Annecy, Saint Magdalene’s Day, 1608
Part I
Counsels and Practices to Guide the Soul from the First Desire for a Devout Life to a Firm Resolution to Embrace It
Chapter 1
What True Devotion Is
You aim at a devout life, dear child, because as a Christian you know that such devotion is most acceptable to God’s Divine Majesty. But seeing that the small errors people are prone to commit in the beginning of any undertaking are apt to wax greater as they advance, and to become irreparable at last, it is most important that you should thoroughly understand wherein lies the grace of true devotion — and that, because while there undoubtedly is such a true devotion, there are also many spurious and idle semblances thereof; and unless you know which is real, you may mistake, and waste your energy in pursuing an empty, profitless shadow.
Arelius painted all his pictures with the features and expression of the women he loved, and in the same way we all color devotion according to our own likings and dispositions. One man sets great value on fasting and believes himself to be leading a very devout life so long as he fasts rigorously, although his heart is full of bitterness; and while in his great abstinence he will not moisten his lips with wine, perhaps not even with water, he does not scruple to steep them in his neighbor’s blood through slander and detraction. Another man considers himself devout because he repeats many prayers daily, although at the same time he does not refrain from all manner of angry, irritating, conceited, or insulting speeches among his family and neighbors. This man freely opens his purse in almsgiving but closes his heart to all gentle and forgiving feelings toward those who are opposed to him, while that one is ready enough to forgive his enemies, but will never pay his rightful debts except under pressure. Meanwhile, all these people are conventionally called religious, but they are in no true sense really devout. When Saul’s servants sought to take David, Michal convinced them that the lifeless figure lying in his bed, and covered with his garments, was the man they sought; and in like manner many people dress up their exterior with visible acts expressive of earnest devotion, and the world supposes them to be really devout and spiritual-minded, while all the time they are mere figures, mere phantasms of devotion.
But, in fact, all true and living devotion presupposes the love of God, and indeed, it is neither more nor less than a very real love of God, though not always of the same kind. For while that love is shining on the soul, we call it grace, which makes us acceptable to God’s divine majesty; when it strengthens us to do well, it is called charity; but when it attains its fullest perfection, in which it not only leads us to do well, but to act carefully, diligently, and promptly, then it is called devotion.
The ostrich never flies, the hen rises with difficulty and achieves but a brief and rare flight, but the eagle, the dove, and the swallow are continually on the wing and soar high. Even so, sinners do not rise toward God, for all their movements are earthly and earthbound. Well-meaning people, who have not as yet attained a true devotion, attempt a manner of flight by means of their good actions, but rarely, slowly, and heavily. While really devout men rise up to God frequently, and with a swift and soaring wing. In short, devotion is simply a spiritual activity and liveliness by means of which divine love works in us and causes us to work quickly and with love. And just as charity leads us to a general practice of all God’s commandments, so devotion leads us to practice them readily and diligently. Therefore, we cannot call anyone who neglects to observe all God’s commandments either good or devout, because in order to be good, a man must be filled with love, and to be devout, he must further be very ready and apt to perform the deeds of love. And insofar as devotion consists in a high degree of real love, it not only makes us ready, active, and diligent in following all God’s commands, but it also excites us to be ready and loving in performing as many good works as possible, even those that are not enjoined upon us, but are only matters of counsel or inspiration.
Even as a man just recovering from illness walks only as far as he is obliged to go, with a slow and weary step, so the converted sinner journeys along as far as God commands him, but slowly and wearily, until he attains a true spirit of devotion; then, like a sound man, he not only gets along, but he runs and leaps in the way of God’s commands and hastens gladly along the paths of heavenly counsels and inspirations. The difference between love and devotion is just like that which exists between fire and flame: love is a spiritual fire which becomes devotion when it is fanned into a flame. And what devotion adds to the fire of love is that flame which makes it eager, energetic, and diligent, not merely in obeying God’s commandments, but in fulfilling his divine counsels and inspirations.
Chapter 2
The Nature and Excellence of Devotion
Those who sought to discourage the Israelites from going up to the Promised Land told them that it was “a land which eateth up the inhabitants thereof” (Num 13:32); that is, that the climate was so unhealthy that the inhabitants could not live long, and that the people there were “men of a great stature,” who looked upon the newcomers as mere locusts to be devoured. It is just so, my daughter, that the world runs down true devotion, painting devout people with gloomy, melancholy faces, and affirming that religion makes them dismal and unpleasant. But even as Joshua and Caleb protested that not only was the Promised Land a fair and pleasant country, but that the Israelites would take an easy and peaceful possession of it, so the Holy Spirit tells us through his saints, and Our Lord has told us with his own lips, that a devout life is very sweet, very happy, and very loveable.
The world, looking on, sees that devout people fast, watch and pray, endure injury patiently, minister to the sick and poor, restrain their temper, check and subdue their passions, deny themselves in all sensual indulgence, and do many other things which in themselves are hard and difficult. But the world sees nothing of that inward, heartfelt devotion which makes all these actions pleasant and easy. Watch a bee hovering over the mountain thyme; the juices it gathers are bitter, but the bee turns them all to honey, and so tells the worldly that though the devout soul finds bitter herbs along its path of devotion, they are all turned to sweetness and pleasantness as it treads. And the martyrs have counted fire, sword, and rack as nothing but perfumed flowers because of their devotion. And if devotion can sweeten such cruel torments, and even death itself, how much more will it give a charm to ordinary good deeds? We sweeten unripe fruit with sugar, and it is useful in correcting the crudity even of that which is good. So devotion is the real spiritual sweetness that takes away all bitterness from mortifications, and prevents consolations from disagreeing with the soul. It cures the poor of sadness and the rich of presumption; it keeps the oppressed from feeling desolate and the prosperous from insolence; it averts sadness from the lonely and dissipation from social life; it is as warmth in winter and refreshing dew in summer; it knows how to abound and how to suffer want; how to profit alike by honor and contempt; it accepts gladness and sadness with an even mind, and fills men’s hearts with a wondrous sweetness.
Ponder Jacob’s ladder: it is a true picture of the devout life. The two poles which support the steps are types of prayer, which seeks the love of God, and the sacraments, which confer that love. The steps themselves are simply the degrees of love by which we go on from virtue to virtue, either descending by good deeds on behalf of our neighbor, or ascending by contemplation to a loving union with God. Consider,