Treatise on the Love of GodThe author’s preface
The author’s preface
The Holy Spirit teaches us that the lips of the
Bride—i.e. His Church—are as scarlet and as honeycomb; so that all may clearly understand that her doctrine is altogether Holy Love—love scarlet as the blood of the Bridegroom Who kindles it, sweeter than honey through His ineffable Grace. Even so, when the Heavenly Bridegroom first gave the law of His New Covenant to man, He sent tongues of flame to kindle the chosen disciples whose office it was to promulgate the same, as a token that the Gospel when preached was destined to kindle all hearts.
Look at a flight of pigeons in the sunshine. See how their colours change according to the light in which you see them, and that because their feathers are so apt to receive those glowing hues, and the sun is so fain to mingle its rays therewith, that an endless sheen of tints ensues more lovely than precious stones, even as the royal prophet says, “covered with silver wings, and feathers like gold” (Ps. Ixviii. 13). Just so the Church is adorned with a marvellous variety of admirable treatises, sermons, and books, in which the Sun of Righteousness mingles His bright rays with the glowing hues which flow from the rich plumage of His mystic Dove. And prevailing above all tints and tones, gilding all saintly wisdom and eloquence, is the pure gold of Divine Love. In the Church of God all is of love, in love, to love, and for love.
Yet just as we know that all daylight comes of the sun, and yet we are wont only to say that the sun shines when its actual rays rest on a spot; so while all Christian doctrine comes of Divine Love, we do not apply the term indiscriminately to all theology, but only to such portions thereof as specially treat of the origin, nature, operations, and specialty of love. Many writers have treated this subject with great power, especially those early fathers who served God lovingly, and spoke freely of His great Love. Gladly do we listen to S. Paul, who learned his lessons of love in Paradise itself; or to S. Thomas, whose treatise is worthy of its author. S. Bonaventura and Denys the Carthusian have written on the subject; and Person, Chancellor of the University of Paris, has written a work of which Sixtus of Sienna says that it appears as though he alone had been admitted into the privy council of God’s heart.
Moreover, in token that a loving soul is more apt to such studies than the wisest of men, it has pleased God to permit certain women, such as S. Catherine of Genoa, and of Sienna, S. Angela di Foligni, and S. Matilda, to produce very remarkable utterances concerning Divine Love. And in our own time there have been works deserving mention of which I have personally but a superficial knowledge. [Louis of Grenada, Diego Stella de Fonseca, Richeome, a Carmelite father, Cardinal Bellarmino, the Bishop of Belley, Father Laurent de Paris, and S. Teresa are here particularised.]}
My present work, while following in the track of all these, contains matter not to be found in any of them, as assuredly they possess many beauties which are not here. My special intention has been different from theirs, save in the general aim of promoting Divine Love. I have merely sought to set the origin, growth, slackening, and working, the peculiarities and blessings, of God’s Love simply and plainly before my readers; and if aught else be there it is but as the excrescences, which are not easily avoided by one writing, like myself, amid sundry distractions. Yet even these may have their use, since even Nature herself brings forth so many leaves and tendrils as well as grapes that most vines need pruning.
Men are wont to deal harshly with authors, and to pass hard sentences on them. There are many foolish authors and over-severe critics. A kindly reader is most like to profit; and with a view to conciliation, let me here explain one or two points which might possibly offend.
It may be thought by some that I have said too much, and that it was needless to go so much to the root of the matter; but Divine Love seems to me to be like the herb called Angelica, whose roots are as aromatic as its leaves and stalk. My first tour Books, and some
other parts, might indeed have been omitted on behalf of those who seek merely to practise the love of God; but they will find help therefrom nevertheless. Others may think that I have omitted too much; but in truth I have sought to adapt myself to the needs of our time, for surely it is important to study the period for which one is writing.
I have not always pointed out the connection of chapters, but it will not be difficult to trace the links. When I published the “Devout Life,” the Archbishop of Vienne, Pierre de Villars, complimented me, among other things, upon the brevity of my chapters, observing that just as a traveller will turn aside to see some beautiful garden a few yards off when he would not go further, so they who know they will soon reach the end of a chapter are not unwilling to begin it, though were it long they would turn aside.
My object is to help the devout soul to advance in devotion, and therefore I have been constrained to enter upon some points not commonly studied which may seem somewhat abstruse. ‘The groundwork of knowledge is always more or less difficult, and there are not many divers who are ready to seek their pearls from the depths of the ocean; but if you boldly face the difficulty, you will be like those divers of whom Pliny says that they see the sun’s light best from the deepest ocean, and you will find light shine upon the hardest parts of my book. I have touched upon various theological questions, but without any controversial mind, making use less of what I have learned in argument than what my efforts in behalf of souls and twenty-four years’ preaching the Gospel lead me to believe most profitable to the good of the Church.
I do not profess to be an author—my capacity and the manner of my busy life do not admit of it; therefore I have written little, and published less. Nineteen years ago, when the Protestant minister of Thonon declared that the Catholic Article concerning the Real Presence in the Eucharist was contrary to the analogy of faith, I was intrusted with a brief reply. [Here follow some other unimportant details. ]
In nineteen years one learns and unlearns many things; the language of war is not that of peace, and one must needs speak differently to young beginners or to old comrades. Here I am addressing those who are far advanced in the spiritual life. We have in this town a congregation of women who, having left the world, live together for the service of our Lord under the protection of His blessed Mother; and while their purity and devotion have often greatly helped me, I have sought in return to help them both by sermons and spiritual instructions, generally delivered before sundry religious, and other men of eminent piety. On these occasions I have had occasion to handle the most delicate spiritual subjects, and much here set forth owes its origin to this source, the Mother of that Society having continually urged me to use my brief intervals of leisure to this end. My attachment to her is so great that she had no small influence with me in the matter. I had long intended to write somewhat concerning Divine Love, but not at such length as I have here done. It was said of old that Phidias represented nothing so well as the. gods, or Apelles as Alexander; one is not always equally successful. If I fall short herein, good reader, be patient, and God will bless your study.
It is in this mind that I have dedicated my book to the mother of dilection and the father of pure love, as I dedicated the Introduction to the “Devout Life” to that Holy Child Who is the Saviour of those who love, and the Love of them that be saved.
God bless you, dear reader, and enrich you with His Holy Love! Annecy. The Festival of the most loving