Book I, Chapter IX

A certain person, by loving Me entirely, learned divine things, and spake that which was admirable. He profited more by forsaking all things, than in studying subtleties

(On these words) — “ A certain person by loving Me entirely, learned divine things, and spake that which was admirable. j

“ He profited more by forsaking all things, than in studying subtleties.” B. iii. c. 43.

Question. — How is it that we profit more by forsaking all, than by studying all the subtleties of the schools?

Answer. — Because by forsaking the riches and

THAN BY ALL LEARNING.

profits of the world, we render ourselves capable of receiving the Light from above, which teaches many things unattainable by reading or by speculation. To comprehend this rightly, it must be understood, that there are two very different ways of acquiring knowledge. The one is to study deeply, to read much, to listen to teachers, to devote the whole mind to the search for truth the other is to cast aside every affection and every tie that binds us to created things, to watch unto prayer, and to draw near to God. By this second way, the soul is insensibly and almost unawares taught from above, and raised to a sublime acquaintance with the Divine Perfections, and with the mysteries of our religion. Much more, it often acquires a great degree of knowledge with regard to natural things, and discovers secrets at which the world wonders, which are known to few, but in which the saints find powerful motives for right conduct, for kindness towards their fellow-creatures, and to honour and praise their Creator.

It is seldom, however, that God bestows this kind of natural knowledge upon simple and ignorant people, though He enlightens their minds with regard to supernatural things. We see, in fact, unlearned people, and even women, who through prayer are wonderfully instructed in the Faith. But this abundant light is commonly given only to those whose minds are in some degree prepared, and who have begun to take delight in the things of God. However this be, there are some who, by the exercise of prayer, and by abnegation of self, become so enlightened, that there is nothing in the order of grace, or even of nature, that they cannot penetrate.

This has been seen even in the holy Doctors, as in St. Buonaventura, St. Thomas, and according to some authors, Albert the Great. For great as their penetration might be, we may venture to say that it was j

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50 WE PROFIT MORE BY FOR8AKING ALL at the foot of the Cross®, and by the aid of light from f Heaven, not by reading an endless number of books, that they obtained their wisdom. They gave indeed 1 much time to study; but their knowledge was owing 1 more to Grace than to the power and acuteness of their own mind. In fact, nothing more raises the mind, and prepares it better for Divine illumination, than perfect purity of heart, with a complete renun-; ciation of all created things, and an absolute resigna- tion of self into the hands of Providence. j

Those who bury themselves in their studies, and I are satisfied with the light of nature, will never rightly understand the things of God. They will speak of I them as men in general speak; they may even discourse of them from their pulpits with great applause; but their notions will dways be very dif- ferent from those of the holy Doctors, and they will not find that enjoyment which the Saints found in them; they will misunderstand the maxims of I Christian morality, and will reject, as low, the loftiest teaching of the Gospel what they cannot understand, they will call error, and the commonest truths, which present no difficulty to a spiritual man, cannot enter their minds. It was of this that Gerson spoke, when he said, that some doctors laugh at the devout as ignorant persons who know not what they say. For if they have no perception of the easiest things, it is no wonder that in those which are most startling to human reason, as some feelings of the Saints, they are altogether blind.

When they are told, for instance, that St. Paul and St. Francis believed themselves the chief of sinners, that St. Ignatius considered himself the most imperfect of all his company, although inferior to none in merit and in holiness, these are paradoxes and } a Au pied du crucifix. >

THAN BY ALL LEARNING.

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riddles beyond their comprehension. How, say they, could these holy men, knowing the grace that i God had given them, truly declare that they knew none more imperfect or more wicked than them- selves? These are, they add, some of those pious, yet I visionary thoughts, which often come into the heads of I spiritual persons blinded by humility. Thus speak those who examine all things by other rules than, those of the Gospel, who philosophize upon all things, and believe nothing unproved by formal argument. We do not blame philosophy, or those who teach it; it is of great use; but those who are determined to reason on certain sentiments wherewith the Holy; Spirit inspires exalted minds, deceive themselves.

There can be no doubt that those Saints who forsake all, and who receive great illumination from above, understand very well what they say; at least, the eternal Wisdom which enlightens them, leaves not i the slightest doubt on their minds. It so persuades I them of all that it teaches them, that they are thoroughly convinced of it, and convince the most learned. Thus St. Francis de Paula gave admirable answers to those who asked him for explanations of the most difficult passages of Scripture. This is ’ because their souls, detached from creatures, free from all earthly affections, have nothing to hinder them from receiving supernatural light, and because one ray of this Divine Light discovers to them more than they could learn by long and painful study. “I am He,” says the Uncreated Wisdom, u Who, in one ’ instant, do raise the humble mind to understand more 1 of eternal Truth, than if one had studied ten years in the schools.” B. iii. c. 43.!

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52 BY DESPISING OUTWARD THINGS