Letter 1141. To Sister Mane Thérése de Labeau

No, I beseech you, my very dear daughter, never turn aside from the solid and useful path of holy simplicity in which God has placed you. I thank His goodness for having, by His own inspiration, confirmed what I wrote to you. Keep then to your resolve, whatever you may hear of the marvels of other ways. Let others follow the path by which God leads them, and do you keep always to your own. For this unique simplicity, this union with God in His presence, this complete self-surrender into His hands, comprises, in a superexcellent manner, all other ways. And I am sure you experience this by means of the lights and inward movements which lead the soul to complete and intimate union with her God, and to detachment from all created things—the goal of all good prayer. See how other paths but lead to where this one has attained. It would be folly then for him who holds in his hands something precious to let it go in order to try to find it by some other way. So much for the first point.

As to the second, God has, apparently, withdrawn from you for a time the perception and the sentiment of His riches; and that He has done so comforts me, for it is not only very useful but indeed necessary to the soul to be well tested. It will give you practical experience of the benefit derived from the consciousness of your incapacity and poverty, while strengthening your purity and detachment of spirit. Because of His exceeding great love for us, God despoils us of even the most desirable affections and feelings, that our hearts may not be occupied by His gifts, but solely by Himself and His good pleasure. Oh, how happy is the soul that freely lets herself be moulded to the liking of this divine Saviour! It would, I think, be acting in opposition to Him to wish, in such times of trial, to force oneself to make acts of the understanding or the will, in order either to excite to good or to repel evil. It seems to me, then, that the soul reduced to this state of utter powerlessness, darkness, and insensibility should be content to leave herself to the mercy of God’s clemency, by simply acquiescing in all it may please Him to effect in her, without even wishing to feel or to make any act of conformity. Let her simply turn to Him in the highest region of her soul, where there is no resistance but only conformity to His good pleasure. And, when she encounters evil, she ought to be satisfied to do likewise, offering no resistance save that of denying her consent in thought or act. Above all, my dearest daughter, it is absolutely necessary to cut off all reflections on what passes within us. Act as if you did not see these things, though indeed you may feel them. And, with sweet and patient endurance and no wish whatever, await in peace the good pleasure of God. But if it is in our power we should, regardless of our reluctance and dislike, be more faithful than ever to the exterior practices of virtue which the providence of God, at each moment, puts in our way for this end, making generous use of them. Let this be done without choosing and without straining to look out for them, but just simply feigning not to see evil and disregarding our repugnances.

You ask me if a soul led by the path of the holy presence of God, when she feels at liberty sometimes to act, ought to do so. I answer, No, unless she feels drawn by God or obliged by some duty of her calling: for there is no harm in

LETTER Azar 209 abstaining from what we know clearly might do us harm when we can legitimately abstain; on the contrary, we are right in doing so. Souls that have surrendered themselves completely to the care of divine Providence ought, in this continual regard of God, as far as possible to forget themselves and all else. But when they feel some inward or outward pain or trouble they should just mention it to their superior, do what she says, and leave any further care of it to her—more particularly when it regards the body.

All the actions either of a soul that has delivered herself up to God, or of one who wishes to lead a holy life, should be performed for His good pleasure, whether or no such souls are inwardly urged thereto.

My God! my daughter, we must not, in order to bring discredit on ourselves, omit to perform acts of virtue which we see to be good. That would be a fraud. But when, through weakness or surprise, we do not perform them, or when we commit some fault, we should, in our own simple way, take advantage of the shame of it, holily and tranquilly, with a humble and sweet acknowledgment of our utter unworthiness before God. Never debate with yourself about the practice of acts of virtue, but, as soon as you perceive an opportunity, embrace it, and always act up to the good inspirations God gives you. As to scrutinising feelings or yielding to imagination in regard to them, I do not counsel it. Just be absolutely faithful to the observances of our Institute as they come in their turn, and in all events, whatsoever may occasion them, never fail to offer and unite yourself to God, as is our simple way.

You have expressed yourself very well in your letter, my dearest daughter. Indeed, I know not if [otherwise] I should have been able to understand you; still less do I know if I could have answered you in accordance with your needs and desire. I pray Our Lord to enable me to do so, and that all may be for His glory! When I had read your letter, I thought of answering it in a dozen practical words, but I was afraid you might not be satisfied and I greatly wish your contentment and progress, loving and cherishing your dear soul with a very special affection. I pray His iy divine goodness, in His mercy, to sustain you, and I beg of Him to keep you very little and vile in your own eyes, and very pleasing in His. I remain in His love, etc.