It is a collection of his letters, and records made, by other participants in them, of his conversations. A constant theme is the development of an awareness of the presence of God.
It is a collection of his letters, and records made, by other participants in them, of his conversations. A constant theme is the development of an awareness of the presence of God.
Practice of the Presence of God
240
Practice of the Presence of God
240Paperback(Critical)
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Overview
It is a collection of his letters, and records made, by other participants in them, of his conversations. A constant theme is the development of an awareness of the presence of God.
Product Details
| ISBN-13: | 9780935216219 |
|---|---|
| Publisher: | I C S Publications |
| Publication date: | 08/28/1994 |
| Edition description: | Critical |
| Pages: | 240 |
| Product dimensions: | 5.56(w) x 8.30(h) x 0.50(d) |
About the Author
Brother Lawrence was born Nicolas Herman in Hériménil, near Lunéville in the region of Lorraine, located in modern-day eastern France. As a young man, Herman's poverty forced him into joining the army, which guaranteed him meals and a small stipend. During this period, Herman claimed an experience that set him on a unique spiritual journey.
He fought in the Thirty Years' War and following an injury, left the army and served as a valet. After some time, he joined the Discalced Carmelite Priory in Paris.
Nicolas entered the priory in Paris as a lay brother, not having the education necessary to become a cleric, and took the religious name, "Lawrence of the Resurrection". He spent almost all of the rest of his life within the walls of the priory, working in the kitchen for most of his life and as a repairer of sandals in his later years.
Despite his lowly position in life and the priory, his character attracted many to him. He had a reputation for experiencing profound peace and visitors came to seek spiritual guidance from him. The wisdom he passed on to them, in conversations and in letters, would later become the basis for the book, The Practice of the Presence of God. Father Joseph de Beaufort, later vicar general to the Archbishop of Paris, compiled this work after Brother Lawrence died. It became popular among Catholics and Protestants alike, with John Wesley and A. W. Tozer recommending it to others.
His death in 1691 occurred in relative obscurity, but his teachings lived on in the compilation of his words.
Read an Excerpt
The Practice of the Presence of God
By Hendrickson Publishers
Hendrickson Publishers Marketing, LLC
Copyright © 2010 Hendrickson Publishers Marketing, LLCAll rights reserved.
ISBN: 978-1-59856-588-1
CHAPTER 1
Conversations with Brother Lawrence Of The Resurrection
First Conversation
The first time I saw Brother Lawrence was upon the third of August, 1666. He told me that God had done him a singular favor in his conversion at the age of eighteen.
Conversion and previous employment
That in the winter, seeing a tree stripped of its leaves, and considering that within a little time the leaves would be renewed, and after that the flowers and fruit appear, he received a high view of the providence and power of God, which has never since been effaced from his soul. That this view had perfectly set him loose from the world, and kindled in him such a love for God, that he could not tell whether it had increased in above forty years that he had lived since.
That he had been footman to M. Fieubert, the treasurer, and that he was a great awkward fellow who broke everything.
That he had desired to be received into a monastery, thinking that he would there be made to smart for his awkwardness and the faults he should commit, and so he should sacrifice to God his life, with its pleasures: but that God had disappointed him, he having met with nothing but satisfaction in that state.
Satisfaction in God's presence
That we should establish ourselves in a sense of God's presence, by continually conversing with Him. That it was a shameful thing to quit His conversation to think of trifles and fooleries.
That we should feed and nourish our souls with high notions of God, which would yield us great joy in being devoted to Him.
That we ought to quicken—i.e. to enliven—our faith. That it was lamentable we had so little; and that instead of taking faith for the rule of their conduct, men amused themselves with trivial devotions, which changed daily. That the way of faith was the spirit of the Church, and that it was sufficient to bring us to a high degree of perfection.
Resignation the fruit of watchfulness • Faith our duty
That we ought to give ourselves up to God, with regard both to things temporal and spiritual, and seek our satisfaction only in the fulfilling of His will, whether He lead us by suffering or by consolation, for all would be equal to a soul truly resigned. That there needed fidelity in those drynesses or insensibilities and irksomenesses in prayer, by which God tries our love to Him; that then was the time for us to make good and effectual acts of resignation, whereof one alone would oftentimes very much promote our spiritual advancement.
That as for the miseries and sins he heard of daily in the world, he was so far from wondering at them that, on the contrary, he was surprised there were not more, considering the malice sinners were capable of; that for his part, he prayed for them; but knowing that God could remedy the mischiefs they did when He pleased, he gave himself no further trouble.
That to arrive at such resignation as God requires, we should watch attentively over all the passions which mingle as well in spiritual things as those of a grosser nature; that God would give light concerning those passions to those who truly desire to serve Him. That if this was my design, sincerely to serve God, I might come to him (Brother Lawrence) as often as I pleased, without any fear of being troublesome; but if not, that I ought no more to visit him.
Second Conversation
Love the motive of all
That he had always been governed by love, without selfish views; and that having resolved to make the love of God the end of all his actions, he had found reasons to be well satisfied with his method. That he was pleased when he could take up a straw from the ground for the love of God, seeking Him only, and nothing else, not even His gifts.
Once in fear, now in joy
That he had been long troubled in mind from a certain belief that he should be damned; that all the men in the world could not have persuaded him to the contrary; but that he had thus reasoned with himself about it: I did not engage in a religious life but for the love of God, and I have endeavored to act only for Him; whatever becomes of me, whether I be lost or saved, I will always continue to act purely for the love of God. I shall have this good at least, that till death I shall have done all that is in me to love Him. That this trouble of mind had lasted four years, during which time he had suffered much; but that at last he had seen that this trouble arose from want of faith, and that since that time he had passed his life in perfect liberty and continual joy. That he placed his sins betwixt him and God, as it were, to tell Him that he did not deserve His favors, but that God still continued to bestow them in abundance.
Diligence and love
That in order to form a habit of conversing with God continually, and referring all we do to Him, we must at first apply to Him with some diligence; but that after a little care we should find His love inwardly excite us to it without any difficulty.
That he expected, after the pleasant days God had given him, he should have his turn of pain and suffering; but that he was not uneasy about it, knowing very well that as he could do nothing of himself, God would not fail to give him the strength to bear them.
Simplicity the key to divine assistance
That when an occasion of practicing some virtue offered, he addressed himself to God, saying, Lord, I cannot do this unless Thou enablest me; and that then he received strength more than sufficient.
That when he had failed in his duty, he only confessed his fault, saying to God, I shall never do otherwise if You leave me to myself; 'tis You must hinder my falling, and mend what is amiss. That after this, he gave himself no further uneasiness about it.
That we ought to act with God in the greatest simplicity, speaking to Him frankly and plainly, and imploring His assistance in our affairs, just as they happen. That God never failed to grant it, as he had often experienced.
Business abroad as at home
That he had been lately sent into Burgundy, to buy the provision of wine for the society, which was a very unwelcome task for him, because he had no turn for business and because he was lame, and could not go about the boat but by rolling himself over the casks. That, however, he gave himself no uneasiness about it, nor about the purchase of the wine. That he said to God it was His business he was about, and that he afterwards found it very well performed. That he had been sent into Auvergne the year before upon the same account; that he could not tell how the matter passed, but that it proved very well.
So, likewise, in his business in the kitchen (to which he had naturally a great aversion), having accustomed himself to do everything there for the love of God, and with prayer, upon all occasions, for His grace to do his work well, he had found everything easy during the fifteen years that he had been employed there.
That he was very well pleased with the post he was now in; but that he was as ready to quit that as the former, since he was always pleasing himself in every condition by doing little things for the love of God.
Times of prayer and self-mortification not essential for the practice
That with him the set times of prayer were not different from other times: that he retired to pray, according to the directions of his superior, but that he did not want such retirement, nor ask for it, because his greatest business did not divert him from God.
That as he knew his obligation to love God in all things, and as he endeavored so to do, he had no need of a director to advise him, but that he needed much a confessor to absolve him. That he was very sensible of his faults, but not discouraged by them; that he confessed them to God, and did not plead against Him to excuse them. When he had so done, he peaceably resumed his usual practice of love and adoration.
That in his trouble of mind, he had consulted nobody, but knowing only by the light of faith that God was present, he contented himself with directing all his actions to Him, i.e., doing them with a desire to please Him, let what would come of it.
That useless thoughts spoil all: that the mischief began there; but that we ought to reject them, as soon as we perceived their impertinence to the matter in hand, or our salvation; and return to our communion with God.
That at the beginning he had often passed his time appointed for prayer, in rejecting wandering thoughts, and falling back into them. That he could never regulate his devotion by certain methods as some do. That nevertheless, at first he had meditated for some time, but afterwards that went off, in a manner that he could give no account of.
That all bodily mortifications and other exercises are useless, but as they serve to arrive at the union with God by love; that he had well considered this, and found it the shortest way to go straight to Him by a continual exercise of love and doing all things for His sake.
That we ought to make a great difference between the acts of the understanding and those of the will; that the first were comparatively of little value, and the others all.
That our only business was to love and delight ourselves in God.
That all possible kinds of mortification, if they were void of the love of God, could not efface a single sin. That we ought, without anxiety, to expect the pardon of our sins from the Blood of Jesus Christ, only endeavoring to love Him with all our hearts. That God seemed to have granted the greatest favors to the greatest sinners, as more signal monuments of His mercy.
That the greatest pains or pleasures of this world were not to be compared with what he had experienced of both kinds in a spiritual state: so that he was careful for nothing and feared nothing, desiring but one only thing of God, viz., that he might not offend Him.
All scruples brought to God
That he had no scruples; for, said he, when I fail in my duty, I readily acknowledge it, saying, I am used to do so: I shall never do otherwise if I am left to myself. If I fail not, then I give God thanks, acknowledging that it comes from Him.
Third Conversation
Faith working by love
He told me that the foundation of the spiritual life in him had been a high notion and esteem of God in faith; which when he had once well conceived, he had no other care at first but faithfully to reject every other thought, that he might perform all his actions for the love of God. That when sometimes he had not thought of God for a good while, he did not disquiet himself for it; but after having acknowledged his wretchedness to God, he returned to Him with so much the greater trust in Him as he found himself wretched to have forgotten Him.
That the trust we put in God honors Him much, and draws down great graces.
That it was impossible not only that God should deceive, but also that He should long let a soul suffer which is perfectly resigned to Him, and resolved to endure everything for His sake.
That he had so often experienced the ready succors of Divine Grace upon all occasions, that from the same experience, when he had business to do, he did not think of it beforehand; but when it was time to do it, he found in God, as in a clear mirror, all that was fit for him to do. That of late he had acted thus, without anticipating care; but before the experience above mentioned, he had used it in his affairs.
Outward business no detriment
When outward business diverted him a little from the thought of God, a fresh remembrance coming from God invested his soul, and so inflamed and transported him that it was difficult for him to contain himself.
That he was more united to God in his outward employments than when he left them for devotion in retirement.
Perfect resignation the sure way
That he expected hereafter some great pain of body or mind; that the worst that could happen to him was to lose that sense of God which he had enjoyed so long; but that the goodness of God assured him He would not forsake him utterly, and that He would give him strength to bear whatever evil He permitted to happen to him; and therefore that he feared nothing, and had no occasion to consult with anybody about his state. That when he had attempted to do it, he had always come away more perplexed; and that as he was conscious of his readiness to lay down his life for the love of God, he had no apprehension of danger. That perfect resignation to God was a sure way to heaven, a way in which we had always sufficient light for our conduct.
That in the beginning of the spiritual life, we ought to be faithful in doing our duty and denying ourselves; but after that, unspeakable pleasures followed. That in difficulties we need only have recourse to Jesus Christ, and beg His grace; with which everything became easy.
That many do not advance in the Christian progress, because they stick in penances and particular exercises, while they neglect the love of God, which is the end. That this appeared plainly by their works, and was the reason why we see so little solid virtue.
That there needed neither art nor science for going to God, but only a heart resolutely determined to apply itself to nothing but Him, or for His sake, and to love Him only.
Fourth Conversation
The manner of going to God
He discoursed with me very frequently, and with great openness of heart, concerning his manner of going to God, whereof some part is related already.
Hearty renunciation
He told me that all consists in one hearty renunciation of everything which we are sensible does not lead to God; that we might accustom ourselves to a continual conversation with Him, with freedom and in simplicity. That we need only to recognize God intimately present with us, to address ourselves to Him every moment, that we may beg His assistance for knowing His will in things doubtful, and for rightly performing those which we plainly see He requires of us, offering them to Him before we do them, and giving Him thanks when we have done.
Prayer and praise prevent discouragement
That in this conversation with God, we are also employed in praising, adoring, and loving Him incessantly, for His infinite goodness and perfection.
That, without being discouraged on account of our sins, we should pray for His grace with a perfect confidence, as relying upon the infinite merits of our Lord Jesus Christ. That God never failed offering us His grace at each action; that he distinctly perceived it, and never failed of it, unless when his thoughts had wandered from a sense of God's presence, or he had forgotten to ask His assistance.
That God always gave us light in our doubts, when we had no other design but to please Him.
Sanctification in common business
That our sanctification did not depend upon changing our works, but in doing that for God's sake which we commonly do for our own. That it was lamentable to see how many people mistook the means for the end, addicting themselves to certain works, which they performed very imperfectly, by reason of their human or selfish regards.
That the most excellent method he had found of going to God was that of doing our common business without any view of pleasing men [Gal. 1:10; Eph. 6:5, 6.] and (as far as we are capable) purely for the love of God.
That it was a great delusion to think that the times of prayer ought to differ from other times; that we are as strictly obliged to adhere to God by action in the time of action as by prayer in its season.
Prayer and the presence of God
That his prayer was nothing else but a sense of the presence of God, his soul being at that time insensible to everything but Divine love: and that when the appointed times of prayer were past, he found no difference, because he still continued with God, praising and blessing Him with all his might, so that he passed his life in continual joy; yet hoped that God would give him somewhat to suffer, when he should grow stronger.
That we ought, once for all, heartily to put our whole trust in God, and make a total surrender of ourselves to Him, secure that He would not deceive us.
That we ought not to be weary of doing little things for the love of God, who regards not the greatness of the work, but the love with which it is performed. That we should not wonder if, in the beginning, we often failed in our endeavors, but that at last we should gain a habit, which will naturally produce its acts in us, without our care, and to our exceeding great delight.
(Continues...)
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