Читать книгу Abandonment; or, Absolute Surrender to Divine Providence - Jean-Pierre De Caussade - Страница 5

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We have no reason, therefore, to fear that in reading Father Caussade’s treatise we are liable to confound, at least in this respect, the abandonment he recommends with the Quietism condemned in Fénelon.

Is our author equally irreproachable in all the other points of his doctrine? Might he not be accused of turning his readers from duties which require labor and effort to keep them in an indolent repose?

There would be ground for this reproach if Father Caussade promised to give his readers a complete treatise on Christian and religious perfection; but this he does not do. He addresses himself to souls already advanced in virtue and accustomed not only to faithfully fulfil the essential precepts of Christianity, but also to observe the prescriptions of religious discipline. Like the young man in the Gospel who from his youth had kept the commandments, and who begged our Saviour to show him a higher perfection, these souls ask Father Caussade what they must do to sanctify themselves after having accomplished all the duties imposed upon their free will. The man of God answers them like our Saviour: If you would be perfect, rid yourself of all that may still cling to you of attachment to your own interests, your own ideas, your own will, and abandon yourself completely to God. Practise the virtue of abandonment; practise it so habitually that it will become the constant state of your soul: thus you will cease to live to yourself, to live only in God.

This is a summary of the book we are re-editing to-day. To understand it we must bear in mind, as we read it, the situation of the author, and that of the souls to whom his counsels are addressed; viz., that it is not, as we have already said, a complete treatise of Christian perfection which he has claimed to write; his only object was to set forth the advantages of a special virtue and a particular state. It is true that this virtue is one of the most essential bases of sanctity, and that this state is sanctity itself as far as it is attainable on earth. But it is no less true that Father Caussade had no idea whatever of telling all Christians what they should do to save their souls. Therefore it would be a serious mistake to believe ourselves dispensed from all duties of which he makes no mention, in order to devote ourselves only to this great duty of abandonment, the importance of which he so justly and eloquently portrays.

To avoid this dangerous error, and reap all the profit of this true and very consoling doctrine of Father Caussade, it will be sufficient to cast a general glance over the divine economy in the salvation of souls, and to see what place abandonment to divine Providence occupies in this great work.

We all know that sanctification is a work both divine and human. It is divine through its immediate principle, the Holy Spirit; through its meritorious cause, the Incarnation and the death of the Son of God; through its end, the happiness of the Holy Trinity, in which holy souls are to participate for all eternity; finally, through its chief means, the teachings and the graces of Jesus Christ transmitted to men through the Church.

But this work is human also, since the graces of the Holy Spirit, the merits of the Son of God, the designs of the Holy Trinity, and all the efforts of Providence can bear fruit in a soul only as far as she freely co-operates with them.

This co-operation in our sanctification which God requires of us is composed of three parts.

It consists first of all in the destruction of everything in our corrupt nature which is an obstacle to the divine action: sins, vices, sensible inclinations, defects, imperfections. This first labor is what the masters of the spiritual life call the purgative way. It is accomplished by examinations of conscience, works of penance and mortification, and the various practices in use in the Church.

The second part of the labor which God imposes on the soul desirous to attain sanctity is less painful, and easier. It is what is called the illuminative way. The soul that God introduces therein exercises herself in producing the interior acts of virtue with which grace inspires her, and in practicing the good works to which this same grace impels her.

Finally, when the obstacles are removed and the soul’s preparation is completed, God unites Himself to her, fills her with His grace, inflames her with His love, and uses her as a docile instrument for the accomplishment of His designs: this is the unitive way.

But let us not misapprehend this condition. Even in this perfect state in which God is fully master of His reasonable creature, He does not act in her without her co-operation; He requires of her great fidelity in avoiding the smallest faults, great vigilance over her affections, great generosity in denying herself in all things, great fervor in prayer. So far from dispensing her from the works of the illuminative way by which she prepared herself for the divine union, He causes her to accomplish them with greater perfection and merit.

Among these works common to the two ways of which we have just spoken, there are some which are strictly of obligation, either because they are prescribed to all Christians by the commandments of God and the Church, or because they are imposed on each one by the special circumstances of his state. There are others which are simply of counsel, or even purely of supererogation, and which each one embraces according to his more or less ardent desire of sanctification. In the same way, among the works of penance which form the purgative way there are some from which no one can dispense himself; but there are others which, without being of absolute necessity, are more or less useful, or even relatively necessary to certain souls, because of their particular position, and the violence of the inclinations which impel them to evil.

Such is man’s threefold part in the beginning, progress, and consummation of the eminently divine work of sanctification—a part essentially active, and so necessary that without it God’s part would be hopelessly sterile. Father Caussade, however, says very little of it in his book. Does he doubt its immense importance and absolute necessity? Far from it. On the contrary, in many passages he is careful to warn us that the passiveness which he recommends to the soul in no way dispenses her from the very active accomplishment of all that is duty, whether general or special. He adds that the souls who walk in the ordinary ways should not dispense themselves from the practices of supererogation in use in the Church among pious persons, and from following the rules traced by the masters of the spiritual life. Even upon persons who have reached the passive state he imposes the obligation of actively following the inspirations of grace when they lead to action, and of doing all to which they are impelled by grace.

Why, then, after making these reservations in some parts of his work does he seem to forget them, to solely extol the advantages of abandonment to the divine action? We have already said why: because the souls to whom he addressed himself, long exercised in the practice of active virtue, had special need to perfect themselves in this passive abandonment.

How many such souls there are in religious communities, or even in the midst of the world, who have no need to be urged to activity in the pursuit of sanctity, but who, on the contrary, need above all things to learn to let God act in them! Father Caussade addresses himself specially to these souls. Had his book no other result than to enlighten them upon God’s real designs concerning them, to deliver them from their disquieting agitation in order to introduce them into a broad and peaceful path, and enable them to find powerful means of salvation in unfortuitous events which they regard as obstacles, we should still believe that in offering this work to them we are doing them an eminent service.

But the salutary teaching of this book is not limited to a special class of persons. Though written specially for souls who have already attained a high degree of perfection, the doctrine it develops is suited to all Christians. It makes it clear to all that if God does not dispense them from laboring actively for their salvation, He takes upon Himself the greatest part of this work; that He unceasingly labors thereon; that He employs all creatures and all events to further it; and that if they will only permit Him to do His will—without doing any more than they are doing, without suffering any more than they are suffering, but only by recognizing and loving God’s action in things which He obliges them to do and suffer, they will amass infinite merits and attain great perfection.

Thus Father Caussade does not suppress our active co-operation in the work of our sanctification, but he teaches us to profit much better than we do of God’s part therein, by abandoning ourselves more to Him. In events where too frequently we see only misfortunes, because we regard them as more or less reprehensible effects of the malice or the imperfection of creatures, he teaches us to see the divine love using these same creatures as instruments either to correct our vices or to cause us to practise virtue. Therefore he changes the principal obstacles to the success of this great work into means of sanctification, and teaches us the art of changing creatures the most indifferent or the most hostile into powerful auxiliaries. With good reason does he desire to be able to inculcate this doctrine in men of all conditions; for there is no doubt that, if they understood it well, sanctity would seem to them much more attainable; and that, seeing God laboring unceasingly upon this work, they would fulfil with much greater courage the duties imposed upon their free will.

H. Ramière, S.J.