"To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself. "

Thomas á Kempis

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"Let no one wear a mask, otherwise he will do ill; and if he has one, let him burn it."

St Philip Neri

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"As the flesh is nourished by food, so is man supported by prayers"

St Augustine

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Fr Jean-Pierre de Caussade, SJ   (1675 - 1751)




by Fr Jean-Pierre de Caussade, SJ

Book 2  - On the state of abandonment

Ch 4. Concerning the assistance rendered by the fatherly providence of God to those souls who have abandoned themselves to Him

Section 4 - The Most Ordinary Things are Channels of Grace.

In the state of abandonment God guides the soul more safely the more completely He seems to blind it.

It is most especially with regard to souls that abandon themselves entirely to God that the words of St. John are applicable: "You have no need that any man teach you, as His unction teacheth you of all things" (I Eph., St. John, ii, 20). To know what God demands of them they need only probe their own hearts, and listen to the inspirations of this unction, which interpret the will of God according to circumstances.

The divine action, concealed though it is, reveals its designs, not through ideas, but intuitively. It shows them to the soul either necessarily, by not permitting any other thing to be chosen but what is actually present, or else by a sudden impulse, a sort of supernatural feeling that impels the soul to act without premeditation; or, in fine, by some kind of inclination or aversion which, while leaving it complete liberty, yet none the less leads it to take or refuse what is presented to it.

If one were to judge by appearances, it seems as if it would be a great want of virtue to be swayed and influenced in this manner; and if one were to judge by ordinary rules, there appears a want of regulation and method in such conduct; but in reality it is the highest degree of virtue, and only after having practised it for a long time does one succeed.

The virtue in this state is pure virtue; it is, in fact, perfection itself. One is like a musician, who combines a perfect knowledge of music with technical skill: he would be so full of his art that, without thinking, all that he performed within its compass would be perfect; and if his compositions were examined afterwards, they would be found in perfect conformity with prescribed rules. One would then become convinced that he would never succeed better than when, free from the rules that keep genius in fetters when too scrupulously followed, he acted without constraint; and that his impromptus would be admired as chef d'oeuvres by all connoisseurs.

Thus the soul, trained for a long time in the science and practice of perfection under the influence of reasonings and methods of which it made use to assist grace, forms for itself a habit of acting in all things by the instincts implanted by God. It then knows that it can do nothing better than what first presents itself, without all those arguments of which it had need formerly. The only thing to be done is to act at random when unable to trust in anything but the workings of grace which cannot mislead it. The effects of grace, visible to watchful eyes, and intelligent minds, are nothing short of marvellous.

Without method, yet most exact; without rule, yet most orderly; without reflexion, yet most profound; without skill, yet thoroughly well constructed; without effort, yet everything accomplished; and without foresight, yet nothing better suited to unexpected events. Spiritual reading with the divine action, often contains a meaning that the author never thought of. God makes use of the words and actions of others to infuse truths which might otherwise have remained hidden. If He wishes to impart light in this way, it is for the submissive soul to avail itself of this light. Every expedient of the divine action has an efficacy which always surpasses its apparent and natural virtue.

It is the nature of abandonment always to lead a mysterious life, and to receive great and miraculous gifts from God by means of the most ordinary things, things that may be natural, accidental, or that seem to happen by chance, and in which there seems no other agency than the ordinary course of the ways of the world, or of the elements.

In this way the simplest sermons, the most commonplace conversations, and the least high-toned books, become to these souls, by the virtue of God's will, sources of knowledge and wisdom. This is why they carefully gather up the crumbs that sceptics trample underfoot. Everything is precious in their eyes, everything enriches them. They are inexpressibly indifferent towards all things, and yet neglect nothing, having a respect for, and making use of all things. As God is everywhere, the use made of things by His will is not so much the use of creatures, as the enjoyment of the divine action which transmits His gifts by different channels.

They cannot sanctify of themselves, but only as instruments of the divine action, which has power to communicate His grace, and often does communicate it to simple souls in ways and by means which seem opposed to the end intended. It enlightens through mud as well as through glass, and the instrument of which it makes use is always singular. To it everything is alike.

Faith always believes that nothing is wanting to it, and never complains of the privation of means which might prove useful for its increase, because the Workman, who employs them efficaciously, supplies what is wanting by His action. The divine action is the whole virtue of the creature.