodness, who in one moment canst effect in me all
that is needful to make me pleasing to Thee! In this belief I live; and
while I live, to my last sigh, I remit my heart, my body, my mind, my
soul, and my will into Thy divine hands.
O Jesus, only Son of the living God, who camest into the world to
redeem my sinful soul, I abandon it to Thee! I place Thy precious
blood, Thy holy death and passion, and Thy adorable wounds, and
particularly that of Thy Sacred Heart, between Thy divine justice and
my sins; and thus I live in the faith and hope I have in Thee, O Son of
God, who hast loved me and given Thyself for me. Amen.
Another Act of Abandonment.
BY VENERABLE FATHER PIGNATELLI.
O my God, I know not what must come to me to-day; but I am certain
that nothing can happen me which Thou hast not foreseen, decreed, and
ordained from all eternity: that is sufficient for me. I adore Thy
impenetrable and eternal designs, to which I submit with all my heart;
I desire, I accept them all, and I unite my sacrifice to that of Jesus
Christ, my divine Saviour; I ask in His name, and through His infinite
merits, patience in my trials, and perfect and entire submission to all
that comes to me by Thy good pleasure. Amen.
An Act of Confidence in God.
BY REV. CLAUDE DE LA COLOMBIERE, S.J.
My God, I believe so firmly that Thou watchest over all who hope in
Thee, and that we can want for nothing when we rely upon Thee in all
things, that I am resolved for the future to have no anxieties, and to
cast all my cares upon Thee. “_In peace in the self-same I will sleep
and I will rest; for Thou, O Lord, singularly hast settled me in hope._”
Men may deprive me of worldly goods and of honors; sickness may take
from me my strength and the means of serving Thee; I may even lose Thy
grace by sin: but my trust shall never leave me; I will preserve it to
the last moment of my life, and the powers of hell shall seek in vain
to wrest it from me. “_In peace in the self-same I will sleep and I
will rest._”
Let others seek happiness in their wealth, in their talents; let
them trust to the purity of their lives, the severity of their
mortifications, to the number of their good works, the fervor of
their prayers; as for me, O my God, in my very confidence lies all my
hope. “_For Thou, O Lord, singularly hast settled me in hope._” This
confidence can never be vain. “_No one has hoped in the Lord and has
been confounded._”
I am assured, therefore, of my eternal happiness, for I firmly hope for
it, and all my hope is in Thee. “_In Thee, O Lord, have I hoped; let me
never be confounded._”