THE SUPREME DEGREE OF UNION BY THE SUSPENSION OF THE FACULTIES AND RAPTURE
The union of our spirit with God may be made unconsciously or consciously. In both cases God is always the Author of it. No one can be united with God unless he goes to him. No one can go to him unless he is attracted by him. The divine Spouse expresses it when he says: No one can come to me unless drawn by the Father who sent me (Jn 6: 44). The bride in the SongofSongs expresses the same thought exclaiming: Draw me after you, let us run after the scent of your perfumes (Song 1:3).[1]
Now the perfection of this union consists in two points: it should be pure and it must be strong. Can I not approach a person to speak to him, to see him better, to get something from him, to smell his perfumes and to get assistance from him? When I approach him thus and join him, my principal aim is not coming close to him and union. But I make use of it only as a means and a way of getting something else. I may approach him and join myself to him not for any other pupose than that of being close to him and enjoy his nearness and union. If so it is an approach of pure and simple union.
Many people approach our Lord: some to listen to him, like Magdalene, others to be healed, like the woman suffering from haemorrhage. Others come to Jesus to adore him, like the Magi while others, like Martha, to serve him. St. Thomas [Apostle] approach him to overcome his unbelief, some others like Magdalene, Joseph and Nicodemus to embalm him. But his holy Sulamite searches for him to find him. Once she finds him, she does not desire anything else except to hold him very closely. In holding him, she does not want to leave him: I hold him she says, and will not let him go (Song 3:4). “Jacob", says, St. Bernard, holding God very close to him is willing to let him go provided he receives a blessing from him (Gn 32:26). But the Sulamite will not leave him at all whatever blessing he may give. For she does not want the blessings of God. She wants the God of blessings. She says with David: Whom have I in heaven but you? And there is nothing on earth that I desire other than you. My flesh and my heart may fail but God is the strength of my heart and my portion for ever (Ps 73: 25,26).
Such was the glorious Mother beside the cross of her Son (Jn 19:25). We may ask:
“Alas! What are you searching, O Mother of life, on this mount of Calvary and in this place of death?"
“I seek", she would have said, “my Child who is the life of my life.”
“And why do you seek him?”
“To be with him.”
“But now he is in the midst of the sorrows of death" (Ps 17:5).[2]
“Alas! it is not delights that I seek. It is he himself. Everywhere my heart, burning with love, makes me seek him again and again to be united to this loving Child, my dearly Beloved.”
In conclusion, the aim of the human spirit in this union is nothing else than being with its Lover.
The union of the soul with God is sometimes extremely close and intimate. Then it is called inhesion or adhesion by the theologians. For by this union the soul remains taken up, attached, clinging and fastened to the divine Majesty. So much so that it cannot easily detach and withdraw itself. Think of this person, I ask you, taken up and held by attention to the charm of a harmonious piece of music. Or look at this eccentric given up to the foolishness of a game of cards. You want to call him back but you cannot. Even the duties, he has at home, cannot draw him away. He misses even eating and drinking.
O God, Theotimus, how much more a soul that loves God is attached and bound to him. It is united to the divinity of infinite loving kindness. It is taken up and held captive by this object of limitless perfections. Such was the great vessel of election (Acts 9:15) who cried out:.. so that I may live to God. I have been crucified with Christ (Gal 2:19). He protests also that nothing, not even death can separate him from his Master (Rom 8: 38-39). The effect of this love was seen in the friendship between Jonathan and David. For it is said that the soul of Jonathan was bound to the soul of David (1Sam 18:1) There is also a well-known maxim among the ancient Fathers that friendship which can end was never true friendship as I have said elsewhere.[3]
See, I request you, Theotimus, this little child clinging to the breast and neck of its mother. We desire to tear it away and take it to the cradle because it is time. If so, it struggles and argues as much as it can for not letting go this so lovable bosom. If we let go one hand, it will hold on with the other. If we take it away by force, it begins to weep. It keeps its heart and its eyes on where it cannot be with its body. It goes on clamouring for its mother till by rocking the cradle it is made to fall asleep. It is so with the soul that has practised union. It has come to remain taken up and attached to the divine goodness. It cannot be drawn away except almost by force and with much pain. It is impossible to take it away. If we distract the imagination, it does not cease to cling on by the intellect. If we turn away the intellect, it remains attached to God by the will. If we make the will give way by some violent distraction, the soul returns moment to moment to the direction of its sweet object. It cannot at all be taken away from this object. The soul renews as much as it can the sweet bonds of its union with God by the frequent return which it makes as if stealthily. In this it experiences the pain of St. Paul because it is drawn by two desires: To be freed from all exterior occupations to abide in its interior with Jesus Christ. (Ph 1:23)However, it goes to the work of obedience which even the union with Jesus Christ teaches as necessary.
Blessed Mother [St.] Teresa [of Avila] said very well that the union reaches such a perfection as to hold us captive and attached to the Saviour. Then it is not at all different from rapture, suspension or elevation of the spirit. But it is called union or elevation when it is of short duration. When it lasts long, it is called ecstasy or rapture. In so far as the soul is attached to God so strongly and tightly that it cannot be easily detached, it is no more in itself but in God. A crucified body is no more in itself but on the cross. An ivy growing on the wall is no more in itself but on the wall.
To avoid all ambiguity, learn, Theotimus, that charity is a bond and a bond of perfection (Col 3: 14). A person who has more charity is more closely united and joined to God. We are not speaking about that union which is permanent in us like a habit whether we are sleeping or we are awake. We discuss the union which takes place by action. It is one of the practices of charity and affection. Imagine that St. Paul, St. Denis, St. Augustine, St. Bernard, St. Francis [of Assisi], St. Catherine of Genoa or St. Catherine of Siena are still living in the world. They are sleeping due to fatigue after many works undertaken for love of God. On the other hand, imagine a good person who is not so holy as they are, who is in prayer at the same time. I ask you, my dear Theotimus, who is more united, more closely joined, more attached to God? Are those great Saints who sleep or that person who prays? Certainly, it is those wonderful lovers, as they have more charity. Their affections, though in some way are dormant, are occupied with and clinging to their Master that they are inseparable. You would tell me this: how is it possible that the person who is united to God in prayer, even to ecstasy, is less united to God than those who sleep, however saintly they may be? This is what I tell you, Theotimus: that person in prayer is more advanced in the actual practice of union. These saints are more advanced in union. They are united and do not unite themselves because they are sleeping. That person is united because of the exercise and actual practice of union.[4]
However, this practice of union with God can be done even by short, passing yet frequent raising of the heart to God. It may be practised by way of ejaculatory prayers offered for this intention: O Jesus who will give me the grace to be of one heart with you! At last, Lord, I abandon the vast variety of creatures. I desire only to be one with you! My God, you are the only One, and the only union necessary for my soul (Lk 10:42). Dear friend of my heart unite my poor unique soul to your immense unique goodness. Indeed, you are all mine. When shall I be all yours! The magnet attracts iron and holds it tight: O Lord Jesus, my Lover, be my hearts attraction. Clasp me, press me, and unite me forever to your paternal bosom! Indeed, since I am made for you, why can I not be in you? Sink deep this drop of spirit,[5] which you gave me, in the ocean of your goodness from which it came. O Lord, since your heart loves me, may it take me out of myself into you as I long for it! Draw me and I will run after your attractions ( Song 1 :3) to cast myself into your paternal arms. I will never move from there for ever and ever. Amen.
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[1] The NRSV has only the following: Draw me after you, let us make haste (Song 1:4)
[2] NRSV The snares of death confronted me (Ps 18:5)
[3] There is no direct reference to this maxim in any of the published works of St. Francis de Sales. It appears in the manuscripts. For more details, see, Pleiade Ref to P673.no 11 on P. 1743
[4] The power and certainty of Salesain Spirituality is evident from such affirmations. This supreme degree of union is possible for even the simple. It is not intelligence which reaches it but the heart. See also Pleiade, foot note 2 for P. 675 on P. 1744.
[5] Here “this drop of spirit” refers to “my soul which you gave me”. “Sink deep” expresses an intense desire for union with the goodness of God, to be absorbed in his goodness.