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It cannot by its nature love any other thing, except for itself and to subject it to self, because each thing loves itself more than all. But in loving the body, it loves itself, because it only exists in it, by it, and for it. Qui adhæret Deo unus spiritus est.[180]
The body loves the hand; and the hand, if it had a will, should love itself in the same way as it is loved by the soul. All love which goes beyond this is unfair.
Adhærens Deo unus spiritus est. We love ourselves, because we are members of Jesus Christ. We love Jesus Christ, because He is the body of which we are members. All is one, one is in the other, like the Three Persons.
Two laws[181] suffice to rule the whole Christian Republic better than all the laws of statecraft.[Pg 135]
The true and only virtue, then, is to hate self (for we are hateful on account of lust), and to seek a truly lovable being to love. But as we cannot love what is outside ourselves, we must love a being who is in us, and is not ourselves; and that is true of each and all men. Now, only the Universal Being is such. The kingdom of God is within us;[182] the universal good is within us, is ourselves—and not ourselves.
The dignity of man in his innocence consisted in using and having dominion over the creatures, but now in separating himself from them, and subjecting himself to them.
Every religion is false, which as to its faith does not worship one God as the origin of everything, and which as to its morality does not love one only God as the object of everything.
... But it is impossible that God should ever be the end, if He is not the beginning. We lift our eyes on high, but lean upon the sand; and the earth will dissolve, and we shall fall whilst looking at the heavens.
If there is one sole source of everything, there is one sole end of everything; everything through Him, everything for Him. The true religion, then, must teach us to worship Him only, and to love Him only. But as we find ourselves unable to worship what we know not, and to love any other object but ourselves, the religion which instructs us in these duties must instruct us also of this inability, and teach us also the remedies for it. It teaches us that by one man all was lost, and the bond broken between God and us, and that by one man the bond is renewed.
We are born so averse to this love of God, and it is so necessary that we must be born guilty, or God would be unjust.
Men, not being accustomed to form merit, but only to recompense it where they find it formed, judge of God by themselves.[Pg 136]
The true religion must have as a characteristic the obligation to love God. This is very just, and yet no other religion has commanded this; ours has done so. It must also be aware of human lust and weakness; ours is so. It must have adduced remedies for this; one is prayer. No other religion has asked of God to love and follow Him.
He who hates not in himself his self-love, and that instinct which leads him to make himself God, is indeed blinded. Who does not see that there is nothing so opposed to justice and truth? For it is false that we deserve this, and it is unfair and impossible to attain it, since all demand the same thing. It is, then, a manifest injustice which is innate in us, of which we cannot get rid, and of which we must get rid.
Yet no religion has indicated that this was a sin; or that we were born in it; or that we were obliged to resist it; or has thought of giving us remedies for it.
The true religion teaches our duties; our weaknesses, pride, and lust; and the remedies, humility and mortification.
The true religion must teach greatness and misery; must lead to the esteem and contempt of self, to love and to hate.
If it is an extraordinary blindness to live without investigating what we are, it is a terrible one to live an evil life, while believing in God.
Experience makes us see an enormous difference between piety and goodness.
Against those who, trusting to the mercy of God, live heedlessly, without doing good works.—As the two sources of our sins are pride and sloth, God has revealed to us two of His attributes to cure them, mercy and justice. The property of justice is to[Pg 137] humble pride, however holy may be our works, et non intres in judicium,[183] etc.; and the property of mercy is to combat sloth by exhorting to good works, according to that passage: "The goodness of God leadeth to repentance,"[184] and that other of the Ninevites: "Let us do penance to see if peradventure He will pity us."[185] And thus mercy is so far from authorising slackness, that it is on the contrary the quality which formally attacks it; so that instead of saying, "If there were no mercy in God we should have to make every kind of effort after virtue," we must say, on the contrary, that it is because there is mercy in God, that we must make every kind of effort.
It is true there is difficulty in entering into godliness. But this difficulty does not arise from the religion which begins in us, but from the irreligion which is still there. If our senses were not opposed to penitence, and if our corruption were not opposed to the purity of God, there would be nothing in this painful to us. We suffer only in proportion as the vice which is natural to us resists supernatural grace. Our heart feels torn asunder between these opposed efforts. But it would be very unfair to impute this violence to God, who is drawing us on, instead of to the world, which is holding us back. It is as a child, which a mother tears from the arms of robbers, in the pain it suffers, should love the loving and legitimate violence of her who procures its liberty, and detest only the impetuous and tyrannical violence of those who detain it unjustly. The most cruel war which God can make with men in this life is to leave them without that war which He came to bring. "I came to send war,"[186] He says, "and to teach them of this war. I came to bring fire and the sword."[187] Before Him the world lived in this false peace.
External works.—There is nothing so perilous as what pleases God and man. For those states, which please God and man, have one property which pleases God, and another which pleases men; as the greatness of Saint Teresa. What pleased God was her deep humility in the midst of her revelations; what pleased men was her light. And so we torment ourselves to imitate her discourses, thinking to imitate her conditions, and not so much to love what God loves, and to put ourselves in the state which God loves.[Pg 138]
