Gustave Dore

FROM The Three Ages of the Interior Life, by Reginald Garrigou-Lagrange, O.P.:

As everyone can easily understand, the interior life is an elevated form of intimate conversation which everyone has with himself as soon as he is alone, even in the tumult of a great city. From the moment he ceases to converse with his fellow men, man converses interiorly with himself about what preoccupies him most. This conversation varies greatly according to the different ages of life; that of an old man is not that of a youth. It also varies greatly according as a man is good or bad.

As soon as a man seriously seeks truth and goodness, this intimate conversation with himself tends to become conversation with God. Little by little, instead of seeking himself in everything, instead of tending more or less consciously to make himself a center, man tends to seek God in everything, and to substitute for egoism love of God and of souls in Him. This constitutes the interior life. No sincere man will have any difficulty in recognizing it. The one thing necessary which Jesus spoke of to Martha and Mary (1) consists in hearing the word of God and living by it.

The interior life thus conceived is something far more profound and more necessary in us than intellectual life or the cultivation of the sciences, than artistic or literary life, than social or political life. Unfortunately, some great scholars, mathematicians, physicists, and astronomers have no interior life, so to speak, but devote themselves to the study of their science as if God did not exist. In their mo­ments of solitude they have no intimate conversation with Him. Their life appears to be in certain respects the search for the true and the good in a more or less definite and restricted domain, but it is so tainted with self-love and intellectual pride that we may legitimately question whether it will bear fruit for eternity. Many artists, literary men, and statesmen never rise above this level of purely human activity which is, in short, quite exterior. Do the depths of their souls live by God? It would seem not.

This shows that the interior life, or the life of the soul with God, well deserves to be called the one thing necessary, since by it we tend to our last end and assure our salvation. This last must not be too widely separated from progressive sanctification, for it is the very way of salvation.

There are those who seem to think that it is sufficient to be saved and that it is not necessary to be a saint. It is clearly not necessary to be a saint who performs miracles and whose sanctity is officially recognized by the Church. To be saved, we must take the way of salvation, which is identical with that of sanctity. There will be only saints in heaven, whether they enter there immediately after death or after purification in purgatory. No one enters heaven unless he has that sanctity which consists in perfect purity of soul. Every sin though it should be venial, must be effaced, and the punishment due to sin must be borne or remitted, in order that a soul may enjoy forever the vision of God, see Him as He sees Himself, and love Him as He loves Himself. Should a soul enter heaven before the total remission of its sins, it could not remain there and it would cast itself into purgatory to be purified.

The interior life of a just man who tends toward God and who already lives by Him is indeed the one thing necessary. To be a saint, neither intellectual culture nor great exterior activity is a requisite; it suffices that we live profoundly by God. This truth is evident in the saints of the early Church; several of those saints were poor people, even slaves. It is evident also in St. Francis, St. Benedict Joseph Labre, in the Cure of Ars, and many others. They all had a deep understanding of these words of our Savior: “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?” (2) If people sacrifice so many things to save the life of the body, which must ultimately die, what should we not sacrifice to save the life of our soul, which is to last forever? Ought not man to love his soul more than his body? “Or what exchange shall a man give for his soul?” our Lord adds. (3) “One thing is necessary,” He tells us.(4) To save our soul, one thing alone is necessary: to hear the word of God and to live by it. Therein lies the best part, which will not be taken away from a faithful soul even though it should lose everything else.

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