Union With God

BY THE SAME AUTHOR
ABBOT COLUMBA MARMION, A Master of the Spiritual Life.

Work crowned by the French Academy.
WORKS BY ABBOT COLUMBA MARMION
CHRIST THE LIFE OF THE SOUL, Spiritual Conferences.

3rd Edition, 12th thousand.
CHRIST IN HIS MYSTERIES, Spiritual and Liturgical Conferences.

2nd Edition, 8th thousand.
CHRIST THE IDEAL OF THE MONK, Spiritual Conferences on

the Religious Life. 2nd Edition. 8th thousand.
THE WAY OF THE CROSS, Its Efficacy and Practice. (Extract
from Christ in His Mysteries).
OUR WAY AND OUR LIFE. Abridged from Christ in His
Mysteries.
The above translated by Mother Mary St. Thomas.
SPONSA VERBI. (The Virgin consecrated to Christ.) Translated
by Dom Francis Izard, O. S. B.
UNION WITH GOD
according to the letters of direction
OF
DOM MARMION
BY
DOM RAYMOND THIBAUT

OF MAREDSOUS ABBEY
INTRODUCTORY LETTER OF ARCHBISHOP GOODIER, S. J.
TRANSLATED FROM THE FRENCH BY

MOTHER MARY ST. THOMAS
. '’ A
LONDON
S A N D S & CO.
(publishers) ltd .
15 KING STREET, CO VENT GARDEN, W.C.2
And at 76 Cambridge Street, Glasgow
6 8 7 '*'?
NIHIL OBSTAT
Ccnsores deputati
IMPRIMATUR
P. C aw et,Episc. coadjut.
Namurci, 8 dec. 1934.
Fifth Impression 1964
Printed by Haycock Printers, London

St. Scholastica’s A bbey
Teignmouth
South Devon
Sept 14, 1933.
M y dear Reverend Father,
I am deeply grateful for the privilege you offer

me in asking me to introduce this edition of the
letters of Dom Columba M arm ion to its future
readers. Y ou speak of me in the beautiful
life you have written as one of his intimate
friends. Yes, in one sense I may have had that
h o n o u r; and yet it is true that I never actually
spoke to him or met him. Our friendship, if it
may be given that name, began in this way.
Once, when I was still in India, I received a
most personal letter, as from one who had known
me all my life, and signed, “ D om Columba
M arm ion The writer said he had read some
thing I had published, and that he knew from
it that we were “ kindred souls H e asked, in
consequence, that we should write to one another,
and so come to know one another, sharing each
other’s spiritual experiences for our mutual
benefit.
VIII INTRODUCTORY LETTER
Such a letter, spontaneous, obviously genuine

in every word, naturally took me by surprise ;
I doubt whether I was ever more surprised by
any letter I have received in all m y life. I had
often heard of D om C olum ba; I had crossed his
path m any times, in giving retreats in England
where he had been before m e ; I had heard many
echoes of the beautiful things he taught, and had
sometimes wished that I might meet him. B ut
when sent to India at the beginning of the war
I gave up all hope or idea of such a th in g ; I
had to bid goodbye to old associations, and to
m any old friends, I could not think of meeting
new ones in Europe. H ence my astonishment
at receiving this first letter from Dom Columba,
as trustful, as intimate, as if we had known one
another from childhood.
B ut you will understand me when I say that
his spontaneity quite captured m e ; above all,
you, who have lived with him m any years, and
have shown us in the L ife how this sim plicity and
frankness explain Dom Columba*s fascination.
A t once I found myself writing back to him in
the same spirit. One who had, as it seemed,
revealed to me his whole self in the first letter
he wrote to me, could not but win from me a
revelation of myself to him. I wrote, im itating,
as well as I could, his simple m anner; I com
pared m y life in India with his in M aredsous;
INTRODUCTORY LETTER IX
I tried to let him see myself in my surrounding,

warning him that those surroundings were not
such as would he likely to cultivate the life of
contemplation.
This was the beginning of our correspondence
and our friendship. Alm ost immediately he
wrote again, taking m y letter and commenting
upon it, not contrasting hut com paring m y life
with his own, and showing the love of God, and
the hand of God, in both. I n this second letter
again, he let me look into the depths of his soul,
as if it could not occur to him to do otherwise.
M oreover, another proof of that sim plicity, com
bined with human affection, which was behind
all else, with this letter he sent me his photograph ;
as much as to say that if we were never to meet in
the flesh, at least I should know what manner of
man he was, outside as well as within. So
our correspondence began, and it continued.
Once, when on account of a long visitation, I
had allowed an interval to come between one of
his letters and my reply, he wrote again chiding
me for m y silence ; and once more it was the same
beautiful and simple story, the revealing of God
as he found H im within his soul and his own
life.
M y last letter was answered by another hand /
if I am not mistaken, it was your own. I had
written as usual, telling him a little more of our
X INTRODUCTORY LETTER
mission as well as of m yself, and even asking

whether there were any Benedictines at Maredsous
whom he could send out to help m e ; for by
that time, ow ing to the scarcity after the war, I
had received permission from Rome to get m is
sionaries from whatever source I could. But
long before my request reached M aredsous he
had gone to heaven. I read the news first in a
paper, then in a letter from a frien d ; I need not
say what a shock it gave me. Our friendship
had ended as suddenly as it had b egu n ; it had
passed like a very gleaming meteor through a
very dark sky.
A s I read your selection from his letters, and
your comments on them and their author, I
cannot help feeling that you, too, must have been
to him, even more than myself, a “ kindred soul.M
For, in the first place, you have called attention
to that in Dom Columba M arm ion which seems
to me his most striking trait; he wrote, not merely
from the knowledge he had gained from study, he
wrote always from the experience of his own soul.
H e described God to others as he knew H im within
him self; when he spoke of union with God, its
elements and its conditions, all unconsciously,
because so spontaneously, he revealed the course,
and the development, and the perfection of his
own spiritual life. That is surely one of the
secrets of the influence of his books on so many,
INTRODUCTORY LETTER XI
belonging to various nationalities and schools,

lay people as well as religious. They know
they are reading the teaching, not of a master but
of one who himself has toiled and laboured, not
as one above them but as one of themselves.
A n d a second characteristic of Dom Columba
followed from this. H e saw the bright side of
every one and of every thing, he would not allow
it to be dimmed. A soul might be depressed, but
he would not leave it in depression; troubles,
might come from outside, but he would always
see in them the hand of God. Even sin he
treated in a way quite his own. H e would not
delay over it, there were other things far more
important to think a bou t: when it comes, let
us get rid of it as soon as possible, he seemed to
say, and push on to something better. H ere his
natural sim plicity helped him, and helped others,
with a kind of reassuring insight. D om Columba
had no use for sin in his own straight, beautiful
life, and he would not have others linger over it,
not even by excessive lamentation, or by excessive
fear. I f they would lament, let them weep over
the sufferings of Jesus and leave themselves
a lon e; if they would fear, let it be the fear of a
loving child for a loving Father, not the fear of
a mere offender and no more.
These, it seems to me, were the two gifts posses
sed by Dom Columba, which have found for him
XII INTRODUCTORY LETTER
access into the hearts of so many. Y ou show

very admirably how they lead at once to the
extremes of perfection. Other, more systematic
writers, give Union with God as the climax of
the spiritual l i f e ; it is usually given, and quite
rightly, as the last chapter of spiritual books.
Still, in describing the spirituality of Dom Colum-
ba, you have felt that you must place it, not last
but first; and not only first, but dominating all
the rest. Union with God is the one goal of all
d esire; therefore D om Columba would set it
before the souls he guided from the very begin
ning. H e would tell them in what it consisted,
how it was to be recognised and proved, by what
steps it was to be attained. H e would show how
it gave a colour to every other feature of the soul,
its desires, its renunciation, its virtues. In
the very order in which you have set your study of
Dom Columba in his letters, it seems to me that
you have brought out very well the sum and the
crown of his teaching.
I do not think I need say any more. Those
who know Dom Columba from his other works
will find him here putting into practice, for
himself and for others, the lessons he has taught
elsewhere. On that account this book may be
of even more use to many souls than what they
have read before. I n these letters they will find
answers to their own questions, practical guidance
INTRODUCTORY LETTER XIII
in the course they should follow, sim ple regula

tions for ordinary lives even while the highest
ideals are never suffered to pass out of sight.
Y ou r book will increase the influence of D om
Columba M arm ion among countless followers,
both in the world and in the cloister; and that
is the reward which, I am sure, is all you look
for after much toil, carried on, obviously, with
much love.
I wish you every blessing.
Yours very sincerely in Our Lord
A. G o o d ie r , S. J.
Archbishop of H ierapolis.
PREFACE
In studying Dom Marmion as a letter-writer, we have

elsewhere analyzed1 at length the many qualities which
made him an eminent spiritual director. “ He comes
before us, ” we were able to conclude, “ in the simple
light of a very high and very humble human personality,
and also in the splendour of that close union with God
which was the secret of his fervent and enlightened zeal
for souls. We see him a ready and responsive instrument
in his Lord’s hands, remaining near to us by his radiant
goodness, and ever widening hearts by uplifting them
towards the summits2. ”
The reader will again find all these qualities in the
present work. We may however be allowed to indicate
a few of its characteristic points.
Dom Marmion’s spiritual letters constitute above all
a doctrinal treasure. Direction, as he understands and
practises it, is a work of light. He lights up the path
of perfection before enlisting souls to walk in it. Darkness
and error are the first obstacles to be dispersed. Can
one walk quickly in the night ? What good is it to run
1. Abbot Columba Marmion, A Master of the Spiritual Life
Ch. X I The Spiritual Director. See also Chap. X Christ’s Repre
sentative, and Chap. X IV Christ’s Apostle.
2. Ibid., p. 271.
XVI PREFACE
on any but the right track ? Christ asked His Father

to sanctify His disciples in the truth: “ Sanctifica eos
in veritate. "
Dom Marmion never forgets this. By turn of mind,
by inmost conviction, he always makes his practical
conclusions flow from the light of his principlesx. It
is in the “ deifying light * “ that this master of spirituality
seeks for the lights wherewith he wishes to inundate the
souls that come to him. As he loves to say, God alone
being the Author of holiness, can alone, according to His
good pleasure, show the way of holiness: “ We must seek
God as God wishes us to seek Him, otherwise we shall
not find Him. "
For in the guidance of souls Dom Marmion is always
intent on discovering what are God's views for them, and
careful to lead them gently to the most perfect and loving
submission to God's good pleasure: a tendency which
contributes to imprint a deeply supernatural character
on his work of direction, and to ensure for it an eminent
influence for good.12
1. Is this not also Bossuet's method ? " You often distress your
self, " the great bishop wrote to one under his direction, “ in saying
that I do not reply concerning certain matters to which I fee] I have
replied, because I lay down a principle whereby one can give oneself
the reply, which is a way of replying often useful to employ, because
by it the soul learns to consult within herself the eternal truth, that
is to say, to listen to this truth. " One of the reasons for this
method is that Bossuet, following the bent of his genius, is more
concerned with man in general, than with the individual. Hence,
the wide, liberal, and disinterested character that we find in his
direction. W e likewise find these traits in that of Dom Marmion.
W e know the Abbot of Maredsous read Bossuet's works with pleasure.
2. Expression of St. Benedict designating the faith. Prologue
of the Rule.
PREFACE XVII
However, in this correspondence, nothing of the theorist

or lecturer.
The teaching that this doctor of the spiritual life gives us,
he has first of all assimilated; he has made it his own,
and has but to let his pen run on: he writes from the
abundance of his heart and experience. Now, with
strong swift upward flight, he draws the soul up to the sum
mits, then, in more familiar guise, he makes her walk in
the valley, embellishing his points, exhortations, and
counsels, here and there, with a touch of humour, a witty
remark, an apt illustration. Most often, he writes
“ simply without either art or colour, for these matters
have no need of them, simplicity being their beauty as
it is that of God, their Author1.
Always very supernatural, Dom Marmion is, at the
same time very human ; with him “ the most comprehensive
and gentlest charity softens and transforms the austere
demands of perfection into appeals full of confidence2 ” .
Even when he shows himself insistent, this master of
asceticism, does not, however, lose his affectionate fatherly
manner, and the kindly tone which finds its way into all
hearts. We can apply to him what has been very truly
written concerning one of the most winning of spiritual
directors, St. Anselm: “ He speaks to each soul the lan
guage she is able to understand, delicately taking her at
the propitious moment when she is most favourably dis-12
1. St. Francis of Sales, letter to the Duke de Bellegarde.
2. Abbot Colutnba Marmion, A Master of the Spiritual Life,
p. 248.
Union with God
XVIII PREFACE
fosed. Thus, disdaining no mode of approach, he

gains and fathoms the soul to make her understand
the divine will for her in particular, and having won
her, makes her finally docile to grace and to the Holy
Spirit: and often the victories of his kindness and gentle
ness are those of a very exacting divine love1. "
We may add that Dom Marmion’s correspondents are
to be met with in every state of life. Doubtless, many
of his letters are to persons living in the religious state,
but we know that, in the eyes of this master of spirituality
" the religious state, taken in what is essential, does not
constitute a particular form of existence on the borders,
or at the side of Christianity, it is this same Christianity
lived in its fulness in the pure light of the Gospel2".
Hence, in his teachings to the privileged souls of the
cloister, we shall see him insist, before all things, on the
very principles which govern all Christ’s disciples:
A simple Christian in the world could, without difficulty
and with good result, appropriate to himself the life-
giving substance of the doctrine that he sets before them34.
The present publication of letters is not integral; it
could not be so, many letters not having been sent to us,
and on the other hand, several of Dom Marmion s corres
pondents being stiU living*.
1. Lettres spirituelles de saint Anselme. Introduction X X X IX , Paris, 1925.
2. Christ the ideal of the Monk. p. vm .
3. Exception made in part of the last two Chapters, and several other
places dealing with direction given in particular cases.
4. The complete edition of the letters of Abbot Marmion has yet to be
published. However, a first section, nearly two hundred, was published
in 1962, by the Helicon Press of Baltimore, under the title: The English
Letters of Abbot Marmion. with introduction and notes by G. Ghysens and
Th. Delforge, monks of Maredsous.
PREFACE XIX
Must these letters still be left buried away for long

years, until the time comes when we shall be able to bring
out a complete edition of them ? Or would it not be to
the great advantage of souls to give them the benefit
now, in the largest measure possible, of these spiritual
treasures ?—It is upon this second opinion that we have
thought it right to fix our choice ; and, in agreement with
the persons to whom these letters were addressed, and
whose confidence honours, as much as it touches us, we
have decided not to delay longer before offering this
volume to the public1.
The fragmentary character of the publication obliged us
—as likewise the doctrinal nature of the letters allowed—
to adopt a logical order of arrangement. Our plan has
been inspired by the central idea which predominates in
all these letters— namely, that of union of the soul with
God. The general conception of this union, its divers
constitutive elements, the conditions of its progress, its
expansion: such are the leading thoughts around which
we have grouped, in as natural an order as possible, the
numerous extracts selected: in this way the different
x. This publication had already been decided upon at the time

when Dom Marmion’s biography appeared in December 1929. W e
have had to take up our work again, in consequence of the belated
communication of an important collection of letters ; secondly
we have had to wait, more than a year, for the communication,
promised at different times, of numerous letters which we knew
to be of great interest, and which unhappily are not yet forth
coming.
XX PREFACE
chapters of this work have taken form. It may then he

regarded in a certain manner like a small treatise on
the life of union with God envisaged under its most
essential aspects. A glance at the Index of subjects
placed at the beginning of the volume will show the sim
plicity of the plan, and its logical arrangement1.
We are confident that these pages wiU meet with a
favourable reception from the many friends of “ Christ
the Life of the Soul. ” They will find again the same
doctrine, high and accessible, supernatural and human,
under a more familiar form, bui not less well-balanced.
We are sure that the reading of this book will have a great
influence for good. At the same time as further revealing
the abundance of light with which God inundated Dom
Marmion’s soul, it will extend the spiritual radiance of
an admirable doctrine of life.
THE AUTHOR.
Abbey of Maredsous, August 19th, 1933.
Feast of the dedication of the Basilica of St. Benedict.
]. We have left many of Dom Marmion's letters intact; by too frequent

sub-dividing somewhat of the vigour of the thought would have been lost.
In a work of this character certain repetitions are inevitable. We have left
them. Moreover to have suppressed them would have been to destroy the
harmony of their development, and at the same time to weaken the
persuasive force of their reasoning.
In answer to petitions from many parts of the world, the diocesan
process for the beatification of the Servant of God Columba Marmion
begun at Namur. Belgium, February 7th 1957, and was terminated at
Maredsous. December 20th 1961. Now the cause is before the Sacred
Congregation of Rites in Rome.
TRANSLATOR’S FOREWORD
" L’Union k Dieu d’aprfes les Lettres de Direction de Dom Mar-

mion, " Dom Thibaut's latest devoted tribute to the cherished
memory of the Abbot of Maredsous, has met with a wide welcome
expressed through the medium of an appreciative press. It has
been judged useful to quote some of these appreciations to give an
indication of the character of the work in question :
" Dom Marmion excelled in the delicate art of letter writing.
As his doctrine was very simple and very deep, his direction
stablished the soul in conviction, light and peace. This collection of
Dom Marmion's Letters will abundantly diffuse the boon of his
teaching. It is a boon which admirably completes the “ corpus
asceticum " (of Dom Marmion’s spiritual works) henceforth become
classics. "
D. Bernard Capelle.
Questions Liturgiques et Paroissiales, February 1934.
** The contents (of this book) are very rich and very sure. The
numerous extracts are so happily expressed that they attract and
rivet âttention... Every soul truly desirous of a fervent inner
life should meditate upon this collection. ”
P. C. Sevrain, S. J.
Nouvelle Revue Thiologique, April, 1934.
" We cannot sufficiently recommend this book. It will be

especially useful to Priests and Superiors who ihave charge of
souls... These letters are the fruit of consummate experience
and of a life of prayer which places everything at a supernatural
angle... ”
Ami du Clergi, April 1934 -
“ Dom Thibaut has done an excellent work. Logic, clearness,

objectivity, equilibrium, all very Benedictine qualities, characterise
this quite remarkable book... ”
A. G .
Revue des auteurs et des livres.
oossen s
XXII FOREWORD
Appreciative estimates have likewise appeared in English reviews.

Most eloquent of all is the fact that the French original has
reached its second edition and twentieth thousand in the space of
a year. Many of these copies will have found their way into English
hands. Readers will perhaps none the less glad to have these letters
of Dom Marmion offered to them in his native tongue. Over 60 of
these letters (denoted by an asterisk) have simply been transcribed
from the English originals kindly lent by those to whom they
were addressed. Even the letters which Dom Marmion wrote in
French almost translate themselves, so closely do they follow the
same sequence of thought and the phraseology familiar to those
who had the privilege of listening to his conferences or of being
under his direction. It may be here observed that, in whichever
language he speaks or writes, Dom Marmion uses the French word
abandon in the sense of self-abandonment or self-surrender.
Naturally, Dom Marmion had no idea of these letters ever being
published though it may be honestly believed that their publication
would have been in no way repugnant to him. He was too generous
for that. Neither is their subject matter applicable only to those
to whom they were originally written. His teaching of filial love
and confidence towards our Heavenly Father, through Jesus
Christ Our Lord in the Unity of the Holy Ghost— the teaching
revealed by Very Truth— should be of universal appeal.
The number of footnotes will perhaps not be taken amiss by those
who have no use for them. For the sake of those in a contrary
position it has been thought well to give the English equivalent
(Douay Version) of the Latin texts quoted, and in the case of
repetition of Dom Marmion’s favourite texts to note chapter and
verse.
The anonymous character of this correspondence has been
jealously guarded, even the date being suppressed on occasion. The
one exception to this rule is in the case of Mfere Marie de St. Pierre,
the beloved Foundress and first Mother General of our Congregation,
whom God took to Himself in June, 1924, eighteen months after
Abbot Marmion's own lamented death.
M. S‘ T.
Couvent des Adoratrices du S. C. de Jesus de Montmartre.

Amiens.
Feast of St. Gertrude the Great.
None of the extracts given in this volume have been hitherto published,
with the exception of three or four which we have thought it our duty
to reproduce once more, either on account of their particular importance
or because they serve to bring out the value of the circumjacent passages.
A certain number of these letters of Dom Marmion are written in
English ; these extracts transcribed from the original are marked with
an asterisk * at the beginning of the citation.
It was Dom Marmion's custom to underline certain words in order
to give emphasis to his thought or to draw special attention to i t ; we
have respected this custom by printing in italics the words he underlined
once and in sm all the words he underlined twice. This
c a p it a l s
remark applies to all the passages from Dom Marmion quoted in this
book. Finally, the extracts from his letters have been published only
with the assent of those to whom they were addressed, but more than
once, through discretion, we have not given the date.
INDEX OF SUBJECTS
I. —Union with God : General Idea.
II. —Its Essential Elements :
1. Love Principle of Union.
2. Fidelity Proof of Love.
3. Fidelity and Liberty of Spirit.
4. In Christo Jesu.
5. " Programmes ” and " Directives
HI.—Conditions of Progress in the Life of Union with God :
1. The Desire of Perfection.
2. The Spirit of Detachment.
IV. —The Expansion of Union with God by the Practice of the
Theological Virtues :
1. Faith.
2. Hope.
3. The Self-Surrender of Love.
4. Charity towards our Neighbour.
V. —At the Summit of Union : The life of Prayer.
VI. —The Call to Union in the Religious Life.
VII. —The Life of Union with God in Superiors.
I. UNION WITH GOD : GENERAL IDEA.
The follow ing passage1 appears to us to be w ell cal
culated to give the essence of Dom M arm ion’s conception
o f the subject of union w ith G o d ; th is conception is
assuredly none other than th a t of the Gospel, of St. Paul
and of St. John, but he has condensed it in precise and
lum inous term s.
" H oliness, in m an, is o n ly possible according to the
D ivin e P lan : to know th is plan, to adapt oneself to
it is th e w hole substance o f holiness.
T his plan consists in ca llin g th e hum an creature to
p a rticip a te , b y the grace o f supernatural adoption, in
G od's own eternal life .
A t the centre o f th is plan is established C hrist, the
G od-M an, in w hom dw ells the fulness o f D ivin e life ,
th e life w h ich H e comes to com m unicate to m ankind.
M an enters in to p a rtic ip a tio n o f th is D ivin e life b y
sa n ctifyin g grace, w hich, w h ils t leaving h im in his
co n d itio n o f creature, m akes him tru ly , b y adoption,
the ch ild o f God : th e H eavenly F a th e r encompasses
a ll C hristians in an extension o f H is Fatherhood in
re la tio n to H is own Son Jesus C hrist.
T h is grace o f adoption, transcending, as it does, the
rig h ts, powers, and s tric t requirem ents o f our nature,.i
i. Abbot Columba Marmion, A Master of the Spiritual Life,
pp. 270-271.
2 UNION WITH GOD
has therefore an essentially supernatural character.

W h ils t keeping its nature in w hat is noble and good,
the soul has to strive to liv e as a ch ild of God, under the
action of th e H o ly S p irit.
In consequence o f these fundam ental doctrines,
D om M arm ion required o f the soul he directed a tw o fo ld
essential a ttitu d e : the hum ble subm ission o f the crea
tu re and the lo vin g faithfulness o f th e ch ild . H e
w ould have the soul, conscious o f th e rig h ts o f God,
acknowledge these rig h ts, honour and respect them
b y perfect co n fo rm ity o f the w ill w ith th a t o f Jesus.
B u t being the ch ild o f the H eavenly F a th e r, a ll th is
w o rk of co n fo rm ity m ust be rooted in constant filia l
love. D om M arm ion unceasingly in v ite d the soul to
come and ever to keep in contact w ith God b y looking
upon H im in fa ith , tu rn in g tow ards H im in confidence
and in im p e llin g love. On every occasion to lif t up
the soul to God, th e one F o u n t o f life and a F a th e r
fu ll o f loving-kindness, and to draw im m e d ia te ly from
th is ever liv in g and ever accessible source th e lig h t
th a t illum ines, th e stre n g th w hereby te m p ta tio n is
resisted, obstacles are overcom e, v ic to ry is w on over
self, sacrifices are accepted, h u m ilia tio n s welcom ed,
tria ls received and, fin a lly , th e d u ty o f th e present
m om ent is fu lfille d .
A n d a ll th is th ro u g h Jesus C h rist, th e one and o n ly
w ay th a t leads to th e F ath e r, b y having recourse to
H is m erits ; b y constant union w ith th e in te rio r disposi
tio n s o f the Incarnate W ord, the G od-M an, the liv in g
M odel o f a ll perfection, and b y the action o f H is S p irit,
the A u th o r o f a ll holiness.
GENERAL IDEA 3
D om M arm ion w ould have th e soul endeavour to
steep its w hole life and a c tiv ity , even to the sm allest
d etails, in the supernatural, and to learn fro m a liv e ly
fa ith , a confident, filia l, hum ble and generous love,
th e secret o f a ll progress. ”
W e shall need to recall these ideas in order to grasp
the value of the quotations we are about to give.
*
* *
In a le tte r1 so rem arkable fo r its clearness th a t fo r

th is reason it m ust be placed at the very outset of this
book, Dom M arm ion throw s a lig h t on the three spirits
w hich dispute the em pire over souls, he characterises
th e ir action and lays down a general rule fo r discerning
them :
* " In every soul three s p irits s trive fo r the m astery.
The s p irit o f falsehood and blasphem y w ho fro m the
beginning ever suggests th e exact c o n tra ry o f w h a t
God w hispers. ‘ I f you eat o f th is fru it you shall
c e rta in ly die, * said God. Nequaquam moriemini :
‘ Y ou shall n o t die b y any m eans12 ’ was Satan's
re p ly, and a ll his suggestions are b u t the echo o f th is
firs t lie .
Then there is th e s p irit o f th is w o rld , in c lin in g us
to judge th in g s according to the m axim s o f sense and
o f carnal prudence. Prudentia hujus mundi stultitia
1. January 8th, 1908. This idea of the three spirits is already
to be met with among Dom Marmion’s personal notes it is dated
Pentecost, 1907. See Abbot Columba Marmion, A Master of the
Spiritual Life, Ch. VIII, Graces of union, pp. 165-6.
2. Cf. Gen., n, 17 and in, 4.
4 UNION WITH GOD
est apud Deum: 4 The prudence o f th is w o rld is fo lly

w ith God. *
Then there is the s p irit o f God ever w hispering in our
ears to raise our hearts above nature : Sursum corda,
to liv e b y fa ith : 4 Justus mens ex fide vivit1#. This
S p irit alw ays inclines us tow ards sim ple lo vin g fa ith ,
abandon o f self in to G od’s hands. I t fills us w ith
* peace and jo y in believing, ’ and produces the
fru its o f w hich S t. P aul speaks.
N ow , m y dear ch ild , in certain persons the action
o f these several s p irits is m ore tangible and s trik in g
th a n in others. In you the influence o f these sp irits
is v e ry m arked. Y ou w ill alw ays know them b y th e ir
fru its , even though Satan m ay try to clothe him self
as an angel o f lig h t. O ur L o rd says, Ex fructibus
eorum cognoscetis eos. Y o u w ill recognise these s p irits
b y the fruits th e y produce in yo u r so u l8.
G od's S p irit, even w hen H e reproaches us o r inclines
us to confusion o r com punction fo r o u r sins, ever fills
th e soul w ith peace and filia l confidence in our H ea
v e n ly F ath e r. The o th e r s p irits d ry up our soul, fill
us w ith n a tu ra lis tic tendences, o r, if it be th e s p irit o f
h e ll, casts gloom and discouragem ent in to our soul.
N ow ju s t as E ve should have refused to believe o r even
to liste n to th e in fe rn a l s p irit, when he contradicted
G od’s testim ony, ju s t as she ought to have p u t h im
to flig h t b y saying lik e St. M ichael 4 Quis ut Deus8 ?
1. 44My just man liveth b y faith. " Heb., x, 38.

,
2. Cf. Matth., vii 16.
3. "W h o is like unto God 1 " This is the very meaning of the
Hebrew name of 44Michael. "
GENERAL IDEA 5
D o you th in k I w ill pa y a tte n tio n to yo u r hissing lies,
when th e y co n tra d ict G od's w o rd ? ’ So should we.
I recom m end you a great fid e lity to th e m ovem ents
o f the H o ly S p irit. Y o u r baptism and yo u r confirm a
tio n have established H im as a liv in g fo u n ta in in yo u r
soul. H ear H is w hisperings, and p u t th e oth e r in s p ir
ations to flig h t at once. I f you are fa ith fu l in th is,
little b y little th is D iv in e S p irit w ill become yo u r
guide and bear you w ith H im in to G od's bosom. The
H o ly S p irit holds th e place fo r us th a t Jesus d id fo r
H is apostles d u rin g H is m o rta l life . Ju st as th e y could
have recourse to H im , speak to H im , p ra y etc., so H e
has sent us ‘ A n o th e r Paraclete to sta y w ith us and
teach us a ll things w h ich H e has to ld u s x. ' ”
A few weeks before his death12,3 Dom M arm ion traced
in tw o vigourous clauses the general line of God's thought
concerning us :
“ I can say w ith S t. John th a t I have no greater jo y
th a n to see m y childre n w a lkin g in the tr u th 8. To
be in th e tru th , we m ust be in th e W ord, fo r H e is the
T ru th . Ego sum Veritas4.
N ow , th e tru th supposes th a t we liv e and act accord
in g to th e relations w h ich God has established fo r our
n a tu re and o u r d ig n ity as ch ild re n o f God.
I . — O ur nature supposes th a t the creature rem ain
alw ays in m ost hum ble adoration before the C reator :
1. Cf. John, xiv, 26.
2. December 1st, 1922 ; Dom Marmion died on the following
January 30th.
3. II John, 4.
6 UNION WITH GOD
th a t is so essential th a t nothing can change it. O ur

adoption to the state o f c h ild o f God raises our nature,
b u t does n o t destroy it. Hence it comes th a t when
we rebel against G od’s w ill, against H is perm issions,
we are no longer in th e tru e a ttitu d e o f the creature.
2.— O ur adoption as children supposes th a t we act
alw ays as lo vin g childre n tow ards our H eavenly
F ath e r, co n sta n tly seeking H is good pleasure : Quaerite
faciem ejus semper1. T his Facies Dei is th e sm ile o f
H is lo vin g approbation.
I f you alw ays keep th e tru th o f th is tw o fo ld re la tio n ,
you w ill be m ore and m ore fixe d in tru th and in peace. ”
Sometimes, according to the state of the soul in question,
Dom M arm ion drews attention to only one of these tw o
aspects nam ely our condition as creature. To a contem
plative nun he recalls the necessity of adoration and com
punction :
“ In the w ay o f d ire ctio n th is is w h a t I th in k useful
to say to you :
1. — Be v e ry tru e w ith God, and as soon as you le t
yourself be draw n aw ay to any fa u lt or unfaithfulness
(w hich w ill happen fro m tim e to tim e ) lo o k yo u r H ea
v e n ly F a th e r in th e face, and show H im yo u r soul in
th e bare tru th .
2. — N ever la y h o ly com punction e n tire ly a sid e ; it
is th e m ost hum ble expression o f the forgiven p ro d ig a l
c h ild , b u t w h ich says w ith D a vid : Peccatum meum
contra me est s e m p e r 12. The p rayer w hich St. Teresa
1. “ Seek His Face evermore. " Ps. civ, 4.
2. " My sin is always before me. ” Ps. l , 5.
GENERAL IDEA 7
w rote and ke p t upon her p rie -d ie u was : Non intres
in judicium cum servo tuo, Dbmine1, and how ever
hig h her contem plation m ig h t be, th is hum ble com
p u n ctio n alw ays rem ained in th e depth of her heart.
St. Catherine of Siena on com ing out of her ecstasies
used to say : Peccavi, Domine, miserere mei. A soul
w h ich keeps h o ly com punction w ill never go astray.
3.— H ow ever in tim a te m ay be the union to w hich
O ur L o rd adm its you, do n o t fo rg e t th a t H e is God, the
In fin ite ! The love o f the creature, in order to be tru e ,
m ust be th e love o f adoration ; th e Sacred H u m a n ity
o f Jesus stands before th e face o f the F a th e r in the
reverence o f in fin ite love : Et r e p l e b i t Eum spiritus
timoris Domini2.1
I f you fo llo w the counsels o f yo u r fa th e r, there is no
danger3. "
In another circum stance, we see him rather encouraging
a tim orous person, bu t one of good w ill, to filia l confidence,
the condition of lib e rty of s p irit :
* " I am ve ry glad indeed you were inspire d to take
up St. G ertrude. H e r s p irit is ju s t the a n tid o te fo r
yo u r s p iritu a l ills . H er vie w o f our fa u lts is absolutely
tru e . F a u lts arising from weakness and re a lly
detested in our hearts do n o t prevent God from lo vin g
us. T hey excite H is com passion : Quomodo miseretur
pater filiorum, misertus est Dominus timentibus se,
1. " Enter not into judgment with Thy servant. " Ps. c x l i i , 2.
2. “ He shall be filled with the spirit of the fear of the Lord. "
Isai, xi, 3.
3. May !•*, 1918.
8 UNION WITH GOD
QUONIAM IPSE COGNOVIT FIGMENTUM NOSTRUM1. T his

was S t. P a u l’s great devotion, to present h im self
before his H eavenly F a th e r w ith a ll his in firm itie s , and
as he looked on him se lf alw ays as a m em ber o f Jesus
C h rist, these in firm itie s were re a lly C h rist's. Libenter
gloriabor in infirmitatibus meis ut inhabitet in me
virtus Christi a. T ry and f ill yourself w ith th a t s p irit
o f c h ild lik e confidence in God.
I t appears to me th a t th e m ore closely I become
u n ite d w ith our D ivin e L o rd , th e m ore H e draw s me
tow ards H is F a th e r,— th e m ore H e w ills me to be
fille d w ith H is filia l s p irit.
Y o u could n o t do b e tte r th a n fo llo w o u t th a t th o u g h t.
I t is the w hole s p irit o f the N ew Law , Non enim acce-
ftistis spiritum servitutis iterum in timore, sed acce-
pistis spiritum filiorum, in quo clamamus,
a d o p t io n is
Abba Pater8. M ost o f yo u r d ifficu ltie s come from

yo u r n o t allo w in g yo u rse lf to be guided and inspire d
b y th is s p irit o f love, b u t liste n too often to the oth e r
s p irit o f fear, w h ich paralyses yo u r soul and prevents
G od's grace * ”
*
* *
I t is to th is thought of filia l submission th a t he returns
m ost often in his letters, nam ely, th a t the substance 4321
1. " A s a father hath compassion of his children, so hath the
Lord compassion on them that fear Him for... He remembereth
that we are dust. " Ps. cn, 13.
2. " Gladly therefore will I glory in m y infirmities, that the
power of Christ may dwell in me. ” II Cor., xn, 9.
3. “ For you have not received the spirit of bondage again in
fear; but you have received the spirit of adoption of sons, whereby
we cry : Abba (Father). " Rom., vux, 15.
4. November 15th, 1908.
GENERAL IDEA 9
of the whole life of union lies in the fu lfilm e n t, out of love,
of the H eavenly Father's w ill in union w ith the disposi
tions of Jesus C hrist :
“ P erfection lies in accom plishing G od’s w ill, o u t o f
love. A t th e m om ent o f th e In ca rn a tio n , th e firs t
m ovem ent o f th e H o ly H u m a n ity o f Jesus, m ovem ent
w h ich according to the saying o f St. P aul, sum m ed
up all holiness, was th e acceptation o f the D ivin e W ill:
* A t the head o f the book, it is w ritte n o f me th a t I
should do T h y w ill... B ehold I come to do T h y w ill,
O G od. ’ A n d M a ry’s w hole life is contained in these
w ords, ‘ B ehold the handm aid o f th e L o rd , be it done
to me according to T h y w o rd 1.
Therefore Dom M arm ion feared nothing so much as to
see a soul labour under an illu sio n on th is subject. On
this p o in t his solicitude is especially keen and he frequently
gave expression to it. Passages abound w hich te stify
to the great care he took to make souls live in the tru th :
" I p ra y fo r you w ith a ll m y heart th a t O ur L o rd
m ay ho ld you b y the hand and m ake you know and
do H is h o ly w illa. ”
" L e t th in g s evolve under G od’s hand, and once
come to *th e p o in t' we sh a ll see m ore cle a rly w h a t
has to be done. F o r th e m om ent I don’t see d is tin c tly
w h a t is th e D ivin e w ill. In a com plicated situ a tio n
th e o n ly resource is oculus simplex. If, in e ve ryth in g ,21
1. October 15th, 1920.

2. January 12th, 1912.
Union with God
10 UNION WITH GOD
you lo o k solely a t God, p u ttin g personal considerations

aside, non habens ullam partem tenebrarum1, you w ill
be in lig h t and peace12.3 ”
" I am so happy to see th a t in the m id st o f so much
business you keep yo u r eyes fixe d on God. R espice
finem ; th a t w ill keep you in the tru th , et omnia quae-
cumque facies prosper abuntur*. ”
" I am p ra yin g continually th a t God m ay keep you
ve ry close to H is H e a rt in the truth and th a t the enem y
m ay n o t succeed in the m idst o f the fogs o f the m om ent
in detaching you from the D ivin e w ill, th a t is to say
from God H im s e lf4. ”
A nd again, a few days later :
“ Keep yo u r eye w e ll fixe d on the lig h t and le t no
dust enter in to it. T ry as fa r as possible to keep yo u r
soul exposed to th e D ivin e rays, fo r a p a rt fro m th a t,
lig h t is n o th in g b u t darkness5. ”
" I f you keep th e eye o f yo u r soul fixe d upon God
alone, you w ill receive m any graces6. ”
To the m other of a fa m ily :
" I p ra y fo r you w ith a ll m y heart th a t God m ay
give you th e grace and lig h t to accom plish H is h o ly
1. "H aving no part of darkness." Luke, xx, 36.
2. May 8th, 1913.
3. “ Consider the end, and all that you do shall prosper. " Cf.
Ps. 1, 3.— December 10th, 1912.
4. December 4th, 1917.
5. January 23rd, 1918.
6. May 1914.
GENERAL IDEA II
w ill p e rfe c tly in the hard task H e lays upon you o f

b rin g in g up such a large fa m ily fo r H im 1. ”
Some souls— often generous ones— at tim es le t them
selves be attracted by the m irage of an apparently higher
good b u t w hich does not enter in to God’s views fo r them .
Dom M arm ion puts them on th e ir guard against such
a dangerous illusion :
“ I f circum stances happen to change, then and not
before, we can consider how you w ould have to adapt
yo u r life to the new p o sitio n th a t you set before me.
F o r the m om ent, liv e in the actual present, and n o t in a
fu tu re w h ich perhaps w ill never be an a c tu a lity fo r
y o u 2.19 tf
Indeed the union of our w ill w ith th a t of God is the
only fru itfu l source ; m ultiferious variations exist on this
theme. We have b u t to thread a few notes together :
“ The m ost b rillia n t actions, those th a t a ttra c t
the a tte n tio n and praise o f a ll th e w o rld , are o n ly
w o rth a n yth in g in G od’s sig h t in as fa r as th e y are
in Deo factae, th a t is to say in entire dependence upon
H im and done fo r love o f H im . W hen one is re a lly
u n ite d w ith God and, consequently, in the lig h t of
H is tru th , one sees things d iffe re n tly than people
in the w o rld 3. ”
" I rejoice to see th a t in every circum stance, you
consider th e end, nam ely, God alone, and th a t there
3. April 22nd, 1906.
12 UNION WITH GOD
fore you see these circum stances in th e ir tru e lig h t.

God W ho is ' the B e g in n in g 1 * w ills to take the in itia
tiv e in th e d ire ctio n o f yo u r life ; we shall fa il in our
end and object if we la y claim to su b stitu te our view s
fo r those o f God. T his is above a ll tru e o f those w ho
have m ade religious profession12. "
“ I was th in k in g m uch about you yesterday (date
o f his correspondent's feast) and I prayed O ur L o rd to
take you a ll to H im self, fo r I see m ore and m ore every
day th a t ap a rt from God a ll is v a n ity , and th a t in
H im a ll becomes d iv in e 3.4 ”
" Y ou ought to re m it yourself in to the hands o f the
good God, our H eavenly F ath e r. H e loves you m ore
and fa r b e tte r than you could ever love yourself. Y ou
w ill o n ly do what is really good where God is w ith you.
Ego ero tecum*. ”
And this, in tru ly “ Colum banian ” style :
" L e t yourself be led b y G od’s H and w ith o u t loo kin g
too m uch where H e is leading you, provided th a t you
rem ain q u ite subm issive and in H is H ands. One
is a thousand tim es m ore u nited to God in the m idst
o f a crow d where one is b y obedience than hidden
aw ay in one's cell b y se lf-lo ve 5. ”
The source of supernatural fruitfulness, th is union
1. John, vni, 25.
3. April 30th, 1906. .
4. “ I will be with thee, ’’ Exod., ni, 12.— July 27th, 1912.
5. April 23rd, 1913.
GENERAL IDEA 13
w ith the D ivine w ill is likew ise the principle of deep
peace. The follow ing cita tio n is taken from one of
Dom M arm ion’s earliest letters (of direction), M ay 21st,
1895. W e already fin d him ju s t as he is, fu lly super
natural and intensely hum an :
“ I v e ry m uch w ish th a t you could acquire calm and
peace, and it is c e rta in ly an in sp ira tio n o f the H o ly
S p irit th a t is urging you in th is d ire ctio n . O n ly do it
very gently and quietly and d o n 't be too m uch distressed
if you don’t succeed stra ig h t aw ay. The best means
o f a cquiring th is calm is an absolute resignation to
G od’s h o ly w ill, there you w ill fin d the region o f peace
a n d 1... T ry to w ish fo r n o th in g , to a tta ch yo u r heart
to n o th in g w ith o u t h a ving firs t presented it to God
and placed it in the Sacred H e a rt, in order to w ish
it in Him and with Him.
One o f the chief reasons w h y we lose peace o f soul
is th a t we desire som ething, our heart clings to some
object, w ith o u t know ing if God w ills it or n o t, and then,
when an obstacle is opposed to our desires, we are
tro u b le d , we are no longer in co n fo rm ity w ith H is
h o ly w ill, and we lose peace.
H ow ever, [he adds w ith his usual discretion,] know
th a t grace does n o t destroy nature, b u t sanctifies it,
and th a t every one m ust take th e ir character in to
account. So, in try in g to avoid too great eagerness,
ta ke th e ju s t m easure, fo r w ith yo u r liv e ly character
to act to o slo w ly w ould be an a ffectation w hich I w ant
you to avoid a t any cost. ”
1. Word illegible.
INDEX OF SUBJECTS
I. —Union with God : General Idea.
II. —Its Essential Elements :
1. Love Principle of Union.
2. Fidelity Proof of Love.
3. Fidelity and Liberty of Spirit.
4. In Christo Jesu.
5. " Programmes ” and " Directives
HI.—Conditions of Progress in the Life of Union with God :
1. The Desire of Perfection.
2. The Spirit of Detachment.
IV. —The Expansion of Union with God by the Practice of the
Theological Virtues :
1. Faith.
2. Hope.
3. The Self-Surrender of Love.
4. Charity towards our Neighbour.
V. —At the Summit of Union : The life of Prayer.
VI. —The Call to Union in the Religious Life.
VII. —The Life of Union with God in Superiors.
I. UNION WITH GOD : GENERAL IDEA.
The follow ing passage1 appears to us to be w ell cal
culated to give the essence of Dom M arm ion’s conception
o f the subject of union w ith G o d ; th is conception is
assuredly none other than th a t of the Gospel, of St. Paul
and of St. John, but he has condensed it in precise and
lum inous term s.
" H oliness, in m an, is o n ly possible according to the
D ivin e P lan : to know th is plan, to adapt oneself to
it is th e w hole substance o f holiness.
T his plan consists in ca llin g th e hum an creature to
p a rticip a te , b y the grace o f supernatural adoption, in
G od's own eternal life .
A t the centre o f th is plan is established C hrist, the
G od-M an, in w hom dw ells the fulness o f D ivin e life ,
th e life w h ich H e comes to com m unicate to m ankind.
M an enters in to p a rtic ip a tio n o f th is D ivin e life b y
sa n ctifyin g grace, w hich, w h ils t leaving h im in his
co n d itio n o f creature, m akes him tru ly , b y adoption,
the ch ild o f God : th e H eavenly F a th e r encompasses
a ll C hristians in an extension o f H is Fatherhood in
re la tio n to H is own Son Jesus C hrist.
T h is grace o f adoption, transcending, as it does, the
rig h ts, powers, and s tric t requirem ents o f our nature,.i
i. Abbot Columba Marmion, A Master of the Spiritual Life,
pp. 270-271.
2 UNION WITH GOD
has therefore an essentially supernatural character.

W h ils t keeping its nature in w hat is noble and good,
the soul has to strive to liv e as a ch ild of God, under the
action of th e H o ly S p irit.
In consequence o f these fundam ental doctrines,
D om M arm ion required o f the soul he directed a tw o fo ld
essential a ttitu d e : the hum ble subm ission o f the crea
tu re and the lo vin g faithfulness o f th e ch ild . H e
w ould have the soul, conscious o f th e rig h ts o f God,
acknowledge these rig h ts, honour and respect them
b y perfect co n fo rm ity o f the w ill w ith th a t o f Jesus.
B u t being the ch ild o f the H eavenly F a th e r, a ll th is
w o rk of co n fo rm ity m ust be rooted in constant filia l
love. D om M arm ion unceasingly in v ite d the soul to
come and ever to keep in contact w ith God b y looking
upon H im in fa ith , tu rn in g tow ards H im in confidence
and in im p e llin g love. On every occasion to lif t up
the soul to God, th e one F o u n t o f life and a F a th e r
fu ll o f loving-kindness, and to draw im m e d ia te ly from
th is ever liv in g and ever accessible source th e lig h t
th a t illum ines, th e stre n g th w hereby te m p ta tio n is
resisted, obstacles are overcom e, v ic to ry is w on over
self, sacrifices are accepted, h u m ilia tio n s welcom ed,
tria ls received and, fin a lly , th e d u ty o f th e present
m om ent is fu lfille d .
A n d a ll th is th ro u g h Jesus C h rist, th e one and o n ly
w ay th a t leads to th e F ath e r, b y having recourse to
H is m erits ; b y constant union w ith th e in te rio r disposi
tio n s o f the Incarnate W ord, the G od-M an, the liv in g
M odel o f a ll perfection, and b y the action o f H is S p irit,
the A u th o r o f a ll holiness.
GENERAL IDEA 3
D om M arm ion w ould have th e soul endeavour to
steep its w hole life and a c tiv ity , even to the sm allest
d etails, in the supernatural, and to learn fro m a liv e ly
fa ith , a confident, filia l, hum ble and generous love,
th e secret o f a ll progress. ”
W e shall need to recall these ideas in order to grasp
the value of the quotations we are about to give.
*
* *
In a le tte r1 so rem arkable fo r its clearness th a t fo r

th is reason it m ust be placed at the very outset of this
book, Dom M arm ion throw s a lig h t on the three spirits
w hich dispute the em pire over souls, he characterises
th e ir action and lays down a general rule fo r discerning
them :
* " In every soul three s p irits s trive fo r the m astery.
The s p irit o f falsehood and blasphem y w ho fro m the
beginning ever suggests th e exact c o n tra ry o f w h a t
God w hispers. ‘ I f you eat o f th is fru it you shall
c e rta in ly die, * said God. Nequaquam moriemini :
‘ Y ou shall n o t die b y any m eans12 ’ was Satan's
re p ly, and a ll his suggestions are b u t the echo o f th is
firs t lie .
Then there is th e s p irit o f th is w o rld , in c lin in g us
to judge th in g s according to the m axim s o f sense and
o f carnal prudence. Prudentia hujus mundi stultitia
1. January 8th, 1908. This idea of the three spirits is already
to be met with among Dom Marmion’s personal notes it is dated
Pentecost, 1907. See Abbot Columba Marmion, A Master of the
Spiritual Life, Ch. VIII, Graces of union, pp. 165-6.
2. Cf. Gen., n, 17 and in, 4.
4 UNION WITH GOD
est apud Deum: 4 The prudence o f th is w o rld is fo lly

w ith God. *
Then there is the s p irit o f God ever w hispering in our
ears to raise our hearts above nature : Sursum corda,
to liv e b y fa ith : 4 Justus mens ex fide vivit1#. This
S p irit alw ays inclines us tow ards sim ple lo vin g fa ith ,
abandon o f self in to G od’s hands. I t fills us w ith
* peace and jo y in believing, ’ and produces the
fru its o f w hich S t. P aul speaks.
N ow , m y dear ch ild , in certain persons the action
o f these several s p irits is m ore tangible and s trik in g
th a n in others. In you the influence o f these sp irits
is v e ry m arked. Y ou w ill alw ays know them b y th e ir
fru its , even though Satan m ay try to clothe him self
as an angel o f lig h t. O ur L o rd says, Ex fructibus
eorum cognoscetis eos. Y o u w ill recognise these s p irits
b y the fruits th e y produce in yo u r so u l8.
G od's S p irit, even w hen H e reproaches us o r inclines
us to confusion o r com punction fo r o u r sins, ever fills
th e soul w ith peace and filia l confidence in our H ea
v e n ly F ath e r. The o th e r s p irits d ry up our soul, fill
us w ith n a tu ra lis tic tendences, o r, if it be th e s p irit o f
h e ll, casts gloom and discouragem ent in to our soul.
N ow ju s t as E ve should have refused to believe o r even
to liste n to th e in fe rn a l s p irit, when he contradicted
G od’s testim ony, ju s t as she ought to have p u t h im
to flig h t b y saying lik e St. M ichael 4 Quis ut Deus8 ?
1. 44My just man liveth b y faith. " Heb., x, 38.

,
2. Cf. Matth., vii 16.
3. "W h o is like unto God 1 " This is the very meaning of the
Hebrew name of 44Michael. "
GENERAL IDEA 5
D o you th in k I w ill pa y a tte n tio n to yo u r hissing lies,
when th e y co n tra d ict G od's w o rd ? ’ So should we.
I recom m end you a great fid e lity to th e m ovem ents
o f the H o ly S p irit. Y o u r baptism and yo u r confirm a
tio n have established H im as a liv in g fo u n ta in in yo u r
soul. H ear H is w hisperings, and p u t th e oth e r in s p ir
ations to flig h t at once. I f you are fa ith fu l in th is,
little b y little th is D iv in e S p irit w ill become yo u r
guide and bear you w ith H im in to G od's bosom. The
H o ly S p irit holds th e place fo r us th a t Jesus d id fo r
H is apostles d u rin g H is m o rta l life . Ju st as th e y could
have recourse to H im , speak to H im , p ra y etc., so H e
has sent us ‘ A n o th e r Paraclete to sta y w ith us and
teach us a ll things w h ich H e has to ld u s x. ' ”
A few weeks before his death12,3 Dom M arm ion traced
in tw o vigourous clauses the general line of God's thought
concerning us :
“ I can say w ith S t. John th a t I have no greater jo y
th a n to see m y childre n w a lkin g in the tr u th 8. To
be in th e tru th , we m ust be in th e W ord, fo r H e is the
T ru th . Ego sum Veritas4.
N ow , th e tru th supposes th a t we liv e and act accord
in g to th e relations w h ich God has established fo r our
n a tu re and o u r d ig n ity as ch ild re n o f God.
I . — O ur nature supposes th a t the creature rem ain
alw ays in m ost hum ble adoration before the C reator :
2. December 1st, 1922 ; Dom Marmion died on the following
January 30th.
3. II John, 4.
6 UNION WITH GOD
th a t is so essential th a t nothing can change it. O ur

adoption to the state o f c h ild o f God raises our nature,
b u t does n o t destroy it. Hence it comes th a t when
we rebel against G od’s w ill, against H is perm issions,
we are no longer in th e tru e a ttitu d e o f the creature.
2.— O ur adoption as children supposes th a t we act
alw ays as lo vin g childre n tow ards our H eavenly
F ath e r, co n sta n tly seeking H is good pleasure : Quaerite
faciem ejus semper1. T his Facies Dei is th e sm ile o f
H is lo vin g approbation.
I f you alw ays keep th e tru th o f th is tw o fo ld re la tio n ,
you w ill be m ore and m ore fixe d in tru th and in peace. ”
Sometimes, according to the state of the soul in question,
Dom M arm ion drews attention to only one of these tw o
aspects nam ely our condition as creature. To a contem
plative nun he recalls the necessity of adoration and com
punction :
“ In the w ay o f d ire ctio n th is is w h a t I th in k useful
to say to you :
1. — Be v e ry tru e w ith God, and as soon as you le t
yourself be draw n aw ay to any fa u lt or unfaithfulness
(w hich w ill happen fro m tim e to tim e ) lo o k yo u r H ea
v e n ly F a th e r in th e face, and show H im yo u r soul in
th e bare tru th .
2. — N ever la y h o ly com punction e n tire ly a sid e ; it
is th e m ost hum ble expression o f the forgiven p ro d ig a l
c h ild , b u t w h ich says w ith D a vid : Peccatum meum
contra me est s e m p e r 12. The p rayer w hich St. Teresa
1. “ Seek His Face evermore. " Ps. civ, 4.
2. " My sin is always before me. ” Ps. l , 5.
GENERAL IDEA 7
w rote and ke p t upon her p rie -d ie u was : Non intres
in judicium cum servo tuo, Dbmine1, and how ever
hig h her contem plation m ig h t be, th is hum ble com
p u n ctio n alw ays rem ained in th e depth of her heart.
St. Catherine of Siena on com ing out of her ecstasies
used to say : Peccavi, Domine, miserere mei. A soul
w h ich keeps h o ly com punction w ill never go astray.
3.— H ow ever in tim a te m ay be the union to w hich
O ur L o rd adm its you, do n o t fo rg e t th a t H e is God, the
In fin ite ! The love o f the creature, in order to be tru e ,
m ust be th e love o f adoration ; th e Sacred H u m a n ity
o f Jesus stands before th e face o f the F a th e r in the
reverence o f in fin ite love : Et r e p l e b i t Eum spiritus
timoris Domini2.1
I f you fo llo w the counsels o f yo u r fa th e r, there is no
danger3. "
In another circum stance, we see him rather encouraging
a tim orous person, bu t one of good w ill, to filia l confidence,
the condition of lib e rty of s p irit :
* " I am ve ry glad indeed you were inspire d to take
up St. G ertrude. H e r s p irit is ju s t the a n tid o te fo r
yo u r s p iritu a l ills . H er vie w o f our fa u lts is absolutely
tru e . F a u lts arising from weakness and re a lly
detested in our hearts do n o t prevent God from lo vin g
us. T hey excite H is com passion : Quomodo miseretur
pater filiorum, misertus est Dominus timentibus se,
1. " Enter not into judgment with Thy servant. " Ps. c x l i i , 2.
2. “ He shall be filled with the spirit of the fear of the Lord. "
Isai, xi, 3.
3. May !•*, 1918.
8 UNION WITH GOD
QUONIAM IPSE COGNOVIT FIGMENTUM NOSTRUM1. T his

was S t. P a u l’s great devotion, to present h im self
before his H eavenly F a th e r w ith a ll his in firm itie s , and
as he looked on him se lf alw ays as a m em ber o f Jesus
C h rist, these in firm itie s were re a lly C h rist's. Libenter
gloriabor in infirmitatibus meis ut inhabitet in me
virtus Christi a. T ry and f ill yourself w ith th a t s p irit
o f c h ild lik e confidence in God.
I t appears to me th a t th e m ore closely I become
u n ite d w ith our D ivin e L o rd , th e m ore H e draw s me
tow ards H is F a th e r,— th e m ore H e w ills me to be
fille d w ith H is filia l s p irit.
Y o u could n o t do b e tte r th a n fo llo w o u t th a t th o u g h t.
I t is the w hole s p irit o f the N ew Law , Non enim acce-
ftistis spiritum servitutis iterum in timore, sed acce-
pistis spiritum filiorum, in quo clamamus,
a d o p t io n is
Abba Pater8. M ost o f yo u r d ifficu ltie s come from

yo u r n o t allo w in g yo u rse lf to be guided and inspire d
b y th is s p irit o f love, b u t liste n too often to the oth e r
s p irit o f fear, w h ich paralyses yo u r soul and prevents
G od's grace * ”
*
* *
I t is to th is thought of filia l submission th a t he returns
m ost often in his letters, nam ely, th a t the substance 4321
1. " A s a father hath compassion of his children, so hath the
Lord compassion on them that fear Him for... He remembereth
that we are dust. " Ps. cn, 13.
2. " Gladly therefore will I glory in m y infirmities, that the
power of Christ may dwell in me. ” II Cor., xn, 9.
3. “ For you have not received the spirit of bondage again in
fear; but you have received the spirit of adoption of sons, whereby
we cry : Abba (Father). " Rom., vux, 15.
GENERAL IDEA 9
of the whole life of union lies in the fu lfilm e n t, out of love,
of the H eavenly Father's w ill in union w ith the disposi
tions of Jesus C hrist :
“ P erfection lies in accom plishing G od’s w ill, o u t o f
love. A t th e m om ent o f th e In ca rn a tio n , th e firs t
m ovem ent o f th e H o ly H u m a n ity o f Jesus, m ovem ent
w h ich according to the saying o f St. P aul, sum m ed
up all holiness, was th e acceptation o f the D ivin e W ill:
* A t the head o f the book, it is w ritte n o f me th a t I
should do T h y w ill... B ehold I come to do T h y w ill,
O G od. ’ A n d M a ry’s w hole life is contained in these
w ords, ‘ B ehold the handm aid o f th e L o rd , be it done
to me according to T h y w o rd 1.
Therefore Dom M arm ion feared nothing so much as to
see a soul labour under an illu sio n on th is subject. On
this p o in t his solicitude is especially keen and he frequently
gave expression to it. Passages abound w hich te stify
to the great care he took to make souls live in the tru th :
" I p ra y fo r you w ith a ll m y heart th a t O ur L o rd
m ay ho ld you b y the hand and m ake you know and
do H is h o ly w illa. ”
" L e t th in g s evolve under G od’s hand, and once
come to *th e p o in t' we sh a ll see m ore cle a rly w h a t
has to be done. F o r th e m om ent I don’t see d is tin c tly
w h a t is th e D ivin e w ill. In a com plicated situ a tio n
th e o n ly resource is oculus simplex. If, in e ve ryth in g ,21

Union with God
10 UNION WITH GOD
you lo o k solely a t God, p u ttin g personal considerations

aside, non habens ullam partem tenebrarum1, you w ill
be in lig h t and peace12.3 ”
" I am so happy to see th a t in the m id st o f so much
business you keep yo u r eyes fixe d on God. R espice
finem ; th a t w ill keep you in the tru th , et omnia quae-
cumque facies prosper abuntur*. ”
" I am p ra yin g continually th a t God m ay keep you
ve ry close to H is H e a rt in the truth and th a t the enem y
m ay n o t succeed in the m idst o f the fogs o f the m om ent
in detaching you from the D ivin e w ill, th a t is to say
from God H im s e lf4. ”
A nd again, a few days later :
“ Keep yo u r eye w e ll fixe d on the lig h t and le t no
dust enter in to it. T ry as fa r as possible to keep yo u r
soul exposed to th e D ivin e rays, fo r a p a rt fro m th a t,
lig h t is n o th in g b u t darkness5. ”
" I f you keep th e eye o f yo u r soul fixe d upon God
alone, you w ill receive m any graces6. ”
To the m other of a fa m ily :
" I p ra y fo r you w ith a ll m y heart th a t God m ay
give you th e grace and lig h t to accom plish H is h o ly
1. "H aving no part of darkness." Luke, xx, 36.
2. May 8th, 1913.
3. “ Consider the end, and all that you do shall prosper. " Cf.
Ps. 1, 3.— December 10th, 1912.
6. May 1914.
GENERAL IDEA II
w ill p e rfe c tly in the hard task H e lays upon you o f

b rin g in g up such a large fa m ily fo r H im 1. ”
Some souls— often generous ones— at tim es le t them
selves be attracted by the m irage of an apparently higher
good b u t w hich does not enter in to God’s views fo r them .
Dom M arm ion puts them on th e ir guard against such
a dangerous illusion :
“ I f circum stances happen to change, then and not
before, we can consider how you w ould have to adapt
yo u r life to the new p o sitio n th a t you set before me.
F o r the m om ent, liv e in the actual present, and n o t in a
fu tu re w h ich perhaps w ill never be an a c tu a lity fo r
y o u 2.19 tf
Indeed the union of our w ill w ith th a t of God is the
only fru itfu l source ; m ultiferious variations exist on this
theme. We have b u t to thread a few notes together :
“ The m ost b rillia n t actions, those th a t a ttra c t
the a tte n tio n and praise o f a ll th e w o rld , are o n ly
w o rth a n yth in g in G od’s sig h t in as fa r as th e y are
in Deo factae, th a t is to say in entire dependence upon
H im and done fo r love o f H im . W hen one is re a lly
u n ite d w ith God and, consequently, in the lig h t of
H is tru th , one sees things d iffe re n tly than people
in the w o rld 3. ”
" I rejoice to see th a t in every circum stance, you
consider th e end, nam ely, God alone, and th a t there
3. April 22nd, 1906.
12 UNION WITH GOD
fore you see these circum stances in th e ir tru e lig h t.

God W ho is ' the B e g in n in g 1 * w ills to take the in itia
tiv e in th e d ire ctio n o f yo u r life ; we shall fa il in our
end and object if we la y claim to su b stitu te our view s
fo r those o f God. T his is above a ll tru e o f those w ho
have m ade religious profession12. "
“ I was th in k in g m uch about you yesterday (date
o f his correspondent's feast) and I prayed O ur L o rd to
take you a ll to H im self, fo r I see m ore and m ore every
day th a t ap a rt from God a ll is v a n ity , and th a t in
H im a ll becomes d iv in e 3.4 ”
" Y ou ought to re m it yourself in to the hands o f the
good God, our H eavenly F ath e r. H e loves you m ore
and fa r b e tte r than you could ever love yourself. Y ou
w ill o n ly do what is really good where God is w ith you.
Ego ero tecum*. ”
And this, in tru ly “ Colum banian ” style :
" L e t yourself be led b y G od’s H and w ith o u t loo kin g
too m uch where H e is leading you, provided th a t you
rem ain q u ite subm issive and in H is H ands. One
is a thousand tim es m ore u nited to God in the m idst
o f a crow d where one is b y obedience than hidden
aw ay in one's cell b y se lf-lo ve 5. ”
The source of supernatural fruitfulness, th is union
1. John, vni, 25.
3. April 30th, 1906. .
4. “ I will be with thee, ’’ Exod., ni, 12.— July 27th, 1912.
5. April 23rd, 1913.
GENERAL IDEA 13
w ith the D ivine w ill is likew ise the principle of deep
peace. The follow ing cita tio n is taken from one of
Dom M arm ion’s earliest letters (of direction), M ay 21st,
1895. W e already fin d him ju s t as he is, fu lly super
natural and intensely hum an :
“ I v e ry m uch w ish th a t you could acquire calm and
peace, and it is c e rta in ly an in sp ira tio n o f the H o ly
S p irit th a t is urging you in th is d ire ctio n . O n ly do it
very gently and quietly and d o n 't be too m uch distressed
if you don’t succeed stra ig h t aw ay. The best means
o f a cquiring th is calm is an absolute resignation to
G od’s h o ly w ill, there you w ill fin d the region o f peace
a n d 1... T ry to w ish fo r n o th in g , to a tta ch yo u r heart
to n o th in g w ith o u t h a ving firs t presented it to God
and placed it in the Sacred H e a rt, in order to w ish
it in Him and with Him.
One o f the chief reasons w h y we lose peace o f soul
is th a t we desire som ething, our heart clings to some
object, w ith o u t know ing if God w ills it or n o t, and then,
when an obstacle is opposed to our desires, we are
tro u b le d , we are no longer in co n fo rm ity w ith H is
h o ly w ill, and we lose peace.
H ow ever, [he adds w ith his usual discretion,] know
th a t grace does n o t destroy nature, b u t sanctifies it,
and th a t every one m ust take th e ir character in to
account. So, in try in g to avoid too great eagerness,
ta ke th e ju s t m easure, fo r w ith yo u r liv e ly character
to act to o slo w ly w ould be an a ffectation w hich I w ant
you to avoid a t any cost. ”
1. Word illegible.
I I . — U N IO N W IT H G OD : IT S E L E M E N T S
i . — LOVE, PRINCIPLE OF UNION

The principle of th is union w ith God is only to be found
in love. We here touch upon one of the characteristic
points of Dom M arm ion’s doctrine. From the year 1887
Dom M arm ion had been in possession of th is d o ctrin e 1
w hich throughout his life he so ably and happily p u t in to
practice. H is co n tin u ity of thought on this po in t is
rem arkable; w ith him it is a thought w hich takes every
form and shape; he repeats it to a ll whatever m ay be
th e ir particu la r state of life , fo r the precept of ch a rity
is universal and if he does not always w rite it, like St. Fran
cis de Sales, “ in large hand12 ” , he frequently underlines
it :
“ T ry , ” he w rite s to a ve ry young g irl liv in g in the
w o rld , “ to do all fo r love o f Jesus ; H e is so good th a t
He accepts the least th in g , provided th a t it is done
out o f lo v e 3. ”
And again some ten years la te r :
“ T ry , m y dear ch ild , to do all for love. God is
1. Abbot Columba Marmion, A Master of the Spiritual Life, pp. 65
and following.
2. " This is the general rule of our obedience written in large
hand, namely we must do all by love and nothing by force. ” Octo
ber 14th, 1604.
3. April 3rd, 1903.
LOVE, PRINCIPLE OF UNION 15
Love, and H e accepts th e least things done fo r love’s

sake. Love is lik e the philosopher’s stone w hich
tu rn s a ll th a t it touches in to g o ld 1. ”
The same to a contem plative religious :
" T ry , m y dear daughter, to do each action w ith
great love, and in the name— n o t o f H elen (her nam e
before she entered th e religious life )— b u t in the name
o f Jesus... God bless you and m ake you all His own123*.”
I t is w hat St. Paul him self says, “ whether you eat or
drin k, or whatsoever else you do, do a ll to the glory of
God. ” D ivine love takes posession of a ll in order to
ennoble a ll and make it pleasing to God. A nd nothing
is more consoling fo r those who seek God in uprightness
of heart and sim p licity of h u m ility .
Dom M arm ion seized the sm allest occasion to recall
this valuable principle. Here we have him replying
at the beginning of the year to one of his young student
monks :
" T hank you fo r yo u r little w ord. Y ou know ,
w ith o u t m y needing to te ll you so, how m uch I am
ever u n ite d w ith you in the love o f O ur L o rd . N o
need to offer you m y good wishes, since I bear you
every day to the h o ly a lta r. T his year w ill be a fa ti
guing and d istra ctin g one fo r you, b u t done in obedience
and fo r love, cooperabituf in bonum8. ”
" L e t us tr y to love O ur dear S aviour w ith all our
1. January 21st, 1913.
2. October 21st, 1908.
3. " To them that love God, all things work together unto good.
Rom., vin, 28.— January 3rd, 1904,
i6 UNION WITH GOD
heart, fo r a ll is in th a t. The days, m onths and years

succeed one another, and n o th in g rem ains b u t God
and w hat we do fo r H im *. ”
" I congratulate you, ” he w rite s to another, “ on
yo u r success and on th e m erits you have gained in
a p p lyin g yourself to studies th a t are wearisom e to
you. I f yo u r studies done in obedience and fo r love
o f God secure you the p rivile g e o f fin d in g yourself
m ore deeply in H im fo r a ll e te rn ity , c e rta in ly it is n o t
tim e lo s t8. ”
Therefore his exhortation becomes urgent :
* “ Jesus is longing fo r yo u r love, ” he w rite s to a
n u n ; “ once fo r a ll give H im yo u r whole hea rt and yo u r
whole love. T his love is a g ift w hich comes from
H im , and it is in Com m union th a t H e gives i t 3.21 ”
To exhortation he joins prayer :
“ I w ill indeed p ra y fo r you on y o u r feast day, th a t
God m ay take you in to H is arm s, o r ra th e r in to H is
H e a rt, and th a t H e w ill accom plish in you a ll H is good
pleasure4. ”
I t is a jo y to his apostolic heart to notice the progress
of a soul on th is royal high road :
" I am so glad, ” he w rite s to a young g ir l," th a t
1. February 13th, 1904.
3. 1905, without other mention of date.
you are fo llo w in g the counsel I gave you to offer each
action to Jesus o u t o f love. St. M agdalen de Pazzi
says th a t when one acts solely fo r God, our w hole life
becomes a co n tin u a l act o f d ivin e love and th a t we
advance ve ry q u ic k ly in holiness *. ”
And to a nun, these profound words :
“ H a vin g le ft a ll fo r love, yo u r whole life is a prayer,
fo r one prays in the innerm ost soul w ith o u t know ing
it as long as one rem ains fa ith fu lly in the tra c k (sillon)
la id dow n b y th e D iv in e W ill. T ry , w ith o u t over
fa tig u in g yo u r head to m u ltip ly acts o f lo v e ; th e y
u p lift the w hole life and give it fresh value. T h a t is
the tru e w a y to acquire the Christian virtu e s. The
n a tu ra l virtu e s can be acquired b y our own efforts,
examens o f conscience etc., b u t the C h ristian virtu e s,
w hich are an em anation fro m th e virtus Christi, come
o n ly from H im , Et plenitudine ejus nos ornnes accefii-
mus12 . ”
In the same strain, these lines, expressing an identical
thought, convey the echo of his own sentim ents a few
m onths before his death :
* " I am so glad you are going to God in His way,
th a t is b y :
i . — P erfect abandon o f yo u rse lf and a ll yo u r interests
to H is love ;

2. r‘ And of His fulness we all have received.” John, 1, 16.—
November 30th, 1920.
i8 UNION WITH GOD
2. — B y the conscientious discharge o f d u ty fo r H is

lo v e ;
3. — B y patience and silence 1. ”
We find happy and te llin g developments of th is doctrine
in m any of these letters. Here in very sim ple language
Dom M arm ion explains it to a loveable child not yet
fifteen years old :
“ Y ou know th a t when we are in a state o f grace,
Jesus abides always in our heart. H is great desire is
to be all fo r us. I t seems lik e a dream too b e a u tifu l
to be tru e th a t Jesus so good, so pow erful, so tender,
wishes to be our B ro th e r, and ye t it is H e H im se lf
W ho says so. ‘ W hosoever shall do the w ill o f M y
F a th e r, th a t is in heaven, he is M y b ro th e r, and sister,
and m o th e r12. ’ These are Jesus' ve ry own w ords. So
to a rrive a t the happiness o f having Jesus as our
B ro th e r, our closest F rie n d , we m ust do H is F a th e r’s
w ill.
W e ll! w h a t is H is w ill ?
F irs t o f a ll, to avoid sin, and if we fa ll in to it b y
fra ilty to ask forgiveness a t once.
N e xt, to do a ll our actions fo r H im . F o r you, th a t
is easy. Y o u r ‘ order o f th e day ’ is fixe d ; you know
yo u r duties ; it o n ly rem ains to sa n ctify them b y con
secrating them to G od3. ”
W hat he explains to a child, he repeats tw e nty years
la te r to a contem plative nun :
1. September 18th, 1922.
2. Matth., x i i , 50.
3. June 9th, 1903.
“ The value o f our w hole life depends on th e m o tive
b y w h ich we a c t1. N ow it is ce rta in th a t th e highest
m o tive is th a t o f love. S t. P aul said, Dilexit me et
tradidit semetipswn pro me12. T h is co n victio n o f the
love of C hrist constrained th e apostle to give him self
a ll to C h rist. H is answer was, Impendam et superim-
pendar. ‘ I m ost g la d ly w ill spend and be spent
m yse lf3.4 ' Once a soul has thus given herself o u t o f
love, n o th in g stays her, n e ith e r sufferings, nor d iffic u l
ties, nor a ll th a t troubles us, fo r Ubi amatur non
laboratur*. T ry then to give yourself to C h rist in
th is w ay w ith o u t re se rve ,' fo r good ’ and o u t o f love ;
then a ll w ill go on w e ll; yo u r life w ill be extrem ely
pleasing to God and v e ry m e rito rio u s 5. ”
Let us read these lines, so clear and decisive, so much
too in his own m anner and s p irit :
“ The surest, th e shortest, th e m ost lum inous w ay,
also the sweetest, is th e w ay o f love. I f anyone love
Me, says Jesus, ‘ I w ill m anifest M yself to h im . ’ M y
dear ch ild , you are a little lik e a v o lca n o ; there are
s till m any scoriae in you b u t there is also fire , and w hat
you need is to w a lk in th is w ay o f love. Y ou ought
1. There is scarcely need to say that for Dom Marmion as for

every moralist, the first source of morality is the goodness of the
action itself, considered in its conformity with the Divine la w ;
but speaking to souls that seek God, and whose actions have habit
ually this essential goodness, Dom Marmion had to insist with
good reason upon purity of motives of action.
2. " Who loved me, and delivered Himself for me. " Gal., 11, 20.
3. II Cor., xn, 15.
4. " Where love is, labour is absent. ” St. Augustine, Confessions.
5. About 1920.
20 UNION WITH GOD
n o t to seek any other rem edy. B u t to w a lk in th is

w a y needs great fid e lity .
D o a ll things solely fo r love o f O ur L o rd and, fo r
love o f H im , accept a ll th a t H e perm its ; give yourself
up to love w ith o u t lo o kin g e ith e r to the rig h t or the
le ft. A ccept, w ith o u t tro u b lin g yourself about them ,
the annoyances and d ifficu ltie s thro u g h w h ich you are
passing a t p re s e n t; w h a t you have to do b y obedience,
do as w e ll as ever you can, b u t w ith o u t being anxious
w hether others are pleased w ith you or blam e you,
w hether th e y love you or d o n 't love you. I t ought
to be enough fo r you to be loved b y O ur L o rd .
H ave b u t one th in g in vie w nam ely to love O ur
L o rd and to please H im in everything. I f you w a lk
in th is w a y o f love, you w ill see in three o r fo u r weeks
w h a t a change w ill ta ke place in yo u r s o u l; you w ill
know how to p ra y, God w ill draw near to you, H e w ill
abide in you, you w ill liv e in th e fellow ship o f th e
F ath e r, th e Son and th e H o ly S p irit.
A n d say often to God, * M y God, Y ou indeed m e rit
th a t I love Y ou solely and th a t I seek b u t Y o u 1. ”
A nd again, to the same correspondent:
“ Seek in a ll th in g s to give pleasure to O ur L o rd ;
do a ll w ith a great p u re ty o f in te n tio n . B efore each
action, say to O ur L o rd , * M y Jesus, I w ish to do th is
solely fo r love of Y o u ; and if th is action d id no t
please Y ou, I w o uld n o t do it. ’ I f we do e ve ryth in g
solely fo r love o f C h rist it is im possible fo r H im to fa il.i
i. Undated.
to u n ite H im se lf to us. Pater non reliquit Me solum,
quia quae placita sunt ei facto semper. • The F a th e r
h a th n o t le ft Me alone, fo r I do alw ays th e things
th a t please H im 1. ' I t is th e same fo r us : O ur L o rd
w ill keep us ever u n ite d to H im se lf if we do a ll things,
w ith th e sole in te n tio n o f pleasing H im * "
* «*
On th is point, Dom M arm ion shows the necessity of
carefully controlling the movements of the soul :
" W hen you w rite , te ll me :
1. I f you are often u n ite d w ith O ur L o rd d u rin g
th e d a y ;
2. — I f you are fa ith fu l to fo rm a ve ry pure in te n tio n
before each action o f any im p o rta n c e ;
3. — I f you h a b itu a lly fo llo w yo u r firs t m ovem ents
o r if you are beginning to practise in te rio r m o rtific a tio n
in repressing from tim e to tim e th e v iv a c ity o f yo u r
character in order th a t O ur L o rd m ay become the
o n ly M aster o f yo u r so u l13.2 ”
A t about the same period he traces out th is programme
adm irable in its psychology :
“ E xam ine yourself on th e fo llo w in g points.
1.— E xam ine th o ro u g h ly the intention w ith w hich
you act. The love w ith w h ich you act is a thousand
tim es m ore im p o rta n t th a n th e material exactitude
o f yo u r actions.
1. John, vm , 29.
2. Undated.
3. March 6th, 1901. To a young girl.
22 UNION WITH GOD
2. — E xam ine the question as to w hether yo u r heart

is w h o lly free : a) as regards persons; b) as regards
occupations, being ready a t any m om ent to change
yo u r occupation a t the least sign of the D ivin e W ill;
c) as regards things, h o ld in g to n o th in g , n e ith e r fo r
yourself nor fo r others, if c h a rity so demands.
3 . — God alone is necessary fo r you. Y ou w ill fin d
a ll in H im . H o ld fast to n o th in g b u t H im . B u t
4. — Y ie ld yourself up w ith o u t reserve to H im and
to a ll th a t H e loves. ”
Circumstances oblige a young g irl to defer her entry
in to re lig io n ; these are the practical counsels she should
follow :
“ I recom m end you :
1. — To aim a t great p u re ty of in te n tio n in a ll th a t
you do. L e t Jesus be th e eye of your soulL th a t is
to say, tr y to u n ite yo u rse lf to H im in a ll H is in te n
tions, so th a t H e m ay bear you H im se lf tow ards H is
F ather. Y o u r actions in G od's sig h t are w o rth :—
a) th e in te n tio n fro m w hich th e y pro ce e d ; b) the
zeal w ith w hich you pe rfo rm them fo r H im .
2. — C ontinue to com m unicate as in th e past. T h a t
is yo u r strength, th e source o f yo u r d ivin e life . ‘ As
th e liv in g F a th e r h a th sent M e, and I live b y the
F a th e r; so he th a t eateth Me, th e same also shall
live fo r and b y Me. ’
3. — Shim every re la tio n sh ip th a t could tu rn you
aw ay from yo u r end and aim .1
1. Cf. Luke, xi, 34.

4. — As fa r as possible, never o m it a little s p iritu a l

reading.
5. — Im m olate nature to grace in e v e ry th in g 1. ”
More than tw enty years later he discovers the austere
and wide vistas of love to one who had ju s t crossed the
threshold of the cloister :
* “ W hen I m et you d u rin g th e re tre a t, I saw th a t
beneath yo u r w ild g irlis h n a tu re , there was a ve ry
deep sanctuary capable o f great love ; and I know
th a t Jesus w ants th a t all fo r H im self. Y ou understand
th is too, and the program o f th e s p iritu a l life w h ich
you propose in yo u r le tte r is just w h a t the H o ly G host
w ants o f you.
1. — D o all th ro u g h love.
2. — F o r love, w o rk, suffer, bear up despite m onotony,
ju s t as Jesus on th e cross.
3. — I f He asks fo r a n yth in g , never refuse, b u t if
it seems too hard to nature, p ra y, p ra y t ill H e gives
you the grace.
4. — Keep the eye o f yo u r soul fixe d on yo u r one
Love fo r W hom you have le ft a ll. I f a n y th in g comes
betw een you and H im , He w ill show it to you in the
lig h t o f H is Face.
W h a t I to ld you : * H e w ants you to do a ll fo r love, ’
came d ire c tly fro m H is H e a rt. P ra y fo r me d a ily as
I shall fo r you. M ay God bless and love you, and m ake
you a holocaust o f love u n ite d w ith yo u r C rucified
Spouse*2. ”
x. November 13th, 1901.
2. December 3rd, 1921.
24 UNION WITH GOD
In the evening o f his life , he summed up his teaching

on th is p o in t in a sentence com prising the whole secret
of th a t perfection w hich he him self had so u g h t:
♦ “ T ry to smile lovingly a t every m anife sta tio n o f
G od's w ill1. "
** *
Such a doctrine so constantly preached and above
a ll so fu lly live d enabled Dom M arm ion to understand
the secret of the little w ay of love of Sister Teresa of the
C hild Jesus. On being begged in January 1911— we shall
notice the date— to add his contrib u tio n to the request
fo r the Cause of the Servant of God to be introduced a t
Rome, he w rote to the Sovereign P o n tiff the follow ing
lines of w hich we have had the good fortune to fin d the
original. In our day, these lines w ill appear alm ost
commonplace, now th a t so much has been w ritte n to
fam iliarise us w ith the s p irit of the Saint of L is ie u x ; at
the period when they were w ritte n they show a singular
justness of in s ig h t; w ith rare precision Dom M arm ion
specified, in a few essential points according to his
custom, the teaching to be deduced from the life of the
holy Carm elite, and her providential mission. These
lines form the happy and quite natural com plem ent of
the doctrine set before us in th is chapter.
“ M ost H o ly F a th e r, G od W ho is adm irable in a ll
H is w orks, and above a ll in H is Saints, choses H is
elect ou t o f every class o f society and am ong persons
1. The letter of the Sacred Congregation of Rites authorising the
Bishop of Bayeux to set the procedure on foot by the examination
of the writings of the Servant of God is dated February 30th, 1910;
the first session of the informative process dates from the month
of August, 1910. In June 1914, the favourable sentence of the
Sacred Congregation of Rites terminated the informative process.
o f v e ry d iffe re n t character and tem peram ent. H e
th u s aids our weakness b y show ing us th a t heroic
s a n c tity is n o t the exclusive p rivile g e o f those o f a
ce rta in vocation and special tem peram ent, b u t th a t
th e in v ita tio n , Estote perfecti sicut et Pater vester caelestis
perfectus est1 is addressed to a ll.
I t seems th a t in th is age w hen few feel called to go
to God b y the career o f the sublim e austerities o f form er
tim es, God w ills to show us th a t Jove can su p p ly fo r
everything, and th a t th is w a y o f love is the easiest and
shortest w ay o f perfection.
S ister Teresa o f th e H o ly C h ild Jesus, C arm elite o f
th e Carm el o f L isie u x, appears to us to be a shining
co n firm a tio n o f th is tru th . She said o f herself th a t
in C h rist’s M ystica l B ody she desired .to be the
heart and to do a ll th ro u g h love. A n d th is love,
m other o f every v irtu e , was expressed in her b y th a t
perfect fid e lity to a ll her duties, b y th a t absolute
abandon to G od's good pleasure, b y th a t boundless
confidence in the goodness and love o f her H eavenly
F a th e r, w h ich are the perfect expression o f the S p irit
o f A d o p tio n .
M ost H o ly F ath e r, we believe th a t in placing S ister
Teresa o f the C h ild o f Jesus upon our alta rs, Y o u r
H oliness w ill be presenting to the w o rld a m odel o f
th a t perfection, the fru it o f the in fin ite m ercy o f the
Sacred H e a rt, w h ich is th e best adapted to the weakness
o f hum an nature in o u r days..i
i. " B e ye therefore perfect, as also your heavenly Father is

perfect. u Matth., v, 48.
Union w ith God
26 UNION WITH GOD
Therefore I m ost h u m b ly im plore Y o u r H oliness

graciously to ordain th e procedure re la tive to the
cause o f th is S ervant o f God fo r th e greatest g lo ry
o f God and fo r the e d ifica tio n o f the C hurch.
H u m b ly p ro stra te a t th e feet o f Y o u r H oliness, I
beg w ith confidence th e A po sto lic B enediction. ”
M aredsous, Ja n u a ry, 1911.
2 .—.FIDELITY, PROOF OF LOVE
Under penalty of being b u t a phantom or illusion, love
m ust be m anifested in deeds of w hich it is the principle,
and this love m ust generously shape the course of the
soul’s whole a c tiv ity . Recalling the words of Jesus,
" I f you love Me, keep M y commandments, ” Dom M ar-
m ion w rote “ F id e lity is the one touchstone of real lo v e 1
Reference to this m ain principle is often to be m et w ith
in his sp iritu a l w o rks; we find it again, not less e xp licit
nor less frequent, in his correspondence :
“ To be in tim a te ly u n ite d to God, it is necessary:
1. — To take the h a b it of doing everything to please
God. I f one strives, o u t o f love, a t every m om ent,
to please God, a fte r a certain tim e , God gives H im self
and one lives c o n tin u a lly w ith H im in fa ith .
2. — G reat fid e lity , because God is a jealous God,
H e does n o t u n ite H im se lf to an u n fa ith fu l soul, b u t
H e tru ly does so to a weak soul, fo r God is M ercy, and
never does th e m isery o f a soul separate from G odi2.. ”
In a le tte r w riten to a nun during Pascaltide, he gives
a ju s t com m entary on the A ugustinian adage :
“ A lle lu ia ! I send you th is jo y fu l good w ish from the
b o tto m o f m y heart. The a lle lu ia announces to the
i. Cf. Christ in His Mysteries, conference, The Heart of Christ § 3.
«. Undated.
28 UNION WITH GOD
saints and to us the triu m p h o f H im ‘ W ho loved us

and delivered H im se lf fo r u s 1 ’.
I p ra y th a t th is firs t L e n t m ay be fru itfu l fo r you
and f ill yo u r heart w ith a sincere love fo r Jesus.
St. A ugustine w rite s, Ama et fac quod vis. ‘ Love and
do w h a t you w ill. ’ T h a t is tru e , fo r a sincere love
o f God makes us leave ourselves and give ourselves
to Jesus. The interests o f Jesus become ours, and as
soon as we know th a t a n yth in g gives H im pleasure,
real love does n o t hesitate an in sta n t to th in k w hether
th e th in g dem anded pleases us or n o t; the one th o u g h t
is « w ill th a t give pleasure to the One W ho is the O bject
o f m y love ? ’ Y ou w ill learn b y experience th a t
th is sincere love o f Jesus, in its s im p lic ity , w ill settle
a ll yo u r d ifficu ltie s, fo r our d ifficu ltie s come from our
self-love, and the sincere love o f Jesus destroys self-
love. I say th a t you w ill have no d ifficu ltie s, b u t I
do n o t say th a t you w ill have n e ith e r crosses nor
tria ls ; b u t when one has real love, ipse labor amatur23,
tria ls cease to be d ifficu ltie s, fo r n o th in g is d iffic u lt to
lo v e s. ”
Thus, then, love is only proved by generous fid e lity
to the D ivine good pleasure :
“ T ry , ” he w rite s to a v e ry young g irl, “ to prove
yo u r love o f Jesus b y yo u r fid e lity . R e a l love consists
in doing the w ill o f the one we love, and the w ill of
Jesus is th a t you im ita te H im , W ho a t each m om ent
1. Cf. Gal., ii, 20.
2. “ The difficulty is loved. " St. Augustine, Confessions.
3. April ioth, 1903.
FIDELITY, PROOF OF LOVE 29
could say, ' I do alw ays th e things th a t please ’ (M y
F a th e r)1.32 ”
A nd again to the same :
" T ry to show yo u r g ra titu d e to Jesus C h rist b y
great fid e lity in a ll things. M y dear ch ild , we m ust
never fo rg e t th a t tru e p ie ty does n o t consist o n ly in
saying long prayers, b u t above all in show ing our love
to Jesus b y th e care and fid e lity we take to do H is
h o ly w ill. F o r you, H is w ill is m anifested in yo u r
keeping the house and yo u r duties o f state. Then,
th e m ore you love Jesus, th e m ore fa ith fu l you w ill
be to give yourself up e n tire ly to ca rryin g o u t H is
w iU *. ”
“ W h a t you te ll me o f yo u r progress in yo u r studies,”
he w rite s to a student, " m uch consoles me, fo r tru e
p ie ty, the real love o f Jesus urges us ever to do our
best to fu lfil our duties o f s ta te 8. ”
He makes th is fid e lity the object of his prayer fo r the
souls confided to him :
“ The collect fo r the Second Mass on C hristm as D a y
asks th a t we m ay show fo rth in our actions w h a t
shines in our m inds b y fa ith , th a t is m y N ew Y ear’s
w ish fo r you a ll4.* ”
1. August 16th, 1904.
4. December 27th, 1906. “ Da nobis, quaesumus, omnipotens
Deus : ut qui nova Incarnati Verbi tui luce perfundimur : hoc in
nostro resplendeat opere, quod per fidem fulget in mente. "
30 UNION WITH GOD
He wants this fid e lity to be to ta l, absolute, even in

sm all things, fo r the D ivine W ill is contained in them :
“ Y ou ought n o t to be discouraged, " he w rote to a
nun, ” nor th in k th a t you are going back ; b u t you are
no t m aking the progress th a t I should lik e to see you
m ake. I w ould have you belong to the Good God
e n tire ly fo r you are able to love H im dearly. Y ou
ought to dread the least little v o lu n ta ry in fid e lity
tow ards O ur L o rd , and accustom yourself to be fa ith
fu l, out o f love, even in the sm allest things. Make
your p a rtic u la r exam en on th is 1. ”
And to another :
“ Be faithful in little things, not out o f m eticulousness,
b u t out o f love. D o th is to prove to O ur L o rd th a t
you have the love o f a spouse fo r H im 2. ”
In certain points of detail, he insists on th is fid e lity
because he sees in it a more decisive and desirable orienta
tio n fo r the soul :
“ R e g u la rity and fid e lity in risin g in the m orning
are o f ca p ita l im portance. ”
And in a happy phrase, he shows the reason :
“ I t is a question o f g iv in g the firs t m om ents o f the
day to O ur L o rd or to H is enem y, and the w hole day
bears the reflexio n o f th is firs t choice3. ”
1. Undated.
2. Undated.
3. November 21st, 1900.
“ God loves you, ” H e w rite s to a m arried wom an,
fo r you are stra ig h tfo rw a rd , and do your d u ty fo r
love of H im . I recom m end you to d ire ct yo u r day
each m orning b y an act of love tow ards God, and then,
d u rin g the day, to th in k o f H im from tim e to tim e.
He gazes unceasingly upon you, and He so m uch loves
to have us th in k o f H im . ‘ T h in k of Me, ' He to ld
a S aint, and I w ill th in k o f th e e 1, ’ ”
Constant and likewise generous fid e lity :
* “ I do hope you are ve ry fa ith fu l to O ur L o rd
even in the m idst o f the darkness thro u g h w h ich He
so often wishes to lead you. Nam et si ambulavero
in medio umbrae mortis, non timebo mala, quoniam tu
mecum es2... I p ra y d a ily fo r you, and do hope you

are keeping up yo u r courage despite the dryness o f
yo u r o rd in a ry life 3. ”
That he was inspired by a holy horror of te p id ity, th a t
rust of the heart w hich gradually destroys love, need not
surprise us. “ P iety w ith o u t the s p irit of sacrifice, ”
he often said, “ is like an organism w ith o u t a backbone. "
In the follow ing le tte r he puts the soul on her guard against
the o ft recurring danger of m ediocrity, and his zeal fo r
God’s glory gives a somewhat vehement tone to his w arn
ing.
" Y o u r k in d le tte r, ” he w rites to a B enedictine nun,
“ gave me great pleasure. I can say w ith St. John,
Majorem horum non habes gratiam quam ut audiam
x. March 29th, 1920.
2. " For though I should walk in the midst of the shadow of
death, I will fear no evils for Thou art with me. " Ps. xxn, 4.
3. U n dated.
32 UNION WITH GOD
filias meas in veritate ambulate1. O ur vocation is so

b e a u tifu l th a t m y greatest sorrow is to see anyone
lose a p a rticle o f the grace and jo y contained in our
R ule and our life , fo r w a n t o f corresponding to G od's
goodness. W e are so w eak, yes, so w e a k ! I f O ur
L o rd should w ith d ra w H is hand fo r a second, we should
be capable o f every sm, so th a t no weakness astonishes
me, and it does n o t prevent O ur L o rd from lo v in g us
a ll the same and fro m g ivin g H im se lf to us. B u t I
do n o t understand a m onk or nun m aking a v o lu n ta ry
reserve. I cannot conceive how a person w ho has
received O ur L o rd in H o ly C om m union, and to whom
He has given a ll, even H is Precious B lood, can say
afterw ards, * I know th a t w ould give pleasure to O ur
L o rd , b u t I w ill n o t do it. ’ A person liv in g in th is
disposition w ill never be a n yth in g b u t a te p id m onk
or nun. O f such, God said, ‘ I w ould th o u w e rt cold
or h o t, b u t because th o u a rt luke w a rm ... I w ill begin
to v o m it thee ou t o f m y m o u th 2.3 ’ I love sinners
dearly, I am never so happy as when I can help them
and can feel lik e the Good Shepherd W ho le ft the
nine ty-n in e sheep in the desert to go a fte r the lost
sheep, b u t I confess to you th a t I have to m ake a
supreme e ffo rt to be even p o lite to in d iffe re n t religious
who serve the L o rd above a ll fo r th e ir own satisfaction,
and do n o t w ish to fo llo w H im in H is h u m ilia tio n and
H is generosity8. ”
1. “ I have no greater grace than this, to hear that my children
walk in truth. " III John, 4. This same thought is found in a
letter written to another nun, ten years later. December 27th,
1916, and see above, ch. 1, p. 5.
2. Apoc., hi , 15 et 16.
3. March 7th, 1907.
3 -—FIDELITY AND LIBERTY OF SPIRIT
T hat generous fid e lity w hich D om M arm ion demands fo r
so m any reasons, he wishes to be an enlightened fid e lity .
R arely has such keen solicitude been exerted in w arning
the soul against the erroneous conception th a t places all
perfection in merely outward and material fidelity to the
D ivine w ill. “ A lthough the w ord I use is severe, ” he
said when speaking on th is m atter, " I do not hesitate
to pronounce it : the abovesaid prejudicial idea w ould
border upon pharisaism , or w ould risk leading to it, and
th a t w ould be a great dangerx. ”
“ Y o u r re tre a t resolution, ‘ To do in a ll things w h at
is m ost pleasing to O ur L o rd , ’ is excellent. I w ould
n o t lik e to see a pharisaical fid e lity in you, b u t I ve ry
m uch w ant you to be fa ith fu l ou t o f lo v e 21.3 ”
" W hat is im portant in our observance, ” he w rote
again8, “ is the inner principle th a t animates us. The
Pharisees observed a ll things exactly bu t it was th a t they
m ight be seen and applauded by the m ultitude, and this
m oral deviation u tte rly spoiled a ll th e ir w orks... O ut
w ard observance, sought after fo r its own sake, w ith o u t
the inw ard love w hich quickens it, is a form al show—
even a Pharisaical show... The ideal we ought to have
in view is the exactitude of love... The in te rio r life m ust
be the soul of our exterior fid e lity . I t m ust be the result,
1. Christ the Ideal of the Monk, p. 146.
2. Undated.
3. Christ the Ideal of the Monk, pp. 139, etc.
34 UNION WITH GOD
the fru it and m anifestation of the fa ith , confidence, and

love th a t govern our heart... F id e lity is the most pre
cious and delicate flow er of love here below ... ”
“ In this exactitude w hich is born of love, ” he added,
" there is som ething easy, wide, free, lovable, joyous. ”
He has said too much on this theme in more than one
place in his works fo r us to need to insist upon it. He is
in te n t on doing away w ith scruples :
A n excessive m eticulousness, ” he said, " o n ly
creates d ifficu ltie s where there are none1. ”
“ The holy Bishop of Geneva w rote to M me de la
F 16 ch£re : ‘ I should like to have a good ham m er to b lu n t
the edge of your m ind w hich is too subtle in the thought
of your advancement. I have to ld you so often th a t
we m ust set about our devotions in sim ple good fa ith and,
as they say, in a ‘ wholesale ’ manner. I f you do w ell,
praise God fo r it, if you do badly, hum ble yourself. I
am w ell aware th a t you w ould not do ill w ilfu lly . Have
no fear then, and do not be so ready to tease your dear
conscience, fo r you know too w ell th a t after a ll your
efforts, there is nothing more fo r you to do than to im plore
the love of H im W ho only desires you to give H im yours2.”
Dom M arm ion speaks in the same strain. To a nun of
good w ill whom he saw was fo r ever embarrassing herself
in a com plicated searching out of the m otives of her
actions, he takes a firm and reassuring tone. She m ust
free her soul from the tram m els w hich impede its flig h t.
The le tte r is dated December 21st 1922, a m onth before
his death :
“ The great grace o f th e N a tiv ity is one w h ich
2. September 12th, 1613 (CEuvres).
w ill d e live r you from a ll yo u r troubles. ‘ T h a t new
b irth w ill d e live r you from th e yoke o f the old bon
dage1.2 ' I t is th e grace o f being bom w ith Jesus, to
th a t lib e rty o f th e children o f God. * Unless you
become as little child re n , you shall n o t enter in to the
K in g d o m o f Heaven. ’ I t is th is s p iritu a l childhood
th a t is w a n tin g to you. A c h ild receives sim p ly and
unq u e stio n in g ly w h a t his fa th e r says to h im ; you, on
th e co n tra ry, m ake yourself a d o cto r o f th e law . Y ou
exam ine m in u te ly a ll th a t is said to you, you lose
yo u rse lf in d etails. G od is to o pure, too noble to
concern H im se lf w ith a ll these w him w ham s, these
d istin ctio n s. Take th e advice th a t is offered you in
th e wide and n a tu ra l sense in w h ich it is given, and
leave the rest to God. The m ore o f a c h ild you are, the
m ore lig h t and jo y you w ill have ; the m ore you p la y
the advocate, th e ju ris t, th e m ore you w ill entangle
yourself in a mesh o f details. D o n o t seek too m uch
fo r the motives o f yolur actions. L ook a t God, and He
w ill be H im se lf yo u r m otive. In a w ord, be a good
c h ild and Jesus w ill be pleased to rest in yo u r heart.
He does n o t lik e blue-stockings. "
The life of union w ith God cannot b u t blossom out in
peace and jo y :
* " I am so glad to hear th a t yo u r soul is in peace,
Inquire pacem et fersequere earna. God w ould have
1. " ...Nos Unigeniti (Filii Dei) nova per caraem Nativitas liberet,
quos sub peccati jugo vetusta servitus tenet. " Collect for the
Third Mass on Christmas Day.
2. *' Seek after peace and pursue it." Ps. m m , 15.
36 UNION WITH GOD
us do a ll in o u r pow er to be in peace, in order to com

m unicate H irn se lf to o u r souls. Non in commotione
Dominus12.
Y ou m ust n o t go back on th e past, God does n o t
w ish it, except in a general w ay, ju s t to hum ble yo u r
self before Him, casting yourself a t H is feet as a poor
sinner and asking H is pardon. * O G od, be m e rcifu l
to me a s in n e r2. ”
“ A little w ord, ” he w rite s to a nun, " to te ll you
w h at jo y yo u r le tte r caused me. I long so m uch to
see you given up to O ur L o rd in h o ly and ever increasing
jo y . The m ore you are u n ite d to Jesus, the m ore
you w ill be a c h ild o f God— fo r H e is b y essence Filius
Dei— and th e note o f th e c h ild o f th e H eavenly F a th e r
is ' the h o ly lib e rty o f th e childre n o f God. ’ I say to
you then, w ith m y dear St. P aul, *Be ye therefore
follow ers o f God, and w a lk in love as m ost dear c h il
dren. ’ Despise the va in fears th a t the enem y puts
in to yo u r soul and a t these m om ents, w ith S t. A ugu st
ine, cast yo u rse lf in to th e arm s o f th e H eavenly
F a th e r3. ”
M any of his letters are fu ll of these counsels which
reassure and set free, counsels of a quite “ Colum banian ”
flavour as certain of those under his direction used to
say :
“ Be v e ry fa ith fu l, b u t w ith o u t scruples, to yo u r
s p iritu a l exercises. R em ain in peace ; d u rin g th e day
1. “ The Lord is not in the earthquake. " III Kings, x ix , xi.
2. September 2ist, 1920.
3. December 24th, 19x7.
often m ake acts o f subm ission and abandon to G od's
h o ly w ill, and fear n o th in g 1. ”
The same counsel to a contem plative nun. “ Y ou
need, ” he w rite s, " a great fid e lity , b u t w ith o u t con
s tra in t o r scruple, fo r th e m ore one is a c h ild o f th e
H eavenly F a th e r, th e m ore one enjoys th e h o ly lib e rty
o f H is c h ild re n 2.*3 ”
This lib e rty of heart ought to extend even to good
works vo lu n ta rily chosen, nay even to practices w hich
one finds im possible to p e rfo rm ; it is above a ll things
im portant to keep in peace and in the s p irit of abandon
m ent to Providence :
“ I t is good to m ake little m o rtific a tio n s fro m tim e
to tim e o u t o f love, b u t th e y m ust be m ade w ith e n tire
lib e rty of heart, w ith o u t th in k in g th a t if we o m it one
or another th a t presents its e lf, we are doing w rong.
The d e v il som etim es thus trie s to fa ls ify our conscience
and to m ake us believe we are doing w rong if we o m it
a m o rtific a tio n th a t comes our w ay. I t is good to
m ake them som etim es, and a t oth e r tim es it is good
to o m it them in order to keep our lib e rty o f h e a rt8. ”
" I f experience shows you, ” he w rite s excellently,
1. To a young girl. Good Friday, 1895.
2. May 1st, 1918.
3. May 26th, 1914. " I leave you liberty of spirit, " wrote
St. Francis de Sales to Mme de Chantal, “ not that which stops
obedience, for that is the liberty of the flesh, but that which stops
constraint and scruple, or over eagerness. I want you to understand
that if you have a great love for obedience and submission, and
yet happen to omit your spiritual exercises, which may be for you a
kind of obedience, this omission may be supplied by love." Octo
ber 14th, 1604. CEuvres.
38 UNION WITH GOD
to a C arm elite Prioress, “ th a t you cannot fast, you

m ust bow before the w ill o f God W ho wishes m ore
fo r th e sacrifice of yo u r a ttra c tio n and your w ill th a n
fo r the sacrifices w h ich are born o f a u s te rity 1. ”
Those of a rig h t way of th in kin g w ill not p u t a wrong
construction on w hat Dom M arm ion says; lib e rty of
s p irit, far from being relaxation, in fid e lity or w ant of
zeal is, on the contrary, b u t the result of habitual
fid e lity to lo ve ; it is “ an adhesion to the D ivine W ill
beyond human means of sanctification 2 Far from
lessening fid e lity it gives its true meaning and safeguards
“ the prim ary of the inner life
1. F e b ru a ry 20th, 1917.
Essai sur la physionomie morale de Saint
2. D . R y e l a n d t ,
Benoit.
4 .—IN CHRISTO JESU
A lo fty ideal is this union w ith God, this fu ll conform ity
of w ill, in the love th a t yields up everything, an altogether
supernatural ideal but one which God H im self has rendered
accessible through H is Son Jesus. More than once in the
pages ju s t cited we have seen how Dom M arm ion makes
the eyes of the soul rest upon C hrist, the Incarnate W ord,
Source of a ll grace, the in fa llib le W ay w hich leads to the
Father and brings the soul in to the Bosom of God. He
possessed a happy understanding of this doctrine ; being
the dom inant thought of his whole life and the inspiration
of a ll his sp iritu a l works it could not fa il to be m et w ith
in his letters. The life of C hrist by w hich he lived intense
ly inspired more than one beautiful page where assuredly
it is the result of his own personal experiences w hich he
gives us, often unawares to him self.
In a few fu ll and concise pages w hich form a whole rule
of life Dom M arm ion has gathered together the m ain
points of his doctrine on this subject :
“ I cannot te ll you how happy I am in seeing the
graces w h ich the F a th e r is g ivin g you thro u g h H is Son,
fo r in spite o f yo u r m isery H e is leading you in H is
S p irit b y the best o f a ll w ays, b y Jesus, to the F ather,
in jo y fu l and hum ble dependence on H im ... L e t us
rem ain closely u n ite d in sinu Patris1 th ro u g h Jesus
C h rist 2.”
1. " I n the bosom of the Father," John, i, 18.
2. March 6th, 1914.
40 UNION WITH GOD
To a Carm elite m onk who asks him “ to sum up in a

few lines his teaching on C hrist and the s p iritu a l life ,
he traces out th is fu ll and vigorous synthesis :
" I am rejoiced to see th a t th e H o ly S p irit is m aking
you understand th a t we have all in Jesus C h rist. F o r
th is knowledge is th e g ra in o f m ustard seed O ur L o rd
speaks of, w h ich to begin w ith is v e ry sm all, then, on
being c u ltiv a te d , becomes a great tree.
H ere, in tw o w ords, is w h a t I tr y to teach :
Jesus C h rist is In fin ite H oliness, Tu solus Sanctus,
Jesu Christe.
B u t He is n o t o n ly h o ly in H im s e lf; He has been
given to us to be our holiness, Christus factus est
sapientia a Deo et justitia et
n o b is s a n c t if ic a t io et
redemptiol. ”
H e is our holiness :
1. — As perfect model : Praedestinavit nos Deus con-
formes fieri imaginis Filii sui2. God finds in H im a ll
H is delights : Hie est Filius meus dilectus in quo mihi
complacui. H e finds them in us according to the
degree o f our likeness to Jesus.
2. —As means of union with God. In Jesus th e
d ivin e nature and th e hum an nature are u n ite d in
oneness o f Person, and we are u n ite d w ith the D iv in ity
in the measure o f our union w ith the Sacred H u m a n ity
(of Jesus) : Lapis angularis faciens utraque unum3.
1. "C hrist Jesus, Who of God is made unto us wisdom, and
justice, and sanctification and redemption. *’ I Cor., x, 30.
2. " Predestinated to be made conformable to the image of His
Son. " Rom., vm , 29.
3. " Corner stone that makest both one. " From the Antiphon
" O Rex Gentium... ” December 22nd, Cf. Eph., n, 14. Dom
Marmion uses this text here in its applied sense.
IN CHRISTO JESU 41
I t is b y sa n ctifyin g grace th a t th is union w ith God is
b ro u g h t about, and th is grace is the w o rk o f the Blessed
T rin ity in us.
3.— H ow ever th e effusion o f th is grace depends on
Jesus C h rist : a) I t is H e w ho has m e rite d i t ; b) I t is
H e w ho applies it th ro u g h H is Sacred H u m a n ity ;c) T his
grace tends to reproduce in us th e features o f Jesus
C h ris t; d) The m ore we lean upon H im , th e m ore abun
d a n t is th is grace. In fa c t th is grace, poured fo rth
w ith o u t measure in th e Sacred H u m a n ity , is com m uni
cated to H is m em bers in th e m easure o f th e ir union
w ith H im b y fa ith and love : Ego sum vitis, vos pal-
mites1. (Cf. C oncil. T rid e n t, sess. v i, c. 7.)
A ll th e graces th a t we receive tend to m ake o f us
b y grace (of adoption) w h a t Jesus is b y na tu re — c h il
dren o f God. T h a t is w h y th is same H o ly S p irit W ho
was, in Jesus, the p rin cip le o f H is whole hum an life ,
is given to us : Quoniam estis filii misit Spiritum Filii
sui in corda vestra clamantem : Abba, Pater2. I t is
th is H o ly S p irit W ho achieves in us the im age o f Jesus
and fills us w ith H is life : Spiritus est qui vivificat3.
There in a few w ords is a ll th a t I k n o w 4. ”
W hat he also knows, and no less excellently how to
explain, is the soul’s a ttitu d e in face of the ineffable
m ystery of the Incarnate W ord :
“ I have been p ra yin g a great deal fo r you, fo r O ur
1. " I am the Vine ; you the branches. " John, xv, 5.
2. " Because you are sons, God hath sent the Spirit of His Son
into your hearts, crying : Abba, Father. " Gal., iv, 6.
3. " The Spirit quickeneth. ” 11 Cor., in, 6.
4. July 18th, 1917.
Union w ith G od
42 UNION WITH GOD
L o rd alw ays gives me th e longing fo r yo u r perfection.

I t seems to me th a t, fo r you, th e c u lt o f Jesus in H is
D iv in ity and in H is H u m a n ity is the synthesis o f per
fection. In H is Divinity : adoration, u tte r h u m ility ,
boundless confidence in H is pow er, H is goodness, H is
faithfulness. In H is Humanity : to fin d in H im a ll
th a t our hum an hearts can ask o f love, affection,
and sym pathy, fo r H e is as tru ly m an, Filius hominis,
as H e is God. A n d as H is hum an nature is re a lly d is tin c t
fro m H is D ivin e na tu re and rem ains, w ith o u t being
confounded, in th e u n ity o f H is D ivin e Person, so H is
hum an love is tru ly d is tin c t fro m H is D ivin e love,
although in perfect accord w ith it, being the expression,
under a hum an fo rm , o f H is D ivin e love. The hum an
ity o f Jesus is th e door w hereby we enter in to the
sanctuary o f H is D iv in ity : Ego sum ostium1 ; it is
the tra n sla tio n , in hum an and in te llig ib le w ords, o f
th a t In fin ite and incom prehensible W ord : Unigenitus
qui est in sinu Patris, ipse enarravit12. Love unifies
a ll th is in one single act. H ere then is a ll there is to
say : ‘ Love Jesus C h rist \
Y ou w ill ask me, m y ch ild , lik e the disciples to
St. John : ‘ W h y do you alw ays repeat the same th in g
to me. ’ I t is because th is is a ll I know , and th is
contains e ve ryth in g : Non enim judicavi me scire aliquid
inter vos, nisi Jesum Christum et hunc crucifixum3.
I t is because, w h ils t lo v in g you m ore th a n ever, I no
1. “ I am the Door (of the sheep). " John, x, 7.
2. " The only begotten Son Who is in the bosom of the Father. "
John, 1, 18.
3. " I judged not myself to know anything among you, but
Jesus Christ, and Him crucified. " I Cor. 11, 2.
IN CHRISTO JESU 43
longer feel the need to w rite to you m uch. I feel th a t
I have cooperated a little , w ith O ur L o rd , to m ake
enter in to yo u r heart and be engraved upon it th is
great p rin cip le th a t Jesus is all, and I see th a t m y p a rt
now is to m ake th is d ivin e seed germ inate b y m y
prayers, and I do so m ore th a n ever and, it seems to
me, w ith m ore fe rvo u r and love.
M ay God bless you, m y ch ild , and m ay He m ake of
you th e sa in t th a t I dream in m y prayers L ”
Thus the whole of the in te rio r life leads up to the life
of union w ith C hrist :
“ I th a n k O ur L o rd w ith a ll m y heart th a t He unites
you so closely to H is Sacred H e a rt and makes you
understand m ore and m ore the need you have to liv e
ve ry near to H im . Indeed, m y daughter, th e inner
life becomes ve ry sim ple from the m om ent we under
stand th a t it consists e n tire ly in losing oneself in Jesus
C hrist, m aking o n ly one heart, one soul, one w ill w ith
H is own. This is n o t done once and fo r a ll, *one
buries oneself m ore and m ore in th is h o ly w ill ’ as
St. Chanta .1 so tru ly said, b u t one can do n o th in g
a p a rt fro m i t 2.1 ”
** *
To lose oneself in Jesus C h ris t; to be incorporated in
H im , identified w ith H im , to abide in union w ith H im i
such is the teaching th a t Dom M arm ion, after the example
of St. John and St. Paul, did not cease to give. He was
1. April gth, 1903.
2. May 17th, 1903.
44 UNION WITH GOD
content w ith showing C hrist as the model of the.virtues

we m ust im ita te ; he especially laid emphasis— and here
we have one of the characteristics of his teaching— on
the sanctifying power of the Sacred H u m anity. He
has shown, w ith p a rticu la r delectation springing from
the v iva city of his fa ith 1, how C hrist operates the w ork
of sanctification deep down in the soul w holly yielded
up to the action of H is S p irit :
“ There is, concerning yo u r s p iritu a l life , one tru th
w h ich I w a n t to im press upon yo u r soul. A ll our
efforts are o n ly o f any a v a il in as fa r as Jesus C hrist
acts in us and helps us, * I am the V ine ; you the bran
ches. As the branches cannot bear any fru it unless
th e y abide in the vin e , n e ith e r can you do a n yth in g
good unless you abide in Me. F o r w ith o u t Me you
can do n o th in g 2. ' Indeed St. P aul te lls us th a t
‘ God has given us H is Son Jesus to be our W isdom ,
our Justice, our S a n ctifica tio n , our R e dem p tion3 '.
Y ou have s till too m uch confidence in yo u r own a c tiv ity ,
and consequently, you do n o t lean enough upon H im ,
you do n o t p u t yo u rse lf enough in H is hands4. ”
This last rem ark is one to be borne in m ind : in order
fo r C hrist's action in the soul to be fru itfu l, a ll the obstacles
opposed to the freedom of its operation m ust be removed :
* “ The Sacred H u m a n ity had no hum an person-.
1. " Y o u are in the right way— he writes to a nun— for you
are in the Way. The more we believe in the power of the Sacred
Humanity of Jesus to lead us even into the Sinus Patris, and
the more strong our faith in Jesus Christ, the more it honours
God. ”
2. Cf. John, xv, 5-7.
3. Cf. I Cor., 1, 30.
4. March 14th, 1902.
IN CHRISTO JESU 45
a lity 1 (it is th a t human personality th a t is th e o bject o f
our self-love and a ll its consequences, sensitiveness,
s u sce p tib ility, etc. W e m ust im m olate it to th e
D ivin e Spouse, the W ord, and thus a ll such barriers
are broken dow n). A n d so th is Sacred H u m a n ity
gave its e lf to the D ivin e Spouse, th e W ord, w ith o u t
any barrier. T his is yo u r exam ple. I f you could
dash every ch ild bom o f self-love against the R o ck 2,3
C h rist, yo u r union w o uld be p e rfe c t8. ”
" If, " he w rite s to another,” you abandon yourself
1. Dom Marmion does not here mean personality in the merely
psychological sense as modem philosophers often understand it.
Christ, in fact, had His integral human " conscience ” and will.
But His divinity and His humanity were two distinct natures of
a single being, of a single Person. From this mysterious oneness
and from the Beatific Vision which it involved for the soul of Jesus
was derived the absolute impossibility of discord between these two
wills, the divine and the human. His soul’s moral harmony had
then its source in the absence with Him of human personality (in its
ontological meaning and even to a certain point in its psychological
meaning).
W hat for Christ was ontologicalnecessity may, with man, be
won b y moral effort : the habitual conformity with God’s will may
be legitimately called (although by analogy) virtuous abandonment
of one’s own “ personality ” in the depreciatory— but alas I very
real— sense of this word. This depreciatory sense of the word
personality ought to be understood of all that is disordered in attach
ment to s e lf; the cult of personal ideas, self-will, the seeking after
self-exaltation apart from God. This is the whole meaning of the
extracts we give here and in the following pages. Under Dom
Marmion’s pen the word personality, with the creature, is taken
in the order of activity (knowledge, love, deeds), for in the order of
being, we keep our personality. This distinction is familiar to
him.
Christ Life of the Soul,
See notably conference “ Christ model of
Christ in His mysteries,
perfection, ’’ § I V ;— conference ” The
Word made Flesh, *' end of § I I I ;Christ the Ideal of the Monk,
Sponsa Verbi,
chapter X, §§ IV and V ; AbbotColumba
p. 32, note.
Marmion, A Master of the Spiritual Life, p. 409, n. 2.
2. Idea inspired by the Rule of St. Benedict. Prologue and
ch. IV, “ To dash against Christ our evil thoughts. ”
46 UNION WITH GOD
w ith o u t reserve to th e D ivin e action o f th e Sacred

H u m a n ity o f Jesus, H e w ill ca rry you along w ith H im
in th a t D ivin e cu rre n t w hich ever flow s lik e an im pe
tuous to rre n t in the bosom o f the W ord. There yo u r
little p e rsonality w ill be lo st and w ill disappear in deep
adoration and perfect love ; thus a ll th a t comes fro m
th is p ersonality (self-love, su sce p tib ility, sadness, etc.)
w ill be destroyed1. ”
A deep thought w hich Dom M arm ion develops after
his own m anner in a le tte r to a nun :
" One m ust n o t, before beginning any action, give
in to nature, b u t firs t u n ite one's self to O ur L o rd .
Before ta k in g up an occupation, kneel dow n at C h rist’s
feet and say to H im : * M y Jesus, I leave there m y
n a tu ra l a c tiv ity , I w a nt to do th is th in g solely fo r Y ou,
and I u n ite m yself to Y ou. ’ A nd if d u rin g the occupa
tio n , you feel th a t you are le ttin g yourself be carried
aw ay b y nature, go back to O ur L o rd . I t m ust n o t
be A ... (name oi the religious) who is acting, fo r th a t
w ould be good fo r n o th in g ; b u t it m ust be Jesus w ho
acts thro u g h A ..., then it w ill be excellent.
There are some people w ho have a great deal of
a c tiv ity ; th e y p ra y, m o rtify them selves, and give
them selves up to good w orks ; th e y advance b u t ra th e r _
lim p in g ly , because th e ir a c tiv ity is p a rtly hum an.
There are others w hom God has taken in hand, and
th e y advance v e ry q u ic kly , because H e H im se lf acts
in them . B u t before reaching th is second state, there
i. September 21st, 1910.

IN CHRISTO JESU 47
is m uch to suffer, fo r God m ust firs t m ake th e soul feel

th a t she is n o th in g and can do n o th in g ; she m ust
needs be able to say in a ll s in ce rity, Ut jumentum
factus sum afiud te : ad nihilum redactus sum et nescivi1.
M y dear ch ild , it is th is th a t th e Good God is about
to do in you, and you w ill have m uch to suffer before
a rriv in g a t th is re s u lt; b u t do n o t be alarm ed if you
feel e ve ryth in g is b o ilin g over in yo u ; d o n 't be discour
aged if n e xt you feel yo u r in ca p a city, fo r God a fte r
h a ving as it were a n n ih ila te d yo u r hum an a c tiv ity ,
yo u r n a tu ra l energies, w ill H im se lf take yo u r soul and
b rin g it to union w ith H im . W hen you m ake the W a y
o f the Cross, u n ite yo u rse lf to th e sentim ents th a t
o u r dear S aviour h a d ; it cannot fa il to please the
E te rn a l F a th e r, if we offer to H im th e im age o f H is
Son. A t the 14th sta tio n , we see O ur L o rd 's body
exinanitum, b u t a fte r three days, H e comes fo rth from
the tom b, fu ll o f life , o f splendid life . I t w ill be the
same fo r us too ; if we le t God act in us, a fte r H e has
destroyed a ll there is th a t is hum an and n a tu ra l
in us, we shall be fille d w ith H is life ; it w ill then be the
realisa tion o f these w ords, Christus mihi vita 2.*3
T h is is w h a t you m ust a rriv e a t ; the E te rn a l F a th e r
wishes to see in you o n ly H is Son. Rem em ber
S t. P aul's w ords. Ut inveniar in Illo 8, th a t is yo u r
w ay, m y ch ild , Y o u r p e rso n a lity is s till too s tro n g ;
keep before the eyes o f yo u r soul th e ideal th a t is to be
1. " I am brought to nothing, and I knew not. I am become
as a beast before Thee. “ Ps. l x x ii , 22 and 23.
2. “ Christ is my life. " Cf. Phil., 1, 21.
3. “ That I may be found in Him (not with m y own justice)."
Phil., in, 9.
48 UNION WITH GOD
found in Jesus C h rist, where a ll comes fro m the W ord

w ith o u t there being a hum an p e rsonality in C hrist. I
recom m end you to take each o f yo u r faculties every
m orning and la y them dow n a t C h rist's feet, th a t a ll
m ay come fro m H im and th a t you no longer act except
o u t o f love fo r H im 1. ”
" The great th in g fo r you— he thus w rite s in another
le tte r— is to understand th e riches you have in O ur
L o rd . H e is yo u r Spouse, consequently a ll H is riches
are yours. B u t th e y m ust be tu rn e d to account.
A n d fo r th a t you need tw o things— confident abandon
and id e n tity w ith O ur L o rd . T h is union depends
m uch m ore on H im th a n on you, H e has said, Pater
non reliquit me solum qui quae piacita sunt ei facto
semper, * M y F a th e r h a th n o t le ft me alone : fo r I do
alw ays the things th a t please H im . ' M editate a little
on these w ords, m y dear ch ild . Look a t God in a ll
th a t you do, and do a ll fo r love— prayer, w o rk, school,
recreation, etc. Then O ur L o rd w ill come to you, * I f
any one love Me, m y F a th e r w ill love h im , and we w ill
come to him , and m ake our abode w ith him . ’
Thisûnion w ith O ur L o rd is n o t in com pa tible w ith
our occupations. The m ore I see o f souls, the m ore
I am assured th a t e xte rio r circum stances cannot h u rt
th is u n io n 2. ”
L e t the soul therefore give herself up w ith o u t fear to
the sovereignly efficacious operation of the Sacred H um an
ity ; is not C hrist In fa llib le W isdom and E te rn a l Love ?
1. Undated.
2. 1907, -without other date.
IN CHRISTO JESU 49
“ L e t Jesus be the absolute M aster o f yo u r in n e r
life , and He w ill teach you a ll the secrets o f H is love.
H e has said, * N e ith e r d o th anyone know the Father,
b u t th e Son, and he to w hom it shall please th e Son
to reveal H im . ' T h in k w e ll on th a t, fo r our H eavenly
F a th e r is the suprem e E n d o f the s p iritu a l life 1. ”
“ Seek C hrist in everything. * H e m ust increase,
we m ust disappear2.543 ' L e t us liv e fo r th e F a th e r in
Jesus, w ith H im , fo r H im ; le t a ll the operations o f
our hearts ever m ount tow ards H im 8. ”
A t the Feast of the N a tiv ity these are his wishes fo r
a H appy Christm as :
* " The little In fa n t W ho is in our hea rt is gazing
on the Face o f H is F a th e r, Semper apparet vultui Dei
pro nobis*. H e sees in H is F a th e r's E te rn a l love the
place you occupy, G od's plan fo r you, a plan so m in u te
th a t * n o t a h a ir o f yo u r head fa lls w ith o u t H im
G ive yourself up to Jesus, th e E te rn a l W isdom in order
th a t H e m ay lead you and guide you to th e fu lfilm e n t
o f th a t id e a l6. "
•**
I t is above a ll in E ucharistic Communion th a t C hrist’s
action in the soul is p a rticu la rly efficacious and fru itfu l :
1. To a nun, December, 1913.
2. Cf. John, in, 30.
4. " In the presence of God for ns. ’’ Hebr., ix, 24,
5. December 30th, 19x2.
50 UNION WITH GOD
“ I f yon yie ld yourself up every m orning w ith o u t

reserve to Jesus, a t H o ly Com m union, H e w ill be yo u r
M aster in the s p iritu a l life . He alone know s w h at each
one needs, and if you place yourself a t H is entire
disposal, H e w ill do the re s t... The s p iritu a l life is
sim ple, lik e God H im self, once th a t Jesus is the whole
life o f our soul. E ve ry day la y dow n yo u r life in
the sepulchre w ith Jesus, a t the 14th S ta tio n o f the
Cross, b y renew ing yo u r baptism a l prom ises, then
take the risen life o f Jesus as the focus o f yo u r life ,
and a ll w ill go w e ll*. ”
“ I rejoice g re a tly, ” he w rite s to one o f his m onks,
“ to see th a t every th in g goes on so w ell. T h is need of
God shows th a t H is S p irit is in the depth o f your
heart. In the m id st o f th is multiplicity o f duties,
seek unity b y great p u rity o f in te n tio n . W e are * m em
bers o f Jesus C hrist, ’ and consequently we have a rig h t
to a ll th a t H e does in our nam e. I t is so sweet to close
the eyes o f the soul, to kiss H is Feet, and le t H im p ra y
and love in our nam e12. ”
Upon this theme, Dom M arm ion is tireless ; we regret
to have to make a lim ite d choice out of so m any riches :
“ E ve ry day, in H o ly Com m union, C h rist gives
H im se lf e n tire ly to us ; H e takes us and gives us to
the W ord. I f our whole day could flo w from our
C om m union o f th e m orning, little b y little , C hrist
1. December 5th, 1919. See the development of this thought
in Christ the Life of the Soul, conference Baptism, and in Christ
in His Mysteries, conference, Si consurrexistis cum Christo .
IN CHRISTO JESU 31
w ould transform us and raise us to sublim e holiness.
W h a t we cannot do, Jesus does fo r us. In the w o rld ,
the bridegroom is the stre n g th o f his bride w ho is weak,
and the m ore powerless she is, the m ore he acts fo r
her. Y ou are, b y yo u r religious profession, the bride
o f C hrist. The m ore weak, m iserable, powerless you
are, the m ore C hrist becomes yo u r strength, the m ore
H e supplies fo r yo u ... W hen you cannot say the
prayers th a t you w ould w ish, Jesus says them fo r
you.
As fo r me, if you asked me in w hat the s p iritu a l
life consists, I should say, ‘ I t is ve ry sim ple, it is
resum ed in one w o rd : C h ris t.' In his E p istle to the
G alatians (v i, 16) St. P aul, a fte r having said a ll th a t
C hrist is fo r us, sums up his th o u g h t in th is b e a u tifu l
te x t, Et quicumque hanc regulam secuti fuerint pax super
illos et misericordia. Yes, those w ho seek C h rist have
peace and m e rcy1. ”
* “ God has poured fo rth a ll * the treasures o f
H is W isdom and o f H is Science2’ on the Sacred
H u m a n ity o f Jesus C h rist because o f its union w ith
th e W ord, and the measure of His gifts to us, is the
degree of our union with this same Word. N ow th is
union w ith the W ord is effected b y th e pow er and
efficacy of the Sacred Humanity, especially in Holy
Communion. W h a t we have to do is to m a in ta in
ourselves, through the Sacred H u m a n ity in an h a b itu a l
state o f absolute adoration and s u b m i s s i o n to the
1. Undated.
2. Cf. Colos., n, 3.
52 UNION WITH GOD
W ord, W ho resides w ith in us. O ur life m ust be an

Amen ever echoing th e wishes and designs o f th a t
W ord on us. A soul once a rrive d a t th a t state,
becomes the object o f G od's best g ifts 1. "
“ Lend yo u r voice to the W ord, ” he w rote on
another occasion,“ th a t H e m ay use it as H is organ to
praise H is F a th e r2. ”
For love's sake, the H um anity in Jesus was fu lly yielded
up to the action of the W ord ; at this divine furnace the
soul ought to enkindle her love, the principle of her union
w ith God :
“ I w ant you, m y c h ild , to a p p ly yourself w ith
order and a tte n tio n to act solely out o f love fo r God
in a ll th a t you do. Each action done ou t o f pure love
is an act o f pure love o f God, and the m ore th is act
costs you, the greater and m ore m e ritorious is the
love. Thus it was upon th e cross th a t O ur L o rd
showed m ost love. W h a t costs n o th in g is w o rth
n o th in g 3.
B u t where are we to fin d th is pure love ? W e have
it neith e r o f ourselves, nor in ourselves. W e shall
fin d it in the Sacred H e a rt o f Jesus W hich is an in fin ite
furnace o f love, and as you receive th is Sacred H e a rt
2. 1906.
3. Dom Marmion is evidently speaking here of the difficulty
inherent to the deed itself that has to be done. This difficulty is
blended with the goodness of the deed and it is then the source of
the greatest m erit; it testifies in fact, when one overcomes it, to
a greater actual charity. The difficulty that comes from unfavorable
subjective dispositions, far from being a source of merit, is only too
often the sign of mediocre love.
IN CHRISTO JESU 53
so often in H o ly C om m union, you have o n ly to place
yo u r heart in the centre o f th is D ivin e H e a rt in order
to love w ith Its love. O h yes, m y ch ild , th e Sacred
H e a rt is an infinite tre a su ry o f D ivin e love, and th is
H e a rt is ours, It abides always in us. * H e th a t
eateth M y flesh, and d rin k e th M y blood, abideth in
M e, and I in h im . * U n ite yourself then v e ry often
w ith th e Sacred H e a rt, and love w ith I t and b y It.
T h is is a great secret. H ere are the w ords o f S t. A m
brose : * The m outh o f Jesus on the cross has become
our m outh, and w ith it we speak to th e F a th e r to
appease H is w ra th ; H is H e a rt pierced b y the lance
has become our heart and w ith it we love the F a th e r. ’
Yes, Jesus came upon th is e a rth fo r th a t alone. ' I am
come to cast fire (the fire o f love) on th e e a rth ; and
w hat wall I, b u t th a t it be k in d le d 1 ? ' ”
*
* *
Dom M arm ion stirs up th is fire by a “ program m e of
love ” and union w hich he traces out fo r a soul eager fo r
perfection. This program m e is a com m entary, concise
b u t profound, of the great precept, " Thou shall love the
L ord th y God w ith a ll th y heart... ” He begins by
showing the perfect fu lfilm e n t of th is precept in Jesus
become “ the one and only m odel ” and “ centre of love. ”
" On rising, in union w ith the Sacred H e a rt o f Jesus,
W hose firs t m ovem ent was an im pulse o f love b y
w h ich H e offered H im se lf w ith o u t reserve to H is
F ather, say, Ecce venio ut faciam Deus voluntatem tuarn.
*Behold, I come to do T h y w ill, O God. ’
i. November 21st, 1900.
54 UNION WITH GOD
On beginning the day, on entering th e o ra to ry,

unite yo u r hea rt closely w ith th e H e a rt o f Jesus. T h is
H e a rt was a glow ing centre o f love, fo r Jesus loved
H is F a th e r with alt His Heart.
T his love o f y o u r h e a rt ought to shine o u t in the
love of your whole soul, b y em ploying yo u r soul and
a ll its faculties in p ra ye r and the D ivin e Praise. Jesus
loved H is F a th e r w ith a ll H is Soul.
During the day, th is love o f yo u r hea rt ought also
to shine o u t in the w o rk o f obedience done with all
your strength. Jesus w orked fo r love o f H is F a th e r
w ith a ll H is strength.
F in a lly , throughout th e day, le t yo u r love urge you to
occupy yo u r m in d w ith th e th o u g h t o f God, w ith
stu d yin g H is perfections, and w ith a ll th a t relates to
H is service. T h a t is lo v in g God with all one's mind.
The S p irit o f Jesus was ever plunged in the contem pla
tio n o f H is F ather.
D u rin g the day, be fa ith fu l to * d ire ct * yo u r d iffe re n t
actions according to th e prescriptions o f yo u r h o ly
R ule.
O ften go back, b y a s p iritu a l C om m union, to th a t
centre o f love w hich is the Sacred H e a rt jpf Jesus. A ll
our life ought to be passed in th is sweet intercourse
w ith the Spouse of our souls, Jesus1. ”
A ll this m agnificent doctrine is resumed in th is th o u g h t:
“ D o a ll yo u r actions as fa r as possible o u t o f pure
i. March 28th, 1904.
IN CHRISTO JESU 55
love of God, and in union with the perfect dispositions
of the Sacred Heart of Jesus l. ”
A sentence which he expressed more profoundly in these
term s :
“ As fo r us, le t us ever keep o u r gaze fixe d upon the
face (i. e. th e good pleasure) o f th e F a th e r th ro u g h
the eyes o f Jesus C h rist, Quaerite faciem ejus semper2.* ”
x. October 4th, 1900.
2. Ps. civ, 4. Undated.
5 .—"PROGRAMMES" AND “DIRECTIVES”
More than once, those eager for perfection begged
Dom Marmion for “ programmes ” of union w ith God.
We have already come across several of these syntheses
where Dom Marmion gathers up in clear concise forms,
and w ith the art that was all his own, the essential of a
doctrine, adapting it to the particular needs of his cor
respondents.
Here we have others, given in chronological order,
which many w ill be glad to read ; in spite of what may be
especially applicable to the persons to whom he wrote,
we shall here find again the fundam ental thoughts set
fo rth in the preceding chapters. These pages form the
natural supplement of this section.
A t the tim e of his departure for Louvain, in A p ril 1899,
he is begged by one of his confreres to leave him “ a few
general principles of religious life. ” He condenses them
in these lines :12
1. — The substance o f every seriously^ devout life
is the fa ith fu l accom plishm ent of God's known will.
This w ill is m anifested in a) the com m andm ents ;
b) the evangelical counsels ; c) for us, in our R ule
and the orders of Superiors. A ll the rest is accidental,
and o f more or less im portance according as it helps
us to do w hat is substantial.
2. — F id e lity to religious duties, D ivin e Office, m ental
" PROGRAMMES ” AND “ DIRECTIVES ” 57
prayer, s p iritu a l reading, is the source of the strength

we need to carry out this w ill o f God.
T h a t is w hy, although these practices are not the
substance of sanctity, negligence in these duties leads
in e v ita b ly to the more or less grave vio la tio n of the
in trin sic obligations, and to the ru in of sp iritu a l life.
3. — True love of God in the heart of one who has
gravely sinned ought to take the form of com punction.
N o t th a t com punction ought to be the exclusive form ,
b u t the basis, the p o in t to w hich he ever returns.
" Mala sua praeterita cun gemitu et lacrymis q u o t i d i e
in oratione Deo confiteri1.
4. — W hen one has sinned m uch, he ought n o t to be
surprised to find him self deprived of savour and sweet
ness in his devotions. This lost grace m ust be expiated
or redeemed b y long fid e lity.
5. — Am ong practices of p ie ty, the m ost fru itfu l
is the union of our life and sentim ents w ith those
of Jesus Christ. Hoc enim sentite in vobis quod et
in Christo Jesu2. Nemo venit ad Patrem nisi per
M e 123. Ego sum via 4. Per ipsum, et cum Ipso et in
Ipso o m n is honor et gloria Deo Patri5.
One of his spiritual daughters brought (1915) Dom
Marmion a small picture and asked him to w rite on the
1. '' Daily to confess one’s past sins with tears and sighs to
God.” Rule, ch. IV, 58.
2. “ Let this mind be in you which was also in Christ Jesus. ”
Philip., ix, 5.
3. " No man cometh to the Father, but by Me. ” John, xiv, 6.
4. " I am the Way. ”
5. " B y Him, and with Him, and in Him, is to Thee, God the
Father Almighty... all honour and glory. " Canon of the Mass.
U nion w ith God
58 UNION WITH GOD
back of it a “ resume of the spiritual life. ” W ith a stroke

of the pen he traced these lines :
1. — Seek God alone and H is good pleasure.
2. — Seek God b y the W a y— Jesus Christ.
3. — Look a t God m uch more than a t yourself. See
a ll things, even your faults and miseries, in H im .
H is m ercy is an ocean w hich w ill drow n them
all.
4. — P ray m uch fo r h im who w ill never forget you
before God.
April 6th, 1916.—To a person in the world :
" Y ou ask me, m y dear daughter, to give you some
advice for the direction of your life. This is w hat I
w rite to you in God’s presence :
1. — God has been very good to you, fo r He has given
you lig h t and grace to understand th a t true piety
consists m uch less in a great num ber o f prayers and
practices than in the sincere and honest seeking after
H is H o ly w ill. This * orientation, ’ this direction of
our life and a c tiv ity to H is good pleasure is the essence
o f the sp iritu a l life. Prayers, Sacraments, practices
are the means to strengthen and sustain us in this
seeking.
2. — God, however, w ills th a t each one, according to
his or her vocation and circumstances, should ofter H im
daily the homage o f adoration and prayer, and He
exacts great fid e lity in this m atter. N o t m any
prayers, b u t m uch fid e lity in saying them . W hen
I see you, we w ill have a ta lk together about w h at is
“ PROGRAMMES ” AND " DIRECTIVES ” 59
m ost suitable fo r you to undertake. N o th in g is a

greater help to us than to assist a t H o ly Mass.
3. — One practice I recom m end to you above a ll is
th a t of ejaculatory prayers.
4. — A little s p iritu a l reading w ould help you ve ry
m uch in your good resolutions.
5. — Y o u r failings come from one common source— a
w ant of interior mortification prevents you from control
ling the movements of your heart, o f your tongue and
of your a c tiv ity . Creature of im pulse as you are, you
have not learnt to make the sacrifice o f your first
movements. T ry little b y little to make Jesus so
much the Master, the L o rd of your inner life, th a t He
m ay keep you, guide you, and unite you to H im self
in H is perfect submission to H is Father.
Y ou love O ur L o rd dearly and He loves you, b u t you
m ust be more in H is hands. Once you are in O ur
L o rd ’s hands and submissive to H is inspirations, you
w ill have th a t equilibrium , th a t evenness of m ind
w hich are so im p o rta n t fo r those who have to govern
others and do good to them .
W hen I see you, I w ill explain to you fu rth e r w hat
I have ju s t w ritte n . ”
May 25th, 1919.—To the mother of a fam ily.
“ Y o u r k in d le tte r gave me so m uch pleasure because

I see you are seeking God w ith sincerity. I te ll you
in a ll s im p lic ity th a t I believe God loves you dearly
and th a t the little worries of th is life form th a t portion
o f the cross o f Jesus w hich is to unite you to H im .
6o UNION WITH GOD
God does n o t ask a m arried woman o f the w o rld for

the austerities and m o rtifica tio n s th a t m ay be practised
b y those liv in g in the cloister. B u t He sends them
other tria ls adapted to th e ir state and w hich render
them so agreeable to H is D ivin e M ajesty.
O ur L o rd asks of you :
1. — To accept d a ily the sufferings, the duties and the
joys th a t H e sends you, as Jesus accepted a ll th a t
came to H im from H is Father. W hen St. Peter
w anted to tu rn H im aw ay from H is Passion, on account
of his great affection fo r H im , Jesus answered him ,
" The chalice which my Father hath given Me, shall
I n o t d rin k it ? ” There, m y daughter, is the answer
you ought to give when you seem to be overwhelm ed
w ith suffering.
2. — The perfect fu lfilm e n t of your duties :
a) Towards God.— Prayer, Mass, H o ly Com m union,
not too m any prayers, b u t great fid e lity in saying those
w hich it is a d u ty to offer to God, above a ll fa m ily
prayers.
b) Towards your neighbour.— Towards your husband.
M arriage, says St. Paul, is the image of C h rist’s union
w ith the Church, and the Sacrament of m arriage gives
you a continual participation in the union o f Jesus and
H is Church. Jesus so loved H is Church th a t He died
fo r her, and she, in return, loves H im as her God and
her Bridegroom . Thus you should love yo u r h u sb a n d '
as representing C hrist fo r you.
Towards your children. The grace of m otherhood
has its origin in the H e a rt of God and H e puts
it in the m other’s heart in order th a t she m ay lbve
" PROGRAMMES ” AND “ DIRECTIVES ” 6l
and guide her children according to the D ivine good

pleasure.
c) Towards yourself.— A t present no other m o rtifi
cations are necessary fo r you than those w hich God
sends you daily. B u t you m ust sanctify them b y
u n itin g them to the sufferings of Jesus Christ.
Be jo y fu l and gay, n a tu ra l and straightforw ard as
you are, and God w ill bless you. ”
June 7th, 1922.—To a person in the world :
“ F o r you, this is your w ay .*
1. — U n ited to Jesus and leaning upon H is love and
upon H is m erits, go to the F a th e r w ith a childlike love.
This in te n tio n of pleasing God in all things u p lifts
and sim plifies our whole life.
2. — Great submission to God in a ll th a t happens to
y o u ; accept likewise the joys th a t our H eavenly
F ather sends you, w ith a sim ple gaiety, w ith o u t
being too wrapped up in pleasures, *Delicias non
a m p le cti1, ’ says St. Benedict.
3. — Make from tim e to tim e, in the course o f the
day, a s p iritu a l Comm union as the sta rtin g p o in t of
a fresh im petus tow ards God.
4. — I f you fa ll in to some fa u lt or fa ilin g , do n o t
be astonished, b u t ask O ur F a th e r’s forgiveness w ith
great sim p licity, and then, go forw ard. Be yourself,
fo r N ... is ve ry good and God loves N ... united to Jesus.
5. — Accept as penance w h at is troublesom e in yo u r
responsibilities. ”
1, Rule, iv, 12.
I I I . — C O N D IT IO N S O F PRO GRESS IN T H E L IF E
O F U N IO N W IT H GOD
i .— T H E D E S IR E FO R P E R F E C T IO N
A generously fa ith fu l and loving adhesion to the D ivine

w ill in conform ity w ith the m ind of Christ : such is the
essence of the life of union w ith God.
Like all life, the life of union w ith God is subject to
a law of growth whose conditions are duly determined
and to which the soul must voluntarily subm it. As
gathered from Dom Marmion's letters, these conditions
may be reduced to two, in the following logical order :
the desire for perfection,— detachment and renunciation
above all by the practice of patience1.
The desire for perfection is the in itia l p o in t; detach
ment does away w ith the obstacles that oppose the soul’s
progress.
** *
In order to arouse the longing for perfection, to stim u
late the dawning ardour of holy ambitions, Dom Marmion
could find no better plan than to unveil the supernatural
greatness of a life of union w ith G o d ; and the passion '
which possesses him for souls gives a somewhat vehement
tone to his appeal :i.
i. See the development of these ideas in Christ the Life of the
Soul, conference " Our Supernatural Growth in Christ. ”
THE DESIRE FOR PERFECTION 63
" The Benedictine virg in , ” he w rites to a religious,
“ is not called to seek the Spouse in the streets and
public places of the tow n, like the Sister of C harity,
b u t in the n u p tia l chamber of prayer and recollection.
I t is not in the com pany of men, even the holiest,
th a t her life is spent but * her conversation m ust be
w ith the angels1. ’ Oh, m y child, you have been
called to the best p a rt, Funes cecideruni rnihi in
praeclaris12. O ur L o rd receives more glory from a
soul th a t serves H im perfectly than from a thousand
others th a t lead a mediocre sp iritu a l life. ”
In order to give more weight to this deep teaching,
his h u m ility supports it upon the authority of two masters
whose doctrine is universally recognised :
" The Venerable Louis de Blois tells us th a t those
who are united to God w ith o u t in term ediary and
leave H im free to act in them , are ve ry dear to the
L o rd and do more fo r the Church in one hour than
others, less favoured, in m any years3. ‘ W hen the
soul has reached perfect union, ' w rites St. John of the
Cross, ‘ the least m ovem ent of pure love is w o rth more
in God's sight and is more profitable to the whole
Church than all the other virtues p u t together.4 ”
1. Cf. Philip., ni, 20.
2. “ The lines are fallen unto me in goodly places. " Ps., xv, 6.
3. Dom Marmion had already made an extract of this passage
in his private note-book in 1897 (cf. Dom Columba Marmion, a
Master of the Spiritual life, p. 109). This thought “ of one of the
greatest mystics of the Order of St. Benedict ”, as he calls him
(May 29th, 1915), must have “ struck " him vividly, for he frequently
quotes it in a succession of liis letters from 1902 to 1922 to encou
rage souls to pursue the great work of their sanctification valiantly.
4. Spiritual Canticle,strophe x x ix . We come across this cita
tion also in an agenda of 1900, dated November 24th, feast of
St. John of the Cross, etc.
64 UNION WITH GOD
And here is the urgent conclusion to his letter :

" I have a great longing to see you become a perfect
religious, fo r the contem plative v irg in cannot, lik e the
Sister of C harity, acquire m e rit b y serving O ur L o rd
in the person o f the poor and s u ffe rin g ; th a t is w h y
if she does not g lo rify God b y a life of great perfection,
she w ill have done little fo r H im d u rin g her life , b u t
if she gives herself generously to Jesus C hrist, allow ing
H im to do w hat H e w ills in her, and to im m olate her
according to the designs o f H is E te rn a l W isdom , oh !
then the eye of fa ith can alone judge of the value and
usefulness of such a life in God’s s ig h t1. ”
P ut more concisely, the same thought is found again in
a note w ritten to a nun about to pronounce her Vows of
religion :
" F o r you, m y prayer w ill be, Illam tibi fierfice
munus aeternum123. W hen one understands the great
ness and su b lim ity of our vocation, this entire and
unconditional oblation to the glo ry of Jesus in leaving
H im carte blanche to dispose o f all th a t He finds in us ;
when one lives always at the height of th is oblation
in h u m ility and obedience, one does great things fo r
H is glory. He is the * Beginning, ’ Ego principium
qui et loquor vobis8, and a ll th a t does n o t come from
H im is doomed to fa ilu re 4. ”
1. November 19th, 1902. See likewise a letter of March 4th, 1907,
further on. p. 92
2. "Make of us, O Lord, an oblation worthy to be offered to
Thee for evermore. ” Cf. Secret of the Mass for Trinity Sunday.
3. John, vni, 25.
4. November 29th, 1920. V
" I p ra y fo r you th a t you m ay become a real saint.
A real saint gives m ore g lo ry to God and saves more
souls than a thousand o rd in a ry souls1. ”
“ I have ju s t been celebrating Mass fo r us. I hope

O ur L o rd w ill have given you w h at I should have liked
to give you, nam ely an increase of knowledge and love
of the Blessed T rin ity . M ay O ur L o rd bless you, and
give you grace to respond pe rfe ctly to H is expecta
tio n s*. ”
“ A t the tim e of m y last v is it, I saw w ith jo y th a t
you have given yourself w ith o u t reserve to Jesus and,
if you are fa ith fu l, you w ill a tta in to a great union
w ith H im . Y ou are on the rig h t ro a d 8. ”
The expression “ to give oneself w ithout reserve ” —

Dom M armion often underlines these tw o last words—
is found again and again under his pen, as also the expres
sion, “ to yield oneself up to ta lly to Jesus Christ. ”
These terms have w ith him a very exact meaning ; they
denote the in itia l and resolute movement of the soul
eager to come to the perfection of the life of union. Dom
Marmion insists a great deal on this disposition ; he makes
it an indispensable condition of spiritual progress. Hence
in his letters, these good wishes so often renewed :
* January 1st, 1907.— “ M ay God bless you and

take you all to H im self. ” 123
1. August 16th, 1904.

3. July 2nd, 1913.
66 UNION WITH GOD
* M arch 14th, 1914.— " M ay God bless and guard

you and lead you to H is perfect love. ”
A n apparently strange thing, he met w ith some persons
who imagined there was a ta in t of egotism in aiming at
high perfection. Dom Marmion resolutely confutes this
error. The seeking after holiness has its mainspring
in the very w ill of God :
* " There is nothing selfish in seeking high perfection,
as it gives such glo ry to God. *In this is m y F ather
glorified th a t you bear much fr u it,11 so ‘ Be ye perfect,
as also your heavenly F ather is perfect. ’ Jesus did
not die m erely to save us, b u t above all to sanctify
H is Church. O ur sanctification is the triu m p h of
His precious Blood— a g lo ry for all e te rn ity 1. ”
The Divine w ill on one hand, the infinite power of the
grace of Jesus on the other. Dom Marmion constantly
appeals to these two motives to intensify and m aintain
in souls an ardent longing fo r union w ith God. A fte r
having proclaimed, in the words of St. Paul, the greatness
of Christ’s victories, he exclaims : “ W hy then is it th a t
pusillanimous souls are to be found who say th a t holiness
is not for them, th a t perfection is something beyond their
power, who say, when one speaks to them of perfection:
* I t is not for me; I could never arrive at sanctity. ’ Do
you know what makes them speak thus ? I t is their
lack of faith in the efficacy of Christ’s merits. For it is
the w ill of God that all should be holy : Haec est voluntas
Dei, sanctificatio vestra, I t is Our Lord's precept : ' Be '
ye therefore perfect, as also your Heavenly Father is
perfect. ’ B ut we too often forget the D ivine P la n ;
1. February 10th, 19x4.
THE D ESIR E FOR PERFECTION 67
we forget that holiness for us is a supernatural holiness
of which the source is only in Jesus Christ, our Chief and
our H e a d ; we do a wrong to Christ’s in fin ite merits and
inexhaustible satisfaction. Doubtless, by ourselves, we
can do nothing in the way of grace or perfection ; Our Lord
expressly tells us so. Sine Me nihil potestis facere, and
St. Augustine, commenting on this text, adds : Sive
parum, sive multum, sine illo fieri non potest sine quo nihil
fieri p o t e s t That is so tru e ! W hether it concerns
great things or small, we can do nothing w ithout Christ.
B u t by- dying for us, Christ has given us free and confident
access to the Father, and through H im there is no grace
for which we cannot hope. Souls of little faith, w hy do
we doubt of God, of Our G od12 ? ”
** *
Dom Marmion is too ■ well experienced in spiritual m at
ters to fail to forewarn souls against the frequent and at
times opposite dangers which lie in w ait for them from the
very beginning of the life of union.
" One th in g w hich I m ust m ake you notice, ” he
w rites to a generous soui, “ is th a t it is often best to
let w ell alone, the uncertain fu tu re m ay be the enemy
o f the present. Be on yo u r guard th a t the enemy
does not show you things cro o ke d ly3. ”
To one tossed about by many interior vicissitudes, he
gives this valuable teaching :
1. “ Whether things be small or great, nothing can be done without
Him Who has made all things. ” St. Augustine, l x x x i . Treatise
on St. John.
2. Christ the Life of the Soul, ch. I ll, 4, pp. 55-56.
68 UNION WITH GOD
" Do not be astonished at those alternations of

w hich you are conscious on the surface of your s o u l;
the im p o rta n t th in g is th a t subconsciously, deep down
in your soul, you are always united w ith God b y in te n
tio n and lo v e 1. "
I t is a mark of wisdom also to know one’s weaknesses

and failings, the price of h um ility. Dom Marmion
wishes above all— and this is one of the characteristics
of his doctrine— th a t progress in union w ith God be
made constantly in an atmosphere of absolute sincerity
in regard to oneself :
* “ The o n ly w ay of know ing the state of our

soul, ” he w rites to a contem plative nun, “ is b y the
fru its, A fructibus eorum cognoscetis eos. N ow be quite
a t peace; I d o n 't in the least look on you as a saint
or a very sp iritu a l person, b u t O ur L o rd has preserved
you pure and free from great sin, and I know He
wants to have you ve ry in tim a te ly united w ith H im ,
‘ I confess to Thee, O F ather... because Thou hast
hidden these things from the wise and prudent, and hast
revealed them to little ones. ' Y ou are one o f these
little ones12. ”
** Y o u r in consta n cy,” he w rites, this tim e to a

Carm elite nun, “ ought n o t to alarm you, b u t inspire
you to keep ve ry near to H im W ho is all your strength. *
H e loves to see th a t we are m aking efforts to be pleasing

2. January ioth, 1907.
*
to H im , even when these efforts are n o t always as happy
as we w ould have th e m 1. ”
" I t is not an illusion, ” he tells a Benedictine nun,
" to th in k th a t one has the desire to belong e n tire ly
to O ur Lord, even when one has failings at the same
tim e. E ven if we happened to fa il fifty tim es a day,
we m ust s till each tim e get back im m ediately to O ur
L o rd and m ake acts o f love. The desire to love is
already an act of lo v e 12. ”
" T o correct yourself of v a n ity , of the desire to please
men, o f self-consciousness, the best means is :
1. — To do everything d ire c tly to please God. The
m ore you look at God, the less you w ill look at yo u rse lf;
2. — To thank God, W ho is the source of a ll good, fo r
a ll the good you do, fo r your successes, etc. ;
3. — N ot to be astonished, nor troubled, when you hap
pen to fa ll in to im perfections, b u t to ask forgiveness
and, im m ediately, sursum corda 3. ”
Advice of great value, thus developed :
" I have been th in k in g ve ry m uch of all you w rote
to me, and I see th a t O ur L o rd is on the w ay to form
you.
N o th in g is more fa ta l in the s p iritu a l life than the
thought th a t we can do a n yth in g good w ith o u t O ur
Lord, and our self-love is so su b til, th a t unconsciously
1. March 6th, 1907.

2. Undated.
3. May 1st, 1915.
70 UNION WITH GOD
we a ttrib u te to ourselves the little good th a t we do,

w hich spoils everything. O ur Lord, out of love, leaves
us sometimes to our w icked nature, and then we are
frightened in seeing a ll the evil and the possibilities of
evil hidden in us. I t is n o t th a t we are worse than
before, b u t O ur L o rd lets us see the depths of evil
w hich grace had covered. D u rin g these moments,
we should act in union w ith G od’s designs, b y hum blin g
ourselves profound ly and th ro w in g ourselves in to G od’s
arms.
The devil tries to trouble you b y his subtilities, so
th a t you m ay cease to act w ell for fear of acting from
va n ity. We m ust never cease doing w ell for th a t
reason, b u t q u ie tly p u rify our intention. The best
w ay is to unite it w ith Jesus Christ, and with His
intentions, and if there is anyth in g im perfect in
your intentions th is union w ith Jesus C hrist w ill
heal it.
N e xt, your revolts and repugnances come in great
p a rt fro m your physical state. A t those mom ents when
one cannot p ra y it is b e tte r to w ork, etc. W e w ill
speak again o f a ll th is a t m y next v is it1. ”
This doctrine at once very supernatural and very
human, very lo fty and marked w ith Benedictine discre
tion, actuates all Dom M arm ion’s direction. We have
met w ith it in one of his earliest letters :
“ As fo r w hat regards the desire fo r perfection, you
ought to seek it w ith all the ardour of your soul, b u t at i.
i. June 27th, 1915.

*
the same tim e resign yourself to w a lk at the rate th a t
O ur L o rd w ills fo r the m o m e n t1. ”
We shall find it again, nearly th irty years later, in a
letter w ritten a few months before his death :
" I have a great longing to m ake of you a little
saint, I see th a t O ur L o rd desires it. W h a t H e asks
is th a t you do a l l f o r l o v e , quite sim ply. A nd
d o n 't be astonished if you are n o t always as perfect
as you m ig h t w is h 12. ”
1. May21st, 1895.
2. Toa Benedictine nun, April 20th, 1922.
2 .—THE SPIRIT OF DETACHMENT
Perfect union w ith the In fin ite is something ineffable,
and, however intense may be the desire to attain to
it, all is of no avail w ith o u t inmost detachment from all
things and patient submission to God’s good pleasure.
In his spiritual works, above all in Christ the Ideal of
the Monk, Dom Marmion has so much insisted on the
active m ortification of the senses and the m ind th a t we
need not go back on the su b je ct; he has shown at some
length the prim ary necessity of the voluntary successive
spoil ations which constitute the reliquimus omnia and
prelude to union w ith Christ. Et secuti sumus te. Com
punction of heart, the m anifold forms of renunciation and
penance, the detachment of poverty, the abasements of
hum ility, the total destruction of the natural " self ” in its
deepest psychological depths by “ the constant labour
of obedience1, ” — th a t whole course of voluntary im mola
tion he sets before us in its fu ll extent, opening widely
the royal way of the holy cross for those who w ill walk
in it. The life of union is first of all trib u ta ry to a long
and fa ith fu l effort in asceticism.
W hat is further brought out in his letters is the no
less imperious necessity for purifications which the soul
ought bravely to accept from God’s own hand, before
attaining to perfect union w ith In fin ite P urity. For,
in this work which is to culminate in the communion of the '
human w ith the divine in the plenitude of charity, God
Him self intervenes to render the soul capable of such
union. Dom Marmion is not unaware of th is ; we shalli.
i. Rule of St. Benedict, Prologue.
THE SPIRIT OF DETACHMENT 73
see that under his pen neither the ideal of union nor the
holy exigencies it requires are lessened; but we shall see
too w ith what sureness he leads souls and w ith what in vin
cible confidence his unwearying goodness knows how to
inspire them. He w ill not hu rry over the different stages,
but he w ill be there, at every tu rn of the way, at every
cross-road, to warn and guide.
Before the dark night into which God makes the soul
enter, nature shudders. A true drama begins, a moving
drama, often a w holly interior drama, having for witnesses
— and sometimes for actors— only heaven and hell, and
whereof the stake is nothing else than the sanctity of the
soul. In these cases it is not enough for the soul, however
generous, to collect her forces and gather up her energies :
she wants an enlightened, sure and resolute guide who w ill
lead, embolden, sustain, in case of need u p lift her, defend
her sometimes against herself, and ever draw her on
u n til she comes at last to the lo fty goal which the Lord
wills for her.
The most essential renunciation is the renunciation
of s in ; Dom Marmion sets fo rth this doctrine in terms at
once clear and encouraging :
“ Y ou m ust be persuaded th a t your sin ful past is
in no w ay an obstacle to ve ry close union w ith God.
God forgives, and H is forgiveness is D ivine. W ith
the Angels, God was not m erciful because th ey had
no miseries. W ith us, who are fu ll of miseries, God is
in fin ite ly m erciful. Misericordia Domini plena est
terra1.
A n d w h at m ight appear astonishing, b u t is however
ve ry true, is th a t our miseries e n title us to God's
m ercy. i.
i. “ The earth is full of the mercy of the Lord. " Ps. , 5.
x x x ii
Union with God

74 UNION WITH GOD
W h a t you la ck, w h a t leaves some feebleness, some

w a n t o f e q u ilib riu m and s ta b ility to yo u r s p iritu a l life ,
is n o t having practised the v irtu e o f penance enough.
Confession rem its every sin, b u t there rem ains in the
soul, as it were, th e scars o f sin w hich a c o n tra ry h a b it
— th e v irtu e o f com punction— should e lim inate.
I w a n t you therefore d u rin g a few years, to give
yourself to the v irtu e o f penance. In doing so you
m ust n o t rem em ber y o u r past life in d e ta il b u t recall
th a t you have offended God and co n sta n tly regret it.
The v irtu e o f penance w ill be m anifested in you b y
these three things :
i .—The spirit of compunction. I v e ry m uch w ant
you to keep alw ays in th is s p irit. Say often, Deus,
propitius esto mihi peccatori1. B y th is p ra ye r we say
nothing, we sim p ly show God our m ise ry; we feel th a t
we are o n ly poor sinners in H is sig ht. Y ou c e rta in ly
should n o t la y yo u r m in d under re s tra in t and fo rb id
yourself a ll acts o f praise and thanksgiving, b u t com
p unction should dom inate. O ften m ake the S tations
o f the Cross ; alw ays begin yo u r prayer b y casting
yourself as a sinner a t G od’s feet. I am sure th a t
if you thus steep yo u rse lf in com punction d u rin g some
years u n til God calls you to another state o f m ind you
w ill derive fro m it im m ense good fo r yo u r soul. n I f
you have delayed g iv in g yourself to O ur L o rd , w e ll!
re p a ir th a t b y g ivin g yourself to H im now w ith o u t .
reserve, w ith great fid e lity and great generosity.
A n d never fear th a t yo u r past fa u lts and in fid e litie s
w ill prevent you reaching th e degree o f union th a t
i. “ O God, be merciful to me a sinner. ” Luke, xvm , 13.
God intends fo r you ; in an in s ta n t H e can re p a ir
a ll th a t.
2. — Mortification. F o r you it w ill consist above a ll
in the perfect observance o f th e R ule and the regular
d iscipline, and in th e m o rtific a tio n o f th e com m on
life generously accepted.
3. — Love. Y ou ought to love m u c h ; you have a
lo v in g heart capable o f lo v in g m uch. Y ou m ust
re p a ir th e past b y great love fo r O ur L o rd . Y ou
m ust love lik e M ary M agdalen a t Jesus' feet, * M any
sins are forgiven her, because she h a th loved m uch. ’
Say often to O ur L o rd , * M y God, I w a nt to love Thee
to a fa r greater degree th a n I have offended Thee in
the p a s t1.
The same law of renunciation remains no less necessary
fo r souls purifie d from sin :
" I d o n 't forget you. I p ra y fo r you w ith a ll m y
heart. As it is w ith the ea rth so w ith the garden o f
our souls there is a w in te r th a t comes before the
sp ringtim e. I t is necessary2. ”
“ I rejoice th a t you have q u ite decided to refuse
n o th in g to O ur L o rd W ho, c e rta in ly, is ca llin g you to
great union w ith H im . To a rrive a t th is union, we
m ust pass through m any sorrows and tria ls and above
a ll th a t o f feeling how weak we are in ourselves3. ”
1. Undated.
2. November 20th, 1914. The stability and fecundity of works
depend on the cross. " Works, and above all foundations, built
upon the cross are alone lasting. " January 23rd, 1909.
3. May 28th, without mention of the year.
76 UNION WITH GOD
* “ Be fa ith fu l, ” he w rite s to a contem plative nun,

" and you w ill a rrive a t great union. I t is im possible,
dear ch ild , to a rrive a t in tim a te union w ith a cru cifie d
Love, w ith o u t feeling a t tim es the thorns and nails.
I t is th is w h ich causes th e union. Y ou m ust n o t be
discouraged if O ur L o rd lets you see a little o f yo u r
m isery. He bears w ith it alw ays... hides it fro m you,
b u t you m ust see and feel it, before it comes out.
T h is is p a in fu l and h u m ilia tin g fo r a little Iris h
w om an1 12 ”
“ O ur perfect rest ” he says in a le tte r to a m arried
w om an, “ is Paradise. H ere below we m ust stay
near Jesus, and upon ea rth , Jesus presents H im se lf
above a ll upon th e cross. T h a t is H is o fficia l p o rtra it.
H e gives us little jo ys so th a t we m ay be able to endure
life and m e rit our heaven, b u t H e blends a p o rtio n
o f the cross w ith them . H e w ill certainly give you the
grace to manage yo u r affairs if you confide yourself
to H is Love. D o n 't th in k too m uch o f th e fu tu re .
L iv e in the present. The fu tu re w ill b rin g its own grace
w hen the tria l com es8. ”
** *
Detachm ent from created things is p a rticu la rly im por
ta n t. In laying down the principles of this detachm ent,
Dom M arm ion finds excellent and happy turns of speech ,
to be borne in m ind :
“ A sk fo r n o th in g , refuse noth in g , desire n o th in g
1. Out of discretion we do not give the date.
2. September i6th, 1921.
except w h a t God desires fo r you, th a t is to say yo u r
perfection. A ll th e rest is n o t He Himself. One
th in g is necessary : I t is H e 1.32 ”
* “ Place all you. consolation in God, n o t in th e
sense th a t you should re je ct a ll oth e r jo y , b u t th a t no
hum an consolation should be necessary fo r yo u r
peacea.a »
“ Im ita te above a ll yo u r patroness, ” he w rite s to a
contem plative nun, “ in her in vio la b le fid e lity to H im
W hom she had chosen as the one and o n ly B ridegroom
o f her soul. O h ! yes, I dream o f you as so perfect 1
I p ictu re you a rrive d a t th e p o in t when no fib re o f
yo u r he a rt w ill any longer v ib ra te save a t contact
w ith Jesus, when no creature, in so far as it is a creature,
w ill be able to a ttra c t, rejoice or sadden you. W e have
n o t got there ye t, n e ith e r you nor I. B u t we desire
it ex imis firaecordiis3 do we n o t ? Then Jesus
w ill be the M aster o f our soul, fo r as it is tru e th a t
Qui facit f>eccatum, servus est feccati4, so it is likew ise
tru e to say, a ll p ro p o rtio n guarded, Qui amat creaturam,
servus est creaturae5. "
In another le tte r to the same, he indicates the deep
lyin g reason fo r this detachm ent :
“ I am lo a th to offer you stereotyped good wishes fo r
1. December x8th, 1916.
3. " From the depth of the heart. ”
4. Cf. Rom., vi, 17.
5. “ Whosoever loveth the creature is the slave of the creature. "
1902. Out of discretion, we only give the date of the year.
78 UNION WITH GOD
yo u r feast. E ve ry da y I place m y desires fo r yo u r

sa n ctifica tio n in th e H e a rt o f the D ivin e M aster and
I ask H im to render you m ore and m ore * consecrated *
to H im . Christus, unctus, consecratus, vivens 'propter
Patrem1: separated from profane things and altogether
vow ed to God. T h a t is the d ivin e ideal we should
realise b y our consecration on the day o f our profession,
and b y our daily consecration on th e a lta r w ith H im .
The consecrated chalice m ay be em ployed o n ly to
contain th e Precious B lood. The consecrated v irg in
exists o n ly fo r her D iv in e B ridegroom and has no
rig h t to em ploy her person o r her faculties except fo r
H im ; a ll is consecrated, reserved to H im 2.1 ”
The widest field of renunciation, one of supreme
efficacy fo r the soul, is offered by the tria ls w illed or
perm itted by God H im self :
“ Blosius, a great B enedictine m ystic, says th a t the
best form o f m o rtific a tio n is to accept w ith a ll our
h eart, in spite o f our repugnance, a ll th a t God sends or
perm its, good and e vil, jo y and suffering. I try to do
th is. L e t us try to do it together, and to help one
another to reach th a t absolute abandonm ent in to
the hands o f G od3. ”
" Keep yo u r soul set a t large, ” he w rite s to a nun,
“ and act w ith the h o ly lib e rty o f the childre n o f God »
1. "Christ 'm ean s' consecrated, anointed, living for the

Father. "
2. 1907.
3. June 17th, 1902.
W ho has taken possession o f yo u r soul, and if you

abandon yourself w ith o u t reserve to H is W isdom and
Love, H e w ill send you m any m o rtifica tio n s fa r b e tte r
than any you could choose fo r yo u rse lf1. ”
A precious grace is th a t of patience in the m idst of
tria ls :
“ W hen a soul is yielded up to Jesus, o u t o f love
and w ith o u t reserve, H e takes her, He keeps her near
H is H e a rt, and by a Providence fu ll of d ivin e w isdom
and love, He provides her w ith a thousand occasions
o f p ra ctisin g patience. N ow Patientia opus perfectum
habet2. Patience perfects our soul, fo r, as St. B enedict
says : * I t is b y patience th a t we share in the sufferings
o f C h ris t3. ”
** *
On this im portant p oint of C hristian asceticism, we
have the good fortune to possess several groups of Dom
M arm ion’s letters covering a period of th irty years. I t
has seemed preferable, in th is case, to publish them in
th e ir chronological order. The co n tin u ity of thought w ill
thus be the better emphasized. The firs t extracts are
taken from letters w ritte n in 1894 and 1895 to a young
g irl who aspired to enter the cloister.
The way th a t leads to divine union is narrow and
arduous. Dom M arm ion sets fo rth this general law
by taking care to m aintain the vigour and clearness of
the Gospel :
2. “ Patience bath a perfect work. " James, j, 4.
3. Prologue of the Rule.— July n th , 1922.
8o UNION WITH GOD
" M ay O ur L o rd take yo u all to H im se lf and give

you courage to endure the tria ls so necessary fo r those
w ho Wish to be u n ite d to th e C rucified. H ere below
O ur L o rd presents H im se lf to us upon th e cro ss; the
c ru c ifix is H is o ffic ia l im age, and union w ith H im is
im possible if we do n o t w ish to feel th e n a ils th a t
pierce H im th ro u g h 1.2 "
Dom M arm ion knows b y experience th a t nothing gives
im petus to the soul like the hum ble and loving looking
upon Jesus. I t is the Pascal season and the L itu rg y has
brought round the reading of the episode of the disciples
of Emmaus. A fte r expressing his good wishes fo r Easter,
he adds :
" Y o u rem em ber Jesus' w ords to th e tw o disciples
w hom he w alked w ith on th e road to Em m aus.
* O ught n o t C h rist to have suffered th is things, and
so to enter in to H is g lo ry ? ’ W e are H is m em bers
and it is im possible fo r us to enter in to H is g lo ry w ith o u t
h a vin g suffered w ith H im . The m ore one is u n ite d
w ith Jesus C h rist, th e m ore one lives b y H is life , and
th is life here below is a life o f suffering. S t. P aul
says, ‘ W e have n o t a H ig h P riest, w ho cannot have
com passion on o u r in firm itie s : b u t One tem pted in
a ll th in g s lik e as we are, w ith o u t sin. ’ L o o k a t H is
h o ly M other, no one ever suffered as she d id , fo r no
one has ever been so u n ite d w ith H im as she was. A nd
to yearn fo r union w ith Jesus, is to yearn fo r suffering.
So, courage! you are on th e rig h t road, and one
da y you w ill understand th is m ore cle a rly*. ”
2. 1895.
THE SPIRIT OF DETACHMENT 8l
" A s fo r you, m y ch ild , ” he w rite s on another

occasion, " God leaves you y o u r little m iseries. Y o u
have need o f them :
1. — T o keep you in th a t abasem ent w here you
often fin d yourself and w here th e G ood God w ill
alw ays seek y o u ;
2. — T h a t you m ay g lo rify Jesus a ctin g in you and
th a t you m ay n o t a ttrib u te to yo u rse lf th e little good
you m ig h t th in k you do o f yourself. ”
A nd here is the b eautiful developm ent he gives of th is

thought. I t could not be clearer or more persuasive :
" F o r w h at regards y o u r weaknesses, yo u r fa ilin g s,

the Good God perm its them in order to keep you in
h u m ility and in th e sense o f yo u r nothingness. God
can alw ays draw good fro m o u r m iseries, and when
you have been u n fa ith fu l and have fa ile d in confidence
and abandon to H is h o ly w ill, if you hum ble yourself
deeply, you w ill lose n o th in g b u t, on th e co n tra ry,
you w ill advance in v irtu e and in th e love o f God.
I f e ve ryth in g happened to you ju s t as you could w ish,
if you were alw ays in rob u st h e a lth , if a ll yo u r exer
cises o f devotion were perform ed to yo u r satisfa ctio n ,
if you had no doubts o r uncertainties fo r th e fu tu re ,
e tc., w ith yo u r character you w o uld q u ic k ly become
fu ll o f self-sufficiency and secret p rid e ; and instead
o f e xcitin g the b o u n ty o f th e F a th e r o f M ercies and o f
d ra w in g dow n H is com passion on H is poor weak
creature, you w o uld be an abom ination in G od’s eyes.
A bominatio Domino est omnis arrogans, *E ve ry proud
82 UNION WITH GOD
m an is an abom in a tio n to th e L o rd 1.2 ' Y o u m ust

therefore set to w o rk. O ur L o rd loves you, He sees in to
th e depths o f yo u r soul, even in to recesses hidden from
yourself, and He knows w h a t you need ; leave H im to
a ct, and d o n 't tr y to m ake O ur L o rd fo llo w yo u r w ay
o f seeing things, b u t fo llo w H is in a ll s im p lic ity .
U n ce rta in ty, anguish, disgust are ve ry b itte r rem edies
necessary to the h e a lth o f yo u r soul. There is o n ly
one road th a t leads to Jesus, nam ely th a t o f C a lv a ry ;
and whosoever w ill n o t fo llo w Jesus upon th is road
m ust give up the th o u g h t o f d ivin e union. * I f any
m an w ill come a fte r Me, le t him deny him self, and
take up his cross, and fo llo w Me. *
Take courage ! I have as m uch need m yself o f these
considerations as you have, fo r nature does n o t lik e
sacrifice, b u t th e rew ard o f sacrifice nam ely, th e love
o f G od, is so great, th a t w e ought to be ready to bear
y e t m ore in order to a tta in to i t a. ”
A little later, Dom M arm ion shows his sp iritu a l daughter

the reason of these purifica tions and directs her gaze to the
D ivin e M o d e l:
0
“ Y o u have given yo u rse lf e n tire ly to O ur L o rd and
H e has taken you a t yo u r w ord. I t is n o t a sm all
th in g to give oneself u n co n d itio n a lly to O ur L o rd . H e
sees rig h t dow n to the b o tto m o f our heart. He sees
w ith in m iseries, weaknesses, the p o s s ib ility o f fa lls
w h ich you do n o t suspect, and in H is in fin ite m ercy
1. Prov., xvi, 5.
and w isdom , H e makes you fo llo w a tre a tm e n t w hich
produces great results in yo u r soul, although it be
b itte r to the taste. Y ou m ust never look back, b u t
abandon yourself absolutely in to G od's hands. I t is
im possible to a rrive a t in tim a te union w ith O ur L o rd
w ith o u t passing thro u g h these in te rio r tria ls . So
d o n 't be discouraged in feeling such a great repugnance
to suffering. O ur L o rd H im se lf fe lt th is same repu
gnance, and the H o ly S p irit inspired the E vangelists
to describe to us a t length th is te rrib le agony o f O ur
L o rd in the Garden o f O lives, so th a t those w ho are
sorely trie d m ay be consoled b y the sig ht o f th e ir
God overw helm ed w ith sorrow and weariness. This
is w h y St. P aul te lls us * W e have n o t a H ig h P riest
W ho cannot have com passion on our in firm itie s : b u t
one tem pted in a ll things lik e as we are, w ith o u t sin. *
So have good courage ! I te ll you in the nam e o f God
th a t you are in the rig h t p a th , and th a t in suffering
w ith patience and love, you are g lo rify in g O ur L o rd
and doing H is h o ly w ill a t present L ”
The divine goad continues its painful w ork in the soul.
B u t in th is m ystery of p u rifyin g suffering, the m ost deli
cate love is revealed :
“ I feel the greatest com passion fo r you in th e tria l
th a t the Good God is sending you a t th is present m o
m ent. I t is a m artyrd o m . H ow ever I am e n tire ly
conform ed to the h o ly w ill o f o u r dear L o rd W ho
sends you th is cross fro m H is inm ost Sacred H e art.
84 UNION WITH GOD
B elieve me, and I say th is to you on th e p a rt o f G od, th is

tria l has been sent to you b y th e love o f O ur L o rd , and
it is to do a w o rk in y o u r soul th a t n o th in g else could
have done. I t w ill be th e destruction o f self-love, and
when you come fo rth fro m th is tria l you w ill be a
thousand tim es dearer to th e Sacred H e a rt th a n before.
So although I feel great p ity fo r you, I w ould n o t fo r
a n yth in g in th e w o rld have it otherw ise, because I see
th a t Jesus, W ho loves you w ith a love a thousand
tim es greater th a n th a t w ith w hich you love yourself,
perm its th is tria l to b e fa ll you. Y ou m ay be sure
th a t d u rin g a ll th is tim e I shall recom m end you to th e
G ood God in m y prayers and sacrifices, asking H im to
give you th e stre n g th to p ro fit g re a tly b y th is grace *. ”
A ll along such a path as th is, m ?ny tem ptations lie
in w a it fo r the s o u l; of these none is more dangerous than
th a t of losing courage beneath the burden of the day and
the a rid ity of the road :
" Y ou know th a t God chooses to lead us along th e
p a th o f perfection b y the lig h t o f obedience, and
often He deprives us o f a ll oth e r lig h t and leads us w ith
o u t le ttin g us understand H is ways. D u rin g th is k in d
o f tria l you m ust keep yourself in com plete subm ission
and have an unshaken confidence,— despite a ll th a t
the d e v il or yo u r reason m ay suggest to the co n tra ry,—
th a t H e w ill know how to draw H is g lo ry and yo u r .
s p iritu a l advantage fro m it in q u ite a d iffe re n t w ay
fro m th a t w h ich you w o uld have chosen fo r yourself.
I. February 25th. 1895.
I te ll you in th e nam e o f G od th a t th is tria l is a great

grace fo r you, and I am so convinced o f it th a t as soon
as I saw its beginning I knew th a t it w o uld continue
some tim e ; it is m ost p a in fu l, it is th e greatest cross
th a t G od can la y upon th e soul H e loves, b u t as long
as you are obedient, there is no danger.
The o n ly real danger fo r you a t present w ould be
to y ie ld to th e te m p ta tio n to discouragem ent. E ve ry
cloud has a s ilve r lin in g and a fte r a storm comes a
calm . A n d I am sure th a t w hen th is tria l has done
its w o rk in yo u r soul, it w ill cease and you w ill en jo y
such peace and union w ith G od as you have never
know n. One o f th e p rin c ip a l results th a t God intends
fo r you b y sending you th is cross is an a b so l u t e
resignation and submission to H is h o ly w ill. T ry to
place yo u rse lf in th is disp o sitio n and th a t w ill hasten
the end o f th e tria l \ "
•* *
A nother young g irl had long aspired to give herself
en tire ly to God in the contem plative life ; when, after
m any obstacles her desire was about to be realised she
z. March 19th, 1895. A short time afterwards, this spiritual

daughter of Dom Marmion entered a Benedictine cloister where he
had often the opportunity of seeing her which put an end to the
correspondence. There is still one undated note (probably about
1903) where in reference to a niece of his correspondent who had
just joined her in religion, Dom Marmion wrote to her jokingly,
" I hope at all events that she will turn out better than her aunt
who, despite all the help and trouble one may give oneself to sanctify
her, still always remains so cowardly. But Our Lord is all powerful
and I am confident that we shall arrive at something in the end. "
This religious was for a long time to edify her community by her
ardent charity and to die like a saint.
86 UNION WITH GOD
became the object* of m o rtifyin g reproaches. Dom M ar-

m ion w rites to her :
"T h e hour o f sacrifice has stru ck. Y ou already
feel th a t it is n o t a sm all th in g to aspire to the d ig n ity
o f being the bride o f th e C rucified. A lre a d y H e is
associating you w ith H is sufferings and ignom inies.
H erod treated H im , E te rn a l W isdom , as a fo o l; P ila te
tre a te d H im as a seducer, th e people preferred B arab-
bas to H im . A nd you, w ho aspire to ve ry close union
w ith H im , are beginning to be scorned and m isunder
stood b y th is w o rld w hich w ould have surrounded you
w ith adu la tio n if you had chosen to sm ile upon it.
Take courage, m y ch ild , these are ce rta in signs th a t
O ur L o rd wishes to u n ite you v e ry closely to H im se lf
and to associate you w ith th e w orks w h ich H e does
fo r H is F a th e r’s g lo ry. B e tte r to sta y in th e w o rld
th a n to b u ry yourself in th e clo iste r if you are n o t
prepared to be a v ic tim . B e tte r to become a S ister
o f C h a rity o r a h ospital nurse than a C arm elite, if
you do n o t w ish to rem ain w ith M a ry a t th e fo o t o f
th e Cross to share th e agony and shame o f yo u r D ivin e
B ridegroom . W h a t if people do tre a t you as selfish ^
o r u n g ra te fu l— (I to o have gone thro u g h a ll th a t)—
le t it suffice th a t Jesus sees yo u r heart \ ”
A t last she enters Carmel and in the peace of the
cloister is sheltered from the w o rld’s contem ptuous sar- .
casms. B u t le t her not be lu lle d by illusions, nor content
herself w ith mere words. To enter th is cloister is to enter
the lists where she m ust sustain great combats in the
i. August 31st, 1902.
cause of the Most H ig h ; the palm is only to be won a t

the price of the m ost generous fid e lity :
" I see m ore and m ore th a t w h at Jesus C h rist w ants
o f you is th a t you abandon yo u rse lf w ith o u t reserve to
H is w ill and H is love. Place no reservation, no
co n d itio n to doing th is , fo r H e o n ly gives H im se lf
e n tire ly to those w ho give them selves to H im w ith o u t
cou n tin g the cost.
B u t, m y dear daughter, don’t be under any illu sio n ,
it is m uch easier to say to O ur L o rd , * I give m yself
to Y o u w ith o u t reserve ’ th a n to do so in re a lity .
There are ve ry few , even am ong H is spouses, w ho love
H im for Himself. The greater num ber love them selves
m ore th a n th e y love Jesus, fo r it suffices fo r H im to
im pose som ething upon them th a t upsets th e ir custom
a ry plans or goes against th e ir in clin a tio n s fo r them
to w a n t no m ore o f H im . The generosity w ith w hich
a C arm elite makes her n o v itia te is o f great value.
Consider it as a great e v il, a great fa u lt to say to
O ur L o rd , ‘ L o rd , I know th a t Y ou desire th is from
me ; I know th a t it w ould be m ore pleasing to Y ou fo r
me to do th is , b u t I do n o t consent to do it. ’ F o r
when one allow s oneself to say ‘ N o ’ to O ur L o rd ,
to bargain w ith H im , th a t perfect understanding, th a t
m u tu a l abandon w h ich constitutes real union between
the B ridegroom and the b rid e becomes im possible. ”
Le t her not fear however; Jesus is there. B y the aid
of H is all-pow erful grace, He w ill support her upw ard
efforts :
" Be convinced, m y c h ild , th a t Jesus w ill never
88 UNION WITH GOD
im pose a sacrifice upon those w ho y ie ld them selves up

to H im , w ith o u t g ivin g them a generous measure o f the
necessary grace and help to c a rry the cross, and w ith o u t
ca rryin g m ore th a n the greater p a rt of it H im self.
To doubt th is w ould be do u b t the love and fid e lity
o f Jesus C h rist, it w ould w ound H im to th e dep th o f
H is H e a rtL ”
In the course of the w ay the guide becomes more
u rg e n t:
" I have a great longing to see you become a tru e
daughter o f St. Teresa, w ith a great h eart, detached
and free fro m every creature, above the gewgaws
w h ich ca p tiva te th e hearts o f so m any wom en. Jesus
w ants to reign in yo u r h e a rt w ith o u t riv a l o r com peti
to r. H e w ants to give H im se lf without reserve and, fo r
th a t, He exacts u n co n d itio n a l surrender before the
rig h ts o f H is In fin ite Love, H is D ivin e B eauty. W e
w ill w o rk a t th is , w ill we n o t, m y ch ild , cost w h a t it
m a y 2.1 ”
The hour of religious profession, the hour when solemn
promises are exchanged fo r ever, arrives. Dom M arm ion
wishes, he says, to leave a " little souvenir " to the one
under his direction. In re a lity he traces out fo r her a
program m e of the highest perfection. I t is im possible
to c u rta il these pages of such high and supernatural
inspiration. Noble and austere language w hich a disciple .
of St. John of the Cross m ight comprehend :
1. December 2nd, 1902.
2. November, 1906. This note is written in pencil. Dom
Marmion wrote it from his bed in the clinic where he was lying
after an operation.
u M y vow o f p o ve rty prevents m y offering you a

little g ift fo r th e great da y o f yo u r profession, b u t H o ly
S cripture assures us th a t Verbuni bonurn suffer donum
optimum. * A good w ord is b e tte r than a g ift x. *
I am going then, m y daughter, to leave you a little
souvenir th a t la te r on m ay serve to rem ind you o f the
thoughts and affections th a t th e D ivin e Spouse w ill
inspire you w ith on the day o f yo u r m ystica l n u p tia ls.
W hen I look a t yo u r soul in the lig h t o f prayer, I
see th a t O ur L o rd has led you b y the hand, has p ro
tected you against th e dangers and seductions o f the
w o rld , and b y an altogether g ra tu ito u s love has called
you to the religious state th a t H e m ay fin d in you a
fa ith fu l spouse w h o lly yie lded up to H is love and H is
h o ly w ill.
O ur L o rd is M aster o f H is g ifts and, without any
merit on their part, He calls certain souls to m ore
in tim a te union w ith H im , to shîre H is sorrow s and
sufferings fo r the g lo ry o f H is F a th e r and the salvation
o f souls, Adimpleo in corfore meo quae desunt passionum
Christi pro corpore ejus quod est Ecclesia. * I fill
up those things th a t are w a n tin g of the sufferings o f
C h rist, in m y flesh, fo r H is body, w hich is th e Church. ’
‘ W e are the body o f C h rist and members o f H is m em
bers. ’ God could have saved men w ith o u t them
having to suffer or to m e rit, as H e does in the case
o f little children w ho die a fte r baptism . B u t b y a
decree o f H is adorable w isdom , H e had decided th a t
th e w o rld ’s salvation should depend upon an e xpiation
o f w h ich H is Son Jesus should undergo the greater fart1
1. Cf. Eccli., xvin, 16, 17. St. Benedict, Rule, ch. X X X I.
Union w ith God
9o UNION WITH GOD
b u t in w hich H is m em bers should be associated. M any

m en neglect to su p p ly th e ir share o f suffering accented
in union w ith Jesus C h rist, and of prayers and good
w orks.
T h a t is w h y O ur L o rd choses certain souls to be asso
cia ted w ith H im in the great w o rk o f the R edem ption.
There are elect souls, v ic tim s o f exp ia tio n and praise.
These are dear to Jesus beyond a ll one can im agine.
H is d e lig h t is to be in them . N ow , m y dear daughter,
I am convinced th a t you are one o f these souls. W ith
o u t an y m e rit on yo u r p a rt, Jesus has chosen you.
I f you are fa ith fu l, you w ill a tta in close union w ith
O ur L o rd , and once u n ite d to H im , lo st in H im , yo u r
life w ill bear m uch fru it fo r H is g lo ry and the salva tio n
o f souls. On th e da y o f yo u r m ystica l n u p tia ls one
sees o n ly the flow ers 6 f the crown th a t Jesus places
upon yo u r head. B u t, m y daughter, never forget
th a t the spouse of a Crucified God is a victim. I say
th is to you, fo r I forsee th a t you w ill suffer, and you
have need o f m uch courage, m uch fa ith , m uch con
fidence. There are deserts to be traversed, you m ust
pass thro u g h darkness and obscurity, days when you
feel powerless and forsaken. W ith o u t th a t, yo u r love
w ould never be deep nor strong. B u t if you are fa ith
fu l and abandoned to H im , Jesus w ill alw ays hold
you b y the hand. ‘ Though I should w a lk in the
m id st o f the shadow o f death, I w ill fear no evils, fo r
T hou a rt w ith me.
A nd here is the adm irable conclusion :
" So, m y dear daughter, give yourself w ith o u t s tin t-
ing, y ie ld yourself up w ith o u t fear. D o n o t ask fo r
suffering, b u t yield yourself up to the w isdom and love
o f yo u r Spouse th a t H e m ay operate in you a ll th a t the
interests o f H is g lo ry dem and. H e w ill come to you
every da y in the H o ly Sacram ent in order to change you
into Himself. L e t th is eucharistic life o f Jesus be a
co n tin u a l m odel fo r you. There, Jesus is a V ic tim im
m olated to the g lo ry o f H is F a th e r, and given over as
food to H is b re th re n , even to those w ho receive H im
w ith coldness and in g ra titu d e , o r to those who outrage
H im . Y ou, too, m y daughter, be every day m ore and
m ore a victim im m olated to the glory o f the Blessed
T rin ity in prayer, D ivin e O ffice, and m o rtific a tio n ,
and a victim of charity im m olated to souls b y exp ia tio n ,
and to yo u r sisters b y patience, kindness, indulgence.
Be a great soul who forgets herself to th in k o f the
interests o f Jesus and of souls. D o n o t be stayed b y
the trifle s w hich occupy the thoughts and the life o f so
m any consecrated souls. L e t us help one another to
a rrive a t th is sublim e ideal w h ich I desire fo r m yself
as I do fo r y o u 1. "
The director’s predictions were to be realised. This
soul was to be given over to the action of the strong God
to the pow erful hand of th a t Spouse “ W ho, ” according to
Bossuet’s expression, “ breaks the bones in order to reign
alone2 ” . B u t how intim ate and deep the union th a t
results from this ! Dom M arm ion then w rites a page
2. This is the thought of Dom Pie de Hemptinne, one of the holiest
of Dom Marmion’s spiritual sons: «When a soul is united to God,
He pursues her, He persecutes her in order to possess her. How
I have felt that 1” Une dme binidi dine, p. 97.
93 UNION WITH GOD
of rare elevation of thought as also of exquisite delicacy

of feeling :
" Jesus has chosen you fo r H is spouse. Non vos me
elegistis, sed ego elegi vos. *Y ou have n o t chosen M e,
b u t I have chosen you. * H is design in thus choosing you
was to u n ite you so in tim a te ly w ith H im self, to render
yo u so p e rfe ctly H is spouse, th a t you m ig h t no longer
liv e save fo r H im . T h a t is w h y H e has draw n you
b y th e a ttra ctio n s o f H is love, n o t to an active order
(where how ever yo u r im petuous n ature w ould have
served you w ell) b u t to Carm el in order th a t you m ay
liv e unknow n and hidden w ith H im , a true spouse,
finding all her happiness in her Beloved, seeking nothing
a p a rt fro m H is good pleasure and the interests of
H is g lo ry.
T h is vocation, m y daughter, is very great, ‘ a ll
hidden w ith C h rist in God. ’ A fa ith fu l C arm elite
w ho lives o n ly fo r Jesus and fo r H is m em bers does
m ore fo r souls in a few m onths than others do in a
life -tim e . F o r she enters to such a degree in to the
in tim a c y o f her om nipotent Spouse th a t she disposes
o f a ll the treasures o f H is H e a rt, and these treasures
are in fin ite ! ^
B u t a ll th is on co n d itio n th a t she fu lfils her r 61 e o f
spouse w ith perfect fid e lity and great perfection. She
has only that, and if she does n o t give th a t she does
less than a S ister o f C h a rity or a nurse, fo r th e y, although
th e y do n o t rem ain alw ays near th e B ridegroom , occupy
them selves w ith H is m em bers. In a kingdom , th e
Sovereign has his m inisters, his generals, his devoted
servants ; he loves and appreciates them , and th e y do
m uch fo r him and his people. B u t his bride, if she be
fa ith fu l and lo vin g , is dearer to h im th a n th e w hole
o f his K ingdom and her least desires are com m ands fo r
his heart. B u t if she is n o t fa ith fu l, if her sm iles are
fo r others, if the Sovereign sees th a t she does n o t fin d
all in his affection, if he sees th a t she has need o f o th e r
loves, oth e r affections to m ake her happy, she does n o t
fu lfil her r 61 e as spouse, he does n o t fin d his d e lig h t
in her h eart, and he is b e tte r pleased to be w ith his
m inisters, his fa ith fu l serva n ts1.2
Oh ! m y daughter, how I long to see you belong
altogether to Jesus, how I p ra y, how I im plore O ur
L o rd to m ake you w o rth y o f yo u r m agnificent voca
tio n ! H ow I desire to see you a h o ly C a rm e lite ! F o r
th a t, it is necessary to immolate nature, never to fo llo w
it, b u t to place every fib re o f yo u r being in the hands
o f yo u r Spouse, so th a t n o th in g m ay s tir in you except
a t H is com m and and love. Jesus is ever in yo u r
h e a rt; la y dow n yo u r whole being a t H is feet a hundred
tim es a day, leaving to H im th e fu ll disposal o f every
th in g . A n d then, when H e takes you a t yo u r w ord,
when H e cuts in to the liv in g flesh, shudder, yes, b u t
kiss the hand o f God W ho is preparing you fo r d ivin e
union w ith the C rucified. * I am th e tru e V in e ; and
M y F a th e r is the H usbandm an... everyone th a t beareth
fru it in Me, M y F a th e r w ill prune and c u t aw ay a ll
th a t is im perfect in h im th a t he m ay b rin g fo rth
m ore f r u ita. * S t. John o f th e Cross says, *Once we
have given ourselves to Jesus in re lig io n , we ought,
1. Cf. Sponsa Verbi, ch. I and following.
2. Cf. John, xv, 1-2.
94 UNION WITH GOD
in a s p irit o f fa ith , to look upon each m em ber o f the

C om m unity as being charged b y Jesus C h rist to try
us and to form u s 1.2 ”
However the dark n ig h t is prolonged ; the path by
w hich the soul ascends is not only arid bu t it seems to her
to be interm inable. She needs a firm as w ell as gentle
hand to draw her on towards the heights where the
Sacred sign of the Sftonsus sanguinis dom inates2. W ith
w hat delicacy Dom M arm ion devotes him self to this
task ! Could more hum an and at the same tim e lo ftie r
expression be found ?
" I have seen th a t you have been suffering, I have
suffered w ith you. W e are so m uch one! Y e t I
could n o t have w ished it otherw ise. I have placed
you w ith Jesus lik e H is Amen deep in th e F a th e r’s
bosom . He loves you in fin ite ly m ore and in fin ite ly
b e tte r th a n I do. I y ie ld you up to H im as M ary
yielded up Jesus, and if He w ills to fasten you on the
cross w ith yo u r Spouse, if H e w ills fo r you shame,
suffering, and m isunderstanding, if H e w ills fo r you
even immolation, I w ill it too as I w ill it fo r m yself.
W e are n o t m ade fo r enjoym ent dow n here, our hap
piness is on high, Sursum corda. In the D ivin e plan
a ll good comes fro m C alvary, from suffering. St. Jo£m
o f the Cross says th a t O ur L o rd scarcely ever gives the
1. March 4th, 1907. “ Say to yourself that you entered the

convent to be fashioned like a stone that is hewn and made to fit
into a building. W ith this idea in mind, you will look upon all
your fellow religious as workmen whom God has placed near you to
hew and perfect you by mortification. " Advice to a religious.
Sequel to The Ascent to Mount Carmel.
2. Cf. Exod., iv, 25.
g ift o f contem plation and perfect union except to
those w ho have laboured much, suffered m uch fo r H im .
N ow m y a m b itio n fo r you is th is perfect union, so
fru itfu l fo r the C hurch and souls. St. P aul te lls us,
Libenter gloriabor in infirmitatibus meis inhabitet ut
in me Christi123. I w ish to see you q u ite weak

v ir t u s
in yourself b u t fille d w ith the virtus Christi. Jesus has

prom ised th a t th ro u g h H o ly Com m union n o t o n ly
shall we abide in H im b u t also th a t He will abide in
us. T h a t is th e virtus Christi. The m ore our life
flow s from H im , the m ore we have the virtus Christi,—
the m ore it g lo rifie s the F ather. In hoc clarificatus
est Pater meus u t f r u c t u m p l u r i m u m afteratis; qui
rnanet in Me et Ego in eo, hie fert fructum multum%.”
** *
A bout the same year (1903-1905) Dom M arm ion had to
occupy him self w ith a g irl little more than a child who,
stricken w ith an im placable disease, was to die after tw o
years of suffering®. He w rote her several letters. The
elevation of view , the sense of adaptation and depth here
revealed make of th is collection a real little treasure.
We give these extracts in th e ir chronological order :
April 3 rd , 1903.— “ T h is life is c e rta in ly fu ll o f
sadness and tears, fo r we have co n sta n tly to see those
1. " Gladly therefore will I glory in m y infirmities, that the power
of Christ may dwell in me. " II Cor., xn, 9.
2. “ In this is My Father glorified, that you bring forth very
much fr u it; he that abideth in Me, and I in him, the same beareth
much fruit. " John, xv, 8, 5.— March 15th, 1914.
3. In April, 1905, at the age of sixteen. According to the testi
mony of all who knew her hers was a soul radiant with innocence
and high ideals.
96 UNION WITH GOD
we love suffer and to be separated fro m those w ho are

dearest to u s 1. B u t there is a fa th e rla n d on hig h ,
th e H om e o f our H eavenly F a th e r. In th a t la n d there
w ill be no tears, no separation, there we shall be fo r
ever w ith those we love. B u t fo r th a t, we m ust
suffer here below , and th is is w h y th e greatest friends
o f God suffer m uch upon th is earth so th a t th e y m ay
n o t be attached to the th in g s o f th is w o rld since th e y
w ill have infinite happiness fo r a ll e te rn ity .
L o o k a t Jesus and M ary. T hey were dearer to God
th a n a ll m ankind, and ye t no m an ever suffered as
Jesus d id , and M a ry th e M other o f Sorrows suffered
as never any o th e r m other suffered. ”
January 29th, 1904 .—" Y o u te ll m e, m y dear c h ild ,
th a t som etim es you fin d it easy to m editate and to
p ra y to Jesus, and a t o th e r tim es you feel no sense o f
devotion. T h a t is because in the life o f the soul as
in th a t o f nature there is b o th sum m er and w in te r.
W e need the sum m er to encourage us and help us to
endure the w in te r; and we need the w in te r to teach
us th a t o f ourselves we can do n o th in g and th a t we
depend on God and H is grace. D on’t be astonished
then to feel these altern a tio n s w hich are necessary in
th e in n e r life , and tr y to show God th a t you serve H im
o u t o f love b y being as fa ith fu l in drynesses as iry
consolations. These drynesses are often a little w a rn
in g on G od’s p a rt to correct us fo r some in fid e lity . ”
May 29th 1904.— " The dearer one is to God, the
1. Allusion to the entry of a sister at Carmel and to the death
of a young brother in February 1903.
m ore one suffers in th is w o rld . Jesus, G od's beloved
Son, suffered as m an has never suffered. M ary, our
M other, is the M other o f Sorrows. W h y ? Because
God is so good, He gives to unbelievers and to the
w icked w ho w ill n o t have the happiness o f enjoying
H is b e a u tifu l Paradise, the good things o f th is w o rld ,
things w hich w ill la st a few years and then pass aw ay
fo r ever. B u t to H is friends H e gives eternal good
things, fo r each little suffering borne fo r God and in
u nion w ith Jesus w ill have an ineffable rew ard fo r
a ll e te rn ity . T h a t is w h y M ary was so p o o r; th a t is
w h y she suffered m a rtyrd o m a ll her life , ever a fte r
the h o ly m an Simeon fo re to ld to her the sufferings o f
her Son.
T ry then, m y dear ch ild , to u n ite a ll yo u r sufferings
o f body and o f heart to the Sacred H e a rt o f Jesus, fo r
it is th is union w hich gives a ll th e ir m e rit. ”
October is t, 1904.— “ Y ou m ust n o t be surprised

if in yo u r present state o f languor you do n o t alw ays
feel th a t fe rvo u r and ardour in yo u r prayers th a t you
w ould lik e to have. The poor soul depends so m uch
on the body th a t when the la tte r is suffering or la n
guishing it cannot do m uch. E ven the great S aint
Teresa, despite her ardour and generosity, b itte rly
com plained th a t her physical weakness hindered her
soul from risin g to God in prayer. W hen we bear th is
state p a tie n tly we are m uch m ore pleasing to God and
nearer H is H e a rt than when we are fu ll o f fe rvo u r
and consolation, fo r then our love is pure and dis
interested. ”
98 UNION WITH GOD
October 8 th , 1904— “ I was v e ry grieved on hearing

you were so weak and suffering, o r as you yourself say,
so lik e a little flow er drooping upon its sta lk. I beg
O ur L o rd d a ily to give you the courage to suffer, to
bear th is p a in fu l state, fo r H is love and in union w ith
H is faintness and weariness and sufferings d u rin g H is
Passion. Yes, indeed, m y ch ild , to suffer w ith Jesus
is tru e happiness, if we could o n ly understand th is ,
fo r one who suffers is so near H is Sacred H e a rt! B u t
you m ust often lo v in g ly u n ite yourself w ith H im and
accept with Him and for Him a ll th a t th e Good God
w ills to la y upon you. ”
December 30th, 1904.— " Y o u have been so suffering.

I f there were o n ly th is poor w o rld w ith its tria ls , separa
tions and sorrow s, I should be v e ry grieved a t th is
news, fo r I love m y dear ch ild . B u t I keep m y eyes
fixe d on th a t b e a u tifu l Paradise where we shall a ll
be one day and where each day o f suffering here below
endured with Jesus and for Him w ill have an eternal
rew ard, jo y and rest. Yes, m y dear c h ild , Jesus is
tre a tin g you as H e tre a te d H is M other, and as H e
tre a ts those w hom H e especially loves. Courage
then ! I p ra y d a ily fo r you th a t O ur L o rd m ay give
you entire subm ission to H is h o ly W ill... A single day
o f weakness and illness borne jo y fu lly fo r Jesus counts
as m onths (in o rd in a ry he a lth ). ”
February 13th 1905.— “ I f there were n o t an e te rn ity ^

o f rest and io y w ith G od a fte r the weariness, sorrow s
and sufferings o f th is life , I should be q u ite sad in
th in k in g o f w h a t m y dear daughter is suffering. B u t
I raise m y thoughts to th a t b e a u tifu l Paradise where
we sh a ll be altogether, fo r ever, w ith God. Each day,
each hour, each in s ta n t o f suffering borne w ith Jesus
and o u t o f love w ill be a new heaven fo r a ll e te rn ity ,
a new g lo ry rendered to Jesus fo r ever. In Heaven,
Jesus ever bears H is five W ounds w h ich are lik e five
suns o f dazzling g lo ry, ever pro cla im in g a ll H e has
suffered fo r love o f H is F a th e r and fo r us. A n d each
suffering th a t we shall have endured in union w ith
H im w ill also be lik e a sun pro cla im in g to a ll heaven
a ll th a t we have suffered fo r Jesus.
I p ra y several tim es every d a y fo r you and yo u r dear
parents, th a t God m ay give you the grace to adore
H is ways and to su b m it yo u rse lf w ith a ll yo u r heart
to the tria ls He sends you.
March 27th 1905.— " The good Jesus w ill n o t take it
amiss if I w rite a little w ord to you d u rin g L e n t since
He has said th a t w h a t we do to H is suffering m em bers
we do to H im s e lf1.
I am to ld th a t you have received E xtrem e U n ctio n .
Y o u r w hole body was sanctified and consecrated to
God b y th is Sacram ent, and you were placed in H is
fa th e rly H ands th a t H e m ay guard and console you.
The grace o f th is Sacram ent lasts d u rin g a ll the illness,
and obtains fresh graces fo r you a t each in sta n t.
M y dear ch ild , it is v e ry p a in fu l and ve ry h ard fo r
1. As is well known, correspondence is suspended in monasteries
during the Lenten season, but Dom Marmion's delicate and super
natural charity relaxed the rigidity of this principle in favour of
one of Christ's suffering members.
100 UNION WITH GOD
nature to be thus, a t yo u r age, so suffering, so pow er

less. A n d ye t, if one could see you as the angels see
you, how one w ould envy you ! H a vin g been baptised
and having received H o ly Com m union, you are the
im age o f Jesus C h rist, and now th a t you are stretched
upon yo u r bed o f suffering, you are the im age o f Jesus
C h rist upon the Cross. E ve ry tim e you u n ite yourself
tc O ur L o rd C rucified b y acts o f patience and conform
ity to G od’s h o ly w ill, you become dearer and dearer
to th e H e a rt o f Jesus. Y o u r state o f suffering accepted
lo v in g ly and in union w ith Jesus C h rist is as pleasing
to G cd as th a t o f a nun, and if you are fa ith fu l, if you
lose none o f th e graces you are receiving a t present,
you m ay even surpass yo u r sister, in spite o f her a lp a r-
gates and C arm elite to g u e x. ”
The fin a l thought, so deeply supernatural, is one to
be borne in m ind : it sums up the great doctrine of
C hristian suffering :
" To endure yo u r sufferings, yo u r state o f languor,
peacefully and g e n tly, in union w ith the sufferings o f
Jesus, is to do m uch. ”
♦* *
I t is above a ll b y union w ith C hrist Suffering th a t
patience in tria ls produces its highest results. One
w ould expect th is po in t of doctrine to be set in strikin g
relie f by the author of Christ the Life of the Soul. W hether
he speaks to contem plative nuns, to missionaries or to .i
i. Alpargates, the special sandals worn by Carmelites, togue, the
small cap worn under the veil. [Translator's note.]
THE SPIRIT OF DETACHMENT IO I
m arried persons he retains the same elevated and w inning,

hum an and supernatural language. A deep sense of ten
der devotion fills a ll these pages :
* " O ur life , ” he w rite s to a M other S uperior, " is
pleasing to God e xa ctly according to th e measure in
w h ich we are u n ite d to th e W o rd b y love and resigna
tio n . The Sacred H u m a n ity o f Jesus gave special
g lo ry to God d u rin g H is weakness a t the h o u r o f H is
Passion. Deus qui in assumptae carnis infirmitaie
jacentem mundum erexisti... *O G od, W ho d id st raise
up the fa lle n w o rld b y the weakness o f T h y hum an
nature taken fo r u s 1. ’
O ur D ivin e S aviour associates each o f H is elect
w ith one o f the states th a t H e sanctified and deified in
H is D ivin e Person. Some are u n ite d to H is C hildhood,
others to H is H idden L ife , others again to H is A posto
lic L ife , fin a lly , others to H is Passion. Some are
u n ite d to the weakness o f H is A gony, and these give
H im th e greatest g lo ry.
In our a c tiv ity , we are so in clin e d to substitute
our n a tu ra l hum an a c tiv ity fo r G od's action ! B u t
when God throw s us dow n, despoils us o f our a c tiv ity ,
H e takes e n tire possession o f us and deifies a ll th e
a c tiv ity w h ich springs fro m H im . T h a t is w h at God
is doing fo r you. Y o u r p ra ye r should be to be b u rie d
deeper and deeper each day in th is D ivin e w ill. Place
yo u r heart in th a t o f Jesus and le t H im w ill fo r you.
I ask G od d a ily to give you th e grace to c a rry th e .i
i. Dom Marmion here combines in a single phrase the substance
of two different collects : the one for the 2nd Sunday after Easter,
the other for the Feast the Lance and Nails.
102 UNION WITH GOD
cross th a t H e lays upon yo u r shoulders. B losius says

th a t a soul th a t gives herself w ith o u t reserve to God,
p e rm ittin g H im to w o rk in her as He pleases, does m ore
fo r God in a few hours, and, fo r certain souls, in an
hour, than others do b y th e ir a c tiv ity d u rin g long
years1.2 ”
From letters addressed to a m issionary mm in the tropics
we take tw o adm irable extracts of great doctrinal depth
and rare elevation of thought :
" There is no heavier cross here below th a n th a t
state o f exhaustion and lassitude produced b y th e
clim ate and b y th e life you have to lead. B u t, believe
me, there is n o th in g th a t brings about th e tru e
d ivin e life w ith in us lik e union with the weakness of
Jesus.
In espousing our nature in the In ca rn a tio n , H e to o k
upon H im self a ll our weaknesses, a ll our powerlesness,
a ll our su ffe rin g s; H e m ade them H is ow n : Vere
languores nostros ipse tulit et dolores nostros ipse porta-
vit a. A t th e tim e o f th e In ca rn a tio n th e W o rd d id
n o t assume a glorious body, lik e th a t o f T habor, n o t
an im passible body lik e th a t o f the R esurrection, b u t
in similitudinem carnis peccati3, a body m ade in the
likeness o f s in fu l flesh, lik e to ours in a ll things, save
personal sin. In ta k in g our sins, H e u p lifte d and
rendered our weaknesses divine, and thenceforth th e y
1. May 16th, 1915.

2. " Surely He hath borne our iniquities and carried our sorrows."
Isai, L in . 4.
3. Rom., vin, 3.
c ry o u t in us to the F a th e r, lik e those o f Jesus C hrist

H im self.
I t is b y Pure fa ith , b y love w ith o u t any feeling th a t
th is is brou g h t about and, in place o f our weaknesses we
receive the strength of Christ in an immense degree. ”
A nd after having once more quoted St. Paul, he con
cludes :
“ I w a n t so m uch to teach you th is great tru th and to
help yo u to p u t it in to practice. To do so, you m ust
give yo u rse lf up u n co n d itio n a lly to Jesus C h rist b y
accepting in pure faith a ll th a t He sends or perm its.
K now , m y daughter, th a t in a soul lik e yours, w h ich
has le ft a ll fo r H im , w h ich in re a lity seeks o n ly H im ,
there is an unconscious prayer, u n fe lt b u t v e ry real,
w hich rises up to God in the m id st of yo u r sense o f
fa ilu re , fo r our desires are tru e prayers fo r H im ‘ W ho
searcheth the reins and h e a rts1. ' Desiderium pau-
perum exaudivit auris tua2. B u t, fo r th is, the great
v irtu e fo r you m ust be patience. Patientia vobis
necessaria est3. I t is b y patience, the absence of
any, even inw ard , m urm uring, b y m eeting every
tro u b le w ith a sm ile, th a t Jesus makes you share in
H is Passion4. ”
“ A th o u g h t w hich ought to aid and encourage you
is th a t aM. th a t God does fo r us proceeds from H is
m ercy. In aeternum misericordia aedificabitur in
1. Apoc., 11, 23.
2. Ps. ix, 17.
3. Hebr., x, 36.
4. From discretion we do not give the dates.
104 UNION WITH GOD
caelis1. God b u ild s an e ternal m onum ent to H is

m ercy in H eaven. The stones o f th is m onum ent are
the miserable w ho draw dow n m ercy b y th e ir m isery.
F o r m ercy is goodness in face o f m isery. The foun
d a tio n stone o f th is m onum ent is C h rist W ho has
espoused a ll our m iseries. Vere languores nostros
ipse tulit et dolores nostros ipse portavit. H e deifies
them and gives them an im mense m e rit and value
in H is F a th e r’s sig ht. I f every m orning you u n ite
yo u r fatigues, yo u r weariness, yo u r sufferings o f every
k in d w ith those o f Jesus C h rist H e wiU take them
upon Himself and m ake them H is ow n. As our Blessed
F a th e r S t. B enedict says, Per p a t i e n t i a m passionibus
Christi p a r t i c i p a m u s 2.*3 In p a tie n tly suffering the
sorrows and fatigues o f life we share in th e Passion
o f Jesus C hrist. Then, H is strength, H is v irtu e , reign
in us. Libenter gloriabor in infirmitatibus meis ut
inhabitet in me virtus Christi.
Oh ! m y dear ch ild , it is a great grace to understand
th is and to fo llo w Jesus in H is faintness and w ear
iness. N o th in g can draw dow n d ivin e favours and
m ercies m ore th a n th is patient union o f our sufferings
and weaknesses w ith those o f Jesus.
As subject o f exam en, take th e patient and loving
acceptation o f the tria ls and sufferings o f yo u r life . In
th is w ay yo u r life w ill become a co n tin u a l crying out to
the H e a rt o f the H eavenly F a th e r8. ”
1. Ps. L X X X V I I I , 3.
2. Prologue of the Rule.
3. Out of discretion we do not give the date. See the same
thought in a letter of December 22nd, 1922. in Abbot Columba
Martnion, a Master of the Spiritual Life, p. 469.
A lo fty doctrine and yet a sim ply C hristian one and

most efficacious. This is w hy Dom M arm ion is no less
ready to set it before persons liv in g in the bonds of
m arriage :
" I t is im possible to go to H eaven b y any oth e r
w ay th a n th a t w h ich Jesus w ent b y, the w ay o f the
cross. Y o u w ill m eet w ith th is cross d a ily in one
m anner o r another. The great th in g is to accept it
in union with Jesus. F o r it is th a t w h ich gives it a ll
its m e rit.
M y daughter, I p ra y fo r you every day, th a t as the
days succeed one another you m ay become m ore and
m ore dear to O ur L o rd 1. ”
" T his life is n o t given b y God as a Paradise. I t
is a tim e o f tria l follow ed b y an e te rn ity o f jo y and
rest. C h rist suffered a ll H is life , fo r the shadow o f the
cross ever hung over H im , and those who love H im
share H is cross to some e xte n t a ll th e ir life long. The
con tra rie tie s, the m isunderstandings, the sufferings
o f he a rt and body, household d ifficu ltie s , a ll these
things form the p o rtio n o f yo u r cross, and when you
accept these tria ls th e y become h o ly and d ivin e b y
th e ir union w ith those o f Jesus C hrist. The v irtu e
th a t I w a n t to fin d in you on our n e xt m eeting is above
a ll patience. Patience unites us exceedingly w ith
Jesus suffering, as M a ry was u n ite d w ith Jesus a t the
fo o t o f the cross2. ”
1. March 29th, f^20.
2. November 1st, 1921. A few weeks later, December 14th 1921,
he wrote these lines of delicate feeling to the same person, as a
conclusion to his good wishes for Christmas : “ May God bless you
for having endured for His love, the pains, the lassitude and cares
Union with God
io6 UNION WITH GOD
As always, Dom M arm ion directs the soul's gaze on

the Suffering C hrist in W hom alone is found the principle
of patience. The follow ing le tte r is likew ise addressed
to a person in the w orld :
" I t is qu ite norm al th a t you should feel forsaken and
in a state o f dryness and ted iu m from tim e to tim e.
A ll souls th a t aspire to union w ith Jesus C h rist m ust
pass thro u g h th a t. T h is sense o f in ca p a city, o f weak
ness, o f tedium is needful in order th a t our p rid e m ay
n o t a ttrib u te to ourselves w hat comes to us from
God. The sense o f alm ost unconscious peace th a t
you feel in the depth o f yo u r heart is a sign o f the
presence o f the H o ly S p irit in the depth o f yo u r soul.
Jesus is the Lamb of God and H is im m o la tio n con
sists in th is th a t He yielded H im se lf up lik e a gentle
lam b to a ll the sufferings th a t H is F a th e r w ille d to
p e rm it fo r H im . He d id n o t tu rn H is face aw ay from
those who spat upon H im . He d id n o t open H is m outh.
I f we w ish to be u n ite d to th is D ivin e Lam b, we m ust
yie ld ourselves up in bare faith to G od’s hand th a t
strikes us, to a ll the sufferings th a t H is love and wisdom
p e rm it. T h a t is the best and highest of im m olations.
Jesus has know n weariness, fear, fatigue. He under
stands a ll th a t1. ”
“ Y ou m ust, ” he w rite s to the same correspondent,
" penetrate yourself w ith th is tru th . A ll th a t God does
of motherhood in order to give Him souls to praise Him for all
eternity. Mary will bless you because you have shared with her
the divine maternity. St. Bede tells us that each time we teach
a soul to know and love Jesus, we beget Christ within it. You
will thus be mother of your dear children by a twofold claim. "
i. June 24th, 1919.
fo r us is th e effect o f His Mercy. M isery brought

face to face w ith goodness produces m ercy, th a t is to
say it renders the heart o f goodness m iserable u n til it
has relieved us. W e are miserable creatures and our
m iseries jo in e d to those o f Jesus c ry o u t to our H eavenly
F ath e r. T h a t is a co n tin u a l p ra ye r p rovided th a t
we accept the sufferings, the fatigues, the vexations
o f every m om ent w ith patience and resignation.
‘ I t is b y patience, ' says S t. B enedict, ‘ th a t we
share in the sufferings o f C h ris t1.
A nd fin a lly, a few weeks before his death, lik e an
ultim a te echo of this doctrine so fa m ilia r to him , he w rite s :
* "Y o u are on the rig h t road to God, a road w hich
ever leads to H im despite our weakness. I t is the
road o f d u ty accom plished th ro u g h love despite
obstacles. Jesus is our strength ; our weakness assumed
by Him become divine weakness, and it is stronger
th a n a ll the strength o f m an. Quod infirmum est Dei
fortius est hominibus2. T his is a great b u t profound
tru th . O ur dear L o rd ’s Passion is n o th in g else than
th is triu m p h o f D ivin e weakness over a ll the strength
and wickedness o f m en. B u t fo r th is we require
great patience and the lo vin g acceptation o f G od’s w ill
a t every m om ent, fo r Passionibus Christi per patien-
tiam participamus. ' I t is b y patience th a t we share
in H is sufferings. ' T h in k w e ll over th is in prayer
and you w ill m ake great progress3. ”
2. " The weakness of God is stronger than men ” I Cor., 1. 25,
3. November 21st 1922.
%
io8 UNION WITH GOD
On the same date, Novem ber 21st 1922, Dom M arm ion
w rote the follow ing words to a young g ir l: they perfectly
sura up the whole doctrine set fo rth thus fa r ; the conclu
sion is especially to be borne in m ind :
* “ U nion w ith Jesus is consummated in faith,
Sfionsabo te mihi in fide. The sense of union w ith
H im is H is g ift, b u t n o t H im self. W e m ust leave it
to H is W isdom and Love to give o r w ith o ld it. W e
can do n o th in g w ith o u t H im , ‘ W ith o u t Me you can
do nothing. ’ T h is perfect detachm ent fro m creatures
and adhesion to H im m ust come from H is grace, and
is th e recompense o f hum ble prayer and patience.
W hen Dam e G ertrude M ore (descendant o f B . Thom as
M ore) was d yin g , her d ire cto r F . B aker, O. S. B . w ho
had done so much fo r her, came to see her. The Abbess
to ld her he was there. She said, ‘ I need no m an. ’
Jesus was a ll to her. O f course th is is v e ry perfect,
and we m ust n o t fly t ill our w ings are strong enough.
P erfect patience under a ll th a t God permits unites
us to C h rist’s Passion. T ry to smile lovingly a t every
m anifestation o f G od’s w ill1. "
IV .— T H E E X P A N S IO N O F U N IO N W IT H G OD
B Y T H E P R A C T IC E O F T H E T H E O L O G IC A L
V IR T U E S
i .—FAITH
The life of union w ith God is, in substance, b u t the
life of grace received at Baptism and given fu ll scope to
blossom in a soul p u rifie d from sin and detached from
self. The developm ent of th is life is w rought, above all,
by the practice of the three theological virtues of fa ith ,
hope and cha rity. Through grace, we are radically united
to God ; by the virtues, w hich are the faculties, the powers
of action, we become capable of m aking the life of union
a practica l re a lity. F a ith makes us to know G o d ; by
hope we live in the confidence and desire of possessing
H im ; ch a rity closely unites us to H im in a friendship of
benevolence, reciprocity of sentim ents and com m unity
of life . These three virtues are the specific virtues of the
life of union w ith God ; being constantly exercised they
in e vita b ly grow and increase t ill they come to perfection.
*
* *
F a ith alone is the proxim ate and proportionate means
w hich can unite the soul to God, fo r fa ith has so intim ate
a connection w ith God th a t the act of fa ith and the act of
beatific vision bear upon the same object, although they
a tta in to it in a different way. The greater the fa ith ,
the greater is the possibility of th a t intense union which
is w rought by c h a rity 1.
1 ---------------------
i. Cf. St. John of the Cross.
no UNION WITH GOD
Pure fa ith , bare fa ith , how often Dom M arm ion ap
proached this subject! A nd w ith w hat delight, w ith w hat
m astery too ! He never wearied of extolling this essen
tia lly supernatural virtu e , this lig h t infused in to the soul
by God, the A uthor and End of the order of grace, this
lig h t which makes us participate in God’s very knowledge.
" I t is b y the s p irit raised b y grace and enlightened
b y the lumen gloriae th a t we enter in to contact w ith
God and in to possession of H im in Heaven, and it is
b y the same s p irit enlightened b y the lig h t o f fa ith
th a t we possess H im here b e lo w 1. "
In accordance w ith the Council of T rent, Dom M arm ion
has m agnificently shown th a t fa ith is the root of a ll ju s ti
fication, the foundation of the whole C hristian life . He
often comments on those words of St. Paul, ‘ The ju st man
liv e th by fa ith 2.*3’ W hen he sets fo rth the m ysteries of
Jesus, it is always upon th is virtu e th a t he insists, because
it puts us in v ita l contact of grace w ith C hrist, the Son of
God. Dom M arm ion is never so true to him self as when
on this ground8. And when he has to guide and encourage
souls in this way, he has b u t to speak out of the abundance
of his heart :
" God,— he w rite s to a C arm elite nun— w ill give
H im se lf to you w ith ineffable love in the splendour
o f the B e a tific V ision during all eternity, and H is g lo ry
dem ands th a t we serve H im here below as w e ll as we
possibly can in the darkness of faith. F a ith is the super
n a tu ra l life . I t is b y fa ith th a t the ju s t m an lives !
x. April 9th, 1918.
2. Rom., 1, 17 ; Hebr., x, 38. C f. Christ the Life of the Soul. " Faith
Foundation of the Christian Life. ”
3. C f. A bbot Columba Marmion. A Master of the spiritual Life,
pp. 380, and following.
FAITH III
B y th e Providence o f H is E te rn a l W isdom , God has
decreed th a t our tria l here below should be made in
fa ith . W e m ust love and em brace th is h o ly w ill.
I f God, in H is goodness, grants us from tim e to tim e
s p iritu a l lig h ts and consolations we ought to accept
them w ith h u m ility ; if n o t, we m ust serve H im a ll
our life long in naked fa ith , as Jesus naked upon the
cross loved and served H is F a th e r1. ”
* “ Go on q u ie tly , ” he w rite s to another nun,
" liv in g b y pure faith, w ith o u t any feeling. Jesus
is yo u r supplem ent in a ll th in g s, so in yo u r com m uni
cations w ith God, if you fin d yourself d ry and ‘ ra tio n
a lis tic ’, ju s t close the eyes o f yo u r soul, and in hum ble
adoration ju s t say one long Amen to a ll th a t Jesus is
doing and saying in yo u r nam e in sinu Patris 2. ”
W hat does he mean by this pure fa ith ? He is going
to te ll us and at the same tim e to extol its greatness and
power :
* " I am sure God wishes to lead yo u r soul b y the
p a th o f pure fa ith , th a t is b y fa ith w ith o u t any o f the
self-satisfactio n w hich sentim ents and perceived cer
ta in ty give. F rom tim e to tim e you w ill receive a
ra y o f lig h t and w a rm th , and you m ust liv e on th a t,
hold in g on to yo u r fa ith w ith o u t any reflex consolation,
though ever w ith a v e ry real, b u t u n fe lt jo y in the
depths o f your soul. T ry to love th is w ay o f pure
fa ith , it is so sure, so unselfish, so v e ry glorious to God.
1. J a n u a ry is t, 1920.
112 UNION WITH GOD
God never gives v irtu e in a h ig h degree w ith o u t our

having fou g h t and suffered fo r it. T h is is tru e o f fa ith
w h ich is the “ ro o t and foundation o f a ll ju stice . ”
Y ou w ill seem to yourself a t tim es to have alm ost lo st
yo u r fa ith and ye t it rem ains w hole and e n tire in the
fine point o f yo u r soul, a ll gathered up in to so sharp
and im perceptible a p o in t th a t it seems no longer to
e xist. Close yo u r eyes, and rem ain w ith Jesus, saying
a lo v in g Am en to a ll H e is gazing a t in H is F a th e r1. "
As he has ju st insinuated, th is virtu e is d iffic u lt to
practise : essentially supernatural, transporting the soul
in to a heavenly Kingdom w hich “ cometh not w ith obser
vation, ” it is too often counteracted by the “ im pres
sions ” of nature. Dom M arm ion often drew attention
to th is im portant p o in t; he would have the life of union
w ith God to be sincere, well-balanced, stable :
* " Y ou should tr y m ore and m ore to w a lk b y fa ith
and n o t b y impression. God has given us our reason,
and He wishes us to guide ourselves b y th a t fa c u lty
enlightened b y fa ith . I t is b y reason we d iffe r fro m
anim als, and God is g lo rifie d b y our acting according
to th e nature H e has given us. There so m any,
especially wom en, w ho form fo r them selves a conscience
o f im pressions w h ich changes w ith every w in d 2. ”
" I cannot recom m end you too stro n g ly, in yo u r
s p iritu a l life , n o t to occupy yourself w ith w h a t you
feel, w ith w h a t you experience, you can so easily deceive
yo u rse lf I A w om an, too often, th in k s w ith her heart
1. March 1907.
2. April 19th, 1909.
FAITH US
and judges according to her im pressions. Y ou m ust
liv e b y fa ith 1.2 ”
“ Laugh a t yo u r im pressions, ” he w rite s to a tro u b le d
nun. " T o y ie ld to them w ould be a m isfortune fo r
you. God w ants us to go to H im by faith, w ith o u t
im pressions, o r in spite o f them . W e m ust despise
them , fo r th e y do n o t count w ith G od3. ”
" W hen you look a t C h rist upon the cross, do n o t
depend too much on w h a t th is im age m ay seem to say
to y o u ; w a lk b y pure fa ith . I f how ever O ur L o rd
helps you in th is w ay, have no scruple3. ”
The life of fa ith is above a ll necessary at the m om ent of
Communion, the preem inent m ystery of fa ith :
" As fo r H o ly C om m union, m y ch ild , it m ust never
be given up. I t is th e m yste ry o f faith and O ur L o rd
often leaves us w ith o u t zest o r feeling so th a t our pure
fa ith m ay become m ore robust. In C om m union,
Jesus w orks in th e s p iritu a l p a rt o f our soul, fa r from
th e senses, and He produces grace and v irtu e o f w hich
we are unaw are4. ”
" Y o u r le tte r has g re a tly consoled m e, fo r I see
th a t O ur L o rd is leading you b y th e tru e p a th . H o ly
C om m union being the mystery of faith, it often happens
to th e m ost fe rve n t to fin d them selves d e stitu te o f
1. Undated.
3. Undated.
114 UNION WITH GOD
feeling and given up to O ur L o rd in nakedness o f pure

fa ith 1.32 ”
W ith advice, he blends k in d ly encouragement :
“ O ur relations w ith G od are founded upon faith
and n o t upon feeling; we can be v e ry near to God—
and often we are so— and we feel v e ry m iserable and
perverse *. ”
" I w ant yo u r soul to be in peace and yo u r heart
set a t large in th e h o ly lib e rty o f th e childre n o f God.
Y o u r heart ought to be so m uch one w ith the D ivin e
H e a rt th a t H is sentim ents are yours and th a t you
see o n ly th ro u g h H is eyes. N ow the gaze o f Jesus is
alw ays fixe d upon th e face o f th e F a th e r, and He
assures us th a t th is F a th e r loves us so m uch th a t He
has given us th e Son o f H is d ile ctio n . L e t yo u r life
be m ore and m ore a life o f fa ith , n o t a life o f im pression.
N ow fa ith is to believe w h a t Jesus beholds. H e is
‘ th e a u th o r and fin ish e r o f fa ith ’ . I p ra y fo r you
w ith a ll m y heart th a t H e m ay thus be so8. ”
* “ Believe me, m y dear ch ild , ” he w rite s a d m ira b ly

to another nun, " O ur L o rd wishes to be everything
fo r y o u ; th a t is w h y H e allow s you to be so little in
yourself. T ry and assim ilate St. P a u l’s m agnificent
theology. I t is ju s t w h a t yo u r soul w ants. Y ou

2. Undated.
FAITH 115
are a ‘ cap a city ’ a t present alm ost em pty, a i-J O ur

L o rd w ants to f ill i t 1.32 ’*
This life of pure fa ith is indeed so pleasing to God th a t
it becomes the w ell-spring of abundant graces and most
precious favours fo r the soul :
" I th a n k O ur L o rd fo r th e good dispositions H e has
p u t in yo u r heart. A s long as you rem ain v e ry little ,
b u t fu ll o f confidence in H im , H e w ill never fa il to
shower H is favours upon you. Y ou w ill n o t alw ays
feel H is presence, b u t then go to H im b y pure fa ith
w hich w ill g re a tly please H im *. ”
" I am convinced th a t O ur L o rd loves you very
much and th a t H e deprives you o f the sense o f union
w ith H im , because H e w ills to tre a t you as a ‘ v a lia n t
wom an ’ w ho w alks b y fa ith , n o t fo llo w in g her im pres
sions as m ost wom en do. The lo g w ill blaze up one
day ; fo r the desire to love G od, when it is sincere, is so
pleasing to O ur L o rd th a t H e never fa ils to sa tisfy it,
and th a t beyond our a spirations*. ”
“ I see th a t you go straight to G od b y a lo y a l and
simple love. T h a t is th e w a y fo r you. O ur dear
L o rd w ants you fo r H im se lf, and fo r H im alone. H e
calls you to H is m ysterious espousals in f a i t h . H e
w ants you as spouse so th a t you m ay give yourself
up to H im and le t H im be th e M aster and Spouse o f
yo u r w hole b e in g 4. ”
1. April 19th, 1906.
2. December 7th, 1916, to a missionary nun.
3. October 26th, 1917, to a nun.
4. November 21st, 1922, to a Benedictine nun.
Il6 UNION WITH GOD
Therefore he was very happy to be able to render th is

testim ony one day after long years of direction :
"I have guided you b y th is sure p a th o f fa ith , and
I know th a t although O ur L o rd has u n ite d you w ith
H im to a h ig h degree, it is true how ever to say o f
you : Sj>onsabo te mihi in fide l ,2 th a t it is in fa ith H e
has espoused y o u *. ”
** *
L ike every virtu e , fa ith has its p a rticu la rly crucifying
tria ls. Dom M arm ion encourages the soul to rem ain
" fa ith fu l ” :
" Y ou are passing th ro u g h a w in te r, b u t it is th a t
you m ay reach a greater union. F o r the m om ent
rem ain united (w ith Jesus) b y faith : Sponsabo te mihi
in fide, says th e Spouse : I w ill espouse thee in fa ith . ”
“ B u t fa ith has its darkness as w e ll as its lig h t, and
God is as good when H e presents H im se lf in the d a rk
ness o f fa ith as when H e appears upon the T habor o f
con so la tio n 3. ”
From the grievous crucible in to w hich God casts the
soul, virtu e emerges purer and more pow erful. Some
tim es too, these tria ls are interspersed by in te rio r lig hts
w hich make the soul penetrate in to h ith e rto unknown
depths of the m ysteries of fa ith , w h ilst the hunger and
longing fo r the Supreme Good are intensified w ith in her.
E verything seems to combine to baffle and bew ilder her.
Dom M arm ion knew how to discern the character of
1. Osee, ii , 20. “ I will espouse thee to me in faith. "
2. Without any other date than 1909, to a Carmelite,
FAITH 117
those states, those fluctuations, so frequent in th is period

of sp iritu a l ascension before th a t abiding peace w hich
fixes the whole being in God is attained. H is words
bring lig h t, assurance and strength to those who ask
him fo r enlightenm ent and counsel; he sets before them
the figure of C hrist, the one and only model of a ll per
fection, the source of a ll strength, He whose power of
a ttra ctio n is in fin ite :
“ God w ants o f you great p o v e rty and nudity of
s p irit, it is the s p irit o f Carm el. Jesus stripped o f
everything, separated fro m e ve ryth in g , lifte d upon the
cross and liv in g and d yin g fo r H is F a th e r, there is
yo u r m odel. The m ore God unites you to H im , the
m ore yo u r w hole life w ill be Jesus C h rist,— the greater
too w ill be yo u r p o ve rty and yo u r suffering a t the
m om ents when God w ith d ra w s H im self. ”
B u t is not this “ poverty ” glorious fo r God and fru itfu l
fo r the Church ?
" The soul im m olated to God in th e n u d ity o f pure
fa ith , o f hope and perfect union does m ore fo r the
C hurch in an hour th a n others (m ore m ediocre and
less generous) do in th e ir w hole life 1. ”
Because these tem ptations against fa ith are p a rticu la rly
painful, it is necessary to reassure the soul th a t is grappling
w ith them :
* "Y o u are passing th ro u g h one o f those te rrib le
tria ls th ro u g h w hich every soul called to close union
w ith Jesus m ust pass. * Because you were pleasing
1. January 29th, without date of year.
n8 UNION WITH GOD
to God, ’ said the A ngel to Tobias, ' it was necessary

th a t te m p ta tio n should try y o u 1. ' M y ch ild , we
cannot go to God b u t through union w ith Jesus.
‘ I am the w ay —no one goeth to the F ather b u t thro u g h
Me. ’ N ow Jesus w ent to H is F ath e r b y passing
thro u g h Gethsemane and C alvary, and every soul
u n ite d to H im m ust pass b y the same w ay.
These tem ptations against fa ith are a real cru cifixio n ,
and ye t you re a lly do believe, b u t unconsciously, and
th a t is w h y yo u r love subsists and seems to go ahead
o f yo u r fa ith . The d e vil is doing his best to cast you
in to despair, fo r he sees th a t you w ill one day be ve ry
closely u n ite d w ith H im W hom he hates, hence he
casts darkness and tro u b le in to yo u r soul, and re v o lt
perhaps in yo u r senses, b u t th is is the p a th b y w hich
a ll in te rio r souls m ust pass, if th e y are to reach perfect
union. Blessed is the man who suffers te m p ta tio n ,
says St. Jam es, fo r when he has been trie d , he w ill
receive the crow n o f life . ”
Dom M arm ion goes on to cite the examples of St. H ugh

bishop of Grenoble, tem pted to blasphemy, of St. Jane
Chantal and St. V incent de Paul trie d in th e ir fa ith ; he
recalls the example of St. Catherine of Siena who after
being molested w ith vio le n t tem ptations, said to Jesus,
“ Lord, where were You, ” and C hrist answered, “ I was
in the centre of your heart, sustaining you a ll the tim e. ”
Then Dom M arm ion adds :
“ A n d so it is w ith you : Jesus is in the centre o f
i. Tob., x ii, 13 .
FAITH HQ
yo u r h e a rt, it is He w ho causes you to long fo r H im ,

so be in peace1. ”
On another occasion he w rites these rem arkably clear-
cut lines. Those fa m ilia r w ith ascetical and m ystical
questions w ill recognise in them sure knowledge joined
to wide experience :
* " I have read yo u r le tte r a tte n tiv e ly in presence
o f God, and am q u ite convinced th a t you are called b y
God to a high union w ith H im . Y o u r present state
o f soul bears a ll the m arks o f one o f those in te rio r
tria ls o r passive p u rifica tio n s th ro u g h w hich the soul
must pass before a tta in in g to union w ith Infinite
Purity.
The H o ly G host says, ‘ Blessed is the m an w ho is
tem pted, ' and St. James adds * Beloved, be fille d
w ith great jo y when you pass th ro u g h various tem pta
tio n s. '
Those against F a ith and H ope are the m ost distres
sing, and a real agony, b u t most salutary. The secret
subconscious longing fo r God is a sure sign of the pre
sence o f the H o ly G host in yo u r soul, it is a vision of
G od’s beauty in the darkness o f fa ith , b u t ju s t as the
b e a tific vision w hich the soul o f Jesus always enjoyed,
d id n o t d im in ish H is agony, n o r prevent H is soul
being sad even u n to death, so w ith yours. I t is your
p u rg a to ry, and O ur L o rd is hold in g yo u r soul in those
flam es u n til a ll selfishness and self-seeking are burned
ou t, then you w ill enter in to the ineffable grandeur
o f God.
1. D ecem b er 27th, 1913.
120 UNION WITH GOD
The very nature o f th e tria l th ro u g h w h ich you are

passing is the te rrib le u n c e rta in ty it leaves in the
soul as to her state. She seems to herself to have lo st
fa ith and love fo r she feels n o th in g . I t is pure naked
fa ith . T his longing fo r G od is a m ost p o w e rfu l and
constant p ra ye r, fo r G od reads th e inm ost tho u g h ts o f
our hearts, and th is th irs t fo r H im is a w ay to H is
F a th e r’s H e a rt. * T h y ear h a th heard th e desire o f
the poor ’ and no one is poorer th a n those w ho are
serving God in th e tria ls o f pure fa ith .
So now courage ! Y o u are on the rig h t road and a ll
you require is great patience and absolute confidence
in O ur L o rd ’s lo v in g care. Y ou are v e ry dear to H im
though you m ay im agine th e co n tra ry, H e w ants you
to see fo r yo u rse lf how re a lly m iserable and un
w o rth y you are, and th a t it is H is sheer m ercy
w hich thus clasps you to H is H e a rt. D u rin g a ll
e te rn ity God w ill give H im se lf to you in the fu ll and
u n re m ittin g blaze o f H is beauty. Here below H is
g lo ry requires th a t H e be served in faith. L e t us
tr y and serve H im m fa ith , ju s t as if we gazed on
H im in visio n . ”
Again he refers— and very appositely— to w hat Blosius
says; he recalls how St. Chantal was long torm ented by
tem ptations against fa ith and “ yet received a special
g ift of F a ith and contem plation from God. ” Then he
concludes:
“ In practice adore God p ro fo u n d ly, then te ll H im
you accept all H e has revealed on His Word alone,
and as the C hurch speaks in H is name you accept H er
FAITH 121
voice and teaching as H is. M ake these acts th ro u g h
love, even though you feel n o th in g K ”
Thus, little by little , proceeds the divine w ork of
those p a in fu l purifications w hich make fa ith more vigorous
and the soul more deeply hum ble.
*
**
Sometimes, however, the storm of tria l ceases and a

flash of lig h t breaks through the th ic k darkness through
w hich the soul is struggling. The guide rejoices when
th is happens, fo r he s till sees in th is the w ork of God, and
he him self is a father. N evertheless, he knows no standing
s till; b u t, always w ith gentleness, he brings the soul back
to the tru th w hich sets free.
* “ I was so pleased to receive yo u r le tte r and to
see th a t O ur dear L o rd had lifte d the v e il a m om ent,
ju s t as H e d id fo r the disciples (on Thabor). O f
course we m ust w a lk n o t b y visio n b u t b y faith. Y e t
He condescends to our weakness and from tim e to tim e
allow s th e lig h t of H is D ivin e m ercy and beauty to
pierce th e clouds and darkness in w hich H e h a b itu a lly
envelops H im self, nubes et caligo in circuitu ejus a,
Y ou have come dow n fro m th e m ountain on w hich
you w o uld have d w e lt fo r ever. Domine bonum est
nos hie esse8, and you now see ‘ only Jesus \
M y dear ch ild , you m ust never forget th a t in the
present order o f providence God is g lo rifie d b y our123
1. December 31st, 1919.
2. Ps. xevi, 2.
3. Matth., xvii, 4-8.
Union with God
122 UNION WITH GOD
faith: sine fide impossible placereDeo1. He from tim e

to tim e gives us to feel th a t He is sweet, and th a t He
loves us, b u t th is is the exception, and H e expects us
to believe and confide in H is love w ith o u t any feeling
o f it, nos credidimus caritati Dei, says St. John,
* we have believed in G od’s love fo r u s 2. ’
In \he psalm Attendite* God is ever com plaining th a t,
despite th e repeated proofs o f H is ever lo vin g p ro v i
dence, the Jews were ever fa llin g back in to d is tru s t,
non fuerunt m em ores multitudinis misericordiae suae*,
th e y were n o t m in d fu l o f th e m u ltitu d e o f H is m ercies,
so H e com plains o f them , semper hi errant corde.
N ow , m y dear ch ild , I have studied yo u r soul in
prayer, and I know th a t God w ants you to serve H im
b y pure fa ith in spite o f a ll sorts o f repugnances ;
so you m ust be satisfied to go on in fa ith w ith o u t
consolation or feeling, tru s tin g in H im , and in the
w ords o f H is m in iste r, w ho speaks in H is nam e. H e
w ill often leave you in yo u r weakness and seem to
deprive you o f every help, and ye t H e is ever in the
centre o f yo u r h e a rt g u id in g and p ro te ctin g you.
Y o u m ust have a great fa ith n o t o n ly in H is love, b u t
also in the wisdom o f H is guidance6. ”
These lig hts of the H o ly Ghost w hich shine fu g itive ly
b u t pow erfully upon the deepest m ysteries often result,
as we have said, in intensifying the soul’s hunger and
longing fo r God :54321
1. H ebr., xi, 6.
2. I John, iv, 16.
3. Ps. LXVII.
4. Ps. cv, 7.
5. March 7th, 1909.
FAITH 123
* “ T h a t hunger fo r Jesus and fo r H is love is a

continual prayer ; O ur L o rd keeps you d ry and hungry
ju s t to excite the longing, w hich is so pleasing to H im .
Y ou are a ll rig h t. Your w ay is faith, fa ith w ith o u t
feeling— fa ith made strong in the weakness of tem pta
tio n and doubt. Y ou m ust accept yo u r way. I t is
He W ho chose it fo r y o u 1. ”
In other lines, Dom M arm ion describes this state
more at length but w ith no less precision :
* “ O ur L o rd is leading you b y the w ay w hich is
m ost glorious fo r H is F a th e r, and m ost advantageous
fo r you. The w ay o f pure faith. God intends g ivin g
H im se lf w h o lly and w ith o u t reserve in the fu ll blaze
o f H is lig h t to you in perfect love for all eternity. H ere
below H is g lo ry requires th a t we love and serve H im
in fa ith . He gives us consolations and lig h t to help
us to go on in the darkness, b u t these are n o t e sse n tia l;
and when He sees a soul decided to love and serve
H im despite a ll, He trie s her b y leaving her in darkness
w ith o u t feeling or special lig h ts.
In re a lity there is a deep b u t in visib le lig h t in the
in m o st recesses o f her soul. I t is th is in visib le lig h t
w h ich gives her the longing fo r God. This longing
is a m ost efficacious prayer, and an homage to G od’s
beauty. St. Francis de Sales says we ought to be
satisfied w ith G od's w ay o f leading us and n o t expect
‘ p a rtic u la ritie s . ’ God loves to see a soul content to
go on in the w ay He leads h e r2. ”
x. June 15th, 1921.
2. Without exact date; about February, 1920.
124 UNION WITH GOD
* " The lig h t and in te rio r m ovem ent you received

d u rin g the re tre a t, ” he w rite s to a nun, “ were v e rily
from God and a grace. W hen such graces pass, th e y
are often follow ed b y seasons o f doubt. St. Theresa
even a fte r m om ents o f highest union, d u rin g w h ich she
was incapable of d o u b tin g the D ivin e action, fre q u e n tly
fe ll back in to dou b t and tro u b le w hen th e D ivin e
contact had ceased. O f course in yo u r case there was
no question o f such exalted favours, b u t I m ention
the fa ct in order to show you th a t doubt m ay succeed
to absolute ce rtitu d e in such cases 1. ”
The same valuable advice as to confidence is in stille d
in the follow ing lines :
* “ There is no illusion in the conviction o f in tim a te
union you experience a t tim es, though when it is past
you m ay begin to do u b t its re a lity . O ur life is a life
o f fa ith , and experim ental co n victio n if continued
might d im in ish the m e rit of fa ith . There can never
be any illu sio n in the desire o f u n itin g yo u r w ill per
fectly w ith the D ivin e W ill. Y ou cannot practise
th is too m uch. St.Jane C hantal w rote th a t fo r years
her prayer consisted ‘ en laissant sa volonte s'enfoncer
de plus en plus dans la d ivin e volonte \ C’est \k vo tre
voie. I p ra y fo r you d a ily , and feel O ur L o rd w ill
show fo rth H is m ercy once m ore in liftin g up yo u r
nothingness to H is perfect u n io n 2. ”
2.—HOPE
F a ith reveals to man the greatness of his destiny, name

ly , eternal p articip ation in the D ivine life begun even down
here by a life of intim ate union w ith God. I t is a destiny
exceeding the exigences, the rights and the powers of
nature, b u t which fa ith helps the fa ith fu l soul to a tta in .
God has p u t w ith in us, together w ith the lig h t of fa ith
the im petus of hope, an inm ost conviction of a ttaining
this beatitude in spite of obstacles, a constant desire
of com ing to it in relying upon God’s om nipotent aid,
H is promises, and, above all, upon C hrist’s m erits. T hat
is C hristian hope. A necessarily arduous virtu e the
practice of which is often subject to m any a hard test.
Dom M arm ion has some m agnificent pages on this
subject.
Here we see in w hat term s he resumes the whole doctrine
on hope and shows the greatness of this v irtu e :
“ In the measure we approach God th ro u g h Jesus
C h rist we approach the lig h t fo r ‘ God is lig h t, and in
H im there is no darkness1 '. N ow th is lig h t pro
duces tw o effects :
1. — I t reveals to us the greatness of our God. H is
love, H is perfections.
2. — I t also reveals to us the abyss o f m isery, of
pettiness, the possibilities o f sin and b e tra ya l, hidden
in th e depth o f our heart.
i. I John, i, 5.
126 UNION WITH GOD
T h is is th e great p ra ye r o f St. A ugustine, Noverim

te, noverim me. *M ay I know Thee, O m y God, m ay I
know m yself. * The know ledge o f one does n o t go
w ith o u t the other.
W hen God discovers to us th e abyss o f our m isery,
it needs a ll the stre n g th o f the H o ly S p irit, a ll our
confidence in th e love o f our H eavenly F a th e r, a ll our
fa ith in the B lood o f Jesus C h rist in order n o t to be
crushed b y the w eight o f our weakness, and ye t w h a t
g lo rifie s God is w hen, in th e fu ll know ledge o f our
m isery, we persist in hoping in H is lo v e 1. ”
W hat Dom M arm ion especially delights to p u t in
strong relief is th a t a ll God’s w ork in regard to hum anity
is a w ork of m ercy.
“ F o r some tim e past God has been m aking me see
in a m agnificent lig h t th a t H is M ajesty’s w hole plan,
H is w hole ‘ econom y ’ tow ards us is an econom y o f
mercy. I t is our m iseries w hich, u n ite d to C h rist’s
sufferings and in firm itie s , draw down a ll th e graces
H e gives u s 2. ”
“ God has been g ivin g me fo r some tim e past, ” he
says again, " a strong lig h t, and th is lig h t is shed over
m y w hole life . W hen God looks upon th is poor w o rld,
upon th is m u ltitu d e o f the m iserable, incredulous and
sin fu l, w hat does He feel ? Misereor super turbam,
* I have com passion on the m u ltitu d e . ’ O ur m iseries
excite H is m ercy. N o t o n ly th a t, b u t as we, th ro u g h
1. January 12th, 1918. To a person in the world.
HOPE 127
our baptism , are members o f C hrist, our m iseries are
H is. H e has taken them a ll upon H im . H e has as
sumed them and rendered them d ivin e , and the F ather,
in looking upon our m iseries and weaknesses, sees those
of H is Son w hich cry out to H im fo r m ercy. Beatus
qui intelligit super egenum et pauperem1.”
Therefore the sight of our miseries ought not to be a
subject of astonishm ent or discouragement fo r us :
“ The abyss o f our m iseries is ve ry great, greater
even than we th in k . B u t G od’s m ercy is in fin ite lik e
God H im self. I f we la y open our soul to H im w ith
a ll its in firm itie s and sins, H is D ivin e gaze penetrates
th is abyss o f w hich we cannot see the b o tto m . H is
gaze goes in to the m ost hidden recesses and brings
us strength and lig h t. There is o n ly th is D ivin e
gaze th a t is able to penetrate in to our inm ost being and
sound the depth o f our woes. God alone too can supply
the rem edy and we m ay be assured th a t H e w ill do so 2.”
" F o r you, ” he w rite s to a C arm elite nun, " it is n o t
good to scrutinize the low est depths o f yo u r soul. I f
d u rin g prayer, God throw s His lig h t in to yo u r soul
and in th is lig h t reveals to you, yo u r m isery and
baseness, it is a signal grace. B u t you are n o t in a
state to exam ine and analyse yo u r soul in a n a tu ra l
lig h t3. ”
1. " Blessed is he that understandeth concerning the needy and

the poor. " Ps. X L , 2.
2. Undated.
3. Undated.
128 UNION WITH GOD
A nd again to the same :

“ I p ra y fo r you c o n tin u a lly th a t you m ay respond
p e rfe ctly to the designs o f Jesus. I t is necessary to
realise a ll yo u r baseness before the fin a l union, b u t
this baseness must be seen in G od’s lig h t. Jesus is a ll
pow erful, H e can and H e w ill sa n ctify u s1. ”
Dom M arm ion often renewed these encouraging words :
“ D o no t be astonished or discouraged a t the sight
o f yo u r im perfections ; n o t being w ilfu l, th e y draw
dow n the com passion and m ercy o f our God W ho is
touched b y the weakness o f H is c h ild re n 2. ”
“ To know how to d isplay our m iseries before God, ”
he says to a B enedictine nun, “ is to draw dow n grace ;
never forget th a t. I f a soul, even one fa r advanced
in v irtu e , ceased to regard her own m iseries and to take
com placency in the g ifts she has received, she w ould
in fa llib ly fa ll. F o r you, m y dear ch ild , learn to say
w ith St. P aul, Libenter gloriabor in infirmitatibus meis
ut habitet in me virtus Christi3. ”
God has H is own m erciful designs in revealing our
m isery to us.
“ A t the beginning, God does n o t show us our
m isery because it w o uld discourage us ; b u t H e reveals
1. Undated.
2. Undated.
3. II Cor., xn, 9.— Undated.
HOPE 129
it little b y lit t le : then we feel th a t we have tru ly need

o f H im 1. ”
“ I t is a great m istake to suppose th a t God is dazzled
b y our perfection ; le t us seek ra th e r to draw dow n
H is com passion and m ercy b y acknow ledging our
m iseries 2.3 ”
The knowledge of our m isery keeps us hum ble :
“ D o n o t le t yourself be discouraged b y yo u r m iseries;
th e Good God leaves you some m iseries to convince
you th o ro u g h ly th a t you can do nothing. H e does
n o t w ish us to be able to a ttrib u te to ourselves w h a t
ever good we m ay accom plish. Jesus is our holiness;
we m ust be v e ry fa ith fu l and w a it fo r H im to act in
us*. ”
As w ell as being a source of h u m ility , the lig h t of our
m isery keeps us in the tru th :
" Y ou are feeling h u m ilia te d a t seeing th a t you are
w o rth n o th in g and can do n o th in g , th a t is ju s t w hat
th e Good God w ants you to see. I t is an excellent
th in g to feel hum bled and, believe me, you are m uch
m ore in the tru th now than when you judged yourself
to be b e tte r4. ”
“ As long as we liv e ,” is his excellent conclusion in
a le tte r to a nun, “ we shall have our little m iseries.
1. Undated.
2. Undated.
3. Undated.
4. Undated.
150 UNION WITH GOD
o n ly to G od‘s com m ands b u t to H is every good pleasure,

to the events w hich He perm its, to a ll th a t He arranges
fo r you. T his v irtu e o f subm ission w ill lead you to
tru e abandon1. ”
This holy abandonm ent is itse lf one of the essential
conditions of true progress in union w ith God :
“ As you so w e ll say, th e co n d itio n o f a ll progress in
the s p iritu a l life is A b n e g a te sem etip su m s ib i u t sequ atu r
C h r is tu m 2. B u t Louis de B lois (whose w orks I read
w ith d e lig h t) says th a t we have said a ll there is to
say about abnegation w hen we define it as com plete
resignation to the D ivin e W ill in a ll its m anifestations
and p erm issio n s. H e says th a t a m an p e rfe ctly
resigned w ith Jesus C h rist to a ll th e D iv in e W ill is
v e ry near to God w ith o u t appearing to be so. F o r the
tim e being, do w ith y o u r w hole h eart w h a t G od lays
upon you b y obedience, by re m ittin g yo u rse lf e n tire ly
to H is love and H is P rovidence fo r th e fu tu re 3. ”
“ Those w hom God destines to in tim a te union w ith
H im se lf,” he w rite s a t the same date to a nun, “ ought
to p u t no reserve to th e ir a ban don . Y ou m ust th ro w
yourself in to H is arm s w ith yo u r eyes shut. Y ou
m ust m ake an act o f com plete abandonm ent to God ;
give yourself to H im , once and fo r a ll, w ith o u t reserve.
T his co n d itio n m ust be regarded as essential. I under
stand th a t such or such th in g makes you suffer, b u t
1. Undated.
2. " T o deny oneself, in order to follow Christ. " Rule of St Bene
dict, ch. IV, xo.
3. June 12th, 1906.
THE SELF SURRENDER OF LOVE 151
a ll th a t is accidental. W h a t is essential is th a t you

belong altogether to God. Consider yourself as G od’s
* th in g ’ and never take yo u rse lf back. W hen you
have com m unicated, te ll O ur L o rd th a t you accept,
lik e H im , a ll th e F a th e r's w ill; te ll the F a th e r th a t
you w ish to belong to H im lik e th is W ord th a t you
possess1. ”
Such to ta l and absolute self-surrender to Love is the
source of m ost precious graces of union :
“ O ur L o rd is the M aster o f H is g ifts , and as H e is
in fin ite W isdom , we go s tra ig h t to the F a th e r when
we rest upon H im 2.3 ”
" W hen a soul yields herself entirely, o u t o f love, w ith
closed eyes, to the guidance o f W isdom , o f O m nipo
tence and Love, th a t is to say to God, * a ll th in g s w o rk
together u n to good ’ fo r her, His qui diligunt Deum
omnia cooperantur in bonumz. Jesus assures us th a t
the F a th e r's love is so tender, so v ig ila n t th a t n o t even
a h a ir o f our head fa lls w ith o u t H is perm ission. T h a t
is the w a y fo r you ; keep in in spite o f a ll th e d e vil
m ay do to get you o u t o f i t 4. ”
Is not the example of the saints a palpable proof of th is ?
“ W hen one gives oneself over e n tire ly to the D ivin e
d ire ctio n a ll events w o rk together fo r good. St. Cathe
1. 1906.
2. October 8th, without date of year, but about 1896.
3. Rom., vin, 28.
152 UNION WITH GOD
rin e o f Siena, if she had follow ed her in c lin a tio n , w ould

have stayed a ll her life alone in her cell, b u t O ur
L o rd w anted her in th e m id st o f the m u ltitu d e , o f
arm ies, and in re la tio n w ith P opes; and as in a ll th is,
she o n ly obeyed th e D ivin e ca ll, O ur L o rd ke p t her
alw ays near H im x. ”
God even measures H is g ifts according to the degree
of this s p irit of filia l abandonment fu ll of confidence and
love :
* " The m ore I p ra y fo r you I see th a t yo u r way
is absolute and unreserved abandon. God w ill care
fo r you ju s t in so fa r as you cast yourself and a ll yo u r
cares on the bosom o f H is P aternal love and providence.
W hen, in H is presence, in the darkness o f fa ith , adore
H im in H is ways, in H is providence, H is often un
fathom able w isdom . Then cast yourself on H is bosom
ju s t as a ch ild , Nisi efficiamini sicut farvuli non
intrabitis in regnum coelorum2 . H e w ill tre a t you
as you tre a t H im and give you th a t * jo y and peace
in b e lie v in g ' o f w h ich S t. P aul speaks. O ffer H im
a d a ily holocaust o f a ll sensitiveness, leaving yourself
and a ll th a t concerns you in H is lo vin g care. Jacta
super Dominum curam tuam, et ipse te enutriet3.21 "
This s p irit of abandonm ent is so high a v irtu e , and oile
so glorious fo r God Whose highest perfections it honours,
1. July ioth, 1917.
2. “ Unless you become as little children, you shall not enter
into the Kingdom of heaven. " Math., xvm , 3.
3. ** Cast thy care upon the Lord, and He shall sustain thee. "
Ps. liv , 23.— Letter of December n th , 1900.
so advantageous too fo r the soul, th a t Dom M arm ion
never ceases to demand it. Throughout his correspon
dence, bu t especially during his la tte r years, echo the
most urgent appeals, the strongest exhortations to th is
loving abandonm ent.
December 15th, 1894. “ There w ill never be any
peace fo r you except in the complete abandonment o f
yo u rse lf in the hands o f yo u r H eavenly F a th e r. I t
is alw ays necessary to come back to th is p o in t, fo r
O ur L o rd requires o f you th is te stim o n y o f yo u r con
fidence and love. E ach tim e then th a t you feel tro u
bled and d is tru s tfu l, you should tr y quietly b y p ra ye r
and th ro u g h union w ith Jesus, to b rin g yo u r w ill to
th is absolute submission, to th is com plete abandonm ent
o f yourself, o f yo u r fu tu re and o f e ve ryth in g , in to
G od’s hands. ”
November 20th, 1916. “ Keep yourself th o ro u g h ly
a t G od’s disposal. F o r m y p a rt, I offer yo u r soul to
H im every da y th a t H e m ay dispose o f it according
to H is W isdom and Love. "
April 12th, 1917. “ A bandon yourself b lin d ly in to
th e hands o f th is H eavenly F a th e r W ho loves you
better and more th a n you love yourself. ”
January 12th, 1918. " W h a t is m ost pleasing to
God is absolute and unreserved abandonment to H is
W isdom and H is Love. ”
October 8 th , 1920. " H a vin g le ft a ll fo r God, you
ought to expect n e ith e r happiness n o r satisfa ctio n
Union with God
I 54 UNION WITH GOD
u n til you are w ith H im fo r ever. The Good God

gives you so many tokens o f fa th e rly tenderness and
solicitude, th a t you ought to respond b y com plete
abandonm ent. N o th in g honours God so m uch as
th is surrender o f oneself in to H is Hands. ”
November 20th, 1922.— “ Abandon yourself b lin d ly
to L o v e ; He w ill take care o f you despite every
d iffic u lty . ”
December 5th , 1922. " Look a t e ve ryth in g w ith
the eye of faith and in a s p irit o f absolute abandon.
God has H is designs in a ll th a t He ordains and in a ll
th a t H e does and in a ll that He permits. W e should
render to H im the homage o f our confidence. H e has
w ritte n , Maledictus homo qui confidit in homine :
* Cursed be the m an th a t tru s te th in m a n L
Dominus dedit, Dominus abstulit, sit nomen Domini
benedictum 2.1 ”
*
* *
B u t it is im portant in this delicate m atter to keep free

from illusions. W ith his custom ary prudence, the result
of long experience of souls, Dom M arm ion enlightens us
as to the true nature of this s p irit of abandonm ent;
reading his grave and precise warnings we do not come
across the least trace of quietism even in its m ost m itigated
form :
" W h a t gives s im p lic ity and peace to our lives is the
1. Jerem., xvn, 5.
2. “ The Lord gave, and the Lord hath taken away : blessed be
the name of the Lord. " Job., 1, 21.
sincere and com plete abandon o f oneself to God fo r
H is g lo ry. To abandon ourselves is to give to God
a ll th a t we are and a ll th a t we have in order to be
His thing o f w hich H e can dispose a t w ill.
Jesus says, * F ath e r, a ll M y things are T h in e *, ’
and th e F a th e r to o k H im a t H is w ord and delivered
H im to unheard o f torm ents. M any people speak
o f abandon, b u t ve ry few keep th e ir w ord w ith God.
T h e y give them selves to God to be H is p ro p e rty, and
as soon as ever God begins to dispose o f th is p ro p e rty
fo r H is G lo ry and according to th e designs o f H is
W isdom , th e y c ry o u t, th e y m u rm ur, and le t it be seen
th a t th e ir abandon was n o t serious, it was o n ly a
m eaningless w ord. ”
A nd after having quoted a saying of M other M ary of
the D ivine H eart (D rosto zu Vischering), he continues :
“ W hen we have m ade our religious profession, we
become so m uch G od’s ‘ th in g , ' H is p ro p e rty, th a t
each tim e we try to arrange our life , our occupations
fo r ourselves and according to our own view s, we
are using som ething th a t belongs to God and hence
comes the loss of H is g ifts and graces. The chief
th in g fo r you is to scrutinize very closely the m ovem ents
o f yo u r heart, yo u r m otives (of action), th is kingdom
o f God w hich is w ith in you. A ll the beauty o f the
K in g ’s daughter is w ith in 2,1 and th is beauty consists
in th a t perfect s im p lic ity o f love w h ich in e ve ryth in g
o n ly considers God and H is in te re sts3. ”
1. John, xvii, 10.
2. Ps. X L i v , 15.
3. April 3rd, 1908.
156 UNION WITH GOD
A d iffic u lt v irtu e is th is, fo r God's ways are not always

ours :
" W hen one gives oneself sincerely and w ith o u t
reserve to the Good God He disposes everything fo r
our good. There are stages in life w hich do n o t seem
to us to be advantageous fo r our soul, b u t, in re a lity ,
th e y m ake p a rt o f a D ivin e plan fo r our s p iritu a l
fo rm a tio n . So accept the present situ a tio n in a s p irit
o f fa ith , w ith great confidence in the goodness o f the
H eavenly F ath e r, and w ith great love. F o r those who
love God a ll tu rn s to th e ir good \ ”
B u t:
“ N o th in g is m ore perfect and pleasing to God than
(thus) to abandon oneself to H is good pleasure, even
and above a ll w hen th is good pleasure lays the cross
upon our shoulders. G od loves to choose w h a t is
w eak and little to c a rry o u t H is designs, in order all
m ay be divine2.1 "
" I am m uch opposed,” he w rite s to a n u n ," to se ttin g
an u ltim a tu m to God, o r re q u irin g H is D ivin e m ajesty
to give us signs o r tokens o f H is w ill3. F a r b e tte r to
go sim p ly b y fa ith , ta k in g counsel from those who
have m ission o f g u id in g us. The best th in g w ould be to
m ake a novena to know th e D ivin e w ill, asking a t the
same tim e fo r a cure if th a t enters in to G od’s designs.
1. June 24th, 1917.
3. As is shown by the context this evidently concerns extraordinary
signs.
B u t do n o t m ake th is cure a co n d itio n . I t m ay be

th a t yo u r sufferings are a p a rt o f th e d ivin e largesse ”
“ I can w rite you only a word,” he says in a le tte r to
one o f his m onks. “ I w ill say to you w ith O ur L o rd ,
Sollicitus es tu et turbaris erga plurima, j>orro unum
est necessarium123, nam ely to abandon yourself w ith
filia l confidence in to th e hands o f the H eavenly F a th e r
and o f th e one w ho represents H im . His qui diligunt
Deum, omnia cooperantur in bonum... The best o f
a l! preparations fo r the priesthood is to liv e each day
w ith love, w herever obedience and P rovidence place
us8.5K »
Those who really w ish to live in a s p irit of abandonment

m ust expect p u rifyin g tria ls :
" W hen a soul gives herself fo r love’s sake and
w ith o u t reserve to Jesus, H e takes her, H e keeps her
near H is H e a rt and, b y a providence fu ll o f D ivin e
w isdom and love, H e provides her w ith a thousand
o p p o rtu n itie s o f p ra ctisin g patience. N ow Patientia
opus perfectum habet4,5 patience perfects th e soul.
As our Blessed F a th e r says, * it is b y patience th a t we
share in the sufferings o f C hrist. ’ Passionibus Christi
per patientian participamus *. ”
***
I t is p a rticu la rly at tim es of sp iritu a l a rid ity , of in te rio r
2. “ Thou art careful, and art troubled about many things ; but
one thing is necessary. " Luke, x, 41-42.
4. James, 1, 4.
5. Prologue to the Rule of St. Benedict.— July n th , 1922.
158 UNION WITH GOD
darkness, th a t the exercise of th is virtu e becomes d iffic u lt

and painful. On these occasions the guide, in the person
of Dom M arm ion, shows him self fu ll of Compassion,
helping the soul to respond generously to the solicitations
from above. As we have already stated more than once,
his delicate forethought ever tempered his most super
natural exigencies :
* “ The tim e approaches when you m ust leave X ...
and go where God calls yo u .... I w ant you lik e A braham
to p u t yourself in G od’s hands absolutely. E ve ry
tim e th a t God called A braham , his in va ria b le answer
was Adsum ! N o explanations, no plans. The Lord
calls and the servant obeys. I w a nt you to choose a
day on w hich you w ish to m ake yo u r offering o f self
to G od’s lo vin g providence ; le t me know the day and
I shall offer H o ly Mass fo r you and place you on the
paten w ith Jesus, so th a t yo u r obla tio n m ay be agreeable
to the F ather. The m ore 1 gaze a t God th ro u g h the
eyes o f Jesus liv in g in m y heart, the m ore cle a rly I see
th a t n o th in g can be so high, so d ivin e as to re m it
oneself to ta lly to God. S urely th e C reator has a
rig h t to dispose o f the creature whom He has draw n
from n o th in g ; surely H e in H is in fin ite w isdom
know s w hat we are best suited to accom plish in H is
plan ; surely H is in fin ite love is the m ost secure resting-
place fo r o u r blindness and weakness1. ”
“ I p ity you w ith a ll m y heart in yo u r in te rio r tria l.
I know w h a t it is b y experience. I t is very painful.
Som etim es God leads us to the edge o f the precipice ;
i. March 14th, 1914.
it seems to us we are on th e p o in t o f u tte rin g h a te fu l
blasphem ies I t is the d e v il w o rkin g on th e su rface
o f th e soul! Jesus H im se lf was given over to the
d e vil's fu ry . H aec est hora vesira et p o t e s t a s t e n e -
b r a r u m 1. F rom th a t m om ent the heart and soul o f
Jesus were the object o f h e ll’s te rrib le attacks. V ere
lan gu ores nostros ip se t u l it 2.
* N o th in g p u rifie s the
soul lik e th is inm ost tria l. I t prepares fo r D ivin e
union. Then the v irtu s C h risti becomes the soul’s o n ly
s tre n g th 3. ”
In another circum stance, he borrows a pleasing compar
ison from St. Francis de Sales :
* " On reading yo u r le tte r, I saw th a t yo u r soul is
passing through the fire of love in d a rkn ess. St. F rancis
de Sales paints your state p e rfe ctly, w h ile describing
his own d u rin g the last years o f his life . A prince
had a m usician w ho was m ost devoted to him . H is
jo y was to rejoice the heart o f his prince b y his beau
teous singing and the sweet harm ony o f his m usic.
H ow ever a t the same tim e , he him self to o k a vast
pleasure in liste n in g to his m elodies. A t last he became
absolutely deaf. H e could no longer fin d any pleasure
fo r h im self in his m usic and chant, b u t he continued
to p la y and to sing w ith a ll h is heart ju s t to give pleasure
to his beloved prince.
T his is your case. I know yo u r heart, and I know
x. " This is your hour, and the power of darkness. ” Luke, xxn,
;•
2. Isai, lii , 4.
3. April 27th, 1922.
i6o UNION WITH GOD
th a t you love God d e a rly, b u t ju s t as Jesus on th e

cross, H e alone m ust see and feel th e fragrance o f th a t
love. Y ou m ust be im m olated in th e darkness o f th is
C alvary. Take th is as certain1. ”
To exhortations, he joins prayer :
" I know you are to such a degree in G od’s arm s, ”
he w rite s to a C arm elite nun, " th a t I can w ish n o th in g
b e tte r fo r you th a n the perfect accom plishm ent o f H is
h o ly w ill in you. I p ra y m uch fo r you, b u t solely
th a t you m ay lend yourself w ith o u t reserve to G od's
a c tio n 2. ”
A nd several days la te r :
" I love yo u r soul as I do m y own and I p ra y O ur
L o rd to guide you in a ll th in g s according to H is h o ly
and adorable w ill and to provide you w ith every
o p p o rtu n ity o f le ttin g H im act fre e ly in you, fo r th a t
is yo u r w a y 3. ”
A tria l p a rticu la rly dreaded by those seeking God is to
believe themselves to be separated from H im and to feel
th e ir powerlessness to fin d H im . Abandonm ent is the
o nly refuge of the soul in her helplessness :
* " Y o u r soul is v e ry dear to God, b u t H e w ants a '
m ore perfect abandon in to H is hands, and allow s you
1. June 2 ist, 1920, to a nun.
2. June 9th, 1917. See in Abbot Columba Marmion, a Master
of the Spiritual Life, pp. 244 and following numerous extracts of
the same kind.
3. July 31st, 1917-
THE SELF SURRENDER OF LOVE l6 l
to feel a ll yo u r im potence, as long as you fa il to lo o k

fo r a ll things from H im .
Y o u r present state is due in p a rt to physical w eak
ness and in p a rt it is a t r ia l; w hen it is past, you w ill
fin d th a t you had been g e ttin g nearer G od, though it
seemed you were d riftin g fro m H im .
The sign th a t your present state is n o t due p rin c i
p a lly to your in fid e litie s — though o f course it is lik e ly
th e y are n o t w h o lly foreign to it — is th a t you feel deep
dow n in your soul a great w a nt o f God, w hich is a real
to rm e n t, as you seem so hopelessly estranged fro m
H im . I t is He w ho gives th is double and seem ingly
c o n tra d ic to ry sentim ent, H e w ants you to lon g fo r
H im , and a t the same tim e to see th a t o f yourself
you are q u ite incapable o f fin d in g H im . H e w ill come
in th e end, D e sid e riu m p a u p eru tn e x a u d iv it D o m in u s 1.
Y ou are one o f these poor ones ju s t n o w 2. ”
Subjected to such variations, the soul should rem ain
firm and co n fid e n t; nothing is more glorious to God :
* “ Y o u m ust n o t pay too m uch a tte n tio n to the
flu ctu a tio n s w hich are ever passing over the surface
o f yo u r soul. L ike the sea, it is co n sta n tly ruffled,
b u t in its depths it is a ll G od’s. Ask the H o ly G host
to give you an abundance o f H is g ift o f fo rtitu d e,
n o th in g so honours God as to lean on H im in fu ll
confidence, ju s t when we feel weak and incapable,
‘ W hen I am weak, it is then th a t I am stro n g ...
I g lo ry in m y in firm itie s th a t H is stren gth dw ell in
1. Ps. ix, 17.
2. April 28th, 1908, to a nun.
i 62 UNION WITH GOD
me. * (St. P aul.) M ay you be fille d w ith C h rist’s

strength, the spouse is never so pleasing to her beloved
as w hen she bears a ll her w eight on the strong arm
o f her beloved1. ”
Le t the soul then persevere generously in this way
despite the tria ls the Lord perm its : the hour w ill
come when she w ill be fille d w ith peace in the most
in tim a te union w ith God :
“ W hen O ur L o rd wishes to u n ite a soul v e ry closely
to H im , H e makes her pass thro u g h m any tria ls . B u t
if th is soul rem its herself w ith o u t reserve in to H is
hands, He arranges everything fo r her greatest good,
according to St. P aul’s w ords, * A ll th in g s w o rk together
fo r good to them th a t love God. ’ G od’s g lo ry dem ands
th a t we hope in H im in d iffic u lt circum stances. To
hope in God, to rest upon H is bosom when th in g s go
w e ll is n o t a lo fty v irtu e and gives little g lo ry to H im
W ho wishes to be served b y fa ith and against all
human hope. B u t alw ays to rem ain convinced th a t
God w ill never forsake us, in spite of the d ifficu ltie s
w h ich seem to us to be insurm ountable, th a t H is
W isdom , H is Love and H is Power w ill know how to
fin d a w ay, th a t is tru e v irtu e , and the m ore a soul
has passed th ro u g h such tria ls , the higher she w ill
a tta in , once she has d e fin ite ly entered in to G od’s,
service 2. ”
1. March 24th, 1916.
2. March 14th, 1902.
4 .—CHARITY TOWARDS OUR NEIGHBOUR
The love of God bears w ith it the love of our neighbour.
The firs t commandment is to love God w ith our whole
heart, w ith our whole soul, w ith our whole m ind and w ith
a ll our strength. The second com mandment is like to the
firs t : Thou shalt love th y neighbour as th y s e lf1. “ Since
the Incarnation, ” w rites Dom M arm ion— in those empha
tic and persuasive pages w hich he devoted to fraternal
c h a rity 2 “ and by the Incarnation, a ll men are by rig h t,
if not in fact, united to C hrist as the members are united
to the head in the same body. ” Hence the life of union
w ith God im plies, as an inevitable consequence, ch a rity
tow ards our neighbour.
In Dom M arm ion's correspondence few pages are to
be found relating to fra te rn a l ch a rity, but these deserve
to be borne in m ind ; we come across more than one
characterised by th a t fine psychology fu ll of tru th and of
th a t lum inous clearness w hich are one of the charms of
his teaching :
“ The Good God is g iv in g you th e great grace o f a
strong and sincere desire fo r perfection. W ith th is
grace you ought to go fa r ; w h a t holds you back is
th a t you do n o t give yourself up enough to God in His
members. Y ou w ould go to God all alone (in occupy-
1. Cf. Matth., x x i i , 37-39; Mark, xn, 30-31 ; Luke, x, 27.
2. Cf. Christ the Life of the Soul, ch. XI, Love one another, pp. 330
and following. See also the conference on " Good Zeal " in Christ
the Ideal of the Monk.
i 64 UNION WITH GOD
m g yourself o n ly w ith yo u r in d iv id u a l p e rfection),

b u t God presents H im se lf to us u n ite d to H is Son, and
in H im to the w hole C hurch. I f you could get ou t
o f th is iso la tio n you w o uld m ake great progress1.2 ”
* " In H o ly C om m union, you enter in to union
d ire c tly w ith Jesus C h rist, and, th ro u g h H im , w ith
th e F a th e r and th e H o ly S p irit w ho are in H im . A gain
you enter w ith H im and th ro u g h H im in to union
w ith a ll H is m em bers and especially w ith those w ho
are p e rfe ctly u n ite d w ith H im in g lo ry. T h is is th a t
Com-munion fo r w h ich H e prayed H is F a th e r. Ut
unutn sint, sicut ego in te et tu in me, ut sint consummati
in unum *. "
He b e a u tifu lly develops these lo fty thoughts :
" The m ore one gives oneself to Jesus C h rist, th e
m ore H e gives H im se lf to us, and w hen H e gives
H im se lf to us p e rfe ctly, it is the ple n itu d e o f H is life
in us, holiness, and perfect union w ith H im . N ow
to give oneself to Jesus C h rist is firs t o f a ll to abandon
oneself to H im com pletely, leaving to H is w isdom and
H is love th e care o f disposing o f e ve ryth in g fo r H is
g lo ry and our good. The m ore perfect and com plete
th is abandon is, the m ore Jesus C h rist takes it upon
H im se lf to ru le a ll th e d etails o f our life .
N e xt, to give oneself to Jesus C hrist is to give oneself
1. Undated, but about 1901.
2. " That they all may be one, as Thou, Father, in Me, and I in
Thee; that they also may be one in Us. " John, , 21.—May
26th, 1908.
x v ii
CHARITY TOWARDS OUR NEIGHBOUR 165
to others fo r love o f H im , o r ra th e r to give oneself to

H im in th e person o f our neighbour. H e has said,
* A m en, am en, I say to you as long as you d id a n yth in g
to th e least o f those w ho believe in me, you d id it to
m e1.2 ’ There are so few people w ho understand th is
tru th , th a t is w h y there are so few saints. N ever
fo rg e t th is , m y d a u g h te r: O ur L o rd never gives H im se lf
except to those w ho give them selves to H im in th e
person o f th e ir neighbour. A n d to give you th e reason
fo r th is : as God is incarnate in the H o ly H u m a n ity
o f Jesus C h rist, H e is in some m anner incarnate in our
neighbour, and as we can o n ly go to God th ro u g h th is
Sacred H u m a n ity, therefore can we o n ly be u n ite d to
C h rist b y accepting Him united to our neighbour.
C a re fu lly m editate upon th is teaching, it is v e ry fr u it
fu l2. ”
“ A sk yo u r p a tro n , as I do fo r you, ” — he w rite s to
a nun,— “ to o b ta in fo r you such an ardent love fo r
yo u r D ivin e Spouse th a t a ll oth e r love m ay flo w from
it. W e m ay never share our love fo r God w ith any
o th e r creature ; H is com m andm ent is fo rm a l: *Thou,
sh a lt love the L o rd God w ith th y whole heart. ' B u t
in the same w ay as we love God, we m ay love others,
because He loves them , and because H e desires th a t
we should love them , and in the order and degree in
w h ich He w ills th a t we should love them .
W hen we love thus, our love fo r others takes n o th in g
aw ay from God, b u t it is, on th e co n tra ry, another
1. Cf. Matth., xxv, 40.
i6 6 UNION WITH GOD
form of our love for Him. To love in this way is a

grace which we ought to ask of God and which we
ought to try to merit by the intensity of our love for
Him. Speakmg of St. Teresa an author has written :
‘ The tender affections of her heart passing through
the Heart of Jesus drew therefrom a twofold life :
they became divine by their principle, they remained
human in their expression ; like the thrice-holy friend
ship of Our Lord Himself for the Apostles, His
disciples, John and Lazarus, etc...1’ ”
♦**
As to the practice of charity towards our neighbour he
wished it to be at once human and supernatural. Let
us see how in throwing light on this doctrine he does away
with scruples :
* " God expects each creature to serve and love Him

according to its nature. The Angels must love God
angelically , that is without heart, sentiments, affections
for they have none of these things. But He expects
man to love Him hum anly that is with all his heart, soul,
strength and mind and his neighbour in the sam e w ay.
We are neither spirits nor ghosts, but human beings,
and we cannot go higher than perfect humanity
elevated by grace. Now Jesus is perfect humanity,
perfect Deity. He loved His Mother as a child should
love, not only with His head, but with His heart. He
kissed her and was fondled by her and liked it. He
i. November 19th, 1902.

loved all men : a) for their souls in view of eternity,
b) for their entire persons , humanly ; c) He loved some
with a special human love. He wept when Lazarus
died. Where did these tears come from ? not from
His soul, but from His Heart. He did not love angel
ically, because He was not an angel but the Son of
Man ; no one was ever so human as Jesus. His Father
found all His delights in Him. Amongst the creatures
which God has given us to lead us to Him, and to render
our exile here possible, are the love and affection of
those who surround us. Who implanted in the
mother’s heart her love of her child ? It was He, and
how could He be displeased at our accepting this
great gift ! We must be on our guard not to let the
devil deceive us by presenting something above human
strength, and contrary to God’s intentions. He has
said ‘ My yoke is light and My burden easy, ’ it would
be unbearable if we were obliged to act as souls without
bodies, being at the same time enveloped in sense,
affections and human ties despite our will. Let us
be content to be as perfect as the M an- God. Jesus
loved Mary : 1) Because He saw in her the image of
His own perfection ; 2) because she was His Mother.
He loved her with a child’s love raised to infinite heights
by the hypostatic union, but still remaining human.
3) He loved her because of all the virtues and gifts He
had placed in her and so of others.
Now, my dear child,don't go sublimizing too much,
just act sim ply and ask Jesus to give you the gift of
loving with detachment, that is, so that no human
affection should be necessary. * One thing is neces
i68 UNION WITH GOD
s a ry 1. ’ Use affections as you do oth e r creatures.

Y o u w ill n o t rest in creatures, if you desire to use
them according to G od’s w ill. See S t. Teresa keeping
her niece in th e convent w ith her, St. F rancis o f Sales
and S t. C hantal, S t. A ugustine weeping fo r his
m o th e r... w ith o u t a scrap o f a tta c h m e n t2. ”
A nd again to the same, after she had le ft home fo r the
cloister, he w rites these lines so fu ll of tru th :
* " Y o u r thoughts about Jesus are too narrow. He
is n ’t a b it lik e w h a t you im agine. H is H e a rt is as
large as the ocean, a real hum an heart. He wept real
sa lt tears when Lazarus died. ‘ See how He loved
h im 3. ” H e does n o t expect you to be a spectre or
ghost. N o, He w ants you to be a thorough woman
w a n tin g love and g iv in g it, and when you leave those
you love, He w ants you to feel it deeply. D o n ’t be
ever scru tin izin g yo u r poor little heart in fear, b u t
lo o k a t H im . He possesses fo r you, H is spouse, a ll
th a t yo u r p o ve rty la c ks 4. ”
However as a prudent director, he is careful at need to
la y stress upon certain reservations in the practice of
th is virtu e :
“ Seek G od's good pleasure in e v e ry th in g ; have the
in te n tio n o f pleasing H im in a ll th a t you do. Y ou
have a lo vin g heart w h ich has need o f affection, and
1. Luke, x, 42.
3. John, xi, 36.
4. July 7th, 1920.
th a t is w h y you m ust cleave to God. W hen you are
th o ro u g h ly u n ite d to H im , then He w ill give you a
w ide lib e rty to deal w ith others w ith o u t any searching
o f hea rt L ”
" I should have w ritte n to you sooner12*3seeing th a t
you are in tro u b le . B u t I have n o t found a m inute.
Y ou have taken m y words in an excessive, exag
gerated sense. This is w hat I m e a n t:
God has surrounded you w ith ve ry special p ro te ctio n
and H e w ants all yo u r love, all yo u r heart fo r H im self.
N ow th e tender affection and the m anifestations o f th is
tenderness you spoke to me about, w ith o u t being
necessarily sin, are concessions to nature w h ich w ill
end b y w eakening yo u r v irtu e . W hen one has reached
perfect d ile ctio n , th a t is to say when one is dead to
creatures, one begins a new life in w hich one can love
w ith o u t being a fra id ; fo r then the sole p rin cip le o f th is
love is love o f God. B u t you have n o t ye t got so fa r.
Y ou w ill have to pass th ro u g h m any tria ls , * to die
lik e the grain o f w heat w h ich fa lls in to the g ro u n d 8 '
before being able to give yo u r heart w ith o u t fear.
W hen St. Teresa had passed th ro u g h long and cruci
fying trials, God gave her back a ll her early affections.
T hey had become stronger, tenderer, b u t had no m ore
danger fo r her. The sign o f th is state is when one has
no need of these affections. B u t when one is saddened
and as it were helpless on being deprived o f them , it
is a sure sign th a t these affections are in p a rt n a tu ra l
1. 1908.
2. Letter addressed to a monk.
3. John, xn, 24.
Union with God
170 UNION WITH GOD
and im perfect and th a t th e y m ay enfeeble the soul and

thus become an occasion o f falls.
Y ou m ust n o t rush to th e opposite extrem e and
isolate yourself, going w ith o u t th e frie n d sh ip yo u r
weakness needs. O n ly you m ust m ake use o f the
safeguards w h ich prudence and the R ule la y dow n.
I p ra y fo r you w ith a ll m y h eart, fo r I love you te n
d e rly in Jesus C h ris tx. ”
Here and there are brie f counsels recommending pleasant
self-forgetfulness and joyous ch a rity ; is it not a C hristian
virtu e to be fu ll of fu n ?
“ W h a t Jesus desires before a ll things, fo r th e
m om ent, is th a t you should fo rg e t yourself so as to be
a t th e service o f others, lik e Jesus W ho washed the
feet o f H is d iscip le s12.3 ”
“ I am so pleased to see th a t n o t o n ly you are happy

yourself b u t th a t you tr y to m ake others happy, you
are q u ite rig h t. ‘ A sad sa in t is a so rry saint. ' W hen
we have Jesus in our hea rt it is lik e offering H im an
a ffro n t if we are sad. I t is lik e saying, * Y ou do n o t
suffice fo r me ’. A n d Jesus is altogether o u rs8. ”
" Be q u ite joyous, q u ite u n ite d to Jesus, q u ite ch a ri

table, and you w ill be m ore and m ore dear to Jesus,*
and m ore and m ore m y c h ild 4. "
1. May 7th, 1914.
3. November 27th, (about 1903).
4. Same date.
Counsels most happily adapted to the age and state of

his correspondents :
“ F o r the m om ent, " he w rite s to a little g irl,
“ yo u r great d u ty is to be a little angel o f consolation
to yo u r dear parents. Y ou know th a t Jesus said,
‘ w h a t you do to the least o f m ine, you do it to M e .'
N ow th is is m uch m ore tru e o f yo u r parents. T hey
represent God fo r you and a ll th a t you do to console
and help them , Jesus w ill take as done to H im s e lf1. "
A nd again, to the same :
“ Y o u r positio n is n o t an easy one, you are o n ly a
c h ild and the heavy and d iffic u lt task o f consoling
and sustaining yo u r dear parents in th e ir loss fa lls
upon you. I t is ve ry d iffic u lt fo r a sm all person lik e
you, b u t you are n o t alone. Y ou know th a t when we
are in a state o f grace, the good Jesus dw ells always
in our heart, H is great longing is to be all fo r us.
Y o u r great d u ty is to console papa and m am a.
Be alw ays jo y fu l, a little angel of peace, and Jesus
w ill love you ve ry m uch. F o r He w ill take as done
to H im se lf a ll th a t you do to console yo u r dear
p a re n ts12. "
*
* *
There was one point of fraternal ch a rity on w hich Dom

M arm ion always strongly insisted, nam ely, concerning the
manner of judging others. We find echoes in his corres
pondence of his firm and grave teaching.
1. April 3rd, 1903.
2. June 9th, 1903.
172 UNION WITH GOD
One of his earliest letters (November 27th, 1894)

contained these earnest counsels :
“ W atch over yourself especially as regards ch a rity,
and be sure th a t every tim e you are hard on your
neighbour in thoughts or w ords, yo u r he a rt is n o t
inspire d b y th e Sacred H e a rt o f Jesus who is an ocean
o f com passion fo r our m iseries and p a rtic u la rly loves
those w ho never allo w them selves to judge th e ir
neighbour h a rd ly. S t. C atherine o f Siena never
allow ed herself to judge her neighbour even when
it concerned actions w h ich were openly w rong, and
O ur L o rd m anifested to her how pleasing th is was to
H im . I know b y m y own experience how d iffic u lt
th is perfection is, b u t we should alw ays try to reach
w h a t is the m ost perfect to give pleasure to Jesus1. ”
W e again fin d the same doctrine nearly th irty years la te r
(December 3rd, 1921) :
“ T ry as fa r as possible n o t to concern yo u rse lf w ith
th e im perfections o f others as long as th e y do n o t
come under yo u r charge. I t is a snare o f th e d e v il
w ho aim s a t lessening yo u r m e rit and grace. C h rist
wills th a t we should n o t judge our neighbour unless
d u ty obliges us to do so. Nolite judicare, ‘ Y ou
w ill be judged b y the L o rd , ’ H e te lls us * w ith the same
rig o u r th a t you have used tow ards o th e rs12. ’ N o th in g
disarm s G od's ju stice as regards us as th e m ercy we
have fo r others. "
2. Cf. M atth., vxi, i-2.
On these occasions Dom M arm ion p a rticu la rly recom

mends prayer w hich baffles the wiles of the devil “ the
enemy who is so clever in sowing cockle. ”
“ P ra y fo r those w ho seem to you to be acting ba d ly,
b u t do n o t judge them . God alone sees the heart , he
alone can judge how fa r souls are responsiblex. ”
A thought to w hich he gives th is beautiful develop
m ent :
" O ften w h at hinders us from liv in g in recollection
is th a t we occupy ourselves too m uch w ith others.
D o n o t sta y to judge others, and do n o t th in k th a t
you ought to te ll the Superiors w hat you see th a t
seems to you to be w rong in yo u r Sisters, unless i t is
a d u ty w ith w hich you are charged. I t is the d e v il
w ho is seeking in th is w ay to prevent you fro m being
u n ite d to O ur L o rd . A n d the good God perm its these
tem p ta tio n s because th e y p rovide m a tte r fo r an excel
le n t p u rific a tio n . Say a p ra ye r fo r the person on
w hom yo u r judgm ent bears, and if the d e vil sees
th a t each th o u g h t o f th is k in d he presents to you is
the occasion o f a good prayer, he w ill give up these
ta ctics. T u rn a t once to O ur L o rd and confide the
th in g to H im , saying, ' M y Jesus, I abandon th a t to
Y o u ; as fo r me, I w ill a tte n d to Y o u alone, I w a n t to
be u n ite d to Y ou. ’ E v id e n tly there are cases where
we cannot approve the action, b u t do n o t le t us judge
th e in te n tio n ; th a t is between th e soul and God.
A n d th e m ore experience I have th e m ore I see there ,l
l, November 30th, 1920.
174 UNION WITH GOD
is o n ly th e eye o f God to discern our in te n tio n and the

value o f our a ctio n s1. ”
On the other hand, he w rote very ju s tly to a M other
Superior :
“ X is m aking progress in prayer and consequently
in perfection. Thanks to the Good God, th is progress
is accom panied b y perfect subm ission to obedience and
great gentleness and indulgence in her relations w ith
others, w ith o u t w h ich her progress in prayer m ig h t be
held suspect, A fructibus eorum cognoscetis eos. . . 2.1 ”
I t is indeed in prayer— D ivine Office or private prayer—
th a t we draw upon the principle of wide and radiating
cha rity, a ll made up of forgetfulness of self, and fo r th a t
very reason the bringer of D ivine grace :
“ I t is above a ll d u rin g the D ivin e O ffice th a t we
consecrate our w hole being to God and to souls, and
I am m ore and m ore convinced th a t G od’s greatest
graces are given to those w ho are m ost generous a t
those m om ents. I t is w ritte n o f Jesus, Vere languores
nostros ipse tulit et dolores nostros ipse portavit3.
W hen we are closely u n ite d to H im d u rin g the
D ivin e O ffice and H o ly Mass, in H is relations w ith
H is F ather, w ith the Blessed in Heaven and w itji
fa ith fu l souls upon earth, we .realise those sublim e
1. Undated, to a nun.
2. , 16.—
“ B y their fruits you shall know them. " Matth., vii
February 8th, 1901.
3. " Surely He hath borne our infirmities and carried our sor
rows. ” Isaias, l i i i , 4.
w ords o f H is Sacred H e a rt, Rogo, Pater, ut omnes

unum sint, sicut Tu in Me et Ego in Te, ut sint consutn-
mati in unum 1.
W e become so to speak one w ith H im , when we take
upon us, w ith H im , a ll th e sorrow s, the sighings, th e
sufferings o f H o ly C hurch and intercede in the nam e
o f a ll, fu ll o f confidence in H is In fin ite m erits. W hen
we act th u s h a b itu a lly , we go o u t o f ourselves, we
fo rg e t o u r ow n little sorrow s and annoyances and we
th in k m uch m ore about God and souls. In re tu rn ,
God th in k s o f us and fills us w ith H is grace : Date et
dabitur vobis; mensuram bonam et coagitatam et super-
effluentem dabunt in sinum vestrum*2 .
M y dear ch ild , I am speaking to you in th is w ay
because the m ore I see o f religious, b o th m en and
wom en, the m ore I am convinced th a t the great cause
o f th e ir troubles is th a t m ost o f them th in k too m uch
o f them selves, and too little o f Jesus and souls. I f
th e y could once and fo r a ll go ou t o f them selves and
consecrate th e ir w hole life to Jesus and souls, th e ir
hearts w ould become w ide as th e ocean ; th e y them sel
ves w o uld fly upon th e p a th o f perfection : Viam
mandatorum tuorum cucurri cum dilatasti cor meum3. ”
t. " That they all may be one, as Thou, Father, in Me and I in
T h ee; that they also may be one in Us. ” John, xvn, 21.
2. " Give and it shall be given to you : good measure and pressed
down and shaken together and running over shall they give into
your bosom. ” Luke, vi, 38.
3. " I have run the way of Thy commandments when Thou didst
enlarge my heart. " Ps. cxvm , 32.— February 3rd, 1904.
V.—AT THE SUMMIT OF UNION: THE LIFE
OF PRAYER
We need not repeat the substance of Dom M arm ion’s
valuable conferences on prayer in Christ the Life of the
Soul and Christ the Ideal of the Monk1. I t is enough to
recall th a t according to his definition , contem plation is
the perfect “ expression of our intim ate life as children
of God, ” a higher mode of operation of the theological
virtues under the influence of the g ifts of the H o ly S p irit.
This is w hy he insisted so much upon the practice of the
v irtu e of fa ith , and the most confident and generous
fid e lity to the inspirations of the S p irit of Love.
The greater num ber 21 of Dom M arm ion’s sp iritu a l letters
— at least those th a t have reached us so fa r— are addressed
not to beginners b u t to persons in religion who by profes
sion, give themselves to prayer. Nevertheless, everyone
m ay find inspiration in these counsels fu ll of prudence and
wisdom as also of confidence, w hich th is master of ascetism
so w idely distributed.
Contem plation appeared to Dom M arm ion so high and
great a th in g th a t he preferred it, as do the saints, to any
a c tiv ity :
* " N o am ount o f e x te rio r w o rk is as pleasing to
1. To these must be added the chapter Spiritus precum in A bbot
Columba Marmion, a Master of the Spiritual Life, pp. 424 and
following.
2. The greater number, we say, for in some of these written to
people in the world are to be found directions suitable to their
state.
AT THE SUMMIT OF UNION : THE LIFE OF PRAYER 1 7 7
God, as useful to the C hurch and souls as th a t lo vin g

contem plation, in w h ich the soul allow s God to act
as H e pleases in her. I t is fo r th a t H e has created
her. * M a ry has chosen the b e tte r p a rt w h ich shall
n o t be taken aw ay fro m her. * ...O u r a c tiv ity is plea
sing to God ju s t in so fa r as it is the * tro p p le in ' o f
our union w ith H im L ”
Elsewhere he m agnificently lays down the reason :
* " God is ca llin g you to in te rio r union w hich is m ore
useful to you, and m ore fru itfu l fo r the C hurch and
souls th a n a ll yo u r a c tiv ity .
" Y ou see, m y c h ild ” — he goes on a fte r having once
m ore quoted B losius on th is subject— "G od has created
us fo r H im self, and we can do n o th in g greater th a n
to give ourselves up to H im to c a rry o u t H is wishes.
T o a llo w God to act on us in p ra ye r is n e ith e r laziness
n o r in a c tiv ity . A t such m om ents, deep dow n in the
im perce ptible depths o f o u r soul, there is passing a
Divine a c tiv ity m ore precious th a n a ll our hum an
a c tiv ity . As th e soul gets nearer to God, she becomes
sim pler and no w ords— no form s, can express nor
fo rm u la te w h at she w o uld say, b u t as th e C hurch prays
in her litu rg y , * O G od, to W hom every hea rt is open
and to W hom every will speaks, and fro m W hom
there is n o th in g hidden, p u rify our hearts b y th e in fu
sion o f th e H o ly S p irit th a t we m ay p e rfe ctly love
Thee, and w o rth ily praise Thee a. ” 21
1. November 2nd, 19x5.
2. Collect ad postulandam graham Spiritus Sancti :— May 29th,
19X5-
178 UNION WITH GOD
This is w hy he so much wishes souls to give themselves
to prayer :
“ Tom orrow we shall be keeping th e feast o f Blessed
R uysbroeck, one o f th e greatest m ystics the C hurch
has ever know n. I shall have the happiness o f cele
b ra tin g the Mass in his honour. I w ill say it fo r
m yself, fo r you and yours, th a t th e H o ly G host m ay
give us th e g ift o f re a l p ra y e r1. ”
“ I am happy to learn, ” he w rite s to a person in the
w o rld , “ th a t you fin d so m uch lig h t and peace in prayer.
I t is a great grace, and the greatest assurance o f yo u r
perseverance a. ”
On the other hand, to one under his direction who, on
account of his w o rld ly occupations, had given up the
practice of prayer, he expresses his re g re t:
" I was so rry to learn th a t you have given up m edita
tio n . I t is a snare o f th e d e vil, fo r w ith o u t prayer,
w ith o u t contact o f h e a rt and soul w ith God, one never
rises beyond m e d io crity. I t is d u rin g those m om ents
o f union o f soul th a t God com m unicates H is lig h t
and H is life , although a t tim es in an im perce ptible
m anner 8. ”
*
* *
In his “ S p iritu a l W orks1432,* ” Dom M arm ion scarcely

1. December ist, 1916.
2.November 7th, 1917.
3. May 28th, without date -of year.
4. Christ the Life of the Soul, chap. Prayer ; Christ, the Ideal of the
Monk, chap. Monastic Prayer,
AT THE SUMMIT OF UNION : THE LIFE OF PRAYER I 7 9
stays to go in to details as to the a ttitu d e of the contem

p la tive soul during the tim e of prayer. I t suffices fo r
his plan to determ ine the nature of the prayer, the diffe
rent progressive degrees of w hich it adm its, to establish
the conditions of its unfolding and developm ent and the
desirable results it produces. In his letters we shall meet
w ith m any useful counsels.
A lthough, according to his way of thin kin g , prayer is
a g ift of God rather than the result of hum an a rt or s k ilfu l
effort, it none the less requires indispensable dispositions.
Am ong the la tte r he points out the habit of recollection
as p a rticu la rly valuable :
" M y dear ch ild , I w ish you to strive to liv e tru ly
u n ite d to O ur L o rd w ith o u t concerning yo u rse lf w ith
a ll th a t happens. Y ou are the spouse o f Je su s;
liv e w ith H im in sinu Patris, th a t is th e proper place
o f the spouse. B u t fo r th a t, great fid e lity is needed.
R em ain recollected, n o t o n ly d u rin g p ra ye r, b u t
th ro u g h o u t the day. I have m ore th a n once experien
ced fo r m yself th a t if one is fa ith fu l to keep near to
H im d u rin g the day, O ur L o rd reveals H im se lf to
the soul, a t one m om ent o r another, outside th e tim e
o f prayer, and then He helps us to m ake enorm ous
progress. Jesus has said * I f anyone loves Me, I w ill
m ake M y abode in h im L ' H e abides in th e soul th a t
loves H im , and she live s ever w ith H im . A t th e
beginning, th is life o f recolle ction requires efforts, b u t
w hen th e h a b it is taken, it becomes lik e a second
nature. I f one has jo ys o r sorrow s 01 d ifficu ltie s
one goes to H im , and then a ll is w e ll*. ” 21
2. Undated.
i8 o UNION WITH GOD
On another occasion he thus develops his thought :

" T his is w h a t o fte n hinders souls o f good w ill from
m aking progress in prayer, and it is yo u r case, m y
ch ild . In th e m orning, th e y m ake th e ir p ra ye r w e ll,
th e y receive O ur L o rd in H o ly C om m union and are
v e ry u n ite d to H im ; then th e y leave th e c h o ir,th e y
go to breakfast, th e y take up th e ir w o rk ; th e y cast
a little glance here, th e y say a w ord there, and th e y
lose th e ir recolle ction. A n d thus d u rin g th e w hole
day, th e y advance and th e y fa ll back. Y o u m ust
accustom yourself to m ake a little sanctuary in yo u r
hea rt where you w ill alw ays fin d O ur L o rd even in the
m id st o f occupations and d is tra c tio n s ; and then,
as soon as you are alone, as soon as you have a few
m inutes exardescet ignis 1.
T ry to gain the m astery over yo u r thoughts, because
if one lets oneself go to one’s im agina tions it is im pos
sible to a rrive a t contem plation. O ur head is a little
lik e a m ill w h ich tu rn s round a ll th a t is p u t in to i t ;
th a t is w h y it is v e ry im p o rta n t, each tim e one has a
few m inutes in th e day, n o t to le t one’s m in d w ander,
b u t to d ire c t it tow ards God. W ith o u t th a t n e ith e r
recolle ction nor pra ye r is possible.
T ry also n o t to th in k o f yo u r occupations outside
the tim e you should give to th e m ; we m ust take the
upper hand w ith our occupations, and n o t le t ourselves
be absorbed b y th e m ; now th is occupation th a t y o li
lik e s till dom inates you to o m uch and hence prevents
you fro m liv in g u n ite d w ith O ur L o rd *. ” 21
1. " A fire shall flame out. " Ps. x xxvm , 4.
2. Undated.
AT THE SUMMIT OF UNION : THE LIFE OF PRAYER l 8 l
A nother valuable disposition is the desire fo r a life of

union w ith God and the s p irit of peace :
* “ As regards yo u r desire and a ttra c tio n tow ards
a m ore in tim a te union w ith God, and fo r a s p irit o f
p ra ye r,” he w rite s in the firs t le tte r o f d ire ctio n we have
o f his (O ctober 17th, 1891 )," I feel fro m th e various
p o in ts you in d ica te d th a t it is th e H o ly S p irit W ho
has in sp ire d the desire, and th a t if you are fa ith fu l
and p a tie n t, He w ill in H is ow n good tim e w o rk in yo u r
soul w h a t is fo r H is greater g lo ry and yo u r perfection.
Theologians teach us th a t when God inspires us
w ith an ardent desire fo r some g ift, such as th a t o f a
s p irit o f prayer and when we often feel, when p ra yin g
fo r it, great peace and confidence, it is a certain sign
th a t He means to g ra n t it. Y o u r h a b it o f fre q u e n tly
tu rn in g to God d u rin g w o rk, and o f p u rify in g yo u r
in te n tio n s is an excellent aid tow ards th e fo rm a tio n
o f th is s p irit, (of prayer) in so fa r as it depends on us,
fo r never forget th a t a s p irit o f pra ye r is a g ift o f God.
Y o u m ust be v e ry careful to possess yo u r soul in
peace, as th e E v il One w ill p ro b a b ly m ake great
e ffo rts to prevent yo u r acq u irin g th is s p irit o f prayer.
As a general rule, you ought to regard as com ing from
th e enem y any th o u g h t w h ich agitates you, throw s
you in to p e rp le xity, w hich dim inishes yo u r confidence
and narrow s up yo u r heart. The best th in g in such
cases is ju s t to p u t the m a tte r th a t perplexes you
o u t o f yo u r m ind, saying to yourself, ‘ W hen I have the
o p p o rtu n ity I shall ask th e so lu tio n o f th is d iffic u lty
fro m some p rie st, 'a n d then go on in peace as you were
before. ”
182 UNION WITH GOD
H is concern fo r in te rio r lib e rty is such th a t he does not
wish a soul united w ith God and subject to H is action
to be disturbed by the remembrance of special inten
tions :
" W hen a soul is su b m itte d to God in prayer, it is
a m istake to pay a tte n tio n to detailed intentions. One
glance a t them a t th e beginning o f y o u r p ra ye r is
s u ffic ie n t 1. ”
* “ As regards yo u r in te n tio n s in prayer, there are
m any souls w ho fin d th a t great precision and n ic e ty
in specifying various in te n tio n s in p ra ye r interferes
w ith the unity o f th e ir p ra ye r and is a cause o f a n xie ty
and distra ctio n s. F o r such souls the best th in g is to
specify these in te n tio n s o n ly fro m tim e to tim e , fo r
exam ple, once in th e m orning and th e n a simple
glance o f the soul is su fficie n t to recall them a t the
beginning o f prayer. H ow ever, in a ll th is , m y dear
Sister, fo llo w the attraction of the Holy Spirit w ith
great peace, as a ll a n x ie ty is th e m o rta l enem y of th a t
disposition w h ich the H o ly S p irit wishes to fin d in
th a t soul w h ich H e calls to a great union w ith H im a. ”
A nd again :
“ D u rin g prayer, you should n o t em barrass yourself
b y th e rem em brance o f p a rtic u la r in te n tio n s or per
sons. Y o u r union w ith God does a ll th a t in an eminent
m anner. Y o u r union o f love w ith God has as re su lt,21
1. November 2nd, 1915.
AT THE SUMMIT OF UNION : THE LIFE OF PRAYER 183
so to speak, to infuse blood (love, and D ivin e life )

generously in to a ll the m em bers o f C h rist's M ystica l
B ody. F o r m y p a rt, I take a ll the m em bers o f the
C hurch in to m y heart, I adopt th e ir in te n tio n s as m y
own in fa ith and love, and th a t once done, I th in k no
m ore about it 1. ”
The same advice th a t we found in his firs t le tte r of
direction (1891)2 is repeated a few weeks before his death :
“ D o n o t com plicate yo u r prayers b y th in k in g of
persons in p a rtic u la r ; leave th a t to O ur L o rd , except
in special cases. In general, fo r souls th a t Jesus calls
to H im self, as is yo u r case, H e in vite s them b y H is
in w a rd in sp ira tio n when H e wishes them to p ra y fo r
such or such a th in g or person s p e c ia lly 8.”
*
* *
Dom M arm ion has le ft excellent instructions on prayer
in itse lf :
" D o n o t forget, ” he w rite s to a person in the
w o rld , “ th a t the m ain th in g in p rayer is the contact
o f the soul w ith God in fa ith th ro u g h love. The soul
resting, in fa ith , upon Jesus C h rist is raised th ro u g h
hum ble love even to th e bosom o f God and there she
sees th e tru th th a t she contem plates in God. There,
love w ill show her th e resolution th a t God w ills her
to take, and th is resolution th u s inspire d b y th e lig h t 321
1. January 29th, without other date.
2. See Abbot Columba Marmion, a Master of the Spiritual Life,
pp. 89 and following.
184 UNION WITH GOD
o f the H o ly S p irit is fru itfu l and stable. ‘ The ju s t

m an gives his heart to his C reator and prays in H is
sig h t 1.
As to the character of prayer, he would have it above
a ll affective, sim ple, true and p u re a.
“ F o r w h at concerns m e d ita tio n , le t it be ra th e r a
p ra ye r o f the he a rt and o f love than o f the head. A n
excellent book fo r learning to m editate is Bossuet’s
Elevations sur les Evangiles 8. Read under th e eye
o f God u n til yo u r heart is touched. Then give yourself
up to love 4. ”
“ F o r w h at concerns m e d ita tio n , if yo u r m in d w an
ders, m ake it in such a w a y th a t yo u r heart rem ains
q u ie tly tu rn e d tow ards Jesus and you w ill lose
n o th in g *. ”
" As fo r yo u r re tre a t, fo r th e present, you m ust do
n o th in g w ith contention o f m ind or he a rt, b u t ra th e r
sta y q u ie tly under the eye o f God w h ils t g iv in g yourself
to H im w ith o u t reserve®. ”
" W ith th e L ittle O ffice o f the Blessed V irg in , the
rosary, and the S tations o f the Cross, you have enough 54321
1. Cf. Eccli., X X X I X , 6.— August 5th, 1917.
2. It is to be noted that the four following extracts are from letters,
addressed to persons living in the world, not in religion.
3. B y a slip of the pen Dom Marmion connects under the same
title two different works of Bossuet, but from his oral teaching it
may be concluded that he especially means the Meditations sur
l'£vangile.
4. June 5th, 1916.
vocal prayers. I t is good to keep oneself free in G od’s

presence so as to be able to fo llo w the a ttra c tio n , w hich
th e H o ly S p irit does n o t fa il to give d u rin g the day,
to lif t up our hearts to H im *. "
The prayer of fa ith appeared to him to be of special
w o rth :
" I t is good som etim es, w hen alone w ith God, to
stre tch o u t our hands to H im and look at Him in faith
show ing H im the depths o f o u r soul th a t H is eye m ay
penetrate in to those abysses th a t are hidden in the
recesses o f th e h eart. Then our prayer is pure and ve ry
p o w e rfu l, fo r th e c h ild gazes in to th e F a th e r’s face,
seeking th is face, th a t is to say H is good pleasure :
Quaerite Dominum, quaerite faciem ejus sem per 123
*.
4
There is yo u r w atchw ord ; it sums up a ll m y d ire ctio n
fo r yo u r soul w h ich I w a n t to be pure and sim ple lik e
th a t o f a ch ild o f love.
I am n o t a partisan o f m uch d ire ctio n above a ll when
God has given the soul a glim pse o f th e beauty o f
s im p lic ity 8. God H im se lf is simple, in fin ite ly sim ple,
and H e finds H im se lf in a sim ple soul lo st in the W ord.
I cannot te ll you w h a t is the d ivin e d e lig h t o f the H ea
v e n ly F a th e r, especially a fte r H o ly C om m union, when
H e sees a soul deeply hidden in H is W ord, liv in g b y
H is life , and gazing a t H im w ith h u m ility and
lo v e *. ”
2. Ps. civ, 4.
3. On this important point, see A bbot Columba Marmion, A Master
of the Spiritual Life, pp. 232-236.
U nion w ith G od
i8 6 UNION WITH GOD
“ F o r yo u r prayer, ” he w rite s to another nun, " do

n o t be a fra id o f its s im p lic ity . Go to God thro u g h
Jesus C hrist. H e is th e w ay and H e w ill m ake you
see th e D ivin e perfections in the measure th a t is
useful fo r you. A p a rt from the tim e o f prayer, yo u r
S tations of the Cross, yo u r s p iritu a l reading, and yo u r
o th e r d evotional exercises w ill prevent any danger o f
excessive s im p lic ity . The essential th in g in the p ra ye r
o f fa ith is to love and surrender oneself to G od's every
win i. ”
One cannot go astray in cleaving to C hrist in fa ith :

“ Jesus is * the W ay ' and He leads where He abides,
in sinu Patris. F o r those whom O ur L o rd leads to th is
end and b y th is w ay, there is no danger o f illu sio n .
D o n o t be curious to know a n yth in g , any m yste ry in
particular b u t solely to know God in pure faith th ro u g h
Jesus C h rist. I f God wiUs to m anifest a n yth in g in
p a rtic u la r, rem ain ve ry hum ble, and understand th a t
such com m unications are much less useful to yo u r soul
th a n the confused know ledge o f fa ith in w h ich God
com m unicates H im se lf directly to the soul in fillin g
her w ith the Divinity and w ith love: Sponsabo te mihi
in fide, *I w ill espouse thee to Me in fa ith , ' says the
D ivin e Spouse. F o r it is then o n ly th a t one is rig h t
and tru e , and th is Spouse is * T ru th ’ 2.”
1. Undated.
2. February 13th (without date of year). And again he writes :
* “ When you feel a sweet calm take possession of your heart and
soul, just remain there in silent love, and let God act. It is not
surprising that what formerly filled you with devotion as the Pas
sion, etc, does not excite you any longer. It will all come back
again but in another way. " February, 1920.
The tw o follow ing extracts form , in a few passages w hich

m ust be given integrally, a precious abridgm ent of his
whole doctrine :
“ Y ou feel yourself to be too m uch carried aw ay b y
outside things because you do n o t m ake yo u r prayer
w e ll enough, and you do n o t m ake yo u r prayer w e ll
because you are u su a lly to o abstracted.
Y ou, w ho a t th is m om ent are ve ry busy e x te rio rly,
have need o f ve ry intense m ental prayer. U n ite yo u r
self ve ry closely to O ur L o rd in prayer, and thus d u rin g
the day you w ill rem ain u n ite d to H im , and then
yo u r actions instead o f being a cause o f abstraction w ill
become a means o f union.
In p ra ye r m ake acts o f love, com punction and u tte r
self-basem ent; if you can succeed in m aking one act
o f perfect love d u rin g yo u r prayer, you w ill come aw ay
w ith yo u r soul w arm and glow ing, and you w ill be
able a fte r th a t to occupy yourself w ith e xte rio r things
w ith o u t losing yo u r in te rio r recollection.
A pra ye r d u rin g w h ich one has no th o u g h t, no
feeling, b u t where one unites oneself to O ur L o rd , to
the Blessed V irg in , to th e Angels and Saints in th e ir
love fo r God, is good. As long as we are upon
e arth, p ra ye r w ill alw ays be a happiness because
we love to u n ite ourselves to G o d ; b u t often, too,
it is a burden on account o f th e w eight o f our body
and o f our n a tu re ; th a t is w h y you m ust n o t be
astonished if a t tim es, although you have th e desire
and love fo r m ental prayer, th e tim e you devote to
it seems long.
O ur L o rd says in the Gospel : Hoc est opus Dei ut
i88 UNION WITH GOD
credatis in eum quern misit Pater 1. F a ith in th e D iv i

n ity o f Jesus is th e basis o f a ll s p iritu a l lif e ; b u t we
m ust have a lo g ica l fa ith w h ich surrenders us e n tire ly
to H im . In prayer, m y dear ch ild , give yo u rse lf often
to Jesus C hrist. Y ou m ust cast yourself dow n in yo u r
u tte r nothingness before H im , th a t w ill do great good
to yo u r soul. Y ie ld up to C h rist yo u r body, y o u r
soul, yo u r in te lle c t, yo u r h e a rt; te ll H im th a t you
w a n t H im to m ake o f you a ll th a t H e w ills ; abandon
yo u rse lf to H im , b u t do n o t forg e t th a t to give oneself
e n tire ly to C h rist is to be also given to H is M ystica l
B o d y, to our neighbour.
D u rin g prayer, im agine th a t th e F a th e r is show ing
you H is Son and saying to you, Hie est Filius mens
dilectus, in quo mihi bene complacui: Ipsum audite a.
Acknow ledge yo u r u tte r nothingness then before th is
W ord, u n ite yo u rse lf to H im in fa ith .
I w a nt you thus to m ake yo u r prayer in fa ith , sta yin g
a t C h rist’s feet in adoration. T his prayer, even if one
says n o th in g , and if one has no consolations, gives the
soul a great sense o f fa ith and h u m ility , the sense o f th e
greatness o f God and o f confidence in H im . U n ite
yo u rse lf to Jesus and, w ith H im , y ie ld yo u rse lf e n tire ly
to th e W ord. T ry to spend yo u r h a lf hour o f adoration
in th is w ay. Y o u can also com m une w ith O ur L o rd
on some te x t o f S cripture. W hen th e im a g in a tio n gives
no help it is a sign th a t we m ust above a ll occupy our
selves in m aking acts o f love. Y ou can m oreover be 21
1. “ This is the work of God, that you believe in Him Whom He

hath sent. ” John, vi, 29.
2. Matth., xvn , 5.
AT THE SUMMIT OF UNION I THE LIFE OF PRAYER 189
a t peace; the fa ct th a t you love prayer proves th a t

you m ake it b e tte r th a n you th in k L ”
" W e are able b y our efforts aided b y grace, to reach a
* ce rta in degree o f perfection, b u t beyond th a t it is God
alone W ho can give us to a tta in to higher union. T his
w o rk in the soul is som ething so delicate, so exquisite,
th a t it is o n ly God W ho can effect it. T h a t is w hy, m y
dear ch ild , w hat I recom m end you above a ll things,
w h at w ill be the m ost useful fo r you, is p ra y e r; fo r
a p a rt fro m the Sacram ents, it is above a ll in prayer
th a t God w orks w ith in us.
T ry then to liv e v e ry u n ite d to O ur L o rd and to set
a p a rt every day a tim e where alone w ith God, you w ill
fin d th is contact, th is em brace o f the Spouse o f yo u r
soul. I t is in prayer, when we are alone w ith God,
th a t H e teaches us th a t a ll th a t is n o t H im se lf is
n o th in g ; then we do n o t concern ourselves any longer
w ith our d ifficu ltie s, our annoyances, we do n o t tro u b le
about w hether others are fo r us or against us ; a ll those
th in g s are n o th in g w hatever.
In th e course o f prayer God w ill operate H im se lf
in yo u r soul, b u t He w ill do so according to the measure
you are generous and fa ith fu l, above a ll a t D ivin e O ffice,
then in obedience, a t w o rk, etc.
In prayer, if you feel a longing fo r God, a great th irs t-
fo r H im , do n o t fear th a t th is longing w ill tu rn you
aw ay fro m prayer, it is its e lf a prayer. P rayer some
tim es takes place in a region where we cannot even
perceive it 2. ” 21
1. Undated.
2. Undated.
170 UNION WITH GOD
and im perfect and th a t th e y m ay enfeeble the soul and

thus become an occasion o f falls.
Y ou m ust n o t rush to th e opposite extrem e and
isolate yourself, going w ith o u t th e frie n d sh ip yo u r
weakness needs. O n ly you m ust m ake use o f the
safeguards w h ich prudence and the R ule la y dow n.
I p ra y fo r you w ith a ll m y h eart, fo r I love you te n
d e rly in Jesus C h ris tx. ”
Here and there are brie f counsels recommending pleasant
self-forgetfulness and joyous ch a rity ; is it not a C hristian
virtu e to be fu ll of fu n ?
“ W h a t Jesus desires before a ll things, fo r th e
m om ent, is th a t you should fo rg e t yourself so as to be
a t th e service o f others, lik e Jesus W ho washed the
feet o f H is d iscip le s12.3 ”
“ I am so pleased to see th a t n o t o n ly you are happy

yourself b u t th a t you tr y to m ake others happy, you
are q u ite rig h t. ‘ A sad sa in t is a so rry saint. ' W hen
we have Jesus in our hea rt it is lik e offering H im an
a ffro n t if we are sad. I t is lik e saying, * Y ou do n o t
suffice fo r me ’. A n d Jesus is altogether o u rs8. ”
" Be q u ite joyous, q u ite u n ite d to Jesus, q u ite ch a ri

table, and you w ill be m ore and m ore dear to Jesus,*
and m ore and m ore m y c h ild 4. "
1. May 7th, 1914.
3. November 27th, (about 1903).
4. Same date.
Counsels most happily adapted to the age and state of

his correspondents :
“ F o r the m om ent, " he w rite s to a little g irl,
“ yo u r great d u ty is to be a little angel o f consolation
to yo u r dear parents. Y ou know th a t Jesus said,
‘ w h a t you do to the least o f m ine, you do it to M e .'
N ow th is is m uch m ore tru e o f yo u r parents. T hey
represent God fo r you and a ll th a t you do to console
and help them , Jesus w ill take as done to H im s e lf1. "
A nd again, to the same :
“ Y o u r positio n is n o t an easy one, you are o n ly a
c h ild and the heavy and d iffic u lt task o f consoling
and sustaining yo u r dear parents in th e ir loss fa lls
upon you. I t is ve ry d iffic u lt fo r a sm all person lik e
you, b u t you are n o t alone. Y ou know th a t when we
are in a state o f grace, the good Jesus dw ells always
in our heart, H is great longing is to be all fo r us.
Y o u r great d u ty is to console papa and m am a.
Be alw ays jo y fu l, a little angel of peace, and Jesus
w ill love you ve ry m uch. F o r He w ill take as done
to H im se lf a ll th a t you do to console yo u r dear
p a re n ts12. "
*
* *
There was one point of fraternal ch a rity on w hich Dom

M arm ion always strongly insisted, nam ely, concerning the
manner of judging others. We find echoes in his corres
pondence of his firm and grave teaching.
1. April 3rd, 1903.
2. June 9th, 1903.
172 UNION WITH GOD
One of his earliest letters (November 27th, 1894)

contained these earnest counsels :
“ W atch over yourself especially as regards ch a rity,
and be sure th a t every tim e you are hard on your
neighbour in thoughts or w ords, yo u r he a rt is n o t
inspire d b y th e Sacred H e a rt o f Jesus who is an ocean
o f com passion fo r our m iseries and p a rtic u la rly loves
those w ho never allo w them selves to judge th e ir
neighbour h a rd ly. S t. C atherine o f Siena never
allow ed herself to judge her neighbour even when
it concerned actions w h ich were openly w rong, and
O ur L o rd m anifested to her how pleasing th is was to
H im . I know b y m y own experience how d iffic u lt
th is perfection is, b u t we should alw ays try to reach
w h a t is the m ost perfect to give pleasure to Jesus1. ”
W e again fin d the same doctrine nearly th irty years la te r
(December 3rd, 1921) :
“ T ry as fa r as possible n o t to concern yo u rse lf w ith
th e im perfections o f others as long as th e y do n o t
come under yo u r charge. I t is a snare o f th e d e v il
w ho aim s a t lessening yo u r m e rit and grace. C h rist
wills th a t we should n o t judge our neighbour unless
d u ty obliges us to do so. Nolite judicare, ‘ Y ou
w ill be judged b y the L o rd , ’ H e te lls us * w ith the same
rig o u r th a t you have used tow ards o th e rs12. ’ N o th in g
disarm s G od's ju stice as regards us as th e m ercy we
have fo r others. "
2. Cf. M atth., vxi, i-2.
On these occasions Dom M arm ion p a rticu la rly recom

mends prayer w hich baffles the wiles of the devil “ the
enemy who is so clever in sowing cockle. ”
“ P ra y fo r those w ho seem to you to be acting ba d ly,
b u t do n o t judge them . God alone sees the heart , he
alone can judge how fa r souls are responsiblex. ”
A thought to w hich he gives th is beautiful develop
m ent :
" O ften w h at hinders us from liv in g in recollection
is th a t we occupy ourselves too m uch w ith others.
D o n o t sta y to judge others, and do n o t th in k th a t
you ought to te ll the Superiors w hat you see th a t
seems to you to be w rong in yo u r Sisters, unless i t is
a d u ty w ith w hich you are charged. I t is the d e v il
w ho is seeking in th is w ay to prevent you fro m being
u n ite d to O ur L o rd . A n d the good God perm its these
tem p ta tio n s because th e y p rovide m a tte r fo r an excel
le n t p u rific a tio n . Say a p ra ye r fo r the person on
w hom yo u r judgm ent bears, and if the d e vil sees
th a t each th o u g h t o f th is k in d he presents to you is
the occasion o f a good prayer, he w ill give up these
ta ctics. T u rn a t once to O ur L o rd and confide the
th in g to H im , saying, ' M y Jesus, I abandon th a t to
Y o u ; as fo r me, I w ill a tte n d to Y o u alone, I w a n t to
be u n ite d to Y ou. ’ E v id e n tly there are cases where
we cannot approve the action, b u t do n o t le t us judge
th e in te n tio n ; th a t is between th e soul and God.
A n d th e m ore experience I have th e m ore I see there ,l
l, November 30th, 1920.
174 UNION WITH GOD
is o n ly th e eye o f God to discern our in te n tio n and the

value o f our a ctio n s1. ”
On the other hand, he w rote very ju s tly to a M other
Superior :
“ X is m aking progress in prayer and consequently
in perfection. Thanks to the Good God, th is progress
is accom panied b y perfect subm ission to obedience and
great gentleness and indulgence in her relations w ith
others, w ith o u t w h ich her progress in prayer m ig h t be
held suspect, A fructibus eorum cognoscetis eos. . . 2.1 ”
I t is indeed in prayer— D ivine Office or private prayer—
th a t we draw upon the principle of wide and radiating
cha rity, a ll made up of forgetfulness of self, and fo r th a t
very reason the bringer of D ivine grace :
“ I t is above a ll d u rin g the D ivin e O ffice th a t we
consecrate our w hole being to God and to souls, and
I am m ore and m ore convinced th a t G od’s greatest
graces are given to those w ho are m ost generous a t
those m om ents. I t is w ritte n o f Jesus, Vere languores
nostros ipse tulit et dolores nostros ipse portavit3.
W hen we are closely u n ite d to H im d u rin g the
D ivin e O ffice and H o ly Mass, in H is relations w ith
H is F ather, w ith the Blessed in Heaven and w itji
fa ith fu l souls upon earth, we .realise those sublim e
1. Undated, to a nun.
2. , 16.—
“ B y their fruits you shall know them. " Matth., vii
February 8th, 1901.
3. " Surely He hath borne our infirmities and carried our sor
rows. ” Isaias, l i i i , 4.
w ords o f H is Sacred H e a rt, Rogo, Pater, ut omnes

unum sint, sicut Tu in Me et Ego in Te, ut sint consutn-
mati in unum 1.
W e become so to speak one w ith H im , when we take
upon us, w ith H im , a ll th e sorrow s, the sighings, th e
sufferings o f H o ly C hurch and intercede in the nam e
o f a ll, fu ll o f confidence in H is In fin ite m erits. W hen
we act th u s h a b itu a lly , we go o u t o f ourselves, we
fo rg e t o u r ow n little sorrow s and annoyances and we
th in k m uch m ore about God and souls. In re tu rn ,
God th in k s o f us and fills us w ith H is grace : Date et
dabitur vobis; mensuram bonam et coagitatam et super-
effluentem dabunt in sinum vestrum*2 .
M y dear ch ild , I am speaking to you in th is w ay
because the m ore I see o f religious, b o th m en and
wom en, the m ore I am convinced th a t the great cause
o f th e ir troubles is th a t m ost o f them th in k too m uch
o f them selves, and too little o f Jesus and souls. I f
th e y could once and fo r a ll go ou t o f them selves and
consecrate th e ir w hole life to Jesus and souls, th e ir
hearts w ould become w ide as th e ocean ; th e y them sel
ves w o uld fly upon th e p a th o f perfection : Viam
mandatorum tuorum cucurri cum dilatasti cor meum3. ”
t. " That they all may be one, as Thou, Father, in Me and I in
T h ee; that they also may be one in Us. ” John, xvn, 21.
2. " Give and it shall be given to you : good measure and pressed
down and shaken together and running over shall they give into
your bosom. ” Luke, vi, 38.
3. " I have run the way of Thy commandments when Thou didst
enlarge my heart. " Ps. cxvm , 32.— February 3rd, 1904.
V.—AT THE SUMMIT OF UNION: THE LIFE
OF PRAYER
We need not repeat the substance of Dom M arm ion’s
valuable conferences on prayer in Christ the Life of the
Soul and Christ the Ideal of the Monk1. I t is enough to
recall th a t according to his definition , contem plation is
the perfect “ expression of our intim ate life as children
of God, ” a higher mode of operation of the theological
virtues under the influence of the g ifts of the H o ly S p irit.
This is w hy he insisted so much upon the practice of the
v irtu e of fa ith , and the most confident and generous
fid e lity to the inspirations of the S p irit of Love.
The greater num ber 21 of Dom M arm ion’s sp iritu a l letters
— at least those th a t have reached us so fa r— are addressed
not to beginners b u t to persons in religion who by profes
sion, give themselves to prayer. Nevertheless, everyone
m ay find inspiration in these counsels fu ll of prudence and
wisdom as also of confidence, w hich th is master of ascetism
so w idely distributed.
Contem plation appeared to Dom M arm ion so high and
great a th in g th a t he preferred it, as do the saints, to any
a c tiv ity :
* " N o am ount o f e x te rio r w o rk is as pleasing to
1. To these must be added the chapter Spiritus precum in A bbot
Columba Marmion, a Master of the Spiritual Life, pp. 424 and
following.
2. The greater number, we say, for in some of these written to
people in the world are to be found directions suitable to their
state.
God, as useful to the C hurch and souls as th a t lo vin g

contem plation, in w h ich the soul allow s God to act
as H e pleases in her. I t is fo r th a t H e has created
her. * M a ry has chosen the b e tte r p a rt w h ich shall
n o t be taken aw ay fro m her. * ...O u r a c tiv ity is plea
sing to God ju s t in so fa r as it is the * tro p p le in ' o f
our union w ith H im L ”
Elsewhere he m agnificently lays down the reason :
* " God is ca llin g you to in te rio r union w hich is m ore
useful to you, and m ore fru itfu l fo r the C hurch and
souls th a n a ll yo u r a c tiv ity .
" Y ou see, m y c h ild ” — he goes on a fte r having once
m ore quoted B losius on th is subject— "G od has created
us fo r H im self, and we can do n o th in g greater th a n
to give ourselves up to H im to c a rry o u t H is wishes.
T o a llo w God to act on us in p ra ye r is n e ith e r laziness
n o r in a c tiv ity . A t such m om ents, deep dow n in the
im perce ptible depths o f o u r soul, there is passing a
Divine a c tiv ity m ore precious th a n a ll our hum an
a c tiv ity . As th e soul gets nearer to God, she becomes
sim pler and no w ords— no form s, can express nor
fo rm u la te w h at she w o uld say, b u t as th e C hurch prays
in her litu rg y , * O G od, to W hom every hea rt is open
and to W hom every will speaks, and fro m W hom
there is n o th in g hidden, p u rify our hearts b y th e in fu
sion o f th e H o ly S p irit th a t we m ay p e rfe ctly love
Thee, and w o rth ily praise Thee a. ” 21
1. November 2nd, 19x5.
2. Collect ad postulandam graham Spiritus Sancti :— May 29th,
19X5-
178 UNION WITH GOD
This is w hy he so much wishes souls to give themselves
to prayer :
“ Tom orrow we shall be keeping th e feast o f Blessed
R uysbroeck, one o f th e greatest m ystics the C hurch
has ever know n. I shall have the happiness o f cele
b ra tin g the Mass in his honour. I w ill say it fo r
m yself, fo r you and yours, th a t th e H o ly G host m ay
give us th e g ift o f re a l p ra y e r1. ”
“ I am happy to learn, ” he w rite s to a person in the
w o rld , “ th a t you fin d so m uch lig h t and peace in prayer.
I t is a great grace, and the greatest assurance o f yo u r
perseverance a. ”
On the other hand, to one under his direction who, on
account of his w o rld ly occupations, had given up the
practice of prayer, he expresses his re g re t:
" I was so rry to learn th a t you have given up m edita
tio n . I t is a snare o f th e d e vil, fo r w ith o u t prayer,
w ith o u t contact o f h e a rt and soul w ith God, one never
rises beyond m e d io crity. I t is d u rin g those m om ents
o f union o f soul th a t God com m unicates H is lig h t
and H is life , although a t tim es in an im perce ptible
m anner 8. ”
*
* *
In his “ S p iritu a l W orks1432,* ” Dom M arm ion scarcely

1. December ist, 1916.
2.November 7th, 1917.
3. May 28th, without date -of year.
4. Christ the Life of the Soul, chap. Prayer ; Christ, the Ideal of the
Monk, chap. Monastic Prayer,
stays to go in to details as to the a ttitu d e of the contem

p la tive soul during the tim e of prayer. I t suffices fo r
his plan to determ ine the nature of the prayer, the diffe
rent progressive degrees of w hich it adm its, to establish
the conditions of its unfolding and developm ent and the
desirable results it produces. In his letters we shall meet
w ith m any useful counsels.
A lthough, according to his way of thin kin g , prayer is
a g ift of God rather than the result of hum an a rt or s k ilfu l
effort, it none the less requires indispensable dispositions.
Am ong the la tte r he points out the habit of recollection
as p a rticu la rly valuable :
" M y dear ch ild , I w ish you to strive to liv e tru ly
u n ite d to O ur L o rd w ith o u t concerning yo u rse lf w ith
a ll th a t happens. Y ou are the spouse o f Je su s;
liv e w ith H im in sinu Patris, th a t is th e proper place
o f the spouse. B u t fo r th a t, great fid e lity is needed.
R em ain recollected, n o t o n ly d u rin g p ra ye r, b u t
th ro u g h o u t the day. I have m ore th a n once experien
ced fo r m yself th a t if one is fa ith fu l to keep near to
H im d u rin g the day, O ur L o rd reveals H im se lf to
the soul, a t one m om ent o r another, outside th e tim e
o f prayer, and then He helps us to m ake enorm ous
progress. Jesus has said * I f anyone loves Me, I w ill
m ake M y abode in h im L ' H e abides in th e soul th a t
loves H im , and she live s ever w ith H im . A t th e
beginning, th is life o f recolle ction requires efforts, b u t
w hen th e h a b it is taken, it becomes lik e a second
nature. I f one has jo ys o r sorrow s 01 d ifficu ltie s
one goes to H im , and then a ll is w e ll*. ” 21
2. Undated.
i8 o UNION WITH GOD
On another occasion he thus develops his thought :

" T his is w h a t o fte n hinders souls o f good w ill from
m aking progress in prayer, and it is yo u r case, m y
ch ild . In th e m orning, th e y m ake th e ir p ra ye r w e ll,
th e y receive O ur L o rd in H o ly C om m union and are
v e ry u n ite d to H im ; then th e y leave th e c h o ir,th e y
go to breakfast, th e y take up th e ir w o rk ; th e y cast
a little glance here, th e y say a w ord there, and th e y
lose th e ir recolle ction. A n d thus d u rin g th e w hole
day, th e y advance and th e y fa ll back. Y o u m ust
accustom yourself to m ake a little sanctuary in yo u r
hea rt where you w ill alw ays fin d O ur L o rd even in the
m id st o f occupations and d is tra c tio n s ; and then,
as soon as you are alone, as soon as you have a few
m inutes exardescet ignis 1.
T ry to gain the m astery over yo u r thoughts, because
if one lets oneself go to one’s im agina tions it is im pos
sible to a rrive a t contem plation. O ur head is a little
lik e a m ill w h ich tu rn s round a ll th a t is p u t in to i t ;
th a t is w h y it is v e ry im p o rta n t, each tim e one has a
few m inutes in th e day, n o t to le t one’s m in d w ander,
b u t to d ire c t it tow ards God. W ith o u t th a t n e ith e r
recolle ction nor pra ye r is possible.
T ry also n o t to th in k o f yo u r occupations outside
the tim e you should give to th e m ; we m ust take the
upper hand w ith our occupations, and n o t le t ourselves
be absorbed b y th e m ; now th is occupation th a t y o li
lik e s till dom inates you to o m uch and hence prevents
you fro m liv in g u n ite d w ith O ur L o rd *. ” 21
1. " A fire shall flame out. " Ps. x xxvm , 4.
2. Undated.
AT THE SUMMIT OF UNION : THE LIFE OF PRAYER l 8 l
A nother valuable disposition is the desire fo r a life of

union w ith God and the s p irit of peace :
* “ As regards yo u r desire and a ttra c tio n tow ards
a m ore in tim a te union w ith God, and fo r a s p irit o f
p ra ye r,” he w rite s in the firs t le tte r o f d ire ctio n we have
o f his (O ctober 17th, 1891 )," I feel fro m th e various
p o in ts you in d ica te d th a t it is th e H o ly S p irit W ho
has in sp ire d the desire, and th a t if you are fa ith fu l
and p a tie n t, He w ill in H is ow n good tim e w o rk in yo u r
soul w h a t is fo r H is greater g lo ry and yo u r perfection.
Theologians teach us th a t when God inspires us
w ith an ardent desire fo r some g ift, such as th a t o f a
s p irit o f prayer and when we often feel, when p ra yin g
fo r it, great peace and confidence, it is a certain sign
th a t He means to g ra n t it. Y o u r h a b it o f fre q u e n tly
tu rn in g to God d u rin g w o rk, and o f p u rify in g yo u r
in te n tio n s is an excellent aid tow ards th e fo rm a tio n
o f th is s p irit, (of prayer) in so fa r as it depends on us,
fo r never forget th a t a s p irit o f pra ye r is a g ift o f God.
Y o u m ust be v e ry careful to possess yo u r soul in
peace, as th e E v il One w ill p ro b a b ly m ake great
e ffo rts to prevent yo u r acq u irin g th is s p irit o f prayer.
As a general rule, you ought to regard as com ing from
th e enem y any th o u g h t w h ich agitates you, throw s
you in to p e rp le xity, w hich dim inishes yo u r confidence
and narrow s up yo u r heart. The best th in g in such
cases is ju s t to p u t the m a tte r th a t perplexes you
o u t o f yo u r m ind, saying to yourself, ‘ W hen I have the
o p p o rtu n ity I shall ask th e so lu tio n o f th is d iffic u lty
fro m some p rie st, 'a n d then go on in peace as you were
before. ”
182 UNION WITH GOD
H is concern fo r in te rio r lib e rty is such th a t he does not
wish a soul united w ith God and subject to H is action
to be disturbed by the remembrance of special inten
tions :
" W hen a soul is su b m itte d to God in prayer, it is
a m istake to pay a tte n tio n to detailed intentions. One
glance a t them a t th e beginning o f y o u r p ra ye r is
s u ffic ie n t 1. ”
* “ As regards yo u r in te n tio n s in prayer, there are
m any souls w ho fin d th a t great precision and n ic e ty
in specifying various in te n tio n s in p ra ye r interferes
w ith the unity o f th e ir p ra ye r and is a cause o f a n xie ty
and distra ctio n s. F o r such souls the best th in g is to
specify these in te n tio n s o n ly fro m tim e to tim e , fo r
exam ple, once in th e m orning and th e n a simple
glance o f the soul is su fficie n t to recall them a t the
beginning o f prayer. H ow ever, in a ll th is , m y dear
Sister, fo llo w the attraction of the Holy Spirit w ith
great peace, as a ll a n x ie ty is th e m o rta l enem y of th a t
disposition w h ich the H o ly S p irit wishes to fin d in
th a t soul w h ich H e calls to a great union w ith H im a. ”
A nd again :
“ D u rin g prayer, you should n o t em barrass yourself
b y th e rem em brance o f p a rtic u la r in te n tio n s or per
sons. Y o u r union w ith God does a ll th a t in an eminent
m anner. Y o u r union o f love w ith God has as re su lt,21
1. November 2nd, 1915.
so to speak, to infuse blood (love, and D ivin e life )

generously in to a ll the m em bers o f C h rist's M ystica l
B ody. F o r m y p a rt, I take a ll the m em bers o f the
C hurch in to m y heart, I adopt th e ir in te n tio n s as m y
own in fa ith and love, and th a t once done, I th in k no
m ore about it 1. ”
The same advice th a t we found in his firs t le tte r of
direction (1891)2 is repeated a few weeks before his death :
“ D o n o t com plicate yo u r prayers b y th in k in g of
persons in p a rtic u la r ; leave th a t to O ur L o rd , except
in special cases. In general, fo r souls th a t Jesus calls
to H im self, as is yo u r case, H e in vite s them b y H is
in w a rd in sp ira tio n when H e wishes them to p ra y fo r
such or such a th in g or person s p e c ia lly 8.”
*
* *
Dom M arm ion has le ft excellent instructions on prayer
in itse lf :
" D o n o t forget, ” he w rite s to a person in the
w o rld , “ th a t the m ain th in g in p rayer is the contact
o f the soul w ith God in fa ith th ro u g h love. The soul
resting, in fa ith , upon Jesus C h rist is raised th ro u g h
hum ble love even to th e bosom o f God and there she
sees th e tru th th a t she contem plates in God. There,
love w ill show her th e resolution th a t God w ills her
to take, and th is resolution th u s inspire d b y th e lig h t 321
1. January 29th, without other date.
2. See Abbot Columba Marmion, a Master of the Spiritual Life,
pp. 89 and following.
184 UNION WITH GOD
o f the H o ly S p irit is fru itfu l and stable. ‘ The ju s t

m an gives his heart to his C reator and prays in H is
sig h t 1.
As to the character of prayer, he would have it above
a ll affective, sim ple, true and p u re a.
“ F o r w h at concerns m e d ita tio n , le t it be ra th e r a
p ra ye r o f the he a rt and o f love than o f the head. A n
excellent book fo r learning to m editate is Bossuet’s
Elevations sur les Evangiles 8. Read under th e eye
o f God u n til yo u r heart is touched. Then give yourself
up to love 4. ”
“ F o r w h at concerns m e d ita tio n , if yo u r m in d w an
ders, m ake it in such a w a y th a t yo u r heart rem ains
q u ie tly tu rn e d tow ards Jesus and you w ill lose
n o th in g *. ”
" As fo r yo u r re tre a t, fo r th e present, you m ust do
n o th in g w ith contention o f m ind or he a rt, b u t ra th e r
sta y q u ie tly under the eye o f God w h ils t g iv in g yourself
to H im w ith o u t reserve®. ”
" W ith th e L ittle O ffice o f the Blessed V irg in , the
rosary, and the S tations o f the Cross, you have enough 54321
1. Cf. Eccli., X X X I X , 6.— August 5th, 1917.
2. It is to be noted that the four following extracts are from letters,
addressed to persons living in the world, not in religion.
3. B y a slip of the pen Dom Marmion connects under the same
title two different works of Bossuet, but from his oral teaching it
may be concluded that he especially means the Meditations sur
l'£vangile.
4. June 5th, 1916.
vocal prayers. I t is good to keep oneself free in G od’s

presence so as to be able to fo llo w the a ttra c tio n , w hich
th e H o ly S p irit does n o t fa il to give d u rin g the day,
to lif t up our hearts to H im *. "
The prayer of fa ith appeared to him to be of special
w o rth :
" I t is good som etim es, w hen alone w ith God, to
stre tch o u t our hands to H im and look at Him in faith
show ing H im the depths o f o u r soul th a t H is eye m ay
penetrate in to those abysses th a t are hidden in the
recesses o f th e h eart. Then our prayer is pure and ve ry
p o w e rfu l, fo r th e c h ild gazes in to th e F a th e r’s face,
seeking th is face, th a t is to say H is good pleasure :
Quaerite Dominum, quaerite faciem ejus sem per 123
*.
4
There is yo u r w atchw ord ; it sums up a ll m y d ire ctio n
fo r yo u r soul w h ich I w a n t to be pure and sim ple lik e
th a t o f a ch ild o f love.
I am n o t a partisan o f m uch d ire ctio n above a ll when
God has given the soul a glim pse o f th e beauty o f
s im p lic ity 8. God H im se lf is simple, in fin ite ly sim ple,
and H e finds H im se lf in a sim ple soul lo st in the W ord.
I cannot te ll you w h a t is the d ivin e d e lig h t o f the H ea
v e n ly F a th e r, especially a fte r H o ly C om m union, when
H e sees a soul deeply hidden in H is W ord, liv in g b y
H is life , and gazing a t H im w ith h u m ility and
lo v e *. ”
2. Ps. civ, 4.
3. On this important point, see A bbot Columba Marmion, A Master
of the Spiritual Life, pp. 232-236.
U nion w ith G od
i8 6 UNION WITH GOD
“ F o r yo u r prayer, ” he w rite s to another nun, " do

n o t be a fra id o f its s im p lic ity . Go to God thro u g h
Jesus C hrist. H e is th e w ay and H e w ill m ake you
see th e D ivin e perfections in the measure th a t is
useful fo r you. A p a rt from the tim e o f prayer, yo u r
S tations of the Cross, yo u r s p iritu a l reading, and yo u r
o th e r d evotional exercises w ill prevent any danger o f
excessive s im p lic ity . The essential th in g in the p ra ye r
o f fa ith is to love and surrender oneself to G od's every
win i. ”
One cannot go astray in cleaving to C hrist in fa ith :

“ Jesus is * the W ay ' and He leads where He abides,
in sinu Patris. F o r those whom O ur L o rd leads to th is
end and b y th is w ay, there is no danger o f illu sio n .
D o n o t be curious to know a n yth in g , any m yste ry in
particular b u t solely to know God in pure faith th ro u g h
Jesus C h rist. I f God wiUs to m anifest a n yth in g in
p a rtic u la r, rem ain ve ry hum ble, and understand th a t
such com m unications are much less useful to yo u r soul
th a n the confused know ledge o f fa ith in w h ich God
com m unicates H im se lf directly to the soul in fillin g
her w ith the Divinity and w ith love: Sponsabo te mihi
in fide, *I w ill espouse thee to Me in fa ith , ' says the
D ivin e Spouse. F o r it is then o n ly th a t one is rig h t
and tru e , and th is Spouse is * T ru th ’ 2.”
1. Undated.
2. February 13th (without date of year). And again he writes :
* “ When you feel a sweet calm take possession of your heart and
soul, just remain there in silent love, and let God act. It is not
surprising that what formerly filled you with devotion as the Pas
sion, etc, does not excite you any longer. It will all come back
again but in another way. " February, 1920.
The tw o follow ing extracts form , in a few passages w hich

m ust be given integrally, a precious abridgm ent of his
whole doctrine :
“ Y ou feel yourself to be too m uch carried aw ay b y
outside things because you do n o t m ake yo u r prayer
w e ll enough, and you do n o t m ake yo u r prayer w e ll
because you are u su a lly to o abstracted.
Y ou, w ho a t th is m om ent are ve ry busy e x te rio rly,
have need o f ve ry intense m ental prayer. U n ite yo u r
self ve ry closely to O ur L o rd in prayer, and thus d u rin g
the day you w ill rem ain u n ite d to H im , and then
yo u r actions instead o f being a cause o f abstraction w ill
become a means o f union.
In p ra ye r m ake acts o f love, com punction and u tte r
self-basem ent; if you can succeed in m aking one act
o f perfect love d u rin g yo u r prayer, you w ill come aw ay
w ith yo u r soul w arm and glow ing, and you w ill be
able a fte r th a t to occupy yourself w ith e xte rio r things
w ith o u t losing yo u r in te rio r recollection.
A pra ye r d u rin g w h ich one has no th o u g h t, no
feeling, b u t where one unites oneself to O ur L o rd , to
the Blessed V irg in , to th e Angels and Saints in th e ir
love fo r God, is good. As long as we are upon
e arth, p ra ye r w ill alw ays be a happiness because
we love to u n ite ourselves to G o d ; b u t often, too,
it is a burden on account o f th e w eight o f our body
and o f our n a tu re ; th a t is w h y you m ust n o t be
astonished if a t tim es, although you have th e desire
and love fo r m ental prayer, th e tim e you devote to
it seems long.
O ur L o rd says in the Gospel : Hoc est opus Dei ut
i88 UNION WITH GOD
credatis in eum quern misit Pater 1. F a ith in th e D iv i

n ity o f Jesus is th e basis o f a ll s p iritu a l lif e ; b u t we
m ust have a lo g ica l fa ith w h ich surrenders us e n tire ly
to H im . In prayer, m y dear ch ild , give yo u rse lf often
to Jesus C hrist. Y ou m ust cast yourself dow n in yo u r
u tte r nothingness before H im , th a t w ill do great good
to yo u r soul. Y ie ld up to C h rist yo u r body, y o u r
soul, yo u r in te lle c t, yo u r h e a rt; te ll H im th a t you
w a n t H im to m ake o f you a ll th a t H e w ills ; abandon
yo u rse lf to H im , b u t do n o t forg e t th a t to give oneself
e n tire ly to C h rist is to be also given to H is M ystica l
B o d y, to our neighbour.
D u rin g prayer, im agine th a t th e F a th e r is show ing
you H is Son and saying to you, Hie est Filius mens
dilectus, in quo mihi bene complacui: Ipsum audite a.
Acknow ledge yo u r u tte r nothingness then before th is
W ord, u n ite yo u rse lf to H im in fa ith .
I w a nt you thus to m ake yo u r prayer in fa ith , sta yin g
a t C h rist’s feet in adoration. T his prayer, even if one
says n o th in g , and if one has no consolations, gives the
soul a great sense o f fa ith and h u m ility , the sense o f th e
greatness o f God and o f confidence in H im . U n ite
yo u rse lf to Jesus and, w ith H im , y ie ld yo u rse lf e n tire ly
to th e W ord. T ry to spend yo u r h a lf hour o f adoration
in th is w ay. Y o u can also com m une w ith O ur L o rd
on some te x t o f S cripture. W hen th e im a g in a tio n gives
no help it is a sign th a t we m ust above a ll occupy our
selves in m aking acts o f love. Y ou can m oreover be 21
1. “ This is the work of God, that you believe in Him Whom He

hath sent. ” John, vi, 29.
2. Matth., xvn , 5.
a t peace; the fa ct th a t you love prayer proves th a t

you m ake it b e tte r th a n you th in k L ”
" W e are able b y our efforts aided b y grace, to reach a
* ce rta in degree o f perfection, b u t beyond th a t it is God
alone W ho can give us to a tta in to higher union. T his
w o rk in the soul is som ething so delicate, so exquisite,
th a t it is o n ly God W ho can effect it. T h a t is w hy, m y
dear ch ild , w hat I recom m end you above a ll things,
w h at w ill be the m ost useful fo r you, is p ra y e r; fo r
a p a rt fro m the Sacram ents, it is above a ll in prayer
th a t God w orks w ith in us.
T ry then to liv e v e ry u n ite d to O ur L o rd and to set
a p a rt every day a tim e where alone w ith God, you w ill
fin d th is contact, th is em brace o f the Spouse o f yo u r
soul. I t is in prayer, when we are alone w ith God,
th a t H e teaches us th a t a ll th a t is n o t H im se lf is
n o th in g ; then we do n o t concern ourselves any longer
w ith our d ifficu ltie s, our annoyances, we do n o t tro u b le
about w hether others are fo r us or against us ; a ll those
th in g s are n o th in g w hatever.
In th e course o f prayer God w ill operate H im se lf
in yo u r soul, b u t He w ill do so according to the measure
you are generous and fa ith fu l, above a ll a t D ivin e O ffice,
then in obedience, a t w o rk, etc.
In prayer, if you feel a longing fo r God, a great th irs t-
fo r H im , do n o t fear th a t th is longing w ill tu rn you
aw ay fro m prayer, it is its e lf a prayer. P rayer some
tim es takes place in a region where we cannot even
perceive it 2. ” 21
1. U n dated.
2. Undated.
190 UNION WITH GOD
** *
Dom M arm ion takes p a rticu la r care to teach those whom
God calls to contem plation the respect and reverence
they owe to the action of the H o ly G host; he tells
them too th a t the dark and wearisome hours of tem ptation
ought to find them fa ith fu l; C hrist W ho dwells in them
w ill be th e ir strength :
* " W hen you feel in v ite d to rem ain in silence at
O ur L o rd 's Feet lik e M agdalen ju s t looking at Him
w ith your heart, w ith o u t saying a n yth in g , d o n 't cast
about fo r any thoughts o r reasonings b u t ju s t rem ain
in lo v in g adoration. F o llo w the w hisperings o f the
H o ly G host, if He in v ite s you to beg, b e g ; if to be
sile n t, rem ain s ile n t; if to show yo u r m isery to God,
ju s t do so. L e t H im p la y on the fibres o f yo u r heart
lik e a h a rp ist, and dra w fo rth the m elody H e wishes
fo r the D ivin e Spouse L
Souls lik e yours, called to in te rio r prayer, are often
g re a tly tem pted in a ll w ays, b y the senses, etc. D o n’t
be a fra id . Y ou can’t do a n yth in g m ore glorious to
God, o r m ore useful fo r souls th a n to give yourself
to H im ...
The W ord is ever in yo u r heart, ‘ I f anyone love Me,
M y F a th e r w ill love h im , and We w ill come a jid take .i
i. Thought inspired by St. Gertrude : “ For all Thy gifts to me,
my God, and all that memory can recall, in thanks to Thee I give
Thee what is Thine own, namely, Thy Divine Heart ; to the sweet
music of which, resounding through the power of the Holy Spirit,
the Paraclete, I sing to Thee, Lord God, adorable Father, praises
and thanks on behalf of every creature, of those in heaven, of those
on earth and in the depths, and those that are now, or once were, or
shall ever be. " From Prayer of St. Gertrude and St. Mechtildis,
translated by Rev. John Gray (Sheed and Ward).
AT THE SUMMIT OF UNION I THE LIFE OF PRAYER i g i
u p O ur abode in h im , * ye t a fte r H o ly C om m union

and w hen near th e Tabernacle, th e Sacred H u m a n ity
o f Jesus C h rist (w hich is th e lin k between us and th e
W ord) brings us nearer to H im and m ore e fficaciously1.”
In th is infused prayer the soul is w holly yielded up
to God and she is u tte rly immersed in the D ivine W ill.
N othing is more glorious fo r God nor more useful to souls :
* “ Y o u r passive g iv in g up o f yo u rse lf to G od’s
actio n is the most pleasing th in g you can do fo r H im ,
and m ost useful fo r th e C hurch. In such prayer there
is often little explicit lig h t o r feeling b u t the soul is re a lly
fille d w ith lig h t, and the hea rt w ith love. I t is n o t
selfish as God created you fo r Himself and you can do
n o th in g greater th a n give yourself up to H is w ill. The
m ore one approaches God, th e sim pler his p ra ye r
becomes, t ill it ends in one long sigh a fte r G od, * God
heareth the desire o f the poor ’ . S t. Francis o f Assisi
passed a w hole n ig h t in one prayer, ‘ M y God and m y
a ll, ' and S t. Jane C hantal te lls St. F rancis o f Sales
th a t fo r years her o n ly prayer a t a ll tim es, a t Com m u
nio n , Mass, M e d ita tio n was * de s’enfoncer de plus eri
plus dans la volont6 d ivin e , ' to b u ry herself deeper
in the D ivin e W ill. D on’t tro u b le the u n ity o f yo u r
p ra ye r b y th in k in g o f distinct and special in te n tio n s.
God know s them a ll and it suffices to rem em ber them
fro m tim e to tim e. W h ile given up to G od’s action
in prayer, you are doing m ore fo r G od’s g lo ry and souls,
th a n a ll hum an a c tiv ity could do. God has no need 1
1. M a y 29th, 1915.
192 UNION WITH GOD
o f our a c tiv ity . I f H e w ants it, H e w ill p o in t it o u t

to u s x. ”
To another contem plative he gives counsels w hich reveal
the prudent and enlightened director :
* " 1.— The H o ly S p irit is in v itin g you to passive
prayer and you m ust n o t ‘ e xtinguish the S p ir it' b y
m isplaced a c tiv ity . N o th in g is m ore glorious to God
n o r m ore advantageous fo r us than to give God a free
hand in our souls once H e indicates H is desire to have
it. B losius says th a t a soul w hich abandons herself
to G od's action w ith o u t reserve allow ing H im to operate
as H e wishes in her, does m ore fo r H is g lo ry and fo r
souls in an hour th a n others in years.
2. — Once you feel the a ttra c tio n to rem ain in the
silence o f adoration in G od’s presence, you m ust give
yourself e n tire ly to th e H o ly S p irit and rem ain there
in pure faith. Sponsabo te mihi in fide. I f God gives
you no feeling, no sentim ent, no d is tin c t th o u g h t, ju s t
be there before H im in sile n t love. D u rin g such
m om ents H e operates in sensibly in th e soul and does
m ore fo r her perfection th a n she could in a life tim e b y
her ow n thoughts, etc.
3. — I f a t any m om ent you feel attracted to p e titio n
or oth e r acts, fo llo w th is a ttra c tio n . I t is n o t neces
sary to pronounce w ords, or to form distinct thoughts.
Ju st present yourself and yo u r p e titio n in sile n t prayer
before G od’s face. H e sees a ll th a t yo u r hea rt is
saying, d e s id e r iu m pauperum exaudivit Dominus.1
1. July 1st, 1915.
4. — The d istra ctio n s are o n ly on th e surface o f yo u r

soul. T h e y are a cross, b u t you m ust learn to despise
them . Y o u r prayer goes (on) in th e hidden depths
o f yo u r soul, w h ich is, as it were, ly in g in God’s bosom ,
H is essence, and d rin k in g in va st draughts o f love and
lig h t.
5. — I f God ever speaks in te rio r w ords, be sure to
su b m it them to yo u r d ire cto r before acting on th e m 1. ”
*
♦ *
I t rem ains to p oint out w hat Dom M arm ion thought

on the subject of the divine call to contem plation. We
have said th a t he saw in it the crowning p oint of the whole
sp iritu a l life ; “ the norm al outcome, under the H o ly
S p irit’s action, of the affections resulting from our divine
adoption. ” I t should be, according to him , accessible to
every baptised person who is generous and of good-w ill.
M oreover, C hrist invites a ll H is disciples to tend to
perfection th a t they m ay be w o rth y children of the
H eavenly Father. Now perfection— in its fulness— is
p ra ctica lly possible only if one lives by prayer. F or
Dom M arm ion, contem plation is an in fin ite ly precious
g ift, itse lf the fount of ineffable graces12 ;3 it is to this
life of union th a t m any religious are notably called *.
Furtherm ore th is state of union is " exceedingly to be
desired ” fo r it is “ transform ing ” and
" fa r fro m producing p rid e , it gives b irth in the soul
to the deepest sense o f its nothingness, fo r it is im pos-
1. October 2nd, 1919.
2. Christ the Life of the Soul, ch. X . Prayer, p. 306.
3. Christ the Ideal of the Monk, ch. XV, V I,
194 UNION WITH GOD
sible fo r th e creature to com prehend G od’s greatness

w ith o u t realising a t th e same tim e its ow n little n e ss
" W here there m ig h t be presum ption and te m e rity
w ould be in th in k in g to a tta in , b y our ow n efforts, e ith e r
to th a t plenitude o f union w h ich depends solely on the
free and suprem e W ill o f God, or in desiring those
accidental phenom ena w h ich som etim es accom pany
contem plation.
“ B u t if it concerns w h a t is the ve ry substance o f
contem plation, th a t is to say the m ost pure, sim ple
and perfect know ledge w h ich God gives us th e re in o f
H im se lf and H is perfections, and the intense love
th e soul derives fro m th is know ledge, then ” he said
" aspire w ith a ll yo u r stre n g th to possess a hig h degree
o f prayer and to en jo y perfect contem plation. F o r
God is th e p rin c ip a l A u th o r o f o u r s a n c tity ; H e
acts p o w e rfu lly in these com m unications, and n o t to
aspire to them w ould be n o t to desire to love God w ith
our w hole h eart, our w hole soul, our w hole m in d and
our w hole strength. ”
He concludes w ith these counsels fu ll of wisdom :
“ I t is clear, how ever, th a t we ought to subject th is
desire to the w ill o f God. H e alone know s w h a t is
best fo r our souls ; and w h ils t sparing n e ith e r our
e ffo rts to rem ain generously and h u m b ly fa ith fu l to
present grace, n o r o ur ardent aspirations tow ards higher
perfection, it is extre m e ly im p o rta n t to keep alw ays .I
I. Christ the Ideal of the Monk, p. 360.
in peace, assured as we are o f G od’s goodness and

w isdom in regard to each one o f us. ”
In practice, he him self, careful to excess not to forestall
the p a rticu la r a ttra ctio n of the H o ly S p irit, was very
reserved. H is prim ary object was to establish the soul
in entire self abnegation, to ground her little by little , by
means of constant fid e lity , in solid v irtu e and to excite
in her a true and generous seeking after God alone— u n til
the call from on high should be m anifested. B u t as soon
as it was m anifested, he resolutely encouraged the soul in
the way th a t was meant fo r her. A nd he saw, w ith a jo y
equal to the respect w hich he had shown h ith e rto in regard
to God’s sovereign lib e rty, the divine glory s till more
than the good of the soul.
Two pages w ill suffice to reveal his thoughts on th is
s u b je ct:
He expresses his jo y in discovering in the soul the
a ttra ctio n of the S p irit :
" I am happy to a tte st th a t you are so often in v ite d
b y th e in te rio r in sp ira tio n o f th e One W ho desires to
possess you e n tire ly as H is spouse, to give yo u rse lf
unreservedly to H is lo v e 1. ”
A t need, he reassures the s o u l; he shows her th a t she
counts fo r nothing, moreover, in the m atter of the D ivine
condescension; it is only upon m isery th a t m ercy is
exercised :
* “ I am p e rfe ctly certain th a t despite yo u r unw or
thiness and littleness, th a t God means and wishes to 1
1. March 6th, 1901.

196 UNION WITH GOD
u n ite you very closely to H im . He is M aster o f H is g ifts

w h ich He bestows freely on w hom H e wishes. I w ish
you to give yourself up w ith o u t fear to the leading o f
the H o ly S p irit. I f H e unites you even very closely
w ith G od, don’t resist and don’t be a fra id . Y o u r
m isery and unw orthiness, w h ich God has had th e
goodness to reveal to you, w ill p ro te ct you against
illu sio n s, and w ill b u t become m ore and m ore m anifest
to the eyes o f yo u r soul.
G od’s g lo ry as derived fro m us consists p rin c ip a lly
in th e in fin ite condescensions o f H is m ercy. The
m ore m iserable and u n w o rth y we are— p ro vid e d we
have a good w ill and seek H im sincerely— the m ore is
H is m ercy exalted in stooping dow n to o u r m isery.
' There is m ore jo y in heaven before G od’s angels fo i
one sinner w ho doeth penance, th a n fo r th e n in e ty-n in e
w ho need n o t penance. '
There is m ore g lo ry given to God w hen H e con
descends to stoop dow n to a poor, m ean, selfish, o rd i
n a ry creature, th a n when H e com m unicates H im se lf
to one o f those grand, noble, superior natures w h ich,
to our eyes, seem to cla im H is notice. S t. P aul
understood th is so w ell. * H e h a th chosen th e w eak and
despicable th in g s o f th is w o rld to confound th e strong,
etc., ut non glorietur in conspectu ejus omnis caro,
th a t m an should n o t g lo ry in H is sig ht. ' The triu m p h
o f th e Passion and o f th e m erits o f Jesus C h rist is
a tta in e d when th e y lif t up a poor weak, m iserable
creature and u n ite it w ith th e D iv in ity . Therefore,
m y dear ch ild , fear n o t. Go w h ith e r God is c e rta in ly
c a llin g you. ”
He ends w ith those words of Blosius w hich occur so

frequently under his pen, and adds :
“ A nd th is is ce rta in 1. ”
The same thought, firm and persuasive, appears in the
follow ing lines. W ith a gesture of a u th o rity— where
however his habitual discretion is again revealed— he
delivers the soul from her apprehensions and lays the
way open to the absolute confidence :
* “ As regards yourself, there is no presum ption in
fo llo w in g th e * a ttra it ' o f w h ich you speak. On th e
co n tra ry it w ould displease God were you to ho ld back
th ro u g h va in fear. These strong desires are 'd a n s
l ’ordre de la fo i although v e ry supernatural. There
fore as fa r as I have any ju ris d ic tio n over you— and
I understand th a t you have given me fu ll powers—
I wish you to yie ld w ith o u t fear to those in v ita tio n s o f
grace and to continue yo u r p ra ye r w h ich disposes you
fo r such union. ‘ A soul th a t gives herself up com ple
te ly to G od's leading, allow ing H im to operate in her
ju s t as He pleases, gives more glory to God and does m ore
fo r souls in one hour th a n others in long years. ”
(Louis de B lois.)
God often acts thus w ith v e ry im p e rfe ct u n g ra te fu l
souls, because He likes...
Y o u are a pessimistic impressionist, b u t you have an
in o rd in a te fear o f good im pressions.
B elieve m e, yo u r discouraging im pressions are false,
th e others generally tru e 2. ”
2. April 26th, 1909.
198 UNION WITH GOD
*
* *
To the practice of prayer, Dom Columba M arm ion

wished th a t of sp iritu a l reading to be joined. W hat
he suggests firs t of a ll is the reading of the inspired Books.
In b e autiful pages fu ll of tender devotion he has adm irably
shown th a t no source of contem plation is purer nor more
fru itfu l than the H o ly S criptures1.32
W hat indeed is contem plation if not the movement
of the soul w hich, touched and illum ined by lig h t from on
high, penetrates in to the m ystery of God in order to
live by it ? Now it is by the W ord th a t God reveals
H im self, and it is in the Gospel firs t of a ll th a t we find
the utterances of the Incarnate W ord. There we see
Jesus revealing the ineffable in human words, translating
the invisible in gestures comprehensible to our feeble
m inds, we have only to open our eyes, only to incline our
heart to know and enjoy these lights.
" D o n 't forg e t yo u r reading o f H o ly S cripture. I f
d u rin g th is reading you feel in v ite d to speak to God,
stop a little, and speak to God. I hope to o th a t you
read a life o f some sa in t *. ”
" I w a n t you to read attentively, simply, piously, the
N ew Testam ent, w ritte n fo r us b y the H o ly S p irit.
I t is there you w ill fin d th e know ledge o f Jesus C h rist,
H is s p irit, th e s p irit o f p ra ye r and e v e ry th in g 8. ”
" T o help you in prayer, read chapter X V , X V I and
X V II o f S t. John's G ospel4. ”
1. Christ the Life of the Soul, pp. 314 and following; Christ the
Ideal of the Monk, pp. 365 and following.
3. May 1st, 1915.
4. November ioth, 1917.
AT THE SUMMIT OF UNION : THE LIFE OF PRAYER I9 9
H ow could he do otherwise than add to the Gospels the
“ D ivine Epistles ” w hich he him self read so assiduously ?
* “ T ry to assim ilate S t. P aul's m agnificent theo
lo g y ... I should advice you to read the b e a u tifu l
little com m entary on St. P aul's epistles b y B ernardin
a P iconio \ ”
As to the L itu rg y , as a w o rthy son of St. Benedict, he

ju s tly regarded it as a most pure and fru itfu l fo u n t of
prayer. Beyond the convincing pages he has consecrated
to th is subject in his sp iritu a l works we have a rem arkable
page of his taken from his le tte rs 21.*3 A lthough it has
already been published in fu ll8 we w ill here reproduce a
few lines from it, as they enter so appositely in to our
subject :
" The L itu rg y , under th e in s p ira tio n o f the H o ly
S p irit, draw s fro m the S criptures, fro m tra d itio n , and
fro m th e sym bolism o f the C hurch, a pure do ctrin e
p e rfe ctly adapted to th e s p iritu a l understanding o f the
fa ith fu l...
The w o rdin g and fo rm o f the L itu rg y , fo r exam ple
th e Masses de tempore, are m asterpieces o f doctrinal
com position. There the N ew Testam ent is explained
b y th e O ld. The right attitude o f the soul tow ards
God is in d ica te d in the C ollects. L ittle b y little , the
soul is im bued w ith them , and fin d s its prayer already
1. April 19th, 1906. Already in 1895 (letter of August), he had

recommended the reading of this work which he himself had studied.
2. Letter of May 7th, 1917.
3. In Abbot Colutnba Marmion, A Master of the Spiritual Life.
p. 426.
200 UNION WITH GOD
prepared b y our M other the C hurch, as Jacob found

th e feast prepared b y his m other fo r his fa th e r Isaac.
The great d iffic u lty w h ich so m any persons experience
in pra ye r comes in great p a rt fro m th e divorce esta
blished between in d iv id u a l prayer and th e p ra ye r o f
th e C hurch ; shut up alone in them selves, th e y a tte m p t
b y reasoning to fin d o u t th e m eaning o f th e S cripture
and no longer go to O ur L o rd th ro u g h the C hurch. ”
As fo r ascetical and m ystical w riters he is very wide
in his choice ; here, as in a ll th a t deals w ith the sp iritu a l
life , he considers the needs of the soul, and again gives
proof of th a t discretion w hich is one of his chief character
istics.
Am ong the authors whose works he recommends,
figures St. Francis de Sales, notably w ith his Treatise on
the Love of God :
“ I am ve ry glad th a t you take St. F rancis de Sales
as an a u th o rity on m e d ita tio n . I t is just his s p irit th a t
I w a n t fo r y o u 1. ”
To contem plative souls liv in g in the cloister he signals
out St. Teresa and St. John of the Cross.
As we have already seen, he held the Venerable Blosius
in p a rticu la r estim ation and often recommended his
Spiritual Doctrine, of w hich he found the ascetical teaching
“ sim ple b u t profound. ”
“ I f you can fin d th e Spiritual Doctrine of Blosius
it w ill g re a tly help you a t present2. ”
2. May 29th, 1915.
“ H is s p irit ” (th a t o f B losius), he w rite s again,
" is ju s t w h at I love. I t is so tru e , so lik e th e Sacred
H e a rt1. ”
To tim orous souls he recommends Comfort for the Faint
hearted and the works of St. G ertrude. “ H er s p irit ” — he
w rites to a contem plative whose excessive fear held her
back in distrust— “ is ju s t the antidote fo r your sp iritu a l
ills 2.*3 ” I f there are any pages calculated to arouse con
fidence they are assuredly those where the great m onial
recounts as H erald of D ivine Love, the in fin ite tender
ness of the H eart of the W ord Incarnate.
More than once, Dom M arm ion recommends Bossuet's
Meditations sur I’Evangile and his Elevations sur les Mys-
Ures. As to his contem poraries, he specially m entions
Father Faber (All for Jesus), M gr. Gay, Bishop U llathorne
and Bishop Hedley. He advises those in trouble to read
the Imitation du Sacre-Coeur by P&re A rnold, S. J., “ a
w ork fu ll of instruction fo r the sp iritu a l life , and w hich
w ritte n as it has been, ” he w ould say, " by one who
passed through m any tria ls, contains much consolation
fo r those whom God leads by the way of the holy cross. ”
He likew ise suggested the reading of the lives of saints,
b u t again in th is m atter, he shows rare discretion. W hat
to him is of im portance before a ll things is th a t sp iritu a l
reading should become the source of prayer :
“ Before beginning to read, invoke the H o ly S p irit,
read slo w ly, and if O ur L o rd inspires you w ith some
good th o u g h t, or some affection, stop a little and speak
to H im lik e a little c h ild 8. ”
1. April 19th, 1909.
3. H oly Saturday, 1895 : See in Abbot Columba Marmion, A
Master of the Spiritual Life, pp. 257-258, the valuable advice he
gives on this subject to a Carmelite nun. Let us give also this inter-
U nion w ith God
202 UNION WITH GOD
Thus does he watch over the in te rio r developm ent of

the soul according to the recognised a ttra ctio n of the
H o ly S p irit.
*
* *
A lready fa m ilia r to us is the name of M6re M arie de

St. Pierre (G am ier), Foundress and Superior General of
the Congregation of the Adorers of the Sacred H eart of
M ontm artre, who died at T yburn Convent (London), on
June 17th 1924. A tru ly privileged soul of lo fty virtu e ,
she was called by God to very intim ate union w ith H im .
She w ill appear la te r on, w ith o u t any doubt, as a saint
of a high order. Dom M arm ion firs t knew her in 1908,
and since th a t tim e rem ained in continual relation w ith
her u n til his death (January 1923). From his letters to
M6re M arie de St. Pierre we w ill select, as a conclusion to
this chapter, several pages w hich w ill give an idea of w hat
a holy intercourse it was th a t united these tw o souls, and
of the wise and prudent counsels th a t the director gave
to the one who confided herself to him . I t is to be obser
ved th a t Dom M arm ion guided souls favoured w ith
extraordinary g ifts as if they did not move in a special
sphere. T hat was great wisdom. W ith o u t denying the
esting extract as appreciation, and of which the end is embued with
humility :
“ I know The Secret of Mary by Bl. Grignon de Montfort. For
certain souls, drawn to it by grace, this devotion is doubtless fruitful
and sanctifying. But for that it needs to be attracted to it by the
grace of the H oly Spirit. As for myself, I have tried it, but it
rather had the effect of giving me distractions. Father Faber
says of himself, that in the beginning, he felt a strong repulsion for
this devotion, but that, afterwards, he obtained the grace to practice
it with great consolation and benefit for his soul. In practice, I
do not use it for myself, I go to God through Jesus, and Mary helps
me to know her Son and to go to Him. As for others whq have
an attraction for it, I encourage them, for this devotion was pro
pagated by a Saint, and it seems to us exaggerated perhaps because
we are not yet at the diapason of holiness. Try to arrive at a great
humility by the spirit of adoration and reverence towards God,
and all the rest will be added unto you. " July 23rd, 1906.
p a rticu la r character of the g ifts accorded to them , the
norms th a t he gives to these souls fo r th e ir prayer are
the norms of faith, of h u m ility , of confidence and of
self-abandonm ent, useful and indispensable to every
soul of p ra ye r1.
“ I have read in presence o f God and w ith great
a tte n tio n w h a t you te ll me o f yo u r dispositions and the
graces God gives you. I have no do u b t as to the d ivin e
o rig in o f these graces and o f yo u r prayer w h ich bear
th e *cachet ’ and a ll the m arks o f the d ivin e action.
W h a t you te ll me o f th e in d w e llin g o f Jesus and o f H is
union w ith you in yo u r p ra ye r pleases me g re a tly and
com plete ly reassures me. T h a t is also m y w ay. F o r
m e, Jesus is all... I have great confidence th a t one day
I shall be able to say in a ll tru th , ‘ I liv e , now n o t I ; b u t
C h rist liv e th in me. ’ Then according to H is prom ise,
H e w ill reveal to me the secrets o f H is D iv in ity . ‘ I f
anyone love Me, I will manifest M yself to him 2. ' This
m anifestation is the v e ry hig h , v e ry fru itfu l, ve ry sure
grace th a t O ur L o rd is g ra n tin g you now , and if you are
fa ith fu l, th is grace w ill go to the p o in t where you w ill
become the p rivile g e d spouse o f Jesus C hrist. T his
grace is m ost precious n o t o n ly fo r you, b u t also fo r the
C hurch, fo r Jesus can refuse n o th in g to one whom He
adm its to H is ineffable n u p tia ls.
A nd ye t you are v e ry im perfect. T h a t is because
Jesus C h rist ve ry often chooses w h a t is poor and little
and m iserable as the object o f H is b o u n ty, ' th a t no
1 . This is why we find so little in his letters about ecstatic statea
and extraordinary mystical prayer.
204 UNION WITH GOD
flesh should g lo ry in H is sig h t, ’ b u t th a t we m ay ackow -

ledge th a t a ll comes fro m H im . The v e ry real im per
fections w h ich you confess to me do n o t m ake me do u b t
th e re a lity o f th e grace you receive. God is th e suprem e
M aster, and H e leaves you these weaknesses in order
th a t you m ay see th a t these great graces do n o t come
fro m you, and are n o t granted to you on account of
yo u r virtu e s, b u t on account o f yo u r m isery. Y o u are
a member o f Jesus C h rist, and the F a th e r tru ly gives
to H is Son w h at H e gives to H is w eak and m iserable
m em ber. D o n o t be astonished, do n o t be discouraged
when you fa ll in to a fa u lt, b u t draw fro m th e H e a rt
o f yo u r Spouse— fo r a ll H is riches are yours— the
grace and v irtu e th a t are w a n tin g to y o u 1. ”
The guide is pleased to reassure the soul th a t sees her

baseness and littleness in the divine lig h t :
" The num erous defects th a t you m ention prove
indeed th a t O ur L o rd has cast H is glance upon a ve ry
poor creature in order to heap H is graces upon her,
b u t th e y are n o t in co m p a tib le w ith these graces :
Respexit h u m i l i t a t e m ancillae suae, ‘ He h a th regarded
th e little n e ss o f H is handm aid. ’
A ll th a t God does fo r us is the re su lt o f H is mercy,
Universae viae Domini misericordia et veritas2. I t is
Our avowed m iseries th a t draw dow n H is com passion.
W e are th e m em bers o f H is beloved Son, and a ll our
m iseries are H is. Then, m y daughter, fear n o th in g b u t
2. " All the ways of the Lord are mercy and truth. " Ps. xxiv, 10.
give yourself w ith o u t reserve to the D ivin e action.
Be, above a ll, on yo u r guard against a ll deliberate
m ovem ents o f v a n ity or self-esteem , fo r then you
leave th is a ttitu d e w hich a ttra cts the gaze o f God upon
yo u r so u l1.
I t is in C hrist th a t the soul m ust fin d the whole secret
of union w ith G od; He is the in fa llib le W ay w hich leads
to the Father, the beloved Son W ho draws down upon
fhe soul the D ivine complaisance of w hich He is H im self
the o b je c t:
“ In a ll th a t you te ll me about yo u r soul, I see a ll
the m arks of the D ivin e action. In spite of yo u r
in fid e litie s , O ur L o rd continues to guide you H im self,
and you can yie ld yourself w ith o u t fear to H is W isdom
and Love. The Inca rn a te W o rd d id a ll things fo r H is
F a th e r, and He says, Mea omnia tua sunt;’ A ll M y
th in g s are T hine, O F a th e r. ’ T h a t is w h y if you
la y yo u rse lf dow n entirely a t H is feet, H e w ill take
you w ith H im ' in to the bosom o f th e F a th e r, ’ in sinu
Patris. Pater, quos dedisti mihi volo ut ubi sum ego et
iUi sint mecum. ‘ F a th e r, I w ill th a t where I am , th e y
also w hom Thou hast given Me m ay be w ith Me. ’
N ow Jesus is alw ays in sinu Patris. F o r th a t, m y
daughter, it needs great and co n tin u a l abnegation, in
order th a t Jesus m ay become th e o n ly m ainspring
o f a ll yo u r m ovem ents : Vivo ego, jam non ego, vivit
vero in me Christus2. H ere we have the perfect union
o f th e B ridegroom w ith the b rid e , a union to w h ich He
1. November ist, 1908.
2. Gal., ii, 20.
206 UNION WITH GOD
destines you if you are fa ith fu l. Then one becomes

th e object o f a love o f p re d ile ctio n on the p a rt o f the
F a th e r fro m W hom com eth dow n every good and per
fect g ift1. ”
I t is above a ll b y leaning upon C hrist th a t the soul m ay
hope fo r those in te rio r “ ascensions ” of w hich the term is
God H im s e lf; b u t the suggestion is discreet, fo r the
director knows how to respect the H o ly S p irit’s action :
“ Unless grace draw s you otherw ise, I recom m end
you to begin yo u r p ra ye r a t th e feet o f th e Sacred
H u m a n ity o f Jesus C h rist. H e w ill b rin g you H im self,
th ro u g h th is v e il, in to th e S anctuary o f H is D iv in ity .
The g lo ry o f th e E te rn a l F a th e r is th e g lo rific a tio n o f
H is Son Jesus. The m ore we lean upon H im , th e m ore
we shall enter in to th e plans o f th e E te rn a l F a th e r2.3 ”
In prayer he w ould have her fu lly disengaged from the
solicitudes th a t weigh upon her ; fa ith fu l to the action
of the S p irit she is to abandon herself to the love of the
Heavenly Father :
“ D u rin g prayer, y ie ld yourself without any fear to the
m ovem ents o f th e H o ly S p ir it; la y aside a t th a t
m om ent a ll care o f tem poral things, O ur L o rd w ills
it to be thus : o b s e c r o vo s , filiae Jerusalem, ne suscitetis
nec evigilare faciatis dilectam donee ipsa velitz. These
m om ents o f abandonm ent to th e D ivin e action give
1. Cf. James, i, 17. August 31st, 1909.
2. December, 21st, 1908.
3. “ I adjure you, O daughters of Jerusalem... that you stir not
up, nor make the beloved to awake, till she please. ” Cant., n, 7.
God such great g lo ry and such great contentm ent

th a t H e w ills n o th in g shall in te rru p t them . The m ore
fa ith fu l you are to give yo u rse lf up to H im w ith o u t
any preoccupation as to tem poral things, the m ore
H e w ill take them upon H im se lf. H e has promised
to do so. Quaerite primum regnum Dei et justitiam
ejus et haec omnia adjicientur vobis1. ”
The same respect fo r the inw ard grace w hich solicites
the soul appears in the follow ing lines :
" F o r w h a t regards yo u r lin e o f conduct in prayer,
th is is w h a t I w ish. W hen God in v ite s you, and you
perceive th a t it is fittin g to im plore th e D ivin e m ercy fo r
yo u r needs, you m ust fo llo w th is a ttra c tio n , fo r Jesus
has ta u g h t us to ask panem nostrum quotidianum.
B u t a t th e m om ents o f d ivin e union, be entirely a t the
disposal o f th e Spouse. Indeed, th e praise, the repose
o f contem plation are so pleasing to God th a t th e y
take th e place o f every oth e r k in d o f prayer, and w h ile
you th u s seek th e K in g d o m o f God in you fo r H is
g lo ry, H e w ill look a fte r a ll th e rest, Haec omnia adji
cientur vobis2. ”
M&re M arie de St. Pierre (G am ier) as we have said,
was favoured w ith extraordinary graces ; her deep h u m ility
subm itted them to the judgm ent of her g u id e ; we w ill
only quote tw o passages from the replies of the la tte r
w hich w ill show us som ething of the g ifts of God in this
privileged soul and of the wise prudence of the one to
whom she confided herself.
208 UNION WITH GOD
" The operations o f th e H o ly T rin ity in yo u r soul,

where it appears to you there is an action as it were
th re e fo ld in its source b u t one in its e lf, are q u ite in j
c o n fo rm ity w ith th e C hurch’s teaching, and there
is n o th in g to fear. T h is sense o f stupor, o f h o ly awe on
contact w ith th e incomprehensible God is an excellent
sign o f the s p irit th a t guides you. Therefore, m y
daughter, do n o t fear, b u t th ro w yourself w ith yo u r
eyes shut in to God’s bosom. These intellectual visions
o f the D ivin e perfections are ve ry sure, and occur in j
a region o f the soul where the s p irit o f falsehood cannot (
enter.
I t is n o t th e same w ith other phenom ena such as j
perceptible w ords, o r imaginative visions (th a t is to say f
th a t take a perceptible form ), o r revelations. Such j
things can come from God, W ho is tru ly the suprem e
M aster o f our souls, and can there operate w h a t He
w ills , b u t the ly in g s p irit can slip in ; there is need o f
great circum spection where such th in g s are concerned.
I te ll you th is in case th e y should happen to you, fo r
then it w ould be necessary to com m unicate them to
me, and n o t to act on them w ith o u t the a u th o risa tio n
o f obedience. N o t th a t I found in the d e scrip tio n o f
yo u r state a n yth in g w hatsoever to cause me disq u ie t;
on th e c o n tra ry ; I have found th e seal o f God on
eve ryth in g , b u t I speak to you o f th is in case th is
k in d o f phenom ena should present its e lf1. ”
A little la te r he gives expression to the same firm and
reassuring manner of speech :
i, November ist, 1908.
AT THE SUMMIT OF UNION ! THE LIFE OF PRAYER 209
" I th a n k God and bless H im fo r the great graces H e
has given to yo u r little n e ss, fo r a ll th is bears th e seal
o f th e D ivin e action. The eagle is th e symbol o f the
D iv in e action. Thus St. John is th e eagle because,
leaving fo r the m om ent the Sacred H u m a n ity o f Jesus,
he m ounts up as fa r as th e W o rd in th e Bosom o f
th e F a th e r1. T his action is ra p id and a ll-p o w e rfu l,
especially in these *raptures ’ o f w h ich you speak, and
it transform s the soul in a few instants. Y ie ld
yourself w ith o u t fear to the D iv in e action. I t is yo u r
acknowledged m isery and little n e ss th a t a ttra c ts the
regard o f H im W ho drew th is universe and the heavens
ou t o f nothing. He loves, says S t. P aul, to m ake the
poor and contem ptib le the o bject o f H is g ifts th a t
none should g lo ry save in H im 2. ”
1. Allusion to the beginning of the Gospel of St. John.
2. Cf. Cor., 28-29.— December 21st, 1908.
V I.— T H E C A L L TO U N IO N W IT H G OD IN T H E
R E L IG IO U S L IF E
To th a t D ivine U nion of w hich the grace of baptism

contains, in germ, the whole substance, C hrist calls every
soul. I t is to a ll th a t the Saviour gives the supreme
precept, " Thou shall love the Lord th y God w ith th y
whole heart, and w ith th y whole soul, and w ith a ll th y
strength, and w ith a ll th y m ind. ”
This precept obliges a ll men, whatever be the providen
tia l condition of each one ; union w ith God, whereof love
is the measure, can be attained in every state of life . The
lives of the Saints prove th is abundantly.
In the preceding pages we have seen how Dom M arm ion
speaks of union w ith God to very different people—
children, young girls, persons liv in g in the w orld, in the
bonds of m arriage etc.
Nevertheless there is one state w hich, by its special
constitution, by the more abundant and effectual help it
supplies, ju s tly m erits to be called the state of perfection—
it is the religious state. Those who enter th is state are
placed, by their vows, in particularly favourable conditions
fo r rem oving the obstacles opposed to th e ir union w ith
God and fo r bringing about th is union to its fu ll extent.*
More than one of Dom M arm ion's letters refer to the
call to union w ith God in the religious state. On occasion
he uses his custom ary discretion to discern the D ivine
W ill and his s p irit of firm ness to ensure th is W ill being
follow ed when once it is m anifested.
* *
CALL TO UNION WITH GOD 211
The soul’s a ttitu d e w h ilst w aiting fo r God’s w ill to be
declared should be composed of hum ble submission and
inw ard peace :
We w ill take these passages from a series of letters to a
young g irl :
" I p ra y fo r you w ith a ll m y heart and I ask O ur
H eavenly F a th e r to guide you according to H is h o ly
w ill. I w ill p ra y especially d u rin g yo u r re tre a t th a t
God m ay m ake you to know H is H o ly w ill, fo r, m y
ch ild , a ll our happiness, here and hereafter, consists
in doing th is adorable w ill.
I f I m ay give you a piece o f advice I w ill te ll you n o t
to w o rry. God w ill m ake you know H is w ill and H is
designs in His good time, So then if you do n o t see v e ry
cle a rly d u rin g yo u r re tre a t, d o n 't to rm e n t yourself.
Say to God ‘ I w a n t to be T hin e e n tire ly , b u t in T h y
w a y 1. ”
"N o , m y c h ild , you are n o t a saint. Y o u r v irtu e
is s till v e ry w eak, b u t O ur L o rd is ca llin g you to
perfection. H e w ants y o u r hea rt. B u t you m ust
have a great reverence fo r th e w ill o f God W ho is th e
supreme M aster and W ho alone has th e rig h t to c a ll
you w here H e wishes you to be. F o r the m om ent, God
does n o t m anifest H is w ill cle a rly. Therefore le t us
w a it in peace. I th in k th a t H e does n o t m anifest
H is w ill because th e tim e has n o t ye t a rrive d . H e
w ants you to sta y a ce rta in tim e w ith y o u r dear
parents. There is no danger to be feared in such
i . July n t h , 1913*
212 UNION WITH GOD
surroundings. W h ils t w a itin g to know G od’s w ill, do

a ll fo r H is lo v e 1. ”
A nd again :
“ God is n o t asking you a t present to come to a
decision, and if H e calls you to th e religious life , He
w ill give you a t th e same tim e the a ttra c tio n and the
desire. The d e v il is try in g to destroy yo u r in te rio r
life b y m aking you believe th a t, if you are fe rve n t and
fa ith fu l, you w ill feel yo u rse lf called. N ow , m y dear
ch ild , if God is re a lly ca llin g you, you w o uld be as
senseless as a stone in fa ilin g to respond to H is ca ll, fo r
yo u r life w o uld be a fa ilu re . I f H e is n o t ca llin g you,
a ll yo u r fe rvo u r and fid e lity w ill never re su lt in a
vocation. I am n o t sure th a t you are called and up to
th e present I have no idea th a t you w ill b e 2.
H ere then— he concludes w ith firm ness— are tw o
counsellors w ho speak to you. I w ho love you v e ry
sincerely fo r Jesus, in whose name I am sp e a kin g ;
and the d e vil w ho is try in g to deceive you as he deceived
E ve, fo r he hates y o u 3. ”
A nother tim e, summing up his teaching on th is subject,

he w rites these tw o lines fu ll of confidence :
2. Dom Marmion may perhaps seem to exaggerate here the cer
tainty that persons may obtain on the subject of their vocation, but
it will be remarked that it is not a question, taken in the concrete,
of a theory concerning religious vocation ; it is a case rather of
keeping a too undecided soul in the path of perfection ; any falling
off would render her unhappy, fidelity on the contrary, wili lead
her to the state of life most salutary for her.
3. April 15th, without date of year.
" God loves you, and H e is p reparing yo u r fu tu re
according to H is love ; give yo u rse lf up to H im w ith o u t
fear and w ith o u t ca re 1. ”
** *
As soon as God’s w ill has been ascertained the greatest
generosity m ust be exerted in follow ing its indications
despite all the obstacles th a t come in the way :
“ E ve ry good vocation has to be tested, ” w rite s
D om M arm ion to a young m an. “ B u t if you are
fa ith fu l, O ur L o rd w ill sustain you b y H is grace, and
you w ill enter th e m onastery w ith a ll th e m ore jo y
in th a t you have endured tria ls fo r O ur L o rd . I bless
you fro m the b o tto m o f m y heart and I w ill p ra y th a t
you m ay be courageous and fa ith fu l2. ”
And again a few m onths la te r :
“ The m ore a vo cation is opposed th e stronger are
th e roots it pushes dow n and th e m ore it is valued in
th e end.
K eep all yo u r hea rt fo r Jesus C h rist. I f you have
th e courage to content yo u rse lf w ith H is love, H e
w ill give you la te r on th e grace o f lo v in g w ith o u t
a tta ch in g yourself to creatures. W o rk hard, and fo r
H im 3. ”
V ery often, the m ost diverse objections rise up in
x. Februaiy 20th, 1918.
214 UNION WITH GOD
crowds. In the supernatural lig h t of fa ith , Dom M arm ion

knows how to dissipate them and thus to overthrow a ll
the devices of the prince of darkness. Several letters
to a young g irl1 contain on this subject instructions a ll
steeped in the s p irit of the G ospel; it w ill be seen how he
points out and refutes the whole series of objections,
sometimes quite contradictory ones, w hich in these c ir
cumstances preoccupy the m ind :
" I say to you on the p a rt o f God, Vent filia: *come
m y daughter ’ ; against a ll th e reasonings o f th e w o rld
and th e flesh, set th is th o u g h t, * Jesus calls me to be
his spouse. ’ In th e w o rld she w ho loves leaves a ll
— fa th e r, m other, friends, everyone, to fo llo w a man;
and Jesus, the Son of God W ho has given even the
la st drop o f H is blood fo r you and has heaped special
blessings and graces upon you, does H e n o t deserve
th a t you should leave all when He honours you w ith
the in v ita tio n to u n ite yourself m ore in tim a te ly w ith
H im ? I am n o t a t a ll astonished a t the opposition
and d ifficu ltie s th a t you are m eeting a t th is m om ent.
I was expecting them . G od’s best graces m ust be
purchased b y suffering, and it is upon the cross th a t
Jesus C h rist founds H is great w orks. H is h o ly M other,
w hom H e loved m ore th a n a ll o th e r creatures, was
n o t exem pt fro m th is la w ; H e d id n o t require her to
renounce the affection o f a sister or a m other, b u t to
stand b y th e cross o f C a lvary, beholding her Son,
her God, die in h o rrib le torm ents.
I consider these d ifficu ltie s , th is opposition as a
p ro o f th a t O ur L o rd w ants you to be e n tire ly H is, and
i. They figure amongst the earliest we have of Dom Columba.
th a t He means to p u rify you b y these b itte r tria ls so
th a t yo u r sacrifice be w h o lly pure and exem pt from
a ll self-love.
Those w ho are in the w o rld and especially our parents,
how ever good and fe rve n t th e y be, have n o t alw ays the
lig h t to know G od’s w ill in these m atters. F o r the eye
o f th e ir soul is obscured b y hum an m otives, and th e ir
judgm ent is biassed b y th e ties o f blood, w ith o u t th e ir
perceiving it. The m otives th e y allege are reasons
o f hum an prudence, and h a ving w eighed them in
G od’s presence I am convinced th a t you ought n o t to
liste n to them .
A n d firs t o f a ll, the good th a t you do in the w o rld .
God has no need o f our w orks, and th e y o n ly please
H im in so fa r as th e y are done according to H is w ill.
A nd if we persist in doing w h a t in its e lf is good, b u t
a fte r having been called b y God to other things, God
w ill no longer accept w h at we do ; our w orks in th is
case ra th e r displease H im , as being som ething th a t
we prefer to H is w ill. L ook a t S a u l; prefering hum an
reasonings to the lig h t o f fa ith , he spared the best of
the flocks to offer in sacrifice to God. W h a t deed
could be h o lie r th a n offe rin g sacrifice to God ? A nd
ye t H o ly S cripture te lls us th a t fo r th is in fid e lity ,
God rejected S a u l1. N ow I say to you Jesus C hrist
does n o t w ant your deeds, H e wishes to have you yo u r
self, and He w ill n o t accept any other g ift. T u rn to
God and leave to H im the care o f p ro vid in g fo r the
co n tin u a tio n o f yo u r good w orks.
A lth o u g h I speak so h a rd ly , I have the greatest
1. I Kings, xv.
2l6 UNION WITH GOD
com passion fo r you in m y heart and I recom m end you

m uch to God in m y prayers, b u t I fear lest you should
n o t respond to grace. O ur L o rd said ' He th a t lo ve th
fa th e r or m other m ore th a n me, is n o t w o rth y o f me. '
S t. Jane C hantal had m uch stronger fa m ily reasons
th a n yours fo r rem aining in the w o rld , above a ll as it
was n o t a question o f entering an already e xistin g
com m unity, b u t o f founding an order herself. She
fe lt, lik e you, a ll the bitterness o f separation fro m her
own k in ; on every side she heard her p ro je ct tre a te d
as extravagant and im p ru d e n t, she saw the poor beg
ging her on th e ir knees to sta y in the w o rld and continue
her good w orks fo r them , b u t she w o uld ra th e r have
died th a n fa il in fid e lity to H im W ho called her.
Courage ! Jesus is ca llin g you to be H is spouse.
H o ld on to th a t. Believe me, you w ill do as m uch
good (and a thousand tim es m ore) to yo u r fa m ily in
g iv in g yourself to God than in rem aining in the w o rld .
F o r God is the source o f a ll tru e good, and He knows
how to do H im self a ll th a t He w ould have done th ro u g h
you. A rm yourself then w ith thoughts o f fa ith . Show
no hesitation . A ccept w ith perfect resignation these
v e ry p a in fu l sufferings th a t Jesus is now sending you,
th e y are a pro o f o f H is love fo r you. Be q u ite deter
m ined, and you w ill see th a t your d ifficu ltie s w ill
d im inish. F o r it is when yo u r parents see you
h e sita tin g and undecided th a t th e y w ill do a ll th e y
possibly can to shake yo u r resolution. A lm o st a ll
those w hom God calls to the religious state have to
pass th ro u g h sim ila r tria ls , w ith o u t w h ich th e y w o u ld
n o t be w o rth y of the n u p tia ls o f the Lam b.
The o n ly th in g th a t m akes me anxious is lest these
tria ls should in ju re yo u r health. T h a t is w h y I should
lik e to see you enter as soon as th a t can be s u ita b ly
arranged.
I am v e ry interested in you in O ur L o rd and p ra y
m uch fo r you. W rite to me as soon as you w ill and
ust as yo u r hea rt inspire s y o u 1. ”
“ I f Jesus is m aking you suffer a t present, it is because
H e is tre a tin g you as H e tre a ts a ll those He loves and
calls to m ore in tim a te u nion w ith H im self. I f you
had n o t these tria ls , I should have some fear fo r yo u r
vo ca tio n , b u t tria l, and especially those th a t come
fro m o u r affection fo r those dear to us, bear th e d ivin e
seal o f th e h o ly cross.
I advice you n o t to say m uch when objections or
reasonings are made against yo u r vocation. C ontent
yo u rse lf w ith saying, ' A fte r h a ving prayed a great
deal, and asked th e advice fro m m y confessor, I am
convinced th a t God calls me and th a t I should be fa ilin g
in correspondence to grace in refusing to fo llo w H im . ’
D o n’t enter in to discussions th a t serve fo r n o th in g ,
b u t liste n s ile n tly and com m end yo u rse lf to G od2. ”
“ I feel great compassion fo r yo u r poor sister and
yo u r m other, b u t Jesus fe lt an in fin ite ly greater com
passion fo r H is h o ly M other and fo r St. John and the
holy women w ho were a t th e fo o t o f the Cross, and ye t
H e w ille d th a t th e y should d rin k th e chalice to the
Union w ith God
2l8 UNION WITH GOD
la s t drop. A n d since God wishes to s a n c tify you

b y th is sorrow , I am e n tire ly conform ed to H is designs
and I w a n t you to tr y every day to enter fu rth e r in to
these dispositions b y m e d ita tio n and union w ith Jesus
suffering.
As I to ld you th e o th e r day, it is v e ry im p o rta n t
th a t, d u rin g th is tim e , you should devote yourself,
w ith a ll yo u r h e a rt, to yo u r usual good w orks, as if
you had th e in te n tio n o f co n tin u in g them alw ays.
A ll we do fo r God is w o rth th e tro u b le o f doing w e ll.
A s th e d e v il is v e ry discontented a t y o u r decision
to enter th e clo iste r, it is n o t im possible th a t he m ay
raise up other e xte rio r and in te rio r d ifficu ltie s and, to
th is end, tra n sfo rm h im self in to an angel o f lig h t. So
then if any serious d iffic u lty befalls you, say, ‘ I decide
n o th in g before having consulted God and m y confes
sor. ’ I w ill p ra y ve ry m uch fo r you u n til I see you
ve ry co m fo rta b ly settled in th e nest w ith the other
doves1. ”
" The tim e th a t the h o ly w ill o f God obliges you to
spend in the w o rld (before yo u r e n try in to the cloister)
n o t o n ly is n o t lo st, b u t is doing a w o rk in yo u r soul
th a t is necessary fo r yo u r advancem ent in v irtu e . The
Good God desires to see in you com plete subm ission, ,
absolute abandon to H is h o ly w ill and it is fo r th a t reason
H e goes against yo u r ow n w ill even in h o ly th in g s in
order there m ay rem ain in you o n ly one w ill ' th a t o f
doing G od’s h o ly w ill. ’ M any people th in k th e y have
an e n tire subm ission to G od’s w ill, b u t one sees b y
i. October 2nd, 1894.
CALL TO UNION WITH GOD 2ig
th e ir g rie f and discontent— when th e y are hindered

fro m m aking th e ir s p iritu a l exercises to w h ich th e y are
attached— how m uch th e y are w a n tin g in h o ly in d iffe •
rence. O ur L o rd revealed to a certain person th a t
w h a t pleased H im m ost in S t. G ertrude was her
liberty of spirit, th a t is to say her com plete detachm ent
fro m a ll things, even h o ly th in g s, to cleave solely
to G od’s w ill. ”
He gives the same counsels of generosity and peaceful
w a iting to a fu tu re Carm elite :
October 4th, 1900 :
" Keep ve ry firm in yo u r vocation. O ur L o rd w ants
you a C arm elite and n o th in g else. T e ll th a t to the
d e v il when he suggests a n yth in g else. A ll these consi
derations as to the usefulness o f yo u r life in th e w o rld ,
o f in g ra titu d e tow ards parents, etc., are o n ly te m p ta
tio n s, and p a rt o f th e tria l w h ich renders yo u r sacrifice
so glorious fo r H im W ho has deigned to choose you as
spouse, and so m erito rio u s fo r you. W ith o u t these
com bats and heart-rendings, yo u r entering Carm el
w o uld n o t su fficie n tly bear th e seal o f th e cross. ”
J u ly 25th, 1912 :
" I t is certa in , with the certainty of faith, th a t w hat
we ask in reference to our sa lva tio n and in the name
o f Jesus C h rist w ill be granted to us. N ow to ca rry
o u t G od’s plans fo r our souls c e rta in ly refers to our
salva tio n . Then if you continue to p ra y w ith absolute
confidence in H im W hom you hope one day to ca ll b y
220 UNION WITH 6 0 £>
th e sweet nam e o f Spouse, it is ce rta in th a t n o th in g
w ill be able to p revent you fro m fo llo w in g yo u r voca
tio n . I t is when things appear, h u m anly speaking, to.
be lo st th a t O ur L o rd like s to show H is w isdom and
love w hich ove rth ro w a ll th e plans o f m en, and when
we can do n o th in g m ore, O ur L o rd takes upon H im se lf
to in te rve n e ... If, despite all, O ur L o rd m akes you
w a it a little , be sure, m y c h ild , th a t H e has H is view s
o f W isdom and Love. ”
Novem ber 13 th , 1901 :
“ I am delighted to see th a t you are rem aining closely
u n ite d to O ur L o rd . A ll is in th a t. I am so convinced
th a t since you abandon yo u rse lf altogether to Jesus,
He is d ire ctin g e ve ryth in g w ith in fin ite W isdom and
Love fo r yo u r greatest good, th a t I cannot be so rry
fo r th is delay H e is im posing on you. C e rta in ly I
long to see am ong m y dear childre n o f Carm el to fo rm
you fo r m y D iv in e M aster, b u t I su b m it m yself e n tire ly
to H is designs fo r yo u r soul. H e is th e M aster. ” *
* " As regards yo u r fears o f selfishness, you know
th a t God is ‘ the L o rd ’ and th a t He has the firs t c a ll on
us. ‘ H e w ho loves fa th e r or m other m ore th a n M e, is
n o t w o rth y o f Me. ’ O rd in a rily on entering re lig io n , .
o u r greatest pa in , is th e pain we cause others. The
w hole question is does God c a ll you, and I m ust say,
unless you w a it fo r a re ve la tio n , it w o uld be h ard to
have greater evidence. Y ou are n o t necessary to yo u r
m other, and so if Jesus calls you to ' leave fa th e r and
m other and sisters and brothers etc., and fo llo w H im ’
H e has a rig h t to be obeyed, and yo u r happiness, and
th a t o f these you love, m ay in great measure depend on
yo u r fid e lity in th is m a tte r1. ”
In other circumstances,—he has ju st hinted as m uch,—

the d u ty of filia l pie ty is evident and not to be evaded;
Dom M arm ion wishes then it be accepted even at the
price of the m om entary sacrifice of higher aspirations, in
view of the clearly m anifested D ivine w ill:
" O ur L o rd is a t th is m om ent se ttin g you an arduous
task, fo r you m ust forget yourself and give up fo r the
tim e being the m ost cherished and sacred aspirations
o f yo u r h eart, in order to fu lfil the d u ty o f filia l p ie ty
th a t circum stances exact. I understand yo u r p osition
p e rfe ctly. Y o u r dear parents have made a sublim e
sacrifice in an heroic m anner. B u t nature is there.
They m ust be sustained b y th e grace th a t w ill n o t fa il
them and also b y th a t affection o f w h ich yo u r heart is
so capable. Yes, m y dear ch ild , th e y need yo u r sm ile,
yo u r affection w h ich w ill m ake up as fa r as possible
fo r th e one th e y have lo st. E ven though yo u r heart
bleed, th e y m ust n o t see it.
I cannot te ll you how pleasing such a task is to the
Sacred H e a rt. B elieve me, you could n o t, fo r the
m om ent, be doing a n yth in g m ore m eritorious, m ore
sa n ctifyin g , m ore agreeable to H im W hom you love
th a n to te s tify yo u r love, yo u r self-forgetfulness b y
la vish in g them upon yo u r dear parents and those
around you. The m ore such a w a y o f acting is hidden,
i. February ioth, 1914 .
222 UNION WITH GOD
I
th e m ore it is o n ly know n to Jesus— the m ore pleasing

it is to H im .
As I prom ised, I w ill help you b y p ra yin g fo r you
every m orning a t the H o ly Sacrifice and b y m y sincere
and fa ith fu l devotion. Be sure th a t you w ill o n ly be
gaining (b y actin g in th is w ay) and w hen th e tim e
comes fo r you to enter the clo ister, you w ill receive
choice graces th a t w ill m ake o f you th a t h o ly religious
I dream and fo r w hom I p ra y w ith a ll m y h e a rt x. ”
*
* *
Dom M arm ion’s ch a rity was so large-hearted and his

solicitude so alert th a t it extended to the near relatives
of those whose vocation he directed. Tw o letters of
his reveal his ta ct and supernatural firmness tempered
w ith exquisite kindliness :
“ M y dear frie n d , th a n k you ve ry sincerely fo r the
confidence you show me in consulting me on th is
im p o rta n t m a tte r o f yo u r dear daughter’s vocation.
A fte r having w e ll reflected and having prayed O ur
L o rd to m ake me know H is h o ly w ill, I w ill te ll you in a ll
s in ce rity w h a t I th in k before God.
A greater sacrifice cannot be offered to God than
th a t o f a te n d e rly loved ch ild . T h a t is w h y God.
w ishing to choose A braham as the fa th e r o f the fa ith fu l
asked o f h im the sacrifice o f his beloved son Isaac, and
because A braham d id n o t hesitate to give back to God
th is son th a t he had received from H im , the L o rd .i
i. Out of discretion we do not give the date.
blessed h im and poured upon h im and a ll his p o s te rity
the greatest heavenly blessings.
I understand, m y dear frie n d , th a t th is sacrifice
w ill be no less hard fo r you. N ... has great q u a litie s o f
m ind and he a rt, and her parents c e rta in ly have a rig h t
to expect fro m her, in re tu rn fo r th e sacrifices th e y have
made fo r th e ir child re n , th a t consolation and support
she w o uld be able to give them . I even confess th a t,
fo r nature, th is sacrifice w o u ld appear too hard. B u t
I rem em ber th a t I am w ritin g to a sincere C h ristia n
w ho w ould refuse n o th in g to his God, provided he had
th e c e rta in ty th a t it was tru ly H is h o ly w ill.
W e ll! I am convinced before God th a t yo u r c h ild
has a tru e religious vo ca tio n , th a t O ur L o rd is ca llin g
her to Carm el, and th a t H e w ants you to give her the
perm ission even now . In o rd in a ry cases, one w ould
hesitate before allow ing one o f her age to enter Carm el.
The nuns them selves assured me th a t th e y w o uld
never accept such young persons w ith o u t th e c e rta in ty
o f a vocation, and m y personal opinion is th a t before
u n d e rta kin g such a life , it is necessary to be q u ite
assured th a t a ll the im portance and g ra v ity o f th e act
has been th o ro u g h ly understood. N ow I am convinced
th a t yo u r daughter’s character is so form ed, her ju d g
m ent so sure, th a t there is n o t th e least in d iscre tio n
in a d m ittin g her to C arm el a t once and th a t is th e
opinion o f the nuns them selves and o f th e F a th e r
P ro vin cia l w ho approves o f her im m ediate adm ission.
I te ll you then, m y dear frie n d , I am sure th a t Jesus
C h rist expects th is sacrifice fro m you, and I assure
you th a t th is sacrifice w ill be yo u r sweetest consolation
224 UNION W ITH GOD
d u rin g yo u r life and a source o f great confidence a t the

hour o f death. I rem em ber th a t m y dear fa th e r,
a fte r having given tw o o f his daughters to Jesus
C h rist in re lig io n , hesitated about g ra n tin g perm ission
to the la st and dearest o f his daughters. F in a lly ,
n o t able to refuse a n yth in g to Jesus C h rist, he granted
it in spite of him self. N ow s h o rtly afterw ards, being
upon the p o in t o f appearing before the Sovereign
Judge, he declared th a t his greatest consolation a t th a t
m om ent was to have given to Jesus C h rist w h at was the
dearest to him in the w o rld .
I counsel you then, dear frie n d , to receive H o ly
C om m union, and then, in the in tim a c y o f th a t sacra
m ental union, to offer yo u r ch ild to Jesus C h rist as
H is spouse, asking H im to receive her fro m yo u r hands,
and I, in H is nam e, prom ise you H is D iv in e blessing
fo r you and those dear to you h ”
“ M y dear frie n d , I have ju s t received yo u r note and
I bless th e Good God fo r h a ving given you th e lig h t
to understand the tru e interests o f yo u r dear ch ild .
One day, you w ill realise th e price o f yo u r sacrifice
and w ill rejoice d u rin g a ll e te rn ity fo r having given
to God w h at is so dear to you.
A fte r h a vin g c a re fu lly reflected before God, I say
to you on H is p a rt to offer yo u r dear c h ild to H im
on Septem ber 24th, Feast o f O ur L a d y o f M ercy. On
th a t day I w ill ask M a ry to receive th is dear ch ild
fro m yo u r hands and to do fo r you and fo r yo u r dear
fa m ily a ll th a t N ... w o uld have w ished to do if she
1. June 15th, 1902.
had stayed a t hom e. M a ry w ill be a m other fo r you

and w ill render you a h undredfo ld w h at you have
sacrificed ou t o f love fo r her D ivin e S on1. ”
*
* *
I t m ay happen th a t after an honest attem pt, the

religious life is shown to be im practicable. The soul is
then often le ft helpless, a ll seems to be lost, even on the
side of heaven. A p a rticu la rly painful state fo r those
of high ideals who yearn fo r great union w ith God. In
such circumstances Dom M arm ion knew where to find
words to enlighten and encourage : perfection is not to
be found necessarily and exclusively in the religious
s ta te ; quiet and peace of soul, like union w ith God, are
to be found only in confident abandonm ent to the D ivine
w ill :
* " H ow fa r you are fro m sounding th e depths o f
O ur L o rd 's heart, and o f its love fo r you ! There is no
question o f a w a nt or a d im in u tio n of love. He loves
you d early, and you are H is dearly beloved little
spouse. H is strong arm encircles you and H is hand
bears up yo u r head, as you repose on H is H e art.
The fa ct o f liv in g in a clo iste r is a mere accident and
cannot effect or d im in ish yo u r love, if, as in th is case,
it comes from H is w ish, fro m H is m ysterious designs
on yo u r soul. S t. Joseph Labre, w ho is a great S aint,
canonised and venerated b y th e C hurch, had a m ost
p o w e rfu l a ttra c tio n fo r our B enedictine life . H e
entered several tim es (3 tim es I th in k ) and a fte r doing
his best, was obliged to leave. He became a Saint,
1. August 19th, 1902.
226 UNION WITH GOD
w h ich he m ost p ro b a b ly w o uld n o t have been in the
clo ister, because it was n o t the w ay Jesus had chosen
fo r h im . A S aint's w hole life m ay be sum m ed up in
these w ords o f the h o ly L itu rg y , Hie vir perfecit omnia
quae dixit illi Deus1. T h a t is perfection.
I know you perfectly now ,— I assure you i) th a t
Jesus loves you dearly. 2) T h a t H e is q u ite satis
fied w ith the efforts you m ade to ca rry o u t w hat
you th o u g h t to be H is w ill. 3) T h a t you can a tta in
ju s t as high perfection and ju s t as close u nion w ith
H im , b y perfo rm in g w ith great love, great patience
with yourself, and great h u m ility , the task w h ich H is
w ill sets you d a ily.
I assure you it is the dem on w ho trie s to cast darkness
and d istru st in to yo u r soul. There is n o th in g O ur L o rd
dem ands so m uch fro m H is lovers as * hoping against
hope ’ ju s t tru s tin g in H is lo y a lty , H is fid e lity , H is
Love ; and n o th in g so wounds H im as any d is tru s t
o r w a nt o f confidence. "
A fte r having, according to St. Paul, given the example
of Abraham ’s fa ith and confidence concerning Isaac,
he continues :
" Y ou look too m uch a t yo u r littleness, a t yo u r m ise
ries, a t yo u r sh o rt com ings, and too little a t Jesus.
H e is so great, so lo vin g , so faithful— so wise— so *
pow erful. Say often, ' O Sacred H e a rt o f Jesus, I have
confidence in Y o u ’, even though you don’t feel it —
feelings do not matter.
1. *' This man accomplished all that God commanded him.
Office for Confessors.
There is a little le a fle t b y M gr G oodier, S. J. A rch

bishop o f B om bay, called * A M ore E xce lle n t W a y \
I t is published b y th e Sacred H e a rt nuns a t R oeham p-
to n ... I t w ill just s u it the state o f yo u r soul and say
fifty tim es b e tte r th a n I could w h at I have been
saying.
P. S, N e ith e r O ur L a d y, n o r m any o f th e h o ly
virg in s and spouses o f Jesus, Thecla, A gatha, Agnes,
liv e d in a convent, ye t th e y were perfect spouses o f
Jesus1. ”
** *
Even when he has pronounced his vows in an O rder,
the religious is not secure from tem ptations regarding
his profession. M an's inconstancy is such th a t the longing
fo r change easily finds access to his m ind. The tem pta
tio n to pass from one O rder to another, w rote Dom M ar-
m ion, is classic w ith novices. I t is found even w ith
professed religious. In th is case, Dom M arm ion was
p a rticu la rly solicitous to discover w hat was God’s w ill.
To one of his monks who expresses his desire to go over
to the Carthusian O rder, he replies :
" I read yo u r le tte r m ost a tte n tiv e ly . Then I prayed
w ith a ll m y heart, fo r I have great respect fo r G od’s
rig h ts and w ould n o t fo r anything in the world su b stitu te
m y ideas or wishes fo r th e designs o f H is adorable
Providence. I th in k I have set aside a ll th a t could
have influenced m y ju d g m e n t, m y great fa th e rly
affection and quite especially fo r you, the th o u g h t o f
228 UNION WITH GOD
yo u r parents, th e services you could render etc. I

believe I placed m yself sub oculo Dei in a state o f
com plete abandon to H is w ill, having as m y sole
desire th a t o f know ing and doing H is w ill. M oreover,
as A b b o t, I have a rig h t to expect from God an a lto
gether special grace and lig h t fo r the d ire ctio n o f those
belonging to me. N ow I have the c e rta in ty th a t th is
is n o t G od's w ill, and th a t if you enter in th a t w ay, you
w ill lose yo u r m onastic vocation and w ill end b y re tu rn
ing to the w o rld . I t often happens (it has happened
to m yself and to several others) th a t th is th o u g h t
(o f passing to a m ore austere O rder) arises in th e m ind
o f those w ho long to consecrate them selves m ore closely
to G od's service. God takes th e ir good w ill in to
account. B u t, as our Blessed F a th e r S t. B enedict
says, in speaking o f th is k in d o f m onks, ‘ th e y ought
n o t to be o f those w ho are in the first fervour o f religious
life , b u t o f those w ho a fte r long probation in the m ona
ste ry have le a rn t b y th e help and support o f m any
brethren to fig h t against the d e v il1. ’ I have spoken
w ith experienced C arthusians and th e y acknowledge
th a t those o n ly m ake good m onks w ho have great
fe rvo u r and great stre n g th o f w ill; others ru n the ris k
o f spending th e ir tim e in id le reverie and do little fo r
God or th e ir neighbour. F a th e r P rio r and F a th e r
M aster qu ite share m y opinion. I cannot then approve ,
o f yo u r p ro je ct to m ake a re tre a t w ith the C arthusians.
The o n ly re su lt w ould be to m ake you liv e in an ideal,
im a g in a ry w o rld , w h ils t you w ould take a d islike to
the life to w hich God has called you. G od’s w ill fo r the
I. Rule, ch. I.
CALL TO UNION W ITH GOD 229
present is w ith o u t any doubt th a t you b ra ve ly take

up the cross of your duties of state performed as perfectly
as possible (studies, etc.) upon yo u r shoulders. A p a rt
fro m th a t is o n ly illu s io n and self-seeking. I bless you
w ith a ll m y heart, and p ra y fo r y o u 1. ”
** *
We have the good fortune to possess several of Dom
M arm ion’s letters to a young man whom he directed to
C arm el2. On the occasion of each of the great acts
w hich m ark the princip al stages of a ll religious life , Dom
Columba w rote to his sp iritu a l son letters containing the
lo ftie st teaching. I t is needless to emphasize th e ir
lum inous clearness. Despite a few incidental repetitions,
none w ould wish us to refra in from giving these letters
in fu ll.
December 27th, 1903.— “ Y o u r k in d le tte r g re a tly
consoled me and I th a n k O ur L o rd from the b o tto m
o f m y heart fo r having used me to m ake know n to you
H is h o ly w ill and to encourage you in the d ifficu ltie s
th a t every tru e vo cation m ust encounter. I feel
m ore and m ore how m uch I am a servus inutilis in the
hands o f O ur L o rd W ho ye t is so good as to em ploy
me in H is service, and yo u r prom ise to rem em ber
me a t the h o ly a lta r is a very great consolation to me.
F o r m y p a rt, I w ill never fo rg e t you u n til we be u n ite d
fo r ever in th a t b e a u tifu l paradise o f the H eavenly
F ath e r.
2. See the testimony of this religious in Abbot Columba Marmion .
A Master of the Spiritual Life, p. 257.
230 UNION WITH GOD
E n te r re lig io n without project, without plan save the

p ro je ct o f belonging entirely to O ur L o rd and o f being
th e m ost little , the m ost subm issive of religious to
those w hom God w ills to em ploy to represent H im
(tow ards us). Y ou w ill be a good religious in the mea
sure o f yo u r subm ission and obedience. N ever forget
th a t in entering re lig io n , and above a ll on the d a y o f
yo u r profession, an im p lic it co n tra ct is established
betw een God and yourself. God engages to b rin g
you to H is perfect love th ro u g h those w ho represent
H im , and H e is wise enough and pow erful enough
to fu lfil H is p a rt o f th e co n tra ct, w hatever those w ho
represent H im m ay be. On yo u r side, you undertake
one th in g o n ly— to le t yo u rse lf be guided b y yo u r
Superiors. Som etim es, to tr y yo u r fa ith and yo u r
fid e lity , H e w ill allow yo u r Superiors to ordain th in g s
th a t m ig h t seem c o n tra ry to yo u r sa n ctifica tio n
(fo r instance : th e y m ay refuse you perm ission to per
fo rm m o rtifica tio n s), b u t if you have fa ith , o m n i a
cooperabuntur in bonum.
I w ill p ra y specially d u rin g the days preceding yo u r
e n try , fo r I know th a t the d e v il w ill do a ll he possibly
can to prevent you fo llo w in g yo u r vocation, or, if he
does n o t a rrive a t doing so, he w ill tr y to dissipate
yo u r soul so th a t it w ill n o t be w e ll disposed on entering
th e n o v itia te ; now th is good disposition is m ost
im p o rta n t. ”
January 31st 1905.— “ A t la st you are in the house

o f the Good God and entered upon yo u r w ay. H a vin g
made so m any sacrifices, h a ving le ft a ll, do n o t hesitate
CALL TO UNION W ITH GOD 231
before any sacrifice as soon as you know th a t O ur L o rd

asks it o f you. F o r I am convinced th a t a religious is
hap p y and becomes an in stru m e n t fo r G od’s g lo ry
according to the degree o f his absolute abandon to the
w ill fro m on high.
I am so happy to see th a t you are going to m ake a
thorough stu d y o f the prin cip le s and s p irit o f yo u r
O rder. R eligious are distinguished no t so m uch b y
th e ir h a b it and the custom s o f th e ir O rder as b y the
in te rio r s p irit w h ich is the soul o f th e ir in s titu te . There
are so m any w ho o n ly w ear the h a b it of th e ir O rder,
and know n e ith e r its s p irit, n o r h isto ry, n o r ascetic
te a c h in g ! T hey set aside th e m agnificent w orks
w ritte n b y th e ir founder and heir saints fo r the fo rm in g
o f subjects and th e y draw all th e ir in n e r life fro m other
sources.
The reason fo r our vocation is the desire th a t O ur
L o rd has o f being served and g lo rifie d according
to the s p irit o f the O rder to w hich H e calls us. As
fo r you, you have such pure, such substantia l, such
authorised nourishm ent fo r yo u r soul in th e w ritin g s
o f yo u r M other, St. Theresa, o f St. John o f the Cross
and o th e r w rite rs o f yo u r O rder, th a t it w ould be
a crim e to form yourself b y draw in g a t o th e r
sources.
I end now , m y dear B ro th e r, in le a vin g you henceforth
in th e hands o f yo u r good Superiors. Be like a child
w ith them . They are the oracle through w hich God
w ill speak to you. I w ill p ra y to God fo r you and fo r
m yself and we shall thus rem ain u n ite d in the Sacred
H e a rt. I advise you to sh u t yourself up v e ry closely
232 UNION WITH GOD
w ith Jesus and M a ry d u rin g these m onths o f yo u r

n o v itia te , fo r a ll yo u r religious life depends on
them . ”
November 26th 1906.— “ Y o u r dear le tte r was a real
jo y to me. Y ou te ll me th a t O ur L o rd is a d m ittin g
you to the happiness o f being u n ite d w ith H im p e rfe ctly
and fo r always. I have prayed v e ry m uch fo r you
th a t you m ay pass th ro u g h the dangers and te m p ta
tions th a t the d e v il so often holds o u t to us d u rin g th e
n o v itia te .
I w ill go on p ra yin g w ith m ore fe rvo u r d u rin g a ll
th is tim e between now and yo u r h o ly profession th a t
th is act m ay be fo r you a perfect and d e fin itiv e sacri
fice. Profession contains in germ a ll religious holiness,
and to a rrive a t the perfection o f th is sublim e vo ca tio n ,
one has no need to seek beyond th is capital grace.
A religious profession fa ith fu lly observed leads infallibly
to holiness. I t so o fte n happens th a t th e dem on
deceives us on th is p o in t. H e suggests to us th a t
if we were em ployed m ore in such o r such k in d
o f good w o rk, we should m ake great progress. N ever
forget, m y v e ry dear b ro th e r, w h at I am going to say
to you. On the day o f our profession a co n tra ct is
concluded between us and God. W e b in d ourselves
to le t ourselves be guided b y h o ly obedience, and
God binds H im se lf on H is side to b rin g us to H im se lf,
provided th a t we leave ourselves with faith in the
hands o f our Superiors.
Then give yo u rse lf to God w ith o u t reserve, and
w ith o u t desiring a n yth in g in p a rtic u la r. H e know s
w h a t yo u are and w h a t you can do, and so leave things

to H im . I th in k you w ill do much fo r God if you
abandon yourself h u m b ly in to H is hands. ”
January 27th 1907.— " I send you these lines to offer
you m y fra te rn a l co ngratulations and m y good wishes
fo r yo u r perseverance and perfection.
A fte r m ore th a n tw e n ty years o f m onastic life , I
can te ll you th a t th e m ore one rem its oneself in to G o d 's
hands for everything, th e m ore one lives in a b s o h j t k
dependence on H is good pleasure, the m ore He s u p p o r ts
and blesses us in a ll th a t we do.
O ur H eavenly F a th e r is th e Fountainhead, to n s
vitae, and th e p rim a ry P rin cip le o f a ll, and we honour
Him in leaving the initiative to Him in a ll things. R e li
gious w ho m ake plans and projects fo r the fu tu re ,
and especially those who tr y to b rin g them about by
little hum an means, are never at peace and do nothing
that is worth while.
On the blessed day o f our profession we m ake a
co n tra ct w ith God. On one hand, we b in d ourselves
to give ourselves over to H im under the guidance o f
obedience, and God, on th e oth e r hand, binds H im self
to b rin g us to H is perfect love th ro u g h those Superiors
whom H e sets over us. Imposuisti h o m i n e s super capita
nostra1, despite th e ir fa u lts, th e ir errors. This sacrifice
of obedience is the greatest we can m ake. A t tim es
obedience is sweet and easy, a t tim es God perm its
th a t those under whose guidance H e places us cause us
1. " Thou hast set men over our heads. ” Ps. l x v , 12. St. Bene
dict utilises this Scriptural text in his Rule, ch. V II.
Union with God
234 UNION W ITH GOD
great suffering. B u t if we keep the eye of faith fixe d

upon H im W ho rules a ll things, and without Whose
Permission nothing can befall us, we shall accept a ll
w ith o u t being m oved. I t is a v e ry serious th in g to
give oneself thus w ith o u t reserve in to G od’s hands.
H e is In fin ite Love, b u t a t the same tim e Ignis consu
mers1. Jesus, a t the m om ent o f H is In ca rn a tio n , gave
H im se lf thus w ith o u t reserve in to the hands o f In fin ite
Love : In capite libri scriptum est de me ut faciam Deus
voluntatem tuam... Tunc dixi : e c c e v e n io ut faciam
voluntatem tuam2.
A n d how d id In fin ite Love tre a t th is Jesus :
I t gave H im over to th e scourges, th e s p ittle , the
thorns, th e ignom inies o f C alvary. A n d if Love thus
tre a te d th e green w ood w h a t w ill it do w ith us w ho
are so fit to be b u rn t ?
I say th is to you, m y dear b ro th e r, fo r I long so
m uch to see you become a perfect religious w ho refuses
n o th in g to th is God W ho has given us so m uch.
Keep th o ro u g h ly in th e s p irit o f yo u r vo ca tio n , fo r
w hatever be th e good w orks we do outside o u r vocation,
we shall o n ly please th e Good God in doing th a t w h ich
we have prom ised. N ow in th e same w a y as I have
prom ised to be a B enedictine, you are going to prom ise
to be a C arm elite, and you w ill be pleasing to God in .
th e m easure you c a rry o u t th e ideal o f yo u r vocation.
A glorious vo cation w h ich in prayer, solitude and
penance draw s upon th e treasure o f grace w h ich it
pours fro m its trop^plein upon souls. One tru ly u n ite d
1. " A consuming fire. ”
2. Ps. x x x ix , 8-9 and Hebr., x, 5 and 7.
call to union with god *35
w ith God by prayer and dependence on His good pleasure
does m ore fo r souls in a week th a n others w ho liv e
a p a rt fro m th is union w ith God do in th e ir whole lift?.
Paulus plantat, Apollo rigat, d e u s a u t e m in c r e m e n t u m
D A T 1.
T h is is, m y dear b ro th e r, m y ideal fo r you and fo r
m yself, th e object o f m y m ost ardent good wishes anti
o f m y d a ily prayers. ”
i. I Cor., in, 6.
V II.— U N IO N W IT H G OD IN S U P E R IO R S 1
Am ongst Dom M arm ion’s letters, m any are the pages

addressed to Superiors of religious Com m unities or to
Novice Mistresses. W e w ill select se ve ra l; they w ill
reveal the lo fty doctrine th a t th is m aster of asceticism
gave to souls charged to direct others in the path of
perfection.
O ftentim es this is a heavy charge! In the chapter
on the father of the m onastery2— a chapter wherein the
adm irable counsels resulting from experience can be
applied to every Superior— St. Benedict most fo rcib ly
insists, in several places, on the redoutable responsibility
which weighs w ith good reason upon them . " L e t the
A bbot, ” w rites the great Legislator, “ hold it fo r a certain
tru th th a t on the D ay of Judgm ent he w ill have to give
a s tric t account to God not only of his own soul b u t of
those of a ll the brethren under his care. This wholesome
fear of God’s inevitable judgm ents w ill make the A bbot
attentive, and in the care he m ust take in directing
C hrist’s sheep, he w ill fin d the occasion of keeping him
self pure and stainless in God’s sig h t3. ”
Those who have lig h t to grasp the fu ll meaning of this
grave responsibility are n a tu ra lly alarmed. To constant
1. The special character of this chapter does not allow of its
entering into the order of the plan adopted. These pages are
rather in the form of an appendix, but it would certainly have
been a regrettable omission not to publish them. It will be seen
moreover how Dom Marmion applies to a special category of souls
the principles exposed in the course of the preceding chapters.
2. Rule, ch. II. See also ch. LX IV .
3. Cf. Abbot Columba Marmion. A Master of the Spiritual Life,
ch. X . Christ’s Representative, and Christ the Ideal of the Monk, p. 47.
UNION WITH GOD IN SUPERIORS 237
sp iritu a l solicitude are added incessant anxieties of a

m aterial o rd e r; the m ultifarious cross-purposes arising
from extrem e diversities of character, the difficulties
and annoyances th a t d aily occur, continual self-abnega
tion, a ll th a t w hich Dom M arm ion called " being eaten
up alive at each m om ent1 ” and it w ill be easily understood
how souls, above a ll contem plative souls recoil from such
a heavy burden :
* “ I t is impossible th a t O ur L o rd should com m and
you b y the voice o f obedience to undertake a n yth in g
w h ich w ould be d e trim e n ta l to yo u r soul. I t w ill
6eem to you a t tim es th a t th e task im posed is above
yo u r strength b u t God is bound to give you a ll the
lig h t and grace necessary to f ill an office in w hich
H e H im se lf places y o u 2. ”
Therefore he insists on th is point. To a Carm elite
mistress of novices who makes the most of her inaptitude
fo r this mission he recommends confidence :
“ Y ou should re m it yourself without counting the
cost in to the hands o f th e H eavenly F ather. N o th in g
is so dangerous as to w ith d ra w fro m H is hand, even
under the holiest pretexts. ”
A nd alluding to the B ib lica l incident where Samson,
upon the L o rd ’s command, puts the P hilistines to flig h t
w ith the jawbone of a ass— an application w hich coming
from his pen to one of his especially dear daughters had
nothing offensive in it, he adds :
" The jaw bone o f an ass in G od’s hands is w o rth
1. Cf. Abbot Columba Marmion. A Master of the Spiritual Life,
p. 136.
f. March7th, 1909.
238 UNION W ITH GOD
m ore th a n a sw ord o f steel in any o th e r hand. To

refuse charges la id upon you b y God is to be w a n tin g
in h u m ility and confidencex. "
" W hen one abandons oneself in to G od’s hands, w h at
is m ost perfect as w e ll as m ost sure is to accept H is
every w ill w ith c h ild lik e confidence. I t is n o t fo r
bidden to m ake know n one’s repugnances and incapa
c ity b u t th is once done, as m y Blessed F a th e r St. Bene
d ic t so w e ll says * one ought to obey fo r the love o f
G od, tru s tin g in H is assistance12.3 ’ I know ve ry w e ll
th a t yo u r charge w ill be a v e ry heavy one, b u t God is
bound to help you, and you are bound to devote y o u r
self to it, even if th a t should tu rn to yo u r confusion 8. ”
*•*
A p p a r e n tly m ore serious, su re ly m ore su b tile, is th e
p r e te x t d raw n from th e d iffic u lty o f sa fe g u a rd in g in tim a te
u n io n w ith G o d in th e m id st o f th e m u ltifario u s cares o f
superiorship. T o a M o th er Su perior w h o , in sp ite o f his
w a rn in gs, h as in cessan t recourse to th is p r e te x t t o lib e ra te
herself from th e b u rd en la id u po n her b y obedien ce, D o m
M arm io n pron oun ces th e firm a n d sure la n g u a g e o f fa ith
w h ich fru strates th e h id d en ruses of th e S p irit o f d a rk
ness ; he show s her th e d a n g er o f these illusions in w h ich
she risks lo sin g her sou l :
“ W hen p ra yin g fo r you, I understood th a t th e

complete and confident subm ission o f yourself to G od’s
h o ly w ill is th e one th in g O ur L o rd asks o f you. A p a rt
1. March 17th, 1918.
2. Rule, ch. L X V III.
3. Undated.
UNION W ITH GOD IN SUPERIORS 239
fr o m t h is h o l y w ill a ll is illu s io n a n d d a n g e r , w h a t e v e r
p eace or c o n s o la tio n you th in k you m ig h t fin d by
e s c a p in g fr o m it . H o l y S c r ip tu r e t e lls u s, Sunt viae
quae hominibus videntur rectae... ' T h e r e a re w ays
t h a t seem to m en , to b e go o d , b u t t h e y e n d in t h e
d eep est h e llL ’ O u r L o r d is c a llin g y o u t o H is p e r fe c t
lo v e , b u t H e m e e ts w i t h m u c h r e s is ta n c e o n y o u r p a r t
w h ic h h in d e r s H is o p e r a tio n a n d a fflic ts H is S a c r e d
H e a rt. T h i s r e s is ta n c e c o m e s fr o m th r e e c a u s e s :
1. — A w a n t o f g e n e r o s ity ; y o u p r e fe r y o u r o w n t r a n
q u i ll i t y a n d c o n s o la tio n t o t h e g l o r y o f J e s u s ;
2. — A t t a c h m e n t t o y o u r o w n j u d g m e n t : in s t e a d o f
fo llo w in g e te r n a l W is d o m m a n ife s te d b y t h e v o ic e o f
y o u r (m a jo r) S u p e r io r s , y o u w o u ld im p o s e u p o n O u r
L o r d y o u r o w n w a y o f lo o k in g a t th in g s .
3. — T h e o b s c u r i t y o f your* c o n s c ie n c e : t h is o b s c u r it y
p r o c e e d s fr o m a s u b s t r a c tio n o f g r a c e a n d li g h t w h ic h
is a p u n is h m e n t fo r y o u r w a n t o f a b a n d o n m e n t.
B e lie v e m e , m y d e a r d a u g h te r , I a m s p e a k in g in t h e
n a m e o f J e s u s C h r is t. T h e o n l y w a y fo r y o u t o a r r iv e
a t p e a c e a n d h o lin e ss is t h a t o f e n tir e a b a n d o n m e n t t o
t h e W is d o m a n d L o v e o f J e s u s . H e r e is a fr a g m e n t
o f a l e t t e r fr o m S t . F r a n c is d e S a le s t o o n e w h o w a s in
a p o s itio n s im ila r t o y o u r s . Y o u se e t h a t y o u r p o o r
fa t h e r does not t e ll y o u a n y th in g d iffe r e n t. ‘ L iv e
a ll fo r G o d , m y d e a r d a u g h te r . D o n o t th in k t h a t
Our Lord is fu r th e r aw ay fr o m you w hen you are
a m id s t th e w o r r ie s your ch arge in v o lv e s upon you
th a n H e w o u ld b e i f y o u w e r e in t h e m id s t o f t h e 1
1. Cf. Prov., xvi, 25 ; Cf. St. Benedict, Rule, ch. II.

240 UNION WITH GOD
delights o f a tra n q u il life . N o, m y dearest daughter,

it is not tranquillity that brings Him near to our hearts,
it is the fid e lity o f our love ; it is n o t our sense o f H is
sweetness, b u t our consent to H is h o ly w ill, w h ich it
is m ore desirable should be done in us than if we d id
our w ill in H im 1. ”
Therefore Dom M arm ion rig h tly concludes :
“ Be persuaded, m y daughter, th a t as long as you
refuse to give yourself up b lin d ly to H is h o ly w ill, you
w ill seek fo r peace in va in , fo r, if overcom e b y your
entreaties, yo u r (m ajor) Superiors g ra n t you perm ission
to w ith d ra w from yo u r charge and to liv e in solitude,
th is perm ission e xto rte d from them w ould n o t be the
expression of the D ivin e w ill, and even if in th is state
you fe lt heavenly delights showered upon you, I should
regard a ll th a t as suspect and a m ere illu s io n from
Satan. So be a little ch ild , and lean upon yo u r D ivin e
Spouse. ”
And these are now his practical counsels :
" So th a t th e d e v il m ay no longer succeed in tu rn in g
you aw ay fro m G od’s w ill, take the fo llo w in g resolu
tio n s :
1. — N ever reason w ith in yourself on the orders
o f Superiors ; if you have any tro u b le , te ll me, freely,
b u t in a ll subm ission.
2. — G ive O ur L o rd the g lo ry th a t is due to H im :.i
i. Letter C X L V III.
rest upon H im w ith confidence despite yo u r m isery

and inca p a city. N o th in g is m ore glorious fo r Jesus
C h rist th a n the fa ith o f a weak, m iserable person w ho
rests in H im . Revela Domino viam tuam et spera in
Eo, et Ipse faciet. ‘ Reveal th y w ay to the L o rd , and
tru s t in H im , and H e w ill do e v e ry th in g 1. '
M y dear daughter, these few w ords are w ritte n b y
yo u r poor fa th e r w ho, in spite o f his m isery, loves you
sincerely in O ur L o rd ; H e prays m uch fo r yo u r advan
cem ent in D ivin e lo v e 2. ”
These supernatural views w hich he requires of a Prioress

in regard to her m ajor Superiors, he wishes should be
held likew ise in the relations existing between the Prioress
and Mistress of Novices of the same house. This dom ain
is a delicate one. The director in his wisdom points out
the principle of the solution w hich w ill remove difficulties
and safeguard th a t union so necessary fo r the welfare of
souls :
" The p o sitio n (of a M istress o f Novices) in regard
to the Prioress is v e ry delicate; o n ly great s im p lic ity
and p u re ty o f .o u tlo o k can resolve it. The Prioress
has the grace of state, the protection znd direction of the
Holy Spirit, because she holds the place of Jesus. N o
g ift o f in te lle c t, nor any v irtu e , nor personal illu m in a
tio n w ill have fo r the C om m unity th e fe cu n d ity of
th a t grace w h ich is hers. A ll the g ifts o f nature and
grace bestowed upon you b y O ur L o rd m ust be com
m unicated w ith great h u m ility and perfect generosity
1. Cf. Ps. x x x v i, 5.
2. Out of discretion we do not give the date,
242 UNION WITH GOD
in o rd e r t o b e p r o d u c t iv e o f g o o d t h r o u g h y o u r g r a c e
o f s t a te . M e d it a t e o n t h a t 1. ”
** *
W h a t does D o m M arm io n ask o f th ose w h o are in v este d
w ith th e exercise o f a u th o r ity ? H e e s p e c ia lly ask s for
s e lf-a b n e g a tio n a n d d evo ted n ess t o souls : are t h e y n o t
p la c e d in c o m m a n d for th e com m on g o o d ?
" F o r y o u , m y d e a r d a u g h te r , w h a t is m o s t n e c e s
s a r y is t o g o o u t o f y o u r s e lf a n d t o devote y o u r s e lf t o
J e s u s a n d H is m e m b e r s . T h e m o r e y o u le a v e y o u r s e lf,
t h e m o r e J e s u s w i ll ta k e H is d e lig h t s in y o u r sou l.
E a c h t im e t h a t y o u fe e l t h e m o v e m e n t s o f s e lf-lo v e
in it s v a r io u s m a n ife s ta tio n s — s e n s itiv e n e s s , sa d n e ss,
t h e d e sire t o o c c u p y a t t e n tio n , d is c o u r a g e m e n t, m a k e
t h e s a c r ific e o f i t a t o n c e t o J e s u s 23
. ”
In th is to ta l and d isin terested d ev o te d n e ss, D om

M arm io n sees, w ith reason , one o f th e m o st e v id e n t proofs
o f lo v e fo r G o d :
" T h e lo v e w i t h w h ic h w e a c t is t h e k e y o f o u r life.
We c a n n o t th in k a b o u t t h a t to o m u c h ; o n e w o u ld
q u i c k l y b e c o m e a s a in t i f o n e w a s v e r y z e a lo u s t o d o
e a c h a c t io n w i t h g r e a t l o v e ®. I w a s r e a d in g y e s t e r d a y
w ith m u ch p le a s u r e th e m a g n ific e n t a r tic le s of
S t. T h o m a s on th e o b je c t o f d e v o tio n ( I I - I I , q u . 82).
D e v o t io n is t h e flo w e r o f lo v e . Simon Joannis, diligis
1. March 17th, 1918.
2. March 28th, 1904.
3. See above ch. II. Love, the P rin cip le of U nion.
me plus hie ? Pasce oves meas \ T o give oneself to
others, or ra th e r to give oneself to C h rist in th e persons
o f H is m em bers, is the real p ro o f o f love. I t is fo r
th is th a t God has chosen you fro m a ll e te rn ity to be
S uperior, and a perfect S uperior is a m other g ivin g
herself as never m other in the w o rld gives herself to her
children. I t is hard, b u t it is g re a t! Christus dilexit
Ecclesiam et tradidit Seipsum pro ea123. A ll is in th a t
fo r you : t r a d i t . I t is th a t w h ich w ill destroy in you
a ll th a t rem ains o f th a t little N ... (name o f the re li
gious in th e w o rld ) w hich is n o t y e t e n tire ly subject
to th e a ction o f C h ris t8. ”
" T ry , ” he w rite s to another Superior, “ to sa n ctify
souls fo r Jesus. A t our religious profession we give
ourselves to H im w ith o u t reserve. N ow fo r H is
sake le t us give ourselves to those w ho are H is m em
b e rs4.5 ”
As this love ought to enfold a ll souls, since C hrist lives
in each one of them ,* he# w rites :
“ See Jesus in all the souls confided to you, Jesus
w eak, Jesus narrow ed dow n, b u t c e rta in ly th e re 8. ”
* " X . . . is a d iffic u lt case. She w ants s im p lic ity ,
and th a t is so hard to teach ; and ye t w ith o u t it direc-
1. John, X X I, 15, 17.
2. r‘ Christ loved th e Church, and delivered H im self up for it. "
Eph., v, 25.
3. Decem ber 16th, 1902.
5. October 21st, 1908.
244 UNION W ITH GOD
tio n o n ly com plicates th in g s m ore. L e t her learn to

seek God alone and a ll w ill come rig h t1. ”
“ E ve ry S uperior, ” he w rite s again, “ w ho seeks
God sim p ly and sincerely has th e rig h t to a special
grace of state to enlighten her. Y o u r estim ate concern
in g S ister N ... is tru e . Take it in to account in order
to prevent abuses, b u t n o t to prevent yo u r lo ve ...
Leave a ll to Jesus. As long as we keep our eyes o n ly
fixe d upon H im to know and ca rry o u t H is w ill, H is
designs, He w ill take care o f e v e ry th in g 2.3 ”
This love is m oreover the indispensable condition fo r
guiding souls surely to God :
" T ry , " he w rite s to a M other S uperior, “ and
become m ore and m ore m o th e rly and lo vin g . ” F o r,
he adds in a happy phrase o f fine psychology fu ll o f
tru th , “ we can govern souls b y force and a u th o rity ,
b u t it is o n ly b y meekness and love th a t we can gain
them to G od8. ”
This m ust be an ardent bu t altogether supernatural
love w hich bathes others in the D ivine lig h t and is the
principle of peace :
* “ I do so yearn to see you give yourself w ith o u t
reserve to God, and fin d all in H im . The glorious
Com m union o f Saints appeals to me m ore and m ore ;
we are re a lly so ‘ one ' in Jesus C hrist. The m ore
1. June 5th, without date of year.
2. Undated.
closely we are u n ite d w ith Jesus, th e closer the bonds

o f h o ly love embrace and envelope us. I t is in Jesus
and in H im alone th a t you w ill fin d those w ho are so
dear to you in truth. H e is T ru th , and the m ore closely
we abide in H im the truer is our union w ith those we
love. I f we o n ly fin d them in ourselves, in our poor
hum an hearts, in our feelings and rem em brance, our
union is fru itle ss fo r them — fo r us, it o n ly makes the
vo id deeper and m ore hopeless. B u t when we u n ite
ourselves to them in Jesus, our union is a jo y fo r them ,
and peace fo r u s 1. ”
** *
This love fo r souls is not to be had w ith o u t suffe rin g ;
in th is dom ain the cross becomes even p a rticu la rly heavy,
bu t it is the secret of fecundity :
" S ufferings are the price and th e sign of tru e D ivin e
fa vo u rs... W orks and foundations b u ilt upon the cross
and upon sufferings are alone la s tin g 2. ”
“ The sufferings you have endured are fo r me a sign
o f the special benediction of the One W ho, in H is
w isdom , chose to found a ll upon the cross3. ”
“ O ur L o rd has .given me to see th a t we Superiors
m ust be u n ite d w ith the Good Shepherd in His suf
ferings, if we w ish to do any good to the souls confided
to u s 4. ”
3. Undated.
4. N o ve m b er 6th, (1917).
246 UNION WITH GOD
These sufferings are of every kin d, oftentim es anxiety

concerning m aterial difficulties weighs heavily on the
shoulders of Superiors. Dom M arm ion w ould have a
great s p irit of fa ith brought to bear in th is m atter. Passa
ges such as the follow ing abound :
“ A bandon yourself m ore and m ore to yo u r D ivin e
Spouse, Scit enim quia his omnibus indigetis x. N o t
a h a ir o f yo u r head fa lls w ith o u t H is perm ission. Yes,
H e w ill H im se lf b rin g about yo u r w o rk, if you abandon
yourself w ith a ll th e confidence o f a spouse to th e
power and wisdom o f H is love. The b rid e never
gives so m uch pleasure and g lo ry to her B ridegroom
as when, in her d ifficu ltie s , she ever keeps her eyes
fixe d upon H im , sure o f H is love, H is pow er and H is
w isdom 2.1 ”
“ O ur L o rd , in order to exercise yo u r fa ith and co n fi
dence, w ill som etim es leave you to grapple w ith great
tem poral d ifficu ltie s. B u t as long as you o n ly seek
H im and H is w ill in a ll things, H e w ill alw ays come to
yo u r aid a t the requisite m om ent. N ever y ie ld when
it is a question o f p rin cip le in vie w o f a tem poral
a d va n ta g e ; if you act thus, O ui L o rd w ill alw ays
be fa ith fu l to you 3. ”
" F o r w h a t concerns yo u r tem poral affairs, ” he
w rite s to another. " I am ve ry so rry th a t the question
o f m oney has tu rn e d up to w o rry you. B u t as S t.B ene-
1. “ Your Father know eth th at you have need of all these things. ”
Matth., vi, 32.
2. June, 1899.
d ie t says ' if the A b b o t seeks firs t the K ingdom o f
God and H is ju stice fo r him self and fo r his childre n,
a ll the rest w ill be added to h im V The w eaker we are
and the m ore incapable o f helping ourselves, the
m ore O ur L o rd is pleased to come to our aid. I am
sure th a t O ur L o rd sends you these little w orries to
give you the occasion o f m aking acts o f real love and
confidence 21.3 "
“ A convent, ” he says to a C arm elite Superioress,
“ is a supernatural fa m ily depending d ire c tly fo r w h a t
is s p iritu a l and w h at is tem poral on th e H eavenly
F ath e r. H is p ro te ctio n , H is fa th e rly providence, are
in p ro p o rtio n to our abandon and our filia l confidence.
I t is impossible th a t the S uperior o f a convent should
cast herself w ith confidence in to the F a th e r’s hands and
the H eavenly F ath e r n o t w atch over the least th in g s
th a t concern h e r8. ”
*
* *
H eavier sometimes, surely more painful, are difficulties

and sufferings of the m oral and sp iritu a l order :
“ L e t us labour to give ourselves to Jesus in the
person of others. T h a t adm its o f m uch in te rio r renun
c ia tio n 4. ”
* “ So, ” he concludes, “ place yourself each day on
1. Rule, ch. II and LX IV .
2. M ay 17th, 1903.
3. March 1st, 1918.
4. February n th , 1902.
248 UNION WITH GOD
the a lta r w ith Jesus to be offered to the g lo ry o f God

and to be eaten b y those around y o u 1. ”
" I am rejoiced to hear, ” he w rite s to a religious,
" th a t the D ivin e M aster is helping you in yo u r fu n ctio n
as M istress o f Novices. Y ou could n o t do a n yth in g
m ore agreeable to the Sacred H e a rt th a n to fashion
fo r H im these dear souls destined to be H is in tim a te
friends and spouses. I f in th is fu n ctio n you fin d the
cross, know , m y daughter, it is th e price th a t a superior
m ust pay fo r the choice graces necessary to her in her
charge.2 ”
A nd to a Father M aster :
* “ I t is im possible to be in charge in a m onastery
w ith o u t having care and a n xie ty a t tim es. I t is
p a rt o f the debt we pay to God fo r H is p ro te ctio n and
grace. N ovices are alw ays tem pted in one w a y
o r another, b u t especially b y false suggestions o f the
d e vil sub specie boni. The desire to become a C a rthu
sian, T ra p p ist, o r... worse is q u ite classical as a novice’s
te m p ta tio n . Please te ll them fro m me th a t it w ould
be m ost unw ise a fte r th e m iraculous w ay in w hich
God has been leading them , to form plans etc. T hey
should ju s t p ra y ' Lead k in d ly L ig h t, ’ and w a it
t ill God m anifests H is w ill. I feel convinced th a t He
w ants them to keep together, and th a t those w ho
leave w ill fin d them selves stranded, and no longer
borne on the bosom o f G od’s grace.
1. September ist, 1909.
2. Undated, but between 1900 and 1902.
Y ou have a d iffic u lt ta s k ... T ry to keep yo u r eyes

fixe d semper ad Dominant, sicut oculi ancillae in manibus
dominae suae1.
The ordinary, incessant cross, made a ll the heavier
by th is very co n tin u ity, is w hat St. Benedict calls being
under “ the servitude of characters 2, ” a servitude w hich
wears out natural energy b u t puts the finishing touch to
patience :
“ S t. P aul, ” w rite s D om M arm ion to a S uperior,
“ te lls us th a t a t the m om ent o f the In ca rn a tio n , the
Sacred H u m a n ity seeing a w hole life of suffering
presented b y the F a th e r, fu lly accepted it. In capite
libri scriptum est de me ut faciam voluntatem tuam.
V o l u i .. . Ecce venio ut faciam Deus voluntatem tuam.
H a c v o l u n t a t e s a n c t i f i c a t i s u m u s o m n e s 3.54 W hen
one accepts thro u g h obedience multorum servire mori-
busA, it is the heaviest o f crosses. St. Francis o f Assisi
says th a t, fo r a S uperior, perfect obedience consists
in th is acceptation. E ve r since I understood th is , I
have been fu ll o f jo y despite m any contra rie tie s o f
every kin d . I see th a t you are going th ro u g h th is.
D o n o t th in k o f casting aside yo u r cross lik e S t. Peter.
Quo vadis ? I t is yo u r sa n ctifica tio n , especially as
you d id n o t seek i t 6. ”
1. Cf. Ps. x x iv , 15 and Ps. , 2.— April n th , w ithout date of
c x ii
year.
2. Rule, ch. II.
3. " In the head of th e book (of m y destiny) it is written of Me
that I should do T hy will. I will it. Behold, I come to do Thy
will, O G od... " W e have all been sanctified b y Christ’s voluntary
acceptation of H is sufferings.
4. " To accommodate him self to a diversity of characters. "
Cf. St. Benedict. Rule, ch. II.
5. March 27th, 1920.
Union with God
250 UNION W ITH GOD
“ D espite th e great desire we have to do a ll th e

good and give a ll th e pleasure in o u r pow er, i t m ay
happen th a t we do n o t know w h a t to do fo r th e best.
I f you are in d u lg e n t, others w ill im m e d ia te ly take
advantage o f it to get the upper hand ; if you are firm ,
th e y w ill take the a ttitu d e o f victim s. A n d as fo r
m yself, “ he concludes, ” I suffer g re a tly when I am n o t
in m ost co rd ia l agreem ent w ith a ll K ”
" X ... is yo u r cross,” he w rite s to a M other S uperior.
“ Y o u m ust bear w ith her fo r w ith o u t th a t you w ould
have the honour w ith o u t th e burden o f superiorship *. *
A nd again :
♦ “ Y ou are ca rryin g o u t G od’s designs b y speaking
p la in ly a t tim es to N ... She is fu ll o f good w ill, b u t
also fu ll o f attachm ent to self judgm ent and self w ill.
I t w ill cost her m any a pang before aU th a t is subjected
w ith e n tire suppleness to G od's action. D o n’t be
discouraged, defects w h ich come from character are
m ost d iffic u lt to correct, even fo r those w ho are fu ll
o f good w ill and w ish to act as th e y o u g h t8. ”
For certain persons fired w ith zeal, there is one cross
p a rticu la rly hard to bear, nam ely, th a t of feeling power
less before wrong doing :
“ As soon as O ur L o rd confides souls to you, suffering
is in e vita b le . A n d great is the suffering o f h a ving to 321
1. April 9th, 1903.
2. June 1st, 1899.
3. March, 1907.
w itness w rong doing w h ich one does n o t succeed in
suppressing. I t is th a t o f dll those w ho have the
charge o f souls1. ”
Nevertheless, the most ardent zeal should be tempered
w ith the most delicate discretion. Dom M arm ion w rites
these lines a ll im bued w ith the Benedictine s p irit:
" W ith o u t any question, th e great danger fo r a
young S uperior, how ever h o ly and enlightened she
m ay be, is to be w a n tin g in m oderation, above a ll if
she has an ardent and generous nature. She ought
ever to have before her eyes those w ords o f Isaias con
cerning the D ivin e M aster. ' The bruised reed He
shall n o t break, and sm oking fla x H e shall n o t
quench2. ' I t is o n ly w hen the heart becomes incor
rigible th a t the w ords o f the H o ly S p irit m ust be
follow ed, Auferte malum de medio vestri 3, ' lest one
diseased sheep should ta in t th e whole flo c k 4.
321 ' "
However grievous this tria l m aybe, it m ust be embraced
w ith patience fo r it is in the order of Providence. The
soul ought to keep her gaze fixed upon C h ris t; she w ill
see in H im the perfect example of the Good Shepherd :
“ Y ou m ust keep firm and n o t allow these things
to be spoken of. D o yo u r d u ty a fte r having taken
counsel in the H e a rt o f Jesus. A c t and le t others say
w h at th e y w ill5. ”
2. M att., x i i , 20. Isai., x l i i , 3.
3. “ Put away the evil one from you. ”
4. Rule, ch. X X V III.— December 4th, 1917.
5. Undated.
252 UNION WITH GOD
" I have been p ra yin g a great deal fo r you since

yo u r le tte r fo r I see th a t O ur L o rd is m aking you pass
th ro u g h th e crucible. I p e rfe ctly understand yo u r
suffering, th e d iffic u lty o f distin g u ish in g betw een the
h o rro r and the detestation o f w rong and in ju stice ,— and
yo u r feelings tow ards th e person herself. O ur Blessed
F a th e r S t. B enedict says o f the A b b o t : Oderit vitia,
diligat fratres. * L e t h im hate sin, and love th e
b re th re n 1. ’
M y daughter, O ur L o rd has made me understand so
w e ll la tte rly th a t the perfection o f obedience— fo r
Superiors above a ll— consists in accepting all the cir
cumstances o f the sphere in w h ich God has placed them .
Jesus entering in to th is w o rld was surrounded b y
' H is brethren ’ w ho d id n o t believe in H im and m ocked
a t H im ; b y H is apostles w ho so ill responded to H is
teachings and forsook H im ; b y th e pharisees who
opposed H is w ork and m isrepresented it, etc, and He
accepted all. Ecce venio ut faciam voluntatem tuam.
He accepted it even to the last d e ta il, Iota unum aut
unu% apex non praeteribit donee o m n i a plant2.1 St. John
o f the Cross 3 says th a t, once professed in a C om m unity,
one ought to look upon a ll the Sisters, a ll the
Superiors, as so m any instrum ents o f D ivin e Love and
W isdom W ho m ake omnia cooperate in bonum. L e t
us p ra y m uch and speak little . One w ord can do so
much h a rm 4 ! ”
1. Rule, ch. LX IV.
2. " One jot, or one tittle shall not pass... till all be fulfilled. "
Matth., v, 18.
3. Advice to a religious. Ascent of Mount Carmel.
4. September ioth, 1913. The letter is addressed to a Mistress
of Novices.
On other occasions devotedness may encounter ingra
titu d e — a deep and hidden suffering which the D ivine
Master knew :
“ I see th a t you are ve ry dear to the D ivin e H e art
o f Jesus fo r, w h ilst confiding to you the care of H is
spouses, He makes you share H is sufferings and h u m ilia
tions. I t is im possible to love Jesus tru ly here below
w ith o u t sharing H is Cross, th a t is to say H is sorrows
and h u m ilia tio n s, and w ith o u t undergoing the in g ra ti
tude o f those to whom we are devoting ourselves.
Those w ho had proclaim ed Jesus (as V ic to r) on Palm
Sunday, cried Crucifige, crucifige a few days la te r.
O ffer yourself every m orning to Jesus at the m om ent
o f H o ly Com m union to serve H im the whole day in
the person o f each o f yo u r sisters, and then, to share
H is sufferings b y bearing w ith th e in g ra titu d e o f the
m a lco n te n ts1. ”
*
* *
B u t where to find sustenance fo r th is intense love

of souls, where to derive th a t patience fo r every hour and
sometimes fo r every instant, th a t to ta l and constant self
abnegation ? Nowhere else than in union w ith Jesus
C hrist. This union alone disperses the darkness and
brings the lig h t so indispensable to Superiors :
“ To be a w o rth y Superioress needs great p u rity
and great elevation o f in te n tio n , and it is o n ly in ve ry
close and contin u a l union w ith O ur L o rd , in H is
1. December 1st, 1921.
254 UNION WITH GOD
H e a rt, th a t one finds strength to rem ain thus above

th e influences o f th is e a rth 1. ”
To a Superior he gives th is w arning fu ll of fa ith :
“ I f I m ay give you a piece o f fa th e rly advice in
the name o f Jesus C h rist W hose place I so u n w o rth ily
hold, I w ould say to you, Si oculus tuus simplex fuerit,
non habens ullam partem tenebrarum, totum corpus
tuum lucidum erit et sicut lucerna fulgoris illuminabit te12.
The pars tenebrarum is the self-love w h ich unconsciously
seeks to a tta ch others to oneself. Then one m akes
m istakes and offends and ruffles souls. I know th a t
you have m uch zeal and true zeal fo r souls, b u t I believe
a pars tenebrarum s till rem ains. I say th is to you
o u t o f fa th e rly affection, and I am sure th a t you accept
it in the s p irit in w hich it is said, ut in omnibus g lo rifice -
tu r D eus3. ”
U nion w ith Jesus C hrist is the secret of success in deal
ing w ith souls :
“ One o f th e highest and m ost perfect form s o f c h a rity
is th a t o f consenting to govern others fo r th e love o f
God. God has chosen you because you are so weak
and little , in order th a t it m ay be cle a rly seen th a t the
good you do comes fro m H im . * The foolishness o f
God is w iser th a n m en4. ’ I beg God to give you the
1. Undated.
2. “ If thy eye be single, thy whole body will be lightsome...
having no part of darkness ; the whole shall be lightsome, and as a
bright lamp shall enlighten thee. ” Luke xi, 34 and 36.
3. St. Benedict, Rule, ch. L V II.— November 23rd, 1920.
4. I Cor., 1, 25.
grace to abandon yourself e n tire ly in to the hands o f
Jesus C hrist, fo r when we abandon ourselves w ith
absolute unreserved confidence to H is w isdom and
love, H e takes a m ost jealous care o f each d e ta il o f our
life ; indeed St. P aul says ‘ Jesus C h rist is made u n to
us b y God our w isdom , our holiness, our ju stice and our
re d e m p tio n 1 * R eveal th y w a y to the L o rd and He
w ill do the re s t12.3 ' ”
This union w ith God, w ith Jesus, is intensified in p ra y e r:

" D o n o t consider as tim e lo st, e ith e r fo r yourself
o r for the Community, th e m om ents spent, when d u ty
so p e rm its, in union o f love w ith G od. God is the source
o f all th e good th a t you do in yourself o r in o th e rs8. ”
“ L e t others p ra y fo r you, b u t yo u r prayer is yo u r
love. God knows b e tte r th a n you w h at is best fo r
you and w h at is best fo r th e C om m unity. The m ore
yo u r fa ith increases, th e m ore confidence you w ill
have in the Sacred H u m a n ity w herew ith you are so
united th ro u g h the H o ly E u ch a rist. T h a t is the w ay
fo r you. C h rist w ill take you w ith H im in to the
bosom o f the T rin ity . There you w ill be in the tru th ,
and in lig h t and lo v e 4. ”
It is natural that he should develop this theme, because

in it he reveals unawares the result of his own experience :
1. Cf. I Cor., 1, 30.
2. Cf. Ps. xxxvi, 5.— To a Sister Superior, undated.
4. February 20th, 1917,
256 UNION WITH GOD
“ U n ite yourself m ore and m ore to Jesus C h rist, ”

he w rite s to a C arm elite Prioress, " th a t so He m ay
act thro u g h you.
1. — He is the Son o f God ; H e is altogether ad Patrem ;
He a ttrib u te s to the F a th e r a ll th a t H e is and a ll th a t
He has, mea omnia tua sunt1 ;
2. — He is E te rn a l W isdom ; He g lo rifie s H is F a th e r
in com m unicating th is W isdom to those whom the
F a th e r gives H im ;
3. — He is Sapientia spirans amorem : the H o ly
S p irit proceeds fro m H im . Y ou should then u n ite
yourself to H im in a ll th is, fo r you hold H is place
tow ards those w hom H e has confided to y o u 2.1 ”
“ O ur L o rd , ” he w rite s to another Prioress o f
Carm el, “ w ill do great things fo r you on three con
d itio n s :
1. — T h a t you h a b itu a lly keep yourself ve ry sm all
in H is presence, w ith o u t any p re te n tio n or lo o kin g
upon yourself.
2. — T h a t you alw ays lean upon Jesus C h rist, fo r He
is the Way, Ego sum via, nemo venit ad Pai/em, nisi
per M e,' I am the W a y ... no man com eth to the F ather,
b u t b y Me. ’
3. — T h a t you la y yo u r soul open to the rays o f
the Sun o f Justice th a t so He m ay sa n ctify you
in tr u th 3. ”
♦
* *
1. John, xvn, 10.

2. 1906.
UNION WITH GOD IN SUPERIORS
More than one of these letters are addressed to M istress*

of Novices. A p a rticu la rly delicate mission is th a t of
form ing young souls to a life of union w ith Jesus C hrlut,
Dom M arm ion takes special satisfaction in speaking of
it. Read these lines revealing such a high and super
natural view -point :
“ The charge o f a m istress o f novices is a very
b e a u tifu l one. I f you th in k you are able to do anything
fo r souls b y yourself it w ill n o t succeed, Sine me nihil
potestis facere1, b u t if you cleave closely to God a ll w ill
go w e ll, because O ur L o rd w ill then inspire you H im
self as to w h at you ought to do and say. O ur L o rd has
chosen you to be H is a id ; yo u r m ission is to lead
souls to H im , to prepare them fo r the n u p tia ls w ith
the Spouse. St. B ernardine o f Siena says th a t a ll
those w ho, b y obedience, receive the charge o f souls
ought to count upon the help o f God W ho is bound to
enlighten and in sp ire them . Y ou have received a
d ivin e m andate. God binds H im se lf to give you H is
graces and lig h ts, and you should have fa ith in these
lig h ts and believe th a t th e y come to you fro m the
H o ly S p irit.
On the day o f yo u r co n firm a tio n , Jesus, in the person
o f the Bishop, im p rin te d the sign o f the cross upon
yo u r soul lik e a seal, Signo te signo crucis. T his sign
rem ains upon yo u r s o u l; the H o ly S p irit c o n tin u a lly
sees th is seal as a title to H is graces. I w a n t yo u r
Soul to become m ore and m ore the sanctuary o f the
H o ly S p irit from w h ich a ra y o f God escapes upon the
souls w ith w hom you enter in to contact..i
i. John, xv, 5.
258 UNION W ITH GOD
B u t, fo r th a t, it is necessary fo r you to disappear,

fo r you to renounce yo u r own ideas, yo u r little personal
m ethods, so as to le t C h rist act fu lly in you and th ro u g h
you. I f each m orning you re m it yourself in to H is
hands, He w ill act th ro u g h you. A h o ly religio us
w hom O ur L o rd H im se lf d irects, fo r she is a m issionary
to ld me th a t being v e ry q u ick w itte d she had w ished
to take a ll the in itia tiv e in a certain transaction. She
heard O ur L o rd say to her, ‘ I t is fo r you to choose:
e ith e r it is to be Me to do it w ith o u t you, o r you
w ith o u t Me. ' She understood and le ft th e m a tte r
to one o f her sisters. O ur L o rd d id n o t w ish her to
act b y herself.
I f when you have done yo u r v e ry best, th in g s do n o t
succeed, d o n 't be a sto n ish e d ; look a t Jesus, see how
m uch was s till w a n tin g to H is apostles, see th e ir a ttitu d e
d u rin g th e Passion. T h is p o in t o f vie w w ill console
y o u 1. "
He blends counsels of discretion w ith the most super

n a tu ra l views :
“ I t is a sign o f the special love o f Jesus fo r you to
have entrusted th e novices to you. He asks St. P eter,
* Lovest th o u Me m ore th a n th e se ,' and as rew ard, H e
gives h im H is sheep.
1. — Lead them to God th ro u g h Jesus C h rist. H e is
the only Way. ‘ I am th e W a y ... no man com eth to
th e F a th e r, b u t b y Me. ’
2. — As you have rob u st h ealth, tr y to understand .i
i. Undated.
th a t w h a t is a trifle fo r you is d iffic u lt fo r th e weak.
T h is is v e ry im p o rta n t.
3.— Set no lim it to y o u r abandon (to G od). As
soon as you m ake any exception, you are no longer
one w ith God and peace departs. I t w o uld be p re fe rrin g
yo u r little ideas to those o f God W hose love is in fin ite
and w isdom boundless. H e loves those you love and
b e tte r th a n you do. The m ore you count upon H im ,
th e m ore H e w ill be the Shepherd and the F a th e r o f
the flo ck. H e said to M ary, Unum est necessarium.
" B u t one th in g is necessary," and we o ffe r H im an
a ffro n t in th in k in g th a t any creature is necessary to
H is w orks. T h is does n o t a t a ll prevent yo u r p ra yin g
w ith a ll yo u r h eart, as I do, th a t God w ill spare you
th is ch a lice 1. D u rin g yo u r m ental prayer be a lto
gether H is w ith o u t concerning yourself w ith a n yth in g
else. H e w ill take care o f you if you th in k o f H im 2.1 "
Again read these counsels, bearing the m ark of such
profound wisdom , to another mistress o f novices, a Carme
lite :
" A s fo r th e interior fo rm a tio n (o f novices) n o th in g
is o f o b lig a tio n except th a t th e novice mistress should
have a great know ledge o f th e s p irit and doctrine o f
St. Teresa w h ich , insensibly and w ith o u t her suspecting
it, w ill shine o u t in the w a y she understands holiness,
the S criptures, etc. I t is n o t so m uch the w ords nor
passages fro m the w ritin g s o f yo u r h o ly M other w h ich
1. Allusion to a previous passage in the letter where Dom Marmion
mentions the repugnance felt by this Superior to remaining in
charge.
26 o UNION W ITH GOD
w ill be useful fo r th e novices (la te r th e y w ill be able

to draw upon th is ric h tre a su ry o f the m ystica l life ,
also in St. John o f the Cross), b u t w h at is im p o rta n t is
th a t the m istress o f novices should see th in g s fro m the
same special angle as she w ho is called Teresa OF
J e s u s 1. ”
I t is then the s p irit of Jesus w hich is to anim ate the

mistress of novices in her im portant m ission. To live
by this s p irit and to make those under her charge live
by it, is the sum to ta l of her w ork. This thought inspires
Dom M arm ion w ith a b eautiful developm ent :
" I am so happy to see th a t O ur dear S aviour gives
you H is S p irit. Yes, indeed, in the d ire ctio n o f souls
and especially o f beginners, we m ust often a w a it the
m om ent o f grace, and know how to bear upon o u r
shoulders these poor little sheep s till so weak and
tire d o u t b y th e ir sm all efforts. Y ou m ust know , m y
daughter, th a t these w ords of Jesus, Sine Me nihil
potestis facere, ‘ W ith o u t Me, you can do n o th in g , ' were
said above a ll and before a ll, o f th e e ffo rts we m ake fo r
the sa n ctifica tio n o f souls, and th a t it is above a ll
b y your u n io n w ith Jesus, b u t your im m o la tio n to H is
love th a t grace is given to yo u r childre n. St. John
o f th e Cross says th a t one act o f pure love o f God does
m ore fo r the salva tio n o f souls th a n any e xte rio r w orks.
T ry above a ll to act in such a w ay th a t yo u r novices
learn to do a ll fo r love. To do one's d u ty is a great
th in g , b u t to do one's d u ty ou t o f love is greater s till.
Those w ho act firs t o f a ll o u t o f a sense o f d u ty , and in
l. March 17th, 1914.
UNION WITH GOD IN SUPERIORS 26 l
the second place ou t o f love, w ill alw ays be w a n tin g in

som ething indefinable w h ich draw s dow n G od's look
upon them . The best w a y is to perform the d u ty as
p e rfe ctly as possible, n o t fo r th e esteem we have fo r
it (th a t w ould o n ly be m o ra l v irtu e ), b u t because the
perform ance o f the d u ty is the expression of love,
Si diligitis Me, mandata mea servate1. "
Here then, as m oreover everywhere, love, the summing
up of all, is shown by deeds :
“ W ith o u t being severe, perhaps you w ould do w e ll
to dem and great e xa ctitu d e fo r a ll th a t concerns
yo u r custom s and h o ly tra d itio n s . F id e lity is the
flow er o f love, to w hich n o th in g is little . S t. Teresa
said th a t she w ould give her life fo r th e least ru b ric
or fo r the least p o in t o f her ru le , fo r she saw in it the
expression o f the good pleasure o f her B eloved12. ”
“ F id e lity is the flow er of love to which nothing is little . ”
Could we close these pages better than w ith th is delicate
thought, so true, and so happily expressed3 !
1. " If you love Me, keep my commandments. ” John, xiv, 15.—
June 15th, 1901.
2. March 15th, 1914.
3. A t a later period, in a letter of January, 1918, he expresses
it in this way : “ Fidelity in all things is the most delicate flower of
love to which nothing is little. "
A t the conclusion of this treatise on the life of union
w ith God we cannot do better than again ask Dom M ar-
m ion him self to give us a sum m ary of his adm irable
doctrine : he does so in a few lines w hich reveal once
again th a t ardent love fo r C hrist and souls w hich was the
one passion of his whole life :
" A tending tow ards God in H im se lf w ith a sense

o f confusion a t our unw orthiness and confidence in
H is goodness and in th e Precious B lood o f Jesus
C h rist are the three notes o f real union w ith God. D o
n o t fear. This w ay is sure. N o th in g g lo rifie s God
so m uch as th e triu m p h o f H is grace in a soul th a t
acknowledges her m isery, her weakness, her u n w o rth i
ness, and th a t hopes fo r all from H is pow er and H is
goodness. T his is th e Laus gloriae gratiae suae o f
w h ich S t. P aul speaks.1” (Ephes. i, 6)..i
i. December 4th, 19 6.
A N A L Y T IC A L IN D E X
Abandonment to Jesus Christ, Baptism and 14th Station of the

45-46— in trials, 91— in suffer W ay of the Cross, 47.
ing it is a great thing to act B l o s i u s (Louis de Blois) 63 ; a
with love, 149 sq.— true nature great mystic, 78, 102, 150—
of abandonment, 154 sq.— his writings, 200.
source of peace, 154— in await
ing God’s call, 211 sq.— in the C a t h e r in e o f S ie n a , 118, 130.
cares of Superiorship, 238, Call to the life of union, 210 sq.
246, 250 — which a Novice- Change to another religious or
Mistress ought to have, 257 sq. der, 227 sq., 248.
— See chapters : The Spirit Chantal (St Jane Francis de),
of Detachment, Hope, Self- 43, 124, 216.
Surrender of Love. Charity towards our neighbour,
Abnegation wich Superiors ought 60, 91, 93— inseparable from
to have, 242. the love of God, 163— ought to
Activity (human) is only of value be human and supernatural,
in union with Jesus Christ, 46. 166— which Superiors should
See Purity of Intention, Value have, see chapter, Charity
of our life. towards our Neighbour.
Adoption (Divine) what it de Communion (Eucharistic), source
mands of us, 5 sq.— source of of inner life, 16, 49— Christ
confidence, 8— brought by gives Himself to us in it, 50—
Jesus Christ, 41. source of grace for the soul, 51
Adoration, 6-7. — from Jesus Victim, 90— we
Affection for our Neighbour, see derive the virtus Christi, 95—
Charity towards our neigh mystery of faith, 113— union
bour. with Jesus and with souls, 163
Alternations of joy and suffering — as regards Superiors, 253.
in the life of union with God, Communion of Saints— see Char
95-97- ity.
Aridities, see Trials. Compunction, 6, 57, 74, 140.
Attitude of the soul in relation Confidence in God in time of
with God, 2— in relation with trial,see Trials and chapters.
the mystery of the Incarna Hope, Self-Surrender of Love.
tion, 42— in the matter of Consecration of Virgins to Jesus
vocation, 211. Christ, 78
Authority see Superiors. Contemplation, see Prayer.
264 ANALYTICAL INDEX
Contemplative Nun, her mission, Faith, prayer of faith, 185 sq. see
63— her greatness, 89— must chapter Faith (and Contents).
follow Jesus Crucified, 99 sq. Father, “ to seek the face of the
Contract between God and the Father, " 55— see Adoption.
soul in the religious life, 230 Faults (our) do not prevent God
sq. from loving us, 7— see Imper
Creature, attitude in face of fections.
God, 6— detachment from crea Fecundity (spiritual) results from
tures, 22, 76. our union with God, 12 sq.—
Cross, see Difficulties, Sufferings, of souls given un reservedly to
Temptations, Trials. God, 89 sq.— of Superiors, 254.
Crucifix, official image of Jesus, Fidelity to the movements of
76, 80. the Holy Ghost, 5— to God, is
a prayer, 17— proof of love,
Defects, to see them in the truth, 27 sq— interior principle which
68 sq .— see Mortifications. should actuate it, 33 sq.— to
Discouragement dangerous in prayer, 96— to form souls to
fidelity, 260— see Abandon
the interior life, 69— not to
yield to it, 85— our imper ment, Will of God.
fections ought not to lead to Fluctuations of the soul— see
it, 128. Alternations and chapters, Fi
Dependence on grace, 130. delity Proof of Love, Fidelity
Desire of perfection, 62 sq. — of and Liberty of Spirit.
God, 169— disposes to prayer, Forgetfulness of self, as regards
181. vocation— see Charity.
Detachment' of heart, 22— condi Forming Jesus in souls, 257.
tion of progress in the life of
union with God, 72 sq.
Devil, his spirit, 3 sq.
G a r n ie r (Mfere Marie deS Pierre)
Devotedness which Superiors
202 sq.
Gaze of soul fixed on God, 10 sq.,
should have, 242.
Difficulties
in the service of God,
21-23.
Generosity
see Trials. in following one’s
vocation, 213— see Fidelity.
Discretion in the interior life, G e r t r u d e (St) her spirit, 7—
67, 70— in Superiors, 251, 258.
Distractions in prayer, 193. her writings, 201 sq.— her
Divine Office, to think of our liberty of spirit, 219.
Gift of self to God without reser
neighbour, 174, 175. vation, see Abandonment, Re
Divine Flan, 1 sq. servation,— to Jesus Christ in
our neighbour, 164.
Egoism, it is not egoism to seek Glorying in our infirmities, see
perfection, 220 sq. Miseries.
Entry into the religious state God principle of all good in
solely for God’s sake, 229 sq. us, 11— His sustaining power
Eternity of bliss succeeds earthly source of our hope, 126 sq.,
suffering, 97. 131 sq.
Eucharist s^ Communion. God’s good pleasure, see Aban
Examination of conscience in the donment.
Divine light, 21, 104, 127. Grace (sanctifying)—see Adop
Extreme Unction, 99- tion.
ANALYTICAL INDEX 265
Grace, our dependence upon it, — His Humanity has no per
130. sonality, 44 sq.— Spouse of the
G r ig n o n de M ontfort, The consecrated soul, 45, 48, 63,
Secret of Mary, 202 note. 78, 92, 137— our riches in
Him, 48, 137— He is all our
Holy Scripture, source of prayer, spiritual life, 51— our union
198. with Him source of grace, 51—
Holy Spirit, His action in the is the Anointed, the Consecra
soul, 4 sq.— given to us, 41— ted, 78— we are His members,
His operations in prayer, 192, 80— His sufferings model of
195 sq., 206 sq. ours, 82 sq.— His strength
Hope, its greatness, 125 sq.— becomes ours, 95, 104, 107,
see Jesus Christ, Trials ; chap 142— in the Incarnation as
ters, I rope, Self-Surrender of sumed our infirmities, 102,
Love. 137, 141— Lamb of God offer
Humanity (Sacred) see Jesus ed to the Father for us, 106—
Christ. principle of all good, 131— His
Humility, we can do nothing of life principle of our holiness,
ourselves, 69 sq.— our imper 134 sq.— His riches are ours,
fections are a source of humi 137— His merits, motive of
lity, 81— caused by the know our hope, 137 sq.— our solida
ledge of our misery, 128. rity with Him, 138— to unite
Hungering after God is a prayer, ourselves to Him in the person
123. of our neighbour, 163 sq— to
give ourselves up to Him in
Immolation of nature to grace, prayer, 187— to form Him in
93 sq. souls is the duty of Superiors,
Imperfections, not to be discour- 257— His obedience model of
ged by them, 69— source of that of Superiors, 252— His
humility, 81, 82. obedience, 234— see Sacred
Impressions, to live b y faith and Heart.
not by impressions, 112. Joy (spiritual),36— manifesta
Incarnation, see Jesus Christ. tion of charity towards our
Infirmities (human) assumed by neighbour, 170 sq.
the Word in the Incarnation— Judgments passed upon our
see Jesus Christ, Miseries. neighbour, 171 sq.
Intentions. Special intentions in
prayer, 182, 191— see Purity Of Liberty of spirit, 33 sq.
intention. Liturgy source of prayer, 199—
Interior and spiritual life, its see Divine Office.
essence, 7 sq., 58— its simpli Love, principle of unionwith God,
city, 50. 14 sq.— sincere love of God,
28 sq.— principle of action,
John of the C ross (St), 63, 52— programme of love, 53—
94, 260. love towards God in Supe
Jesus Christ, to do all in His riors, 243 sq.— to train souls
name, 15— to live in union to act for love, 260— see
with Him, 30 sq.— brings us Parity of intention, Charity
the grace of adoption, 41— towards our neighbour and
our attitude towards Him, 42 chapter II Love, Principle of
— source of all perfection, 43 Union.
Union with God
Blaster or Mistresses of Novices. that of Calvary, 82— sown
See Novitiate. with trials, 107— path of
Mary (the Blessed Virgin), 80, faith, very sure, 111, 115, 125.
94. 96, 97, 98, 167, 202. Patience, see Cross, Sufferings,
Marriage, what God asks of per Trials, Temptations.
sons engaged in this state, 59, Parents and vocation, 214 sq.,
sq., merit of Christian mar 221 sq.
riage, 105. Peace (spiritual) results from our
Maternity, 105 note. submission to God, 13— in
Mediocrity (spiritual), 31. ward peace, 35 sq.— a spirit
Meditation, see Prayer. of peace disposes to prayer, 181
Miseries (our) avowed draw down — in prayer, 191.
mercy, 73, 132—why God Penance see Compunction.
leaves them to us, 81—our Perfection, consists in doing
miseries assumed by Jesus God’s will out of love, 9—
Christ, 102, 138, 141 sq.— desire of perfection, condition
Mercy, God builds a monu of progress in union with God,
ment to His mercy in Heaven, 62 sq.— in the religious life,
104—all that which God does 63, 64, 87 sq.— not found
for us is the results of His exclusively in the religious
mercy, 107, 126 sq.—God’s life, 225— in regard to Supe
mercy source of grace for us, riors, 252 sq.
204, sq. Personality, in w hat sense i tis
Mortification, its necessity, 4, to be understood in Jesus and
59. 75- 135—liberty in regard in us, 44 sq.— human, 101.
to them, 37 sq.—what are the Pharisees, trust in their own
best mortifications, 78—see good works, 143.
Detachment. Piety, in what real piety con
Motives of action. See Parity of sists, 29, 56, 58.
intention. Piety (filial) and vocation, 221 sq.
Precept Love,
of Divine love. See
Nativity of Jesus, grace of inward Charity.
liberty which it brings to us, Prayer, our whole life should be a
prayer, 17— to remain faith
Novltiaie, 86, 237, 241, 248 sq., ful to it even in dryness, 96, 97
257 sq. — unconscious prayer of pa
Nudity of spirit, 117. tience, 103, 105— our miseries
united to those of Jesus are a
Obedience, path of perfection, 84 prayer, 105— hungering for
—towards God, 149 sq.—in God is a prayer, 123— prayer
the matter of vocation, 211 sq. source of charity towards our
—measure of perfection in a neighbour is a prayer, 174, 175
religious, 228—in the accepta — with regard to Superiors,
tion of Superiorship, 237 sq. 254 sq.— see Contents and
Objections against vocation, 213 chapter : A t the Summit of
sq. Union the Life of Prayer.
Occupations, how to reconcile Pride. See Humility.
them with the life of prayer, Profession (religious) makes the
187. soul the spouse of Christ, 43,
48, 63, 78, 92— sacrifices de
Path whereby to go to God is manded by profession, 88—
ANALYTICAL INDEX 267
consecrates the soul to God, ments, 114—the Sacred Heart
78, 155— forms a contract and the formation of souls,
between God and the soul, 248; 253.
230 sq.— contains in germ all Sacrifice in the religious life,
the holiness of the religious. 230 sq.—see Detachment, fi
Programme of life of union with delity, Mortification.
God, 21 sq., 53 sq., 56 sq. Sanctity, in what it consists, 1 sq.
Providence of God in regard to —its fruitfulness, 66.
those who seek Him, 152, 164 Self-love, our deepest wound,
sq. See Hope. 131 -
Powerful aid of God, source of Simplicity of the inner life, 43,
our hope, 126, sq., 132. 50—in the sight of God, 183.
Purity of Intention, 19 sq., 35, Sin, to renounce sin, 73 sq.—
50. 52. 69. 146, 155 sq.— in see Compunction.
Superiors, 253 sq. Sincerity necessary in the life
Purifications. See Trials— before of union with God—see Purity
attaining to union, 119. of Intention, Truth.
Solidarity with Jesus Christ, 137.
Recollection, important disposi Soul, spouse of Christ, 45, 48, 63,
77 . 92 .
tion for prayer, 179.
Religions, distinguished by the Spirits which strive for the
mastery in souls, 3 sq.
spirit of their Institute, 231 sq.
—see Religions. Spiritual reading, 198 sq.
Religions Life, 260 sq.— see Per Spouse, Jesus Christ Spouse of
fection, Profession, chapter : the soul— see Jesus Christ.
The Call to Union in the Strength of Christ becomes ours,
Religious Life. (Contents.) 95,104, 107,149 sq., 161 sq.—
Reservations, not to make any see Jesus Christ.
Submission to God's every will
reservation in the gift of self to
and permission, 60—in await
God, 19, 65 sq.— to refuse
ing God’s call, 211—see Aban
nothing to Our Lord, 75— not
donment, Trials.
a small thing to give oneself
Sufferings—Jesus Christ calls
without reserve, 82 sq— Jesus
to certain souls to share His suf
Christ only gives Himself
ferings more especially, 90—
those who give themselves
no reser not to ask for them, but to
unreservedly, 87 sq—
accept them, 91—sufferings
vation in self-abandonment,
it in the which Superiors have to en
150 sq.— no place for
dure, 258 sq.—see Trials.
religious life, 230.
Superiors—see Contents and
chapter, The Life of Union
Sacred H eart of Jesus, to with God in Superiors.
keep united to Him, 43— fur Superiorship, to accept it out of
nace of love, 52, treasury of obedience, 237 sq.
grace, 53— programme of love
in union with the Sacred Temporal affairs and Superiors,
Heart, 5 3 , 5 4 — we are pleasing 259 sq.
to Him according to Hie mea Temptations—against faith, 117
sure of our patience, 84— sq.—to leave one religious or
union with Him source of der for another, 227, 248—**#
merits, to
9&— share His senti Trials.
T eresa o f A vela (St), 97, 124, Value of our life depends on the
* 3 *. o f the Child J esus (St)
T eresa
motive of our actions, 19—
see Purity of Intention.
teaching to be derived from Vanity— see Humility.
the life, 24 sq. Victim, to share in the sufferings
Totality of gift of self, necessary of Jesus Christ, 85 sq.-r-'S**
for perfection—see BnWTTft- Cross, Sufferings, Trials.
turns. Virgin consecrated to Christ,
Trials permitted by God, 19— ought to lean upon Him, 50—
confidence in God in trials, 84, spouse of Jesus Crucified, 91
87, 134 sq., 156, 225 sq.— — see Spouse (Jesus Christ).
trials in regard to vocation, Vocation to the Religious life,
213 sq.—in the religious life, 211 sq.
232 sq.—of Superiors in their Vows see Profession.
charge, 246 sq.—see Abandon
ment, Difficulties, Sufferings, Will of God,
Temptations, chapters. The to accomplish it
Spirit of Detachment, Hope, with love constitutes our per
The Self Surrender of Love. fection, 9 sq.— will of God for
Trouble of soul comes from want us, 18— our union with it
of conformity to God's will, 13 simplifies the inner life, 43—
—see Abandonment, Peace. God's w ill-in the matter of
Truth, to walk in the truth, 3 sq. vocation, 211 sq., 215 sq.—
see Abandonment, Fidelity.
—to be true with God, 6—to
live in the truth, 10 sq.—to see
our imperfections in the truth, Zeal which Superiors should
69—see Purity of Intention, have, 251 sq .— see Discretion.
Simplicity.
CONTENTS
I ntroductory L ett e r of H. E. A rch bisho p Go o d ik r . V II

A u th o r ' s P r e f a c e ............................................................................... xv
T ranslator ' s F o r e w o r d ................................................................. XXI
I .— U n ion w ith G o d : General Idea. i-i3
In what holiness consists, 1 sq.— three spirits strive for the mastery
of souls, 3 sq.— twofold truth of creature and adoptive child, 6
— the creature owes adoration 7,— the child owes love, 8,—
perfection lies in the accomplishment of God's will, 9 sq.— this
accomplishment is source of fecundity, 12 sq.— of peace, 13,
I I .— U n io n w ith G o d : its Elem ents.
1. — Love, Principle of U n io n ............................. 14-26

To do all for love 14—love the highest motive power of all
our actions, 19—way of love, the surest and most fruitful, 19-20.
—Purity of intention, 22— Programme of love, 23—the Way
of Love of St. Teresa of the Child Jesus, 25.
2. —Fidelity Proof of L o v e ....................................27-32
Love is proved by fidelity, 27—Sincerity of love, 28—in what true
piety consists, 28—character of this fidelity: total, 30—
generous, 31—danger of mediocrity, 32.
3. —Fidelity and Liberty of Spirit ....................... 33-38
Enlightened fidelity inspired by an interior principle, 33—liberty
of the children of God, 35—peace and joy, 36 sq.
4. —In Christo Jesu.................................................. 39~ 55
Programme of life in Christ, 39—attitude of the soul in face of
the Mystery of the Incarnate Word : adoration and love, 42 sq.—
270 CONTENTS
the whole inner life consists in onion with Jesus, 43—to lose
our personality in Jesus, 44 sq.—our riches in Jesus, 48—to
g
’ve oneself up totally to Jesus, 48—union, with Jesus in Holy
unmunion, 49 sq.—the measure of God's gifts is in proportion
to our union with Jesus, 51 sq.—to love with the Heart 01 Jesus,
52 sq .— Tu aimerats... Programme of love 53-54.
5 .— " Programmes ” and " Directives ” . . . . 56-61
General principles of the spiritual life, 56-57.—Epitome of the
spiritual life, 58—direction for a person living in the world,
58-59.—to the mother of a family, 60.
III.—Conditions of Progress in the Life of Union with God.
1.—The Desire for Perfection........................................ 62-71
To maintain this desire by considering the greatness of the life
of union, 62— " To give oneself, to yield oneself up without
reserve, " 65—dangers to avoid at the outset of the life of
union, 67 sq.—to be on one's guard against pride, 69-70—desire
and discretion 70-71.
2.—The Spirit of Detachment...................................... 72-108
Renunciation of sin, 73 sq.—necessity of renunciation in purified
souls, 76—detachment from creatures, 76 sq.—reason for
this detachment, 77—submission to God in renunciations
willed by Providence, 78 sq.
Different groups of Dom Marmion's letters concerning trials, 79 sq.
I. Necessity of tria l: Jesus our model is the Crucified, 80—divine
reasons for our trials : to keep us in humility, 81-82— Jesus
model of patience, 82-83—purifying love, 83 sq.—not to be dis
couraged, 84-85.
II. The trials of a religious vocation before entering the cloister, 86
—generosity to be exercised in the sacrifices of the religious life,
87-88—programme of sacrifice on the day of profession, 89 sq.—
duties of the soul towards Jesus Christ become her Bridegroom, 92.
III. Letters to a young girl upon suffering, 95 sq.—Why God per
mits suffering, 96—to remain faithful in suffering, 97—suffering
the sign of God's love for us, 98—to endure it for love's
sake, 98—-eternal life the reward of suffering, 99—to bear
suffering in union with Jesus is to do much, 100.
Union with Jesus in suffering, 100 sq.—Jesus has taken our sufferings
upon himself and associates us with His weakness, 100-102—the
unconscious prayers of patience in suffering, 103—eternal
CONTENTS 271
monument of mercy; the stones of this monument are Jesus and
souls, 104—great fecundity of patience, 105—to unite this
patience with that of Jesus, 106.
I V .— T h e E xp an sio n of U n io n w ith God b y the Practice
o f th e T h eo lo g ica l Virtues.
1.—F a it h ................................................................... 109-124

Faith, means of union with God, n o —God wills that we should
live here upon earth by faith, 110-111—in what pure faith consists,
i n sq.—difficulty in the practice of this virtue, 112—not to
depend upon impressions, 113 sq.—faith particularly requisite
in Communion, 114—faith makes us pleasing to God, 114—faith
source of graces, 115-116.
Trials of faith, 116 sq.—nudity of spirit, 117—temptations against
the faith, 117 sq.—their utility, 119—invisible light and desire
of God, 123 sq.
2.—H o p e ................................................................... 125-148
The meaning of hope, 125—the work of God as regards us is a work
of mercy, 126—not to be astonished nor discouraged by our
miseries, 127 sq.—our misery when it is avowed draws down
God’s mercy, 128—this knowledge of our misery keeps us in
humility and truth, 129.
Total dependence in regard to grace, 130-131—God's omnipotent
mercy, 132—humility and confidence, 132-133—confidence above
all in time of trial, 134-137.
Christ's riches and merits our great motive for confidence, 137 sq.
— He supplies for us, 138—-He has taken our infirmities and
sorrows upon Himself, 141—to glory in our infirmities that
the strength of Christ may dwell in us, 142—our solidarity
with Jesus,—two ways of presenting ourselves before God : like
the pharisee, like St. Paul, 143—" the triumph of divine mercy, "
144—nothing glorifies God so much as appealing to His mercy
through the merits of Jesus, 146—the history of Jesus and of us
is the triumph of the Divinity supporting the weakness of His
Humanity, 147-148.
3. —The Self-Surrender of L o v e ........................ 149-162
Loving submission to God's good pleasure, 149—abandonment,
essential condition of true progress in union, 150—to put no
reserve to this abandonment, 150—absolute abandonment source
of precious graces, 151 sq.—exhortations to abandonment, 153 sq.
True nature of abandonment, 154—difficult virtue, 156—to
expect trial, 157—painful practice of this virtue in trials, 158.
—God's silence a particularly dread trial, 160 sq.—the soul’s
fidelity in these trials honours God and draws down graces, 162.
272 CONTENTS
4.—Charity towards our Neighbour . . . . 163-175
Charity towards God includes charity towards our neighbour, 163
— to give oneself to Jesus is to give oneself to our neighbour,
164 sq.
Practice of charity towards our neighbour, 166— to love humanly
and supernatural!y, 166 sq.— Jesus, model of human love, 167
— reserve commanded by prudence, 168— joyous and selfless
charity, 170— carefully to avoid judging our neighbour,— breadth
of our charity in prayer, 171 sq.
V. — At the Summit of Union the Life of Prayer . 176-907

Contemplation superior to all activity, 177— divine activity in
prayer, 177-178— exhortations to live by prayer, 178.
Indispensable dispositions for the life of prayer, namely, the habit
of recollection, 179— desire for the life of union and the spirit
of peace, 181— not to encumber oneself with particular intentions
in prayer, 182.
Prayer, supernatural contact of the soul with God in faith through
love, 183— characteristics of prayer: must be simple and true, 184
— fruitfulness of the prayer of faith, 184 sq.— precious abridgement
of Dom Marmion's teaching, 187.
To respect the action of the H oly Spirit during prayer, 190—
infused prayer, 191 sq.
Call to contemplation, in what sense we may aspire to it, 193—
respect for the attraction given by the Holy Spirit, 195 sq.
Spiritual reading, source of prayer, 198— Holy Scripture, 198-199
— the liturgy, 199 ascetical writers, 200 sq.
Mfere Marie de St. Pierre (Gamier) Foundress of the Adorers of
the Sacred Heart of Montmartre, 202— her gift of prayer, 203.
In Christ is to be found the secret of union with God, 205—
during prayer to keep free from material preoccupations, 206—
to hold oneself at the disposal of the Spouse, 207— operations
of the Holy Trinity in the soul, 207 sq.
V I. -—The Call to Union with God in the Religious Life 210-235

Call to the religious life, 210— attitude of submission and peace in
awaiting the call, 211— generosity to be exerted as soon as
the call is manifest, 213— different objections made against
vocation, 213 sq.— vocation and duty to parents, 221— per
fection does not lie exclusively in the religious state, 225—
temptation of religious after profession, 227— to enter religion
without plan or project, 229— religious profession is a contract
with God, 230— to remain faithful to the spirit of one’s voca
tion, 234.
CONTENTS m
V II. —Union with God in Suporloni . u,/rt Jfti
To accept the charge of superiorship when obedience |m|Minea H, t y/
— superiorship and union with God, 2;i<> irlnliouN lad wiwwi
P rioress and Mistress of Novices,241— -duties o( Hii|wnioi«, iniuiely
self-abnegation and devotedness, 242 MUllriingn und 11lids
that Superiors find in the exercise of theii cliuiê, 441
material cares, 246— trials of the moral ordoi, 247 " Ilie *oi V|l udc
of characters, " 249— zeal and discretion, 241 Jimim, ih. mIi I
of Superiors in their devotedness, 252 Union with |«min,
source of love of souls in Superiors, 253— honuiillnn ul jeaua
in souls, 254 sq.

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BY THE SAME AUTHOR

ABBOT COLUMBA MARMION, A Master of the Spiritual Life.

WORKS BY ABBOT COLUMBA MARMION

CHRIST THE LIFE OF THE SOUL, Spiritual Conferences.

CHRIST IN HIS MYSTERIES, Spiritual and Liturgical Conferences.

CHRIST THE IDEAL OF THE MONK, Spiritual Conferences on

DOM RAYMOND THIBAUT

INTRODUCTORY LETTER OF ARCHBISHOP GOODIER, S. J.

TRANSLATED FROM THE FRENCH BY

Fifth Impression 1964

Printed by Haycock Printers, London

I am deeply grateful for the privilege you offer

Such a letter, spontaneous, obviously genuine

I tried to let him see myself in my surrounding,

mission as well as of m yself, and even asking

belonging to various nationalities and schools,

access into the hearts of so many. Y ou show

in the course they should follow, sim ple regula­

Yours very sincerely in Our Lord

In studying Dom Marmion as a letter-writer, we have

on any but the right track ? Christ asked His Father

However, in this correspondence, nothing of the theorist

fosed. Thus, disdaining no mode of approach, he

Must these letters still be left buried away for long

x. This publication had already been decided upon at the time

chapters of this work have taken form. It may then he

]. We have left many of Dom Marmion's letters intact; by too frequent

" L’Union k Dieu d’aprfes les Lettres de Direction de Dom Mar-

" We cannot sufficiently recommend this book. It will be

“ Dom Thibaut has done an excellent work. Logic, clearness,

Appreciative estimates have likewise appeared in English reviews.

Couvent des Adoratrices du S. C. de Jesus de Montmartre.

has therefore an essentially supernatural character.

In a le tte r1 so rem arkable fo r its clearness th a t fo r

est apud Deum: 4 The prudence o f th is w o rld is fo lly

1. 44My just man liveth b y faith. " Heb., x, 38.

th a t is so essential th a t nothing can change it. O ur

QUONIAM IPSE COGNOVIT FIGMENTUM NOSTRUM1. T his

Abba Pater8. M ost o f yo u r d ifficu ltie s come from

1. October 15th, 1920.

you lo o k solely a t God, p u ttin g personal considerations

w ill p e rfe c tly in the hard task H e lays upon you o f

fore you see these circum stances in th e ir tru e lig h t.

has therefore an essentially supernatural character.

In a le tte r1 so rem arkable fo r its clearness th a t fo r

est apud Deum: 4 The prudence o f th is w o rld is fo lly

1. 44My just man liveth b y faith. " Heb., x, 38.

th a t is so essential th a t nothing can change it. O ur

QUONIAM IPSE COGNOVIT FIGMENTUM NOSTRUM1. T his

Abba Pater8. M ost o f yo u r d ifficu ltie s come from

1. October 15th, 1920.

you lo o k solely a t God, p u ttin g personal considerations

w ill p e rfe c tly in the hard task H e lays upon you o f

fore you see these circum stances in th e ir tru e lig h t.

i . — LOVE, PRINCIPLE OF UNION

Love, and H e accepts th e least things done fo r love’s

heart, fo r a ll is in th a t. The days, m onths and years

1. January 24th, 1904.

2. — B y the conscientious discharge o f d u ty fo r H is

1. There is scarcely need to say that for Dom Marmion as for

n o t to seek any other rem edy. B u t to w a lk in th is

2. — E xam ine the question as to w hether yo u r heart

1. Cf. Luke, xi, 34.

4. — As fa r as possible, never o m it a little s p iritu a l

in the course they should follow, sim ple regula

us do a ll in o u r pow er to be in peace, in order to com