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Spiritual Letters: Letters 11-15

By Francois Fenelon

      LETTER XI. The sight of our imperfections should not take away our peace.

      There is something very hidden and very deceptive in your suffering; for while you seem to yourself to be wholly occupied with the glory of God, in your inmost soul it is self alone that occasions all your trouble. You are, indeed, desirous that God should be glorified, but that it should take place by means of your perfection, and you thus cherish the sentiments of self-love. It is simply a refined pretext for dwelling in self. If you would truly derive profit from the discovery of your imperfections, neither justify nor condemn on their account, but quietly lay them before God, conforming your will to his in all things that you cannot understand, and remaining at peace; for peace is the order of God for every condition whatever. There is, in fact, a peace of conscience which sinners themselves should enjoy when awakened to repentance. Their suffering should be peaceful and mingled with consolation. Remember the beautiful word which once delighted you, that the Lord was not in noise and confusion, but in the still, small voice. (1 Kings xix. 11.)

      LETTER XII. Living by the cross and by faith.

      Everything is a cross; I have no joy but bitterness; but the heaviest cross must be borne in peace. At times it can neither be borne nor dragged; we can only fall down beneath it, overwhelmed and exhausted. I pray that God may spare you as much as possible in apportioning your suffering; it is our daily bread; God alone knows how much we need; and we must live in faith upon the means of death, confident, though we see it not, that God, with secret compassion, proportions our trials to the unperceived succor that He administers within. This life of faith is the most penetrating of all deaths.

      LETTER XIII. Despair at our imperfection is a greater obstacle than the imperfection itself.

      Be not concerned about your defects. Love without ceasing, and you shall be much forgiven, because you have loved much. (Luke vii. 47.) We are apt to seek the delights and selfish supports of love, rather than love itself. We deceive ourselves, even in supposing we are endeavoring to love, when we are only trying to see that we love. We are more occupied with the love, says St. Francis of Sales, than with the Well-beloved. If He were our only object, we should be all taken up with Him; but when we are employed in obtaining an assurance of his love, we are still in a measure busy with self. Our defects, regarded in peace and in the spirit of love, are instantly consumed by love itself; but considered in the light of self, they make us restless, and interrupt the presence of God and the exercise of perfect love. The chagrin we feel at our own defects, is ordinarily a greater fault than the original defect itself. You are wholly taken up with the less of the two faults, like a person whom I have just seen, who, after reading the life of one of the saints, was so enraged at his own comparative imperfection, that he entirely abandoned the idea of living a devoted life. I judge of your fidelity by your peace and liberty of soul; the more peaceful and enlarged your heart, the nearer you seem to be to God.

      LETTER XIV. Pure faith sees God alone.

      Be not anxious about the future; it is opposed to grace. When God sends you consolation, regard Him only in it, enjoy it day by day as the Israelites received their manna, and do not endeavor to lay it up in store. There are two peculiarities of pure faith; it sees God alone under all the imperfect envelopes which conceal Him, [4] and it holds the soul incessantly in suspense. We are kept constantly in the air, without being suffered to touch a foot to solid ground. The comfort of the present instant will be wholly inappropriate to the next; we must let God act with the most perfect freedom, in whatever belongs to Him, and think only of being faithful in all that depends upon ourselves. This momentary dependence, this darkness and this peace of the soul, under the utter uncertainty of the future, is a true martyrdom, which take place silently and without any stir. It is death by a slow fire; and the end comes so imperceptibly and interiorly, that it is often almost as much hidden from the sufferer himself, as from those who are unacquainted with his state. When God removes his gifts from you, He knows how and when to replace them, either by others or by Himself. He can raise up children from the very stones.

      Eat then your daily bread without thought for the morrow; "sufficient unto the day is the evil thereof." (Matt. vi. 34.) To-morrow will take thought for the things of itself. He who feeds you to-day, is the same to whom you will look for food to-morrow; manna shall fall again from heaven in the midst of the desert, before the children of God shall want any good thing.

      [4] The man that looks on glass, On it may stay his eye; Or, if he pleaseth, through it pass, And then the heavens espy.--Herbert. Pure faith cannot see the neighbor that succeeds, as he blindly thinks, in injuring us, nor the disease that attacks our bodies; that would be to stay its eye upon the glass, in which it would see a thousand flaws and imperfections that would annoy it and destroy its peace; it looks right through and discovers God; and what He permits, it cannot but joyfully acquiesce in.--Editor.

      LETTER XV. Our knowledge stands in the way of our becoming wise.

      Live in peace, my dear young lady, without any thought for the future; perhaps there will be none for you. You have no present, even, of your own, for you must only use it in accordance with the designs of God, to whom it truly belongs. Continue the good works that occupy you, since you have an attraction that way, and can readily accomplish them. Avoid distractions, and the consequences of your excessive vivacity, and, above all things, be faithful to the present moment, and you will receive all necessary grace.

      It is not enough to be detached from the world; we must become lowly also; in detachment, we renounce the things without, in lowliness, we abandon self. Every shadow of perceptible pride must be left behind, and the pride of wisdom and virtue is more dangerous than that of worldly fortune, as it has a show of right, and is more refined.

      We must be lowly-minded in all points, and appropriate nothing to ourselves, our virtue and courage least of all. You rest too much in your own courage, disinterestedness, and uprightness. The babe owns nothing; it treats a diamond and an apple alike. Be a babe; have nothing of your own; forget yourself; give way on all occasions; let the smallest be greater than you.

      Pray simply from the heart, from pure love, and not from the head, from the intellect alone.

      Your true instruction is to be found in spoliation, deep recollection, silence of the whole soul before God, in renouncing your own spirit, and, in the love of lowliness, obscurity, feebleness, and annihilation. This ignorance is the accomplished teacher of all truth; knowledge cannot attain to it, or can reach it but superficially.

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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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