« Prev Letter I. Temptation to Despair. Next »

Letter I.—Temptation to Despair.

To Sister Charlotte-Elizabeth Bourcier de Monthureux. On spiritual nakedness. Annihilation. Temptations to despair. Alby, 1732.

My very dear daughter in our Lord. The peace of Jesus Christ be always with you.

Of all your letters the last is the one that has given me most consolation before God. You understand nothing about how you are circumstanced. I, however, by the grace of God, see it as clearly as daylight.

1st. The state of stupidity and dullness that you depict, the chaotic mass of misery and weakness, what else can this be but the gift of God, and this is what has gradually produced in your soul different spiritual operations of grace. It would be in vain to attempt to explain them to you, because God would not enable you to understand them in the state to which He has brought you, and the knowledge you might gain from reading my letter would vanish at once. But I can, at least, give you an assurance which ought to satisfy you.

I acknowledge that, at first, I was somewhat astonished that God should treat you like one advanced in the spiritual life, because this state is usually the fruit of long years of combat and effort. The soul finds itself entering it when God, satisfied with the diligence with which it has laboured to die to all things, sets His own hand to the work to make it pass through that death to which the total privation of all things created leads. He strips it thus of all pleasure, even to that which is spiritual, of all inclination, of all light, to the end that, thus, it may become freed from the senses, dull, and as though annihilated. When God bestows this grace on a soul, it has hardly anything else to do than endure in peace this harsh operation, and to bear this gift of God in the profound interior silence of respect, adoration and submission. This is your task; in one sense a very easy one, since it means nothing more than to act as a sick person confined to his bed, and in the hands of his doctor and surgeon. He will suffer quite patiently in the expectation of a complete cure. You are in the same kind of position, in the hands of the great and charitable Physician of our souls, and with a better founded certainty of a cure.


2nd. The violent and almost continual assault of all your passions is the result of the same mortifying and vivifying operation. On the one hand, it causes all these movements to give occasion to repel them and to acquire the opposite virtues; and, on the other hand, by means of these same attacks it lays a solid foundation of perfection which comprises the most profound humility, contempt, and hatred of self.

3rd. Temptations to discouragement and despair are another consequence of the same state, and possess still greater power of purifying us. I know that there is never any consent because I see that all your voluntary intentions are the exact contrary to those of a soul that would offend God. No, my dear Sister, you do not offend Him at these painful times; your soul, on the contrary, is then like gold that boils in the crucible; it is purified, and shines with an added lustre. Never are you upheld in a more fatherly way by the hand of God, and if you were able to see your state as it really is, far from being afflicted about it, you would return thanks to the God of mercy for His ineffable gift.

4th. Your method of prayer is good and will always be so as long as you continue it peacefully in an entire abandonment, and, as St. Francis of Sales expresses it, in a simple peaceful waiting quite resigned to the will of God.

5th. As each ought to follow his attraction in prayer and at other times, do not be afraid to keep yourself always in this great destitution which you find within your soul. Remain therein without any formed thought, quite dull and insensible to all things. Love this state, because with regard to you it is the gift of God, and the beginning of all good. I have never come across any chosen souls whom God has not made to pass through these dry deserts before arriving at the promised land which is the terrestrial paradise of perfection.

6th. Interior reproaches about the slightest faults are an evident sign of the especial care taken by the Holy Spirit for your advancement. With certain souls He allows nothing to escape notice, and about them He has a most fastidious jealousy; and it is a sure truth that souls which are the objects of this jealousy, cannot, without infidelity, allow themselves to do what other persons can do without imperfection. The fastidiousness and jealousy of divine love are more or less great according to the degree of its predilection. Consider if you have any occasion to pity yourself about the merciful rigour it uses towards you.

7th. You are right to have no particular desire to make a Retreat; you are no longer in a position to desire, but rather in that of having to abandon yourself unreservedly to all that the Holy Spirit wishes to effect in you. It is for Him to determine 341the time, the duration, the manner, and the results of His operations, and for you to endure with submission, love and gratitude. Some of these results are extremely severe; but the most humiliating, the most bitter, are always the most sanctifying. Keep yourself, therefore, very quiet, and allow this good physician who has undertaken your cure to act as seems best to Him.

8th. You can apply to yourself all that I wrote last year to Sister Marie-Antoinette de Mahuet, and derive profit for your own needs; but you must not be surprised that while you are suffering from this spiritual upsetting neither my letters nor any books will be of any use. God wills it otherwise; at present He extinguishes all light, all feeling, to operate alone in the depths of your soul whatever He pleases. Now I ask you, is not what God does of infinitely more value than all you could effect by your own industry? Beg Him to treat you like a beast of burden that allows itself to be led without resistance; or like a stone which receives the blows of the hammer, and takes what form the architect desires.

9th. The loss of hope causes you more grief than any other trial. I can well understand this, for, as during your life you find yourself deprived of everything that could give you the least help, so you imagine that at the hour of your death you will be in a state of fearful destitution. Ah! this is indeed a misery, and for this I pity you far more than for your other sufferings. Allow me, with the help of God’s grace, to endeavour to set this trouble in its true light and so to cure you. What you want, my dear Sister, is to find support and comfort in yourself and your good works. Well, this is precisely what God does not wish, and what He cannot endure in souls aspiring after perfection. What! lean upon yourself? count on your works? Could self-love, pride, and perversity have a more miserable fruit? It is to deliver them from this that God makes all chosen souls pass through a fearful time of poverty, misery and nothingness. He desires to destroy in them gradually all the help and confidence they derive from themselves, to take away every expedient so that He may be their sole support, their confidence, their hope, their only resource. Oh! what an accursed hope it is, that without reflexion you seek in yourself. How pleased I am that God destroys, confounds and annihilates this accursed hope by means of this state of poverty and misery. Oh! happy poverty! blessed despoilment! which formed the delight of all the saints and especially of St. Francis of Sales! Let us love it as they loved it, and when by virtue of this love all confidence and hope, all earthly and created support has been removed, we shall find neither hope nor support in anything but God, and this is the holy hope and confidence of the saints 342which is founded solely on the mercy of God and the merits of Jesus Christ. But you will only attain to this hope when God shall have completely destroyed your self-confidence, root and branch; and this cannot be effected without retaining you for some time in the utmost spiritual poverty.

10th. “But,” you will argue, “of what use are our good works if they may not be for us some ground for confidence?” They are useful in attaining for us the grace of a complete distrust of ourselves and of a greater confidence in God. This is all the use that the saints made of them. What, in fact, are our good works? They are frequently so spoilt and corrupted by our self-love that if God judged us rigorously we should deserve chastisements for them rather than rewards. Think no more, then, of your good works as of something to tranquillize you at the hour of death, do not reflect on anything but the mercy of God, the merits of Jesus Christ, the intercession of the saints, and the prayers of holy souls, but on nothing, absolutely nothing that might give occasion to reliance on yourself, nor to placing the least degree of confidence in your works.

11th. That which you say to others, or rather what God gives you to say for their consolation while you yourself are in a state of extreme dryness, does not, in the least, surprise me. God acts thus, often enough, when He wishes to console others, and at the same time to keep oneself in a state of desolation and abandonment. You then say what God inspires you to say without any feeling yourself, but with much sympathy for others; I do not see any sign of hypocrisy in this.

12th. To avoid relaxation during the fulfilment of the duties you have undertaken through obedience, it is only necessary to do everything quietly, without either anxiety or eagerness, and to do them in this way you have but to do them for the love of God and to obey Him, as St. Francis advises. “Therefore,” continues the same saint, “as this love is gentle and sweet, all that it inspires shares the same spirit.” But when self-love interferes with the wish to succeed and to be satisfied, which always accompanies it, it first introduces natural activities and excitements and their anxieties and troubles. “Whatever these duties are,” you tell me, “I feel sure that they prevent me making any progress.” My dear Sister, when one loves God, one does not wish to make greater progress than God wills, and one abandons one’s spiritual progress to divine Providence, just as wealthy people in the world abandon to Him all the success of their temporal affairs. But the great misfortune is that self-love thrusts itself everywhere, meddles with everything and spoils all. It is because of this that even our desire of advancing is food for self-love, a source of trouble, and consequently an obstacle to our prayers.


13th. Another foolish terror! “You fear,” you say, “that your want of feeling is the principle of your peace.” Yes, certainly this is true, and it is for this reason that I look upon it as a gift of God. I hope that the operations of the Holy Spirit will lead to a still greater insensibility so as to render you with regard to all created things like a block of wood, or the trunk of a tree. This is what I have already told you, and you ridiculed the idea. We are getting to it, by degrees, God be praised! Without this kind of insensibility we should have neither the strength, nor the courage necessary in many circumstances to keep peaceful. We should require the virtue of blessed Margaret Mary Alacoque of whom it was related with admiration that in the midst of all her tenderness she was always mistress of herself. As for your taste for solitude among all your occupations, I will say to you what St. Ignatius said to Fr. Laynez in similar circumstances: “Father, if at court where obedience retains you, you feel this great desire for solitude, it shows that you are in safety; if this desire should vanish and you should come even to love your distracting duties it would be a bad sign.” Preserve, therefore, this love and desire of solitude, but as long as God keeps you in the midst of the cares and distractions of your occupations, try to love them for the sake of obedience.

« Prev Letter I. Temptation to Despair. Next »
VIEWNAME is workSection