Socializing as Christians

It is obvious, that the claims of society can never be allowed to go so far as to interfere with and prejudice the claims of religion at the very time of social intercourse. In other words, we should always so conduct, when we mingle socially with our fellow men, that we may be known as religious persons, not merely by special acts of religion, but in our general manner. And it seems to us, that this desirable result may be secured, in consistency with a suitable regard to modesty of deportment; Men generally possess a prompt and almost instinctive power of interpretation on the subject of moral and religious character. If we truly possess religion, they will see it and know it. There is a calmness and propriety of manners on the part of truly holy persons; a placidity of countenance; a freedom from exaggeration and over-urgency; a modesty, and a sincere good-will to others, whatever may be their characters; a conscientious regard for truth and justice; a forbearance under ill-treatment and injury; a seriousness which is the opposite of foolish talking and jesting; an interest in whatever has relation to the claims of virtue and religion, which, taken together, and aided perhaps by other indications not less favorable, furnish significant DATA to those who behold them; and which cannot fail to stamp the character as religious without the formality of a specific declaration.

— from The Interior or Hidden Life (1844) Part 2, Chapter 6.

Christians Socialize to do Good

The desire of society is natural; and the pleasure which results from it, when its object is secured, is oftentimes very great. But acting on religious principles, and with a view to God's glory, it is obvious that we must mingle in society, not only to enjoy happiness, but to do good and even to suffer.

If one motive with the holy person in mingling with society is to do good, we shall beware how we yield to our own choice. The life of nature would lead us to seek the company of the well informed, the wealthy, and the honorable; but the life of God in the soul, in connection with the safe rule of his blessed Providences, and in imitation of the Savior's example, will lead us among the poor and sick, the degraded and the sinful. But this is not all. We are not only called to do good in this way; but are sometimes called, as already intimated, even to endure and to suffer. When we mingle in society, we mingle with men; men, who are beset with many and trying infirmities, and who often show their weaknesses and errors, saying nothing of positive transgressions, both in manner and in language. As those, who seek to be wholly the Lord's, we are bound to endure the troubles, which result from this source, with entire meekness and patience. Not to bear meekly and patiently with those imperfections of others, sometimes greater and sometimes less, which we must always expect to encounter when we associate with them, would be a sad evidence of our own imperfection.

We are sometimes severely tried, even when we are in the company of truly devout and holy persons. Such persons may at times entertain peculiar views, with which we cannot fully sympathize; and may occasionally exhibit, notwithstanding the purity and love of their hearts, imperfections of judgment and of outward manner, which are exceedingly trying. These also are to be patiently and kindly borne with.

— from The Interior or Hidden Life (1844) Part 2, Chapter 6.

Solitary Communion with God as a Means to Regulalting the Social Instinct

The social principle, like others, may become inordinate in its action. In the natural life, in distinction from the regenerated or sanctified life, every thing runs to excess, in consequence of the prevalence of selfishness and the absence of the love of God. And thus the social principle, implanted originally for a good end, may become, as in point of fact it often does become, more or less excessive and vicious in its operation. In what way then, shall the discharge of the duty of social intercourse be regulated, so that the divine blessing may rest upon it? In reply to this question it may be admitted, that it is neither easy nor safe to lay down specific rules applicable in all cases. It is obvious that what would be right and proper under some circumstances, would be inexcusable under others. It is perhaps best, therefore, that the conduct of each individual should be left to be regulated by the decisions of a sound and consecrated discretion, made in view of the circumstances of each occasion as it arises.

In all ordinary cases, however, it may be safely said, that some portion of each day, and especially a portion at the commencement of the day, should be devoted to solitary communion with God. The soul needs the resources and refreshment of such seasons of sacred retirement, in order to put itself into a situation to meet those trials of its faith and patience, which are incidental even to social intercourse.— Nor is this all. We should also have seasons of special religious recollection, while we are acting in and with society, in which we may turn our thoughts inward and upward; to the state of our own hearts on the one hand, and to God as the true source of wisdom and support on the other. Many pious persons have found this practice very important to them. It is said of Fénelon, in connection with the numerous claims of society upon him, claims which he promptly met with admirable condescension and wisdom, that he nourished the inward divine life, even in the midst of such multiplied interruptions, by praying "in the deep retirement of internal solitude."

— from The Interior or Hidden Life (1844) Part 2, Chapter 6.

Social Interacton is a Human Duty

Among the duties which man owes to his fellowmen, one of the most clearly ascertained and important is that of social intercourse. The duty is so clear and imperative, whether we consult in its support the constitution of the human mind or what is said on the subject in the Scriptures, that no one can plead an exemption from it, except on the ground that the providences of God and other special indications render his case very different from that of others. A man, for instance, may be so physically disordered, that society is a burden, and solitude his only place of refuge. And this state of things may be combined with other providential indications, so marked in their character, that he may be justified in coming to the conclusion, that his great business, and essentially his only business here on earth, is that of solitary
communion with God.

"Remote from men, with God he passed his days„
"Prayer all his business, all his pleasure, praise,"

Being a True Child of God

The holy man's will, therefore, operating by its own law of action, and secured in the possession of a just moral freedom, moves in the superintendence and harmony of a higher, better, and unchangeable will.

Such an union with Providence not only requires simplicity of spirit, but it may be said to make a man simple. He thinks, as some ancient writer expresses it, “without thinking;"  that is to say, his thoughts, taken out of the order of his once selfish nature, are suggested by and fall in with the providential order; and they do it so easily and so beautifully, like the thoughts of angel natures, that another power seems to think in them and to give them life. He thinks without the labor of thinking, because his thoughts are given to him. 

No Plans But Those Suggested by God's Providences

The simple man, being in harmony with God's will, forms no plans and enters upon no schemes, except such as are suggested by God's providences.

Whatever general plans he forms, (and it ought to be added, in passing, that he is always deliberate and cautious in making such plans,) they are all subordinate to the suggestions and orders of the great providential Power. He may be said, therefore, to be a man moved as he is moved upon; —  not so much a man without motion, as one whose motion or action evolves itself in connection with a higher motion. His action, spontaneous and morally responsible, is nevertheless consentingly and harmoniously regulated by a higher arrangement, antecedently made. Providence is not a thing accidental, but eternal. The events which are involved in it are letters, which describe the Everlasting Will. The holy man's will, therefore, operating by its own law of action, and secured in the possession of a just moral freedom, moves in the superintendence and harmony of a  higher, better, and unchangeable will.

To him the world, in all its movements, is full of God. It is a great ocean, never at rest, flowing in different directions, though always at unity with itself. And as each drop of the natural ocean, without ceasing to be a drop, flows on as a part of and in harmony with the great billows, so is he, freely leaving his will to the Impulse of a higher will, moved on in harmony with the great sea of Providence.

— edited from A Treatise on Divine Union (1851) Part 6, Chapter 7.

Simplicity of Spirit

There is a state of mind which is properly expressed by the phrase  SIMPLICITY OF SPIRIT. It is a state of mind simplified; —  that is to say, a state which is prompted in its views and actions by the  simple or single motive of God's will, instead of being led in various directions and multiplied,  as it were, by worldly motives, such as pride, pleasure, anger, honor, riches and the like. Being one in its controlling element, having its thought, its feeling, and its action subjected to the domination of a single principle, it cannot be multiplied. Like the law of gravitation in the natural world, it is not only one and undivided in itself, but always tends to one and the same center.