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Spiritual Letters: Letters 25-30

By Francois Fenelon

      LETTER XXVI. Absolute trust the shortest road to God.

      I have no doubt but that God constantly treats you as one of his friends, that is, with crosses, sufferings, and humiliations. The ways and means of God to draw souls to Himself, accomplish his design much more rapidly and effectually than all the efforts of the creature; for they destroy self-love at its very root, where, with all our pains, we could scarce discover it. God knows all its windings, and attacks it in its strongest holds.

      If we had strength and faith enough to trust ourselves entirely to God, and follow Him simply wherever He should lead us, we should have no need of any great effort of mind to reach perfection. But as we are so weak in faith, as to require to know all the way without trusting in God, our road is lengthened and our spiritual affairs get behind. Abandon yourself as absolutely as possible to God, and continue to do so to your latest breath, and He will never desert you.

      LETTER XXVII. The time of temptation and distress is no time to form resolves.

      Your excessive distress is like a summer torrent, which must be suffered to run away. Nothing makes any impression upon you, and you think you have the most substantial evidence for the most imaginary states; it is the ordinary result of great suffering. God permits you, notwithstanding your excellent faculties, to be blind to what lies immediately before you, and to think you see clearly what does not exist at all. God will be glorified in your heart, if you will be faithful in yielding to his designs. But nothing would be more injudicious than the forming of resolutions in a state of distress, which is manifestly accompanied by an inability to do anything according to God.

      When you shall have become calm, then do in a spirit of recollection, what you shall perceive to be nearest the will of God respecting you. Return gradually to devotion, simplicity, and the oblivion of self. Commune and listen to God, and be deaf to self. Then do all that is in your heart, for I have no fear that a spirit of that sort will permit you to take any wrong step. But to suppose that we are sane when we are in the very agony of distress, and under the influence of a violent temptation of self-love, is to ensure our being led astray. Ask any experienced adviser, and he will tell you that you are to make no resolutions until you have re-entered into peace and recollection. You will learn from him that the readiest way to self-deception is, to trust to ourselves in a state of suffering, in which nature is so unreasonable and irritated.

      You will say that I desire to prevent you doing as you ought, if I forbid your doing it at the only moment when you are capable of it. God forbid! I neither desire to permit nor hinder: my only wish is so to advise you that you shall not be found wanting toward God. Now it is as clear as day, that you would fall in that respect, if you took counsel at the hands of a self-love wounded to the quick, and an irritation verging upon despair. Would you change anything to gratify your self-love, when God does not desire it? God forbid! Wait, then, until you shall be in a condition to be advised. To enjoy the true advantages of illumination, we must be equally ready for every alternative, and must have nothing which we are not cheerfully disposed at once to sacrifice for His sake.

      LETTER XXVIII. Who has love, has all.

      I have thought frequently, since yesterday, on the matters you communicated to me, and I have increasing confidence that God will sustain you. Though you take no great pleasure in religious exercises, you must not neglect to be faithful in them, as far as your health will permit. A convalescent has but little appetite, but he must eat to sustain life.

      It would be very serviceable to you, if you could occasionally have a few minutes of Christian converse with such of your family as you can confide in, and, as to the choice, be guided in perfect liberty by your impressions at the moment. God does not call you by any lively emotions, and I heartily rejoice at it, if you will but remain faithful; for a fidelity, unsustained by delights, is far purer, and safer from danger, than one accompanied by those tender feelings, which may be seated too exclusively in the imagination. A little reading and recollection every day, will be the means of insensibly giving you light and strength for all the sacrifices God will require of you. Love Him, and I will acquit you of everything else; for everything else will come by love. I do not ask from you a love tender and emotional, but only that your will should lean towards love, and that, notwithstanding all the corrupt desires of your heart, you should prefer God before self and the whole world.

      LETTER XXIX. Weakness preferable to strength, and practice better than knowledge.

      I am told, my dear child in our Lord, that you are suffering from sickness. I suffer with you, for I love you dearly; but I cannot but kiss the hand that smites you, and I pray you to kiss it lovingly with me. You have heretofore abused your health and the pleasures derived from it; this weakness and its attendant pains are the natural consequence of such a course.

      I pray God only that He may depress your spirit even more than your body, and while He comforts the latter according to your need, that He may entirely vanquish the former. O how strong we are when we begin to perceive that we are but weakness and infirmity! Then we are ever ready to believe that we are mistaken, and to correct ourselves while confessing it; our minds are ever open to the illumination of others; then we are authoritative in nothing, and say the most decided things with simplicity and deference for others; then we do not object to be judged, and submit without hesitation to the censure of the first comer. At the same time, we judge no one without absolute necessity; we speak only to those who desire it, mentioning the imperfections we seem to have discovered, without dogmatism, and rather to gratify their wishes than from a desire to be believed or create a reputation for wisdom.

      I pray God that He may keep you faithful to his grace, and that He who hath begun a good work in you will perform it until the day of Jesus Christ. (Phil. i. 6.) We must bear with ourselves with patience and without flattery, and remain in unceasing subjection to every means of overcoming our thoughts and inward repugnances; we shall thus become more pliable to the impressions of grace in the practice of the gospel. But let this work be done quietly and peacefully, and let it not be entered upon too eagerly, as though it could all be accomplished in a single day. Let us reason little, but do much. If we are not careful, the acquisition of knowledge will so occupy this life that we shall need another to reduce our acquirements into practice. We are in danger of believing ourselves advanced towards perfection in proportion to our knowledge [5] of the way; but all our beautiful theories, far from assisting in the death of self, only serve to nourish the life of Adam in us by a secret delight and confidence in our illumination. Be quit then of all trust in your own power and in your own knowledge of the way, and you will make a great stride towards perfection. Humility and self-distrust, with a frank ingenuousness, are fundamental virtues for you.

      [5] This seems one of the most common as well as most serious mistakes to which spiritual persons are liable. God gives the knowledge and desires us to put it in practice; but the moment we see it, we are so carried away with delight, that we forget that there is anything else to be done; whereas we have comparatively slender reason to rejoice until it is put in vital operation in the life. Ye see, says the Saviour, but do not perceive; ye hear, but do not understand. Food, lying undigested in the stomach, is not only of no service to the body, but, if not removed, will become a serious injury; it is only when it is assimilated and mingled with the blood, and when it appears by its good effects in our hands, feet, head, and trunk, that it can be said to have become our own. To have a divine truth in the intellect, is indeed matter of thanksgiving; but it will avail only to our condemnation, if it be not also loved in the heart and acted in the life. Let us remember that it is not the knowledge of the way that God desires in us, but the practice of it; not light, but love. For though I understand all mysteries and all knowledge--and have not charity--I am nothing. (1 Cor. xiii. 2.)--Editor.

      LETTER XXX. Beware of the pride of reasoning; the true guide to knowledge is love.

      Your mind is too much occupied with exterior things, and still worse, with argumentation, to be able to act with a frequent thought of God. I am always afraid of your excessive inclination to reason; it is a hinderance to that recollection and silence in which He reveals Himself. Be humble, simple, and sincerely abstracted with men; be recollected, calm, and devoid of reasonings before God. The persons who have heretofore had most influence with you, have been infinitely dry, reasoning, critical, and opposed to a true interior life. However little you might listen to them, you would hear only endless reasonings and a dangerous curiosity, which would insensibly draw you out of Grace and plunge you into the depths of Nature. Habits of long standing are easily revived; and the changes which cause us to revert to our original position are less easily perceived, because they are natural to our constitution. Distrust them, then; and beware of beginnings which, in fact, include the end.

      It is now four months since I have had any leisure for study; but I am very happy to forego study, and not to cling to anything, when providence would take it away. It may be that during the coming winter I shall have leisure for my library, but I shall enter it then, keeping one foot on the threshold, ready to leave it at the slightest intimation. The mind must keep fasts as well as the body. I have no desire to write, or speak, or to be spoken about, or to reason, or to persuade any. I live every day aridly enough, and with certain exterior inconveniences which beset me; but I amuse myself whenever I have an opportunity, if I need recreation. Those who make almanacs upon me, and are afraid of me, are sadly deceived. God bless them! I am far from being so foolish as to incommode myself for the sake of annoying them. I would say to them as Abraham said to Lot: Is not the whole land before thee? If you go to the east, I will go to the west. (Gen. xiii. 9.)

      Happy he who is indeed free! The Son of God alone can make us free; but He can only do it by snapping every bond; and how is this to be done? By that sword which divides husband and wife, father and son, brother and sister. The world is then no longer of any account; but, as long as it is anything to us, so long our freedom is but a word, and we are as easily captured as a bird whose leg is fastened by a thread. He seems to be free; the string is not visible; but he can only fly its length, and he is a prisoner. You see the moral. What I would have you possess is more valuable than all you are fearful of losing. Be faithful in what you know, that you may be entrusted with more. Distrust your intellect, which has so often misled you. My own has been such a deceiver, that I no longer count upon it. Be simple, and firm in your simplicity. "The fashion of this world passeth away." (1 Cor. vii. 31.) We shall vanish with it, if we make ourselves like it by reason of vanity; but the truth of God remains forever, and we shall dwell with it if it alone occupies our attention.

      Again I warn you, beware of philosophers and great reasoners. They will always be a snare to you, and will do you more harm than you will know how to do them good. They linger and pine away in discussing exterior trifles, and never reach the knowledge of the truth. Their curiosity is an insatiable spiritual avarice. They are like those conquerors who ravage the world without possessing it. Solomon, after a deep experience of it, testifies to the vanity of their researches.

      We should never study but on an express intimation of Providence; and we should do it as we go to market, to buy the provision necessary for each day's wants. Then, too, we must study in the spirit of prayer. God is, at the same time, the Truth and the Love. We can only know the truth in proportion as we love--when we love it, we understand it well. If we do not love Love, we do not know Love. He who loves much, and remains humble and lowly in his ignorance, is the well-beloved one of the Truth; he knows what philosophers not only are ignorant of, but do not desire to know. Would that you might obtain that knowledge which is reserved for babes and the simple-minded, while it is hid from the wise and prudent. (Matt. xi. 25.)

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See Also:
   Letters 1-5
   Letters 6-10
   Letters 11-15
   Letters 16-20
   Letters 21-25
   Letters 25-30
   Letters 31-35
   Letters 36-40


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