CHAPTER XLI.i

Treats of the fear of God, and that we ought to avoid
venial sins.

1. Fallacy of human affection. 2. Holy fear. 3. Inadvertent and deliberate
sin. 4. How to obtain holy fear. 5. Our conduct when we possess it.
6. We must not repel others by our manners. 7. Disadvantages of being
over-strict. 8. We must show cordiality to others. 9. Exhortations.

1. Have I enlarged on this subject ? Not half as much
as I should like, for it is delightful to talk about the love
of God — what will it be, then, to possess it ? Do Thou,
O Lord, bestow it on me : suffer me not to depart from
this life until I care for nothing which it contains, and
know what it is to love naught but Thee. Let me no
longer say that I love anything else, nor give the name
of love to what is nothingness, since all earthly things
are false, for if the foundation shifts, how can the building
stand ? I do not know why we should feel surprised at
people saying, “ This man has treated me ungratefully,”
” That person does not love me.” I laugh to myself
when I hear such speeches. How else should he treat
them, or why should any one love them ? This will
show you what the world is, for such love brings its
own punishment with it, and the reason that you are
tortured is that your will keenly resents your employing
it in such child’s-play.

2. Now let us think about the fear of God, although
1 Valladolid edition, ch. xliii. ; Escorial, ch. Ixxi,

CHAP. XLI.] HOLY FEAR. 279

I regret saying nothing about the love of this world, for
through my own fault I have learnt what it is, and I
I should like to make you understand it, so that you
might always keep free from it. However, I cannot do
so, as I should be leaving my subject. The fear of God
is easily recognised by its possessor and by those around
her, although at first it is not strong enough to be per-
ceived by every one, but develops gradually. I except
the case of certain persons on whom, as I said, our Lord
bestows such great favours that, in a short time,^ they
become rich in virtues and are raised to a high degree
of prayer. In their case this fear of God becomes at
once apparent, otherwise it increases daily by degrees.
This, and the love of God, are more plainly seen as they
attain perfection, although the former virtue may soon
be detected, because whoever owns it forsakes sin and
its occasions and gives up bad company : there are
also other signs of it. But when souls, such as those
above mentioned, are raised to contemplation, both
their love and fear of God are very evident even in their
outward conduct. Whoever watches such persons nar-
rowly will find that they are never careless, for God
upholds them, so that, whatever they might gain by it,
they would not willingly commit a venial fault — as for
mortal sin, they dread it like fire. These are the illusions
of which, sisters, I wish you to stand in fear. You
2 Way of Perf. ch. xvi. 4, 6. Concep. ch. v. 3.

28o

THE WAY OF PERFECTION.

[chap. XLI.

should beg God that temptation may not be strong
enough to overcome you, but that He will give you the
power to conquer it, for it can do you little or no harm
while you keep a good conscience. This is the important
matter ; this is the fear which I hope we shall never lose ;
this must be our defence.

3. Oh, if we have not offended God, how eas}^ it is for
us to control the minions and slaves of hell ! ® We must
all serve Him in the end, whether we will or no — the
devils by force and we with alacrity. So that, if we
are pleasing to Him, they will be kept within bounds
and will be unable to harm us, however they may tempt
and lay their snares for us ; in fact, they will only leave us
with more merit. Remember this caution and advice ;
it is most important for you not to neglect it until you
have such a fixed determination not to offend God that
you would rather forfeit a thousand lives than commit a
mortal sin. You must also be extremely vigilant about
venial faults, so that you would rather suffer persecution
from the whole human race than fall into this offence.
I am speaking about misdeeds that are committed with
full consent, and which are deliberate, for who does not
constantly lapse into inadvertent errors ? But there is
one advertency which is very deliberate and another so
sudden, that to commit the sin and to know it seem
one and the same thing, and we hardly realise what we
® Life, ch. xxxi. 10.

CHAP. XLI.]

DELIBERATE SINS.

281

are about, although yet, to a certain extent, we are aware
of it. But from wilfully committing any sin, however
small, may God deliver us ! I cannot think how we
could dare to set ourselves against so great a Sovereign
in however small a matter, though no offence against
such majesty can be called “ small,” because we know
that He is watching us. Such a fault seems to me
thoroughly premeditated. “ It is as if we said : ” Lord,
although this displeases Thee, yet I shall do it. I know
that Thou seest it and art angered at it : this I know,
but I would rather follow my own fancies and desires
than Thy will.” Is such a misdeed as this a little one ?
I think not ; I think it is very, very serious.

4. For the love of God, sisters, always be as careful
in this matter as, thank Him, you are at present. Much
depends upon your cultivating the habit of watchfulness.
If you wish to gain this fear, it is important for you
constantly to bear in mind how heinous a thing it is to
offend God. This is a vital matter, especially if we can
thus graft this virtue strongly in our souls. Until we
possess it, we must act cautiously, keeping aloof from all
places and persons that do not draw us to God. We
must be careful to break our own will in whatever we
do ; we must take care that our words are edifying, and
we must avoid places where the conversation is irre-
ligious.

* Concep. ch. ii. 27.

282 THE WAY OF PERFECTION. [CHAP. XLI.

5. Great pains are required in order to root this holy
fear deeply in the soul, although, when a genuine love
is felt for God, He soon gives it, on seeing her firm deter-
mination not to commit even a venial sin for the sake
of any created thing, and that not to avoid a thousand
deaths would she offend Him,® although, in spite of
this, such a one may fall into defects, for we are weak
and cannot trust ourselves. The firmer are our resolu-
tions the less ought we to confide in our own strength,
for all our confidence must rest on God. When we find
that we have this fixed resolve, we need not be so timid
and strict with ourselves, for our Lord and the good
habits we have formed will aid us not to offend Him.
We may now act with a holy liberty and may associate
with any one we meet. We may even prefer to be with
the worldly, for, though, before we felt this genuine fear
of God, they would have proved a poison destructive to
our souls, yet now, when we see the contrast there is
between us, their company will often strengthen our
good resolutions and make us love God better and thank
Him for having delivered us from danger. If, in the
past, you fostered their weaknesses, now you will help
them by forcing them to restrain themselves in your
presence, for they will pay you this compliment unasked.

6. I often wonder why it is — and thank God for it — that
the presence of a religiously minded person, even though

^ Castle, M. vi. ch. i. 21 ; M. vii. ch. iv. 3. Life, ch. xxiv. 1,3.

CHAP. XLI.]

COMMANDING RESPECT.

283

he is silent, frequently stops profanity.® I suppose it
must be the same as in human fellowship : people are
careful not to speak ill of one absent before those
whom they know to be intimate with him. Since
such a person as I speak of is in a state of grace,
this must cause him to be respected, however low his
station may be, and men will not give him the pain
that they know an offence against God would cause
him. To tell the truth, I do not know the reason,
but it is generally the case. Do not be too rigid in
your ways ; for the soul to grow timorous will be a
great hindrance in every way, and may sometimes
lead to scruples which cripple it, both as regards itself
and others. If things do not reach as far as this,

® St. Teresa’s influence over the irreligious is shown by an
incident which occurred when she was on her way to make the
foundation of Seville. She and the nuns were in the same
field with some disorderly soldiers and other men who began
to quarrel violently with one another. They drew their arms
and began to fight. The sisters, terrified ran to their Mother
as chickens take refuge beneath their parent’s wings. The
Saint said to the combatants : “My brothers, remember that
you are in the presence of God, Who is to be your Judge.’’
Struck with horror at her words, the men ceased their conflict
and took to flight. (Ribera’s Life of St. Teresa, bk. iv. ch. xxi.)

When on her foundations, the holy Mother sometimes employed
mule-drivers who were given to swearing and bad language,
from which they always abstained out of respect for her
when she was present. They often said that nothing on earth
gave them so much pleasure as listening to her conversation.
{Ibidem, bk. ii. ch. xviii.)

284 THE WAY OF PERFECTION. [CHAP. XLI.

still, though such a person may go on satisfactorily
as regards herself, souls will not be drawn to God by
her means, when they see her anxiety and distress.
Human nature is frightened and oppressed at such a
sight, and for fear of falling into the same uncomfortable?
state, even forfeits the reward of following in her foot-
steps, although clearly her way is the best.

7. Another drawback is that we shall think others
imperfect because they do not follow the same path as
ourselves, but perhaps with greater sanctity, they talk
with freedom and without constraint for the sake of
benefiting others. If they maintain an innocent cheer-
fulness, we think it is dissipation. This is especially the
case with ignorant people like ourselves who do not
understand what subjects it is wrong to speak about.
It is a bad frame of mind to be in, being very dangerous
and a source of continual temptation, because it injures
our neighbour. It is very wrong to suppose that because
they are not so scrupulous, people cannot be as good as
ourselves. Another disadvantage is that, in cases when
it is our duty and our right to speak, we dare not do so,
lest we should offend God, or we speak well of what we
ought to hate.^

8. As far as you can, without offending God, try to be
genial and to behave in such a way with those you have

’ Escorial edition, ch. Ixxii. Against scruples. An explana-
tion of the words, “ Deliver us from evil.”

CHAP. XLI.]

CORDIALITY.

285

to deal with, that they may take pleasure in your con-
versation and may wish to imitate your life and manners,
instead of being frightened and deterred from virtue.®
This is an important matter for nuns : the more holy
they are, the more cordial they ought to be with their
sisters. Although you may be pained because their con-
versation is not what you could wish, still, never keep
aloof from them, for thus you will help them and win
their love. We ought to try our best to be sociable
and to humour and please those with whom we talk,
especially when they are our sisters.

9. Try to realise, sisters, that God does not care for
such trifling matters as you suppose, and do not let these
things alarm your soul and damp your courage, or you
will lose greatly by it. Keep a pure intention and a
firm resolve not to offend God, as I said, but do not
trammel your soul, for instead of advancing in sanctity
you would contract a number of imperfections which the
devil would bring about in other ways, and you would
not help others as you might have done. You see that,
with these two things — the love and the fear of God —
we can travel peacefully along the road without imagining

® St. Teresa was of the sweetest disposition, so peaceful and
pleasant that every one who had to deal with her felt attracted
by her, and loved and sought her company. She detested the
rude and disagreeable manners of some religious people, which
make both themselves and perfection hateful to others. (From
Father Gratian’s declaration, Fuente, vol. vi. 370, n. 4).

286 THE WAY OF PERFECTION. [CHAP. XLII.

that at every step we see some ditch to fall into. If
we fancy this, we shall never get to the end of our journey,
yet fear must always lead the way. Do not grow careless :
we must never feel perfectly safe in this life. To do so
would be most dangerous, as we cannot be absolutely
sure whether we really possess this holy fear and love.

Our Lord took pity on us because we dwell amidst
such uncertainty and are beset by many temptations
and dangers ; therefore, at the end of this prayer, our
Master asks for us and teaches us to ask for ourselves.

But deliver us from evil. Amen.”