Letter 19. To a lady who had asked what charity was

You ask me in your letter to tell you in what charity consists, so that you may conform - your life to it, for as the Apostle says to the Corinthians : “ If I should deliver my body to be burned, and have not charity, it profiteth me nothing.” (1 Cor. XIII. 3.) You set me no easy task, and it would need St. Paul himself, whose words led you to make the demand, to answer it worthily. There is nothing of greater importance than charity, and in it consists the perfection of the Christian religion, as the same Apostle teaches us : “ He that loveth his neighbour hath fulfilled the law.” (Rom. XIII. 8.) For this reason pray to the Holy Spirit, Whose special attribute is charity, to give you light to understand what it is, as He did to the Apostles on the day of Pentecost when He infused it into their hearts, since He and no other can teach it us. For how can a mortal man speak the language of heaven, which is only understood by the Blessed, whose whole affections are occupied in loving God, and whatever else He desires them to love? How can I, who come of Adam’s race, > and inherit a tendency to seek myself in all things, speak to you of that love which is fixed on God alone, and entirely forgets its own interests? We even perform many religious duties with a view to our own profit, so that often, however holy the work may be, it is prompted by self-love alone. For as water flows to the same place whether it pass through a golden or an earthenware conduit, so, whether our actions be towards our own interests.

May Jesus Christ, Who always sought God’s honour, and Whose love made Him come down to earth, not to do His own will, but the will of His Father Who sent Him, loose my tongue, for I should not dare to speak on such a subject but at your desire, which urges me to endeavour to tell you something of what I have read.

The best way to possess true charity and understand what it is, is to consider how the Blessed in heaven practise it, because the more closely we imitate them, the more perfect shall we be in that virtue. The love which the saints bear towards God transforms their will, so that it becomes one with His : that is, they can wish, or not wish, only what He does ; because, as St. Denis says, one effect of love is to make the will of those that love one, and God’s whole love and will are centred upon His own glory and essence, which is supremely perfect. It therefore follows that the love of the saints is that single-minded affection and will, with which they long, with all their strength, that God may be in Himself as good, and glorious, and adorable as He is. Seeing Him to possess all these perfections, they reel an ineffable joy, which is the fruit of the Holy Ghost. It will give us some idea of what this happiness is, if we consider how a good son rejoices in seeing his father rich, powerful, wise, beloved and respected by all, and honoured by the king. Indeed, some children are so dutiful, that no troubles or misfortunes of their own can destroy the pleasure they feel in their parents’ prosperity, which they consider of the first importance. Now if this human joy for a parent be so great, what must be the jubilation or the saints, transformed as they are by heavenly love, at beholding that God is so holy, perfect, and rich in excellence. They see that, as Creator of the universe, He, by one single act of His will, gave all things their beauty and being, and upholds them in existence, so that not -a single leaf can rustle in the wind but by His consent. Behold the joy “such as eye hath not seen, nor ear heard, neither hath it entered into the heart of man.” (i. Cor. II. 9.) This, then, as far as it is possible for us to understand it, is the “charity” of the just in heaven. From this overflowing river which gladdens the city of God, comes, as a streamlet, their love for their neighbour. Their one longing and joy is to see the God they love so fervently, possess all glory and honour, and hence they ardently desire that the Blessed, their companions, may be as full of beauty, and felicity, as they are themselves, because God is thus honoured in them. For this reason they delight more in the perfections of the greatest saints than in their own, because they see that they give God the higher praise, thus showing how far they are above the envy which springs from self-love. But, perhaps you will say, they may feel some sorrow at finding themselves in a lower degree of sanctity than others, since it prevents them from giving so much honour to their Creator as they might have done. You must remember, however, that the first effect of their love of God is to unite their wills with His, so as to accord fully with His desires: thus they are content with what they possess, seeing that it is His will that one soul should exceed another in glory. The city of God is embellished by having diversity of rank among the saints, as a violin produces sweeter music for having many strings of different notes, than it could do, had it but one. As the Blessed perceive, that by there being different mansions and degrees of glory in the triumphant Church, it gains in beauty and that thereby their Lord’s honour is increased, they are not troubled by being in a lower state themselves than others of their company: for they, with their paler tints, and the others with their richer colours, blend together in their united manifestation of the infinite love and beauty of their Creator. This is the river which St. John saw in the Apocalypse, issuing from the throne of God and of the Lamb: from this the Blessed drink, and, inebriated with love, sing their everlasting Alleluia, praising and blessing our Lord God. This is, as it were, the enamel, which decorates those precious stones of which is built the Temple of the heavenly Jerusalem. Now, my dear sister, such is the sanctuary you must make in your heart as a dwelling-place for God, as Moses was commanded to see and make the Tabernacle according to the pattern that was shown to him on the mount. (Exod. XXV. 40.) If you intend to pass through this life in perfect charity and love of God, you must, as far as possible, constantly desire that He may be in Himself as good, as holy, and as full of excellence, as indeed He is. It must be a continual joy and feast to your soul to consider God’s attributes, and think how He contains in Himself all power and perfection, and how, though all creatures possess their being from Vot. 1. 9 Him and cannot exist without Him, yet He has no need of them. This must be the end you should strive to attain, and In this, as St. Thomas says, consists perfect charity. The feeling of tender devotion towards God which beginners call charity, although holy, is not of so high a degree of purity as that which unites souls with their Beloved. Holy Scripture frequently invites us to this love, as in the 96th Psalm we find, “ rejoice ye just, in the Lord.” St. Paul too writes : “ Rejoice in the Lord,” and not content with enjoining it once, he repeats the counsel saying “ again I say rejoice.” David also cries: “Delight in the Lord, and He will give thee the requests of thy heart.” (Ps. XXXVI. 4.) This is the joy the most holy Virgin felt when she sang: “My spirit hath rejoiced in God my Saviour;” and which our Lord Himself experienced, when, as St. Luke writes, Jesus “rejoiced in the Holy Ghost.” (X, 21.) The royal prophet also tells us: “ My heart and my flesh have rejoiced in the living God.” (Ps. LXXXIII. 2.) The « heart” here signifies the will, and this happens when it is actually engaged in loving and desiring that God may possess those good things which are indeed His. Sometimes this joy so overflows the soul, that the body itself is inflamed with devotion towards its Creator. It is so excellent and divine, that the Church, which is guided by the Holy Ghost, invites us to practise it in the Invitatory of Matins, exclaiming: “Come let us praise the Lord with joy: let us joyfully sing to God our Saviour.” (Ps. XCIV. i.) If you would prove its excellence, practise it, and yoU Will find the soul cannot satisfy herself Without praising God. Seeing that God possesses all that she desires Him to have, she immediately bteaks forth into thanksgiving to Him. This is the same effect which follows with the Blessed in heaven, according to the Psalm: “Blessed are they that dwell in thy house, O Lord, they shall praise thee for ever and ever.” (Psi LXXX1II. 5 .) So ardently did St. Augustine’s heart burn with this love, that he ejaculated i M If Thou O Lord, wert Augustine, and 1 God. I Would make Thee God, and myself Augustine.” There is no need for further instances to prove the excellence of this love, which is manifestly that which draws a man out of himself, ana unites him to the Deity.

Therefore, my dear Sister, let your actions atld devotions be directed to the glory and honour of God, Who deserves that au His creatures should serve and adore Him for His OWn goodness alone, without looking for any' recompense for themselves. Though it is right and holy to' perform our good works with the hope of future reward, yet perfect charity rather Seeks the honour and glory of our Lord God, and this should be our chief intention. We' Way sometimes, however, consider the blessings to be reaped for ourselves, so as to animate out fervour in good Works ; thus yoU may Say with David : “I have inclined my heart, for the reward, to do thy justifications for ever.” (Ps. CXVIII. 1 12.)

But perhaps you will ask “How can the soul, which is often sad and tepid, have strength to constandy rejoice and exult in the Lord? How can it always feel such perfect and sovereign love?” As I have already told you, charity consists in the unwavering desire that God should possess in Himself all the perfections proper to Him, and this the heart can wish for, although it may be dry and sorrowful; just as a son can hope for his father’s happiness, however unfortunate he is himself. I allow that for this there is need of the grace of God, but that He never refuses to those who endeavour to walk in this way. If He wishes to communicate more intimately with the soul, He also gives it a joy and exultation which is the fruit of the Holy Ghost. When His Majesty bestows this favour upon us, let us thank Him for it; but when He does not vouchsafe to do so, let us persevere in striving to bless, worship, and adore Him as He deserves. It is in that act of the will that charity consists, and it is a great error to think that unless it is accompanied by feelings of joy, it is worthless. The devil knows this, and is always trying to make us feel lukewarm and dry, so that we may give up this holy practice. Persevere in it, and stop your ears to his temptations, or you will never gain the crown Utter XX in heaven which those who are advanced in this holy love wear even on earth. Keep constant watch that you do indeed make God’s honour your real end, for so great is the bias towards self-love inherited with fallen nature, that sometimes you will find yourself seeking self, even when acting with this intention: by rejoicing at your affection for Him, because of its reward in heaven, or because of the consolation it brings to your soul, or for other selfish motives, which would mar the perfection of your charity.

Now that you see how your love for God is to be modelled on that of the saints in heaven, I will explain the love of your neighbour which should spring from it. It consists in loving his virtues, and desiring them for him, that God may be glorified in him. Your pleasure should augment in proportion as his sanctity increases and you should regret his sins as offences against his Creator. For since the love of God consists in wishing him well, and rejoicing in His perfections, so fraternal charity is an act of the will by which we wish well to others, rejoice in their true good, and feel sorry for their faults. This is a great grace our Lord bestows upon whom He chooses. The love for God and man, then, both concur to the one end that God may be praised and worshipped.

This shows how far he fails in charity who grieves to see others make more progress in perfection than himself. Though our hearts should be deeply wounded at seeing that we do 1 34 Bleste 4 John 9/ Avila not serve Qod &s we ought and might, yet they phoidd be consoled by seeing others render Him the hqmage in which we are wanting. To feel regret at this can only spring from self-love, for, if we desire only God’s glory, we can hut rejoice at seeing others give it to Him.

Now, dear Sister, you see what you must do in the Paradise of the Church militant, in which God placed you when He called you to His love and grace, if you would hope to receive the reward that will be given to the Church triumphant in glory, in which I beseech our Lord that we may all worship and praise and enjoy Him for all eternity. Amen.

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