Part 7

Frequently the occasion and the reason which determine her course are merely of the natural order; the simple soul sees no mystery therein, but pure chance, necessity, conventionality; it is nothing in her eyes or those of others: and yet the divine action, which is the wisdom, the counsel, the knowledge of its friends, causes these simple things to work their good. It appropriates them and turns them so energetically against the schemes of the faithful soul’s enemies, that it is impossible for them to injure her.

The divine action frees the soul from the petty anxious schemes so necessary to human prudence. Such precautions are suitable for Herod and the Pharisees: but the Magi have but to follow their star in peace; the Babe has but to rest in His Mother’s arms; His enemies advance His cause more than they injure it; the more they seek to thwart and overwhelm it, the more peacefully and freely He advances. He will not court or temporize with them to turn their attacks from Him; their jealousies, their distrust, their persecutions, are necessary to Him. Thus lived Jesus in Judea; and He still lives after this manner in simple souls, where He is generous, gentle, free, peaceful; fearing and needing no creature, but beholding them all in the hands of His Father; eager to turn them to His service, some through their criminal passions, others through their good actions, others through their obedience and submission.

The divine action marvellously adjusts all these things: there is neither too little nor too much; no more good and evil than needful.

The order of God sends each moment the appropriate instrument for its work; and the simple soul enlightened by faith finds all things good, desiring neither more nor less than she possesses. At all times she blesses the divine Hand which so carefully supplies her needs and frees her from obstacles; she receives friends and foes with equal sweetness, for it is the way of Jesus to treat the whole world as a divine instrument. We want for none, and yet we have need of all; the divine action renders all necessary, and we must receive all from it, accepting each thing according to its nature and quality, and corresponding thereto with sweetness and humility, treating the simple with simplicity, the ungentle with gentleness, after the teaching of St. Paul and the more beautiful practice of the divine Master.

Divine grace alone can imprint that supernatural character which adapts itself so marvellously to each individual nature. It is not learned from books; it is a true spirit of prophecy, and the effect of intimate revelation; it is the teaching of the Holy Spirit. To conceive it one must have attained the highest degree of self-abandonment and the most perfect detachment from all plans and interests, however holy they may be. We must keep before our eyes the one important thing in this world, viz., the passive abandonment to the divine action which is required of us in order to devote ourselves to the duties of our state, leaving the Holy Spirit to operate interiorly, indifferent as to what He operates upon, even happy not to know it. Then, then we are safe; for all the events of the world can only work the good of souls perfectly submissive to the divine will of God.

_CHAPTER VI._

The Soul abandoned to the Will of God, so far from resisting her Enemies, finds in them Useful Auxiliaries.

I fear my own action and that of my friends more than I do my enemies. There is no prudence equal to that of offering no resistance to one’s enemies but that of simple abandonment to the will of God; nothing which so fully insures our peace; it is rowing with the tide, sailing with a wind which swiftly brings us into port. There is nothing better than simplicity with which to meet the prudence of this world; it skilfully, though unconsciously, evades its snares without even thinking of them.

Dealing with a simple soul is, in a measure, dealing with God. Who can cope with the Almighty, whose ways are inscrutable? God espouses the cause of the simple soul; she has no need to study the intrigues of her enemies, to meet their activity with equal alertness, watching all their movements: her Spouse relieves her of all this; she confides all to Him, and then rests on His breast in peace and security. The divine action inspires her with measures so just that they who sought to surprise her are themselves surprised. She benefits by all their efforts, and rises by the very means with which they sought to abase her. All contradictions turn to her good; and by leaving her enemies to work their will she draws so great and continual profit from them that all she need fear is that she may interfere in a work in which God wills to be the chief actor, using her enemies as His instruments, and in which the soul has no other part than to peacefully watch the working of the divine will and follow its guidance with simplicity.

The supernatural prudence of the divine Spirit, the principle of these attractions, unerringly seizes the end and intimate relations of each event, and, all unknown to the soul, so disposes them for her spiritual welfare that all which opposes itself thereto must inevitably be destroyed.

_CHAPTER VII._

The Soul who abandons Herself to God has no Need to justify Herself by Words or Actions: the Divine Action justifies Her.

The broad, solid, firm rock upon which the faithful soul stands sheltered from tides and storms is the order of the divine will, which is ever present with us, veiled under crosses or the most ordinary duties. Behind these shadows is hidden God’s Hand, which sustains and upholds those who abandon themselves to Him.

The moment the soul is firmly established in this perfect self-abandonment she is henceforth safe from the contradiction of tongues, for she ceases to have anything to do or say in her own defence. Since the work is God’s, from no other source must its justification be sought. Its consequences and effects will sufficiently justify it. We have but to leave it to its own development. _Dies diei eructat verbum._

When we are no longer guided by our own ideas we need not defend ourselves by words. Our words can only represent our ideas, and where an absence of ideas is admitted no words are needed. Of what avail are they? To give a reason for what we do? But we know not this reason; it is hidden in the principle which animates our actions, and which impresses us only in a most ineffable manner.

We must therefore leave to the results of our actions the task of justifying their principle. All is metely sustained in this divine procession; everything therein has a firm and solid basis, and the reason for that which precedes is manifest in the result which follows. It is no longer a life of thought, imagination, multiplied words: these no longer occupy, nourish, or sustain the soul. She no longer knows where she walks, or where her path may lie in the future; she ceases to incite herself with reflections to bear the toils and fatigues of the route; her strength lies in an intimate conviction of her own weakness. A way is opened to her feet; she enters and walks unhesitatingly therein with pure, straightforward, simple faith; she follows the straight path of the commandments, leaning upon God Himself, whom she finds at every turn of the way; and this God, the sole object of her life, will take her justification upon Himself, and so manifest His presence that she will be avenged of her detractors.

_CHAPTER VIII._

God gives Life to the Soul abandoned to Him by Means which apparently lead only to Death.

There is a time when God wills to be the life of the soul and work out her perfection Himself in a hidden and secret manner: then all her own ideas, lights, efforts, researches, reasonings, become a source of illusion. And when the soul, after many sad experiences, is finally taught the uselessness of her self-activity, she finds that God has hidden and obstructed all other channels of life that she may live in Him alone. Then, convinced of her nothingness, and that her self-activity is prejudicial to her, she abandons herself completely to God and relies only upon Him. God then becomes a source of life to the soul, not by means of thoughts, revelations, reflections (these are now become a source of illusion), but effectively by the reality of His grace hidden under the strangest appearances. The divine operation being invisible to the soul, she receives its virtue, its substance, under circumstances which she feels will prove her ruin. There is no remedy for this obscurity; we must remain buried therein; for here, in this night of faith, God gives Himself to us, and with Himself all things. Henceforth the soul is but a blind subject; or rather she may be likened to a sick man who, ignorant of the virtue of his remedies, and feeling only their bitterness, frequently imagines they must lead to death; the exhaustion and crisis which follow them seem to justify his fears: nevertheless, under this semblance of death he receives health, and he continues to accept the remedies at the word of the physician.

Thus souls abandoned to God’s will take no heed of their infirmities, except those of a nature sufficiently evident and grave to require care and treatment. The languor and impotence of faithful souls are but illusions and semblances which they must courageously face. God sends and permits them to exercise their faith and self-abandonment, and in these virtues lies the soul’s true remedy. She must go on generously, utterly ignoring her infirmities, accepting all that comes to her to do or suffer in the order of God, never hesitating to treat her body as we do those beasts of burden only destined to spend their lives going hither and thither at our will. This treatment is more efficacious than all that delicate care which only weakens the vigor of the mind. This strength of purpose has an indescribable virtue and power to sustain a feeble body; and a year of this noble and generous life is worth a century of selfish fears and care.

We must endeavor to habitually maintain an air of childlike gentleness and good-will. Ah! what can we fear from this divine fortune? Guided, sustained, and protected by the Providence of God, the whole exterior conduct of His children should be nothing less than heroic. The alarming objects which oppose their progress are naught in themselves: they are only sent to embellish their lives by still more glorious actions. They entangle them in embarrassments of every kind, whence human prudence can see no issue, and, feeling its weakness, stops short, confounded. Then does the divine fortune gloriously manifest what it is for souls who wholly trust therein. It extricates them more marvellously than the writers of fiction with unrestrained imagination in the leisure and privacy of their study unraveled the intrigues and perils of their imaginary heroes, bringing them invariably to a happy end. More admirably still does it guide them safely through the perils of death, the snares of demons, the terrors of temptation, the fears of hell. It elevates these souls to heaven, and they are all the real subject of those mystic histories more beautiful and curious than any ever invented by the crude imagination of man.

Then onward, my soul, through perils and fears, guided, directed, and sustained by the invisible, all-powerful, unerring Hand of divine Providence. Let us go on fearlessly in joy and peace to the end, turning obstacles into victories, remembering that it was to struggle and conquer that we enrolled ourselves under His banner. _Exivit vincens ut vinceret_, and every step under His guidance is a victory. The book of souls lies open before the Holy Spirit, and their history is still written, for holy souls will furnish material for its pages to the end of the world. This history is but the relation of God’s operations and designs upon man, and it depends upon ourselves whether we shall appear in its pages and continue its narration by uniting our sufferings and actions to His divine will.

No; let nothing we have to do or suffer alarm us: it can cause us no loss; it is only sent us that we may furnish material for that holy history, which is increasing day by day.

_CHAPTER IX._

Love holds the Place of All Things to Souls who walk in the Way of Abandonment.

God, while He despoils a soul who wholly abandons herself to Him, gives her something which takes the place of all things--of light, of strength, of life, of wisdom. This gift is His love. Divine love is like a supernatural instinct in these souls.

Everything in nature has that which is suited to its kind; each flower has its peculiar charm, each animal its instinct, and each creature its perfection. And so it is in the different states of grace; each has its special grace, and this is a recompense to every one whose good will brings him in harmony with the state in which Providence has placed him.

A soul becomes subject to the divine action the moment a good will is formed in her heart; and this action influences her according to the degree of her self-abandonment. The art of self-abandonment is simply the art of loving; divine love grants all things to the soul who refuses Him nothing. And as God’s love inspires the desires of a soul who lives for him, He can never refuse them; therefore, cannot love desire what it pleases?

The divine action only considers the good will of a soul; the capacity or incapacity of the other faculties neither attract nor repel it. If it find a soul good, pure, upright, simple, submissive, it is all it requires; it takes possession of this soul and of all her faculties, and so disposes all things for her good that she finds means of sanctification in everything. That which would give death to others, should it enter this soul will be harmless, for the antidote of her good will will arrest the effect of the poison. If she stray to the brink of the abyss, the divine action will withhold her from its depths, or if she fall it will rescue her. And indeed the faults of these souls are but faults of frailty and little perceptible; God’s love knows how to turn them to her advantage, and by secret and ineffable ways teaches her what she should say and do according to the circumstances in which she is placed.

Such souls receive as it were rays of divine intelligence: _Intellectus bonus omnibus facientibus eum_. For this divine intelligence accompanies them in all their wanderings, and rescues them from the snares into which their simplicity leads them. Have they committed themselves by some mistaken measure? Providence disposes a happy event which releases them. Vainly are intrigues multiplied against them; Providence overcomes all the efforts of their enemies, and so confounds and bewilders them that they fall into their own snares. Do they seek to surprise the soul? Providence, by means of some apparently unimportant action which she unconsciously performs, rescues her from the embarrassments into which she has been led by her own uprightness and the malice of her enemies.

Oh, the exquisite wisdom of this good will! What prudence in its simplicity, what ingenuity in its innocence, what frankness in its mysteries, what mystery in its candor!

Behold the young Tobias: he is a mere youth; but Raphael walks at his side, and with such a guide he walks in safety, he feels no want, nothing affrights him. Even the monsters he encounters furnish him food and healing; the very creature which springs to devour him becomes his nourishment. He is only occupied with nuptials and festivities, for such is his present duty in the order of Providence; not that he is without other cares, but they are abandoned to that divine intelligence charged to assist him in all things; and the result of his affairs is better than he could have made it, for everything succeeds and is crowned with prosperity. Yet the mother bitterly grieves, while the father is full of faith; but the child so sorely lamented joyfully returns to become the happiness of his family.

Then for those souls who wholly abandon themselves to it, divine love is the source of all good; and an earnest desire is all that is necessary to obtain this inestimable blessing.

Yes, dear souls, God asks but your heart; if you seek you will find this treasure, this kingdom where God alone reigns.

If your heart be wholly devoted to God, within it you will find the treasure, the kingdom itself, which is the object of your desires. The moment we desire God and His will, that moment we enjoy them, and our enjoyment corresponds to the ardor of our desires. The earnest desire to love God is loving Him. Because we love Him we desire to be the instruments of His action, that His love may freely operate in us and through us.

The work of the divine action is not in proportion to the capacity of a simple holy soul, but to her purity of intention; nor does it correspond to the means she adopts, the projects she forms, the counsel she follows. The soul may err in all these, and this not rarely happens; but with a good will and pure intention she can never be misled. When God sees this good disposition He overlooks all the rest, and accepts as done what the soul would assuredly do if circumstances seconded her good will.

Therefore a good will has nothing to fear; if it falter, it can but fall under that all-powerful Hand which guides and sustains it in all its wanderings. It is this divine Hand which draws it towards the goal when it has wandered therefrom, which restores it to the path whence its feet have strayed; it is the soul’s refuge in the difficulties into which the efforts of her blind faculties lead her; and the soul learns to despise these, efforts to wholly abandon herself to the infallible guidance of this divine Hand. Even the errors of these good souls lead them to self-abandonment; and never will a good will find itself unaided, for it is a dogma of faith that _all things work the good_ of such souls.

_CHAPTER X._

The Faithful Soul finds in Submission to the Will of God more Force and Strength than the Proudest of those who resist Him.

What avail the most sublime intelligence and divine revelations if we love not the will of God? It was through these that Lucifer perished. The work of the divine action which God revealed to him in the mystery of the Incarnation excited only his envy. A simple soul, on the contrary, enlightened by faith alone, never wearies admiring, praising, and loving the order of God, recognizing it not only in holy things, but even amid the greatest confusion and disorder of events. A simple soul is more enlightened with a ray of pure faith than was Lucifer by His sublime revelations.

The science of a soul faithful to her obligations, peacefully submissive to the secret inspirations of grace, humble and gentle with all, is worth more than the profound wisdom which penetrates mysteries.

If we would learn to see but the will of God in the pride and cruelty of creatures, we would always meet them with gentleness and respect. Whatever the consequences of their disorders, they can never mar the divine order. We must only see in creatures the will of God, whose instruments they are, and whose grace they communicate to us when we receive them with meekness and humility. We have not to concern ourselves for their course, but keep steadily on in our own; and thus, with gentle firmness, we will triumph over all obstacles, were they firmly rooted as cedars and irresistible as rocks.

What can resist the force of a meek, humble, faithful soul? If we would vanquish all our adversaries, we have but to use the weapons God has placed in our hands. He has given them for our defence, and there is nothing to be feared in using them. We must not be cowardly but generous, as becomes souls chosen to do God’s work. God’s workings are sublime and marvellous; and never can human action, warring upon God, resist one who is united to the divine will by the practice of meekness and humility.

What was Lucifer? A beautiful spirit, more enlightened than all the others; but a beautiful spirit rebellious against God and His will.

The mystery of evil is but the continuation of this rebellion in every variety of form. Lucifer, as far as lies in his power, would subvert all that God has done and ordained. Wherever he penetrates, God’s work is marred. The greater one’s learning, science, understanding, the greater his danger if he possess not that foundation of piety which consists in submission to the will of God. It is a disciplined, submissive heart which unites us to the divine action; without it all our goodness is but natural virtue, and ordinarily in opposition to the order of God. This all-powerful Workman only recognizes the humble as His instruments, and condemns the rebellious proud to serve in spite of themselves as the slaves of divine justice.

When I see a soul whose first object is God and submission to His will, however much she may be lacking in other things, I say, Here is a soul with great talents for serving God. The Blessed Virgin and St. Joseph appear to have been after this model. Other gifts without this alarm me; I fear to see the action of Lucifer repeated. I am on my guard, and intrench myself in my simplicity to resist the dazzling splendor of those gifts, of themselves so perishable and fragile.

_CHAPTER XI._

The Soul abandoned to God learns to recognize His Will even in the Proud who resist Him. All Creatures, whether Good or Evil, reveal Him to her.

The will of God is the whole life of the simple soul. She respects this will even in the evil actions by which the proud seek to abase her. The proud despise a soul in whose eyes they are nothing; for she sees only God in them and all their actions. Frequently they mistake her humble demeanor for awe of themselves, when it is only a mark of her loving fear of God and His will which is present to her in the proud.

No, poor foolish creatures, the simple soul fears ye not. Rather, she compassionates you. It is to God she speaks when she seems to address you; it is with Him she treats; she regards you only as His slaves, or rather as shadows which veil Him. Therefore, the more overbearing you are, the more humble she becomes; and when you think to entrap her you find yourselves the dupes. Your diplomacy, your violence, are to her, but favors of Providence. Yes, the proud are still an enigma which the simple soul enlightened by faith clearly reads.

This recognition of the divine will in all that transpires each moment within us and about us is the true science of the spiritual life; it is a continual revelation of truth; it is a communication with God incessantly renewed; it is the enjoyment of the Bridegroom, not covertly, secretly, in the “clefts of the rock,” in the “vineyard,” but openly, publicly, without fear of creatures. It is a depth of peace, joy, love, and contentment with God, whom we see, or rather behold, through faith, living and working the perfection of each event. It is the eternal paradise, now tasted, it is true, only in things incomplete and veiled in obscurity; but the Spirit of God disposes all the events of this life by the fruitful omnipresence of His action, and on the last day He will say, _Let there be light_ (_Fiat lux_); and then shall be revealed the treasures of that abyss of peace and contentment with God which each action, each cross, conceals.