On Union with God, by Albertus Magnus

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:28 am

On Union with God
by Albertus Magnus
with Notes by Rev. P.J. Berthier, O.P.
translated by A Benedictine of Princethorpe Priory

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"It is good for me to adhere to my God."

"Be you therefore perfect, as also your heavenly Father is perfect."


Table of Contents:

Preface
I. Of the Highest Perfection which Man can attain unto in this Life
II. How a Man may despise All Things and cleave to Christ alone
III. The Law of Man's Perfection in this Life
IV. That our Labour must be with the Understanding and not with the Senses
V. Of Purity of Heart, which is to be sought above All Else
VI. That a Man Truly Devout must seek God in Purity Of Mind and Heart
VII. Of the Practice of Interior Recollection
VIII. That a Truly Devout Man should commit himself to God in All that befalls him
IX. The Contemplation of God is to be preferred above All Other Exercises
X. That we should not be Too Solicitous for Actual And Sensible Devotion, but desire rather the Union of our Will with God [12]
XI. In What Manner we should resist Temptation and endure Trials
XII. The Power of the Love of God
XIII. Of the Nature and Advantages of Prayer,—of Interior Recollection
XIV. That Everything should be judged according to the Testimony of our Conscience
XV. On the Contempt of Self: how it is acquired: its Profit to the Soul
XVI. Of the Providence of God, which watches over All Things
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:28 am

PREFACE

Surely the most deeply-rooted need of the human soul, its purest aspiration, is for the closest possible union with God. As one turns over the pages of this little work, written by Blessed Albert the Great[1] towards the end of his life, when that great soul had ripened and matured, one feels that here indeed is the ideal of one's hopes.

Simply and clearly the great principles are laid down, the way is made plain which leads to the highest spiritual life. It seems as[6] though, while one reads, the mists of earth vanish and the snowy summits appear of the mountains of God. We breathe only the pure atmosphere of prayer, peace, and love, and the one great fact of the universe, the Divine Presence, is felt and realized without effort.

But is such a life possible amid the whirl of the twentieth century? To faith and love all things are possible, and our author shows us the loving Father, ever ready to give as much and more than we can ask. The spirit of such a work is ever true; the application may vary with circumstances, but the guidance of the Holy Spirit will never be wanting to those souls who crave for closer union with their Divine Master.

This little treatise has been very aptly called the "Metaphysics of the Imitation," and it is in the[7] hope that it may be of use to souls that it has been translated into English.

Blessed Albert the Great is too well known for it to be necessary for us to give more than the briefest outline of his life.

The eldest son of the Count of Bollstädt, he was born at Lauingen in Swabia in 1205 or 1206, though some historians give it as 1193. As a youth he was sent to the University of Padua, where he had special facilities for the study of the liberal arts.

Drawn by the persuasive teaching of Blessed Jordan of Saxony, he joined the Order of St. Dominic in 1223, and after completing his studies, received the Doctor's degree at the University of Paris.

His brilliant genius quickly brought him into the most prominent[8] positions. Far-famed for his learning, he attracted scholars from all parts of Europe to Paris, Cologne, Ratisbon, etc., where he successively taught. It was during his years of teaching at Paris and Cologne that he counted among his disciples St. Thomas Aquinas, the greatness of whose future he foretold, and whose lifelong friendship with him then began.

In 1254 Albert was elected Provincial of his Order in Germany. In 1260 he was appointed Bishop of Ratisbon, but resigned his see in 1262. He then continued unweariedly until a few years before his death, when his great powers, especially his memory, failed him, but the fervour of his soul remained ever the same. In 1280, at Cologne, he sank, at last worn out by his manifold labours.

"Whether we consider him as a[9] theologian or as a philosopher, Albert was undoubtedly one of the most extraordinary men of his age; I might say, one of the most wonderful men of genius who appeared in past times" (Jourdain).

Very grateful thanks are due to Rev. P. J. Berthier, O.P., for his kind permission to append to this edition a translation of his excellent notes (from the French edition, entitled "De l'Union avec Dieu").
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:30 am

CHAPTER I: OF THE HIGHEST PERFECTION WHICH MAN CAN ATTAIN UNTO IN THIS LIFE

I have felt moved to write a few last thoughts describing, as far as one may in this waiting-time of our exile and pilgrimage, the entire separation of the soul from all earthly things and its close, unfettered union with God.

I have been the more urged to this, because Christian perfection has no other end but charity, which unites us to God.[2]

[16]This union of charity is essential for salvation, since it consists in the practice of the precepts and in conformity to the Divine will. Hence it separates us from whatever would war against the essence and habit of charity, such as mortal sin.[3]

But religious, the more easily to attain to God, their last end, have gone beyond this, and have bound themselves by vow to evangelical perfection, to that which is voluntary and of counsel.[4] With the help of these vows they cut off all that might impede the fervour of their love or hinder them in their flight to God. They[17] have, therefore, by the vow of their religious profession, renounced all things, whether pertaining to soul or body.[5] God is in truth a Spirit, and "they that adore Him must adore Him in spirit and in truth,"[6] that is, with a knowledge and love, an intelligence and will purified from every phantom of earth.

Hence it is written: "When thou shalt pray, enter into thy chamber"—i.e., into the inmost abode of thy heart—and, "having shut the door" of thy senses, with a pure heart, a free conscience and an unfeigned faith, "pray to[18] thy Father" in spirit and in truth, in the "secret" of thy soul.[7]

Then only will a man attain to this ideal, when he has despoiled and stripped himself of all else; when, wholly recollected within himself, he has hidden from and forgotten the whole world, that he may abide in silence in the presence of Jesus Christ. There, in solitude of soul, with loving confidence he makes known his desires to God. With all the intensity of his love he pours forth his heart before Him, in sincerity and truth, until he loses himself in God. Then is his heart enlarged, inflamed, and melted in him, yea, even in its inmost depths.
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:30 am

CHAPTER II: HOW A MAN MAY DESPISE ALL THINGS AND CLEAVE TO CHRIST ALONE

Whosoever thou art who longest to enter upon this happy state or seekest to direct thither thy steps, thus it behoveth thee to act.

First, close, as it were, thine eyes, and bar the doors of thy senses. Suffer not anything to entangle thy soul, nor permit any care or trouble to penetrate within it.

Shake off all earthly things, counting them useless, noxious, and hurtful to thee.[8]

[20]When thou hast done this, enter wholly within thyself, and fix thy gaze upon thy wounded Jesus, and upon Him alone. Strive with all thy powers, unwearyingly, to reach God through Himself, that is, through God made Man, that thou mayest attain to the knowledge of His Divinity through the wounds of His Sacred Humanity.

In all simplicity and confidence abandon thyself and whatever concerns thee without reserve to God's unfailing Providence, according to the teaching of St. Peter: "Casting all your care upon Him,"[9] Who can do all things. And again it is written: "Be nothing solicitous";[10] "Cast thy care upon the[21] Lord and He shall sustain thee";[11] "It is good for me to adhere to my God";[12] "I set the Lord always in my sight";[13] "I found Him Whom my soul loveth";[14] and "Now all good things came to me"[15] together with Him. This is the hidden and heavenly treasure, the precious pearl, which is to be preferred before all. This it is that we must seek with humble confidence and untiring effort, yet in silence and peace.

It must be sought with a brave heart, even though its price be the loss of bodily comfort, of esteem, and of honour.

Lacking this, what doth it profit a religious if he "gain the whole world, and suffer the loss of his own soul?"[16]. Of what value are the religious state, the holiness[22] of our profession, the shaven head, the outward signs of a life of abnegation, if we lack the spirit of humility and truth, in which Christ dwells by faith and love? St. Luke says: "The kingdom of God," that is, Christ, "is within you."[17]
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:30 am

CHAPTER III: THE LAW OF MAN'S PERFECTION IN THIS LIFE

In proportion as the mind is absorbed in the thought and care of the things of this world do we lose the fervour of our devotion, and drift away from the things of Heaven.

The greater, on the other hand, our diligence in withdrawing our powers from the memory, love and thought of that which is inferior in order to fix them upon that which is above, the more perfect will be our prayer, the purer our contemplation. The soul cannot give itself perfectly at the same time to two objects as contrary one to[24] another as light to darkness;[18] for he who lives united to God dwells in the light, he who clings to this world lives in darkness.

The highest perfection, therefore, of man in this life lies in this: that he is so united to God that his soul with all its powers and faculties becomes recollected in Him and is one spirit with Him.[19] Then it remembers naught save God, nor does it relish or understand anything but Him. Then all its affections, united in the delights of love, repose sweetly in the enjoyment of their Creator.

The image of God which is imprinted upon the soul is found in the three powers of the reason,[25] memory, and will. But since these do not perfectly bear the Divine likeness, they have not the same resemblance to God as in the first days of man's creation.[20]

God is the "form" of the soul upon which He must impress His own image, as the seal on the wax or the stamp on the object it marks.[21]

[26]This can only be fully accomplished when the reason is wholly illuminated according to its capacity, by the knowledge of God, the Sovereign Truth; the will entirely devoted to the love of the Supreme Good; the memory absorbed in the contemplation and enjoyment of eternal felicity, and in the sweet repose of so great a happiness.

As the perfect possession of this state constitutes the glory of the Blessed in Heaven, it is clear that in its commencement consists the perfection of this life.
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:31 am

CHAPTER IV: THAT OUR LABOUR MUST BE WITH THE UNDERSTANDING AND NOT WITH THE SENSES

Blessed is he who by continually cleansing his soul from the images and phantoms of earth draws its powers inward, and thence lifts them up to God.

At length he in a manner forgets all images, and by a simple and direct act of pure intellect and will contemplates God, Who is absolutely simple.

Cast from thee, therefore, all phantoms, images, and forms, and whatsoever is not God,[22] that all[28] thy intercourse with Him may proceed from an understanding, affection, and will, alike purified. This is, in truth, the end of all thy labours, that thou mayest draw nigh unto God and repose in Him within thy soul, solely by thy understanding and by a fervent love, free from entanglement or earthly image.

Not by his bodily organs or outward senses does a man attain to this, but by the intelligence and will, which constitute him man.[23] So long as he lingers, trifling with the objects of the imagination and senses, he has not yet passed beyond the limits and instincts of his animal nature, which he possesses in common with the brute[29] beasts. They know and feel through images and by their senses, nor can it be otherwise, for they have no higher powers. Not so is it with man, who, by his intelligence, affections, and will, is created in the image and likeness of God. Hence it is by these powers that he ought, without intermediary, purely and directly to commune with God, be united to Him, and cleave to Him.[24]

The Devil does his very utmost to hinder us from this exercise, for he beholds in it a beginning and a foretaste of eternal life, and he is envious of man. Therefore he strives, now by one temptation or passion, now by another, to turn away our thoughts from God.

At one time he assails us by[30] arousing in us unnecessary anxiety, foolish cares or troubles, or by drawing us to irregular conversations and vain curiosity. At another he ensnares us by subtle books, by the words of others, by rumours and novelties. Then, again, he has recourse to trials, contradictions, etc.

Although these things may sometimes seem but very trifling faults, if faults at all, yet do they greatly hinder our progress in this holy exercise. Therefore, whether great or small, they must be resisted and driven from us as evil and harmful, though they may seem useful and even necessary. It is of great importance that what we have heard, or seen, or done, or said, should not leave their traces or fill our imagination.

Neither before nor after, nor at[31] the time, should we foster these memories or allow their images to be formed. For when the mind is free from these thoughts, we are not hindered in our prayer, in meditation, or the psalmody, or in any other of our spiritual exercises, nor do these distractions return to trouble us.

Then shouldst thou readily and trustfully commit thyself and all that concerns thee to the unfailing and most sure Providence of God, in silence and peace. He Himself will fight for thee, and will grant thee a liberty and consolation better, nobler, and sweeter than would be possible if thou gavest thyself up day and night to thy fancies, to vain and wandering thoughts, which hold captive the mind, as they toss it hither and thither, wearying soul and[32] body, and wasting uselessly alike thy time and strength.[25]

Accept all things, whatsoever their cause, silently and with a tranquil mind, as coming to thee from the fatherly hand of Divine Providence.

Free thyself, therefore, from all the impressions of earthly things, in so far as thy state and profession require, so that with a purified mind and sincere affection thou mayest cleave to Him to Whom thou hast so often and so entirely vowed thyself.

Let nothing remain which could come between thy soul and God, that so thou mayest be able to pass surely and directly from the wounds of the Sacred Humanity to the brightness of the Divinity.
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:31 am

CHAPTER V: OF PURITY OF HEART, WHICH IS TO BE SOUGHT ABOVE ALL ELSE

Wouldst thou journey by the shortest road, the straight and safe way unto eternal bliss, unto thy true country, to grace and glory? Strive with all thy might to obtain habitual cleanness of heart, purity of mind, quiet of the senses. Gather up thy affections, and with thy whole heart cleave unto God.

Withdraw as much as thou canst from thy acquaintance and from all men, and abstain from such affairs as would hinder thy purpose.

[34]Seek out with jealous care the place, time, and means most suited to quiet and contemplation, and lovingly embrace silence and solitude.

Beware the dangers of which the times are full; fly the agitation of a world never at rest, never still.[26]

Let thy chief study be to gain purity, freedom, and peace of heart. Close the doors of thy senses and dwell within, shutting thy heart as diligently as thou canst against the shapes and images of earthly things.

Of all the practices of the spiritual life purity of heart stands highest, and rightly, for it is the end and reward of all our labours, and is found only with those who live truly according to the spirit and as good religious.

Wherefore thou shouldst employ[35] all thy diligence and skill in order to free thy heart, senses, and affections from whatever could trammel their liberty, or could fetter or ensnare thy soul. Strive earnestly to gather in the wandering affections of thy heart and fix them on the love of the sole and pure Truth, the Sovereign Good; then keep them, as it were, enchained within thee.

Fix thy gaze unwaveringly upon God and Divine things; spurn the follies of earth and seek to be wholly transformed in Jesus Christ, yea, even to the heart's core.

When thou hast begun to cleanse and purify thy soul of earthly images, and to unify and tranquillize thy heart and mind in God with loving confidence, to the end that thou mayest taste and enjoy in all thy powers the torrents of His good pleasure, and mayest[36] fix thy will and intelligence in Him, then thou wilt no longer need to study and read the Holy Scriptures to learn the love of God and of thy neighbour, for the Holy Spirit Himself will teach thee.[27]

Spare no pains, no labour, to purify thy heart and to establish it in unbroken peace.

Abide in God in the secret place of thy soul as tranquilly as though there had already risen upon thee the dawn of Eternity, the unending Day of God.

Strong in the love of Jesus, go forth from thyself, with a heart pure, a conscience at peace, a faith unfeigned; and in every trial, every event, commit thyself unreservedly[37] to God, having nothing so much at heart as perfect obedience to His will and good pleasure.

If thou wouldst arrive thus far, it is needful for thee often to enter within thy soul and to abide therein, disengaging thyself as much as thou canst from all things.

Keep the eye of thy soul ever in purity and peace; suffer not the form and images of this world to defile thy mind; preserve thy will from every earthly care, and let every fibre of thy heart be rooted in the love of the Sovereign Good. Thus will thy whole soul, with all its powers, be recollected in God and form but one spirit with Him.

It is in this that the highest perfection possible to man here below consists.

This union of the spirit and of[38] love, by which a man conforms himself in everything to the supreme and eternal will, enables us to become by grace what God is by His nature.[28]

Let us not forget this truth: the moment a man, by the help of God, succeeds in overcoming his own will, that is, in freeing himself from every inordinate affection and care, to cast himself and all his miseries unreservedly into the bosom of God, that moment he becomes so pleasing to God that he receives the gift of grace. Grace brings charity, and charity drives out all fear and hesitation, and fills the soul with confidence and hope. What is more blessed than to cast all our care on Him Who cannot fail? As long as thou leanest upon thyself thou wilt[39] totter. Cast thyself fearlessly into the arms of God. He will embrace thee, He will heal and save thee.[29]

If thou wouldst ponder often upon these truths they would bring to thee more happiness than all the riches, delights, honours, of this false world, and would make thee more blessed than all the wisdom and knowledge of this corruptible life, even though thou shouldst surpass all the wise men who have gone before thee.
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:32 am

CHAPTER VI: THAT A MAN TRULY DEVOUT MUST SEEK GOD IN PURITY OF MIND AND HEART

As thou goest forward in this work of ridding thee of every earthly thought and entanglement thou wilt behold thy soul regain her strength and the mastery of her inward senses, and thou wilt begin to taste the sweetness of heavenly things.

Learn, therefore, to keep thyself free from the images of outward and material objects, for God loves with a special love the soul that is thus purified. His "delights" are "to be with the children of[41] men,"[30] that is, with those who, set free from earthly affairs and distractions, and at peace from their passions, offer Him simple and pure hearts intent on Him alone.

If the memory, imagination, and thoughts still dwell below, it follows of necessity that fresh events, memories of the past, and other things will ensnare and drag thee down. But the Holy Spirit abides not amid such empty thoughts.

The true friend of Jesus Christ must be so united by his intelligence and will to the Divine will and goodness that his imagination and passions have no hold over him, and that he troubles not whether men give him love or ridicule, nor heeds what may be done to him. Know well that a[42] truly good will does all and is of more value than all.

If the will is good, wholly conformed and united to God, and guided by reason, it matters little that the flesh, the senses, the exterior man are inclined to evil and sluggish in good, or even that a man find himself interiorly lacking in devotion.[31] It suffices that he remains with his whole soul inwardly united to God by faith and a good will.

This he will accomplish if, knowing his own imperfection and utter nothingness, he understands that all his happiness is in his Creator. Then does he forsake himself, his own strength and powers, and every creature, and hides himself[43] in complete abandonment in the bosom of God.

To God are all his actions simply and purely directed. He seeks nothing outside of God, but knows that of a truth he has found in Him all the good and all the happiness of perfection. Then will he be in some measure transformed in God. He will no longer be able to think, love, understand, remember aught save God and the things of God. He will no longer behold himself or creatures save in God; no love will possess him but the love of God, nor will he remember creatures or even his own being, save in God.

Such a knowledge of the truth renders the soul humble, makes her a hard judge towards herself, but merciful to others, while earthly wisdom puffs up the soul with pride and vanity. Behold,[44] this is wise and spiritual doctrine, grounded upon the truth, and leading unto the knowledge and service of God, and to familiarity with Him.

If thou desirest to possess Him indeed, thou must of necessity despoil thy heart of earthly affections, not alone for persons, but for every creature, that thou mayest tend to the Lord thy God with thy whole heart and with all thy strength, freely, simply, without fear or solicitude, trusting everything in entire confidence to His all-watchful Providence.[32]
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:32 am

CHAPTER VII: ON THE PRACTICE OF INTERIOR RECOLLECTION

The author of the book entitled "De Spiritu et Anima" tells us (chap. xxi.)[33] that to ascend to God means nothing else than to enter into oneself. And, indeed, he who enters into the secret place of his own soul passes beyond himself, and does in very truth ascend to God.

Banish, therefore, from thy heart the distractions of earth and turn thine eyes to spiritual joys, that thou mayest learn at last to[46] repose in the light of the contemplation of God.

Verily the soul's true life and her repose are to abide in God, held fast by love, and sweetly refreshed by the Divine consolations.

But many are the obstacles which hinder us from tasting this rest, and of our own strength we could never attain to it. The reason is evident—the mind is distracted and preoccupied; it cannot enter into itself by the aid of the memory, for it is blinded by phantoms; nor can it enter by the intellect, for it is vitiated by the passions. Even the desire of interior joys and spiritual delights fails to draw it inward. It lies so deeply buried in things sensible and transitory that it cannot return to itself as to the image of God.

How needful is it, then, that the[47] soul, lifted upon the wings of reverence and humble confidence, should rise above itself and every creature by entire detachment, and should be able to say within itself: He Whom I seek, love, desire, among all, more than all, and above all, cannot be perceived by the senses or the imagination, for He is above both the senses and the understanding. He cannot be perceived by the senses, yet He is the object of all our desires; He is without shape, but He is supremely worthy of our heart's deepest love. He is beyond compare, and to the pure in heart greatly to be desired. Above all else is He sweet and love-worthy; His goodness and perfection are infinite.

When thou shalt understand this, thy soul will enter into the darkness of the spirit, and will advance further and penetrate[48] more deeply into itself.[34] Thou wilt by this means attain more speedily unto the beholding in a dark manner of the Trinity in Unity, and Unity in Trinity, in Christ Jesus, in proportion as thy effort is more inward; and the greater is thy charity, the more precious the fruit thou wilt reap. For the highest, in spiritual things, is ever that which is most interior. Grow not weary, therefore, and rest not from thy efforts until thou hast received some earnest or foretaste of the fulness of joy that[49] awaits thee, and has obtained some first-fruits of the Divine sweetness and delights.

Cease not in thy pursuit till thou shalt behold "the God of gods in Sion."[35]

In thy spiritual ascent and in thy search after a closer union with God thou must allow thyself no repose, no slipping back, but must go forward till thou hast obtained the object of thy desires. Follow the example of mountain-climbers. If thy desires turn aside after the objects which pass below thou wilt lose thyself in byways and countless distractions. Thy mind will become dissipated and drawn in all directions by its desires. Thy progress will be uncertain, thou wilt not reach thy goal, nor find rest after thy labours.

[50]If, on the other hand, the heart and mind, led on by love and desire, withdraw from the distractions of this world, and little by little abandon baser things to become recollected in the one true and unchangeable Good, to dwell there, held fast by the bonds of love, then wilt thou grow strong, and thy recollection will deepen the higher thou risest on the wings of knowledge and desire.

They who have attained to this dwell as by habit in the Sovereign Good, and become at last inseparable from it.

True life, which is God Himself, becomes their inalienable possession;[36] for ever, free from all fear of the vicissitudes of time and[51] change,[37] they repose in the peaceful enjoyment of this inward happiness, and in sweet communication with God. Their abode is for ever fixed within their own souls, in Christ Jesus, Who is to all who come to Him "the Way, the Truth, and the Life."[38]
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Re: On Union with God, by Albertus Magnus

Postby admin » Tue Mar 27, 2018 7:33 am

CHAPTER VIII: THAT A TRULY DEVOUT MAN SHOULD COMMIT HIMSELF TO GOD IN ALL THAT BEFALLS HIM

From all that has hitherto been said, thou hast understood, if I mistake not, that the more thou separatest thyself from earthly images and created objects, and the closer thy union with God, the nearer wilt thou approach to the state of innocence and perfection. What could be happier, better, sweeter than this?

It is, therefore, of supreme importance that thou shouldst preserve thy soul so free from every trace or entanglement of earth[53] that neither the world nor thy friends, neither prosperity nor adversity, things present, past, or future, which concern thyself or others, not even thine own sins above measure, should have power to trouble thee.

Think only how thou mayest live, as it were, alone with God, removed from the world, the simple and pure life of the spirit, as though thy soul were already in eternity and separated from thy body.

There thou wouldst not busy thyself with earthly things, nor be disquieted by the state of the world, by peace or war, fair skies or foul, or anything here below. But thou wouldst be absorbed and filled by His love.

Strive even now in this present life to come forth in a manner from thy body and from every creature.

[54]As far as thou canst, fix the eye of thy soul steadfastly, with unobscured gaze, upon the uncreated light.

Then will thy soul, purified from the clouds of earth, be like an Angel in a human body, no longer troubled by the flesh, or disturbed by vain thoughts.

Arm thyself against temptations, persecutions, injuries, so that in adversity as in prosperity, thou mayest still cleave to God in unbroken peace.

When trouble, discouragement, confusion of mind assail thee, do not lose patience or be cast down. Do not betake thee to vocal prayers or other consolations, but endeavour by an act of the will and reason to lift up thy soul and unite it to God, whether thy sensual nature will or no.

The devout soul should be so[55] united to God, should so form and preserve her will in conformity to the Divine will, that she is no more occupied or allured by any creature than before it was created, but lives as though there existed but God and herself.[39]

She will receive in unvarying peace all that comes to her from the hand of Divine Providence. In all things she will hope in the Lord, without losing patience, peace, or silence.

Behold, therefore, of how great value it is in the spiritual life to be detached from all things, that thou mayest be interiorly united to God and conformed to Him.

Moreover, there will then be no longer anything to intervene between thy soul and God. Whence could it come? Not[56] from without, for the vow of voluntary poverty has despoiled thee of all earthly goods, that of chastity has taken thy body. Nor could it come from within, for obedience has taken from thee thy very will and soul. There is now nothing left which could come between God and thyself.

That thou art a religious, thy profession, thy state, thy habit and tonsure, and the other marks of the religious life declare. See to it whether thou art a religious in truth or only one in name.

Consider how thou art fallen and how thou sinnest against the Lord thy God and against His justice if thy deeds do not correspond with thy holy state, if by will or desire thou clingest to the creature rather than to the Creator, or preferrest the creature to the Creator.
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