Preface by Fr. Ludovic de Besse

By Fr. Ludovig de Besse, O.S.F.C.

W E possess a long and learned treatise by Bossuet on the various states of prayer. It is a controversial work directed against the Quietists. Like a vigorous athlete who enjoys flooring the adversaries, the ardent polemist takes these heretics by the shoulders, so to speak, throws them to the ground and makes them bite the dust. While he holds them thus beneath his feet, he calls to his aid all those authorities who can increase his triumph. The Old and New Testaments, the fathers of the Greek and Latin Churches, S. Thomas and the School, the most modern mystical authors, Tauler, Ruysbroeck, Gerson, S. Catherine of Genoa, S. John of the Cross and S. Teresa, S. Francis de Sales and S. Jane de Chantal... none is forgotten. The long and numerous quotations which fill this book are regularly accompanied by close arguments in the manner of the Schoolmen. We even meet formal syllogisms such as are used in theological arguments.

Despite all this scientific equipment Bossuet’s book found many readers, for it was published at an opportune time, when the quarrels of the Quietists were exciting the public. It proved a mortal blow for the heretics: they never recovered from it. As Father de Caussade remarks, ‘ it is perhaps unprecedented that soon after its publication spirits were so calmed that no one afterwards concerned himself with the false Mystics. 5

The success of Bossuet’s book was its failure. Nobody nowadays, apart from a few learned men, would have

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XXXvi PREFACE the courage to read to the very end a long theological controversy in which heretics now completely forgotten are fiercely pursued. And yet there is much uncoined gold in the treatise of the learned Bishop of Meaux. Nowhere, perhaps, are the truths and falsehoods of prayer so clearly set forth, so precisely and with such theological strictness. A soul nourished on the teaching of this book may go safely forward on the path of perfection. Whatever perils one encounters in the ways of the inner life, they are easily overcome when one has learnt from Bossuet the true principles taught by the scriptures, the Fathers of the Church and the great Mystics.

Distressed to see a work of such great importance sink into oblivion, a pious Jesuit, Fr. de Caussade, who lived at the beginning of the eighteenth century, sought a way to remedy this evil. He judged that by the eliminating of those learned dissertations which discouraged readers, the treasures scattered throughout Bossuet’s work could be gathered into one small volume. He wished at all costs to make widely known the doctrine of the saints on prayer, as set forth by the great Bishop of Meaux. In order more easily to attain this end he adopted the form used in catechisms, and composed a certain number of dialogues with questions and answers. Fr. de Caussade’s book was first published at Perpignan in 1741, and was entitled Instructions spirituelles, en forme de dialogues, sur les divers etats d'Oraison, suivant la doctrine de Bossuet. It is divided into two parts, the first containing seventeen dialogues, the second only twelve. Both parts deal with the same subject, but one treats especially of theory and the other of practice.

The Perpignan edition was reprinted as it stood in Toulouse a few years afterwards. But in 1758 somebody at Perpignan had the curious idea of re-issuing the second part of Fr. de Caussade’s excellent work, without the first, which he did not even summarize or mention. Further, the same mistakes were repeated every time.

We have seen several editions of the second part of the * Instructions spirituelles, 5 but as far as we are aware there exists only one complete re-issue of the work, done in 1825 by Sequin at Avignon. As this latter has long been out of print, the first part of Fr. de Caussade’s book has become practically unobtainable.

Several months ago, in gratitude for 5 Eclaircissements sur les oeuvres mystiques de Saint Jean de la Croix, 51 which we published in December 1893, the Carmelites of Rheims sent us a copy of Fr. de Caussade’s ‘Instructions spirituelles 5 which had been re-issued twice by their former Superior, Canon Bussenot, Secretary-General to the Archbishop. Once more the little volume contained merely the second part of the precious work. Our astonishment and distress at this discovery was impossible to conceal. The explanation, however, was very simple. Canon Bussenot had never been able to obtain the first part. As we were so fortunate as to possess a copy, we hastened to put it at his disposal. Canon Bussenot at once decided to re-issue at last the part of the pious Jesuit’s work so regrettably sacrificed, and asked us to write an Introduction.

We are ignorant of the motives which led to the cutting in two of a work so excellent in every way, so as to leave only the second half. Was it imagined that in these matters practice alone was sufficient ? 2

1 English translation: Light on Mount Carmel, London.

• We had already written this Introduction when there came to our notice the preface to the mutilated edition of 1758. Tho author had not the courage to make himself known, for in this volume neither the printer nor the publisher is named. There is simply under the title: 4 Perpignan, MDCCLVIII.’ As an explanation of this mutilation of Fr. de Caussade’s book, the anonymous editor gives the following reasons: ‘ As this work is divided into two parts, the first of which treats entirely of theory and the second of practice, it has been thought sufficient to give the latter only to the reader, for three reasons:

(i) Because the first part, which was only written to avoid attack on the second, suffered no contradiction from the theologians, who all gave it their approval, and it was therefore thought useless to publish it;

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Good theories make good practice; and while it is true that a few pious and simple souls who obey with their eyes shut have no need to understand the rules governing their conduct, this cannot be said of wellinformed people, even less of confessors. They, at all events, should know the reasons for the inner conduct of those souls placed under their care. If they acted otherwise they would deserve comparison with the blind leading the blind.

Though Bossuet’s treatise was written against the Quietists, it would be wrong to say that because these heretics have died out it is useless to study the refutation of their errors. In the first place Bossuet formally declared that this error gave him a pretext 4 for teaching truth better 5; he wished 4 to give the taste (for truth) to pious souls, to draw them nearer to prayer, and to assist them to give themselves up with less fear to the divine attractions.’ Now truth is of all time. It will be always most useful to learn theories which while making it more easily understood will permit of its better application.

Secondly, in the matter of practical things, of a daily and sometimes difficult application, such as prayer, errors also are of all time. If certain errors of an extraordinary kind can spread one moment like an epidemic and the next moment completely disappear, it is not the same with common errors, the fruits of ignorance,

(ii) Because those people who investigate this work nowadays do not usually want any but the second part, which indeed is the only part within their comprehension;

(iii) Lastly, in cutting this book down to half diminution of the price was considered.’

These are all very adequate reasons, to be sure. We on the other hand think that the first part is within everybody’s comprehension, and that it is absolutely necessary for the theologians of our day to know it, so as not to criticize the second, and so as to advise its reading to prayerful souls. And lastly we feel that a small economy does not compensate for the spiritual good that is sacrificed when the whole of Fr. de Caussade’s book is not read.

L. de B.

XXXIX of thoughtlessness and of certain almost indestructible prejudices. Such a prejudice, born of Quietism, exists even to-day. It is that which includes in a single disapproval both true and false mystics. They are not distinguished: all the works of the mystics are proscribed, even those written by saints under an obvious inspiration from God. People are afraid to read such books, and prefer mediocre works written without authority.

Fr. de Caussade had already recognized this evil, and deplored its regrettable effects: c these unhappy prejudices have discouraged people from reading the true mystics of recent times; and thus even in the cloister one no longer sees such a large number of interior souls detached from everything and dead to the world and to themselves. They will tell you that in all those communities which have remained devoted to the works of S. John of the Cross, S. Teresa, S. Francis de Sales, Fr. Lallemant and his two disciples, Frs. Rigoleuc and Surin, so admired by Bossuet, one sees also a proportionally greater interior spirit, more selfabnegation, more humility and evangelical simplicity...

At this point we might well close this Preface. We beg, however, permission to add a few words which will show more clearly the usefulness of Fr. de Caussade’s little book. Everyone knows that salvation is at the same time God’s work and our own. Gratia Dei mecum, as S. Paul says. But in what proportion must the divine activity and our own be combined ?

At the beginning of the spiritual life this proportion is easily found. Man must bend all the energies he possesses to the achievement of salvation. Since God never refuses his grace to those of good will, grace will increase according to the soul’s spiritual activity. That is why the first way of Prayer is meditation, during which all the faculties of the spirit, memory, imagination, reason, and all the faculties of the heart, sensibility and will, are brought into play. There are those who remain all their lives in the way of meditation and who elevate themselves to a high state of virtue through this exercise. There is no doubt that God can make a soul holy and perfect, that he can fill it with his wisdom and his holy love, simply by helping it every day to make a better use of its natural faculties. There is manifest in this case a wonderful accord of two kinds of activity, one of which, of unlimited power, deigns to adapt itself to the littleness of the other. This is the ordinary way which all Christians follow, too often, alas, without making any great progress.

But not all souls remain in this path. There are those souls whose exuberant activity, instead of supporting the action of grace, would destroy its effects for ever, did not God in his pitying wisdom take care to calm, during Prayer, their natural ardour. He does not go so far as to destroy their activity, as the Quietists mistakenly assert, but he slows down its movement, he restrains its manifestations and simplifies them, and for the innumerable thoughts of the mind he substitutes a sweet and peaceful affection of the will, which Bossuet calls the language of the heart.

The soul must then change its method of prayer for fear of resisting the Holy Ghost, of stopping all progress and even falling back. It must now pass from reasoning to contemplation, which is not yet passive prayer, although it is often so called in distinction from ordinary meditation. In this state activity is at rest; but it exerts itself by means of a simple regard of the heart, which gives itself to God, adores him, loves him, thanks him and praises him without formulating grand phrases, without arousing in the sensibility any vivid impression which could lower its gaze instead of raising it. Bossuet calls this the prayer of direct acts which puts the soul and God, the heart of the faithful and of Jesus, into immediate contact. He calls these acts also inclusive acts, because a single one of these acts contains in its simplicity a great number of acts. This prayer of contemplation is more common than is supposed, both in the cloister and in the world. Bossuet calls to witness S. Jane de Chantal, declaring that in the Houses of the Visitation it is of almost universal appeal. The saint adds: c I might even leave out the almost¹

Our personal experience has led us to believe that even in the world those who apply themselves faithfully to meditation are often attracted towards a prayer of the simple presence of God, for which end they need special teaching which is not always found in works of piety. It is this teaching that Fr. de Caussade takes from Bossuet and sets forth with great clarity.

It is, therefore, impossible to deny the utility of this little book. By reissuing the first part, after having twice reissued the second, Canon Bussenot has done a considerable service to pious souls. If an instructed public gives this work the welcome it deserves, it will soon be necessary to reissue the two parts of the ‘ Instructions Spirituelles 5 together, and we shall have Fr. de Caussade’s book in its entirety, as he first gave it us in 1741.

Fr. Ludovic de Besse, Capuchin.

Footnotes

1. Infra, Dialogue XII. ..... - VVVVVVVVVVVVVVVVVVVY XX ********** BOOK I ↩