"God speaks to us without ceasing by his good inspirations."

The Cure D'Ars

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"The essence of perfection is to embrace the will of God in all things, prosperous or adverse. In prosperity, even sinners find it easy to unite themselves to the divine will; but it takes saints to unite themselves to God's will when things go wrong and are painful to self-love. Our conduct in such instances is the measure of our love of God."

St Alphonsus de Liguori

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"For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God?"

Thomas á Kempis

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Blessed John of Rusybroeck   (1293-1381)




by Blessed John of Rusybroeck



57. Of the Essential Meeting with God without Means in the Nakedness of our Nature

Now understand and mark this well. The unity of our spirit has two conditions: it is essential, and it is active. You must know that the spirit, according to its essence, receives the coming of Christ in the nakedness of its nature, without means and without interruption. For the being and the life which we are in God, in our Eternal Image, and which we have within ourselves according to our essence, this is without means and indivisible. And this is why the spirit, in its inmost and highest part, that is in its naked nature, receives without interruption the impress of its Eternal Archetype, and the Divine Brightness; and is an eternal dwelling-place of God in which God dwells as an eternal Presence, and which He visits perpetually, with new comings and with new instreamings of the ever-renewed brightness of His eternal birth. For where He comes, there He is; and where He is, there He comes. And where He has never been, thereto He shall never come; for neither chance nor change are in Him. And everything in which He is, is in Him; for He never goes out of Himself. And this is why the spirit in its essence possesses God in the nakedness of its nature, as God does the spirit: for it lives in God and God in it. And it is able, in its highest part, to receive, without intermediary, the Brightness of God, and all that God can fulfil. And by means of the brightness of its Eternal Archetype, which shines in it essentially and personally, the spirit plunges itself and loses itself, as regards the highest part of its life,[56] in the Divine Being, and there abidingly possesses its eternal blessedness; and it flows forth again, through the eternal birth of the Son, together with all the other creatures, and is set in its created being by the free will of the Holy Trinity. And here it is like unto the image of the most high Trinity in Unity, in which it has been made. And, in its created being, it incessantly receives the impress of its Eternal Archetype, like a flawless mirror, in which the image remains steadfast, and in which the reflection is renewed without interruption by its ever-new reception in new light. This essential union of our spirit with God does not exist in itself, but it dwells in God, and it flows forth from God, and it depends upon God, and it returns to God as to its Eternal Origin.[57] And in this wise it has never been, nor ever shall be, separated from God; for this union is within us by our naked nature, and, were this nature to be separated from God, it would fall into pure nothingness. And this union is above time and space, and is always and incessantly active according to the way of God. But our nature, forasmuch as it is indeed like unto God but in itself is creature. receives the impress of its Eternal Image passively. This is that nobleness which we possess by nature in the essential unity of our spirit, where it is united with God according to nature. This neither makes us holy nor blessed, for all men, whether good or evil, possess it within themselves; but it is certainly the first cause of all holiness and all blessedness. This is the meeting and the union between God and our spirit in the nakedness of our nature.

58. Showing how one is like unto God through Grace and unlike unto God through Mortal Sin

Now consider this thought earnestly; for if you understand well that which I will now tell you, and that which I have told you, you will have understood all the Divine truth which any creature can teach you, and far more besides. Otherwise does our spirit keep itself in that same unity when it is conceived as acting or working: for then it exists in itself as in its created and personal being. This is the source of the higher powers, and here there are beginning and end of all the creaturely works which are worked in a creaturely way, both in nature and above nature. Yet here the unity does not work forasmuch as it is unity; but all the powers of the soul, in what way soever they work, derive their strength and their power from their proper source, that is, from the unity of the spirit, where it dwells in its personal being.

In this unity, the spirit must always either be like unto God through grace and virtue, or unlike unto God through mortal sin. For, that man has been made after the likeness of God, means that he has been created in the grace of God; the which grace is a God-formed light, which shines through us and makes us like to God; and without this light, which makes us God-like, we cannot be united with God supernaturally, even though we cannot lose the image of God nor our natural unity with Him[58]. If we lose the likeness, that is, the grace of God, we are damned. And therefore, whenever God finds within us some capacity for the reception of His grace, it is His pleasure and His free goodness to make us through His gifts, full of life, and like unto Him. This always happens whenever we turn to Him with our whole will; for at that very moment, Christ comes to us and in us, both with means and without means, that is, with the virtues and above the virtues. And He impresses His image and His likeness in us, namely Himself and His gifts: and He redeems us from sin, and makes us free and like unto Himself. And in that same working, through which God redeems us from sins, and makes us free and like unto Him through charity, the spirit immerses itself in fruitive love[59]. And here there take place a meeting and a union which are without means and above nature, and wherein our highest blessedness consists. Although all that He gives us from love and free goodness is natural to God, for us, according to our condition, it is accidental and supernatural. For before, we were strangers and unlike unto God; and afterwards, becoming like Him, have received union with God.

59. Showing how one possesses

This meeting and this union, which the loving spirit achieves in God and possesses without means, must take place in the essential intuition, deeply hidden from our understanding; unless it be an effective understanding according to the way of simplicity[60]. In the fruition of this unity we shall rest evermore, above ourselves and above all things. From this unity, all gifts, both natural and supernatural, flow forth, and yet the loving spirit rests in this unity above all gifts; and here there is nothing but God, and the spirit united with God without means. In this unity we are taken possession of by the Holy Ghost, and we take possession of the Holy Ghost and the Father and the Son, and the whole Divine Nature: for God cannot be divided. And the fruitive tendency of the spirit[61], which seeks rest in God above all likeness, receives and possesses in a supernatural way, in its essential being, all that the spirit ever received in a natural way. All good men experience this; but how it is, this remains hidden from them all their life long if they do not become inward and empty of all creatures. In that very moment in which man turns away from sin, he is received by God in the essential unity of his own being, at the summit of his spirit, that he may rest in God, now and evermore. And he also receives grace, and likeness unto God, in the proper source of his powers, that he may evermore grow and increase in new virtues. And as long as this likeness endures in charity and in virtues, so long also endures the union in rest. And this cannot be lost save only by mortal sin.

60. Showing how we have need of the grace of God, which makes us like unto God and leads us to God without means

Now all holiness and all blessedness lie in this: that the spirit is led upwards, through likeness and by means of grace or glory, to rest in the essential unity. For the grace of God is the way by which we must always go, if we would enter into the naked essence in which God gives Himself with all His riches without means. And this is why the sinners and the damned spirits dwell in darkness; for they lack the grace of God, which should enlighten them, and lead them, and show them the way to the fruitive unity. Yet the essential being of the spirit is so noble, that even the damned cannot will their own annihilation. But sin builds up a barrier, and gives rise to such darkness and such unlikeness between the powers and the essence in which God lives, that the spirit cannot be united with its proper essence; which would be its own and its eternal rest, did sin not impede it. For whosoever lives without sin, he lives in likeness unto God, and in grace, and God is his own. And so we have need of grace, which casts out sin, and prepares the way, and makes our whole life fruitful. And this is why Christ always comes into us through means, that is, through grace and multifarious gifts; and we too go out towards Him through means, that is, through virtues and diverse practices. And the more inward gifts He gives and the more deeply He stirs us, the more inward and delightful are the workings of our spirit, as you have already heard in all the ways which have been shown forth before. And here there is a perpetual renewal; for God ever gives new gifts, and our spirit ever turns inward in such wise as it is invited and as is bestowed on it by God, and in that meeting it always receives a higher renewal. And thus one grows continually into a higher life. And this active meeting is altogether through means; for the gifts of God and our virtues and the activity of our spirit are the means. And these means are necessary for all men and all spirits: for, without the mediation of God's grace and a loving turning to Him in freedom, no creature shall ever be saved.
56. The word is "levendicheit," really meaning the vital essence of the soul: that "life-giving life" which Ruysbroeck, following St Bernard, regards as the link between the soul's essence and the Divine Essence, and the vivid source of our life in time. Thus for him the spiritual man is a "levende mensche": more vividly alive than those in whom this germ of Eternity has not been quickened.
57. Thus Dionysius�

"Every essence, power, energy, condition, perception, reason, conception, contact, knowledge and union�in a word, all things existing�are from the Beautiful and Good, and in the Beautiful and Good, and return towards the Beautiful and Good." (Divine Names, cap. 4.)
58. This is the scholastic doctrine of the lumen gloriae. See Introduction, p. xxv.
59. "Onsinct die gheest hem selven in ghebrukeliker minnen"�the spirit, as regards its separate consciousness, drowns and loses itself in the Eternal Love of God. This immersion, self-mergence, or sinking of the spirit into the One which is its home, is the "completing opposite" of that other action of grace, which thrusts the self out with its powers as a free and energetic instrument of the Divine Will: thus perfecting the soul's dual likeness to God, in work and in rest. Compare Ch. LXIII, "The Gift of Understanding."
60. By the "effective understanding" Ruysbroeck probably meant the faculty, sometimes called the "higher reason" or "pure intellect" which the Victorine mystics described as "beyond and beside reason," and whereby the mind contemplates intellectibilia: the "invisible things which may not be comprehended by human reason." Cf. Richard of St Victor, Benjamin Major, bk. i. caps. 6 and 7.
61. "Ghebrukelike gheneychtheit." This, one of Ruysbroeck's favourite terms, is generally translated "inclination"; but really includes the meaning�so characteristic of his doctrine�of a perceptual willed and active tending or drawing-nigh of the spirit to the enjoyment and possession of God: and instinctive effort of the soul to achieve its goal. It is the tendency immortalised in St Augustine's saying, "Thou hast made us for Thyself, and our heart can find no rest except in Thee." (Confessions, bk. i. cap. 7.)