Treatise on the Love of GodBook XII. Counsels concerning the soul's advance in divine love

A well-known living religious has said that natural temperament has a great deal to do with contemplative love, and that it is most commonly found among persons of emotional tendencies. This cannot mean to say that Divine Love is imparted either to men or angels as a consequence, still less as a reward, of their natural qualities; such an opinion would be alike opposed to the teaching of the Bible and the Church. The love of which I have been speaking is that supernatural love which God sheds into our hearts of His Goodness, and which dwells solely in the most exalted region of the mind, being wholly independent of natural temperament. And we must remember, that although a naturally loving soul may have a strong tendency to love God, it is at the same time so inclined, by reason of that very disposition, to cling to creature love, and there is as much danger to it of straying from and intermingling lower love with the highest as facility for that highest love; the risk of misapplied love being commensurate with the power of ready affection. —

It is true that when persons of such a disposition are really set free from creature love they make marvellous progress in the love of God, their heart being a ready soil to bear such fruit, and they will show forth an outward attractiveness which is not to be found in those whose natural disposition is stern, repelling, or gloomy. If two people, the one gentle and loving, the other harsh and morose by natural temperament, possess an equal degree of charity, they will love God equally, but not similarly, The one will love more easily, more pleasantly, but not more firmly or with greater perfection; while that love which is nurtured amid the thorns and briars of a naturally harsh, rude character will be nobler and more courageous. It seems to me to matter little whether the natural disposition is loving or not, with reference to an altogether supernatural love. Yet I would say to all, If your heart is easily accessible to love, wherefore not seek that which is heavenly? and if you are naturally hard and stern, strive to make up for what is wanting to you in natural love by that supernatural affection which He Who calls you so lovingly to Him offers to you.

“L¹ up for yourselves treasures in Heaven ;” so says the Great Lover of souls." Be not content with one treasure only, but heap up treasure upon treasure, be insatiable in seeking to add continually to your love. Wherefore is the bee perpetually storing up honey, but because it so greatly desires it? O my soul, thou wert created for His Love Who is Infinite, and what canst thou desire so much as that best of all loves? I have longed for Thy saving health, O Lord, and in Thy law is my delight.”?

The sick man has no appetite, but he fain would have it; he has no desire for food, but longs for the desire. It is not given us to know whether indeed we love God above all else, but we do know whether we long to love Him; and directly we are conscious of the wish to love, we may be sure that we are beginning to love Him. The animal, sensual part of man desires food, but it is his reason which desires an appetite for food; and inasmuch as the two do not always work together, it sometimes happens that we desire the appetite without having it.

But the wish to love, and love itself, depend upon the will; so that no sooner does any one heartily wish to love than he begins to do so, and as the wish gains strength so does the love. He who fervently desires to love will soon love fervently: “Lord, Thou hast heard the desire of the poor; Thou preparest their heart, and Thine Ear hearkeneth thereto.”' He who does not certainly love God is poor; but if desirous to love Him he is as a beggar, and verily a most privileged one, one of those of whom our Lord has said, “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven!”? Such was S. Augustine, crying out for more love and a nearer walk with God; or S. Francis, desiring to die for love of Him Who died for very love; or S. Catherine of Genoa and S. Teresa, dying of their great thirst for love. “Lord, give us this water !”3 The love of money, material avarice, is the root of all evil; but spiritual avarice, the craving after supernatural treasure, is the root of all good. He who heartily desires love will seek it heartily; he who seeks heartily will surely find; and “he who findeth Me findeth life.”* May our unwearied cry be—

“Come, Holy Ghost, our souls inspire,

And lighten with celestial fire.”

? Ps, x. 19, 7 Matt. v. 3. + Johniv. 15. ‘4 Prov. viii. 35.

We are told that hounds are more apt to lose the scent in spring than at any other time, and this is said by the huntsmen to be because all vegetation is then in such vigour that it baffles the dogs’ scent of their game. And surely those souls which teem with every conceivable earthly longing, plan, and aim, can never effectually seize the scent or track of their Beloved, Who is described as being “like a roe or a young hart.”*

Men say that the lily flowers according to the depth at which it is planted. - If the roots be but a few inches deep in the soil it will flower early; if they be deeper down it will be proportionably later. So the heart which is immersed in worldly cares and hopes will be tardy in bringing forth the bloom of Heavenly Love; but if it hold on lightly, and no more than is absolutely needful to temporal things, it will soon put forth its fragrant blossoms. It was this consciousness, and the desire to lay aside secular cares for heavenly, which drove saints of old into the wilderness. Souls which heartily desire to love God will close their mind as far as possible to earthly claims, the better to devote it to meditation on heavenly things, concentrating all their powers on their single aim, i.e. the love of God. He who desires anything whatsoever without any reference to God loves God so much the less. — :

S. Egidius was asked by a religious how he could best please God. His answer was, “Give all to All,” i.e. the whole soul to the One Only God. A profusion of longings and aspirations in one heart resembles

' Cant. il. 9.

‘several children striving to suck from one breast, pushing one another aside, and drying up the source. He who aims at the attainment of God’s Love must needs confine all his heart, mind, and energy for that single aim.

Curiosity, ambition, and restlessness, combined

_ with want of due consideration of the object for which we are sent into the world, often turn our duties into hindrances, our work into mere anxious worry, so that there is more bustle than result. It is by means of these foolish, unimportant matters that we are often distracted from steady perseverance in the love of God, not by the exercise of our real lawful vocations. Think how David (and S. Louis treading in his steps), amid perils and toils, in peace and war, ceased not to cry out, “Whom have I in Heaven but Thee? and there is none upon earth that I desire in comparison of Thee.”¹ And S. Bernard, while serving God in the complicated affairs of ‘state, both in camp and court, never ceased to advance in His Holy Love. Truly, he changed scenes, but he never changed his heart, nor his heart its love, nor his love its aim; rather, as he himself has said, all vicissitudes were around, but not of him, and however his surroundings might alter he altered not, but remained stedfastly united to his God.?

Wise men have said that holiness cannot haunt - court and camp, and the Israelites cried out, “How shall we sing the Lord’s song in a strange land?” But they were not merely dwelling in Babylon, they were its captives; and verily, he who is a slave to court favour, success, or fame, has little claim to sing “the Lord’s song.” But he who is found in court, camp, or palace merely in the course of duty will be kept of God, and the antidote to worldly allurements will never be wanting to him.

During the great plague which devastated Milan S. Charles Borromeo went freely among the infected places and people; but he only went whither duty and God’s service called him, esteeming it wrong to tempt God’s Providence by going into danger where he had no call, and thus he was kept from harm, his loving trust, alike free from presumption and timidity, being blessed of God. And in like manner be sure God will protect those whose duty takes them into scenes of temptation and danger; nor is it right either to shrink back from pursuing a lawful calling which takes a man into such, any more than to rush presumptuously into dangers when duty or necessity do not require a man to do so.

Gracious Love often seems to deal with even more than a mother’s tenderness towards those who give themselves up, childlike, to Him.

We are told that S. Frances, while reciting the Daily Office, was one day called repeatedly away from her Oratory just as she was beginning a Psalm, going calmly each time to the domestic duty which summoned her, and returning to resume her devotions; until at last, coming to her book, she found the verse which she had so often interrupted out of obedience traced in golden letters by an angel’s hand.

No surely, the rightful duties of a Christian’s calling need never hinder, but should rather augment his love of God, feeding, and so to say gilding, his devotion. The nightingale pauses amid its floods of song, and the loving heart does not let go its hold of God when external duties claim its heed, any more than when absorbed in the visible act of prayer; song and silence, labour and rest, alike bear up to Heaven its notes of praise and adoration.

There are certain persons who are for ever full of mighty projects for the future, in which they intend to serve God in eminent and extraordinary ways; but all these great things are in the future, and will probably never take any present shape, they the while deluding themselves with a belief that their love is very great. Yet such people, while enlarging on heavy future crosses, are prone to shun the lesser ones which God sets before them. Surely it is a mere temptation to be so brave in imagination and so cowardly in deed!

God shield us from such empty boastings, which only foster a miserable self-conceit! Great things do not often cross our path, but there is no time in which we may not do little things as perfectly as possible, i.e. in the spirit of love. He who gives a “cup of cold water” to his thirsty brother does a seemingly trifling act, but the intention and love which excite that act are such as to win a reward of eternal life."

Bees gather honey from thyme and rosemary no less than from the more showy garden flowers, and the honey sucked from these fragrant herbs is even ‘sweeter than the other. So true love finds a purer, as ‘well as a more frequent, opportunity of testifying itself in little things than in great.

The kindly forbearance towards another, the trifling victory over temper and passion, the self-denial in some little matter, the resistance to a dislike, the honest acknowledgment of a fault, the effort to be calm and even-tempered, the willingly accepted humiliation and censure,—all these things, be sure, are a more precious harvest than we are wont to think, provided they be wrought for the love of God.

Cverp et should be none as perfectly as possible. OUR Lord frequently uses the metaphor of coin, e.g. : the talent put out to usury, the piece of silver lost and found. Unless a coin be good, and of full weight, it will not pass current; and if a deed be not genuine, springing from love and a right intention, it will not be reckoned as good. If I fast out of mere avarice my fasting is vain; if from temperance, yet meanwhile being guilty of some mortal sin, the work ‘is wanting, for love alone can give due weight to anything we do. If my motive is merely compliance with those around me my deed wants the true stamp. . But if I fast out of temperance, intending thereby to please God, my coin will have a true ring, and will be laid up as a treasure in store.

- Little actions are well done when we do them with a pure intention and a stedfast will to please God, and then they greatly promote our sanctification. Some men eat heartily, yet are always thin and weakly, because they do not digest their food properly; while others who eat less are hearty and strong, because their digestion is good. So certain people perform numerous good works without growing proportionately in love, because they are cold and apathetic instead of earnest and devout, while others seem to achieve but little, yet that little is done in so fervent a spirit that they grow rapidly in grace, and God seems visibly to bless their increase.

Lord, and not unto men ;”! “Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God.” And these precepts we fulfil (so says S. Thomas) when the love of God has become our habit of mind; so that although we may not make a special act of intention to serve God in each passing act, it is nevertheless always understood, and maintained by our habitual union and communion with God, through which all we do is, like ourselves, consecrated to His Eternal Love. The child dwelling in its parents’ house needs not to be perpetually affirming that all he earns is his father’s; inasmuch as he belongs to his father, all that is his does the same. Children of God’s Love as we are, all we do is inherently devoted to His Glory.

As I said before, the olive-tree imparts its flavour to the neighbouring vine, and so love imparts its perfectness to all other virtues. But if we graft the vine upon the olive it not merely acquires a flavour, but imbibes its very juices. So be you not content merely to possess love together with other graces, but aim at possessing and practising every virtue of grace in and through love.

When the master guides his pupil’s hand as he

' Col. iii. 23. - 1 Cor. x, 31.

paints the picture is mainly his, albeit the pupil has consented and co-operated in the work; and verily our deeds are excellent above all when they are altogether prompted by motives of love. But this happens variously, according to the man. Thus Divine Love sheds a very special grace upon the good deeds of those who are specially consecrated to Him. Such are Bishops and Priests, who are sealed and stamped as God’s servants by a sacramental, ineffaceable dedication; such are religious, whose vows have made them an “acceptable living sacrifice unto God ;” and such in their measure are all who devote themselves wholly to God’s Will in retreats and spiritual exercises.

Some have held that this kind of general self-oblation does not affect subsequent actions unless individually offered; but all will accept S. Bonaventura’s illustration, namely, that if a man offers a hundred crowns deliberately to God it is a real offering of love, albeit the actual distribution be made subject to distraction from the definite point. And if so, where is the difference between the offering of money or of all our actions? or why should not the wholesale deliberate offering be regarded alike in both cases? He who has wholly surrendered himself to God has virtually dedicated his every action.

This consideration might well make all resolve at least once to make a retreat, in which to purify their soul and offer it deliberately and stedfastly to God, afterwards making a general review of conscience at least once a year, renewing the resolutions which were then formed.

S. Bonaventura says that a man may acquire so confirmed a habit and intention of well doing that he often does it without special intention, such well doing being highly meritorious notwithstanding, because the habit which prompts it is rooted and grown in a confirmed and stedfast love.

' Rom. xii. 1. .” See the “Devout Life.”

It is said that the peacock’s young grow white if the hen hatches in a clean place; and verily, all man’s actions acquire character and grace from the love whence they issue. It is obvious that those actions which promote a man’s calling, or are needful to his plans, will depend upon his original choice.

But we must not stop here. A really thorough progress in devotion demands, not merely a good beginning annually renewed, but a daily offering, by means of which fresh vigour and grace are continually won, and the heart is sanctified anew. And beyond this, all through each day a thousand ejaculatory prayers and upliftings of the heart should bear it onwards towards God, and with it all we do. He who thus ever strives to keep his heart stayed in the Bosom of his Heavenly Father cannot fail to do all things in and for God.

“I am Thine, O save me!”¹ ‘My Beloved is mine, and I am His.”? “My God, my Life, my All! Grant me to die to self, and live to Thee only!” Thrice blessed is the soul which thus perpetually dedicates itself to its Heavenly Bridegroom, thereby renewing its original determination to have and know and love nothing save God and His Love. And such continual aspirations tend greatly to quicken love, especially in ordinary daily life.

On great occasions lift up your heart and mind to God, stretching out to thoughts of Eternity, dwelling upon His Goodness Who has so cherished you, provided you with all things needful to salvation, and enabled you to seek good and flee evil. And then accept, embrace heartily, whatsoever He sends in obedience to His Will, be it a blessing to enjoy or a trial to endure.

When the plague came upon his diocese S. Charles stedfastly realised that the calamity was sent by God, as well as the power to minister and relieve the flock which was intrusted to himself. And’ so, well weighing the greatness of his undertaking, he offered himself to God, and kissing the Cross, exclaimed like S. Andrew, “All hail, O precious cross! Welcome trial, which comes from my Father's Hand, Who has so willed it from all eternity: for my people and for me! I accept thee gladly, O cross, since my God sends it !”

Thus we may boldly go forth to meet the weightiest matters or the heaviest trials; and if they last long we must needs often renew the practice, thereby strengthening our union to God’s Good Pleasure, saying, in His Dear Son’s words, “Even so, Father, for so it seemed good in Thy Sight.” :

Of all examples of strong, loyal love, none can equal Abraham, who first sacrificed his natural cleavings when hidden, “get thee out of Thy country and from Thy kindred and from thy father’s house, unto a land that I will show thee.”¹ He went out “not knowing whither he went,” ready to quit all earthly affections at God’s call. But this was light compared with his after obedience, when God called upon him to offer up his only son, the child of promise, and he, meekly journeying forth, built the altar, and raised his hand to slay Isaac, only hindered from completing the offering by the angel’s interposition. _

Our Lord has said that he who lusts after a woman has committed adultery already in his heart; and surely he who binds his son upon the altar has already offered the sacrifice! One scarce knows whether most to admire the father in his heroic obedience, or the son in his lamb-like submission to the decree. Perhaps Abraham’s fortitude and Isaac’s generosity are alike marvellous; yet the father was long trained in obedience, and strengthened by visions of the Almighty, while the son was yet tender in his youth, and saw God’s Will in his father’s word. Who but would dwell in wonder on the three days’ journey with that fearful end awaiting the travellers? or on the son’s simple question, “My father, where is the lamb for an offering ?” and the father’s reply, “My son, God will provide Himself a lamb”? When shall we learn thus absolutely to offer up that only child of our spiritual life, our free-will? When shall we be able to bind and lay it on the altar, ready to take its deathblow for love of Christ?

Be sure that our free-will is never so free as when it becomes the slave of Christ, never so enslaved as when it is the minister of self. Its true life is death to self, its living death is self-seeking.

We have freedom to do good or evil, but when we choose evil we do not use but abuse our liberty. Let us renounce such a mistaken freedom and give it up to Divine Love, and voluntarily become love’s slaves, therein more blessed than kings. And if ever our heart craves to use its liberty in opposition to our resolution to serve God unreservedly, be it ours at once to sacrifice that free-will, and, dying to self, live to God. “Whosoever will save his life shall lose it: but whosoever shall lose his life for My Sake and the Gospel’s, the same shall save it,”³ here and hereafter. Who so seeks his freedom in this world shall inherit slavery in the life to come; but whosoever accepts the cross here willingly, will find his liberty turned to love, his love to liberty and joy without limit, and be plunged for ever into the fathomless abyss of God’s Gladness and Love.

De Stella, and others, have enlarged on this subject; I will merely sum up the points I have already treated.

God’s Goodness is not merely the first motive, but the grandest, noblest, most powerful, that which is the perfecting of the blessedness of the saints. This subject occupies my first and second Books, from the eighth chapter of Book III. to the end, and to the ninth chapter of Book X. The second motive is God’s natural providence towards us in our creation and preservation, as shown in the third chapter of Book II. The third motive is God’s supernatural providence, and the redemption He has prepared for us, as set forth in chapters iv. v. vi. and vii. of Book 11. The fourth motive is the consideration how God works out this providence and this redemption, supplying each with the grace and help specially needful to his salvation, as shown from chapter viii. of Book II. to chapter vi. Book III. The fifth motive is that eternal glory to which God’s Goodness has destined us, the climax of all His benefits, which is set forth in Book III. from chapter ix.

II. Consider God’s Mercies in their first beginning. How can we sufficiently love that Infinite Goodness Which from all eternity planned our creation, preservation, redemption, and sanctification, general and individual? What was I then, who even now am but a mere worm? Yet God even then had me in His thoughts." He predetermined my birth, my baptism, and every good gift He designed for me. Marvellous indeed it is to contemplate!

III. Consider the second source of these Divine Mercies. Remember how the high priest bore the names of the children of Israel on his shoulder and on ‘his breast, and then look at Jesus, the “Bishop of our souls,” bearing us on His Shoulders, and accepting the office of redeeming us by His Death, even the death of the Cross. That loving Saviour knew every one of us by name, and above all in His Passion, when He offered tears, prayers, and life-blood for us, He was thinking of you and of me, of each individual soul whose life He purchased at the cost of His Own. O Sovereign Love of the Heart of Jesus! Who can ever love or bless thee enough?

So in this Heart, more tender than a mother’s, He foresaw, disposed, merited, obtained all the mercies we enjoy, not merely for all men generally, but for each individual soul; and He made ready the sweet sustenance we were to draw from His Love, whereby to grow up to life eternal. Surely the contemplation of such an Eternal Will and such a Divine Heart would kindle love in the coldest!

Finally, the Death and Passion of the Lord form alike the sweetest and strongest motive for love which man can experience; these are the mystic bees which come forth from the Lion of the tribe of Judas? torn and rent asunder on Calvary, and as of old, the world cannot read the wondrous riddle. Out of all-consuming death came forth the meat which sustains our life, out of the overwhelming power of death the sweet honey of love. What so precious as the Death of Jesus, Who died for love!

Therefore was it in token of the extasy of the blessed in Paradise at beholding that most precious Death, that Moses and Elias on the Mount of Transfiguration talked with the Lord “of His decease which He should. accomplish in Jerusalem.”3 And the song of praise rises for ever in heaven, “For Thou wast slain, and hast redeemed us to God by Thy Blood.” 4

Verily, Calvary is the true lover’s mount, and all love which does not spring from the Saviour’s Passion is hollow and unreal. Sad indeed were death without the Saviour’s Love; no less sad love without the Saviour’s Death! Love and Death are so inextricably mingled in His Passion, that no one can truly appreciate one apart from the other. Our choice lies between eternal death and eternal love, and the whole secret of Christian wisdom lies in choosing rightly. It is to help you to make that choice that I have written this book.

Love and death. Death to all love save that of Jesus, in order to live for ever to Him through His Eternal Love. May it be ours to sing the everlasting song of love and praise! Amen.

May these words, spoken in and through love to your love, find a resting-place in your heart, so that love may bring forth the fruit of good works, not of mere empty words. Amen. Praised be God!

* Judges xiv. 8. * Rev. v. 5.

3 Luke ix. 31. + Rev. v. 9.