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Let your intention be pure, and your devotion simple and
upright
If thy eye be single, thy whole body shall be lightsome. [32] All
the Fathers explain these words to refer to purity of intention,
and understand them to signify that, if our aim be pure, our
actions will be just. As the eye guides, and in some sense
enlightens, the body, so the intention enlightens the soul. It
guides its actions, and imparts to them their value for good or
evil. Therefore, as the holiness of our actions depends on the
purity of our intention, it is of the utmost importance that we
should make sure of our intention; yet nothing is more difficult.
Intention lies in the deepest part of the human heart, so that, to
discover it as fully as is possible, we must be practised in the
science of reflecting on our own soul, examining its hidden
motives, and penetrating its deepest recesses. This is what few
persons do, and in what concerns supernatural matters it can only
be satisfactorily performed by the help of divine light, which
must unceasingly be sought by diligent prayer.
Our self-love endeavours studiously to hide our intentions from
ourselves. It does so with a view to its own interests, and
succeeds only too well. We deceive ourselves in a multitude of
things, and although we do so simply because we want to, it is all
so subtle that we are hardly aware of it. There are very few
persons who are completely honest with themselves, and self should
be the very first thing we mistrust. We must always, therefore, be
on our guard against the devices of self-love, which are more
subtle in religious matters than in anything else. Yet how few are
really watchful in this matter; how few are proof--I do not say
always, but for the most part--against being taken off their
guard.
If we are to know ourselves really, we must discern the true
motive of our actions, and that is not an easy matter, seeing how
twisted our nature is, and how blind we are to it. True knowledge
of self is very rare.
The truth is, of course, that only God knows us through and
through; above all in the most essential thing, namely whether we
are worthy in His eyes of love or hatred. [33] We cannot be
absolutely certain that any of our actions are pleasing to Him,
and this uncertainty will remain with us all our life; we will
never be able to pronounce with certitude on the purity of our
intentions. For if we were sure on this point, we would be equally
sure that our actions were holy, and consequently that we were in
a state of grace. For this reason, we must always say with David:
From my secret sins, cleanse me, O Lord. [34] And who knows fully
his own frailty? The truth is in itself very painful, and
particularly grievous to self-love, which is always seeking for
assurance. According to God's designs, however, it should humble
us, but not drive us to despair. If in this matter we cannot
arrive at absolute certitude, yet by learning to know ourselves
and by humbly asking it of God, we can obtain sufficient moral
certitude to give us peace. But we must do all that lies in our
power.
What, then, is purity of intention? Purity of intention is having
God alone as our object, free from all self-interest. Yet our
intention, although not absolutely pure, may not be fundamentally
bad. It often happens that our primary intention is good, but it
is spoilt by a secondary intention which is not good. Thus a
priest in his apostolic work seeks in general the glory of God,
but at the same time takes pleasure in the approbation of men. In
God's eyes, therefore, which are infinitely pure, the total
intention and the acts consequent on it, are not perfectly holy
and beyond reproach.
Imperfect Christians that we are, we can judge by this example of
the hidden imperfections which insinuate themselves into all we
do. If only we were fully persuaded of this truth, how reluctant
we would be to indulge in any self-complacency; and this is just
what God wants, for He only saves us by humility, certainly not by
confidence in our own merit. The saints knew this only too well,
and like Job [35] trembled at the thought of their actions. And
even St. Augustine cried, when he thought of Monica his mother: 'O
my God, who can stand in Thy sight, if Thou searchest without
mercy?'
What must we do to acquire this precious purity of intention? We
must continually watch our motives, in order to eschew not only
those that are obviously bad, but even those that are imperfect.
But we only discern our imperfections as we advance, and as our
spiritual light increases. God increases this light progressively,
according to the use we make of His gift. He adapts it to our
present needs, and to the degree of purity He expects of us at the
time. It is by this light that we gradually discover those
imperfections in our intention which at first were not apparent,
and which God Himself actually hid from us. For what beginner,
with how ever good a will, could bear the sight of those actions
which he believes to be his best, if God showed them to him as
they are in His sight? It would be enough to reduce him to the
depths of despondency. God has done so in the case of certain
saints, but not everyone can stand such favours!
To make myself better understood, I will give an example of this
imperfect knowledge of ourselves. The entrance to the spiritual
life is often strewn by God with flowers. He fills the soul with
sweetness and consolation in order to detach it from all that is
not Himself, and to facilitate the exercises of an interior life,
which otherwise would prove too difficult. The soul, which never
before knew anything so delightful, clings impetuously to these
new pleasures, and in order to enjoy them gives up everything
else. It yields itself to prayer and mortification, and is only
happy when alone with God. It cannot bear any interruption in its
communion with Him. If God hides Himself for a time, it is
wretched, and cries to Him to return. It seeks Him restlessly, and
knows no rest until He is found again.
Much imperfection unquestionably exists here. The motive is good:
God is the object sought; but the intention is not pure, because
spiritual sweetness and sensible enjoyment are sought as well. The
soul does not see this imperfection at the time; God Himself hides
it, and it would be imprudent in a spiritual director to reveal
it. But when the soul has for some time been fed on this milk, and
begins to grow strong, the times of God's absence will grow
longer, and will become habitual. Then a light will be given to
show the previous imperfection in the intention, and the soul will
gradually learn to serve God for Himself, and not for His gifts.
This light would have done harm at first, but will be profitable
when it is given. And at every new step fresh light is received,
which reveals the imperfections of the preceding state. Therefore,
instead of over-wearying ourselves by scrutinizing our intentions,
we need only make good use of the light given us by God. Yet we
must faithfully consult that light, and at once reject every
imperfection which it makes known to us. And thus we gradually
attain to a purity of intention which is more or less perfect,
according to God's will concerning us. For purity of intention is
the measure of holiness, and is proportionate to the degree of
light communicated by God, and to the fidelity with which we
correspond to it. God indeed considers, not our actions in
themselves, but our motives. That is why the slightest action of
Our Lady was of greater value in God's sight than the noblest
works of other saints, because her intention was incomparably
pure.
Simplicity is identical with purity of intention. Thus Our Lord
said: If thy eye be single: [36] that is, if your gaze is directed
to one object only, namely God. I could, therefore, be silent
concerning simplicity, and content myself with what I have said
concerning purity of intention. But it is desirable to show that
simplicity, which so few persons rightly understand, is the root
and essence of all perfection. To this intent, we must raise our
minds to God Himself, and in the first place consider simplicity
as it is revealed in Him.
Now only what is infinite is perfectly simple, and only what is
perfectly simple is infinite. All things finite are manifold and
complex, and all things complex are finite. There is no exception
to this rule. Therefore, perfect simplicity can be postulated only
of God, and that accounts for the infinity of His perfections. The
being of God is infinite, because it is simple and all in all,
without division or extension. His eternity is infinite, because
it is simple, having neither beginning, middle nor end, and
excludes the very idea of duration expressed by a succession of
moments. His power is infinite, because it is simple, extending to
all things possible, and exercised without contradiction or
effort, by a pure act of will. His knowledge is infinite, because
it is simple, and consists in one single idea, which is the idea
of God Himself, in which He sees all that has been, is and will
be, and all that is in the realm of mere possibility. The very
essence of God is infinite, because it is simple. In Him essence
is existence; His attributes are one with themselves and with His
essence, being only distinguishable by the definitions we conceive
of them, according to our own feeble imagination. In Him, finally,
power means act, and faculty means exercise; divine intelligence
an eternal understanding, and divine will an eternal volition.
So, too, in regard to His moral attributes. Although finite when
viewed in their effects on us, they are infinite in themselves, by
virtue of their simplicity. Such are His holiness, His wisdom,
goodness, justice and mercy. The end of all His works is likewise
infinite, being simple: it is to His glory that they must all
concur. Minds accustomed to reflection will be able to follow the
sublime theory which I here merely indicate.
Simplicity, then, being the chief characteristic of the
perfections, designs and operations of God, we cannot wonder that
it is the chief constituent of perfection in the case of rational
creatures. Being finite, they are incapable of physical
simplicity, but not of moral simplicity, and this they are bound
to make their one aim.
In the case of the creature, simplicity is reduced to one point,
namely that God alone is to be the standard of his ideas and
judgments, the aim of his desires, and the end of his actions and
sufferings. Everything is to be referred to God; His good pleasure
is to be preferred in all things, His holy will alone to be
envisaged, sought and pursued. This summary is short, but its
content deep.
The soul is truly simple, when it has attained to this single view
of God, and is perfected in unity. An ineffable unity, which in
some sort deifies us by a most perfect moral union with Him Who is
supremely and absolutely One. One to One was the continual saying
of a great contemplative: a short expression, but full of meaning.
It contains all the truth and perfection of holiness, all the
blessedness of which it is the source. God is One by a unity which
befits Him, and Him alone. He is One, and necessarily draws all
things into His own unity. He is One, and sanctifies all things by
participation in His unity. He is One, and all creatures capable
of being happy are so only by sharing in His unity. Therefore, in
order to be holy or happy, the soul must be one by its cleaving of
mind and heart to Him alone, for Him alone, without any turning
back towards self. If, besides looking to God, the soul gazes upon
itself, in any way whatsoever distinguishing itself from God, with
a sense of ownership which separates its interests from God's
interests, then that soul is no longer one or simple, but double,
having two objects. And as long as it is in this state, it cannot
possibly be immediately united to God, neither in this world by
faith, nor hereafter until it has been purified of all its
multiplicity.
Therefore, if you would aspire to holiness and happiness, aspire
to simplicity and unity. Study to simplify your desires, reducing
them to God alone. Forget yourself, think of Him; have no will nor
interest but His. Seek only His glory, and find your happiness in
His. This is the state of the blessed in heaven, and we shall only
be admitted to the beatific vision with all its beatitude when we
have arrived at that consummation. Why not, then, begin on earth,
so far as we can?
But how are we to acquire this simplicity, the mere idea of which
transcends all our conceptions? First, we must pray to the Being
Who alone is infinitely holy, and ask Him to undertake the work of
our simplification. Let this be our great, our sole aim. All our
efforts will never rid us of our multiplicity. But the more God
acts in us, and the more we yield to the operations of grace, the
more shall we increase in simplicity, without seeing, or even
wanting to see, the progress we are making.
In what are we to seek simplicity? In our mind: from which God
will banish much prejudice and uncertainty, many doubts and false
judgments, substituting in their place the simple truth, and from
which in turn He will drive away all undue worrying, misgivings,
want of trust and cares for the future, which are the consequences
of a false prudence. Thus will He gradually reduce our multifold
reasonings to the prayer of simple regard.
Simplicity in our will, which will henceforth own but one desire,
one fear, one love, one hatred, and one sole object of its
affection, drawing us ever nearer to that object, with an
inviolable rectitude and an unconquerable strength.
Simplicity in virtues, which will all meet and fuse in charity, so
far as the state of this present life permits. Simplicity in
prayer, which will be, so to speak, one only act containing all
acts in itself. And lastly, simplicity in conduct, which will be
consistently even, uniform, straight and true, emanating from one
principle and culminating in one end.
Uprightness is but another name for purity of intention and
simplicity. Of this I would speak but briefly.
The Sacred Word, speaking of Job, found no higher praise than to
call him simple and upright. [37] A man is upright, when he
follows a simple rule pointing always in one direction, and aiming
always at a centre. For the soul, this centre is God; and God has
given it an innate tendency towards Himself. So long as it
preserves and obeys this tendency, it will retain its innocence
and peace; departing from it, it cannot fail to fall back into sin
and distress. It does this when it turns back on itself, assuming
another direction and another centre, thereby losing its primitive
rectitude. It was given an original impulse, but has chosen
another and in an opposite direction, which in devious ways draws
it away from God and towards self.
Again, Scripture tells us: God made man upright: [38] that is,
turned towards Himself alone, with an inward yearning for
closeness to and union with Him. But owing to his radical
imperfection man had the power of turning towards himself, and he
was tempted and fell. Thence arose original sin and its
consequences, which gave a prodigious impetus to this tendency
towards self, and to which, without God's recalling grace, we
cannot but yield.
I am aware that as long as man retains sanctifying grace, he does
not lose that essential uprightness which is necessary and
sufficient for salvation. But every act of self-love, of self-
complacency, of seeking one's own interest unsubordinated to the
interest of God, is a deflection from that uprightness which,
however slight, may entail the most grievous consequences. The
danger of the least error of this kind is twofold. First, we can
never, by our own strength, regain our former uprightness, however
slightly we may have diverged from it. Secondly, we have no power
of stopping, nor of carrying our deflection to a given point and
no further. These two considerations ought to weigh with us so
deeply as to prevent our ever taking one deliberate step out of
the right way.
Try to preserve, then, as far as you can, that rectitude which God
has restored to you. Fear its loss, even in the smallest degree.
Keep a watch over your natural tendencies, which would draw you
away from God. In this, we are our worst enemies, loving ourselves
but in a wrong way, with a secret inclination to make self our
centre, towards which we try to make everything, even God Himself
subservient. This love of self is extremely dangerous, because its
devices are so subtle that often enough we are not aware of them,
so deeply embedded are they in our nature. Life to self is death
to the soul, since it is taking us always farther from God.
Wise will we be if we examine well the nature of our devotion, to
see if it be pure, simple and straight. And as it is possible that
we are blind to ourselves, we should pray about it, seek counsel,
and profit by the light God gives us. The good use we make of the
little we have will draw down still greater graces, and insensibly
we shall acquire that purity of intention and simplicity and
uprightness of heart which are, and always have been, so rare
among those who profess to be devout.
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