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XV. ON THE INWARD TEACHING OF THE SPIRIT OF GOD.

It is certain from the Holy Scriptures (Rom. viii.; John xiv.,) that the Spirit of God dwells within us, acts there, prays without ceasing, groans, desires, asks for us what we know not how to ask for ourselves, urges us on, animates us, speaks to us when we are silent, suggests to us all truth, and so unites us to Him that we become one spirit. (1 Cor. vi. 17.) This is the teaching of faith, and even those instructors who are farthest removed from the interior life, cannot avoid acknowledging so much. Still, notwithstanding these theoretical principles, they always strive to maintain that in practice the external law, or at least a certain light of learning and reason, illuminates us within, and that then our understanding acts of itself from that instruction. They do not rely sufficiently upon the interior teacher, the Holy Spirit, who does everything in us. He is the soul of our soul; we could not form a thought or a desire without Him. Alas! what blindness is ours! We reckon ourselves alone in the interior sanctuary, when God is much more intimately present there than we are ourselves.

What, then! you will say, are we all inspired? Yes, doubtless; but not as were the prophets and apostles. Without the actual inspiration of the Spirit of grace, we could neither do, nor will, nor believe any good thing. We are, then, always inspired, but we incessantly stifle the inspiration. God does not cease to speak, but the noise of the creatures without, and of our passions within, confines us and prevents our hearing. We must silence every creature, including self, that in the deep stillness of the soul we may perceive the ineffable voice of the Bridegroom. We must lend an attentive ear, for his voice is soft and still, and is only heard of those who hear nothing else!

Ah, how rare is it to find a soul still enough to hear God speak! The slightest murmur of our vain desires, or of a love fixed upon self, confounds all the words of the Spirit of God. We hear well enough that he is speaking, and that he is asking for something, but we cannot distinguish what is said, and are often glad enough that we cannot. The least reserve, the slightest self-reflective act, the most imperceptible fear of hearing too clearly what God demands, interferes with the interior voice. Need we be astonished, then, if so many people, pious indeed, but full of amusements, vain desires, false wisdom, and confidence in their own virtues, cannot hear it, and consider its existence as a dream of fanatics? Alas! what would they with their proud reasonings? Of what efficacy would be the exterior word of pastors, or even of the Scriptures themselves, if we had not within, the word of the Holy Spirit giving to the others all their vitality? The outward word, even of the Gospel, without the fecundating, vivifying, interior word would be but an empty sound. It is the letter that alone killeth (2 Cor. iii. 6), and the Spirit alone can give us life.

O! eternal and omnipotent word of the Father, it is thou that speakest in the depth of our souls! The word that proceeded from the mouth of the Saviour, during the days of his mortal life, has only had energy to produce such wonderous fruits, because it has been animated by that Spirit of life which is The Word itself. Hence it is that St. Peter says: Lord, to whom shall we go? Thou hast the words of eternal life. (John vi. 68.)

It is not, then, the outward law of the Gospel alone which God shows us internally, by the light of reason and faith; it is his Spirit that speaks, touches, operates in and animates us; so that it is the Spirit which does in us and with us whatever we do that is good, as it is our soul that gives life to our body, and regulates all its movements.

It is, then, true, that we are continually inspired, and that we do not lead a gracious life, except so far as we act under this interior inspiration. But O God! how few Christians feel it! how few are they, who do not annihilate it by their voluntary distractions, or by their resistance!

Let us recognize, then, the fact that God is incessantly speaking in us.22    Imitation of Jesus Christ, book iii. c. iii. 83. He speaks in the impenitent also, but, stunned by the noise of the world and their passions, they cannot hear Him; the interior voice is to them a fable. He speaks in awakened sinners; they are sensible of remorse of conscience, which is the voice of God reproaching them inwardly for their sins. When they are deeply moved, they have no difficulty in understanding about this interior voice, for it is it that pierces them so sharply. It is in them that two-edged sword of which Paul speaks as piercing even to the dividing asunder of soul and spirit. (Heb. iv. 12.) God causes himself to be perceived, enjoyed, followed; they hear that sweet voice that buries a reproach in the bottom of the heart, and causes it to be torn in pieces. Such is true and pure contrition.

God speaks, too, in wise and enlightened persons, whose life, outwardly correct, seems adorned with many virtues; but such are often too full of themselves and their lights, to listen to God. Everything is turned into reasoning; they substitute the principles of natural wisdom and the plans of human prudence, for what would come infinitely better through the channel of simplicity and docility to the word of God. They seem good, sometimes better than others; they are so, perhaps, up to a certain point, but it is a mixed goodness. They are still in possession of themselves, and desire always to be so, according to the measure of their reason; they love to be in the hands of their own counsel, and to be strong and great in their own eyes.

I thank thee, O my God with Jesus Christ, that Thou hast hid thine ineffable secrets from these great and wise ones, whilst Thou takest pleasure in revealing them to feeble and humble souls! It is with babes alone that Thou art wholly unreserved; the others Thou treatest in their own way; they desire knowledge and great virtues, and Thou givest them dazzling illuminations, and convertest them into heroes. But this is not the better part; there is something more hidden for thy dearest children; they lie with John on thy breast. As for these great ones who are constantly afraid of stooping and becoming lowly, Thou leavest them in all their greatness; they shall never share thy caresses and thy familiarity, for to deserve these, they must become as little children, and play upon thy knees.

I have often observed that a rude, ignorant sinner, just beginning to be touched by a lively sense of the love of God, is much more disposed to listen to this inward language of the Spirit of Grace, than those enlightened and learned persons who have grown old in their own wisdom. God, whose sole desire is to communicate Himself, cannot, so to speak, find where to set his foot in souls so full of themselves, who have grown fat upon their own wisdom and virtues; but, as says the Scripture, “his secret is with the simple.” (Prov. iii. 32. vulg.)

But where are they? I do not find them; God sees them and loves to dwell in them; “My Father and I,” says Jesus Christ, “will come unto him and make our abode with him.” (John xiv. 23.) Ah! a soul delivered from self, and abandoned to grace, counting itself as nothing, and walking, without thought, at the will of that pure love which is its perfect guide, has an experience which the wise can neither receive nor understand!

I was once as wise as any; thinking I saw everything, I saw nothing; I crept along feeling my way by a succession of reasonings, but there was no ray to enlighten my darkness; I was content to reason. But when we have silenced everything within, that we may listen to God, we know all things without knowing anything, and then perceive that, until then, we were utterly ignorant of all that we thought we understood. We lose all that we once had, and care not for it; we have then no more that belongs to self; all things are lost, and we with them. There is something within that joins with the spouse in the Canticles in saying; “Let me see thy countenance, let he hear thy voice; for sweet is thy voice and thy countenance is comely.” (Sol. Song. ii. 14.) Ah! how sweet is that voice, it makes me all tremulous within! Speak, O beloved, and let none other dare to speak but Thee! Be still, my soul; speak, Love!

Then it is that we know all things without knowing anything. Not that we have the presumption to suppose that we possess in ourselves all truth. No! on the contrary, we feel that we see nothing, can do nothing, and are nothing: we feel it and are delighted at it. But in this unreserved abandonment, we find everything we need from moment to moment, in the infinity of God. There we find the daily bread of knowledge, as of everything else, without lying up; then the unction from above teaches us all truth, while it takes away our own wisdom, glory, interest, yea, our own will; it makes us content with our powerlessness, and with a position below every creature; we are ready to yield to the merest worms of the dust, and to confess our most secret miseries before the whole world, fearing unfaithfulness more than punishment and confusion of face.

Here it is, I say, that the Spirit teaches us all truth; for all truth is eminently contained in this sacrifice of love, where the soul strips itself of everything to present it to God.18


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