Inordinate Love

I recollect to have noticed a remark, made in connection with the religious experience of Francis de Sales, which is worthy of serious consideration. It is found in one of the religious works of Liguori, entitled the Practice of the Love of Jesus Christ, as follows. 

He was obliged to struggle hard to overcome his two predominant passions, anger and love. To overcome the former, he labored for twelve successive years, and to check the consequences of the latter, he changed the object of his affections, by transferring them from creatures to God.

In order to possess a mind continually and entirely right with God, which seems to have been the great object of his efforts, we are informed, that he was obliged to struggle hard, not merely to regulate and overcome his anger, but to overcome his love; a statement, which implies, and as it seems to us very correctly implies, that there is no small degree of danger in the exercise even of this benevolent and ennobling affection. We all know, that there is danger of being inordinately angry; but it does not so often occur to us, (which nevertheless is the fact,) that there is danger, if not equally great yet equally real, of being inordinately and wrongly affectionate. Against this danger, therefore, supposing it to exist, as it undoubtedly does exist, we are to guard with the same care, with which we guard against others.

— from The Life of Faith, Part 2, Chapter 7.

Faith and the Natural Affections

A man may make the most decided efforts and may resort to all methods, to subdue and to bring back his fallen nature within the limits of God’s appointment and law; but it will avail nothing without faith. 

We proceed now to apply [this] to the Affections. Those natural Affections, which God has implanted within us, discover the divine wisdom and goodness. The perversion, which they often exhibit, does not destroy the evidence of their original beauty. Human nature would be far less lovely than it is, far less happy than it is, if the parent did not love the child, and the child the parent; and if there were not other domestic and benevolent ties, which bind together members of the same family, and those who are otherwise closely related.

The Affections, (we speak now of the Benevolent Affections,) beautiful as they are in the place they occupy in the mental structure, and important and interesting as they are in their outward office, have felt, like every other part of our mental being, the effects of our depraved and fallen condition. They sometimes fall below their appropriate strength; but more frequently err, either in being wrongly directed, or in being inordinately strong. It is evident, from a slight inspection of what human nature every where presents to our notice, that they require a constant regulation; in other words, they need to be sanctified.

— from The Life of Faith, Part 2, Chapter 7.

The Sanctifying Influences of Faith

The outline of the scriptural doctrine on the subject of faith seems to be; FIRST, that men are justified by faith, and second, that, being justified, they live by faith. And accordingly it is said in one place, “being justified by faith, we have peace with God through our Lord Jesus Christ;” and in another, “the just shall live by faith.” So much has been said on the subject of justification by faith, it having been almost from the commencement of the christian era, a leading subject of discussion, that it has not seemed to us necessary to occupy much time with it. And accordingly it will be noticed, that ... the attention of the reader is designed to be directed, not so much to the justifying, as to the sanctifying influences of faith. 

A man may make the most decided efforts and may resort to all methods, to subdue and to bring back his fallen nature within the limits of God’s appointment and law; but it will avail nothing without faith. Without faith, (not merely that faith which justifies but that which sanctifies,) the Appetites, which are not too low and degraded to become purified and holy, always exhibit an action, which is disorderly, uncontrolled, and evil. Without faith, the Propensive principles, which may be regarded higher in their position and influence than the Appetites, although lower than the affections, run into various forms and degrees of unauthorized irregularity and excess. And we may add, without going into particulars, that without faith in God, and without faith in Christ as the mediator between God and man, man’s whole moral nature will inevitably show itself, as it always has shown itself, rebellious, perverse, and evil.

— from The Life of Faith, Part 2, Chapter 7.

The Need to Believe That Holiness is Attainable

It becomes a very important inquiry, whether holiness, in any strict and proper sense of that term, is something attainable in the present life. Among other reasons it is important to be able to answer properly this question, because, unless we believe in the attainableness of holiness, we shall not be likely, such are the laws of the human mind, to attain it. Perhaps we may say, that without this belief it will be impossible to attain it. And without holiness, without a heart thoroughly purified from the stains of voluntary transgression, we may be assured that we shall not enter into the secrets of the Most High; the Hidden Life will be hidden to us: and there will be many things in the Christian’s privileges, more precious than rubies, which will never, in the present state of being, come within the range of our experience.

— from The Interior of Hidden Life (1844), Chapter 2.

Holiness in This Life

The Gospel evidently contemplates, in the case of every individual, a progress from the incipient condition of mere forgiveness and acceptance, immensely important as it is, to the higher state of interior renovation and sanctification throughout. The Apostle appears to have reference to this onward progress of the soul in the expressions he employs in the commencement of the sixth chapter of the Epistle to the Hebrews. “Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works and of faith towards God; of the doctrine of baptism and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit.” What direction, then, shall we take? What course shall we pursue, that we may rise above the merely initiatory principles and feelings of the gospel life, and enjoy the delightful privilege of walking in close and uninterrupted communion with God? In answer to this general inquiry we remark, that the first and indispensable prerequisite is HOLINESS OF HEART. It is generally supposed, that God may exhibit pity and pardon to those in whom there still exist some relics and stains of inward corruption; in other words, that those, may be forgiven or pardoned, who are not entirely sanctified. But those, who would walk acceptably with their Maker, who would receive from him his secret communications and enjoy the hidden embraces of his love, must see to it, first of all, that they are pure in heart; that they have a present, as well as a prospective salvation; in other words, that they are holy.

We are aware, that, in the view of some, this condition of realizing the full life of God in the soul is an impracticable one. They regard holiness in this life, as a thing unattainable; or, what seems to me to be practically the same view, as a thing never attained. The persons, to whom we now allude, seem to look upon holiness as a sort of intangible abstraction, as something placed high and remotely in the distance, as designed to be realized by angels and by the just made perfect in heaven, but situated far beyond mere human acquisition. Hence it is, that followed and scourged by an inward condemnation, they remain in the condition of servants, and do not cheerfully and boldly take that of sons. They wander about, oftentimes led captive by Satan, in the low grounds of the gospel life, amid marshes and tangled forests; and do not ascend into the pleasant hills and that emblematical land of Beulah, where are spicy breezes and perpetual sunshine.

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

At War with Providence

There are exceptions, it is true, but not enough to reverse, or to modify essentially the assertion, that man is at war with Providence.

In this state of things it is obviously impossible that there should be peace or happiness. The divine harmony is broken. Man, in being by his selfishness antagonistical to God and God's arrangements, is necessarily antagonistical to his neighbor. Place is at war with place, and feeling with feeling. Judgment is arrayed against judgment, because false and conflicting judgments necessarily grow out of the soil of perverted affections. On every side are the outcries of passion, the competitions of interest, and the crush of broken hearts.

Shall it always be so? The remedy, and the only remedy, is an adherence to the law of Providence. Renounce man's wisdom, and seek that of God. Subject the human to the divine. Harmonize the imperfect thoughts and purposes of the creature with the wisdom of the Eternal Will.

— from A Treatise on Divine Union.

Bearing with the Infirmities of Others

"Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye." — Colossians 3:13 KJV.

We should bear the infirmities of others meekly and patiently, because... to meet them in any other way is only to increase, instead of diminishing our affliction. To permit ourselves to be unduly disquieted and troubled, is to add interior affliction to that which is external; and that, too, with much injury in other respects, without any compensating gain. The indulgence of a fretful and repining spirit, whether it result from the infirmities of others or from any other cause tends to weaken faith, to harden the heart, and effectually to separate us from God. On the contrary, he who manfully bears this cross, heavy as it sometimes is, experiences an internal support and blessing which is exceedingly consoling, and which truly makes the yoke of this temptation easy, and its burden light.

…it is obviously the will of God that we should thus be afflicted, in a greater or less degree, in the present life. “In the world,” says the Savior, “ye shall have tribulation.” Christ himself was a man of sorrows; and God sees fit, for mysterious but wise reasons, that Christ’s people should also know the bitterness of grief. And one of the forms of affliction, to which we are subject here, is the grief which we frequently and necessarily experience in connection with the imperfections of our fellow-men. God is willing that we should in this way be reminded of our fallen condition; and he sees it also, as we have already intimated, to be for our good. As there is nothing so desirable and glorious as being perfectly in the will of God, we ought to be not only resigned but happy, in experiencing an affliction which comes from the hand of Him, who doeth all things well. It will aid us in some degree, if we always remember, (which is sometimes not the case,) that afflictions which come through others, such as jealousies, misrepresentations, and various human persecutions, are as much afflictions sent upon us from our heavenly Father, as the physical trials to which we are subject. Christians have frequently experienced the practical benefit of this important truth. When, as they supposed, they had been misrepresented and injured by others, as soon as they connected with this unpleasant experience the idea that the hand of God was in it, they have found a sweet peace and resignation pervading the mind, which made even suffering delightful. And what was not the least beneficial result of this important view, it has enabled them at once to exercise the most kindly and Christian feelings towards those, who had been the wicked instruments of their suffering. Thus should the mind, in suffering as well as in joy, and in all kinds of suffering as well as all kinds of joy, soar above the creatures, and connect itself with God.

We would observe, further, that these remarks apply to the afflictions we endure from the infirmities of those who are most advanced in religion, as well as to afflictions from other sources. Truly holy 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 even to “those of the like precious faith.” We naturally expect much more from these persons than from others; and hence the keenness of our sorrow, if, notwithstanding their exemption from intentional sin, there is not an obvious perfection of judgment, of expression, and of manner. But we must learn to bear with trials from this source also, always remembering, although we are permitted to indulge the humble hope, that there may be, and that there are instances of holiness of heart on earth, that absolute perfection exists only in another world. Unless we adopt this view, and act upon it, we shall be apt unnecessarily to distrust the profession and hopes of others, which would be a great evil to ourselves and to them.

— edited from The Life of Faith, Part 2, Chapter 6.