A Short and Easy Method of Prayer - Chapter 11

Of Conversion

“Be ye truly converted unto that God from whom ye have so deeply revolted” (Isa. xxxi. 6). To be truly converted is to avert wholly from the creature, and turn wholly unto God.

For the attainment of salvation it is absolutely necessary that we should forsake outward sin and turn unto righteousness: but this alone is not perfect conversion, which consists in a total change of the whole man from an outward to an inward life.

When the soul is once turned to God a wonderful facility is found in continuing steadfast in conversion; and the longer it remains thus converted, the nearer it approaches, and the more firmly it adheres to God; and the nearer it draws to Him, of necessity it is the farther removed from the creature, which is so contrary to Him: so that it is so effectually established and rooted in its conversion that it becomes habitual, and, as it were, natural.

Now we must not suppose that this is effected by a violent exertion of its own powers; for it is not capable of, nor should it attempt any other co-operation with Divine Grace, than that of endeavouring to withdraw itself from external objects and to turn inwards: after which it has nothing farther to do than to continue steadfast in adherence to God.

God has an attractive virtue which draws the soul more and more powerfully to Himself, the nearer it approaches towards Him, and, in attracting, He purifies and refines it; just as with a gross vapour exhaled by the sun, which, as it gradually ascends, is rarified and rendered pure, the vapour, indeed, contributes to its exhalation only by its passiveness; but the soul co-operates with the attractions of God, by a free and affectionate correspondence. This kind of introversion is both easy and efficacious, advancing the soul naturally and without constraint, because God Himself is its centre.

Every centre has a powerfully attractive virtue; and the more pure and exalted it is, the stronger and more irresistible are its attractions. But besides the potent magnetism of the centre itself, there is, in every creature, a correspondent tendency to re-union with its peculiar centre which is vigorous and active in proportion to the spirituality and perfection of the subject.

As soon as anything is turned towards its centre its own gravitation instigates and accelerates it thereto, unless it be withheld by some invincible obstacle: a stone held in the hand is no sooner disengaged than by its own weight it falls to the earth as to its centre; so also water and fire, when unobstructed, tend and flow incessantly to their principle or centre. Now, when the soul, by its efforts to abandon outward objects, and gather itself inwards, is brought into the influence of this central tendency, without any other exertion, it falls gradually by the weight of Divine Love into its proper centre; and the more passive and tranquil it remains, and the freer from self-motion and self-exertion, the more rapidly it advances, because the energy of the central attractive virtue is unobstructed and has full liberty for action.

All our care and attention should, therefore, be to acquire inward recollection: nor let us be discouraged by the pains and difficulties we encounter in this exercise, which will soon be recompensed, on the part of our God, by such abundant supplies of grace as will render the exercise perfectly easy, provided we be faithful in meekly withdrawing our hearts from outward distractions and occupations, and returning to our centre with affections full of tenderness and serenity. When at any time the passions are turbulent, a gentle retreat inwards unto a Present God, easily deadens
and pacifies them; and any other way of contending with them rather irritates than appeases them.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 10

Of Mortification

I will even affirm, that, in any other way, it is next to an impossibility ever to acquire a perfect mortification of the senses and passions.

The reason is obvious; the soul gives vigour and energy to the senses, and the senses raise and stimulate the passions: a dead body has neither sensations nor passions, because its connection with the soul is dissolved.

All endeavours merely to rectify the exterior, impel the soul yet farther outward into that about which it is so warmly and zealously engaged. It is in these matters that its powers are diffused and scattered abroad: for its application being immediately directed to austerities, and other externals, it thus invigorates those very senses it is aiming to subdue. For the senses have no other spring from whence to derive their vigour, than the application of the soul to themselves; the degree of their life and activity is proportioned to the degree of attention which the soul bestows upon them; and this life of the senses stirs up and provokes the passions, instead of suppressing or subduing them: austerities may, indeed, enfeeble the body,
but, for the reasons just mentioned, can never take off the keenness of the senses, or lessen their activity.

The only method to effect this is inward recollection; by which the soul is turned wholly and altogether inward, to possess a Present God. If the soul directs all its vigour and energy towards this centre of its being, the simple act separates and withdraws it from the senses; the exercising all its powers internally leaves them faint and impotent; and the nearer it draws to God the farther is it separated from the senses, and the less are the passions influenced by them.

Hence it is, that those, in whom the attractions of grace are very powerful, find the outward man altogether weak and feeble, and even liable to faintings. I do not mean by this to discourage mortification; for it should ever accompany prayer, according to the strength and state of the person, or as obedience will allow. But I say that mortification should not be our principal exercise; nor should we prescribe ourselves such and such austerities, but follow simply and merely the internal attractions of grace; and being possessed and occupied with the Divine Presence (without thinking particularly on mortification) God will enable us to perform every species of it; and most assuredly He will give no relaxation to those who abide faithful in their abandonment to Him, until He has mortified in them everything that remains to be mortified.

We have only then to continue steadfast in the utmost attention to God, and all things will be rightly performed. All are not capable of outward austerities, but all are capable of this. In the mortification of the eye and ear, which continually supply the busy imagination with new objects, there is little danger of falling into excess: but God will teach us this also, and we have only to follow where His Spirit guides.

The soul has a double advantage by proceeding thus, for, in withdrawing from outward objects, it draws the nearer to God; and in approaching Him, besides the secret sustaining and preserving power and virtue received, it is the farther removed from sin, the nearer the approach is made; so that conversion becomes habitual.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 9

Of Virtue

It is thus we acquire virtue, with facility and certainty; for, as God is the fountain and principle of all virtue, we possess all in the possession of Himself; and in proportion as we approach towards this possession, in like proportion do we rise into the most eminent virtues. For all virtue is but as a mask, an outside appearance changeable as our garments, if it doth not spring up, and issue from within; and then, indeed, it is genuine, essential, and permanent: “The beauty of the King's daughter proceeds from within” saith David (Psa. xlv. 14). These souls, above all others, practise virtue in the most eminent degree, though they advert not to virtue in particular; God, to whom they are united, carries them to the most extensive practice of it; He is exceedingly jealous over them, and prohibits them the
taste of any pleasure but in Himself.

What a hungering for sufferings have those souls, who thus glow with Divine Love! how prone to precipitate into excessive austerities, were they permitted to pursue their own inclinations! They think of nought save how they may please their Beloved: as their self-love abates, they neglect and forget themselves; and as their love to God increases, so do self-detestation and disregard to the creature.

O was this easy method acquired, a method so suited to all, to the dull and ignorant as well as to the acute and learned, how easily would the whole Church of God be reformed! Love only is required: “Love;” saith S. Augustine, “and then do what you please.” For when we truly love, we cannot have so much as a will to anything that might offend the Object of our affections.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 8

Of Mysteries

It may be objected, that, by this method, we shall have no mysteries imprinted on our minds: but it is quite the reverse; for it is the peculiar means of imparting them to the soul. Jesus Christ, to whom we are abandoned, and whom “we follow as the way, whom we hear as the truth, and who animates us as the life” (John xiv. 6) in imprinting Himself on the soul, impresses the characters of His different states; and to bear all the states of Jesus Christ is far more sublime, than merely to reason concerning them. S. Paul bore in his body the states of Jesus Christ: “I bear in my body,” says he, “the marks of the Lord Jesus” (Gal. vi. 17), but he does not say that he reasoned thereon.

In our acts of resignation, Jesus Christ frequently communicates some peculiar views or revelations of His states: these we should thankfully receive, and dispose ourselves for what appeareth to be His will. Indeed, having no other choice, but that of ardently reaching after Him, of dwelling ever with Him, and of sinking into nothingness before Him, we should accept indiscriminately all His dispensations, whether obscurity or illumination, fruitfulness or barrenness, weakness or strength, sweetness or bitterness, temptations, distractions, pain, weariness, or doubtings; and none of all these should, for one moment, retard our course.

God engages some, for whole years, in the contemplation and enjoyment of a particular mystery; the simple view or contemplation of which gathers the soul inward, provided it be faithful: but as soon as God is pleased to withdraw this view from the soul, it should freely yield to the deprivation. Some are very uneasy at feeling their inability to meditate on certain mysteries; but this disquietude hath no just foundation, since an affectionate attachment to God includes every species of devotion: for whosoever, in repose and quiet, is united to God alone, is, indeed, most excellently and effectually applied to every divine mystery: the Love of God comprehends, in itself, the love of all that appertains to Him.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

A Short and Easy Method of Prayer - Chapter 7

Of Sufferings

Be patient under all the sufferings which God is pleased to send you: if your love to Him be pure, you will not seek Him less on Calvary, than on Tabor; and, surely, He should be as much loved on that as on this, since it was on Calvary He made the greater display of His Love for you.

Be not like those, who give themselves to Him at one season, and withdraw from Him at another: they give themselves only to be caressed; and wrest themselves back again, when they come to be crucified, or at least turn for consolation to the creature.

No, beloved souls, ye will not find consolation in aught, but in the love of the Cross, and in total abandonment: “Whosoever favoureth not the Cross, favoureth not the things that be of God” (Matt. xvi. 23). It is impossible to love God without loving the Cross; and a heart that favours the Cross, finds the bitterest things to be sweet: “A famished soul findeth bitter things sweet” (Job. vi. 1) because it findeth itself hungering for God, in proportion as it hungereth for the Cross. God giveth the Cross, and the Cross giveth us God.

We may be assured, that there is an internal advancement, where there is an advancement in the way of the Cross: Abandonment and the Cross go hand in hand together.

As soon as suffering presents itself, and you feel a repugnance against it, resign yourself immediately unto God with respect to it, and give yourself up to Him in sacrifice; you shall find, that, when the Cross arrives, it will not be so very burdensome, because you had disposed yourself to a willing reception of it. This, however, does not prevent your feeling its weight as some have imagined; for when we do not feel the Cross, we do not suffer it. A sensibility of sufferings constitutes a principal part of the sufferings themselves. Jesus Christ Himself was willing to suffer its utmost rigours. We often bear the Cross in weakness, at other times in strength; all should be equal to us in the will of God.

Posts in this series:
Madame Guyon - A Spiritual Reading
Madame Guyon - A Short and Easy Method of Prayer - Preface
Madame Guyon - A Short and Easy Method of Prayer - Chapter 1
Madame Guyon - A Short and Easy Method of Prayer - Chapter 2
Madame Guyon - A Short and Easy Method of Prayer - Chapter 3

What is Perfection?

In the beginning there wasn't, except for God.

God said "Be!" and there was.

God created, and said it was good, even very good. But it wasn't yet finished.

Yet, in one sense it was perfect because, after declaring it to be very good, God rested.

The job of furthering that perfection fell to Adam and Eve. They were to subdue it, name it, to have dominion over it, and to increase it by multiplying.

It was perfect but incomplete.

God had mentioned the possibility of good and evil existing in the tree, but until they ate of its fruit they could not know what this meant. They had no concept of sin - just the information that they should not eat of it because doing so would cause them to die, whatever that was. There were no categories of good and evil, right and wrong, sinful and holy in their experience. Just complete and incomplete, and an idea that some things were safe to do and some not.

Perfection is a concept not disimilar in nature to infinity. Georg Cantor and others demonstrated that there can exist different types and degrees of infinity. I believe that God is what might be called a metainfinity - the infinity that enfolds all other infinities. Similarly God's perfection transcends and embraces all lesser perfections.

Let me give an illustration of one aspect of God's metaperfection. Imagine three people. On their own each has a degree of completeness we call personhood. If they are remarkably self-adjusted, stable, and self-individuated we might even begin to ascribe some degree of perfection to this personhood. However, separately they might lack something - they might not have relationship. What strong personality has not felt the tension in having to cooperate with others different from yourself?

Now suppose another three people who know each other intimately, with no evidence of selfishness or lack of love between them. Even if each individual was weak or seriously flawed in some way, they might still excell in their ability to relate together, those weaknesses permitting. This is a different degree of perfection. Yet they might not have the ability to function when separate. Each of us in a strong relationships knows the emptiness of being apart.

If, now, we discover that these perfectly relating personalities are also the perfectly functioning individuals of before, then we have not just two separate degrees of perfection, but another even higher perfection - the ability to hold together in common these two aspects which are so often, in humans, inimical to each other. This is a pale reflection of what we see in the Trinity - at the same time one and three, complete and perfect in every aspect, whether considered separately or together.

What are evil and sin? When the knowledge of good and evil entered Adam's experience, so did death and decay. God had originally taken chaos - the total lack of order, the ultimate incompleteness and lack of perfection - and brought into it order, life, and a direction or purposefulness. This direction is a movement towards completion and the possibility of increased perfection.

At the Fall, the introduction of evil reversed this direction back towards incompleteness and imperfection. It introduced the death we are familiar with, and the decay which physicists identify as entropy - the running down of the mass/energy of the universe from its initial degree of order or structure at creation towards a bland, dead uniformity spread throughout space.

From the time of the fall everything began to die in every sense - physically, morally, emotionally, psychologically, socially and spiritually. Remember, it was never complete, but there is a sense in which it was perfect, just as Johnny Ortix's little green apple is perfect even though it doesn't yet taste sweet.

What was needed to reverse this trend? The Perfect entered the world as the Last Adam, and embraced the source of the decay - sin. Yet he remained truly perfect, being without sin and by not sinning (Hebrews 4:15). So, the possibility of ultimate perfection was returned to the creation. Once again the recipients of this grace won for them by Jesus are able to subdue, have dominion over, and multiply the creation. This multiplication is an increase in them - and through them, in the world - of the source of life, like a healing ointment poured into dying tissue, killing the infection and reversing the decay. The Creator has returned within his creatures, and is once again bringing order out of chaos. It is not yet complete, but where he has reign it is perfect.

So, what is the relationship between perfection and sin? Many speak and live as if they believe these two are opposites. This is not so. Sin is not the absence of perfection, although it does bring about a reduction of perfection. Sin is the agent that reverses the trend away from completeness and towards decay. "The wages of sin is death." (Romans 6:23)

Perfection is more related to completeness than it is to sin. Just as there can be degrees of completeness, so can there be degrees of perfection. There are no degrees of sin - all sin is sin (Matthew 5:27,28), all sin kills!

Our green apple may be perfect for its stage of development. However, it is not yet finished if the goal is a perfectly edible apple, which is a higher form of perfection. Similarly, the green apple may have a blemish, and so be less than perfect, but still be capable of developing into an edible apple, allbeit still blemished. The apple has become more perfect in one sense, while still retaining the fault which makes it less perfect in another. (c.f Luke 13:6-9)

What happens at the transistion from earthly to heavenly life? When we see Jesus face to face we will then know what the ultimate metaperfection looks like. Jesus is totally complete in a way that we are not. However, at that point we will reach another degree of perfection in that sin will have been done away with. The trend towards decay will not exist, only the 'upward' or 'forward' progress from "one degree of glory to another" (2 Corinthians 3:18). This does not mean we will be complete, nor does it mean that the eventual new heavens and new earth will be complete and totally perfect in the sense that God is. perfect and complete.

We will have the task of stewarding, exploring, and enjoying that eternal progress towards the infinity that is God. Yes, we will be perfect, for our stage of being. But God is so infinitely greater in glory, knowledge, wisdom, love and ability than we will ever be that eternity will not be long enough for us to embrace it all, let alone match him.

I believe the knowledge of good and evil will still be present. It is part of God's nature, was part of the original creation in the Garden, and since the Fall it is part of all of creation and in our own nature. However, sin has been overcome by Jesus. Sin is not the same as knowing good and evil. Sin is not even just the practice of evil. No, sin is the desire to do evil (James 1:13-15). And this desire will be gone. Sin always causes death and decay. Since there will be no death and decay, there can be no sin.

What there is, however, is incompleteness, in the sense that there will always be something more to do, something to learn or explore or experience, a higher perfection to reach. This is not imperfection. We are so used to thinking in ancient Greek terms, from Plato, through Aristotle and Aquinas - not truly Christian - that we find it hard not to think in terms of perfection in anything than dualistic, absolute terms. The possibility of going from pefection to perfection is a result of God always being more perfect than his creation. That is the nature of an ultimate metainfinity.

Doesn't trying to explore his depths and the full extent of what he has done sound like an experience fulfilling enough to occupy an eternity?