The Purpose of Christian Life
I. THE UNIVERSAL CALL TO HOLINESS
The Constitution Lumen Gentium of Vatican II points out that every Christian is called to become holy. This call does not apply only to bishops and priests, but to every Christian. Every Christian must grow into holiness, which is no more than the perfection of love.
The whole of the Bible, from the Old Testament to the New Testament, rings out with this call to holiness or to perfection, because indeed this is God’s plan for us.
When God appeared to Moses on mount Sinai, He proclaimed His plan for the Israelites, that is, that they should become holy for Him: “I will count you a kingdom of priests, a consecrated nation” (Ex 19:6). Then in Leviticus, time and again God proclaims His demand that Israel be a holy people: “…you have been sanctified and have become holy because I am holy…” Lv 11:44). This command is repeated several times in this same book, for instance, “Speak to the whole community of the sons of Israel and say to them: Be holy, for I, Yahweh your God, am holy” (Lv 19:2). Every time God repeated His command, He reminded His people that they must become holy because God is holy: “You must make yourselves holy, for I am Yahweh your God” (Lv 20:7). Then in verse 26 the same thing is stressed again: “Be consecrated to me, because I, Yahweh, am holy, and I will set you apart from all these peoples so that you may be mine”. Then in Deuteronomy 7:6 it is said that the Israelites must become a holy people for God: “For you are a people consecrated to Yahweh your God; it is you that Yahweh our God has chosen to be his very own out of all the peoples on earth”.
God chose Israel for His people and because of this they must be holy. Thus this proclamation echoes throughout the Old Testament like a refrain: you are my people and I am your God. Israel may not walk the ways of the nations that did not follow God’s command.
In the New Testament too Jesus’ teaching is directed towards this holiness of life and the perfection of love. “You must therefore be perfect just as your heavenly Father is perfect” (Mt 5:48). St. Peter too invites people to become holy, because God is holy: “be holy in all you do, since it is the Holy One who has called you” (1 Pt 1:15). If ancient Israel was called to be holy, so much more is the new Israel, redeemed in the blood of Christ, because these are “a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God…” (1 Pt 2:9). We come across the same appeal in St. Paul’s letters where time and again he emphasises that we must become holy so as to offer our body as a holy sacrifice to God (Rm 12:1), so as to be holy and spotless before God (Ep 1:4) and to become the holy temple in the Lord (Ep 2:21).
Then in Lumen Gentium number 40 we read:
The Lord Jesus, the divine Teacher and Model of all perfection, preached holiness of life to each and every one of His disciples, regardless of their situation: “You therefore are to be perfect, even as your heavenly Father is perfect” (Mt 5:48)….
The followers of Christ are called by God, not according to their accomplishments, but according to His own purpose and grace. They are justified in the Lord Jesus, and through baptism sought in faith they truly become sons of God and sharers in the divine nature. In this way they are really made holy. Then, too, by God’s gifts they must hold on to and complete in their lives this holiness which they have received….
Thus it is evident to everyone that all the faithful of Christ of whatever rank or status are called to the fullness of the Christian life and to the perfection of charity.
II. THE ESSENCE OF CHRISTIAN PERFECTION
Christian perfection is really found in sanctifying grace, because sanctifying grace is the core of the supernatural life. In practice, this perfection is found in love, both as a sign in itself, and as the inspiration to other actions. The highest perfection is in the union of love with God, a union that makes the soul truly one with God. This union is usually called transforming union.
II.1 Love: the Main Element in Perfection
Love is the main, true and special element in Christian perfection. Thus, the more a person grows in love of God and neighbour, the more perfect he/she will be. When Jesus was asked which was the greatest commandment, He replied: “You must love the Lord your God with all your heart, with all your soul and with all your mind. This is the greatest and the first commandment. The second resembles it: You must love your neighbour as yourself” (Mt 22:37). Then Jesus adds: “On these two commandments hang the whole Law and the Prophets also”. Thus if a person possesses love, that person becomes perfect. This love is first of all the love of God, but every authentic love must be directed to the neighbour. Really, there is only one love, and so if there is love of God, there is also love of neighbour, because love cannot be just feelings or words alone.
St. Paul very often speaks of this: “Over all these clothes, to keep them together and complete them, put on love” (Col 3:14). And in his letter to the Romans he says that, “it is the answer to every one of the commandments” (Rm 13:10). St. Paul also says that love is above faith and hope: “there are three things that last: faith, hope and love; and the greatest of these is love” (1Cor 13:13)).
The perfection of any being is in achieving its final goal, that is, God. And it is precisely love that unites us with God. Only love can unite us perfectly with God, whereas all other good deeds are but a preparation for it. Morally good deeds lead us to God only indirectly, that is, by creating harmony in the means used in journeying towards God. Faith and hope unite us with God, because they are theological virtues, but they do not unite us with God as our final goal or as the highest good worthy of love, which is indeed the goal of love.
Christian perfection grows in so far as a person grows in love. Thus a person’s level of holiness can be measured by the level of his/her love. The greater the love of God and of neighbour possessed by a person, the greater too is his/her holiness.
II.2. Love of God and of Neighbour
Christian perfection lies in the double action of love: first love of God and then love of neighbour. There is only one virtue of love. Thus we love God for Himself, and we love ourselves and others for God. All the actions that result from love are marked with the same object, that is, the infinite goodness of God.
Both when we love God directly for Himself and when indirectly we love our neighbour, the motivation is always the same, that is, the goodness of God. There is no genuine act of love towards our neighbour that does not proceed from the love of God. Thus, when our love of God grows then also our love of neighbour grows. That is why St. John writes that if we love God, we will also love our neighbour, and that anyone who says that he/she loves God but hates his/her brother/sister, is a liar (1 Jn 4:11.20).
Even so, in practising love there are priorities demanded by the very nature of love itself. The perfection of love is found first in the love of God who is worthy of love for Himself. Then comes love of neighbour and of self for the love of God. In the love of neighbour too there are priorities. Why? Because the foundation of all love is God, who is Love Itself. Thus, the more anyone shares in the love of God, the more worthy is that person of love. Thus we have to love God first, who is the source of all virtues. Then, we have to love ourselves who directly share in God’s goodness and finally we have to love our neighbour, who together with us shares in God’s love.
II.3. Affective and Effective Love
According to St. Francis de Sales, there are two ways of practising our love of God: affectively and effectively. Through affective love we are close to God and to all things pleasing to Him. Through effective love we serve God and carry out His commands. Affective love unites us with God’s goodness, while effective love enables us to do God’s will. The one fills us with joy, goodness, aspirations, wishes, desires and spiritual enthusiasm, so that our soul plunges in God and becomes one with Him. The other brings forth in us firm intentions, a determined will and firm obedience to follow God’s commandments, and, in suffering, to accept, agree to and embrace whatever comes from God’s will. Affective love makes us pleasing to God, while effective love makes God pleasing to us.
It should be clear too that perfection is found first in affective love and only in a secondary manner in effective love. From all this we may conclude the following:
1. Unless a person is filled with love, all the exterior and interior acts are but natural virtues, no matter how perfect in themselves, do not possess supernatural value and are of no use for eternal life.
2. A virtuous act that is inspired by a weak and imperfect love has but weak and im-perfect supernatural value. Just because an action is difficult, this by itself does not add to its merit. Merit is determined by the love that inspires an action. If a difficult action has greater merit, it is only because such an action requires a greater impulse of love to perform it.
On the other hand, the practice of a supernatural virtue, no matter how small or easy, has great merit if motivated by greater love. As St. Teresa of Avila says: “God does not look upon the greatness of an act, but on the love that inspires it”.
However, affective love must reveal itself in the practice of effective love, that is, the practice of the Christian virtues for the love of God.
Even though affective love is by nature nobler, it may also degenerate into fantasy. It is very easy to tell God that we love Him with all our heart, that we desire to become holy, and yet not observe His commandments. Thus our love of God must always be tested against our observance of His commandments. That is why Jesus says, “If you love me you will keep my commandments” (Jn 14:15).
III. TRANFORMING UNION
The most beautiful height of this perfection is what is called the transforming union of love with God who changes everything. Just as fire burns wood and turns it into fire, so also divine love burns our soul and turns the whole of it into a divine entity, so that it possesses the qualities of God Himself. In this state, the soul is dissolved into being one with God, yet without losing its individuality. The soul becomes in all things one with God. It only desires what God desires, thinks the thoughts of God, wishes what God wishes, and feels like God Himself. In a word, as St. Paul says: “I live now not with my own life but with the life of Christ who lives in me” (Gal 2:20).
In this field there are two great figures who have expressed this in a most beautiful manner and who have then been followed by later theologians. These two figures are St. John of the Cross and St. Teresa of Avila. Both have been declared Doctors of the Church.
III.1 Transforming love according to St. John of the Cross
The ideal that St. John of the Cross presents is most noble and at the same time shows most clearly what a person may achieve in this life, or rather, what God prepares for those who really desire Him. He describes this union as follows:
To be reborn in the Holy Spirit during this life is to become most like God in purity, without any mixture of imperfection. Accordingly, pure transformation can be effected – although not essentially – through the participation of union. (Ascent II.5.5).
Then he describes this union as follows:
When this is done (that is, the emptying of self) the soul will be illumined by and transformed in God. And God will so communicate his supernatural being to the soul that it will appear to be God himself and will possess what God himself possesses. When God grants this supernatural favour to the soul, so great a union is caused that all the things of God and the soul become one in participant transformation, and the soul appears to be God more than a soul (Ascent II.5.7).
In this kind of union, the soul is elevated to an understanding that is beyond all understanding:
In this tranquillity the intellect is aware of being elevated to the divine light in a strangely new way above all natural understanding, just as after a long sleep one opens one’s eyes to the unexpected light (Spiritual Canticle 15:24).
In this kind of state, the soul is led to a knowledge of God so deep and intimate that it causes such deep and indescribable joy and happiness that no words can describe it, because it is truly indescribable and inexpressible. In this state, God often communicates Himself deeply, so that a person may experience God’s nature most gloriously. Whenever this is granted, this knowledge remains in the soul. This is ‘pure contemplation’ and then the soul understands clearly that such an experience is indescribable. This can only be expressed in general terms, because of the very great abundance and pleasure of such an experience (Ascent II.26.5).
This glorious knowledge can only be received by those who have achieved union with God Himself, because in fact this is the union itself. This knowledge is a divine touch in the soul. God Himself is experienced and the experience is so glorious and sublime that it surpasses all understanding. Compared to this, all that is usually experienced during the Outpouring of the Holy Spirit and other sensations of God are as shadows only.
The fruit of this experience is so rich that it immediately removes all the imperfections that could not be overcome throughout life, no matter how hard a person tried to overcome them. However, this touch also fills the soul with virtues and God’s blessing, so that it becomes beautiful before God (Ascent II.5.6). These touches produce deep sweetness and joy, so that one touch is enough to remove all suffering and thus produce in the soul courage to suffer for and in Christ.
We must note that such knowledge cannot be attained by human beings, no matter how hard one tries. However, usually this is granted to the soul that is ready, that is, who is free and empty of all created things and attachments, and it is granted when least expected. As St. Teresa of Avila says, even if someone studies a thousand years, he/she will never attain this end.
In this union the soul is completely transformed into the divine, so that all its actions also become divine, namely, all its knowledge and love. In this state all a person’s activities become divine. All the movements of the soul are directed by God Himself. Even its first step has a divine character, because he/she has been completely transformed into the divine..
III.2 Transforming Union according to St. Teresa of Avila
In many ways St. Teresa too expresses the union of love by means of very lively images. Her works are in praise of the greatness of God who grants such great a grace to weak human beings.
Among other images, St. Teresa depicts this very deep union with God as a spiritual betrothal and marriage. Then in Interior Castle, Fifth Mansion, ch.2 (one of her works), she describes God’s touch on one level of deep prayer that transforms a being into a new being. This transformation is compared to the process of transformation of a silkworm into a beautiful butterfly. The silkworm looks ugly and can only crawl. The butterfly is much more beautiful and can fly. As the silkworm in its time will weave its cocoon, enter it and die, then reappear in the new form of a beautiful butterfly, completely different from its previous form, so also with the soul that is renewed in Christ. Christ is the cocoon of the soul, where the soul is processed by the divine touch to become a butterfly. If the soul truly dies to the spirit of the world and to itself, then through the divine touch granted in that deep prayer, the soul will be made new, with new characteristics, like the ugly silkworm that becomes a beautiful butterfly. Then a great desire will well within the soul to praise and glorify God and it seems as though the soul wishes to dissolve and die for Him. There also come strong desires to go apart and to let all people know God. The soul suffers much if it sees God insulted. Indeed, in God’s plan, the grace of such a glorious union is not given for the sake of the person alone, but for the good of others. The soul’s enthusiasm for the salvation of souls burns ever fiercer.
In the Interior Castle, Sixth Mansion, St. Teresa explains how God at some already glorious stage, even though not yet supreme, called spiritual betrothal, grants an exceptional grace to the soul that is ready. At this stage we often come across certain indications such as ecstasy (coming out of oneself and being absorbed in God so that often the senses are suspended), visions of God and the saints that bring great joy and strength, messages and so on. These special graces are also a preparation for the spiritual betrothal. The soul needs to be purified first so that it is truly worthy of this great event. At such a time the soul suffers greatly indeed, so that even though Love Itself is ever present in the depth of the soul, it does not see this because of the purifying darkness.
The Divine Bridegroom too may burn the soul by means of the raging fire of love, that is, a ‘feeling’ arises in the depth of the soul, together with a ‘fragrance’ that is pleasing to his/her person and signifies the presence of the Beloved. ‘The soul is moved by a great desire to enjoy Him and thus to get ready to praise God and Love him deeply.’ Then many divine graces are granted to the soul. All this is granted as the final preparation.
In the Interior Castle, Seventh Mansion, St. Teresa explains the final stage of divine union, that is, what is called spiritual marriage. God carries the soul to His dwelling place by means of an intellectual vision where the soul sees the three Persons of the Holy Trinity who communicate themselves to that soul. ‘At first the soul is illuminated by a very bright cloud’. The soul sees very clearly that the three Persons are really one, one power, one God. What was then known by faith, is now known experientially by means of this intellectual vision. Through this vision, the Word of God in the Gospels becomes clear, that is, that ‘He and the Father will come to him and make their abode in him’. Day by day this soul will grow enthralled, because it can experience the presence of the three Persons almost constantly. ‘The soul knows more clearly that the Trinity is present in him/her in the deepest depths of his/her heart.’
The experience of the Trinity and of intimacy with God at this stage does not prevent the soul from carrying on other activities or disturb its concentration on external works such as in previous stages. The soul is not completely absorbed and it would seem that it is busier than before with matters concerning the service of God. But as soon as its work is over, the soul returns into the pleasing presence of its divine friends. Unless the soul disappoints God, God will never withdraw His presence and thus He wishes to prepare the soul for even greater graces.
Here God wishes to show how great is His desire to be one with the soul and, just as those who are married cannot be separated, so also He does not want to be separated from the soul. He is always with that soul.
IV. CONCLUSION
From the above explanation, we can feel the grandeur and majesty of the mystery of God’s love that surpasses all understanding. As Isaiah says and was then quoted by St. Paul:
‘The things that no eye has seen and no ear has heard, things beyond the mind of man, all that God has prepared for those who love him’ (1Cor 2:9). Apart from this, the person who achieves this level of transforming union has greater value than many others who have not achieved this transforming union. One act of love done by someone who has achieved this level transforming union is of much greater value than all the acts and virtues done throughout his/her life before achieving this level of transforming union. Thus these persons are very valuable for the Church and the world. And the Church greatly values them. That is why also someone like St. Therese of Lisieux, who throughout her life never preached a word, has been raised by the Church to be patroness of Missions.
Copyrighted @ Holy Trinity Community, Indonesia
The Constitution Lumen Gentium of Vatican II points out that every Christian is called to become holy. This call does not apply only to bishops and priests, but to every Christian. Every Christian must grow into holiness, which is no more than the perfection of love.
The whole of the Bible, from the Old Testament to the New Testament, rings out with this call to holiness or to perfection, because indeed this is God’s plan for us.
When God appeared to Moses on mount Sinai, He proclaimed His plan for the Israelites, that is, that they should become holy for Him: “I will count you a kingdom of priests, a consecrated nation” (Ex 19:6). Then in Leviticus, time and again God proclaims His demand that Israel be a holy people: “…you have been sanctified and have become holy because I am holy…” Lv 11:44). This command is repeated several times in this same book, for instance, “Speak to the whole community of the sons of Israel and say to them: Be holy, for I, Yahweh your God, am holy” (Lv 19:2). Every time God repeated His command, He reminded His people that they must become holy because God is holy: “You must make yourselves holy, for I am Yahweh your God” (Lv 20:7). Then in verse 26 the same thing is stressed again: “Be consecrated to me, because I, Yahweh, am holy, and I will set you apart from all these peoples so that you may be mine”. Then in Deuteronomy 7:6 it is said that the Israelites must become a holy people for God: “For you are a people consecrated to Yahweh your God; it is you that Yahweh our God has chosen to be his very own out of all the peoples on earth”.
God chose Israel for His people and because of this they must be holy. Thus this proclamation echoes throughout the Old Testament like a refrain: you are my people and I am your God. Israel may not walk the ways of the nations that did not follow God’s command.
In the New Testament too Jesus’ teaching is directed towards this holiness of life and the perfection of love. “You must therefore be perfect just as your heavenly Father is perfect” (Mt 5:48). St. Peter too invites people to become holy, because God is holy: “be holy in all you do, since it is the Holy One who has called you” (1 Pt 1:15). If ancient Israel was called to be holy, so much more is the new Israel, redeemed in the blood of Christ, because these are “a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God…” (1 Pt 2:9). We come across the same appeal in St. Paul’s letters where time and again he emphasises that we must become holy so as to offer our body as a holy sacrifice to God (Rm 12:1), so as to be holy and spotless before God (Ep 1:4) and to become the holy temple in the Lord (Ep 2:21).
Then in Lumen Gentium number 40 we read:
The Lord Jesus, the divine Teacher and Model of all perfection, preached holiness of life to each and every one of His disciples, regardless of their situation: “You therefore are to be perfect, even as your heavenly Father is perfect” (Mt 5:48)….
The followers of Christ are called by God, not according to their accomplishments, but according to His own purpose and grace. They are justified in the Lord Jesus, and through baptism sought in faith they truly become sons of God and sharers in the divine nature. In this way they are really made holy. Then, too, by God’s gifts they must hold on to and complete in their lives this holiness which they have received….
Thus it is evident to everyone that all the faithful of Christ of whatever rank or status are called to the fullness of the Christian life and to the perfection of charity.
II. THE ESSENCE OF CHRISTIAN PERFECTION
Christian perfection is really found in sanctifying grace, because sanctifying grace is the core of the supernatural life. In practice, this perfection is found in love, both as a sign in itself, and as the inspiration to other actions. The highest perfection is in the union of love with God, a union that makes the soul truly one with God. This union is usually called transforming union.
II.1 Love: the Main Element in Perfection
Love is the main, true and special element in Christian perfection. Thus, the more a person grows in love of God and neighbour, the more perfect he/she will be. When Jesus was asked which was the greatest commandment, He replied: “You must love the Lord your God with all your heart, with all your soul and with all your mind. This is the greatest and the first commandment. The second resembles it: You must love your neighbour as yourself” (Mt 22:37). Then Jesus adds: “On these two commandments hang the whole Law and the Prophets also”. Thus if a person possesses love, that person becomes perfect. This love is first of all the love of God, but every authentic love must be directed to the neighbour. Really, there is only one love, and so if there is love of God, there is also love of neighbour, because love cannot be just feelings or words alone.
St. Paul very often speaks of this: “Over all these clothes, to keep them together and complete them, put on love” (Col 3:14). And in his letter to the Romans he says that, “it is the answer to every one of the commandments” (Rm 13:10). St. Paul also says that love is above faith and hope: “there are three things that last: faith, hope and love; and the greatest of these is love” (1Cor 13:13)).
The perfection of any being is in achieving its final goal, that is, God. And it is precisely love that unites us with God. Only love can unite us perfectly with God, whereas all other good deeds are but a preparation for it. Morally good deeds lead us to God only indirectly, that is, by creating harmony in the means used in journeying towards God. Faith and hope unite us with God, because they are theological virtues, but they do not unite us with God as our final goal or as the highest good worthy of love, which is indeed the goal of love.
Christian perfection grows in so far as a person grows in love. Thus a person’s level of holiness can be measured by the level of his/her love. The greater the love of God and of neighbour possessed by a person, the greater too is his/her holiness.
II.2. Love of God and of Neighbour
Christian perfection lies in the double action of love: first love of God and then love of neighbour. There is only one virtue of love. Thus we love God for Himself, and we love ourselves and others for God. All the actions that result from love are marked with the same object, that is, the infinite goodness of God.
Both when we love God directly for Himself and when indirectly we love our neighbour, the motivation is always the same, that is, the goodness of God. There is no genuine act of love towards our neighbour that does not proceed from the love of God. Thus, when our love of God grows then also our love of neighbour grows. That is why St. John writes that if we love God, we will also love our neighbour, and that anyone who says that he/she loves God but hates his/her brother/sister, is a liar (1 Jn 4:11.20).
Even so, in practising love there are priorities demanded by the very nature of love itself. The perfection of love is found first in the love of God who is worthy of love for Himself. Then comes love of neighbour and of self for the love of God. In the love of neighbour too there are priorities. Why? Because the foundation of all love is God, who is Love Itself. Thus, the more anyone shares in the love of God, the more worthy is that person of love. Thus we have to love God first, who is the source of all virtues. Then, we have to love ourselves who directly share in God’s goodness and finally we have to love our neighbour, who together with us shares in God’s love.
II.3. Affective and Effective Love
According to St. Francis de Sales, there are two ways of practising our love of God: affectively and effectively. Through affective love we are close to God and to all things pleasing to Him. Through effective love we serve God and carry out His commands. Affective love unites us with God’s goodness, while effective love enables us to do God’s will. The one fills us with joy, goodness, aspirations, wishes, desires and spiritual enthusiasm, so that our soul plunges in God and becomes one with Him. The other brings forth in us firm intentions, a determined will and firm obedience to follow God’s commandments, and, in suffering, to accept, agree to and embrace whatever comes from God’s will. Affective love makes us pleasing to God, while effective love makes God pleasing to us.
It should be clear too that perfection is found first in affective love and only in a secondary manner in effective love. From all this we may conclude the following:
1. Unless a person is filled with love, all the exterior and interior acts are but natural virtues, no matter how perfect in themselves, do not possess supernatural value and are of no use for eternal life.
2. A virtuous act that is inspired by a weak and imperfect love has but weak and im-perfect supernatural value. Just because an action is difficult, this by itself does not add to its merit. Merit is determined by the love that inspires an action. If a difficult action has greater merit, it is only because such an action requires a greater impulse of love to perform it.
On the other hand, the practice of a supernatural virtue, no matter how small or easy, has great merit if motivated by greater love. As St. Teresa of Avila says: “God does not look upon the greatness of an act, but on the love that inspires it”.
However, affective love must reveal itself in the practice of effective love, that is, the practice of the Christian virtues for the love of God.
Even though affective love is by nature nobler, it may also degenerate into fantasy. It is very easy to tell God that we love Him with all our heart, that we desire to become holy, and yet not observe His commandments. Thus our love of God must always be tested against our observance of His commandments. That is why Jesus says, “If you love me you will keep my commandments” (Jn 14:15).
III. TRANFORMING UNION
The most beautiful height of this perfection is what is called the transforming union of love with God who changes everything. Just as fire burns wood and turns it into fire, so also divine love burns our soul and turns the whole of it into a divine entity, so that it possesses the qualities of God Himself. In this state, the soul is dissolved into being one with God, yet without losing its individuality. The soul becomes in all things one with God. It only desires what God desires, thinks the thoughts of God, wishes what God wishes, and feels like God Himself. In a word, as St. Paul says: “I live now not with my own life but with the life of Christ who lives in me” (Gal 2:20).
In this field there are two great figures who have expressed this in a most beautiful manner and who have then been followed by later theologians. These two figures are St. John of the Cross and St. Teresa of Avila. Both have been declared Doctors of the Church.
III.1 Transforming love according to St. John of the Cross
The ideal that St. John of the Cross presents is most noble and at the same time shows most clearly what a person may achieve in this life, or rather, what God prepares for those who really desire Him. He describes this union as follows:
To be reborn in the Holy Spirit during this life is to become most like God in purity, without any mixture of imperfection. Accordingly, pure transformation can be effected – although not essentially – through the participation of union. (Ascent II.5.5).
Then he describes this union as follows:
When this is done (that is, the emptying of self) the soul will be illumined by and transformed in God. And God will so communicate his supernatural being to the soul that it will appear to be God himself and will possess what God himself possesses. When God grants this supernatural favour to the soul, so great a union is caused that all the things of God and the soul become one in participant transformation, and the soul appears to be God more than a soul (Ascent II.5.7).
In this kind of union, the soul is elevated to an understanding that is beyond all understanding:
In this tranquillity the intellect is aware of being elevated to the divine light in a strangely new way above all natural understanding, just as after a long sleep one opens one’s eyes to the unexpected light (Spiritual Canticle 15:24).
In this kind of state, the soul is led to a knowledge of God so deep and intimate that it causes such deep and indescribable joy and happiness that no words can describe it, because it is truly indescribable and inexpressible. In this state, God often communicates Himself deeply, so that a person may experience God’s nature most gloriously. Whenever this is granted, this knowledge remains in the soul. This is ‘pure contemplation’ and then the soul understands clearly that such an experience is indescribable. This can only be expressed in general terms, because of the very great abundance and pleasure of such an experience (Ascent II.26.5).
This glorious knowledge can only be received by those who have achieved union with God Himself, because in fact this is the union itself. This knowledge is a divine touch in the soul. God Himself is experienced and the experience is so glorious and sublime that it surpasses all understanding. Compared to this, all that is usually experienced during the Outpouring of the Holy Spirit and other sensations of God are as shadows only.
The fruit of this experience is so rich that it immediately removes all the imperfections that could not be overcome throughout life, no matter how hard a person tried to overcome them. However, this touch also fills the soul with virtues and God’s blessing, so that it becomes beautiful before God (Ascent II.5.6). These touches produce deep sweetness and joy, so that one touch is enough to remove all suffering and thus produce in the soul courage to suffer for and in Christ.
We must note that such knowledge cannot be attained by human beings, no matter how hard one tries. However, usually this is granted to the soul that is ready, that is, who is free and empty of all created things and attachments, and it is granted when least expected. As St. Teresa of Avila says, even if someone studies a thousand years, he/she will never attain this end.
In this union the soul is completely transformed into the divine, so that all its actions also become divine, namely, all its knowledge and love. In this state all a person’s activities become divine. All the movements of the soul are directed by God Himself. Even its first step has a divine character, because he/she has been completely transformed into the divine..
III.2 Transforming Union according to St. Teresa of Avila
In many ways St. Teresa too expresses the union of love by means of very lively images. Her works are in praise of the greatness of God who grants such great a grace to weak human beings.
Among other images, St. Teresa depicts this very deep union with God as a spiritual betrothal and marriage. Then in Interior Castle, Fifth Mansion, ch.2 (one of her works), she describes God’s touch on one level of deep prayer that transforms a being into a new being. This transformation is compared to the process of transformation of a silkworm into a beautiful butterfly. The silkworm looks ugly and can only crawl. The butterfly is much more beautiful and can fly. As the silkworm in its time will weave its cocoon, enter it and die, then reappear in the new form of a beautiful butterfly, completely different from its previous form, so also with the soul that is renewed in Christ. Christ is the cocoon of the soul, where the soul is processed by the divine touch to become a butterfly. If the soul truly dies to the spirit of the world and to itself, then through the divine touch granted in that deep prayer, the soul will be made new, with new characteristics, like the ugly silkworm that becomes a beautiful butterfly. Then a great desire will well within the soul to praise and glorify God and it seems as though the soul wishes to dissolve and die for Him. There also come strong desires to go apart and to let all people know God. The soul suffers much if it sees God insulted. Indeed, in God’s plan, the grace of such a glorious union is not given for the sake of the person alone, but for the good of others. The soul’s enthusiasm for the salvation of souls burns ever fiercer.
In the Interior Castle, Sixth Mansion, St. Teresa explains how God at some already glorious stage, even though not yet supreme, called spiritual betrothal, grants an exceptional grace to the soul that is ready. At this stage we often come across certain indications such as ecstasy (coming out of oneself and being absorbed in God so that often the senses are suspended), visions of God and the saints that bring great joy and strength, messages and so on. These special graces are also a preparation for the spiritual betrothal. The soul needs to be purified first so that it is truly worthy of this great event. At such a time the soul suffers greatly indeed, so that even though Love Itself is ever present in the depth of the soul, it does not see this because of the purifying darkness.
The Divine Bridegroom too may burn the soul by means of the raging fire of love, that is, a ‘feeling’ arises in the depth of the soul, together with a ‘fragrance’ that is pleasing to his/her person and signifies the presence of the Beloved. ‘The soul is moved by a great desire to enjoy Him and thus to get ready to praise God and Love him deeply.’ Then many divine graces are granted to the soul. All this is granted as the final preparation.
In the Interior Castle, Seventh Mansion, St. Teresa explains the final stage of divine union, that is, what is called spiritual marriage. God carries the soul to His dwelling place by means of an intellectual vision where the soul sees the three Persons of the Holy Trinity who communicate themselves to that soul. ‘At first the soul is illuminated by a very bright cloud’. The soul sees very clearly that the three Persons are really one, one power, one God. What was then known by faith, is now known experientially by means of this intellectual vision. Through this vision, the Word of God in the Gospels becomes clear, that is, that ‘He and the Father will come to him and make their abode in him’. Day by day this soul will grow enthralled, because it can experience the presence of the three Persons almost constantly. ‘The soul knows more clearly that the Trinity is present in him/her in the deepest depths of his/her heart.’
The experience of the Trinity and of intimacy with God at this stage does not prevent the soul from carrying on other activities or disturb its concentration on external works such as in previous stages. The soul is not completely absorbed and it would seem that it is busier than before with matters concerning the service of God. But as soon as its work is over, the soul returns into the pleasing presence of its divine friends. Unless the soul disappoints God, God will never withdraw His presence and thus He wishes to prepare the soul for even greater graces.
Here God wishes to show how great is His desire to be one with the soul and, just as those who are married cannot be separated, so also He does not want to be separated from the soul. He is always with that soul.
IV. CONCLUSION
From the above explanation, we can feel the grandeur and majesty of the mystery of God’s love that surpasses all understanding. As Isaiah says and was then quoted by St. Paul:
‘The things that no eye has seen and no ear has heard, things beyond the mind of man, all that God has prepared for those who love him’ (1Cor 2:9). Apart from this, the person who achieves this level of transforming union has greater value than many others who have not achieved this transforming union. One act of love done by someone who has achieved this level transforming union is of much greater value than all the acts and virtues done throughout his/her life before achieving this level of transforming union. Thus these persons are very valuable for the Church and the world. And the Church greatly values them. That is why also someone like St. Therese of Lisieux, who throughout her life never preached a word, has been raised by the Church to be patroness of Missions.
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