On Union with God Part 1

On Union with G.o.d.

by Albertus Magnus.

PREFACE

Surely the most deeply-rooted need of the human soul, its purest aspiration, is for the closest possible union with G.o.d. As one turns over the pages of this little work, written by Blessed Albert the Great[1] towards the end of his life, when that great soul had ripened and matured, one feels that here indeed is the ideal of one's hopes.

Simply and clearly the great principles are laid down, the way is made plain which leads to the highest spiritual life. It seems as though, while one reads, the mists of earth vanish and the snowy summits appear of the mountains of G.o.d. We breathe only the pure atmosphere of prayer, peace, and love, and the one great fact of the universe, the Divine Presence, is felt and realized without effort.

But is such a life possible amid the whirl of the twentieth century? To faith and love all things are possible, and our author shows us the loving Father, ever ready to give as much and more than we can ask. The spirit of such a work is ever true; the application may vary with circ.u.mstances, but the guidance of the Holy Spirit will never be wanting to those souls who crave for closer union with their Divine Master.

This little treatise has been very aptly called the "Metaphysics of the Imitation," and it is in the hope that it may be of use to souls that it has been translated into English.

Blessed Albert the Great is too well known for it to be necessary for us to give more than the briefest outline of his life.

The eldest son of the Count of Bollstadt, he was born at Lauingen in Swabia in 1205 or 1206, though some historians give it as 1193. As a youth he was sent to the University of Padua, where he had special facilities for the study of the liberal arts.

Drawn by the persuasive teaching of Blessed Jordan of Saxony, he joined the Order of St. Dominic in 1223, and after completing his studies, received the Doctor's degree at the University of Paris.

His brilliant genius quickly brought him into the most prominent positions. Far-famed for his learning, he attracted scholars from all parts of Europe to Paris, Cologne, Ratisbon, etc., where he successively taught. It was during his years of teaching at Paris and Cologne that he counted among his disciples St. Thomas Aquinas, the greatness of whose future he foretold, and whose lifelong friends.h.i.+p with him then began.

In 1254 Albert was elected Provincial of his Order in Germany. In 1260 he was appointed Bishop of Ratisbon, but resigned his see in 1262. He then continued unweariedly until a few years before his death, when his great powers, especially his memory, failed him, but the fervour of his soul remained ever the same. In 1280, at Cologne, he sank, at last worn out by his manifold labours.

"Whether we consider him as a theologian or as a philosopher, Albert was undoubtedly one of the most extraordinary men of his age; I might say, one of the most wonderful men of genius who appeared in past times"

(Jourdain).

Very grateful thanks are due to Rev. P. J. Berthier, O.P., for his kind permission to append to this edition a translation of his excellent notes (from the French edition, ent.i.tled "De l'Union avec Dieu").

ON UNION WITH G.o.d

CHAPTER I

OF THE HIGHEST PERFECTION WHICH MAN CAN ATTAIN UNTO IN THIS LIFE

I have felt moved to write a few last thoughts describing, as far as one may in this waiting-time of our exile and pilgrimage, the entire separation of the soul from all earthly things and its close, unfettered union with G.o.d.

I have been the more urged to this, because Christian perfection has no other end but charity, which unites us to G.o.d.[2]

This union of charity is essential for salvation, since it consists in the practice of the precepts and in conformity to the Divine will. Hence it separates us from whatever would war against the essence and habit of charity, such as mortal sin.[3]

But religious, the more easily to attain to G.o.d, their last end, have gone beyond this, and have bound themselves by vow to evangelical perfection, to that which is voluntary and of counsel.[4] With the help of these vows they cut off all that might impede the fervour of their love or hinder them in their flight to G.o.d. They have, therefore, by the vow of their religious profession, renounced all things, whether pertaining to soul or body.[5] G.o.d is in truth a Spirit, and "they that adore Him must adore Him in spirit and in truth,"[6] that is, with a knowledge and love, an intelligence and will purified from every phantom of earth.

Hence it is written: "When thou shalt pray, enter into thy chamber"--_i.e._, into the inmost abode of thy heart--and, "having shut the door" of thy senses, with a pure heart, a free conscience and an unfeigned faith, "pray to thy Father" in spirit and in truth, in the "secret" of thy soul.[7]

Then only will a man attain to this ideal, when he has despoiled and stripped himself of all else; when, wholly recollected within himself, he has hidden from and forgotten the whole world, that he may abide in silence in the presence of Jesus Christ. There, in solitude of soul, with loving confidence he makes known his desires to G.o.d. With all the intensity of his love he pours forth his heart before Him, in sincerity and truth, until he loses himself in G.o.d. Then is his heart enlarged, inflamed, and melted in him, yea, even in its inmost depths.

CHAPTER II

HOW A MAN MAY DESPISE ALL THINGS AND CLEAVE TO CHRIST ALONE

Whosoever thou art who longest to enter upon this happy state or seekest to direct thither thy steps, thus it behoveth thee to act.

First, close, as it were, thine eyes, and bar the doors of thy senses.

Suffer not anything to entangle thy soul, nor permit any care or trouble to penetrate within it.

Shake off all earthly things, counting them useless, noxious, and hurtful to thee.[8]

When thou hast done this, enter wholly within thyself, and fix thy gaze upon thy wounded Jesus, and upon Him alone. Strive with all thy powers, unwearyingly, to reach G.o.d through Himself, that is, through G.o.d made Man, that thou mayest attain to the knowledge of His Divinity through the wounds of His Sacred Humanity.

In all simplicity and confidence abandon thyself and whatever concerns thee without reserve to G.o.d's unfailing Providence, according to the teaching of St. Peter: "Casting all your care upon Him,"[9] Who can do all things. And again it is written: "Be nothing solicitous";[10] "Cast thy care upon the Lord and He shall sustain thee";[11] "It is good for me to adhere to my G.o.d";[12] "I set the Lord always in my sight";[13] "I found Him Whom my soul loveth";[14] and "Now all good things came to me"[15] together with Him. This is the hidden and heavenly treasure, the precious pearl, which is to be preferred before all. This it is that we must seek with humble confidence and untiring effort, yet in silence and peace.

It must be sought with a brave heart, even though its price be the loss of bodily comfort, of esteem, and of honour.

Lacking this, what doth it profit a religious if he "gain the whole world, and suffer the loss of his own soul?"[16]. Of what value are the religious state, the holiness of our profession, the shaven head, the outward signs of a life of abnegation, if we lack the spirit of humility and truth, in which Christ dwells by faith and love? St. Luke says: "The kingdom of G.o.d," that is, Christ, "is within you."[17]

CHAPTER III

THE LAW OF MAN'S PERFECTION IN THIS LIFE

In proportion as the mind is absorbed in the thought and care of the things of this world do we lose the fervour of our devotion, and drift away from the things of Heaven.

The greater, on the other hand, our diligence in withdrawing our powers from the memory, love and thought of that which is inferior in order to fix them upon that which is above, the more perfect will be our prayer, the purer our contemplation. The soul cannot give itself perfectly at the same time to two objects as contrary one to another as light to darkness;[18] for he who lives united to G.o.d dwells in the light, he who clings to this world lives in darkness.

The highest perfection, therefore, of man in this life lies in this: that he is so united to G.o.d that his soul with all its powers and faculties becomes recollected in Him and is one spirit with Him.[19]

Then it remembers naught save G.o.d, nor does it relish or understand anything but Him. Then all its affections, united in the delights of love, repose sweetly in the enjoyment of their Creator.

The image of G.o.d which is imprinted upon the soul is found in the three powers of the reason, memory, and will. But since these do not perfectly bear the Divine likeness, they have not the same resemblance to G.o.d as in the first days of man's creation.[20]

G.o.d is the "form" of the soul upon which He must impress His own image, as the seal on the wax or the stamp on the object it marks.[21]

This can only be fully accomplished when the reason is wholly illuminated according to its capacity, by the knowledge of G.o.d, the Sovereign Truth; the will entirely devoted to the love of the Supreme Good; the memory absorbed in the contemplation and enjoyment of eternal felicity, and in the sweet repose of so great a happiness.