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58. There is no more to be said here of degrees; that of glory being all that remains, every means being left behind, and the future consisting in our enjoying an infinite stretch of life, and that more and more abundantly. (John x. 10.) As God transforms the soul into Himself, his life is communicated to it more plentifully. The love of God for the creature is incomprehensible, and his assiduity inexplicable; some souls He pursues without intermission, prevents them, seats Himself at their door, and delights Himself in being with them and in loading them with the marks of his love. He impresses this chaste, pure, and tender love upon the heart. St. Paul and St. John the Evangelist, felt the most of this maternal affection. But to be as I have described it, it must be bestowed upon the soul in the state of grace of which I have just spoken; otherwise, such emotions are purely natural.

59. The prayer of the state of faith is an absolute silence of all the powers of the soul, and a cessation of every working, however delicate, especially toward its termination. The soul in that state, perceiving no more prayer, and not being able to set apart fixed seasons for it, since all such exercises are taken away, is led to think that it has absolutely lost all kind of devotion. But when life returns, prayer returns with it, and accompanied by a marvellous facility; and as God takes possession of the senses and faculties, its devotion becomes sweet, gentle, and very spiritual, but always to God. Its former devotion caused it to sink within itself, that it might enjoy God, but that which it now has, draws it out of self, that it may be more and more lost and changed in God.

60. This difference is quite remarkable, and can only be accomplished by experience. The soul is silent in the state of death, but its stillness is barren, and accompanied by a frantic rambling, which leaves no mark of silence save the impossibility of addressing God, either with the lips or the heart. But after the resurrection, its silence is fruitful and attended by an exceedingly pure and refined unction, which is deliciously diffused over the senses, but with such a purity, that it occasions no stay and contracts no taint.

61. It is now impossible for the soul to take what it has not, or to put off what it has. It receives with passive willingness whatever impressions are made upon it. Its state, however overwhelming, would be free from suffering, if God, who moves it towards certain free things, gave them the necessary correspondence. But as their state will not bear it, it becomes necessary that what God wills they should have, should be communicated by means of suffering for them.

62. It would be wrong for such persons to say that they do not wish these means; that they desire God only. He is anxious that they should die to a certain interior support of self, which causes them to say that they desire God only, and if they were to reject these means, they would withdraw themselves from the order of God, and arrest their progress. But, being given simply as means, though fruitful in grace and virtue, however secret and concealed, they finally disappear when the soul finds itself united with the means in God, and He communicates Himself directly. Then God withdraws the means, upon which he no longer impresses any movement in the direction of the person to whom they are attached; because it might then serve as a stay, its utility being at least recognized. The soul can then no longer have what it had, and remains in its first death in respect to them, though still very closely united.

63. In this state of resurrection comes that ineffable silence, by which we not only subsist in God, but commune with Him, and which, in a soul thus dead to its own working, and general and fundamental self-appropriation, becomes a flux and reflux of divine communion, with nothing to sully its purity; for there is nothing to hinder it.

64. The soul then becomes a partaker of the ineffable communion of the Trinity, where the Father of spirits imparts his spiritual fecundity, and makes it one spirit with Himself. Here it is that it communes with other souls, if they are sufficiently pure to receive its communications in silence, according to their degree and state; here, that the ineffable secrets are revealed, not by a momentary illumination, but in God himself, where they are all hid, the soul not possessing them for itself, nor being ignorant of them.

65. Although I have said that the soul then has something distinct, yet it is not distinct in reference to itself, but to those with whom it communes; for what it says is said naturally and without attention, but seems extraordinary to the hearers, who, not finding the thing in themselves, notwithstanding it may be there, consider it as something distinct and wonderful, or perhaps fanatical. Souls that are still dwelling among the gifts, have distinct and momentary illuminations, but these latter have only a general illumination, without defined beams, which is God himself; whence they draw whatever they need, which is distinct whenever it is required by those with whom they are conversing, and without any of it remaining with themselves afterwards.

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